February 01, 2004
Can we become Sons of God?
This sounds almost heretical to some, but it is true? Let’s start with two quotes, the first from St. Athanasius:
For the Son of God became man so that we might become God. On the Incarnation of the Word and Against the Arians (A.D. 365)
Clearly St. Athanasius is suggesting that we might partake in the divine nature of God. He wasn’t the only one, let’s look at St. Thomas Aquinas:
The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.
The impeccable St. Thomas Aquinas is clearly suggesting that we can become “gods” or like god. What do you think? Does this thought seem to tie in perfectly with the role of Christ becoming human and dying? Let’s take this one step further and examine what the Bible says about us becoming sons of God or brothers of Jesus (note: that would also make us children of Mary).
2 Peter 1:3-4. His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers in the divine nature.
St. Peter, the first pope, is clearly saying that we can participate in the “divine nature,” which ties in nicely with Aquinas’ “sharers in his divinity.” Notice that St. Peter suggests that this occurs after we “escape from corruption.” So the next question is: does that occur while we are on earth (through the “obedience of faith” Paul always talks about) or after our death? St. John clears up the mystery:
1 John 3:1. See what love the Father has given us, that we should be called sons of God; and so we are. [my emphasis].
This verse should make you stand up and shout. Really. We not only can become “sons” or “children” of God, we are. Is there any greater honor that God could bestow upon man? Is there any better dream that a man can aspire to? Because of Christ’s sacrifice, we are enabled to partake in the divine nature of God while still on earth (CC 460). Jesus not only saved us from our sins, He elevated us to a higher position than we could ever imagine. That is a meditation that should never leave your mind. Thanks be to God.
God bless,
Jay
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Interesting point, this "divination" aspect. It is not much talked about, and the sharp Barthian distinction between grace and nature tends to permeate even Catholic theologians these days. With the fear of a new-age mentality, we are loathe to discuss how man participates in God and what the purpose of Christ's humanity was. Why bother becoming human if not in some way to both represent us and also impregnate us with what man was designed for in the first place: union with our creator. I think this is what Paul talks about when he tells us to take an active role in what Jesus did (Col 1:24) and further when he speaks of the Church as the Body of Christ and not LIKE the body of Christ. When I read the Pauline corpus with this in mind, things seem to come to life. There is a basic assumption in his thinking of an interpenetrating unity in and through Christ. It does not mean we are God Almighty, but it does not mean on the other hand that God is radically divorced from us as well. It seems in the indwelling we find the true mystery of what Jesus gave us: we are completed and become more truly human through the grace of God in us. God's presence in us does not erase our nature, but rather seems to complete it. What sin separated, grace heals. It is an amazing thought, thanks for your comments.
Posted by: Dave G. at February 1, 2004 03:42 PMFor those more interested in this subject, I would reccommend reading "First Comes Love: Finding Your Family in the Church and the Trinity" by Scott Hahn. While it does not deal directly with the divinity of the person, it deals brilliantly with the unity of Christ and the Church. The style is VERY readable, done in a relational/experimental mode that fits in perfectly with the theology of Pope John Paul II.
The book explores the relationship among the persons of the the Trinity and proceeds to apply each aspect of that relationship to the family to show how the two are connected. The most interesting aspects with respect to the Church are the last few chapters. The essential thrust is that the Church is mystically the flesh and blood (i.e. the body) of Christ. The Church is also the bride of Christ, meaning they are one flesh. Hahn nicely ties up the apparent contradiction between body and bride by noting that Eve was both the body and bride of Adam, since she was created with his flesh.
Then comes the coup de grace when Hahn speaks of the Holy Spirit. Essentially, Hahn establishes that the Holy Spirit is actually the soul of Christ's body (which is the Church). He ties in Mary being "full of grace" as demonstrating that she herself was filled with the Holy Spirit. Mary, as the archtype of the Church, shows the way to the reality of what the Church truly is: "physically" (if you will) the flesh and blood of Christ--spiritually, the Holy Spirit.
As a result, both the body and soul of the Church are inseparably united to the divine, and thus take on divinity themselves. Note, that this is not a different slant on Mormon theology. We do not personally become "gods". Rather, the individual united to the Church (i.e. a "member" of the Body) partakes in the unity of the Church with Christ, and hence its divinization. Very deep, very exciting, and undoubtedly over my head. In other words, go pick up Dr. Hahn's book for yourself, as I'm sure I have not done it justice.
In Christ,
Dave
