Ss. Barsanuphius and John on Universalism

origen1A brother asked the holy Old Man, Abba Barsanuphius, saying: “Father, I do not know how I came upon the books of Origen and Didymus, as well as the Gnostic Chapters of Evagrius and the writing of his disciples. These books say… that the future hell must have an end and that human beings, angels, and demons can return to the state they first enjoyed as naked intellects, something they call apokatastasis… Therefore, my soul is afflicted, falling into doubt as to whether these things are true are not. Master, I entreat you to show me the truth so that I may hold to this and not perish. For nothing is said about these things in sacred Scripture. As Origen himself affirms in his Commentary on the Letter to Titus (Fragments in PG 14.1303-1306), this is neither of the Apostles nor of the Church… Evagrius, too, bears witness to this in his Gnostic Chapters, that no one has spoken of these things, nor has the Spirit Itself explained them. For in his sixty-fourth chapter of the second century of his Gnostic Chapters, he writes: ‘On the former, no one has spoken to us; on the latter, only the one on Mt. Horeb has explained to us.’… That there is no apokatastasis or end to hell, the Lord Himself revealed to us in the Gospel, saying: ‘These will go away into eternal punishment (Mt. 25:46); and again: ‘Where their worm never dies and the fire is never quenched.’ (Mk. 9:48) Therefore, master, how could these people expound such teachings, when the Apostles have not passed them down to us and the Holy Spirit has not explained them to us, as they themselves bear witness and the Gospels contradict? Be merciful, then, with my weakness, since you are a father of compassion, and show me clearly what these doctrines are about.”

Response by St. Barsanuphius the Great ca. 6th cent.

The heavens tremble over the preoccupations of human beings. The earth shakes over how people want to scrutinize the incomprehensible. These are the doctrines of the [heathen] Greeks; they are the vain talk of people who claim to be something (cf. Acts 5:6)… Avoid these things, brother, so that their word may not be established in your heart. They dry tears, blind the heart, and quite simply destroy those who pay any attention to them. Do not dwell on them; do not study them; for they are filled with bitterness and produce fruit unto death. As for knowledge about things to come, do not be deceived. Whatever you sow here, you will reap there (cf. Gal. 6:7-8). It is not possible for anyone to make progress after leaving this place. God will not labor to recreate the soul after anyone’s death… Brother, here is the place for labor; there is the place for reward. Here is the place of struggle; there is the place for crowns. Brother, if you want to be saved, do not preoccupy yourself with these things. For I bear witness before God that you have fallen into a pit of the devil and into ultimate death. Therefore, avoid these things and follow in the footsteps of the fathers. Acquire humility and obedience for yourself, as well as mourning, ascetic discipline, poverty, not reckoning yourself as anything, and other such virtues, which you will find in their Sayings and in the Lives. Bear “fruits worthy of repentance” (Lk. 3:8); and do not pay any attention to me, who talk but do not practice. (Letter 600)

The same brother asked the same question to the Other Old Man, Abba John.

Response by St. John the Prophet of Gaza ca. 6th cent.

Such wisdom does not come down from above, but is unspiritual and demonic. (cf. Jas. 3:1-5) This teaching is from the devil, leading to eternal hell those who pay attention to it. Anyone who is preoccupied with this teaching becomes a heretic; anyone who believes in it has deviated from the truth; anyone who adheres to it is alienated from God’s way. The workers of Christ, however, are not like this; the disciples of Christ have not taught this. Those who accept the word of truth do not accept such teachings. Brother, quickly detach yourself from these. Do not burn your heart with the fire of the devil. Do not sow thorns on your soil instead of grain; do not receive death instead of life. In short, do not receive the devil instead of Christ. Do not delay in these, and you will be saved like Lot from Sodom (cf. Gen. 19:15-29), through the prayers of the Saints. Amen. (Letter 601)

The same brother asked the same Old Man: “Should we not, then, read even the works of Evagrius?”

Response by St. John the Prophet.

Do not accept such doctrines from his works; but go ahead and read, if you like, those works that are beneficial for the soul, according to the parable about the net in the Gospel. For it is written: “They placed the good into baskets, but threw out the bad” (Mt. 13:48). You, too, should do the same. (Letter 602)

Question from the same person… “in regard to the subject of apokatastasis, the holy Gregory of Nyssa himself clearly speaks about it, but not in the manner in which they say he does, namely: ‘When hell ceases, humanity will return to its original condition, namely, that of pure intellects’; rather, he does in fact say that hell will cease and assume an end. (On the Soul and on the Resurrection, PG 46.108) Therefore, father, tell us why such a person does not speak correctly, as befits a holy person who has been counted worthy of speaking for the Holy Spirit. For some of the fathers and teachers even disagree about Paradise, saying that is not material but spiritual. And on other chapters of Scripture, one finds disagreements among some of them. So clarify this for us, master, we implore you, in order that we may be illumined by you and give glory to God, and so that we may not doubt our holy Fathers.”

Response by St. Barsanuphius

May all the fathers who have pleased God, the saints and the righteous and genuine servants of God pray for me. Do not think that, because they were saints, they were able actually to comprehend all the depths of God. For the Apostle says: “We know only in part.” (1 Cor. 13:9) And again: “To one is given through the Spirit such and such, and not all of these gifts to one and the same person; but to one person it was given in this way, to another in that way, and al of these gists are activated by one in the same Spirit (cf. 1 Cor. 12:4-11). Knowing then, that the [mysteries] of God are incomprehensible, the Apostle cried out: “O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments, and how inscrutable His ways! For who has known the mind of the Lord? Or who has been His counselor?” (Rom. 11:33-34), and so forth. Applying themselves, therefore, to becoming teachers of their own accord, or else obliged by others to come to this point, they achieved great progress, sometimes even surpassing their own teachers. Moreover, they were assured about the truth in developing new doctrines, while at the same time remaining faithful to the traditions of their teachers.

In this way, there are also some [brothers] here who have received certain  doctrines from their teachers, which are not, however, correct. For after achieving progress and themselves becoming spiritual teachers, nevertheless, they did not pray to God about their teachers, in order to learn whether what they said was spoken through the Holy Spirit. Rather, trusting that their teachers possessed wisdom and knowledge, they did not in fact bother to discern their teachings. And so the teachings of their teachers became mingled with their own teachings, and they spoke sometimes from the doctrines learned from their masters, while at other times from the brilliance of their own intellect. Thus, even the words of their teachers were ascribed to their name. For while they received these words from others, they progressed and improved more than their teachers, and they spoke through the Holy Spirit; that is to say, they were assured by the Spirit and spoke from the doctrines of their teachers who proceeded them, but they did not actually examine these words in order to discern whether they needed to be assured by God through supplication and prayer in regard to their truth. So the teachings [of the two] were mingled together. Thus, since it was they who spoke the words, it was to their names that they were ultimately ascribed. Therefore, when you hear that one of them received from the Holy Spirit whatever he speaks, then this is clear assurance that we ought to trust him. When, however, this person speaks on those matters, it does not seem that he refers to the same kind of assurance, but rather to the teachings and tradition of those who preceded him. In this way, while paying attention to their knowledge and wisdom, nonetheless, they did not ask God about these matters, as to whether or not they are true.

There then! You have heard all my foolishness. So be calm, and commit yourselves to God, ceasing from such idle talk and paying attention to your passions, about which you will be asked to give account on the Day of Judgment. For you will not be asked about these matters, why you do not understand them or why you have not learned them. Therefore, weep and mourn. Follow in the footsteps of our fathers, of Poemen and all the other like him, and “run in such a way that you may win” (1 Cor. 9:24) in Christ Jesus our Lord, to Whom be the glory to the ages. Amen. (Letter 604)

 

On When People Speak Ill of You

0206barsanuphius.n.johnSs. Barsanuphius and John ca. 6th cent.

Q: A brother asked the Elder: “When I hear of someone that he is speaking ill of me, what should I do?”

A: Immediately stand at prayer and pray first for him, then for yourself, saying: “Lord Jesus Christ! Have mercy on this brother and me, Thy useless slave, and protect us from the evil one, by the prayers of Thy Saints.” Amen. (Answers to the Questions of Disciples, Question 556. Guidance Toward Spiritual Life, p. 125)

On Homosexual Acts

You shall not lie with a male as with a woman; it is an abomination… Do not make yourselves unclean by any of these things… (Lev. 18:22, 24)

For this reason (i.e. their refusal to acknowledge, thank and glorify God) God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameful acts with men and receiving in their own persons the due penalty for their errors. Rom. 1:26-27)

Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality…will inherit the kingdom of God. (1 Cor. 6:9-10)

…Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. (Jude 7-8)

St. Polycarp of Smyrna ca. 69-155

For it is well that they should be cut off from the lusts that are in the world, since “every lust warreth against the spirit; ” and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,” nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience. (Epistle to the Philippians Chap. 5)

St. Melito of Sardis died ca. 180

But thou, a person of  liberal mind, and familiar with the truth, if thou wilt properly consider these matters, commune with thine own self; and, though they should clothe thee in the garb of a woman, remember that thou art a man. (A Discourse Which Was in the Presence of Antoninus Caesar)

St. Irenaeus of Lyons died ca. 202

For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man.” “Watch ye therefore, for ye know not in what day your Lord shall come.” [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of mews disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time (in novissimo); on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles. (Against Heresies Bk. 4.36.3)

Clement of Alexandria ca. 150-215

Luxury has deranged all things; it has disgraced man. A luxurious niceness seeks everything, attempts everything, forces everything, coerces nature. Men play the part of women, and women that of men, contrary to nature; women are at once wives and husbands: no passage is closed against libidinousness; and their promiscuous lechery is a public institution, and luxury is domesticated. O miserable spectacle! Horrible conduct! (The Instructor 3.3)

Tertullian ca. 160-220

The Christian [man] confines himself to the female sex. (Apology 46)

St. Cyprian of Carthage died ca. 258

Each generation is reminded by what it hears, that whatever has once been done may be done again. Crimes never die out by the lapse of ages; wickedness is never abolished by process of time; impiety is never buried in oblivion. Things which have now ceased to be actual deeds of vice become examples…Men are emasculated, and all the pride and vigour of their sex is effeminated in the disgrace of their enervated body; and he is most pleasing there who has most completely broken down the man into the woman. He grows into praise by virtue of his crime; and the more he is degraded, the more skilful he is considered to be. Such a one is looked upon— oh shame! And looked upon with pleasure. And what cannot such a creature suggest? He inflames the senses, he flatters the affections, he drives out the more vigorous conscience of a virtuous breast; nor is there wanting authority for the enticing abomination, that the mischief may creep upon people with a less perceptible approach.

Oh, if placed on that lofty watchtower you could gaze into the secret places— if you could open the closed doors of sleeping chambers, and recall their dark recesses to the perception of sight—you would behold things done by immodest persons which no chaste eye could look upon; you would see what even to see is a crime; you would see what people embruted with the madness of vice deny that they have done, and yet hasten to do—men with frenzied lusts rushing upon men, doing things which afford no gratification even to those who do them. (Epistle 1.8-9)

St. Methodius of Olympus died ca. 311

The sober and joy-producing vine, from whose instructions, as from branches, there joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who says expressly to the apostles, I am the true vine, you are the branches; and my Father is the husbandman. But the wild and death-bearing vine is the devil, who drops down fury and poison and wrath, as Moses relates, writing concerning him, Deut. 32:32-33 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: their wine is the poison of dragons, and the cruel venom of asps. The inhabitants of Sodom having gathered grapes from this, were goaded on to an unnatural and fruitless desire for males. (Banquet of The Ten Virgins Bk. 5.5)

St. Athanasius the Great ca. 297-373

[M]en, denying their nature, and no longer wishing to be males, put on the guise of women, under the idea that they are thus gratifying and honouring the Mother of their so-called gods. But all live along with the basest, and vie with the worst among themselves, and as Paul said, the holy minister of Christ Romans 1:26: For their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness. But acting in this and in like ways, they admit and prove that the life of their so-called gods was of the same kind. For from Zeus they have learned corruption of youth and adultery, from Aphrodite fornication, from Rhea licentiousness, from Ares murders, and from other gods other like things, which the laws punish and from which every sober man turns away. Does it then remain fit to consider them gods who do such things, instead of reckoning them, for the licentiousness of their ways, more irrational than the brutes? Is it fit to consider their worshippers human beings, instead of pitying them as more irrational than the brutes, and more soul-less than inanimate things? For had they considered the intellectual part of their soul they would not have plunged headlong into these things, nor have denied the true God, the Father of Christ. (Against the Heathen, Part 1.26)

St. Cyril of Jerusalem ca. 313-386

Now the pomp of the devil is the madness of theaters and horse-races, and hunting, and all such vanity: from which that holy man praying to be delivered says unto God, Turn away mine eyes from beholding vanity. Be not interested in the madness of the theatre, where thou wilt behold the wanton gestures of the players, carried on with mockeries and all unseemliness, and the frantic dancing of effeminate men (Catechetical Lectures 19.6)

St. Epiphanius of Salamis ca. 315-403

But these speak evil of things which they naturally know not.’For they blaspheme the holiest of holy things, bestowed on us with sanctification, by turning them into dirt.

And these are the things they have ventured to say against the apostles, as the blessed Paul also says, ‘So that some dare blasphemously to report of us that we say, Let us do evil that good may come upon us; whose damnation is just.’

And how many other texts I could cite against the blasphemers! For these persons who debauch themselves with their own hands—and not just they, but the ones who consort with women too—finally get their fill of promiscuous relations with women and grow ardent for each other, men for men, ‘receiving in themselves the recompense of their error’ as the scripture says. For once they are completely ruined they congratulate each other on having received the highest rank. (Panarion 11:6-8)

St. Gregory the Theologian ca. 329-389

…[E]ffeminate and unmanly men, of doubtful sex, but of manifest impiety; to whom, I know not how or why, Emperors of the Romans entrusted authority over men, though their proper function was the charge of women. In this lay the power of that servant of the wicked one, that sower of tares, that forerunner of Antichrist… (Oration 21.21)

St. Basil the Great ca. 330-379

The adulterer will be excluded from the sacrament for fifteen years. During four he will be a weeper, and during five a hearer, during four a kneeler, and for two a slander without communion…He who is guilty of unseemliness with males will be under discipline for the same time as adulterers. (Letter 217, Canon 58, 62)

St. John Chrysostom ca. 349-407

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one towards another. (Rom. 1:26-27)

All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that they changed the natural use. For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfil their desire that they were driven into this monstrous insaneness. For the changing implies possession. Which also when discoursing upon the doctrines he said, They changed the truth of God for a lie. And with regard to the men again, he shows the same thing by saying, Leaving the natural use of the woman. And in a like way with those, these he also puts out of all means of defending themselves by charging them not only that they had the means of gratification, and left that which they had, and went after another, but that having dishonored that which was natural, they ran after that which was contrary to nature. But that which is contrary to nature has in it an irksomeness and displeasingness, so that they could not fairly allege even pleasure. For genuine pleasure is that which is according to nature. But when God has left one, then all things are turned upside down. And thus not only was their doctrine Satanical, but their life too was diabolical. (Homily 4 on Romans)

Blessed Augustine of Hippo ca. 354-430

[T]hose offenses which be contrary to nature are everywhere and at all times to be held in detestation and punished; such were those of the Sodomites, which should all nations commit, they should all be held guilty of the same crime by the divine law, which has not so made men that they should in that way abuse one another. For even that fellowship which should be between God and us is violated, when that same nature of which He is author is polluted by the perversity of lust. But You avenge that which men perpetrate against themselves, seeing also that when they sin against You, they do wickedly against their own souls; and iniquity gives itself the lie, either by corrupting or perverting their nature, which You have made and ordained, or by an immoderate use of things permitted, or in burning in things forbidden to that use which is against nature; Rom.1:24-29 or when convicted, raging with heart and voice against You, kicking against the pricks; Acts 9:5 or when, breaking through the pale of human society, they audaciously rejoice in private combinations or divisions, according as they have been pleased or offended. And these things are done whenever You are forsaken, O Fountain of Life, who art the only and true Creator and Ruler of the universe, and by a self-willed pride any one false thing is selected therefrom and loved. (Confessions Bk. 3.8)

St. Sabas the Sanctified ca. 439-532

[O]ur father Sabas would never allow an adolescent to live in his community who had not covered his chin with a beard, because of the snares of the evil one. Whenever he received an adolescent of immature age who wished to make his renunciation, he would welcome him and then send him to the thrice-blessed Abba Theodosius…when sending a brother to the great Abba Theodosius, as has been said, [our father Sabas] would first give him the following admonition: ‘My child, it is unsuitable, indeed harmful, for a lavra like this to contain an adolescent. This is the rule made by the ancient fathers of Scetis and transmitted to me by our great father Euthymius. For seeing me wanting to settle in his lavra when an adolescent, he sent me to the blessed Theoctisus, saying that it is out of place and harmful for an adolescent to live in a lavra. As for you, go off to Abba Theodosius, and you will obtain benefit there.’ (Cyril of Scythopolis, Life of Sabas, 29)

St. Justinian the Emperor ca. 483-565

[W]e ought to abstain from all base concerns and acts — and especially does this apply to such as have gone to decay through that abominable and impious conduct deservedly hated by God. We speak of the defilement of males (de stupro masculorum) which some men sacrilegiously and impiously dare to attempt, perpetrating vile acts with other men.

For, instructed by the Holy Scriptures, we know that God brought a just judgment upon those who lived in Sodom, on account of this very madness of intercourse, so that to this very day that lands burns with inextinguishable fire. By this God teaches us, in order that by means of legislation we may avert such an untoward fate. Again, we know what the blessed Apostle says about such things, and what laws our state enacts. Wherefore it behoves all who desire to fear God to abstain from conduct so base and criminal that we do not find it committed even by brute beasts. Let those who have not taken part in such doings continue to refrain in the future. But as for those who have been consumed by this kind of disease, let them not only cease to sin in the future, but let them alos duly do penance, and fall down before God and renounce their plague [in confession] to the blessed Patriarch; let them understand the reason for this charge, and, as it is written, bring forth the fruits of repentance. (Novel 141)

St. John the Faster died ca. 595

As for intercourse of men with one another, such as practicing double masturbation, it received the stated penance of up to eighty days.

It has seemed advisable to exclude any man who has been so mad as to copulate with another man from Communion for three years, weeping and fasting, and towards evening confined to xerophagy, and doing two hundred metanies. But as for one who prefers to relax, let him fulfill the fifteen years. (Canons of St. John the Faster: 9, 18)

St. Gregory the Dialogist ca. 540-604

[I]n Genesis we read that our Lord rained fire and brimstone upon the city of Sodom: that both fire might burn them, and the stench of brimstone smother and kill them: for seeing they burnt with the unlawful love of corruptible flesh, by God’s just judgment they perished both by fire and an unsavoury smell; to the end they might know that they had, by the pleasure of their stinking life, incurred the sorrows of eternal death. (Dialogues Bk. 4, chap. 36)

What is ‘brimstone’ but the fuel of fire, which, however, so cherishes the fire, that it sends out the very foulest stench. What then do we understand by ‘brimstone,’ but carnal sin, which, while it fills the mind with wicked thoughts like a kind of ill savours, is kindling everlasting fires for it; and whilst it spreads the cloud of its stench in the lost soul, it is as it were providing against it fuel for the flames to come after. For that the ill savour of the flesh is understood by brimstone, the mere history of Holy Writ by itself hears record, which relates that the Lord ‘rained down fire and brimstone upon Sodom.’ Who, when He had determined to punish her carnal wickednesses, by the very character of the punishment marked out the stain of her guilt: since ‘brimstone’ hath stench, and fire burning; and so, forasmuch as they had been kindled to bad desires in the ill savour of the flesh, it was meet that they should perish by fire and brimstone combined; that by their just punishment they might be taught what they had done in unjust desire. And so this ‘sulphur is scattered upon the habitation’ of the wicked man, as often as the corrupt indulgence of the flesh exercises dominion within him; and whereas bad thoughts unceasingly occupy him, and forbid his bringing forth the fruit of good practice… (Moralia in Job 14.23)

St. Maximus the Confessor ca. 580-662

The fire of Sodom is poured down upon those who trample on the law of nature by abusing it. And this is the reproof of the conscience, whenever, like fire, it completely burns it. (Questions and Doubts, Question 99)

St. Barsanuphius of Gaza ca. 6th century

May the demons not weaken you so as turn your attention to a brother (to whom you are attracted), or to converse with him; but if you should happen unexpectedly to come together with him, against your desire, restrain your glance with fear and decency and do not listen attentively to his voice. And if this brother, out of ignorance, should himself begin to speak with you or sit next to you, then skillfully avoid him, but not suddenly, rather with decorum. Say to your thought: “Remember the terrible Judgment of God and the shame which will then overtake those who are attracted by these shameful passions.” Compel your thought, and you will receive help, by the prayers of the Saints, and God will have mercy on you. Do not be a child in mind, but a child in malice (1 Cor. 14:20); in mind, O brother, be perfect. Pay heed to yourself, as to how you will meet God. Amen. (Saints Barsanuphius and John: Guidance Toward Spiritual Life. Answers to Questions of Disciples, Question 255)

St. John Climacus of Sinai ca. 7th century

“Blessed are the peacemakers” [Matt. 5:9]. No one will deny this. But I have also seen enemy-makers who are blessed.

A certain two developed impure affection for one another. But one of the discerning fathers, a most experienced man, was the means whereby they came to hate each other, by setting one against the other, telling each that he was being slandered by the other. And this wise man, by human roguery, succeeded in parrying the devil’s malice and in producing hatred by which the impure affection was dissolved.

Some set aside one commandment for the sake of another commandment. I have seen young men who were attached to one another in a right spirit. Yet, in order not to offend other men’s conscience, by mutual agreement they kept apart for a time. (The Divine Ladder, Step 26)

On When the Fathers Err

St. Barsanuphius the Great ca. 6th cent.

Do not think that people, even if they are saints, can grasp the depths of the divinity…Saints, having been made teachers, or making themselves such, or compelling other people to succeed greatly, succeed their own teachers, and, having received support from above, exposited a new teaching, but simultaneously preserved what they took from their former teachers, i.e., the incorrect teaching. Having succeeded and afterwards been made spiritual teachers, they did not pray to God that He might reveal them to be the first of their teachers; whether it was the Holy Spirit who suggested what their teachers taught them but, considering them to wise and intellectual, did not examine their words; and therefore the opinions of their teachers got mixed up with their own teaching, and these saints sometimes said that which they learned from their teachers and sometimes the good which was suggested to them by their intellect; but subsequently these and other words were attributed to them. (Direction on the Spiritual Life 610)

On Heresy and Humility

Ss. Barsanuphius and John ca. 6th cent.

Question: If someone asks me to anathematize Nestorius and the heretics with him, should I do this or not?

Response by John: That Nestorius and those heretics who follow him are under anathema, this is clear. But you should not hurry to anathematize anyone at all. For one who regards himself as sinful should mourn over one’s sins, and do nothing else. Neither, however, should you judge those who anathematize someone; for each person tests oneself.

Question: But if one thinks, as a result of this, that I believe the same as Nestorius, what should I tell him?

Response by John: Tell him: “Although it is clear that those people are worthy of their anathema, nevertheless I am more sinful than every other person and feel that, in judging another, I may condemn myself. Indeed, even if I anathematize Satan himself, if I am doing his works, then I am anathematizing myself.

“For, the Lord said: ‘If you love me, you will keep my commandments’ (Jn 14:15). And the Apostle says: ‘Whosoever does not love the Lord, let that person be under anathema’ (I Cor 16:22). Therefore, one who does not keep His commandments does not love Him; and one who does not love Him, is under anathema. So, then, how can such a person anathematize others?” Say these things to him; and if he persists in this, then for the sake of his conscience, just anathematize the heretic!

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St. Barsanuphius on Same-Sex Attraction

St. Barsanuphius of Gaza ca. 6th cent.

Q: Pray for me, my Father, I am very much disturbed by thoughts of sexual sin, despondency, and fear; and a thought says to me that I should converse with a brother to whom I feel attracted when I see him, lest by my silence I give him occasion for suspicion. I feel likewise that the demons are somehow pressing me, and I fall into fear.

A: Brother! You are not yet instructed in warfare with the enemy, which is why there come to you thoughts of fear, despondency, and sexual sin. Stand against them with a firm heart, for combatants, unless they labor, are not crowned, and warriors, unless they show the King their skills in battles, do not become worthy of honors. Remember what David was like. Do you not also sing: Test me, O Lord, and try me, kindle my inward parts and my heart (Ps. 25:2)? And again: If a regiment arm itself against me, my heart will not fear. If warfare shall rise up against me, I will hope in him (Ps. 26:3). Likewise, concerning fear: For if I should go in the midst of the shadow of death, I will fear no evil, for Thou art with me (Ps. 22:4) And concerning despondency: If the spirit of the powerful one should come upon thee, do not leave thy place (Eccl. 10:4).

Do you not wish to be skilled? But a man who is not tested by temptations is not skilled. It is battles that make a man skilled. The work of of a monk consists of enduring battles and opposing them with manfulness of heart. But since you do not know the cunning traps of the enemy, he brings thoughts of fear and weakens your heart. You must know that God will not allow against you battles and temptations above your strength; the Apostle also teaches this, saying: Faithful is the Lord, Who will not leave you to be tempted more than you can bear (1 Cor. 10:13).

Brother! I also in my youth was many times and powerfully tempted by the demon of sexual sin, and I labored against such thoughts, contradicting them and not agreeing with them, but presenting before my very eyes the eternal tortures. For five years I acted thus every day, and God relieved me of these thoughts. This warfare is abolished by unceasing prayer with weeping.

And the fact that the demons are pressing you proceeds from their envy; if they could, they would chase you out of your cell also; but God does not allow them to take possession of you, for they do not have the authority for this. God could swiftly relieve you, but then you would not begin to oppose another passion [when it comes]. May the demons not weaken you so as turn your attention to a brother (to whom you are attracted), or to converse with him; but if you should happen unexpectedly to come together with him, against your desire, restrain your glance with fear and decency and do not listen attentively to his voice. And if this brother, out of ignorance, should himself begin to speak with you or sit next to you, then skillfully avoid him, but not suddenly, rather with decorum. Say to your thought: “Remember the terrible Judgment of God and the shame which will then overtake those who are attracted by these shameful passions.” Compel your thought, and you will receive help, by the prayers of the Saints, and God will have mercy on you. Do not be a child in mind, but a child in malice (1 Cor. 14:20); in mind, O brother, be perfect. Pay heed to yourself, as to how you will meet God. Amen. (Saints Barsanuphius and John: Guidance Toward Spiritual Life. Answers to Questions of Disciples, Question 255)

Orthodoxy is Paradoxy

St. Barsanuphius ca. 6th cent.

And so, brother, hate perfectly so as to love perfectly. Depart completely, so as to draw near completely. Disdain one kind of adoption, in order to receive another adoption. Cease to fulfill desires, and you will fulfill desire. Wound yourself, and treat yourself. Mortify yourself, and bring yourself to life. Forget yourself, and know yourself. And you will have the works of a monk. (Guidance Toward Spiritual Life, 203)

The Devil is Cold

St. Barsanuphius ca. 6th cent.

Concerning warmth and coldness I will say: It is known that the Lord called Himself fire (cf. Deut. 4:25, Heb. 12:29), which warms and kindles the heart and inward parts (cf. Ps. 25:2). If this is so, then the devil, on the contrary, is cold, and from him comes every kind of coldness. If it were otherwise, then why was it said: Then the love of many shall grow cold (Matt. 24:10, 12)? What does “then” mean if it is not the time of the predominance of the adversary? If we feel coldness, let us call upon God, and He will come and warm our hearts with his perfect love not only for Him, but also for our neighbor, and from the face of His warmth the coldness of the hater of good will be banished. (Guidance Toward Spiritual Life, 18)

St. Seraphim of Sarov 1759-1833

God is a fire that warms and kindles the heart and inward parts. And so, if we feel in our hearts coldness, which is from the devil – for the devil is cold – then let us call upon the Lord, and He will come and warm our hearts with perfect love not only for Him, but for our neighbor as well. And from the presence of warmth the coldness of the hater of good will be driven away. (Spiritual Instructions)

On Sundays

Ss. Barsanuphius and John ca. 6th cent.

Q: Is it not sinful to do something on Sunday?

A: To do something for the glory of God is not sinful, for the Apostle said: working day and night, lest we burden anyone (1 Thess. 2:9); but to do anything not according to God, with disdain (for Sunday), out of greed or from forms of low love of gain is sin. In general, it is profitable on Sundays, on the Lord’s feasts and the days of commemoration of the Holy Apostles, to put away work and come to church, for the tradition of the Holy Apostles teaches this. (Guidance Toward Spiritual Life, 758)

How to Speak Humbly

St. Barsanuphius ca. 6th cent.

To say something with humility does not mean to speak like a teacher, but rather, just as you have heard it from the Abba and the Fathers. If it profitable to say something to a brother, and vainglory inspires you to enjoy this — then know that the enemy wishes to hinder you from doing something of profit to your brother. If you will listen to vainglory, your brother will never receive profit through you. But overthrow vainglory and disdain it, and when you say what is necessary to your brother, repent before God, saying: “Forgive me, O Lord, that I spoke out of vainglory.” (Guidance Toward Spiritual Life 287)

St. Barsanuphius on Synergy

St. Barsanuphius the Great ca. 6th cent.

Q: A certain Christ-loving man asked the same Elder: “God has created man free, and He Himself says: Without Me you can do nothing (Jn. 15:5). I ask you, how can one reconcile freedom with the fact that without God one can do nothing?”

A: God created man free so that he might incline toward the good; but inclining toward it by his free will, he is in no condition to perform the good without the help of God, for it is written: It is not of him that willeth, nor of him that runneth, but of God Who showeth mercy (Rom. 9:16) And so, when a man bends his heart towards the good, and calls on the help of God, then God, heeding his good fervor, will grant him strength for doing [good]; and in this fashion there is at the same time both one and the other: both freedom of man, and the help given him from God,; for the good proceeds from God but it is performed through His Saints. And thus God is glorified in all, and glorifies them. (Guidance Toward Spiritual Life: Answers to Questions of Disciples, 770)

A Question and Answer on the Eucharist

Ss. Barsanuphius and John ca. 6th cent.

Q: A certain Christ-loving man asked the same Elder: Should one be curious about the Mysteries? And is a sinner who approaches them condemned as unworthy?

A: When coming into the holy temple to receive the Body and Blood of Christ, and when receiving Them, pay heed to yourself that you unfailingly believe the truth of this [Sacrament]. But as to how this happens, do not be curious, as it has been said: “Take, eat, this My Body and Blood.” The Lord gave them to us for the remission of sins (cf. Matt. 26:26-28 and Mk. 14:22-24). We have hope that he who believes thus will not be condemned, but he who does not believe is already condemned. And thus, do not forbid yourself to approach, condemning yourself a sinner, but recognize that a sinner who approaches the Savior is vouchsafed the remission of sins. (Guidance Toward Spiritual Life 460)

On Insensitive Prayer

Ss. Barsanuphius and John ca. 6th cent.

Q: When I pray or occupy myself with psalmody, and I do not feel the power of the words I pronounce, by reason of the insensitivity of the heart; then what profit is there for me from this prayer?

A: Even though you do not feel the power of what you pronounce, still the demons feel it, hear and tremble. And so, do not cease to occupy yourself with psalmody and prayer, and little by little, by God’s help, your insensitivity will be turned to softness. (Answers to Questions of Disciples, 718)

On How to Entreat the Saints in Prayer

Ss. Barsanuphius and John ca. 6th cent.

Q: How should one entreat the Fathers for the forgiveness of one’s sins. Should one say: “Forgive me”; or: “Entreat forgiveness for me”? And when I entreat the Lord Himself, what should I say?

A: When we entreat the Holy Fathers who have departed to the Lord, we should say: “Forgive me.” But to those who are still with us, one should say: “Pray for us that we may receive forgiveness.” And when you entreat the Lord Himself, speak thus: “Have mercy on me, O Master, for the sake of Thy holy martyrs and for the sake of the Holy Fathers, and by their prayers forgive me my trangressions.” For the Prophet also said: For the sake of Abraham Thy servant (Dan. 3:35), and the Lord Himself said: I will defend this city for My sake, and for the sake of David My servant (IV Kings 19:34). (Answers to the Questions of Disciples, 713)

On Theosis

 The Eastern Orthodox Church has retained theosis as a concept for theological reflection, while the Western churches, seperated by time, language, and philosophy from Greek thinkers of the early church, have dropped it. In fact, theosis simply does not exist for most contemporary Western theologians…The near disappearance in Western Christendom of an idea that was widely accepted for over a thousand years (including by Latin theologians like Augustine), is a serious loss for the Christian thought and hope.  (Stephen Finlan and Vladimir Kharlamov, Theosis/Deification in Christian Theology: Introduction, pg. 8)

 St. Justin the Philosopher ca. 103-165

But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire. (First Apology 21)

And when I saw that they were perturbed because I said that we are the sons of God, I anticipated their questioning:

Justin: Listen, sirs, how the Holy Ghost speaks of this people, saying that they are all sons of the Highest; and how this very Christ will be present in their assembly, rendering judgment to all men. The words are spoken by David, and are, according to your version of them, thus: ‘God stands in the congregation of gods; He judges among the gods. How long do you judge unjustly, and accept the persons of the wicked? Judge for the orphan and the poor, and do justice to the humble and needy. Deliver the needy, and save the poor out of the hand of the wicked. They know not, neither have they understood; they walk on in darkness: all the foundations of the earth shall be shaken. I said, You are gods, and are all children of the Most High. But you die like men, and fall like one of the princes. Arise, O God! judge the earth, for You shall inherit all nations.’ But in the version of the Seventy it is written, ‘Behold, you die like men, and fall like one of the princes,’ in order to manifest the disobedience of men—I mean of Adam and Eve—and the fall of one of the princes, i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve. But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming gods, and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God. (Dialogue with Trypho the Jew 124)

The end contemplated by a philosopher is likeness to God, so far as that is possible. (Fragments of St. Justin the Martyr: from the writings of Antonius Melissa)

Mathetes ca. 130

And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. (To Diognetus, 10)

St. Irenaeus of Lyons died ca. 202

For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? (Against Heresies, Book III:2)

For it is thus that you will both controvert them in a legitimate manner, and will be prepared to receive the proofs brought forward against them, casting away their doctrines as filth by means of the celestial faith; but following the only true and steadfast Teacher, the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself. (Against Heresies Book V, Preface)

Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God—all the doctrines of the heretics fall to ruin. (Against Heresies, Book V.1)

Theophilus of Antioch died ca. 185

And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees,–manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, “till it,” no other kind of labour is implied than the observance of God’s command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin. (To Autolycus Book 2.24)

Clement of Alexandria ca. 150-215

But such a good conscience preserves sanctity towards God and justice towards men; keeping the soul pure with grave thoughts, and pure words, and just deeds. By thus receiving the Lord’s power, the soul studies to be God; regarding nothing bad but ignorance, and action contrary to right reason. And giving thanks always for all things to God, by righteous hearing and divine reading, by true investigation, by holy oblation, by blessed prayer; lauding, hymning, blessing, praising, such a soul is never at any time separated from God. Rightly then is it said, And they who trust in Him shall understand the truth, and those faithful in love shall abide by Him. Wisdom 3:9 …To the likeness of God, then, he that is introduced into adoption and the friendship of God, to the just inheritance of the lords and gods is brought; if he be perfected, according to the Gospel, as the Lord Himself taught. (Stromata, Book VI, 14)

Tertullian ca. 160-220

Truth, however, maintains the unity of God in such a way as to insist that whatever belongs to God Himself belongs to Him alone. For so will it belong to Himself if it belong to Him alone; and therefore it will be impossible that another god should be admitted, when it is permitted to no other being to possess anything of God. Well, then, you say, we ourselves at that rate possess nothing of God. But indeed we do, and shall continue to do— only it is from Him that we receive it, and not from ourselves. For we shall be even gods, if we, shall deserve to be among those of whom He declared, I have said, You are gods, and, God stands in the congregation of the gods. But this comes of His own grace, not from any property in us, because it is He alone who can make gods. The property of Matter, however, he makes to be that which it has in common with God. Otherwise, if it received from God the property which belongs to God—I mean its attribute of eternity— one might then even suppose that it both possesses an attribute in common with God, and yet at the same time is not God. (Against Hermogenes V)

St. Hippolytus of Rome ca. 170-236

And in like manner God commanded, that from earth should arise reptiles and beasts, as well males and females of all sorts of animals; for so the nature of the things produced admitted. For as many things as He willed, God made from time to time. These things He created through the Logos, it not being possible for things to be generated otherwise than as they were produced. But when, according as He willed, He also formed (objects), He called them by names, and thus notified His creative effort. And making these, He formed the ruler of all, and fashioned him out of all composite substances. The Creator did not wish to make him a god, and failed in His aim; nor an angel—be not deceived,— but a man. For if He had willed to make you a god, He could have done so. You have the example of the Logos. His will, however, was, that you should be a man, and He has made you a man. But if you are desirous of also becoming a god, obey Him that has created you, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great. (Refutation of All Heresies, Book X.29)

You shall escape the boiling flood of hell’s eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum has bred it. Now such (torments) as these shall you avoid by being instructed in a knowledge of the true God. And you shall possess an immortal body, even one placed beyond the possibility of corruption, just like the soul. And you shall receive the kingdom of heaven, you who, while you sojourned in this life, knew the Celestial King. And you shall be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For you have become god: for whatever sufferings you underwent while being a man, these He gave to you, because you were of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon you, because you have been deified, and begotten unto immortality. This constitutes the import of the proverb, Know yourself; i.e., discover God within yourself, for He has formed you after His own image. For with the knowledge of self is conjoined the being an object of God’s knowledge, for you are called by the Deity Himself. Be not therefore inflamed, O you men, with enmity one towards another, nor hesitate to retrace with all speed your steps. For Christ is the God above all, and He has arranged to wash away sin from human beings, rendering regenerate the old man. And God called man His likeness from the beginning, and has evinced in a figure His love towards you. And provided you obey His solemn injunctions, and becomest a faithful follower of Him who is good, you shall resemble Him, inasmuch as you shall have honour conferred upon you by Him. For the Deity, (by condescension,) does not diminish anything of the divinity of His divine perfection; having made you even god unto His glory! (ibid., Book X.30)

St. Cyprian of Carthage died ca. 258

This is our God, this is Christ, who, as the mediator of the two, puts on man that He may lead them to the Father. What man is, Christ was willing to be, that man also may be what Christ is. (Treatise VI, On the Vanity of Idols 11)

And that the proof might not be the less substantial, and the confession of Christ might not be a matter of pleasure, they are tried by tortures, by crucifixions, by many kinds of punishments. Pain, which is the test of truth, is brought to bear, that Christ the Son of God, who is trusted in as given to men for their life, might not only be announced by the heralding of the voice, but by the testimony of suffering. Therefore we accompany Him, we follow Him, we have Him as the Guide of our way, the Source of light, the Author of salvation, promising as well the Father as heaven to those who seek and believe. What Christ is, we Christians shall be, if we imitate Christ. (ibid., 15)

Origen of Alexandria ca. 185-254

Either they deny that the Son has a distinct nature of His own besides that of the Father, and make Him whom they call the Son to be God all but the name, or they deny the divinity of the Son, giving Him a separate existence of His own, and making His sphere of essence fall outside that of the Father, so that they are separable from each other. To such persons we have to say that God on the one hand is Very God (Autotheos, God of Himself); and so the Saviour says in His prayer to the Father, John 17:3 That they may know You the only true God; but that all beyond the Very God is made God by participation in His divinity, and is not to be called simply God (with the article), but rather God (without article). And thus the first-born of all creation, who is the first to be with God, and to attract to Himself divinity, is a being of more exalted rank than the other gods beside Him, of whom God is the God, as it is written, The God of gods, the Lord, has spoken and called the earth. It was by the offices of the first-born that they became gods, for He drew from God in generous measure that they should be made gods, and He communicated it to them according to His own bounty. The true God, then, is The God, and those who are formed after Him are gods, images, as it were, of Him the prototype. But the archetypal image, again, of all these images is the Word of God, who was in the beginning, and who by being with God is at all times God…Now it is possible that some may dislike what we have said representing the Father as the one true God, but admitting other beings besides the true God, who have become gods by having a share of God. They may fear that the glory of Him who surpasses all creation may be lowered to the level of those other beings called gods. We drew this distinction between Him and them that we showed God the Word to be to all the other gods the minister of their divinity. To this we must add, in order to obviate objections, that the reason which is in every reasonable creature occupied the same relation to the reason who was in the beginning with God, and is God the Word, as God the Word occupies to God. As the Father who is Very God and the True God is to His image and to the images of His image— men are said to be according to the image, not to be images of God— so He, the Word, is to the reason (word) in every man. Each fills the place of a fountain— the Father is the fountain of divinity, the Son of reason. As, then, there are many gods, but to us there is but one God the Father, and many Lords, but to us there is one Lord, Jesus Christ, so there are many Λόγοι, but we, for our part, pray that that one Λόγος may be with us who was in the beginning and was with God, God the Logos. For whoever does not receive this Logos who was in the beginning with God, or attach himself to Him as He appeared in flesh, or take part in some of those who had part in this Logos, or whoever having had part in Him falls away from Him again, he will have his portion in what is called most opposite to reason. (Commentary on the Gospel of John Book II, 2-3)

St. Athanasius of Alexandria ca. 293-373

He became man so that we might be made god; and He manifested Himself in the flesh, so that we might grasp the idea of the uneen Father; and He endured the insolence of men, so that we might receive the inheritence of immortality. (On the Incarnation of the Word, 54:3)

For what the human Body of the Word suffered, this the Word, dwelling in the body, ascribed to Himself, in order that we might be enabled to be partakers of the Godhead of the Word. And verily it is strange that He it was Who suffered and yet suffered not. Suffered, because His own Body suffered, and He was in it, which thus suffered; suffered not, because the Word, being by Nature God, is impassible. And while He, the incorporeal, was in the passible Body, the Body had in it the impassible Word, which was destroying the infirmities inherent in the Body. But this He did, and so it was, in order that Himself taking what was ours and offering it as a sacrifice, He might do away with it, and conversely might invest us with what was His… (Epistle to Epicetus, 6)

St. Hilary of Poitiers ca. 300-368

But the Incarnation is summed up in this, that the whole Son, that is, His manhood as well as His divinity, was permitted by the Father’s gracious favour to continue in the unity of the Father’s nature, and retained not only the powers of the divine nature, but also that nature’s self. For the object to be gained was that man might become god. But the assumed manhood could not in any wise abide in the unity of God, unless, through unity with God, it attained to unity with the nature of God. Then, since God the Word was in the nature of God, the Word made flesh would in its turn also be in the nature of God. Thus, if the flesh were united to the glory of the Word, the man Jesus Christ could abide in the glory of God the Father, and the Word made flesh could be restored to the unity of the Father’s nature, even as regards His manhood, since the assumed flesh had obtained the glory of the Word. Therefore the Father must reinstate the Word in His unity, that the offspring of His nature might again return to be glorified in Himself: for the unity had been infringed by the new dispensation, and could only be restored perfect as before if the Father glorified with Himself the flesh assumed by the Son. (On the Trinity, Book IX.38)

St. Ephrem the Syrian ca. 306-373

…had the serpent been rejected, along with the sin, they would have eaten of the Tree of Life, and the Tree of Knowledge would not have been withheld from them any longer; from the one they would have acquired infallible knowledge, and from the other they would have acquired divinity (allahutha) in humanity; and had they thus acquired infallible knowledge and immortal life, they would have done so in this body. (Commentary on Genesis II.23)

The Most High knew that Adam wanted to become a god, so He sent His Son who put him on in order to grant him his desire. (Nisibene Hymns LXIX. 12)

He gave us divinity, we gave Him humanity. (Hymn on Faith V.17)

Sebastian Brock, Introduction to Hymns on Paradise pg. 73: It has sometimes been said that the concept of the divinization, or theois, of humanity is something that crept into Christianity, and especially under Eastern Christianity, under Hellenic influence. It is clear, however, that St. Ephrem, whom Theodoret described as “unacquainted with the language of the Greeks” (Eccles. History IV.29), and whose thought patterns are essentially Semitic and Biblical in character, is nonetheless an important witness to this teaching. Moreover in this context it should be recalled that, since the term “son of” implies “belonging to the category of,” the title “children of God” to which Christians attain at Baptism would suggest to the Semitic mind that they had, potentially, the characteristics of divine beings, in other words, immortality.

St. Basil of Caesarea ca. 329-379

Now the Spirit is not brought into intimate association with the soul by local approximation. How indeed could there be a corporeal approach to the incorporeal? This association results from the withdrawal of the passions which, coming afterwards gradually on the soul from its friendship to the flesh, have alienated it from its close relationship with God. Only then after a man is purified from the shame whose stain he took through his wickedness, and has come back again to his natural beauty, and as it were cleaning the Royal Image and restoring its ancient form, only thus is it possible for him to draw near to the Paraclete. And He, like the sun, will by the aid of your purified eye show you in Himself the image of the invisible, and in the blessed spectacle of the image you shall behold the unspeakable beauty of the archetype. Through His aid hearts are lifted up, the weak are held by the hand, and they who are advancing are brought to perfection. Shining upon those that are cleansed from every spot, He makes them spiritual by fellowship with Himself. Just as when a sunbeam falls on bright and transparent bodies, they themselves become brilliant too, and shed forth a fresh brightness from themselves, so souls wherein the Spirit dwells, illuminated by the Spirit, themselves become spiritual, and send forth their grace to others. Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made god. Such, then, to instance a few out of many, are the conceptions concerning the Holy Spirit, which we have been taught to hold concerning His greatness, His dignity, and His operations, by the oracles of the Spirit themselves. (On the Holy Spirit, 9.23)

St. Gregory the Theologian ca. 329-389

Stephen Finlan and Vladimir Kharlamov, Introduction to Theosis/ Deification in Christian Theology, pg. 1:  Deification was an important idea in the early church, though it took a long time for θεωσις (theosis) to emerge as the standard label for the process. The term was coined by the great fourth century theologian, Gregory of Nazianzus.  

Let us become like Christ, since Christ became like us. Let us become gods(*) for His sake, since He for ours became Man. He assumed the worse that He might give us the better; He became poor that we through His poverty might be rich; 2 Cor. 8:9 He took upon Him the form of a servant that we might receive back our liberty; He came down that we might be exalted; He was tempted that we might conquer; He was dishonoured that He might glorify us; He died that He might save us; He ascended that He might draw to Himself us, who were lying low in the Fall of sin. Let us give all, offer all, to Him Who gave Himself a Ransom and a Reconciliation for us. But one can give nothing like oneself, understanding the Mystery, and becoming for His sake all that He became for ours. (Oration 1, On Easter and His Reluctance V)

(*) Excerpted from the footnotes Ch. V of Scripture and Tradition (Etna, CA:   Center for Traditionalist Orthodox Studies, 1994 [1984]), 67-75: We cannot overemphasize the deep spiritual reality of the nature of theosis. This is not to belabor the point needlessly. Being alien to a Western theological outlook, the spiritual sense of theosis, as found in the Patristic literature, is often even distorted as witnessed by various indefensibly mistranslated passages from the Greek. An egregious example of this tendency is found in Schaff and Wace’s English presentation of St. Gregory Nazianzus’ first oration, “On Easter and His Reluctance” (Fathers, VII, pp. 203-204). St. Gregory is quoted as exhorting us to “become God’s for His sake, since He for ours became man” [p. 203]. This incredible translation is a rendering of the Greek, “genometha theoi di’ auton, epeide kakeinos di’ emas anthropos” (PG. XXXV, col. 397). We find the following the only suitable translation: “Let us become gods for Him [His sake], since He for us [our sake] became man.” It is simply impossible to find in the words “genometha theoi di’ auton” genitive expression “become God’s [emphasis ours] for His sake.” We can only presume that the theological sensibilities of the translator prevailed over good scholarship, resulting in a fraudulent translation. 

For He Whom you now treat with contempt was once above you.  He Who is now Man was once the Uncompounded. What He was He continued to be; what He was not He took to Himself.  In the beginning He was, uncaused; for what is the Cause of God?  But afterwards for a cause He was born.  And that came was that you might be saved, who insult Him and despise His Godhead, because of this, that He took upon Him your denser nature, having converse with Flesh by means of Mind.  While His inferior Nature, the Humanity, became God, because it was united to God, and became One Person because the Higher Nature prevailed in order that I too might be made god so far as He is made Man.(Oration 29, 19)

For there is One God, and One Mediator between God and Man, the Man Christ Jesus. For He still pleads even now as Man for my salvation; for He continues to wear the Body which He assumed, until He make me god by the power of His Incarnation; although He is no longer known after the flesh -I mean, the passions of the flesh, the same, except sin, as ours. (Oration 30, 14)

Blessed Augustine of Hippo ca. 354-430

It is evident, therefore, that He called men gods because they were deified by His grace, and not because they were born of His substance. For He justifies, being just of Himself and not from another; and He deifies, being God of Himself and not by participation in another. But He that justifies does also deify, because by justifying He makes sons of God. For, “He has given them the power to become sons of God.” If we are made sons of God, we are also made gods; but this is by grace adopting, and not by nature begetting. (Enarrationes in Psalmos 49, 2)

Great might is needed to raise up the lowly, to deify a mere mortal, to make the weak perfect, to grant glory through abasement and victory through suffering. (ibid., 117:11)

And there He stood in front of the eyes of a servant, in the form of a servant, saving the form of God for deifed eyes, and He said to him, Am I with you all this time, and you do not know me? (Sermons 126.14)

God, you see, wants to make you a god; not by nature of course, like the One whom He begot; but by His gift and by adoption. (Sermons 166.4)

And being thence warned to return to myself, I entered into my inward self, Thou leading me on; and I was able to do it, for You had become my helper. And I entered, and with the eye of my soul (such as it was) saw above the same eye of my soul, above my mind, the Unchangeable Light. Not this common light, which all flesh may look upon, nor, as it were, a greater one of the same kind, as though the brightness of this should be much more resplendent, and with its greatness fill up all things. Not like this was that light, but different, yea, very different from all these. Nor was it above my mind as oil is above water, nor as heaven above earth; but above it was, because it made me, and I below it, because I was made by it. He who knows the Truth knows that Light; and he that knows it knows eternity. Love knows it. O Eternal Truth, and true Love, and loved Eternity! You are my God; to You do I sigh both night and day. When I first knew You, You lifted me up, that I might see there was that which I might see, and that yet it was not I that did see. And Thou beat back the infirmity of my sight, pouring forth upon me most strongly Your beams of light, and I trembled with love and fear; and I found myself to be far off from You, in the region of dissimilarity, as if I heard this voice of Yours from on high: I am the food of strong men; grow, and you shall feed upon me; nor shall you convert me, like the food of your flesh, into you, but you shall be converted into me. And I learned that You correct man for iniquity, and You make my soul consume away like a spider. And I said, Is Truth, therefore, nothing because it is neither diffused through space, finite, nor infinite? And You cried to me from afar, Yea, verily, ‘I Am that I Am.’ And I heard this, as things are heard in the heart, nor was there room for doubt; and I should more readily doubt that I live than that Truth is not, which is clearly seen, being understood by the things that are made. Romans 1:20 (Confessions Book VII.10)

St. Cyril of Alexandria ca. 376-444

For since they received the Son through faith, they receive the power to be ranked among the sons of God. For the Son gives what is His alone and specially and of nature to be in their power, setting it forth as common, making this a sort of image of the love for man that is inherent to Him, and of His love for the world. For in none other way could we who bore the image of the earthy escape corruption, unless the beauty of the image of the heavenly were impressed upon us, through our being called to sonship. For being partakers of Him through the Spirit, we were sealed unto likeness with Him and mount up to the primal character of the Image after which the Divine Scripture says we were made. For thus hardly recovering the pristine beauty of our nature, and re-formed unto that Divine Nature, shall we be superior to the ills that have befallen us through the transgression. Therefore we mount up unto dignity above our nature for Christ’s sake, and we too shall be sons of God, not like Him in exactitude, but by grace in imitation of Him. For He is Very Son, existing from the Father; we adopted by His Kindness, through grace receiving I have said, Ye are gods and all of you are children of the Most High. For the created and subject nature is called to what is above nature by the mere nod and will of the Father: but the Son and God and Lord will not possess this being God and Son, by the will of God the Father, nor in that He wills it only, but beaming forth of the Very Essence of the Father, He receives to Himself by Nature what is Its own Good. And again He is clearly seen to be Very Son, proved by comparison with ourselves. For since that which is by Nature has another mode of being from that which is by adoption, and that which is in truth from that which is by imitation, and we are called sons of God by adoption and imitation: hence He is Son by Nature and in truth, to Whom we made sons too are compared, gaining the good by grace instead of by natural endowments. (Commentary on the Gospel of John, Bk. I Chap. 9)

St. Patrick of Ireland ca. 387-493

And if at any time I managed anything of good for the sake of my God whom I love, I beg of him that he grant it to me to shed my blood for His name with proselytes and captives, even should I be left unburied, or even were my wretched body to be torn limb from limb by dogs or savage beasts, or were it to be devoured by the birds of the air, I think, most surely, were this to have happened to me, I had saved both my soul and my body. For beyond any doubt on that day we shall rise again in the brightness of the sun (cf. Isa. 30.26), that is, in the glory of Christ Jesus our Redeemer (cf. 1 Cor. 15:43, Phil. 3:20-21), as “sons of the living” God (Rom. 9:26) and “co-heirs of Christ” (Rom. 8.17), “conformed to his image” (cf. Rom. 8.29); for we shall reign “through him and for him and in him” (Rom. 11.36). (St. Patrick’s Confessio)

St. Macarius the Great ca. 4th cent.

And just as in the case of a beautiful garden where there are fruit-bearing trees and the air is saturated with sweet odors and there are many beautiful and refreshing places to delight in and put at rest those who go there, so also are those persons who reach the kingdom. They are all in joy and happiness and peace. They are kings and lords and gods. For it is written: “King of kings and Lord of lords”. (1 Tim. 6:15) (The Fifty Spiritual Homilies, Homily 27.3)

Abba Alonius ca. 5th cent.

He also said, ‘If only a man desired it for a single day from morning till night, he would be able to come to measure of God.’ (The Sayings of the Desert Fathers: The Alphabetical Collection, Saying 3)

St. Dionysius the Areopagite ca. 5th cent.

The source of this hierarchy is the font of life, the being of goodness, the one cause of everything, namely, the Trinity which in goodness bestow’s being and well-being on everything. Now this blessed Deity, which transcends everything and which is one and also triune has resolved, for reasons unclear to us but obvious to itself, to ensure the salvation of rational beings, both ourselves and those beings who are our superiors. This can only happen with the divinization of the saved. And divinization consists of being as much as possible like and in union with God. (The Ecclesiastical Hierarchy I.3)

The hierarch, “who desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4) by taking on a likeness to God, proclaims the good news to all that God out of his own natural goodness is merciful to the inhabits of earth, that because of His love for humanity He has deigned to come down to us and that, like a fire, He has made one with Himself all those capable of being divinized. “For to all who received Him, who believed in His name, He gave the power to become the children of God; who were born not of blood nor the will of the flesh but of God.” (Jn. 1:12) (ibid., Chap. II.2.1)

St. Benedict of Nursia ca. 480-547

Let us arise, then, at last, for the Scripture stirs us up, saying, “Now is the hour for us to rise from sleep” (Rom. 13:11). Let us open our eyes to the deifying light, let us hear with attentive ears the warning which the divine voice cries daily to us… (The Rule of St. Benedict, Prologue)

St. Barsanuphius ca. 6th cent.

…[B]eing in this state they [the saints] have reached the measure above distraction and high-mindedness — having become wholly mind, wholly eye, wholly light, wholly perfect, wholly gods. Having labored, they became magnified, glorified, enlightened, alive again, because they died to everything. They are now rejoicing and cause joy to all; they are rejoicing over the undivided Trinity, and give joy to the angelic powers. (Answer 120)

St. Maximus the Confessor ca. 580-662

Age, time, and place belong in the category of the relative. Without them nothing of what is included in them exists. God is not of the category of the relative because He does not have anything at all included in Him. If, then, the inheritance of those who are worthy is God Himself, the one who is rendered worthy of this grace will be above age, time, and place. He will have God Himself as a place, according to what is written, “Be for me a protecting God, a strong place which saves me.” (Ps. 71:3) (Chapters on Knowledge, First Century 68)

[W]hen what is partial ceases with the appearance of what is perfect, all mirrors and hidden meanings pass away; once the truth arrives face to face, the one who is saved will be above all worlds, ages, and places in which he was once nurtured as a child, and will reach his end in God. (ibid., First Century 70)

Which exactly the great apostle teaches mystically and says that in the ages to come the superabundant wealth of God’s goodness will be revealed. Therefore, let us too divide the ages in our mind and appoint the one part of them to the mystery of the divine incarnation, and the other part to the grace of the human deification, and we will find the first part to have been completed accordingly, and the other part not yet arrived. And to speak shortly, the first part of the ages belongs to the descent of God to men, and the other part to the ascent of men to God. (To Thalassius, Q.22)

Bede the Venerable ca. 673-735

We know that when he appears we shall be like him. And Paul also explains this in other words, saying, When Christ, your life, appears, then you will appear with him in glory. (Col. 3:4) We shall be like him, he says, because when we shall enjoy with attentive regard (Lat. contemplatio) his unchangeable and eternal divinity, we also shall be immortal and like him indeed, because we shall be happy. And yet, we shall not be like our Creator, because we are creatures. For who among the children of God shall be like God? (Ps. 89:6) Although this can also seem to be said about the immortality of the body and in this we shall indeed be like God, but [in fact we will be] only like the Son who alone among the persons of the Trinity received a body, in which he died, rose and brought it to the heavenly heights. (Commentary on Jn. 3:1-3:2)

St Symeon the New Theologian ca. 949-1022

And how is it that one made god by grace and by adoption will not be god in awareness and knowledge and contemplation, he who has put on the Son of God? (Introduction to the Discourses, pg. 36)

Display a worthy penitence by means of all sorts of deeds and words, that you may draw yourselves the grace of the all-holy Spirit. For this Spirit, when He descends on you, becomes like a pool of light to you, which encompasses you completely in a inutterable manner. As it regenerates you, it changes you from corruptible to incorruptible, from mortal to immortal, from sons of men into Son of God and gods by adoption and grace… (Discourses, XXXIII)

St. Gregory Palamas ca.  1296-1359

The splendour granted by the grace of God is light, as you may learn from this text: “The splendour for those who who have been purified is light, for the just will shine like the sun; God will stand in the midst of them, distributing and determining the dignities of blessedness, for they are gods and kings.” (The Triads, E. The Uncreated Glory)