“Partakers of the Divine Nature”: some expositions on the doctrine of deification from an unlikely source

Before delving into the primary theme of this post—i.e. the ‘unlikely source’—I would like to provide an introduction of sorts on the doctrine of deification (also termed theosis). From the entry under the heading “Deification” in The Westminster Dictionary of Christian Theology (1983) we read:

Deification (Greek theosis) is for Orthodoxy the goal of every Christian. Man, according to the Bible, is ‘made in the image and likeness of God’ (cf. Gen. 1.26), and the Fathers commonly distinguish between these two words. The image refers to man’s reason and freedom, that which distinguishes him from the animals and makes him kin to God, while ‘likeness’ refers to 'assimilation to God through virtues' (St John Damascus). It is possible for man to become like God, to become deified, to become god by grace. This doctrine is based on many passages of both OT and NT (e.g. Ps. 82 (81).6; 2 Peter 1.4), and it is essentially the teaching both of St Paul, though he tends to use the language of filial adoption (cf. Rom. 8.9-17; Gal. 4.5-7), and the Fourth Gospel (cf. 17.21-23). [Page 147 - for more Biblical passages germane to this issue see THIS POST.]

The Catechism of the Catholic Church under Part One 'The Profession of the Christian Faith’, chapter two, article 3.I.460 ‘Why did the Word become flesh?’, had the following to say:

The Word became flesh to make us "partakers of the divine nature":78 "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."79 "For the Son of God became man so that we might become God."80 "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."81.

78 2 Pt 1:4.

79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.

80 St. Athanasius, De inc. 54, 3: PG 25, 192B.

81 St. Thomas Aquinas, Opusc. 57, 1-4.

[Libreria Editrice Vaticana, Eng. 1994 ed. p. 116; Eng. 1997 2^nd ed. p. 116 - for additional selections on deification from Catholic authors see THIS THREAD; for dozens of references from the Church Fathers see THIS POST.]

Robert V. Rakestraw provides an Evangelical perspective on deification; note the following:

In one of his letters Athanasius, the fourth-century defender of the faith, made his famous statement that the Son of God became man “that he might deify us in himself.”1 Elsewhere he wrote similarly that Christ “was made man that we might be made God.”2 This is the doctrine of theosis, also known as deifcation, divinization or, as some prefer, participation in God.3

While the concept of theosis has roots in the ante-Nicene period, it is not an antiquated historical curiosity. The idea of divinization, of redeemed human nature somehow participating in the very life of God, is found to a surprising extent throughout Christian history, although it is practically unknown to the majority of Christians (and even many theologians) in the west.

1 Athanasius, Letter 60, to Adelphius, 4. See also 3, 8 (NPNF, 2d Series 4.575–578).

2 Athanasius On the Incarnation 54 (NPNF, 2d Series 4.65).

3 A. M. Allchin entitles his book on theosis Participation in God: A Forgotten Strand in Anglican Tradition (Wilton: Morehouse-Barlow, 1988).["Becoming Like God: An Evangelical Doctrine of Theosis", JETS 40/2 (June 1997) 257-269 – LINK.]

Time now to introduce the ‘unlikely source’ mentioned in the title of this thread: Charles Taze Russell. Russell was the founder of the Zion's Watch Tower Tract Society of Pennsylvania (1881; incorporated 1884), the related magazine Zion's Watch Tower and Herald of Christ's Presence (1879), and the movement that became known as the Jehovah’s Witnesses (the name adopted in 1931). From the first three volumes of his six volume magnum opus, Millennial Dawn (later renamed Studies in the Scriptures), we read (all bold emphasis that follows in mine):

If the masses of mankind are saved from all the degradation, weakness, pain, misery and death which result from sin, and are restored to the condition of human perfection enjoyed before the fall, they are as really and completely saved from that fall as those who, under the special “highcalling” of the Gospel age, become “partakers of the divine nature." (Millennial Dawn, 1.173)

Notice that this teaches not only that angelic nature is not the only order of spirit being, but that it is a lower nature than that of our Lord before he became a man ; and he was not then so high as he is now, for “God hath highly exalted him,” because of his obedience in becoming man’s willing ransom. (Phil. 2 : 8, 9.) He is now of the highest order of spirit being, a partaker of the divine (Jehovah’s) nature. (Millennial Dawn, 1.178)

When Jesus was in the flesh he was a perfect human being ; previous to that time he was a perfect spiritual being ; and since his resurrection he is a perfect spiritual being of the highest or divine order. It was not until the time of his consecration even unto death, as typified in his baptism—at thirty years of age (manhood, according to the Law, and therefore the right time to consecrate himself as a man)—that he received the earnest of his inheritance of the divine nature. (Matt. 3 : 16, 17.) Tlie human nature had to be consecrated to death before he could receive even the pledge of the divine nature. And not until that consecration was actually carried out and he had a6lually sacrificed the human nature, even unto death, did our Lord Jesus become a full partaker of the divine nature. After becoming a man he became obedient unto death ; wherefore, God hath highly exalted him to the divine nature. (Phil. 2 : 8, 9.) If this Scripture is true, it follows that he was not exalted to the divine nature until the human nature was actually sacrificed—dead. (Millennial Dawn, 1.179)

…it is purely of God's favor that angels are by nature a little higher than men ; and it is also of God's favor that the Lord Jesus and his bride become partakers of the divine nature. It becomes all his intelligent creatures, therefore, to receive with gratitude whatever God bestows. Any other spirit justly merits condemnation, and, if indulged, will end in abasement and destruction. A man has no right to aspire to be an angel, never having been invited to that position ; nor has an angel any right to aspire to the divine nature, that never having been offered to him. (Millennial Dawn, 1.189)

None have a right to dictate to God. If he established the earth, and if he formed it not in vain, but made it to be inhabited by restored, perfect men, who are we that we should reply against God, and say that it is unjust not to change their nature and make them all partakers of a spiritual nature either like unto the angels, or like unto his own divine nature ? (Millennial Dawn, 1.191)

That the Christian Church, the body of Christ, is an exception to God's  general plan for mankind, is evident from the statement that its selection was determined in the divine plan before the foundation of the world (Eph. 1 : 4, 5), at which time God not only foresaw the fall of the race into sin, but also predetermined the justification, the santification and the glorification of this class, which, during the Gospel age, he has been calling out of the world to be conformed to the image of his Son, to be partakers of the divine nature and to be fellow-heirs with Christ Jesus of the Millennial Kingdom for the establishment of universal righteousness and peace.—Rom. 8 : 28-31. (Millennial Dawn, 1.193)

The conditions on which the Church may be exalted with her Lord to the divine nature (2 Pet. 1 : 4) are precisely the same as the conditions on which he received it ; even by following in his footprints (1 Pet. 2 : 21), presenting herself a living sacrifice, as he did, and then faithfully carrying out that consecration vow until the sacrifice terminates in death. This change of nature from human to divine is given as a reward to those who, within the Gospel age, sacrifice the human nature, as did our Lord, with all its interests, hopes and aims, present and future—even unto death. In the resurrection such will awake, not to share with the rest of mankind in the blessed restitution to human perfection and all its accompanying blessings, but to share the likeness and glory and joy of the Lord, as partakers with him of the divine nature.—Rom 8:17; 2 Tim. 2:12. (Millennial Dawn, 1.196)

Those thus transformed, or in processor change, are reckoned “new creatures,” begotten of God, and partakers to that extent of the divine nature. Mark well the difference between these “new creatures” and those believers and “brethren” who are only justified. Those of the latter class are still of the earth, earthy, and, aside from sinful desires, their hopes, ambitions and aims are such as will be fully gratified in the promised restitution of all things. But those of the former class are not of this world, even as Christ is not of this world, and their hopes center in the things unseen, where Christ sitteth at the right hand of God. The prospect of earthly glory, so enchanting to the natural man, would no longer be a satisfying portion to those begotten of this heavenly hope, to those who see the glories of the heavenly promises, and who appreciate the part assigned them in the divine plan. This new, divine mind is the earnest of our inheritance of the complete divine nature—mind and body. Some may be a little startled by this expression, a divine body; but we are told that Jesus is now the express image of his Father's person, and that the overcomers will “be like him and see him as he is.” (1 John 3:2.) “There is a natural [human] body, and there is a spiritual body.” (1 Cor. 15 : 44.) We could not imagine either our divine Father or our Lord Jesus as merely great minds without bodies. Theirs are glorious spiritual bodies, though it doth not yet appear how great is the glory, and it shall not, until we also shall share the divine nature. (Millennial Dawn, 1.200)

At his second advent he does not come to be subject to the powers that be, to pay tribute to Csesar and to suffer humiliation, injustice and violence; but he comes to reign, exercising all power in heaven and in earth. He does not come in the body of his humiliation, a human body, which he took for the suffering of death, inferior to his former glorious body (Heb. 2:9); but in his glorious spiritual body, which is “the express image of the Father's person” (Heb. 1 13); for, because of his obedience even unto death, he is now highly exalted to the divine nature and likeness, and given a name above every name—the Father’s name only excepted. (Phil. 2:9; 1 Cor. 15:27.) The Apostle shows that it "doth not yet appear" to our human understanding what he is now like; hence we know not what we shall be like when made like him, but we (the Church) may rejoice in the assurance that we shall one day be with him, and like him, and see him as he is (1 John 3 : 2)—not as he was at his first advent in humiliation, when he had laid aside his former glory and for our sakes had become poor, that we through his poverty might be made rich. (Millennial Dawn, 2.108, 109)

[Our Lord was put to death a fleshly or human being, but was raised from the dead a spirit being. And since the Church is to be  “changed” in order that she may be like Christ, it is evident that the change which occurred in the Head was of a kind similar to that described as in reservation for the overcomers, who shall be changed from human to spiritual nature, and made like him—“partakers of the-divine nature.” – footnote p. 108]

…we recognize A. D. 1881 as marking the close of the special favor to Gentiles—the close of the “high calling, “ or invitation to the blessings peculiar to this age—to become joint-heirs with Christ and partakers of the divine nature. And, as we have seen, this marks a great movement among the Jewish people toward Christianity, known as the "Kishenev Movement." (Millennial Dawn, 2.235)

The stopping of the favor or ''call" here, in 1881, is followed, or rather lapped upon, by the general call of the whole world to the Millennial blessings and favors upon condition of righteousness, obedience (not self-sacrifice). This however is a lower call, a lesser favor than that which ceased—a call to enjoy the blessings of the Kingdom, but not to be parts of the anointed, Kingdom class. And this change—this stopping of the higher favor and beginning of a lesser favor—will be little noticed here, now, by reason of the fact that the great prize of the Kingdom and jointheirship with Christ as partakers of the divine nature, has been generally lost sight of in the Church. (Millennial Dawn, 3.218)

So, during the Gospel age, our Lord has continually, through his mouth-pieces in the church, invited all believers to enter into his service. The full reward, the divine nature and kingdom glory, was clearly stated at first, and continually repeated, though not always clearly understood throughout the age. (Millennial Dawn, 3.223, 224)*

 And from Zion’s Watchtower:

"YE ARE GODS."

"I have said ye are Gods; and all of you are children of the Most High. But ye shall die like men, and fall like one of the princes" [literally heads]. Psa. 82:6.

Our high calling is so great, so much above the comprehension of men, that they feel that we are guilty of blasphemy when we speak of being "new creatures"—not any longer human, but "partakers of the divine nature." When we claim on the scriptural warrant, that we are begotten of a divine nature and that Jehovah is thus our father, it is claiming that we are divine beings—hence all such are Gods. Thus we have a family of Gods, Jehovah being our father, and all his sons being brethren and joint-heirs: Jesus being the chief, or first-born. (Zion's Watchtower - December 1881 pp. 2, 3 - Reprints p. 301.)

Many more examples could be added, but I shall end here for now.

Grace and peace,

David

*All six volumes of the Millennial Dawn/Studies in the Scriptures series can be read and/or downloaded via THIS LINK.