Search Results (7)

This article examines the theological trajectories of Watchman Nee (1903–1972) and Witness Lee (1905–1997) on sanctification, union with Christ, and deification, situating their contributions within recent reappraisals of the doctrine of theosis in the academy. Though deification was universally affirmed by the early church and retained in various forms in medieval and early Protestant theology, post-Reformation Western Christianity marginalized this theme in favor of juridical and forensic soteriological categories. Against this backdrop, Nee and Lee offer a theologically rich, biblically grounded, and experientially oriented articulation of deification that warrants greater scholarly attention. Drawing from the Keswick Holiness tradition, patristic sources, and Christian mysticism, Nee developed a soteriology that integrates justification, sanctification, and glorification within an organic model of progressive union with God. Though he does not explicitly use the term “deification”, the language he employs regarding union and participation closely mirrors classical expressions of Christian theosis. For Nee, sanctification is not merely moral improvement but the transformative increase of the divine life, culminating in conformity to Christ’s image. Lee builds upon and expands Nee’s participatory soteriology into a comprehensive theology of deification, explicitly referring to it as “the high peak of the divine revelation” in the Holy Scriptures. For Lee, humans become God “in life and nature but not in the Godhead”. By employing the phrase “not in the Godhead”, Lee upholds the Creator–creature distinction—i.e., humans never participate in the ontological Trinity or God’s incommunicable attributes. Yet, in the first portion of his description, he affirms that human beings undergo an organic, transformative process by which they become God in deeply significant ways. His framework structures sanctification as a seven-stage process, culminating in the believer’s transformation and incorporation into the Body of Christ to become a constituent of a corporate God-man. This corporate dimension—often overlooked in Western accounts—lies at the heart of Lee’s ecclesiology, which he sees as being consummated in the eschatological New Jerusalem. Ultimately, this study argues that Nee and Lee provide a coherent, non-speculative model of deification that integrates biblical exegesis, theological tradition, and practical spirituality, and thus, present a compelling alternative to individualistic and forensic soteriologies while also highlighting the need for deeper engagement across global theological discourse on sanctification, union with Christ, and the Triune God. Full article

The theology of deification in the Christian tradition is fraught with misconceptions. Although it embodies the core teaching of the faith, it is not only a neglected theme of theology, but often critiqued as a Promethean distortion of the gospel and/or a semi-Pelagian heterodoxy. Hans Urs von Balthasar, through his examination of the teachings of the early Church Fathers, presents the doctrine in its Christocentric context, emphasizing its kenotic and inherently relational character. Deification is thus revealed as an antidote to the narrowly conceived notion of “justification” as salvation, which is rooted in a juridic understanding of God’s grace. Conceived as the dynamic incorporation of the believer into the life of Christ himself, deification is rightly understood as a present, existential process and thus far more than a mere eschatological hope. Full article

Han Yu 韓愈 was a prominent literatus in the Tang dynasty and an influential figure in the history of Chaozhou culture. From the Song dynasty, the Neo-Confucian teachings became popular, and Han Yu was revered as a significant pioneer; hence, his position was raised to a new height. In Chaozhou, local officials and the literati continuously emphasized Han Yu’s significance to Chaozhou culture and education and built many temples and academies devoted to him. As a deity, Han Yu was viewed as a representative of Confucianism and was typical of orthodoxy sacrifices. The present article clarifies the origination and transmission of the Han Yu belief in the Chaozhou region and explores the process of deification and the spread of Chinese popular religion. Although local officials and the literati spared no efforts in promoting the Han Yu belief, the belief never became popular among Chaozhou people. Local officials and the literati focused on different aspects of the Han Yu belief. They stressed the orthodoxy of the belief and were never concerned with miracles. What they were concerned with and endeavored for somewhat hampered the spread of the belief among the masses. Full article

“Mystery” is a term with divergent meanings in the religious and secular worlds. This term bears history in the philosophical and theological worlds. The meaning of the term includes concepts of secrecy, mysteriousness, incomprehensibility, and transcendence on the one hand and its connection with religious rituals on the other hand. This nature of the term recommends that we re-read its original meaning. This article tries to understand the connection of this term with archaic religious rituals based on mimetic theory. This article finds that the mysteriousness behind the archaic religious rituals is related to the scapegoat mechanism. The hidden process of deification in primitive religions and cultures is the reason behind the meaning of the term mystery. Using mimetic theory as a tool, this article asserts that only "revealed mysteries" remain in human history following the Christ-event and defines mystery as a process of deification. Full article

This article examines the historical background of “Laozi huahu 老子化胡” (Laozi converting the barbarians) and investigates its generation mode and constituent elements. It also discusses and reflects on issues such as the origin of “huahu” and Laozi’s deification. The origin of “Laozi huahu” has little relationship to issues such as the divine system in the Han dynasty and Laozi’s deification. Its elements are rooted in Chinese secular ideological resources. The story of “heroes moving across borders” during the Spring and Autumn and Warring States periods, along with the notion of Laozi as the universal teacher for disciples of various schools, gave birth to the saying. An analysis of the historical background suggests that the origin of “huahu” had likely gone through a long evolutionary process, including an undocumented period where it was transmitted orally as a legend. Full article

In the Yuan Dynasty, Lord Yan 晏公 was worshipped by the people of Jiangxi 江西 as a water god, but there was no consensus on the identity of the god and the process of his deification. During the transitional period between the Yuan and Ming dynasties, the cult of Yan Gong was increasingly popular among different social groups in the Qingjiang 清江 region. Later, thanks to a combination of officials, merchants, and immigrants, its spatial scope was extended to Hubei 湖北 Province. During the Hongwu 洪武 (r. 1368–1398) period, the cult of Lord Yan in Hubei was so prevalent that multiple groups of people were enthusiastically involved in the construction of Lord Yan temples; thus, many temples shot up along lakes and the main tributaries of the Yangtze River, constituting a geographical distribution pattern with a concentration in the central and eastern parts and a scarcity in the west. The reason for this was the multidimensional interaction of migration activities, the cross-regional economic activities of merchants, and the promotion of folk beliefs by local officials since the Ming–Qing era, which encompasses the historical evolutionary features of actors competing for the cult of gods and control of regional social power. Full article

This article analyses the role of the spiritual path of theosis in the mission of the Eastern Orthodox church. It evaluates the main directions in which the church could have a fundamental role in the world, such as peace, human dignity or the ecological crises, and does so through the lens of the deification process. The spiritual exercise of deification contributes to a fundamental change in the way that we act, think, and understand reality and this plays an essential part in missionary work as understood by the Eastern Orthodox church. Because of this approach, the theological term martyria/witness is considered more suitable than the term mission, in order to describe the process of transformation of the human persons and, through those who engage on the path of deification, the transformation of the entire creation. The article presents two different perspectives: one offered by two official, programmatic documents of the church (“The Mission of the Orthodox Church in Today’s World” and “For the Life of the World. Social Ethos Document of the Ecumenical Patriarchate”), and addressed to communities, and another one represented by the writings from the Philokalia, which are apparently dedicated to individuals and their personal spiritual journey. In the view presented here, the two perspectives are not different, but in fact complementary. Full article