Deification “is indeed a mystical union with God beyond intellect and reason” (Gregory Palamas, III.1.28).
“This union will enable persistence to the end with a pure spirit in the most narrow relations with God” (Gregory Palamas, II.2.20). Such relations were defined as “direct relations with God in which no intermediary such as an angel intervenes” (II.3.27-28). Deification is not hypostatic: “Hypostatic union Continue reading
“Deification is also the invocation of the great God and Father, the symbol of the authentic and real adoption, according to the gift and grace of the Holy Spirit, thanks to the bestowal of which grace the saints become and will remain the sons of God” (Gregory Palamas, III.1.28).
“Perfect contemplation of God and divine things is not only a stripping away, but beyond this, a participation in divine things, a gift and possession more than stripping away” (Gregory Palamas, The triads, I.3.18).
“If contemplation may not be equated with the via negativa, neither is it identifiable with the via positiva: contemplation is not simply abstraction or negation but a union and a divinization that occurs mystically and ineffably by the grace of God” (Williams, on Gregory Palamas I.3.17).
“To understand the nature of God is to become deified; those who know that God is Spirit are those who become god completely and know God in God … [they] see God by God (Gregory Palamas, II.3.68; II.3.52).
“Those who have been purified … make themselves worthy to contemplate invisible things, the essence of God remaining beyond their attainment; but those who are worthy of this contemplation can be initiated into it and make it the object of their understanding; thus they participate Continue reading
“Deification is both the light encountered (inasmuch as it is a visible apparition) and something that attaches to the person, becoming one with her and changing her. It is both God as other and God transforming the human person from within” (A. N. Williams, 1999).
The deifying gift of the Spirit is “the deifying energy of the superessential divine essence, although not the totality of this energy … Deification is … everywhere, ineffably present in the essence and inseparable from it, as its natural power. But if [the divine manifestation] seizes a suitable material, free from every veil … Continue reading
“Deification is an enhypostatic and direct illumination which has no beginning but appears in those worthy as something exceeding their comprehension. It is indeed a mystical union with God beyond intellect and reason, in the age when creatures will no longer know corruption. Thanks to this union, the saints, Continue reading
“What belongs to the divine nature is predicated of the human nature—not, indeed, as it belongs wssentially to the divine nature, but as it is participated by the human nature. Hence, whatever cannot be participated by the human nature (as to be uncreated and omnipotent), is nowise predicated of the human nature” (Thomas Aquinas, Summa Theologica, III.16, S ad 3).
“When it is said that the Father doth not give the Spirit by measure … it may be referred to the gift which is given the human nature, to be united to the Divine Person” (Thomas Aquinas, Summa Theologica, III.7,11 ad 1).
“The disposition to the form of fire can be natural only to the subject of that form. Hence the light of glory cannot be natural to a creature unless the creature has a divine nature; which is impossible. But by this light the rational creature is made deiform” (Thomas Aquinas, Summa Theologica, Response to 1.12,5 ad 3).
“By way of similitude, however, ‘this name God is communicable, not in its whole signification, but in some part of it by way of similitude so that those are called gods who share in divinity by likeness, according to the text I have said, ‘You are gods (Ps 82:6)” (Thomas Aquinas, Summa Theologica, Response to I.13,9).
“When any created intellect sees the essence of God, the essence of God itself becomes the intelligible form of the intellect … This increase of the intellectual powers is called the illumination of the intellect, as we also call the intelligible object itself by the name of the light of the illumination [lumen vellux]. And Continue reading