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Contrary to many Church critics&mdash;who often come out of a late-19th, Latin-based Christianity that is unaware of some of the ancient currents in Christian thought&mdash;''theosis'' has a long history in Christian thought.
==Clement==

* But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious by God in their memorial forever and ever. Amen.<ref>{{Anf1|author=Clement|article=First Epistle of Clement|citation=|vol=1|start=17}}</ref>
* Clement says regarding those who become deified that “’they will be enthroned along with the other gods, who are set first in order under the Savior.’” Note that the “other gods” are clearly subordinate to the Savior, but yet are still entitled to be designated “gods.”  [George W. Butterworth, “The Deification of Man in Clement of Alexandria,” ''Journal of Theological Studies'' 17 (1916): 157-69, at page 161, quoting Stromateis 3.41.23-5.]  

==Irenaeus (A.D. 180)==
* For the Lord is the good man of the house, who rules the entire house of His Father; and who delivers a law suited both for slaves and those who are as yet  undisciplined; and gives fitting precepts to those that are free, and have been justified by faith, as well as throws His own inheritance open to those that are sons.<ref>{{Anf1|author=Irenaeus|article=Against Heresies|citation=book 4, chapter 9|vol=1|start=472}}</ref>

* ...but man receives advancement and increase towards God. For as God is always the same, so also man, when found in God, shall always go on towards God.<ref>{{Anf1|author=Irenaeus|article=Against Heresies|citation=book 4, chapter 11|vol=1|start=474}}</ref>

*...and to whomsoever He shall say, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you for eternity,’ (Mat. 25:34) these do receive the kingdom for ever, and make constant advance in it...<ref>{{Anf1|author=Irenaeus|article=Against Heresies|citation=book 4, chapter 28.3|vol=1|start=501}}</ref>

*our Lord Jesus Christ, the Word of God, of His boundless love, became what we are that He might make us what He Himself is...<ref>{{ECF1|start=106}}</ref>

==Unsorted==
* Melvin Lawrenz writes that a primary image of salvation for John Chrysostom is “that of human nature itself seated on the royal throne of Christ: ‘It is a great and wonderful thing, and full of amazement that our flesh should sit on high, and be adored by angels and archangels.’” Notice that worship by the angels is offered to those deified mortals on their thrones.<ref>Melvin E. Lawrenz, ''The Christology of John Chrysostom'' (Mellen Press 1996): 153, quoting Homily on Hebrews 5.1.</ref>  

* Christoph Cardinal Schonborn quotes from another Homily of John Chrysostom: “’God gave us a share in his throne.  The sitting at the right hand is the greatest honor, with nothing to equal it.  This statement holds true of us also:  we too are to sit with him on thrones…. Think of where Christ sits on his throne!  ‘Above all principalities and powers!  And with whom are you to sit on the throne?  With him!’” Once again, notice that the ‘principalities and powers’ are subject to these deified mortals.<ref>Christoph Schonborn, ''From Death to Life'' (Ignatius Books 1995): 39-40, quoting ''Homily on Ephesians'' 4.2.</ref>

* Origen said that God could, if He chose, create other worlds after this one.<ref>See Reinhold Seeberg, ''Text-Book of the History of Doctrines'', translated by Charles E. Hay (Michigan 1958; German 1895, 1898): I: 160, citing ''de principiis'' 3.6.3 on the possibility of future creations.</ref>

* Theodore Askidas, Bishop of Caesarea (ca. 540 AD) went so far as to suggest that those who are deified will join in creating other worlds.<ref>In Brian E. Daley, ''The Hope of the Early Church'' (Oxford University Press 1991): 189-90, with note 65, page 260; also in Daley, “What did ‘Origenism’ mean in the Sixth Century?”, in ''Origeniana Sexta'', ed. Gilles Dorival et al (Leuven 1995): 635; also in Aloys Grillmeier, ''Christ in Christian Tradition'', Vol. 2, Part 2: 409.</ref>

* Dionysius the Areopagite suggested long ago that nothing could be more divine than to become ‘a fellow worker with God.’  Some are purified, he wrote, some purify others; some are being perfected, while others complete the perfecting initiation for others.<ref>Andrew Louth, ''Origins of Christian Mystical Tradition''  (Clarendon Press, Oxford 1983): 170, citing Dionysius, Celestial Hierarchy 3.1f.</ref> 

* The idea that the redeemed may help to save others is common in the patristic writings.   Fortino quotes John of Damascus who says that the oil used during baptism makes us “anointed” [christous], transforming us into Christs.<ref>Eleuterio F. Fortino, “Sanctification and Deification,” ''Diakonia'' 17 (Fordham University 1982): 192-200., at page 197, citing John of Damascus, The Orthodox Faith 4.9.</ref>

* Ronald Heine, in his study of Gregory of Nyssa, states that such a one “becomes able to help others to salvation.”<ref>Heine, ''Gregory of Nyssa’s Treatise on the Inscriptions of the Psalms, Introduction, translation and notes'' (Oxford 1995): 77.</ref>  

* Turner quotes Methodius: “’Those who are deified become not merely Christians, but Christs.’”<ref>H. E. W. Turner, ''The Patristic Doctrine of Redemption.  A Study of the Development of Doctrine during the First Five Centuries'' (London 1952):  86; citing Methodius,  ''Symposium'' 8.8.</ref>

* James T. O’Connor quotes the same from Augustine: “Not only do we become Christians, we become Christ.”<ref>James T. O’Connor, ''The Hidden Manna.  A Theology of the Eucharist'' (Ignatius Press 1988): 61.</ref> 

* Thomas Hopko quotes Basil: “’Spirit-bearing souls, illumined by Him, finally become spiritual themselves, and their grace is sent forth to others.  From this comes knowledge of the future, understanding of mysteries, apprehension of hidden things, distribution of wonderful gifts, heavenly citizenship, a place in the choir of angels, endless joy in the presence of God, becoming like God, and, the highest of all desires, becoming God [theon genesthai].’”   Notice that this illumination, though beginning in this life, continues into the next, where the redeemed are eventually deified.<ref>Thomas Hopko, “The Trinity in the Cappadocians,” in ''Christian Spirituality I: Origins'', ed. B.McGinn and John Meyendorff (New York 1985): 260-76, at page 273-4, quoting ''On the Holy Spirit'' 23.</ref>

* Cipriano Vagaggini quotes Cyril of Jerusalem: “’Baptized and clothed in Christ, you are engrafted on the Son of God…. Since you have become sharers with Christ, you may rightly be called christs.’”<ref>Cipriano Vagaggini, ''The Flesh. Instrument of Salvation: A Theology of the Human Body'' (Society of St. Paul 1969): 85-6, citing Mystical Catechesis 3.1.</ref> 

* Walter Burckhardt quotes Cyril of Alexandria as having written that one who is redeemed “’shall come close to God and be of His family, and prove capable of saving others in time to come.’”<ref>Walter J. Burghardt, S.J., “Cyril of Alexandria on ’Wool and Linen,’” ''Traditio'' 2 (1944): 486</ref> 

* Over one hundred years ago J. D. Davis wrote an intriguing article on the possibilities of sanctification after death.  He concluded by writing: “who shall say that God may not safely go on creating new beings whom the host of those who are already perfected by trial and experience shall teach and train, thus filling up the great universe of God, whose limits no human eye has ever yet discovered?  Nay, more, may he not go on forever enlarging and forever peopling this universe with happy beings?”<ref>J. D. Davis, “Sanctification after Death,” ''Bibliotheca Sacra'' 50 (1893): 544-8, at page 548.</ref>

* Martin Luther defined the Christian as ’a Christ to the other,’ that is, to his neighbor.<ref>In Tore Meistad, ''Martin Luther and John Wesley'' (Scarecrow Press 1999): 44; also in Anders Nygren, ''Agape and Eros'' (Westminster Press 1953): 734-5.</ref>

* Pope Pius XII in his ''Encyclical Mystici Corporis'' (June 29 1943) wrote, in paragraph 46, that we are to “look to our Divine Savior as the most exalted and the most perfect exemplar of all virtues… [and to] bear witness by their conduct to His teaching and life;” he then cites I John 3.2.  Paragraph 59 states that “it is for us to cooperate with Christ in this work of salvation, ‘from one and through one saved and saviors.’”<ref>Quoting Clement of Alexandria, ''Stromateis'' 7.2. </ref>
* In 1967 Pope Paul VI stated that the saved in heaven may “cooperate in saving their brothers.”<ref>Pope Paul VI, ‘Indulgentiarum doctrina’ 5, in J. Neuner and J. Dupuis, ''The Christian Faith'',  paragraph 1688; also in ''Catechism of the Catholic Church'', paragraph 1477.</ref>

* Jesus taught that “he that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14.12).  Thomas Oden remarks that this is “one of the most astonishing statements reported of Jesus.”<ref>Thomas C. Oden, ''Life in the Spirit.  Systematic Theology Volume Three'' (San Francisco 1992): 62. </ref> 

* Justin Martyr wrote that the Father teaches us “by the word to do the same things as Himself.”<ref>''Apology'' 2.9, in ''Ante-Nicene Fathers'' 1.366-7.</ref>  

* May we not ask:  If the redeemed are to be enthroned with Christ, and do greater works than even Christ Himself did, is it not possible to conclude that they will at least also do the works of Christ—create additional worlds as He had done, and is still doing?  May they not people those new worlds, and teach their inhabitants, and ultimately redeem those who are willing to keep the commandments, and live by every word that proceeds from the mouth of God?  Maximus the Confessor wrote that “all that God is, except for an identity in ''ousia'' [substance], one becomes when one is deified by grace.”<ref>Quoted in Jouko Martikainen, “Man’s Salvation: Deification or Justification?”, ''Sobornost'' 7.3 (London 1976): 180-192, at page 185.</ref>

* Philip A. Khairallah presents some interesting thoughts on the above ideas.  He is a priest of the Melkite Rite, of the Holy Orthodox Church of Antioch, Alexandria and Jerusalem, in communion with the Church of Rome.  He cites II Peter 1.4, and Athanasius, and then writes that “the one and only aim of human life on earth is union with God and deification.”  “Marriage is eternal…. [and] is another channel God has given to us for our deification.”  He writes that “parents have a responsibility to their children in aiding them to grow in faith and wisdom, to achieve responsible adulthood, so that they too may seek their deification.”<ref>Philip A. Khairallah, ”The Sanctification of Life,” ''Emmanuel'' 96 (1990): 326, 395, 396-7.</ref>

* Cardinal Danielou wrote that one of the two purposes of creation is the “divinization of man.”<ref>Jean Danielou, ''Christ and Us'' (New York 1962; 1st Paris 1961): 62.</ref>

* Marta Ryk wrote that “Orthodoxy believes that God out of love created man for deification and theosis is the goal of every Christian without exception.”<ref>Marta Ryk, “The Holy Spirit’s Role in the Deification of Man,” ''Diakonia'' 10 (1975): 120.</ref>

* Lumen Gentium, a document from Vatican II stated that “the eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe, and chose to raise up men to share in his own divine life.”<ref>LG 2; quoted by Pope Paul VI, “Original Sin and Modern Science,” July 11, 1966, in ''The Pope Speaks'' 11 (1966): 230.</ref> 

* In 1987 a group of Eastern Orthodox theologians wrote: “The value of the creation is seen not only in the fact that it is intrinsically good, but also in the fact that it is appointed by God to be the home for living beings.  The value of the natural creation is revealed in the fact that it was made for God  (something which is beautifully expressed in Orthodox iconography), i.e., to be the context for  God’s Incarnation and humankind’s deification, and as such, the beginning of the actualization of the Kingdom of God.  We may say that the cosmos provides the stage upon which humankind moves from creation to deification.”<ref>Quoted in Gennadios Limouris, ''Orthodox Visions of Ecumenism.  Statements, Messages and Reports on the Ecumenical Movement 1902-1992'' (WCC Publications, Geneva 1994): 117.</ref>

==Reading list==
These non-LDS scholars all discuss the idea of ''theosis'' in Christian thought (list courtesy Ted Jones):

#Aden, Ross, “Justification and Divinization,” Dialog.  A Journal of Theology (St. Paul, Minn.) 32 (1993): 102-7
#Aden, Ross, “Justification and Sanctification.  A Conversation between Lutheranism and Orthodoxy,” St. Vladimir’s Theological Quarterly 38 (1994): 87-109.    
#Allchin, A.M., Participation in  God.  A Forgotten Strand in Anglican Tradition (Connecticut 1988).    
#Andia, Ysabel de, Homo vivens.  Incorruptibilite et divinisation de l’homme selon Irenee de Lyon (Paris 1986).    
#Andia, Ysabel de, “Mysteres, unification et divinisation de l’homme selon Denys l’areopagite,” Orientalia Christiana Periodica (Rome) 63 (1997): 273-332.    
#Arroniz, J., “La immortalidad como deificacion en S. Ireneo,” Scriptorium Victoriense (Vitoria, Spain) 8 (1961): 262-87.    
#Asendorf, Ulrich, “The Embeddedment of Theosis in the Theology of Martin Luther,” in Luther Digest 3 (1996): 159-61; English abridgment from Luther und Theosis, ed. Simo Peura and Antti  Raunio (Helsinki 1990).    
#Aubineau, M., “Incorruptibilite et divinisation selon saint Irenee,” Recherches de science religieuse 44 (1956): 25-52.    
#Bakken, Kenneth L., “Holy Spirit and Theosis.  Toward a Lutheran Theology of Healing,” St. Vladimir’s Theological Quarterly 38 (1994): 409-423.     
#Balas, David L., Metousia Theou.  Man’s participation in God’s Perfections according to  Saint Gregory of Nyssa.  Studia Anselmiana, volume 55 (Rome 1966).     
#Bardy, Gustave, “Divinisation: According to the Latin Fathers,” in Dictionnaire de Spiritualite, ascetique et mystique doctrine et histoire (Paris 1957): 3, Columns 1389-1398.     
#Baur, L., “Untersuchungen uber die Vergottlichungslehre in der Theologie der grieschischen Vater,” Theologische Quartalschrift 98 (1916): 467-91; 99 (1917): 225-252; 100 (1919): 426-444; 101 (1920): 28-64, 155-186.     
#Bielfeldt, Dennis, “Deification as a Motif in Luther’s Dictata super psalterium,” Sixteenth Century Journal 28 (1997): 401-420.     
#Bilaniuk, Petro B.T., “The Mystery of Theosis or Divinization,” in The Heritage of the Early Church.  Essays in Honor of the Very Reverend Georges Vasilievich Florovsky, ed. David Nieman and Margaret Schatkin; Orientalia Christiana Analecta, volume 195 (Rome 1973): 337-359.     
#Blowers, Paul M., “Maximus the Confessor, Gregory of Nyssa, and the Concept of ‘Perpetual Progress,’” Vigiliae Christianae 46 (1992): 151-71.     
#Bonner, Gerald, “Augustine’s Conception of Deification,” Journal of Theological Studies 37 (1986): 369-85.     
#Bonner, Gerald, “’Deificare,’” in Augustinus-Lexikon 2 (1996): columns 265-7.     
#Bonner, Gerald, “Deification, Divinization,” in Augustine through the Ages: An Encyclopedia, ed. Allan  D. Fitzgerald, O.S.A. (W.B. Eerdmans 1999): 265-6.     
#Bornhauser, K., Die Vergottungslehre des Athanasius und Johannes Damascenus (Gutersloh 1903).     
#Braaten, Carl E., ”The Finnish Breakthrough in Luther Research,” Pro Ecclesia 5 (1996): 141-3.     
#Bratsiotis, P., “Die Lehre der orthodoxen Kirche uber die Theosis des Menschen,” Mededelingen van de Koninklijke Vlaamse Academie voor Wetenschappen, Letteren en Schone Kunsten van Belgie.  Klasse der Letteren XXIII/1 (Brussels 1961): 1-13.     
#Brecht, Martin, “Neue Ansatze der Lutherforshung in Finnland,” Luther (1990): 36-40.     
#Breck, John, “Divine Initiative.  Salvation in Orthodox Theology,” in Salvation in Christ.  A Lutheran-Orthodox Dialogue, ed. John Meyendorff and Robert Tobias (Minneapolis 1992): 105-120.     
#Butterworth, George W., ”The Deification of Man in Clement of Alexandria,” Journal of Theological Studies 17 (1916): 157-69.     
#Capanaga, Victorino, “La deificacion en la soteriologia agostiniana,” in Augustinus Magister 2 (Paris 1954): 745-754.     
#Carabine, Deirdre, “Five Wise Virgins.  Theosis and Return in Periphyseon V,” in Iohannes Scottus Eriugena, ed. G. van Riel, J.C. Steel, and J. McEvoy (Leuven 1996): 195-207.     
#Cavanagh, William T., “A Joint Declaration?” Justification as theosis in Aquinas and Luther,” Heythrop Journal 41 (London 2000): 265-280.     
#Christensen, Michael J., “Theosis and Sanctification.  John Wesley’s Reformulation of a Patristic Doctrine,” Wesleyan Theological Journal 31 (1996): 71-94.     
#Congar, Yves M.-J. (later Cardinal), Dialogue Between Christians. Catholic Contributions to Ecumenism (Newman Press 1966; 1st Paris 1964).  Chapter 8 is entitled: “Deification in the Spiritual Tradition of the East’: 217-231; first published in La Vie Spirituelle 43 (1935): 91-107.     
#Congar, Yves M.-J.,   The Mystery of the Temple (Newman Press 1962; Paris 1958); Appendix III: “God’s presence and his dwelling among men under the old and under the new and definitive dispensation,” 262-99.     
#Corneanu, Nicolae, “The Jesus Prayer and Deification,” St. Vladimir’s Theological Quarterly 39 (1995): 3-24.     
#Daley, Brian E., S.J., The Hope of the Early Church.  A Handbook of Patristic Eschatology (Cambridge University Press 1991).     
#Dalmais, Irenee-H., “Mystere liturgique et divinisation dans la Mystagogie de saint Maxime le Confesseur,’ in Epektasis.  Melanges patristiques offerts au Cardinal Jean Danielou (Paris 1972): 55-62.     
#Dalmais, Irenee-H., “Divinisation,” in Dictionnaire de Spiritualite (Paris 1957) 3: columns 1376-1389.     
#Davies, Brian, The Thought of Thomas Aquinas (Oxford 1992).  Chapter 13 entitled “How to be Holy,” 250-273.     
#Deseille, P., “L’eucharistie et la divinisation des chretiens selon les Peres de l’Eglise,” Le Messager orthodoxe 87 (1981): 40-56.     
#Drewery, Benjamin, “Deification,” in Christian Spirituality.  Essays in Honor of Gordon Rupp, ed. Peter Brooks (London 1975): 35-62.     
#Edwards, Henry, “Justification, Sanctification, and the Eastern Concept of Theosis,” Consensus.  A Canadian Lutheran Journal of Theology 14 (1988): 65-88.     
#Ermoni, V., “La deification de l’homme chez les Peres de l’Eglise,” Revue du clerge francais 11 (1897): 509-519.     
#Fairbairn, Don, “Salvation as Theosis.  The Teaching of Eastern Orthodoxy,” Themelios 23 (1998): 42-54.     
#Faller, O., “Grieschischen Vergottung und christliche Vergottlichung,” Gregorianum 6 (1925): 405-35.     
#Ferguson, Everett, “God’s Infinity and Man’s Mutability.  Perpetual Progress according to Gregory of Nyssa,” Greek Orthodox Theological Review 18 (1973): 59-78.     
#Ferguson, Everett, “Progress in Perfection.  Gregory of Nyssa’s Vita Moysis,” Studia Patristica 14 (1976): 307-14.     
#Festugiere, A.-J., “Divinisation du Chretien,” La Vie Spirituelle 59 (1939): 90-99.     
#Finger, Thomas, “Anabaptism and Eastern Orthodoxy.  Some Unexpected Similarities,” Journal of Ecumenical Studies 31 (1994): 67-91.     
#Finger, Thomas, “Post-Chalcedonian Christology.  Some Reflections on Oriental Orthodox Christology from a Mennonite Perspective,” in Christ in East and West, ed. Paul Fries and Tiran Nersoyan (Mercer University Press 1987): 155-69.     
#Flew, Robert Newton, The Idea of Perfection in Christian Theology.  An Historical Study of the Christian Ideal for the Present Life (Oxford 1968; 1st 1934).     
#Flogaus, R., “Agreement on the Issues of Deification and Synergy?,” Luther Digest.  An Annual Abridgement of Luther Studies 7 (1999): 99-105; English abridgement of “Einig in Sachen Theosis und Synergie?,” Kerygma und Dogma 42 (1996): 225-243.     
#Flogaus, R., Theosis bei Palamas und Luther (Gottingen 1997).     
#Folliet, Georges, “’Deificari in otio,’ Augustin, Epistula 10.2,” Recherches Augustiniennes 2 (1962): 225-236.     
#Ford, David C., “Saint Makarios of Egypt and John Wesley.  Variations on the Theme of Sanctification,” Greek Orthodox Theological Review 33 (1988): 288.     
#Fortino, Eleuterio F., “Sanctification and Deification,” Diakonia (Fordham University) 17 (1982): 192-200.     
#Franks, R.S., “The Idea of Salvation in the Theology of the Eastern Church,” in Mansfield College Essays.  Presented to Rev. Andrew Martin Fairbairn (London 1909): 249-264.     
#Frary, Joseph, “Deification and Human Freedom,” Sobornost (London) 7 (1975): 117-126.     
#Gross, Jules, “Die Vergottlichung des Christen nach den grieschischen Vatern,” Zeitschrift fur Askese und Mystik 14 (1939): 79-94.     
#Gross, Jules, La divinisation du Chretien d’apres les peres Grecs (Paris 1938).  Recently translated.     
#Hartin, Patrick J., “Call to be Perfect through Suffering (James 1.2-4).  The Concept of Perfection in the Epistle of James and the Sermon on the Mount,” Biblica (Rome) 77 (1996): 477-492.     
#Hartnett, Joanne J., Doctrina S. Bonaventurae de deiformitate (Mundelein 1936).     
#Heine, Ronald E., Perfection in the Virtuous Life A Study in the Relationship between Edification and Polemical Theology in Gregory of Nyssa’s De Vita Moysis (Philadelphia 1975).     
#Heintjes, J., “De opgang van den manschelijken Geest tot God volgens sint Maximus Confessor,” Bijdragen van de Philosophische en Theologische Faculteiten der Nederlandsche Jezuieten 5 (1942): 260-302; 6 (1943): 64-123.     
#Hess, Hamilton, “The Place of Divinization in Athanasian Soteriology,” Studia Patristica 26 (1993): 369-374.     
#Hinlicky, Paul R., “Theological Anthropology.  Toward integrating theosis and Justification by Faith,” Journal of Ecumenical Studies 34 (1997): 38-73.     
#Janssens, L., “Notre filiation divine d’apres S. Cyrille d’ Alexandrie,” Ephemerides Theologicae Lovaniensae 15 (1938): 233-78.  
#Jenson, Robert W., “Theosis,” Dialog.  A Journal of Theology (St. Paul, Minn.) 32 (1993): 108-112.     
#Jenson, Robert W., Triune Identity (Philadelphia 1982): 103-148.     
#Kamppuri, Hannu T., “Theosis in the Theology of Gregory Palamas,” in Luther und Theosis, ed. Simo Peura and Antti Raunio (Helsinki 1990); English abridgment in Luther Digest 3 (1995): 153-6.     
#Kamppuri, Hannu  T., editor, Dialogue between Neighbors.  The Theological Conversations between the Evangelical-Lutheran Church of Finland and the Russian Orthodox Church 1970-1986 (Helsinki 1986), passim.     
#Kantorowicz, Ernst H., “Deus per naturam, Deus per gratiam.  A Note on Mediaeval Political Theology,” Harvard Theological Review 45 (1952): 253-77.     
#Khairallah, Philip A., “The Sanctification of Life,” Emmanuel 96 (1990): 323-333; 394-397; 403-406.     
#Kinghorn, Kenneth C., “Holiness: The Central Plan of God,” Evangelical Journal 15 (1997): 57-70.     
#Kolp, A. L., “Partakers of the Divine Nature.  The Use of II Peter 1.4 by Athanasius,” Studia Patristica 17 (1979): 1018-1023.     
#Kretschmar, Georg, “The Reception of the Orthodox Teaching of Divinization in Protestant Theology,” in Luther und Theosis, ed. Simo Peura and Antti Raunio (Helsinki 1990): 61-80; English  abridgment in Luther Digest 3 (1995): 156-9.     
#Ladner, Gerhard T., “St. Augustine’s Conception of the Reformation of Man to the Image of God,” Augustinus Magister 2 (Paris 1954): 867-888.     
#Ladner, Gerhart B., The Idea of Reform.  Its impact on Christian Thought and Action in the Age of the Fathers (Harvard 1959).     
#Larchet, Jean-Claude, La Divinisation de l’homme selon Saint Maxime le Confesseur (Paris 1996).     
#Lattey, Cuthbert, “The Deification of man in Clement of Alexandria.  Some further notes,” Journal of Theological Studies 17 (1916): 257-62.     
#Lawrenz, Melvin E., The Christology of John Chrysostom (Mellen Press 1996).  Section entitled: “The Way of Salvation—Moral Accomplishment and Divinization:” 146-54.     
#Linforth, Ivan M., “’oi athanatizontes:’ (Herodotus 4.93-96),” Classical Philology 13 (1918): 23-33.     
#Lossky, Vladimir, “Redemption and Deification,” in In the Image and Likeness of God (London 1975; New York 1974; from the French of 1967): 97-110; article first published as “Redemption et deification,” in Messager de l’Exarchat du Patrarche russe en Europe occidental 15 (1953): 161-70.     
#Lot-Borodine, Myrrha, La Deification de l’homme selon la doctrine des Peres grecs (Paris 1970), edited and introduced by Jean Danielou.  These three articles were first published as “La Doctrine de la Deification dans l’Eglise Grecque jusqu’au xie Siecle,” Revue d’Histoire des Religions 105 (1932): 5-43; 106 (1932): 525-74; 107 (1933): 8-55; “La Doctrine de la Grace et de la Liberte dans l’Orthodoxie Greco-orientale,” Oecumenica 6 (1939); “La Beatitude dans l’Orient Chretien,” Dieu Vivant 15 (1950).     
#Lot-Borodine, Myrrha, “La grace deifiante des sacraments d’apres Nicolas Cabasilas,” Revue des sciences Philosophiques et Theologiques 25 (1936): 299-330; 26 (1937): 693-717.     
#Maddox, Randy L., “John Wesley and Eastern Orthodoxy.  Influences, convergences and Differences,” The Asbury Theological Journal (Wilmore, Kentucky) 45 (1990): 29-53.     
#Mahe, J., S.J., “La sanctification d’apres saint Cyrille d’Alexandrie,” Revue d’histoire ecclesiastique 10 (1909): 30-40; 469-492.     
#Mannermaa, Tuomo, “Theosis as a subject of Finnish Luther Research,” Pro Ecclesia 4 (1995): 37-48; first published in Luther und Theosis: Vergottlichung als Thema der abendlandischen Theologie, ed. Simo Peura and Antti Raunio (Helsinki 1990): 11-26; an English abridgment appeared in Luther Digest 3 (1995): 145-9.     
#Mantzaridis, Georgios, The Deification of Man.  St. Gregory Palamas and the Orthodox Tradition, translated by Liadain Sherrard (New York 1984).     
#Marquart, Kurt E., “Luther and Theosis,” Concordia Theological Quarterly 64 (Fort Wayne, Indiana 2000): 182-205.     
#Marshall, Bruce  D., “Ex Occidente Lux?  Aquinas and Eastern Orthodox Theology,” Modern Theology 20.1 (January 2004): 23-50. 
#Marshall, Bruce D., “Justification as Declaration and Deification,” International Journal of Systematic Theology 4.1 (March 2002): 3-28.     
#Martikainen, Jouko, “Man’s Salvation.  Deification or Justification?,” Sobornost 7 (London: 1976): 180-192.     
#Mayo, Harold, John Wesley and the Christian East:  on the subject of Christian Perfection, Masters Thesis, St. Vladimir’s Orthodox Theological Seminary, New York 1980.     
#McCormick, K. Steve, “Theosis in Chrysostom and Wesley: an Eastern paradigm on faith and love,” Wesleyan Theological Journal 26 (1991): 38-103.     
#McCoy, J. D., “Philosophical influences on the doctrine of the Incarnation in Athanasius and Cyril of Alexandria,” Encounter 38 (Christian Theological Seminary, Indianapolis: 1977): 362-91.     
#McDaniel, Michael C.D., “Salvation as Justification and Theosis,” in Salvation in Christ:  A Lutheran-Orthodox Dialogue, ed. John Meyendorff and Robert Tobias (Minneapolis 1992): 67-83; abridged in Luther Digest 3 (1995): 142-4.     
#McDonald, Peter, “To become Gods: a saintly teaching,” Faith Magazine 30 (1998): 13-17.     
#McDonnell, Kilian, The Baptism of Jesus in the Jordan.  The Trinitarian and Cosmic Order of Salvation (Liturgical Press, Collegeville, Minn. 1996).  Chapter 9: “Taking the Robe of Glory from the Jordan--Divinization”; Chapter 10: “The  Cosmic Jordan and the Robe of Glory—Divinization and Eschatology,” 128-55; and  passim.     
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#Vandervelde, George, “Justification and Deification—Problematic Synthesis: A Response to Lucian Turcescu”, Journal of Ecumenical Studies 38.1 (2001): 73-78.     
#Volz, Carl A., Faith and Practice in the Early Church.  Foundations for Contemporary Theology (Minneapolis 1983).  Volz has a section entitled “Christ, the Giver of Deification”: 76-9.     
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#Zwanepol, Klaas, “Luther en Theosis,” Luther-Bulletin.  Tijdschrift voor interconfessioneel Lutheronderzoek 2 (1993): 48-73; English abridgment in Luther Digest 5 (1995): 177-81.     

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