The Theology of Theosis: A Comparative Analysis of LDS and Christian Literature on the Doctrine of Deification By Jess Jones Rel E 595 Summer 2014

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1 The Theology of Theosis: A Comparative Analysis of LDS and Christian Literature on the Doctrine of Deification By Jess Jones Rel E 595 Summer 2014 Dr. Richard E. Bennett, PhD.

2 Perhaps no passage in the [Prophet Joseph Smith s] discourse has given more offense than the one here noted, and yet men are coming to think and feel the truth of what he said. B.H. Roberts 1 On 7 April 1844, Joseph Smith, addressing the Latter-day Saints in a general conference, said, God himself was once a man as we are now, and is an exalted man, and sits enthroned in yonder heavens! 2 He continued, Here, then, is eternal life to know the only wise and true God; and you have got to learn how to be Gods yourselves the same as all Gods have done before you. 3 This offensive statement, as Roberts quipped, is at the heart anti-mormon attacks 4 on Latter-day Saints (LDS) Doctrine. Latter-day Saints believe in the doctrine of deification or theosis that man can become like God. 5 Hailing this doctrine as pagan, occultic, and Satanic [sic], 6 many critics of the Church seek to dismiss Latter-day Saints as non- Christian. However, through careful study, and efforts of LDS and non-lds scholars alike, we 1 B.H. Roberts, Teachings of the Prophet Joseph Smith, ed. Joseph Fielding Smith (Salt Lake City, UT: Deseret Book Company, 1976), 346. hereafter referred to as TPJS. 2 Joseph Smith Jr., TPJS, 345. The discourse, now known as the King Follett Discourse, was originally published in The Times and Seasons August 15, 1844 and was later reprinted in the vol. 6 of The Journal of Discourses delivered by President Brigham Young, His two counselors, the twelve Apostles, and others, ed. Asa Calkin (Liverpool, England: Asa Calkin, 1859), It should be noted that TPJS (1976) cites the date of the talk as 7 April 1844 while JD cites the date as 6 April Smith, TPJS, Daniel C. Peterson and Stephen D. Ricks, Offenders for a Word: How Anti- Mormons Play Word Games to Attack the Latter-day Saints (Salt Lake City, UT: Aspen Books, 1992), 75. They say that LDS doctrine of deification is massively offensive to anti-mormons of all stripes and persuasions. 5 Symeon Lash, Deification, in The Westminster Dictionary of Christian Theology, eds. Alan Richardson and John Bowden (Philadelphia, PA: Westminster Press, 1983), Deification is defined as, the goal of every Christian. Man, according to the Bible, is made in the image and likeness of God. it is possible for man to become like God, to become deified, to become god by grace. This is only an excerpt of the definition but shows that deification is not nor ever was a heretical invention of Mormon sectarianism ; rather, it is a belief that has been long taught by other Christian denominations. Further treatment of this will be given later in the article. 6 Peterson and Ricks, Offenders for a Word, 75. 1

3 are finding common ground. Not only is deification an authentically Christian doctrine, 7 but Western and Eastern Christian scholars are finding renewed interest in the doctrine as a foundational tenet to their beliefs 8. In this essay, we will examine the development of the LDS doctrine of deification and their dialogue with other faiths. We will then discover the vast amount of emerging literature on theosis from Non-LDS scholars. And finally, we will explore opportunities that Latter-day Saints could have to find greater voice in the pantheon of Christian theology. Latter-Day Saints and Deification Although the doctrine of deification has been taught from the early days of the LDS Church, theosis originates in the Bible. Christ taught, be ye therefore perfect, even as your Father, which is in heaven, is perfect (Matthew 5:48). Is it not written in your law, I said, ye are gods? (John 10:34; see also Psalms 82:6). The Apostle Paul says, let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God (Philippians 2:5-6). The Spirit beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ (Romans 8:16-17 emphasis added). And finally, He that overcometh shall inherit all things; and I will be his God and he shall be my son (Revelations 21:7). Clearly, there is evidence in the Bible that man can become as God. 7 John Ben Haws, What is Man, That Thou Art Mindful of Him? Human Deification in Eastern Orthodox and Latter-day Saint Theology (master s thesis, Brigham Young University, 2003), abstract. 8 see Michael J. Christensen and Jeffrey A. Wittung, eds. Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions (Baker Academic: Grand Rapids Michigan, 2008) 11. 2

4 These Bible passages, coupled of Joseph Smith s teachings and subsequent statements made by Church leaders, firmly plant deification among Latter-day Saints theology. Lorenzo Snow, in his oft quoted couplet stated, As man is now, God once was; As God is now man may be. 9 What is the doctrine? That man may become as God. This is possible through obedience to the commandments, ordinances, and covenants of the Gospel through Atonement of Jesus Christ. Parley P. Pratt affirmed that exalted man would possess kingdoms, thrones, posterity, and power as sons of God and joint-heirs with Christ. 10 Latter-day Saints believe that deification and the exaltation of man are synonymous. Bruce R. McConkie stated that, exaltation consists in the continuation of the family unit in eternity. 11 Exaltation is eternal life, the kind of life which God lives. Those who obtain it gain an inheritance in the highest of three heavens within the celestial kingdom (D&C 131:1-4). They have eternal increase, a continuation of the seeds forever and ever, a continuation of the lives, eternal lives; that is they have spirit children in the resurrection in relation to which offspring they stand in the same position that God our Father stands to us(d&c 76:50-60; 93:1-40) Lorenzo Snow, Teachings of Lorenzo Snow ed. Clyde J. Williams (Salt Lake City, UT: Deseret Book Company, 1984), 1 (hereafter referred to as TLS). In a personal interview with the author on July 15, 2014, Robert L. Millet noted that many non-lds feel more tension with the former half of Snow s couplet then they do with the second. This is true because doctrines concerning pre-mortality of man and God are almost universally non-existent in Western and Eastern Christianity. 10 See Parley P. Pratt, Key to the Science of Theology (Deseret Book Company: Salt Lake City, 1978), See also Joseph Fielding Smith in vol. 2 of Joseph Fielding Smith, Doctrines of Salvation, edited by Bruce R. McConkie (Salt Lake City, UT: Bookcraft, ), 39. Smith declared that, Sons of Gods become Gods. If the faithful, who keep the commandments of the Father, are his sons then they are heirs of the kingdom and shall receive of the fullness of the Father s glory, even until they become like the Father. He Later added that exalted men and women will become gods and have jurisdiction over worlds and these worlds will be peopled by our own offspring (Doctrines of Salvation, 2:44). The Church refuted this claim as doctrine, saying that such are cartoonish images [hinting] at our creative potential in the eternities ( Becoming Like God LDS.org, (accessed July 3, 2014). 11 McConkie, Bruce R. Mormon Doctrine (Salt Lake City, UT: Bookcraft, 1966), Ibid. Robert L. Millet and Noel B. Reynolds, Latter-day Christianity: 10 Basic Issues (Brigham Young University: FARMS, 1998), Millet and Reynolds offer an excellent summation of the LDS doctrine of deification. They say, Latter-day Saints... believe that to become as God means to overcome the world through the atonement of Jesus Christ (see 1 John 5:4-5; Revelation 2:7,11). Thus the faithful become heirs of God and joint heirs with Christ and will inherit all things just as Christ inherits all things 3

5 In November 1909, the First Presidency of the LDS Church published the following statement on the origin of man : The Church of Jesus Christ of Latter-day Saints, basing its belief on divine revelation, ancient and modern, proclaims man to be the direct and lineal offspring of Deity. God Himself is an exalted man, perfected, enthroned, and supreme. Man is the child of God, formed in the divine image and endowed with divine attributes, and even as the infant son of an earthly father and mother is capable in due time of becoming a man, so the undeveloped offspring of celestial parentage is capable, by experience through ages and aeons, of evolving into a God. 13 Several doctrinal commentaries have emerged over the years. In his book, Key to the Science of Theology, Parley P. Pratt was one of the principle writers seeking to divest all mystery 14 concerning deification. Mormon theologians Joseph Fielding Smith and Bruce R. McConkie also added to LDS understanding through their many works cited through this essay. Yet simply declaring the doctrine was not enough: there remained the need to defend the belief in the macrocosm of global Christianity. Subsequent LDS literature concerning this doctrine focuses less on expounding the doctrine and more on defending it. Numerous books have been authored to defend Mormon doctrines and clarify misconceptions like LDS views of theosis. In the 1990 s, a myriad of apologetic LDS literature appeared clarifying Mormon doctrine. How Wide the Divide? 15 Latterday Christianity: 10 Basic Issues 16, Are Mormons Christians 17? Offenders for a word: How anti- Mormons Play Word Games to Attack the Latter-day Saints all tackled inter-faith accusations (see Romans 8:17; Galatians 4:7; 1 Corinthians 3:21-23; Revelation 21:7). They are received into the church of the firstborn, meaning they inherit as though they were the firstborn (see Hebrew 12:23). Those who become as God shall inherit all things. 13 Joseph F. Smith, et al. The Origin of Man, Improvement Era, November 1909, Pratt, Key to the Science of Theology, Craig L. Blomberg and Stephen E. Robinson. How Wide the Divide? A Mormon & an Evangelical in Conversation (Downers Grove: Intervarsity Press, 1997), Robert L. Millet and Noel B. Reynolds Latter-day Christianity: 10 Basic Issues (Brigham Young University: FARMS, 1998). 17 Stephen E. Robinson, Are Mormons Christians? (Salt Lake City:Bookcraft,1991). 4

6 from differing angles. Stephen Robinson, a Latter-day Saint, in How Wide the Divide? engaged in a one-on-one conversation with an Evangelical Christian, Craig Blomberg, concerning points of dissension between Mormons and Evangelicals. Millet and Reynolds in Latter-day Christianity refute anti-mormon critics by quoting from Bible passages as well as citing references to deification by C.S. Lewis 18 and Patristic Fathers of early Christianity. 19 Peterson and Ricks (Offenders for a Word) and Robinson (Are Mormons Christians?) address more directly anti-mormon critics. Peterson and Ricks go to the length of citing the sources of critics whereas Robinson simply mentions them. He says, If the Christian scriptures teach [deification] then surely it cannot be un-christian to concluded with C.S. Lews and others that such beings as these can be called gods, as long as we remember that this use of the terms gods does not in any way reduce or limit the sovereignty of God our Father. 20 The Church of Jesus Christ of Latter-day Saints also recently published an article on lds.org entitled, Becoming like God. 21 In this article, the Church follows similar patterns used by the aforementioned works in asserting that deification is truly Christian. Finding Common Ground 18 C.S Lewis, The Weight of Glorgy and Other Addresses, rev. ed. (New York: Macmillan, Collier Books, 1980), 18. In reference to the Savior words on the Mount of Beattitudes, Be ye therefore perfect, even as your father, which is in heaven is perfect, (Matt 5:48) Lewis says, The command Be ye perfect is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command. He said (in the Bible) that we were gods and he is going to make good His words... Nothing less. He meant what He said. See Peterson and Ricks, Offenders for a Word for additional C.S. Lewis quotations on theosis. 19 For a comprehensive listing of quotations of Patristic Fathers, see A Dictionary of Early Christian Beliefs, edited by David W. Bercot (Peabody, MS: Hendrickson publishers, 1998) Stephen E. Robinson, Are Mormons Christians? The Church of Jesus Christ of Latter-day Saints, Becoming like God, LDS.org, (accessed July 3, 2014). 5

7 In the academic realm, little has been done in comparative studies between LDS and Christian theologies concerning deification. Keith E. Norman addressed deification in Athanasian soteriology 22. He focuses primarily on St. Athansius. Jordan Vajda, however, more comprehensively compared Patristic and Mormon Doctrines in Although a Catholic (a denomination known for having rejected deification in earlier years), Vajda admits in his conclusion that, "if one's soteriology cannot accommodate a doctrine of human divinization, then it has at least implicitly, if not explicitly, rejected the heritage of the early Christian church and departed from the faith of first millennium Christianity." 24 In 2003, J.B. Haws addressed similarities between Latter-day Saints and Eastern Orthodox traditions specifically focusing on the contemporary beliefs of theosis. His masterful treatment of this doctrine in a comparative context demonstrated that deification was both an ancient and authentically Christian doctrine. 25 Ecumenical Convergence 26 Outside of LDS literature on deification and its comparative dialogues with other faiths, there have been extensive works published outlining the doctrine of theosis in the context of 22 Keith E. Norman, "Deification: The Content of Athanasian Soteriology," (Foundation for Ancient Research and Mormon Studies: Occasional Papers, 2000). 23 Jordan Vajda, "Partakers of the Divine Nature: A Comparative Analysis of Patristic and Mormon Doctrines of Divinization," (Foundation for Ancient Research and Mormon Studies: Occasional Papers 2000). 24 Vajda, "Partakers of the Divine Nature," John Ben Haws, What is Man, That Thou Art Mindful of Him? Human Deification in Eastern Orthodox and Latter-day Saint Theology (master s thesis, Brigham Young University, 2003), abstract. It should be noted that Haws documents masterfully Eastern Orthodox literature throughout his thesis, citing excellent resources for the interested reader to review further. Several of those works will be addressed later in this article. 26 Veli-Matti Kärkkäinen, One with God: Salvation as deification and Justification. (Collegville, Minnesota:LIturgical Press, 2004), 87. 6

8 almost every major Christian religion 27. In 1982, Chrestou delivered a succinct yet profound outline of Eastern Orthodoxy in his compilations of lectures entitled Partakers of God. 28 More recently in 2007, Christensen and Wittung published a multiauthored book documenting the history and development of deification across the last two millennium. In a series of articles, they examine the contemporary relevance of theosis in Christian traditions. "[The] editors find the idea and history of theosis not merely an academic or scholastic enterprise, but an experiential possibility that includes ever seeker of salvation. " 29 The majority of these works trace their reasoning back to the Patristic fathers of early ante-nicean Christianity, thus claiming that deification has an acceptable place in Christian theology. Such findings are leading Christian scholars to examine the possibilities of "ecumenical convergence," the possibility that all Christian denominations can come to a common definition of theosis. Kärkkäinen (2004) in his work One with God examines Eastern Orthodoxy tradition, Martin Luther Theology, and later Protestantism (Anabaptism, Methodism, and Evangelical theology) with the attitude that such a theological union between denominations could be achieved. In Deification and Grace, Daniel Keating examines the Roman Catholic doctrine of theosis. He admits, "Catholic theologians have not been far behind in their efforts to reinvigorate the idea of deification within a specifically western context." 30 This is a rather 27 see Christensen and Wittung, eds. Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions, Wittung provides an extensive bibliography of major works of theosis for further study. It unfortunately omits any LDS scholarly work that has been produced. 28 Panagiotes K. Chrestou, Partakers of God (Massachusetts: Holy Cross Orthodox Press, 1984). See also Norman Russell, The Doctrine of Deification in the Greek Patrisitc Tradition (Oxford: Oxford University Press, 2004) for an excellent overview of Greek patristic underpinnings of the doctrine of theosis. 29 Christensen and Wittung, eds. Partakers of the Divine Nature: The History and Development of Deification in the Christian, Daniel A. Keating, Deification and Grace (Naples, FL: Sapienta Press of Ave Maria University, 2007), 2. 7

9 surprising statement considering past Roman Catholic treatments of deification. 31 Although he agrees that Catholics and Eastern Orthodoxy share more commonalities than was originally believed, Keating insists that definitional differences of deification still exist. He affirms that, "[unlike Eastern Orthodoxy] deification is a belief in western Christianity in that 'we come to participate in his divine life and power...; [however], we do not become God as God is... as deified we remain creatures and human being completely dependent on God as our source... deification is the honored status God intended for us as his sons and daughters'" 32 This is a stark difference in comparison to that which has been taught by Eastern Orthodox clergy. 33 Because of differing theologies, there is obviously a need to be cautious in defining "deification" in general terms. 34 Conclusion B.H. Robert s statement has clearly proven true, men are coming to think and feel the truth of theosis as Joseph Smith taught. Latter-day Saints should rest easy, knowing that they are no longer under the prejudice of deification as Mormon-spun heresy. However, they should feel very uneasy in regards to their absence in ongoing theological discussions. Non-LDS scholars are rapidly publishing monographs and countless articles on the topic of deification. Inter-faith dialogue and conferences specifically centered on theosis are booming, exploring new avenues of ecumenical convergence. The question remains: Where are the LDS scholars in all 31 See Robert Wilken, The Christian as Romans Saw Them (New Haven and London: Yale University Press, 1984) Wilken demonstrates the shift and disconnect of Christian views of deity and deification as it approached and underwent the Nicean Councils. Peterson and Ricks, Offenders for a Word, 81, cite Theophilus' view of God as immaterial, noting that it "became a keystone of Christian apologetics, for it served to establish a decisive link to the Greek spiritual and intellectual tradition." 32 Keating, Deification and Grace, Bishop Kallistos of Diokleia, Foreword to Georgios I. Mantzaridis, The Deification of Man (Crestwood, N.Y.: St. Vladimir s Seminary Press, 1984) See Christensen and Wittung, eds., Partakers of the Divine Nature,

10 of this? Are they falling behind and excluding themselves from inter-faith discussions that could prove beneficial? Yes it is true they have defended their claim of deification as a Christian doctrine but it seems that the academic world has moved past that towards a unity of the faith (Ephesians 4:13). Latter-day Saints may be missing the ecumenical bandwagon if they fail to recapitulate their inter-faith discussions concerning theosis. New monographic and periodical literature is needed to move LDS efforts beyond defense toward becoming religiously multilingual. Such material would further dispel accusations of Latter-day Saints as non-christian.; but more importantly, such comparative literature would provide both LDS and Christians with open avenues to greater co-understanding and religious introspection. One obvious challenge that Latter-day Saint doctrine faces is the lack of an official catechism of LDS doctrines. It is difficult for Latter-day Saint Scholars and members alike to engage in conversation because of the quasi-unofficial nature of Mormon Doctrine. If such action was taken to publish further research, as Evangelical scholar Craig Blomberg said, these clarifications would seem to hold the door open for significant rapprochement between Evangelicals and Mormons on these doctrines [of theosis], especially if the LDS can continue to avoid using unofficial statements from their past to defend present official LDS Doctrine. 35 Such may also hold true for the Latter-day Saints with the whole of Christianity. 35 Blomberg and Robinson, How Wide the Divide? 109. The unofficial statements mentioned were in reference to the King Follett Discourse and statements made by Lorenzo Snow (TLS, 1). Blomberg claims that since they have not been officially canonized, they cannot be considered doctrinal. However, he altogether ignores the official 1909 Origin of Man statement published by the First Presidency. 9