So, what does all of this off-the-cuff theologizing about soteriology accomplish?
It takes us to a radical vision of what it means to be in Christ and have Him in us. As the baptized we are now part of Christ and as such reside in a place variously called the Body of Christ, the Kingdom of God and the New Creation. In baptism we participate in the death and resurrection of Christ.
We do so in order to live a new and eternal life in him. It is not a pleasant little rite with the inconsequential result that we simply continue the life we had before baptism with a little Jesus sprinkled on for good measure. There is a simple way of making ourselves aware of the transformative outcome of this sort of soteriology—one that is ultimately rooted in our baptismal theology. Upon waking each morning let us each make the sign of the cross as a reminder of our baptism; our death to the world and our resurrection in Christ to new life in Him.
That seeker for union with Christ, Martin Luther, could have said that.
Meaning of "American chameleon" in the English dictionary
Come to think of it, he did. In the last few pages Finlan points to alternatives to these views of Atonement from within the tradition of orthodox Catholic thought, but the bulk of the book is given over to the critique. Curry and Lawrence B. For a sampling of similar thoughts on soteriology from a variety of Western Christian thinkers as well as some examples of Eastern Theosis over time see Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions , eds. Michael J. Christensen and Jeffery A. Both of these are written for a modern audience, but will lead the reader to the ancient sources on Theosis.
Also see John D. Vladimir Seminary Press, 2 nd ed. Eric Doyle Chicago: Franciscan Herald, On the recent and continuing Finnish work on Luther and theosis, see R.
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Minneapolis: Fortress Press, His book was published by a prestigious Roman Catholic Benedictine Press. This movement has become truly ecumenical.
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His sense of our each being Christ to one another underscores the broad understanding of intimacy with Christ that is found throughout the various Eastern theosis and Western divinization perspectives. Ultimately, that is the goal for all Christians. This stands in marked contrast to more limited possibilities of intimacy in a good deal of Medieval theological and political thought—limited to Lords Temporal and Lords Spiritual and through association with Lords Spiritual extended to all of the clergy as well ; see, Ernst H.
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