DiscipleHeLovesToo

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I have wondered about conversations I have had in the past absolutely. Now I don’t really claim to know much im more aware of how much I don’t know honestly lol. I read a lot on the forum of people saying “what Jesus means” or “Paul was actually saying this” or “clearly the context is this”... but none of them actually know what they are talking about. They think they know or they believe they have interpreted correctly. It’s not that serious I guess I just like discussing about such things because it seems maybe this is one of the problems that caused divisions. Everyone thinks they have figured it all out.

i see your point; as the old saying goes:

'the wise man see how little he knows; the foolish man sees how much he knows'

but i do believe that God is always faithful to do what He says He will do

(Luk 18:1) And he spake a parable unto them to this end, that men ought always to pray, and not to faint;
(Luk 18:2) Saying, There was in a city a judge, which feared not God, neither regarded man:
(Luk 18:3) And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
(Luk 18:4) And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
(Luk 18:5) Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
(Luk 18:6) And the Lord said, Hear what the unjust judge saith.
(Luk 18:7) And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
(Luk 18:8) I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?


verse 1 above tells us that the parable that follows is to illustrate 'that men ought always to pray, and not to faint'

to my understanding, there are two types of prayer; the prayer of faith, and the prayer of doubt.

the prayer of faith is based on what God has said (God's Word); so it is also based on God's will.

the prayer of doubt is based on report(s) that conflict with God's Word (His report).

so when i see in Luke 18:7 that in Jesus' parable the elect cry to God day and night, and that God 'bears with them' (as in He's patient and merciful toward them), i see that although the elect He's referring to may have effective faith in many areas of their life, they are not in faith about what they cry to God about day and night, or they would be thanking God instead, and He would be pleased with them, rather than have to 'bear with them'. in this parable, it's likely that the elect who are crying to God represent the Israleites of Jesus day who were crying our to God for deliverance from Roman rule. God had sent His prophets to them to assure them that the day would come when He would deliver them, but they weren't going to believe that until they saw it (they had 'fainted' in their faith), so they cried out day and night to try to get God to move (this is how many pray today as well) - and being merciful to them, He 'bore long with them'. Jesus tells me that God will avenge them speedily, so that's what i believe. even if it takes 2000 years or so for Israel to become a self-ruling nation again, that's still only a couple of days to God (Psalms 90:44, 2Pet 3:8); those in Israel in Jesus' day who would receive spiritual rebirth would live forever; so they could have thanked God day and night instead, even if they didn't see Israel delivered from Rome before their bodies died and they went to be with the Lord.

this is why i added the comment: "God doesn't 'bear long' with the faithful; 'He avenges them speedily' - from God's perspective, this only happened a couple of days ago (Psalms 90:4, 2Pet 3:8)"
 
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Dkh587

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Not if those humans had a God-complex and thought of themselves as Gods. That was somewhat common in those days. In modern English it would be more like, Ye are "gods" but you will die like mortal men (because you are mortal men and not actually gods).
That’s speculation, and a big “if”, and it doesn’t make sense in the overall context of the Psalm.

The bottom line is, it’s pointless to tell a human, “you will die like a man”, even if that human has a “God-complex” (which Psalm 82 in no way implies or says).
 
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Mark Quayle

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I have wondered about conversations I have had in the past absolutely. Now I don’t really claim to know much im more aware of how much I don’t know honestly lol. I read a lot on the forum of people saying “what Jesus means” or “Paul was actually saying this” or “clearly the context is this”... but none of them actually know what they are talking about. They think they know or they believe they have interpreted correctly. It’s not that serious I guess I just like discussing about such things because it seems maybe this is one of the problems that caused divisions. Everyone thinks they have figured it all out.
You have a point, but that doesn't mean there's no point in being as accurate as possible. You, I hope, understand, for example, the contentious divisions along the lines of Inspiration of the Scriptures, or of Divinity of Christ, or against Divinity of Man, or of Omnipotence or Sovereignty of God.

One of the main points of division, as you have seen, concerns the matter of the Gospel --who gets the credit (and praise). One of the biggest reasons for this is the aching need, at seeing the beauty of the power and majesty of omnipotence (sovereignty), to demonstrate the theoretical understanding, or logical implications of anything that accompanies it. Calvinism does not pretend to "have it all figured out". (I didn't know that what I had come to believe was even called Calvinism (or Reformed Theology) until someone showed me. And since hearing much of what I believed formalized (or at least, explained better than I could explain it), I have more questions and considerations opening up for me than before my beliefs changed).

Calvinists on the whole are adamant about certain points, not because they have a system all figured out (like the Hyper-Dispensationalists, for example), but because they consider less than what they believe to be claims against the person and nature of God. Arminians, likewise, see cold logic in Calvinism that they take to deny the love of God. Neither one, as far as I see, consider themselves to "have it all figured out".
 
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ViaCrucis

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In John 10:34 Jesus quoted Psalms 82:6 and says, “ye are gods”. So what is your opinion on this? Are human beings actually gods?

I have heard the claim that this passage means that we are judges but I’m not buying that argument as it doesn’t seem to fit the context of the passage.

John 10:34

Jesus answered them, Is it not written in your law, I said, Ye are gods?

Jesus quotes the Psalm to make His accusers quiet. His point is that the Psalm says "you are gods", but His accusers wanted Him dead because He called Himself God's Son.

Now, the context of the Psalm is that these mortals who are "gods" are really just mortals, and they die as mortal men. So the point isn't that humans are divine.

Indeed, let's look at what Jesus says in light of that: The Psalm says "you are gods" to those who are mere mortals, but His accusers are not upset by this; but He--being actually Divine, being the only-begotten of the Father--is now being attacked for saying He is God's Son. Which is a stronger statement, to call mere non-divine mortal men "gods", or to call He who is God-of-God the Son of God?

In the Psalm itself, obviously, "you are gods" is said almost sarcastically. Those being called gods, aren't gods at all.

-CryptoLutheran
 
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Union With Christ

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Jesus quotes the Psalm to make His accusers quiet. His point is that the Psalm says "you are gods", but His accusers wanted Him dead because He called Himself God's Son.

Now, the context of the Psalm is that these mortals who are "gods" are really just mortals, and they die as mortal men. So the point isn't that humans are divine.

Indeed, let's look at what Jesus says in light of that: The Psalm says "you are gods" to those who are mere mortals, but His accusers are not upset by this; but He--being actually Divine, being the only-begotten of the Father--is now being attacked for saying He is God's Son. Which is a stronger statement, to call mere non-divine mortal men "gods", or to call He who is God-of-God the Son of God?

In the Psalm itself, obviously, "you are gods" is said almost sarcastically. Those being called gods, aren't gods at all.

-CryptoLutheran

Nope.

The context is that Jesus was showing the Jews that there is no problem with him claiming to be the Son of God as they are also Devine.

This passage is one of the central passages used for the Orthodox concept of theosis and as I have already quoted, Luther also claims that we are gods.
 
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ViaCrucis

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Nope.

The context is that Jesus was showing the Jews that there is no problem with him claiming to be the Son of God as they are also Devine.

This passage is one of the central passages used for the Orthodox concept of theosis and as I have already quoted, Luther also claims that we are gods.

Theosis has nothing to do with human beings being divine.

-CryptoLutheran
 
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ViaCrucis

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I think you need to study theosis a bit more as the entire concept means deification.

I'm very familiar with the doctrine of Theosis.

St. Athanasius wrote that we become by grace what God is by nature. It has nothing to do us being divine, or having our substance changed to divinity. I don't become, by nature, a god; my essence is not divine, nor will it ever be divine. But by the grace of God, by my union to Jesus Christ the God-Man, I share in, participate in, have communion with God. And the beatific vision means that, as St. John writes in his letter, "we shall be like Him, for we shall see Him as He is" (1 John 3:2).

I am not divine by nature.
I will never be divine by nature. Only God the Holy Trinity is God by nature.

But by grace I have been invited into fellowship with the Holy Trinity, so that as God became man, so man--by union to Jesus Christ--becomes god. Not by a change in essence, but by participation in God, which is ours in Christ.

-CryptoLutheran
 
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Union With Christ

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I'm very familiar with the doctrine of Theosis.

St. Athanasius wrote that we become by grace what God is by nature. It has nothing to do us being divine, or having our substance changed to divinity. I don't become, by nature, a god; my essence is not divine, nor will it ever be divine. But by the grace of God, by my union to Jesus Christ the God-Man, I share in, participate in, have communion with God. And the beatific vision means that, as St. John writes in his letter, "we shall be like Him, for we shall see Him as He is" (1 John 3:2).

I am not divine by nature.
I will never be divine by nature. Only God the Holy Trinity is God by nature.

But by grace I have been invited into fellowship with the Holy Trinity, so that as God became man, so man--by union to Jesus Christ--becomes god. Not by a change in essence, but by participation in God, which is ours in Christ.

-CryptoLutheran

You seem to be contracting yourself.
 
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ViaCrucis

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You seem to be contracting yourself.

I'm not. I'm simply saying what Theosis is, as it has been taught and confessed in the Christian Church for centuries.

Theosis - OrthodoxWiki
Theosis
Man as a God in Ruins: Theosis in the Christian Tradition - Biola University Center for Christian Thought / The Table

Theosis =/= apotheosis.

We never become ontologically divine. The divinization of man is about the Incarnation and the union of God and man in Christ, and the human sharing in Christ of the life of God.

It's an easy misunderstanding to have, because the language isn't built around ontology which is how we usually think when talking about divinity; but is built around grace and relationality. The drawing of man into God by grace.

-CryptoLutheran
 
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Union With Christ

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I'm not. I'm simply saying what Theosis is, as it has been taught and confessed in the Christian Church for centuries.

Theosis - OrthodoxWiki
Theosis
Man as a God in Ruins: Theosis in the Christian Tradition - Biola University Center for Christian Thought / The Table

Theosis =/= apotheosis.

We never become ontologically divine. The divinization of man is about the Incarnation and the union of God and man in Christ, and the human sharing in Christ of the life of God.

It's an easy misunderstanding to have, because the language isn't built around ontology which is how we usually think when talking about divinity; but is built around grace and relationality. The drawing of man into God by grace.

-CryptoLutheran

The whole concept of theosis is our deification through our union with God through the power of the Holy Spirit. Theosis is about becoming Devine and being a god. Yes, it is through our union with God but it is deification nonetheless.

Divinization (Christian) - Wikipedia
 
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ViaCrucis

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The whole concept of theosis is our deification through our union with God through the power of the Holy Spirit. Theosis is about becoming Devine and being a god. Yes, it is through our union with God but it is deification nonetheless.

Divinization (Christian) - Wikipedia

Do we become divine ontologically, or are we sharing in God's divinity by grace?

That's the rub here. You won't find any of the ancient fathers, or any faithful theologian ancient or modern say that we become ontologically divine. And no source you present is going to make that that argument, since that's not what Theosis teaches.

And if you don't know the difference, then might I suggest that you go back to the drawing board and do some homework on this subject.

-CryptoLutheran
 
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Union With Christ

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Do we become divine ontologically, or are we sharing in God's divinity by grace?

That's the rub here. You won't find any of the ancient fathers, or any faithful theologian ancient or modern say that we become ontologically divine. And no source you present is going to make that that argument, since that's not what Theosis teaches.

And if you don't know the difference, then might I suggest that you go back to the drawing board and do some homework on this subject.

-CryptoLutheran

We become divine by grace through our union with God. I am well aware of what the theosis doctrine means. Did you listen to the video I posted from Orthodox Wisdom? Theosis teaches that we are gods and that is the issue here. You are splitting hairs.
 
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fhansen

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In John 10:34 Jesus quoted Psalms 82:6 and says, “ye are gods”. So what is your opinion on this? Are human beings actually gods?

I have heard the claim that this passage means that we are judges but I’m not buying that argument as it doesn’t seem to fit the context of the passage.

John 10:34

Jesus answered them, Is it not written in your law, I said, Ye are gods?
Historically, aside from being made in God's image to begin with, it's been taught by the church that God's intent is to perfect man by transforming him into His image, "divinizing" him by that process. We don't become God but still take on the characteristics of our divine family, because He wants more for us than we can ever imagine. In the eastern churches this transformation is called "theosis". It's to begin now.
 
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Der Alte

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No, Jesus was quoting what David said not what God said. The "I" is David.
When did David ever say that the judges were gods?
When did David ever have the power/authority to say anyone was gods?
Asaph the author of the psalm, not David, says God stands in the congregation of אל/el and He begins judging/speaking in vs. 2.

Psalms 82:1 A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.
Psalms 82:2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.
 
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ewq1938

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When did David ever say that the judges were gods?
When did David ever have the power/authority to say anyone was gods?
Asaph the author of the psalm, not David, says God stands in the congregation of אל/el and He begins

That's really the same thing, that God was not the one declaring these things. I'll change what I said, "No, Jesus was quoting what David said Asaph said, not what God said. The "I" is Asaph."
 
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