Exaltation (Mormonism) - Ancient Doctrine: Correlations Between Exaltation and Patristic Writings of Early Christianity

Ancient Doctrine: Correlations Between Exaltation and Patristic Writings of Early Christianity

There have been many LDS and non-LDS scholars and historians who have noted the similarities between the Mormon belief of eternal progression and the espoused beliefs of the fathers of the early Christian Church, especially in relation to those patristic writings of the first, second, and third centuries A.D. As noted by both LDS and non-LDS scholars of early Christianity, there exist many references to a more literal belief in deification in the writings of the Church Fathers (which some LDS and non-LDS scholars and early Church historians claim most closely resemble the beliefs of Mormon Christians than the beliefs of any other modern faith group derived from the Christian tradition), including, but certainly not limited to, the following:

• In the second century, Irenaeus, bishop of Lyons (about 130—200), arguably the most important Christian theologian of his time, said that God "became what we are in order to make us what he is himself." Irenaeus further stated as follows, "If the Word became a man, It was so men may become gods." Additionally, Ireneus added: "Do we cast blame on him because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, "I have said, Ye are gods; and all of you are sons of the Most High." . . . For it was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality."

• At about the same time, St. Clement of Alexandria (about 150—215), wrote: "Yea, I say, the Word of God became a man so that you might learn from a man how to become a god."

Clement further stated that "f one knows himself, he will know God, and knowing God will become like God. . . . His is beauty, true beauty, for it is God, and that man becomes a god, since God wills it. So Heraclitus was right when he said, 'Men are gods, and gods are men.'"

St. Clement of Alexandria also stated that "he who obeys the Lord and follows the prophecy given through him . . . becomes a god while still moving about in the flesh."

• Still in the second century, Justin Martyr (about 100—165) insisted that in the beginning men "were made like God, free from suffering and death," and that they are thus "deemed worthy of becoming gods and of having power to become sons of the highest."

• Athanasius, bishop of Alexandria (about 296—373), also stated his belief in literal deification by saying as follows:"The Word was made flesh in order that we might be made gods. . . . Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh, and henceforth inherit everlasting life." Athanasius also observed:"He became man that men might be made gods."

• St. Cyril of Alexandria says that we "are called 'temples of God' and indeed 'gods', and so we are."

• St. Gregory of Nazianzus implores us to "become gods for (God's) sake, since (God) became man for our sake."

• St. Basil the Great stated that "becoming a god" is the highest goal of all.

• Finally, St. Augustine of Hippo (354—430), arguably the greatest of the early Christian Fathers, said: "But he himself that justifies also deifies, for by justifying he makes sons of God. 'For he has given them power to become the sons of God' . If then we have been made sons of god, we have also been made gods." "To make human beings gods," Augustine said, "He was made man who was God" (sermon 192.1.1)

Notable scholars and historians specializing in the studies of the early Christian Church and the beliefs of first, second and third century Christians have noted that of the above writers were not just important theologans in Christian orthodoxy, but all (in due time) became revered as saints as a result of the early Church councils. LDS historians and scholars, Robert L. Millet and Noel B. Reynolds, also point out that three (3) of the above early fathers of Christianity wrote within a time span of less than one hundred years from the period of the apostles.

To provide some context to the above statements, one modern, non-LDS, Christian writer has said that "a fundamental principle of orthodoxy in the patristic period was recognizing the history of the universe as the history of divinization and salvation."