Ontology of Theosis in the Doctrine of Martin Luther

This article is a historical, philosophical, and religious analysis of M. Luther's ideas about theosis. The urgent need to reconsider the lack of interest in the idea of theosis in Luther's theology is noted. A brief review is made of modern research by the Finnish school of T. Mannermaa, dedicated to the problem of theosis in Protestantism and revealing this topic from the ecumenical position of the Orthodox-Lutheran dialogue. According to the conclusions of the Mannermaa school, theosis was one of the images in which Luther described salvation; this theory of T. Mannermaa was based on Luther's postulate about the real presence of Christ in faith. There is a lack of special works by Luther devoted to the idea of deification; the rare use of this term or its derivatives or synonymous concepts, at the same time, his commitment to this idea is revealed, including with reference to primary sources. The tension is noted between the practical tasks of ecumenical dialogue and the differences in the dogmatic teaching on deification in Orthodoxy and in Luther, emphasizing the key to understanding Luther's ideas about theosis is his conceptual doctrine of the ontology of faith. The immersion of the idea of theosis by Luther in the context of Christian dogmatics, which is explained through the dogmas of the Incarnation, is emphasized, without the context of which it is impossible to understand the mystical unity of God and human, and more broadly, of the entire redeemed created world. The topic of the ontology of faith and the understanding of faith as the ontological basis of deification is revealed. The ontology of faith implies that everything that a person is is his relationship with God, that is, determined by his faith or unbelief; it is an ontologia relationis and not a substantial ontology. It is emphasized that Luther understood deification as a necessary aspect of salvation; this idea is revealed through the doctrine of imputed righteousness, which never belongs to humans but always remains the righteousness of Christ. Christ is an active principle, a "form of faith," and justification and deification in this case are an act of faith. A general conclusion about the ontology of faith, which connects the believer with Christ, Who presents in faith, is made.