C.S. Lewis’s teaching on deification (Theosis)—humans participating in God’s divine life, becoming “little Christs,” sharing Zoe, and being transformed into radiant “gods and goddesses” by grace while remaining creatures—draws deeply from patristic sources and has parallels across Christian traditions. Lewis did not invent it; he recovered and popularized an ancient doctrine often more emphasized in the East but present (sometimes forgotten) in the West.1610
Early Church Fathers (Lewis’s Primary Influences)
Lewis explicitly drew from these foundational voices:
- St. Athanasius of Alexandria (On the Incarnation): The classic formulation, “God became man so that man might become god” (or “deified”). This is the direct root of Lewis’s “good infection” and statue-coming-to-life imagery.1317
- St. Irenaeus of Lyons: “He became what we are so that we might become what He is.” Emphasis on recapitulation and participation in divine life.12
- Others: St. Basil the Great, Gregory of Nazianzus, Maximus the Confessor, Cyril of Alexandria, and Augustine (who also spoke of humans being made gods by grace).17
Lewis encountered these through wide reading and saw them as part of “mere Christianity.”
Historical Western Voices
- George MacDonald: Lewis’s “master.” His writings profoundly shaped Lewis’s view of transformation, fatherhood of God, and becoming like Christ.10
- Anglican tradition: Richard Hooker, Lancelot Andrewes, and elements in Charles Wesley (Methodist emphasis on sanctification paralleling Theosis).16
- Others: Jonathan Edwards (Protestant), with themes of participation in divine glory; medieval mystics and figures like Bernard of Clairvaux.27
Inklings and Literary Companions
- J.R.R. Tolkien: Close friend; sub-creation and myth point toward humans imaging God’s creativity and participating in a larger redemptive story, with echoes of transformation and glory (though less explicit on Theosis than Lewis).1
- Other Inklings (e.g., Charles Williams) explored related mystical and participatory themes.0
Modern and Contemporary Thinkers
- Eastern Orthodox: Vladimir Lossky, Kallistos Ware (Timothy Ware), and Dumitru Staniloae—strong emphasis on Theosis as union without absorption, energies-essence distinction, and Trinitarian participation. Lewis aligns closely here.11
- Protestant/Evangelical recoveries:
- Finnish school of Lutheran theology (e.g., Tuomo Mannermaa) links Luther to Theosis-like ideas.21
- Scholars like Michael J. Gorman (Pauline Theosis/participation), Carl Mosser, and Michael J. Christensen.38
- Some in Reformed and Wesleyan traditions highlight sanctification as divinization by grace.18
- Catholic: David Vincent Meconi, S.J. (on Augustine), Daniel Keating, and others recovering Western divinization. Peter Kreeft has been compared to Lewis in style and has engaged similar themes.22
Lewis stands out for making this “thick,” transformative Christianity accessible and imaginative to modern (especially Protestant) readers who might otherwise see salvation only in forensic/legal terms. His approach bridges traditions: patristic depth, literary flair, and practical urgency.10
If you want recommendations, start with Athanasius’s On the Incarnation (short and foundational for Lewis), then Ware’s writings or collections like Partakers of the Divine Nature for broader history. Lewis’s own Mere Christianity (Book IV), The Weight of Glory, and The Great Divorce remain premier popular entry points.
