Twentieth-century theologians advanced a consensus position that the doctrine of deification was alien to Augustine’s theology—even impossible to square with his other commitments—and that even if traces of the doctrine could be detected, they were, at best, of marginal importance to his intellectual topography. This position, however, has been persuasively challenged by several investigations during the past three decades. This article builds upon these latter investigations to demonstrate how the notion of deification is prevalent throughout his corpus—whether linguistically evident by his use of technical terms such as deificare and cognates, or more often, conceptually in his reflections upon anthropology, Christology, and ecclesiology. The article concludes by noting two of Augustine’s distinctive contributions to the post-Nicene development of deification—that is, an emphasis upon the sacramental and ecclesiological contours of the doctrine.

In the past five decades, the doctrine of deification has experienced a renaissance within the Protestant West. While biblical scholars have exhibited greater reticence to ascribe explicitly deiform intentions to Scripture than their theologian counterparts, this article traces the recent emergence of interest in interpreting Pauline soteriology as deification. Intriguingly, scholars within this burgeoning line of inquiry of scholarship represent a host of interpretative schools (e.g. apocalyptic, new perspective on Paul) and methodological approaches (exegetical, history-of-religion, reception history, theological interpretation), yet nevertheless affirm broadly similar portrayals of the deiform contours and content of Paul’s doctrine of salvation.

The modern State of Israel is a remarkable triumph, forged from millennia of existential tests. Yet, of the pernicious tropes spawning from our political extremes, the most egregious is the conferral of “white settler” status upon Jews – an indigenous people defined both by religion and by multi-ethnic identity.