The Lord of Works<http://orrologion.blogspot.com/2008/11/lord-of-works.html
According to St Mark the Ascetic, the Lord is hidden within His
In the words of Archimandrite Zacharias (Zacharou) in his *The Hidden Man of
the Heart (I Peter 3:4): The Cultivation of the Heart in Orthodox Christian
Christopher Veniamin. (Waymart, PA: Mount Thabor
2008), p. 92 where he is quoting *The Philokalia*, Vol. 1 trans. and ed. GEH
Palmer, Philip Sherrard and Kallistos Ware (London & Boston: Faber and
Faber, 1975), p. 123:
The Lord is hidden in His own commandments, and He is to be found there in
the measure that He is sought.
This is amplified in an endnote (48) of Chris Jensen's Shine As the Sun:
C.S. Lewis and the Doctrine of Deification<http://www.cslewis.org/journal/?p=21
...With this stress on human freedom, Lewis aligns himself with the
so-called "physical view" of deification advanced by St. Athanasius and
other church fathers in which all of human nature is understood to have been
deified in Christ, although human persons must choose to participate in God
to realize this perfection. (See George Mantzaridis, The Deification
pp. 29ff.) In other words, deification has both objective and subjective
dimensions. Lewis suggests this when he writes, "Humanity has been 'saved'
in principle. We individuals have to appropriate that salvation" (Mere
Christianity, p. 157). This point is sometimes expressed by the notion of
both the image and likeness of God: Jesus Christ achieved the objective
dimension of our salvation by bestowing upon human nature His own glory and
immortality, restoring this image of God in our nature. However, as St.
Diodochos of Photiki points out in the Philokalia, there remains a further
subjective dimension to salvation, in which as persons we become transformed
into the likeness of God: "His likeness is granted only to those who through
great love have brought their own freedom in subjection to God" ("On
Spiritual Knowledge and Discrimination," Philokalia, pp. 253).
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