Matta al-MÄ«skin (1919â2006), a Coptic Orthodox monk, championed the reappropriation of the patristic doctrine of deification. Most of his many writings are available only in Arabic, remaining inaccessible to foreign readers. Together with offering insights into his little-known contributions, this book aims to reconstruct his theology of divine participation from the viewpoint of its continuity with his Alexandrian predecessors. To that end, this monograph compares Mattaâs and Cyril of Alexandriaâs views of divine participation espoused in their commentaries on the Gospel of John. The choice of Cyril for the comparative framework is justified by the reverence of the Coptic Orthodox Church for his theological thinking. Besides, both authors have compiled verse-by-verse commentaries on Johnâs Gospel, treating humankindâs divine participation as its central theme. Moreover, Mattaâs views matched his Alexandrian forebears in regard to developing an incarnational theology of holiness based on the experiences of the saints, not on speculative thinking.
The current framework for studying Cyrilâs articulation of divine participation draws on contemporary scholarship. While work in this area is still scarce, especially concerning his commentary, it is not inexistent. By contrast, Mattaâs writing in general, and his contributions to the theology of divine participation in his commentary in particular, are extremely limited. To fill this gap in the literature, this work consists of two parts framed by the introductory and the concluding chapters. Part One examines Cyrilâs theology of divine participation. Part Two is dedicated to Mattaâs contributions. The adopted approach is multidimensional, operating within a framework of scriptural, early Christian, and patristic studies, emphasising Alexandrian and Coptic traditions.
The mutual orientation of God and humanity permeates both commentaries. Specifically, divine participation includes three interrelated contexts: creational, incarnational, and sacramental. Within these contexts, four concepts are considered: Godâs breath at creation and Christâs breath after his resurrection; creation in Godâs image and its renewal through the incarnation; the role the hypostatic union plays in humankindâs union to God; and humankindâs recapitulation in Christ. For both authors, the crux of the matter is that the Word, who is consubstantial with the Father, became flesh and tabernacled within humankind, giving it access to his fullness. Moreover, both fathers understand the Holy Spirit as facilitating humankindâs union with God in Christ.
While Cyrilâs and Mattaâs approaches correspond in many ways, their exegetical tools are peculiar to each. For example, Cyrilâs typological focus and use of imagery are especially apparent within the sacramental context. In turn, Matta abides by the scriptural text while referring to other parallels to progress his argument, as he does when he examines the various theories of redemption within Pauline theology. In many instances, Matta provides original interpretations, which differ from known patristic views, showing that faithfulness to the tradition does not exclude creativity. Here, Matta echoes Cyrilâs own creativity within the Alexandrian context.
Throughout, I emphasise the interconnectedness of Cyrilâs and Mattaâs soteriology, pneumatology, trinitarian theology, and sacramental theology, with christology as the central locus of humankindâs union with the divine. To show the significance of this nexus, I refer to their other writings, especially in the case of Matta, given the scant literature on his theology of participation. Moreover, to substantiate the continuity of Egyptâs Christian traditions, this work brings Matta in conversation with other Alexandrian and Copto-Arab forebears.
The conclusion of this study is fivefold. First, both authors speak of the real and transformative power of divine participation. Second, they both argue for continuity in Godâs plan to unite humankind to himself since before the foundation of the world. Third, they acknowledge the dynamics of the divine activity in facilitating participation and humankindâs free response to it. Fourth, Cyril and Matta highlight that union with God does not lead to human beings becoming ontologically divine. Fifth, humankindâs participation in God begins in this life and reaches its zenith in eternity.
Overall, Mattaâs position on participation in, and union with, God is primarily anchored in the early Alexandrian tradition while still making original contributions. These findings cast a clarifying light upon the recent debates within the Coptic Orthodox Church about deification. They also invite members of the broader Christian research community to explore the breadth and depth of Mattaâs theology in the context of their respective traditions.