What if I told you that some of the earliest Christian theologians believed you were destined to become like God? No, this isn’t heresy, it’s a theology called Theosis, and it runs deep in the roots of historic Christianity. In this long-form post, we’ll explore what this ancient and often misunderstood doctrine means, and why the Church Fathers, from Athanasius to Gregory of Nazianzus, spoke about it with such reverence and clarity.
What is Theosis? A Brief Overview
According to the early Church tradition, Theosis, or as it also called deification or divinization, is the process by which a Christian becomes more like God. The Church Fathers developed the theological idea of Theosis in their writings extensively. Perhaps one of the most well-known and succinct articulation of this doctrine was written by Athanasius of Alexandria, who stated, “God became man so that man might become God” (On the Incarnation, 54). This phrase encapsulates the essence of Theosis: God the Son assumed human nature so that humanity might share in divine life. From his writings it obvious that Athanasius does not mean that humans can become gods, but they are able to be in communion with God.
The Church Fathers relied on multiple Scriptures to support the theology of Theosis. For example, Apostle Peter writes about the process of deification stating that believers become “partakers of the divine nature” (2 Peter 1:4). Similarly, Apostle Paul in his second letter to the Corinthians writes, “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18). This verse reveals that salvation is an ongoing process of transformation, where the believer images God’s glory.
Basil the Great or Basil of Caesarea, one of the Cappadocian Fathers, echoes this teaching, “From the Holy Spirit is the likeness of God, and the highest thing to be desired, to become God” (On the Holy Spirit, Chapter 9, Section 23). Providing a trinitarian perspective on Theosis, Basil highlights the role of the Holy Spirit in drawing humanity into the divine life and communion with God. The fulfillment of humanity’s purpose is to become like God, in grace and communion, but not in essence.
In his work Against Heresies, Irenaeus offers a relational view of the Theosis, stating that, “the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself” (Against Heresies, Book 5, Preface). This perspective on Theosis highlights that salvation is not simply a transaction between us and God, but a relationship of love and communion.
As the church Fathers defended the foundational doctrines of Christianity against the challenges posed by Arianism and Apollinarianism, the theology of Theosis began to take shape. Both the Nicene and Chalcedonian creeds affirmed the full divinity and full humanity of Christ, which is critical to the concept of Theosis. Because Jesus is fully God, humanity can be united with God, and because he is fully human, believers can partake in the divine life. In Christ, we are invited into a shared communion with his divinity, though not in his essence. This union allows believers to experience a transformative relationship with God, while maintaining the distinction between Creator and created.
The Roots of Theosis in Church History
The doctrine of Theosis was not developed in a vacuum, it emerged through centuries of theological reflection. Here’s what the Church Fathers had to say.
Athanasius of Alexandria
“For He was made man that we might be made God; and He manifested Himself by a body that we might receive the idea of the unseen Father; and He endured the insolence of men that we might inherit immortality” (On the Incarnation of the Word, 54.3)
This is one of the most succinct and straight to the point statements regarding the theology of Theosis. This phrase perfectly encapsulates the essence of Theosis: God the Son assumed human nature so that humanity might share in divine life. From his writings it is obvious that Athanasius does not mean that humans can become gods, but they are able to be in communion with God.
“The Son of God became man so that the sons of men, the sons of Adam, might become sons of God.” (On the Incarnation of the Word, 53.3)
Athanasius once again describes the Theology of Theosis and emphasizes the incarnation as the means of humanity’s adoption into divine sonship. By becoming human, the Son of God heals and elevates our fallen nature, allowing us to share in his divine life through grace. Athanasius also alludes to the idea that Jesus is the second Adam, by highlighting his role in restoring humanity to its intended divine sonship, which was lost through Adam’s disobedience. By becoming fully human, the Son of God reversed the fall of the first Adam. This allowed humanity to partake in divine life and become “sons of God” through union with him.
“Through the union of the Word with Himself, human beings are raised to life incorruptible, and what is proper to the Son is ascribed to them as well.” (Against the Arians, 2.70)
Using the language of resurrection and life, Athanasius describes Theosis a transformative union achieved through the incarnation, where the divine Word elevates humanity to share in his divine nature. This union provides a bridge between the Creator and creation, through which what “is proper to the Son” (eternity, glorification, incorruption) is extended to humanity. If read carefully and in it’s proper context, Theosis is not a natural human attainment but a gracious sharing in the divine attributes made possible only by God’s grace.
Basil the Great (Caesarea)
“From the Holy Spirit is the likeness of God, and the highest thing to be desired, to become God.” (On the Holy Spirit, Chapter 9, Section 23)
In this passage Basil highlights the role of the Holy Spirit in drawing humanity into the divine life and communion with God. The fulfilment of humanity’s purpose is to become like God, in grace and communion, but not in essence.
“The human being is ordered toward becoming like God, and this likeness is achieved through virtue, by which we ascend to God and are united to him” (Homily on Psalm 1, 2)
Basil describes Theosis as a process of transformational journey of becoming like God. Because we are made in God’s image, there’s a divine spark in each person that orients to ward God, even while in the sinful nature. People were created to be in communion with God and through the process of divinization each person has an opportunity to taste that relationship.
Clement of Alexandria
“The Word of God became man so that you might learn from man how man may become God.” (Exhortation to the Heathen, 1)
In this text Clement points out and highlights the participatory nature of salvation. By becoming man, the Word of God entered into human existence, not only as redeemer but also as an example. Jesus demonstrated the divine potential and connection that redeemed humanity has when united with God. Theosis is understood here as the restoration and elevation of human nature to its divine calling, achieved only through Jesus’ example and his transformative work.
“We are made divine… by being assimilated to God through obedience to His commands.” (Stromata (Miscellanies), Book 4, Chapter 23)
While God’s grace is central in our faith, here Clement underscores the active dimension of divinization through obedience. Theosis is connected with the transformative power of aligning human will and actions with God’s commandments. According to Clement obedience becomes the means by which we are “assimilated to God,” not by nature but by grace, as we grow in our relationship with God. This highlights an important aspect of Theosis which involves not only communion with God, but also a moral and spiritual conformity to his will.
“For if one knows the truth, he becomes a man of God, and he is already being made like God.” (Stromata (Miscellanies), Book 7, Chapter 10)
Clement highlights the transformative power of knowing the truth and truth is ultimately found in God himself. I love how this quotes points out that truth is not merely an intellectual knowledge, but a relational and transformative encounter with the divine. According to Clement, this knowledge of the truth initiates the process of becoming “like God”, as the human person is conformed to God’s image. This reminds me of the famous saying of Jesus that he is the truth and this truth “will set you free.” Conforming to his image begins with seeking the truth, which is Jesus.
Cyril of Jerusalem
“He was baptized, that He might give to them that are baptized a divine and excellent grace. For since the children are partakers of flesh and blood, He also Himself likewise partook of the same, that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour.” (First Catechetical Lecture, Lecture 3, Section 11)
Focusing on the incarnation and specifically baptism of Jeus, Cyril of Jerusalem points out that Christ sanctifies human nature and opens the way for us to partake in his divine grace. This participation is central to the idea of Theosis, as it underscores the transformative exchange where Jesus shares in our humanity so that we may share in his divinity. Through this exchange we receive both salvation and the honor of restored communion with God.
“For thus we come to bear Christ in us, because His Body and Blood are distributed through our members; thus it is that, according to the blessed Peter, we become partakers of the divine nature.” (Five Catechetical Lectures, Lecture 22, On the Body and Blood of Christ)
According to Cyril of Jerusalem the Eucharist is directly connected to the Theology of Theosis. Through communion believer becomes united with Christ, specifically by partaking in his body and blood. This sacramental participation enables a real and transformative indwelling of Jesus in us and allowing us to be “partakers of the divine nature.” Through Eucharist the physical and spiritual are united, allowing believers to experience the divine life and be conformed to God’s likeness in the process.
Gregory of Nazianzus
“While His inferior Nature, the Humanity, became God, because it was united to God, and became One Person because the Higher Nature prevailed in order that I too might be made God so far as He is made Man.” (Third Theological Oration, Oration 29)
Gregory emphasizes what is at the core of Theosis, incarnation, by pointing out that Christ’s human nature “became God” through union with his divine nature. The divine self-emptying, Jesus becoming man, serves as the means by which humanity can ascend to God, not by nature but by grace.
“What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified.” (The Fourth Theological Oration, Oration 30, Section 3)
Gregory of Nazianzus reminds the believers that the blessing of being “intermingled with God” is for those who are humble in nature. This quotes speaks to the profound mystery of divine humility meeting human humility, where through Christ’s incarnation makes our divinization possible. The “intermingling” signifies the intimate communion in which believers are not only unified with God, but also transformed, becoming godlike through grace.
Ignatius of Antioch
“Ye obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but that we should live for ever in Jesus Christ.” (Letter to the Ephesians 20.2)
According to Ignatius Eucharist is one of the central contributors to Theosis. Breaking bread is described as “medicine of immortality” that heals humanity from sin and grants eternal life in union with Jesus. By partaking in the communion, believers share in the divine nature, moving closer to the ultimate goal of being like Jesus Christ. It’s interesting that Ignatius also highlights the communal aspect of Theosis, as this unity in the church community and obedience to leadership reflects the collective transformation into the Body of Christ.
“Your faith is what lifts you up, and love is the way that leads up to God. So you are all participants together in a shared worship, God-bearers and temple-bearers, Christ-bearers, bearers of holy things, adorned in every respect with the commandments of Jesus Christ.” (Letter to the Ephesians, Chapter 9)
In this perspective on Theosis, Ignatius emphasized the transformative nature of this theology, where faith elevates and love guides believers toward union with God. By living in shared worship and embodying Christ’s commandments, the disciples become “God-bearers” and “Christ-bearers,” meaning the indwelling presence of God within them. I love how the quote begins with the idea that our faith lifts us up, providing a sense of hope and purpose.
Irenaeus of Lyons
“The Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself.” (Against Heresies, Book 5, Preface)
Providing a relational view of Theosis, in this quote Irenaeus points out that through the love of Christ, humanity is drawn into God’s life. This perspective on Theosis highlights that salvation is not simply a transaction between us and God, but a relationship of love and communion.
“For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality.” (Against Heresies, Book 3, Chapter 19, Section 1)
Irenaeus highlights the importance of Christ’s humanity and its necessity for the deification of humanity. As he was countering the Gnostic’s denial of the incarnation, Irenaeus argument for Christ’s physical existence also provides hope for humanity’s Theosis.
“For in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man… Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God — all the doctrines of the heretics fall to ruin.” (Against Heresies, Book 5, Chapter 1, Section 1)
This passage from Irenaeus emphasizes the special connection between humanity and divinity achieved through Christ’s incarnation. Theosis, as Irenaeus presents it in this passage, is both the means and the result of salvation, where Jesus, the Word made flesh, bridges the gap between God and creation. By his act of taking on human nature and graciously giving the Spirit, Christ enables believers to participate in the divine life.
Origen of Alexandria
“But they saw also that the power which had descended into human nature, and into the midst of human miseries, and which had assumed a human soul and body, contributed through faith, along with its divine elements, to the salvation of believers, when they see that from Him there began the union of the divine with the human nature, in order that the human, by communion with the divine, might rise to be divine, not in Jesus alone, but in all those who not only believe, but enter upon the life which Jesus taught, and which elevates to friendship with God and communion with Him every one who lives according to the precepts of Jesus.” (Contra Celsus, Book III, Chapter 28).
According to Origen the union of the divine and human nature in Jesus becomes the foundation for humanity’s transformation into the divine likeness. This quote emphasizes that this is not just limited to Jesus, but extends to all who believe in him and live according to his teachings. Roger Olson points out that Origen considered Theosis as a synergetic process, “That is, he emphasized the free participation o the human person and the absolute necessity of God’s grace apart from any predestination or determination of persons’ free choices” (Olson, 112).
Thomas Aquinas
“The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods” (Summa Theologica, 3, q. 1, a. 2)
Similar to the quote by Athanasius, Thomas Aquinas highlights the transformative power behind Jesus’ incarnation. By taking on the human body, Christ bridges the divine and human natures, enabling people to participate in the divine. The purpose is not for people to become just like God, but rather to become on with God through grace.
Tertullian
“And that you may the more readily understand this, consider first of all, from your own self, who are made “in the image and likeness of God,” for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance.” (Against Praxeas, Chapter 5)Observation: Tertullian points out that people possess reason and rationality because they are created by a rational God. What’s interesting is that Tertullian argues that this rationality is not just a reflection of God’s nature, but also the essence out of his very substance. This connection is what Theosis is all about, the intimate connection between humanity and the divine.
Tertullian points out that people possess reason and rationality because they are created by a rational God. What’s interesting is that Tertullian argues that this rationality is not just a reflection of God’s nature, but also the essence out of his very substance. This connection is what Theosis is all about, the intimate connection between humanity and the divine.
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