THEOSIS: Partaking in the Divine Dance of Life

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

2 Peter 1.3-8 [3] His divine power has given us everything needed for life and godlikeness, through the knowledge of him who called us by his own glory and goodness. [4] Thus he has given us, through these things, his precious and very great promises, so that through them you may escape from the corruption that is in the world because of lust, and may become participants of the divine nature. [5] For this very reason, you must make every effort to support your faith with goodness, and goodness with knowledge, [6] and knowledge with self-control, and self-control with endurance, and endurance with godlikeness, [7] and godlikeness with mutual affection, and mutual affection with love. [8] For if these things are yours and are increasing among you, they keep you from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ.

---

🗝️ Key Concept: Theosis

What is the ultimate goal of salvation? Is it simply a ticket to heaven, an escape from punishment, or a legal declaration of forgiveness? The Christian tradition, especially in its early and Eastern forms, offers a far more breathtaking and transformative vision. The goal is not just to be saved from something, but to be saved for something: To be so filled with the life of God that we ourselves become godlike. This is the shocking and beautiful doctrine of Theosis.

The word Theosis (also known as deification or divinization) comes from the Greek word theos, meaning "God." It is the process of becoming, by grace, what Christ is by nature. This was not a fringe idea but was the assumed understanding of salvation for nearly all major Christian thinkers in the first centuries. As St. Athanasius famously declared, “God became human that humans might become divine.” This doesn't mean we usurp God or become individual deities. Rather, it means we are invited to become participants in the divine nature, to be so fully integrated into the life of the Trinity that we radiate God’s own love and glory.

In the Eastern Orthodox tradition, this is understood through the distinction between God’s unknowable essence and God’s knowable energies. We can never become God in His transcendent essence, but we can fully participate in His immanent, life-giving energies. Think of an iron rod plunged into a fire. The rod never becomes the fire itself, but it takes on the properties of the fire, glowing white-hot with its light and heat. In the same way, through Theosis, our human nature is permeated by the divine life, yet we remain distinctly ourselves. This is the ultimate expression of a panentheistic vision where God is in all things, inviting all things to share more fully in the divine life. It is our destiny to be caught up in the divine dance of the Trinity, sharing in the love that flows eternally between the Father, Son, and Holy Spirit.

FAITH(FULNESS): Actively receiving God’s Grace

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Hebrews 11.1-3, 6-10 [1] Now faith is the assurance of things hoped for, the conviction of things not seen. [2] Indeed, by faith our ancestors received approval. [3] By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible... [6] And without faith it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him. [7] By faith Noah, warned by God about events as yet unseen, respected the warning and built an ark to save his household; by this he condemned the world and became an heir to the righteousness that is in accordance with faith. [8] By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. [9] By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. [10] For he looked forward to the city that has foundations, whose architect and builder is God.

---

🗝️ Key Concept: Faith(fulness)

If Theosis is the ultimate destination on our spiritual map— the journey of participating in God’s own life— then how do we take the first step? How do we actively receive the grace that makes this journey possible? The answer is found in our key concept: Faith(fulness).

In our modern world, "faith" has often been reduced to a purely intellectual exercise. For many, it simply means believing a list of correct ideas about God, an assent to a set of facts. While what we believe certainly matters, this definition is a pale shadow of the rich, dynamic, and life-altering reality the Bible describes. To grasp the biblical concept, we have to see faith not just as a noun, but as a verb; not just as a belief, but as a way of being.

The Old Testament builds its understanding of faith on God’s own character. The Hebrew words for faith, emet and emunah, are rooted in the idea of firmness, reliability, and trustworthiness. Before the people of Israel are ever asked to have faith in God, the story first demonstrates that God is faithful to them. The LORD is the one who keeps promises, who shows steadfast love to a stubborn and unfaithful people. The prophets’ primary job was to call Israel back to a life of faithfulness that mirrored God’s own. The great hero Abraham is the prime example. His “faith” was counted as righteousness not because he passed a theology exam, but because his inner trust in God issued forth in the outward action of leaving his home and journeying into an unknown future, guided only by God’s promise.

The New Testament builds on this foundation. The Greek word for faith, pistis, carries this same dual meaning of trust and loyalty. Following the work of scholars like N.T. Wright, we can see that the gospel is not primarily about our faith in Jesus, but about the faithfulness of Jesus Christ. Jesus is the embodiment of God’s own covenant faithfulness, the perfectly loyal Israelite who succeeds where all others failed. It is His faithfulness that saves us and restores our broken relationship with God. Our response, then, is to participate in His faithfulness with our own. 

This is why the key concept for this chapter is the dual word "faith(fulness)": Because Jesus' faithfulness calls us to not only have faith in him, but practice faithfulness to him. This rich, biblical faith(fulness) has at least three interconnected dimensions:

• Cognitive: It includes our beliefs, the "what" of our faith. It is the intellectual assent to the good news that God, in Christ, has acted to save the world.

• Affective: It involves our hearts, the "who" of our faith. It is a radical trust in God’s goodness, a confident reliance on His presence and providential care in our lives.

• Volitional: It engages our will, the "how" of our faith. It is active loyalty, an obedient journeying with God as we seek to co-write our chapter of His redemptive story.

RIGHTEOUSNESS: Being made right with God

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Galatians 2.15-16, 3.26-29, 4.4-6 [15] We ourselves are Jews by birth and not Gentile sinners; [16] yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law... [26] For in Christ Jesus you are all children of God through faith. [27] As many of you as were baptized into Christ have clothed yourselves with Christ. [28] There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. [29] And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise... [4] But when the fullness of time had come, God sent his Son, born of a woman, born under the law, [5] in order to redeem those who were under the law, so that we might receive adoption as children. [6] And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 

---

🗝️ Key Concept: Righteousness

What does it mean to be a “good person”? For most of us, the question revolves around our actions. Do we tell the truth? Do we help others? Do we follow the rules? These are important questions, but they only scratch the surface of a much deeper, more transformative idea: Righteousness. This may feel like an irrelevant "churchy" word, but it is actually a key to unlocking the kind of thriving, abundant life we were all created for.

Righteousness is not simply a list of moral behaviors; it is the state of being in a right relationship with God, with other people, and with ourselves. This restored relationship, which is a gift from God, becomes the foundation for justice, which is the work of doing what is right for others. In short, we are Made Right (Righteousness) so that we may Do Right (Justice).

This concept is rooted in the Hebrew word for righteousness tzedakah. It includes ideas of fairness and charity, but its core meaning is relational. It describes fulfilling the obligations of a covenant, a sacred partnership. A righteous person was someone who was faithful to their commitments to God and their community. Similarly, the key Greek word in the New Testament is dikaiosune. In the ancient world, this word meant behaving in a way that was respectable, upright, and just. Early Christians used this word to mean being restored to a right relationship with God through Jesus.

This is where the idea of justification comes in. To be "justified" is to be made righteous. It’s a legal term that means to be declared “not guilty,” but its theological meaning is far richer. It’s about more than just a clean slate; it’s about being welcomed back into the family. A helpful way to remember it is that to be justified is to be treated by God "just as if" I had never sinned.

The crucial point is this: We are not made right so we can stay the same. The moment of justification— when we are put in a right relationship with God— is the starting point for a lifelong process of sanctification, of growing in justice and becoming more like Christ. God makes us right with him so that, empowered by his Spirit, we can begin the work of making things right in the world.

VIRTUE: Forming Godlikeness within ourselves

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Galatians 5.16-25 [16] Live by the Spirit, I say, and do not gratify the desires of the flesh. [17] For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. [18] But if you are led by the Spirit, you are not subject to the law. [19] Now the works of the flesh are obvious: fornication, impurity, licentiousness, [20] idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, [21] envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God. [22] By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, [23] gentleness, and self-control. There is no law against such things. [24] And those who belong to Christ Jesus have crucified the flesh with its passions and desires. [25] If we live by the Spirit, let us also be guided by the Spirit.

🗝️ Key Concept: Virtue

We have explored what it means to be made right with God through righteousness. But this is just the beginning of our journey. Being made right is the foundation for becoming right: For growing into the person God created us to be. But how does this happen? How do we move from a legal status of forgiveness to a lived reality of goodness? The answer is through the cultivation of virtue. This isn't about becoming a stuffy, self-righteous person. Virtue is about becoming more fully, vibrantly, and joyfully human. It’s about forming Christlikeness within ourselves.

Virtue can be defined as Christlike character. More specifically, virtues are habits of the heart and dispositions of the mind that are lived out in our decisions, words, and actions, to lead us to thriving. They are the practical, tangible ways we become our truest and best selves as creative children of a creative God. The Apostle Paul gives a great summary of virtue when he encourages the Philippian church to focus their minds on whatever is true, honorable, just, pure, pleasing, commendable, excellent, and worthy of praise (Philippians 4:8).

In Christian thought, virtue is not something we achieve through sheer willpower. Instead, it is the natural result of God's own Spirit living and working within us. This is why Paul doesn’t call these character traits the "achievements of the disciplined" but the "Fruit of the Spirit." They are the evidence that Christ's life is taking root in our own. Paul’s deepest desire was to see this transformation happen in the communities he served. He tells the Galatians, “it is no longer I who live, but it is Christ who lives in me” (Galatians 2:20), and he writes to them like a loving parent, saying he is “in the pain of childbirth until Christ is formed in you” (Galatians 4:19). This is the ultimate goal of the Christian life: To have the character of Jesus himself formed in us by the power of his Spirit.

Two ways of framing Scripture: Privilege-Performance versus Spiritual-Ethical

Introduction: The Interpretive Power of the Frame

In the study of art, psychology, and cognitive science, "framing" refers to the way a specific context influences the perception of an object or idea. Physically, a frame separates a picture from the rest of the world, directing the eye and telling the viewer, "Look here; this matters." But the frame is more than just the gilded wood bordering a canvas; it is the lighting, the room, the building, and the cultural moment in which the art sits. A Renaissance Madonna placed in a 15th-century cathedral invites worship; the same painting placed in a 21st-century secular museum invites critique or historical appreciation. The content of the image— the brushstrokes, the colors, the subject— has not changed, but the viewer’s relationship to it has been fundamentally altered by the frame.

This dynamic is even more potent when applied to literature, and specifically to the Bible. We never come to the text naked. We come clothed in our assumptions, our cultural baggage, and our subconscious desires. We place a metaphorical frame around Scripture that determines what we see and what we miss. If we frame the Bible as a rulebook for a club, we will find rules. If we frame it as a love letter from the Creator, we will find grace. The tragedy of much of religious history is that we have often chosen a frame that distorts the image of God, turning the Prince of Peace into a mascot for our wars, and the Bread of Life into a stone of judgment. To understand the Bible, and to understand our own spiritual lives, we must interrogate the frames we use to look at the Bible through. Two of the most powerful frames we can choose between are the Privilege-Performance Frame, which serves the selfish power, and the Spiritual-Ethical Frame, which serves God's Kingdom.

PRAYER: Communication with our Source

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Matthew 6.5-15 [5] Whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. [6] But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you. [7] “When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. [8] Do not be like them, for your Father knows what you need before you ask him. [9] “Pray then in this way: Our Father in heaven, hallowed be your name. [10] Your kingdom come. Your will be done, on earth as it is in heaven. [11] Give us this day our daily bread. [12] And forgive us our debts, as we also have forgiven our debtors. [13] And do not bring us to the time of trial, but rescue us from the evil one. [14] For if you forgive others their trespasses, your heavenly Father will also forgive you; [15] but if you do not forgive others, neither will your Father forgive your trespasses.

Training for Spiritual and Physical Integration

One of the driving concerns behind this Prayermap, and the entire project of Christarchy, is integral holism: To help us become healthy and whole in body, spirit, and soul. I believe the integration of bodily health and activity is foundational for our spiritual vitality and psychological wholeness. After all, Jesus usually met people's bodily needs by feeding and healing them, before he taught them spiritual and ethical truths. And the "abundant life" promised by Jesus has physical as well as spiritual dimensions, such as making "our daily bread" a central concern in Jesus' model prayer. 

Just as Jesus combined both physical and spiritual dimensions in his ministry, I usually combine my spiritual training with physical training, staying mindful of my diet and rest, exercise and mobility. This practice uses many of the spiritual-physical insights we find in Christian Asceticism, as well as Hatha Yoga, and modern ideas of physical mobility, to create a method of living which not only connects us with Christ, but also makes us the strongest version of ourselves, which is holistically holy and wholly whole. 

The Theology of Halloween: A Hopeful Sermon

Happy Halloween! That might sound strange to hear, because we think of Halloween as connected with fear and dread. But it’s the perfect greeting for today: Because I want to show you that the Theology of Halloween actually leads us to hope and healing. After all, the word "Halloween" is just a contraction of "All Hallows' Eve"—the night before "All Hallows' Day," or as we now call it, All Saints' Day.

Halloween is the night we stand on the threshold, looking into the mystery of those who have gone before us. We are remembering all the "Hallowed Ones"—the Saints. And this, of course, raises questions that only Theology can answer. Where are the saints now? What are they doing?

And this, in turn, raises the questions we all carry in the quiet, somber corners of our hearts: What really happens at death? Is it a final, terrifying end? Is it just sudden oblivion? Or is it a doorway to something else? If it is a doorway, what lies on the other side?

For many of us, the traditional images are deeply ingrained in our cultural imagination: A blissful, boring heaven of clouds and harps, and a fiery, eternal hell of endless torment. But are these pictures accurate? Are they a faithful reflection of the God revealed in Jesus Christ?

I want to suggest to you today that the biblical story of the afterlife is far more hopeful, and far more focused on God’s relentless, loving mission to heal and restore every last corner of creation.

COVENANTS: Relationships that lead to Thriving

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Genesis 17.1-7, 17-20 [1] When Abram was ninety-nine years old, the LORD appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless. [2] And I will make my covenant between me and you, and will make you exceedingly numerous.” [3] Then Abram fell on his face; and God said to him, [4] “As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. [5] No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. [6] I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. [7] I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you... [17] Then Abraham fell on his face and laughed, and said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah, who is ninety years old, bear a child?” [18] And Abraham said to God, “O that Ishmael might live in your sight!” [19] God said, “No, but your wife Sarah shall bear you a son, and you shall name him Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. [20] As for Ishmael, I have heard you; I will bless him and make him fruitful and exceedingly numerous; he shall be the father of twelve princes, and I will make him a great nation.

EKKLESIA: The Community that helps us thrive

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

1 Corinthians 12.12-14, 20-27 [12] For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13] For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit. [14] Indeed, the body does not consist of one member but of many... [20] As it is, there are many members, yet one body. [21] The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” [22] On the contrary, the members of the body that seem to be weaker are indispensable, [23] and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; [24] whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, [25] that there may be no dissension within the body, but the members may have the same care for one another. [26] If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it. [27] Now you are the body of Christ and individually members of it.

SACRAMENTS: Visible Signs of Invisible Grace

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

1 Corinthians 10.16-17, 11.23-28 16] The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ? [17] Because there is one bread, we who are many are one body, for we all partake of the one bread... [23] For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, [24] and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” [25] In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” [26] For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. [27] Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. [28] Examine yourselves, and only then eat of the bread and drink of the cup.

RELIGIONS: Relating to those in different Stories with God

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Acts 17.22-28 [22] “Athenians, I see how extremely religious you are in every way. [23] For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. [24] The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, [25] nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. [26] From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, [27] so that they would search for God and perhaps grope for him and find him— though indeed he is not far from each one of us. [28] For ‘In him we live and move and have our being’; as even some of your own poets have said, ‘For we too are his offspring.’