Theosis: The Ancient Christian Call to Union with the Divine

“God became man so that man might become god.”
— St. Athanasius the Great, On the Incarnation, 4th century

For centuries, Christians have asked: What is the purpose of salvation? Is it simply forgiveness? A clean slate? Escape from hell?

In the Christian tradition, the answer is far more profound: salvation is union with God — actual, real, transformative union.

This process is called Theosis (θέωσις), or divinization — and it is not a fringe idea. It is the core of early Christian theology, rooted in Scripture, proclaimed by the Church Fathers, and embraced by the East and West until modern fragmentation clouded it.

This blog is a detailed, heart-moving, and scholarly introduction to theosis in the Patristic tradition (1st–9th century)— and an invitation to embrace your calling to become “partakers of the divine nature” (2 Peter 1:4).

What Is Theosis?

Theosis is the process by which human beings are transformed by grace to become like God — not in His essence (which remains uncreated and transcendent), but in His energies — His love, light, holiness, and immortality.

“Through these He has given us His very great and precious promises, so that through them you may become partakers of the divine nature.”
— 2 Peter 1:4

Theosis is not metaphorical. It is real participation in the life of God — through the Incarnation, Sacraments, prayer, and repentance. It’s not reserved for mystics. It’s the calling of every Christian.

 1. The Scriptural Foundations of Theosis

Theosis is not merely philosophical. It is thoroughly biblical, flowing from both Testaments:

“I said, ‘You are gods, and all of you are sons of the Most High.’”
— Psalm 82:6, quoted by Jesus in John 10:34

The language of union, likeness, transformation, and participation is everywhere in the New Testament — theosis is not an invention of the East, but a recovery of apostolic truth.

 2. Theosis in the Early Church Fathers (1st–3rd Century)

St. Irenaeus of Lyons (2nd century)

“The Word of God, our Lord Jesus Christ… became what we are, that He might bring us to be even what He is Himself.”
— Against Heresies, Book 5

St. Irenaeus is one of the first Fathers to explicitly link the Incarnation to divinization. For him, salvation was restoring what was lost in Adam — not merely pardoning sin, but renewing humanity’s destiny to reflect God.

St. Clement of Alexandria (3rd century)

“The Word of God became man… that you might learn from a man how to become a god.”
— Exhortation to the Greeks, Chapter 1

Clement emphasized education and spiritual maturity as the means to become godlike — a model particularly resonant for modern Christians seeking depth and discipleship.

Origen (3rd century)

“If we have been made sons of God, we have also been made gods.”
— Commentary on the Gospel of John, Book 2

Origen's vision of theosis includes moral purification, knowledge of God, and ultimately intimacy through love.

 3. The Golden Age Fathers (4th–5th Century)

 St. Athanasius of Alexandria

“God became man so that man might become god.”
— On the Incarnation

This quote is the anthem of theosis. Athanasius’ theology centered on the Incarnation as restoration. Christ doesn’t just die for us; He takes our humanity into His divinity.

 St. Basil the Great

“Through the Holy Spirit, we are restored to paradise, ascend to the kingdom of heaven… and become partakers of divine grace.”
— On the Holy Spirit, 15

Basil emphasizes that the Holy Spirit is the agent of theosis. Life in the Spirit is the path to divine likeness.

St. Gregory of Nazianzus

“Let us become as Christ is, since Christ became as we are.”
— Oration 1.5

Gregory’s poetic theology of reciprocity — Christ’s descent to us enables our ascent to Him — shaped the liturgical and mystical tradition of the East.

 4. The Desert Fathers: Theosis Through Asceticism and Prayer

 St. Anthony the Great (4th century)

“He who sits in stillness, prays always. He who prays always, is filled with light.”

For the Desert Fathers, theosis was not theoretical. It was pursued through repentance, simplicity, and unceasing prayer.

The Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”) became the method for purifying the heart and attaining noetic union with God.

St. Evagrius Ponticus

“A theologian is one who prays, and one who prays is a theologian.”

Theosis requires not only right doctrine, but purified hearts. The desert was the gymnasium of theosis.

 5. Theological Maturity: Maximus the Confessor & Beyond

St. Maximus the Confessor (7th century)

“The Word of God… desires to accomplish the mystery of His Incarnation in all people.”

Maximus systematized theosis: humans were created for union with God, and through Christ, the Logos, and the exercise of free will in cooperation (synergy), we are deified.

He introduced key concepts:

• Synergy: Human cooperation with divine grace

• Logoi: Each person’s divine purpose, fulfilled in Christ

• Passions: Must be transfigured, not denied

 6. Theosis and Sacramental Life

In traditional Christianity, sacraments are not symbols — they are mystical participation in divine life. Theosis happens not abstractly, but through daily, embodied practice:

“He who eats My flesh and drinks My blood abides in Me, and I in him.” — John 6:56

 7. Theosis Is Not Optional — It’s the Goal

“Be perfect, as your heavenly Father is perfect.” — Matthew 5:48

This is not a command to do more. It’s a call to become more — more like Christ, more united with the Trinity, more alive.

“The glory of God is man fully alive.”
— St. Irenaeus, Against Heresies

Theosis isn’t mystical elitism. It’s the normal Christian life.

8. Clearing the Confusion: Theosis Is Not What Mormonism Teaches

Because the language of theosis includes bold phrases like “becoming god” or “partakers of the divine nature,” many mistakenly equate it with the Latter-Day Saints (Mormon) doctrine of exaltation. But these two concepts are radically different — in origin, in theology, and in their vision of God and man.

Let’s clear the air.

 What Mormonism Teaches (Exaltation)

In Mormon doctrine:

• God the Father was once a man who became God.

• Faithful humans can eventually become gods of their own worlds.

• There is an infinite regression of gods — each god having a god before him.

• Deification includes creating new spirit children and ruling new planets.

This is based on the teachings of Joseph Smith, who said:

“As man is, God once was; as God is, man may become.”
— King Follett Discourse, 1844

This view implies that:

• God is not eternally God.

• Humans can become gods in essence, ontologically equal to God.

What Traditional Christianity Teaches (Theosis)

In the Patristic tradition, theosis means:

• God is eternally uncreated and absolutely transcendent.

• Humans never become God in essence or nature (Greek: ousia).

• We participate only in God's energies, like light, grace, love, and immortality.

• Theosis is entirely by grace, not by right or nature.

• We remain forever creatures, though glorified and united with our Creator.

“We become gods by grace, not by nature… There is only one God by nature.”
— St. Cyril of Alexandria, Thesaurus, PG 75.312

“Even in deification, the human nature remains human. It is lifted, not dissolved.”
— St. Gregory Palamas, Triads, 14th c., summarizing earlier tradition

This distinction is ancient and non-negotiable:

“He alone is by nature truly God; but we, by participation, are made gods.”
— St. Basil the Great, On the Holy Spirit, 10

 Key Differences Summarized

 Why This Matters

The early Church Fathers fiercely defended the difference between Creator and creation. While we are called to become “gods by grace,” we never cross that boundary. God shares His life, but never His essence.

Theosis of the Fathers is about transformation, purification, and intimacy — not independence, self-exaltation, or cosmic promotion.

 Final Word: Theosis is Humility, Not Hubris

To become like God is not to replace Him — it’s to become more human, more loving, more radiant with His life. It’s the healing of our broken image, not the creation of a new deity.

“Man becomes god not by nature, but by grace… and remains forever in awe before the One who alone is truly God.”
— St. John of Damascus, Exposition of the Orthodox Faith

So let’s leave behind confusion — and embrace the true vision of theosis: not man climbing to godhood, but God descending in love to lift us up into His light.

Saintly Living: Theosis Through What You Wear

At Saintly, we believe that what we wear can point us toward what we love. Our apparel isn’t just fashion. It’s devotion. It’s iconography in cotton and canvas.

Let every hoodie, every icon pendant, every fitness band remind you:

“You are becoming what you behold.” — St. Gregory of Nyssa

Final Word: Theosis Is the Answer

The world promises transformation, but only Christ gives transfiguration.

Theosis is not escape from humanity — it is the fullness of humanity, healed, glorified, and united with God. The early Church proclaimed it. The saints lived it. Now, it’s your turn.

You were made for more than survival.
You were made for glory.

For better understanding of this topic, we recommend the following book:

"The Orthodox Understanding of Salvation: "Theosis In Scripture and Tradition""

By Christopher Veniamin

Mount Tabor Publishing

Written by the team at Saintly — Christian apparel, accessories, and spiritual formation inspired by ancient Christian truth.