Balancing Divine Holiness and Human Calling
The Lord’s Prayer, as recorded in Matthew 6:9-13, begins with the invocation, “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven.” A more precise rendering from the original Greek text is “Our Father in the heavens” and “on the earth as it is in the heavens,” reflecting the plural form that emphasizes the multifaceted nature of divine realms. In the ancient Near Eastern and proto-Hebraic worldview—prevalent among Jesus’ original audience—this distinction between “God’s space” (the heavens) and “human space” (the earth) was commonplace. Ontology, defined as the branch of metaphysics concerned with the nature of being and existence, underpinned this separation, portraying God’s realm as distinct and layered. This ontological framework served a vital purpose: it preserved God’s holiness (from the Hebrew qadosh, meaning “set apart” or “sacred”) by countering humanity’s inclination to anthropomorphize God—that is, to attribute human-like qualities to the divine—or to lapse into pantheism, the belief that God is identical with the universe, thereby rendering the divine “common” or immanent in all things without distinction. Early Church Fathers such as Irenaeus of Lyons (c. 130–202 AD) echoed this emphasis on God’s transcendent otherness, arguing against Gnostic dualism (a philosophical and religious view positing a sharp opposition between spirit and matter) while affirming the Creator’s holiness as separate from creation yet actively involved in its redemption.[^1] Similarly, Augustine of Hippo (354–430 AD) delineated the “City of God” (heavenly) from the “City of Man” (earthly), underscoring God’s authority as hierarchically superior and not confined to human categories, thus maintaining divine sanctity.[^2]
This conceptual framework shifts focus from mere physical location or ontology—where God resides and operates—to matters of authority and hierarchy. It prompts contemplation of a God who sovereignly orders the cosmos, including the heavens, skies, weather, and phenomena beyond human control, thereby rendering the impossible possible. Such a perspective highlights God’s infinite order and divinity in contrast to human limitations. While ancient cultures often explained heavenly layers as varying degrees of divine influence—frequently without modern scientific understanding, treating them as the ontology of the unknown universe—their writings prioritize God’s “otherness” over spatial locality. For instance, Justin Martyr (c. 100–165 AD) described the heavens as realms under God’s rule, emphasizing divine transcendence rather than geographical separation.[^3] C.S. Lewis elaborated on this otherness, stating that God “inhabits eternity: He dwells in the high and holy place: heaven is His throne, not His vehicle, earth is His footstool, not His vesture,” portraying heaven as a symbol of divine sovereignty rather than a distant abode.[^4] Lewis further explored this in The Great Divorce, where heaven represents ultimate reality—more solid and vivid than earth—serving as a remedy to earthly suffering and evil, inviting humanity into eternal union with the divine.[^5] Dr. Tim Mackie, co-founder of The Bible Project, addresses these themes in videos such as “Learn Where Heaven and Earth Overlap,” which explains the biblical motif of heaven and earth as overlapping realms rather than strictly divided spaces, and the “Heaven and Earth” classroom series, which delves into ancient cosmology and God’s presence bridging the two.[^6][^7]
However, constructing this ontology in our minds carries the risk of succumbing to dualism, which can insidiously infiltrate thought processes to rationalize human inferiority or, ostensibly, to safeguard God’s holiness. Even with altruistic intentions, such dualism may disqualify humanity from its primordial role as co-creators or bearers of the imago Dei (Latin for “image of God,” as described in Genesis 1:26-27, signifying humans as reflections of the divine nature). This role entails bringing order to chaos and subduing the earth as divine collaborators with God. Jesus reaffirms this intent in His high priestly prayer in John 17:21, beseeching that believers “may be one, even as we [the Trinity] are one,” offering a vision of restored unity akin to the Genesis mandate to “be fruitful and multiply, and fill the earth and subdue it” (Genesis 1:28). Irenaeus vigorously opposed Gnostic dualism, affirming that God’s creation is good and destined for renewal, with humans participating as image-bearers in that process.[^1] Lewis warned against diminishing human dignity, noting that we are “immortal horrors or everlasting splendors,” called to reflect God’s glory without reducing the divine to human levels.[^8]
How, then, can one deliberately avoid dualism while upholding God’s holiness? The essence of Jesus’ message and ministry is encapsulated in the intentional recitation of the Lord’s Prayer. In this prayer, we acknowledge the separation—or holiness—of our Father: He is unlike us, unbound by our limitations, unswayed by carnal desires (fleshly or self-centered impulses), and devoid of self-protection, self-promotion, or self-indulgence. Instead, He embodies an others-centered, life-giving Spirit, unconstrained yet selflessly effusing life for others. Humanity, conversely, inclines toward comfort, self-preservation, advancement, and egoism. Thus, in prayer, we realign reality to its proper order: not our kingdom or will, but “Your kingdom come, Your will be done,” within the earthly domain entrusted to our stewardship—the earth we are commissioned to subdue. May we subdue it in Your image and according to Your design, mirroring the prototype (heaven). You are the archetype, the fount of life. Enable us to infuse the world with Your presence, influence, ethos, and mindset. Provide us with sustenance—Your very life—to engender, maintain, and propagate life wherever we tread. Forgive our transgressions (steps outside Your kingdom and will) as we erect our own domains, just as we extend forgiveness to those whose self-erected kingdoms adversely impact us. Guide us away from paths that expose our vulnerabilities, and when frailties surface, deliver us from the schemes and dominion of evil. Amen.
Jesus exhorts all to pray in a manner that realigns us with the Father’s purposes and intentions, restoring our divine vocation and identity. While God abides in holiness, we are summoned to partake in that sanctity (1 Peter 1:16). Let it never transpire that God is profaned or diminished to fit our comprehension or agendas. This is the profundity of the Lord’s Prayer: it averts dualism (and, by extension, estrangement from God and Gnosticism—a heretical movement prioritizing esoteric knowledge and viewing the material world as inherently evil) while preserving God’s unassailable standard and holiness. It beckons us back to our originary design and mandate: fashioned in God’s image. Lewis encapsulated this balance, advising, “Aim at heaven and you will get earth thrown in; aim at earth and you will get neither,” urging a heavenly focus that redeems the earthly without conflating the two.[^9] Mackie’s video “What the Bible Has to Say About Heaven and Earth” further illuminates this reunion of realms, portraying the biblical narrative as culminating in heaven and earth unified under God’s rule.[^10]
[^1]: Irenaeus, Against Heresies, Book II, Chapter 28.
[^2]: Augustine, The City of God, Book XIV, Chapter 28.
[^3]: Justin Martyr, First Apology, Chapter 65.
[^4]: C.S. Lewis, Mere Christianity, Book III, Chapter 10.
[^5]: C.S. Lewis, The Great Divorce, Chapter 13.
[^6]: The Bible Project, “Learn Where Heaven and Earth Overlap,” YouTube, https://www.youtube.com/watch?v=Zy2AQlK6C5k.
[^7]: The Bible Project, “Heaven and Earth,” Classroom Series, https://bibleproject.com/classroom/heaven-and-earth.
[^8]: C.S. Lewis, The Weight of Glory, Sermon, June 8, 1941.
[^9]: C.S. Lewis, Mere Christianity, Book III, Chapter 10.
[^10]: The Bible Project, “What the Bible Has to Say About Heaven and Earth,” YouTube, https://www.youtube.com/watch?v=Yr_TNzpwQVE.
The term “theosis” (also spelled theōsis) originates from Greek and is deeply rooted in Christian theology, particularly in Eastern Orthodox Christianity. Its etymology can be broken down as follows:
Greek Origin:
Theosis comes from the Greek word θεωσις (theōsis), which is derived from θεός (theos), meaning “God” or “divine.”
The suffix -σις (-sis) in Greek typically denotes a process, action, or state of becoming. Thus, theosis literally means “the process of becoming divine” or “divinization.”
Theological Context:
The concept of theosis is central to Eastern Orthodox theology and refers to the process by which human beings partake in the divine nature, becoming united with God while retaining their distinct human identity. It is closely associated with the biblical verse 2 Peter 1:4, which speaks of becoming “partakers of the divine nature.”
The term was used by early Church Fathers, such as Athanasius of Alexandria, who famously stated, “God became man so that man might become god” (in a participatory, not ontological, sense).
Historical Usage:
The term appears in the writings of Greek-speaking theologians, such as Gregory of Nazianzus, Gregory of Nyssa, and Maximus the Confessor, who developed the doctrine of theosis to describe the transformative union of the human soul with God through grace.
While the term itself is Greek, the concept has parallels in other Christian traditions, though it is most explicitly articulated in Eastern Christianity.
Related Terms:
Theopoiesis (θεοποίησις), another Greek term, is sometimes used interchangeably with theosis, though it more explicitly implies “being made divine.”
The Latin equivalent, deificatio (deification), is used in Western Christian theology but is less common than theosis in Eastern traditions.
In summary, theosis derives from the Greek theos (God) and -sis (process), encapsulating the theological idea of humans participating in the divine life through a transformative process. Its roots lie in early Christian thought, particularly in the Greek-speaking Eastern Church.