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Posted: Wed Feb 11, 2026 6:38 pm
Therefore, when “Jesus, knowing that all things were now accomplished,
that the scripture might be fulfilled, saith, I thirst,” the word “accomplished”
signifies that the human nature of Jesus Christ had already sanctified the
inhabited earth. It would become a “new creature,” uniting with the Divine
nature within the Hypostasis. Christ is saved; the God-man will rise —
“that the scripture might be fulfilled.”
How Jesus Christ rose, what the Lord did with His human nature in the
world, and how its deification occurred — salvation by God (evidenced by the
Resurrection) — pertains not just to service and tradition, but to the practice
(praxis) of theosis used by the Holy Fathers. They achieved salvation by deifying
their own human nature — their own bodies.
Church services fulfill Jesus Christ’s commandment: “This do in remembrance of
Me.” Therefore, the practice of liturgical service holds Divine meaning only in the
fulfillment of this commandment through communion with the Body of Jesus Christ
and the accompanying sacraments. Meanwhile, the personal practice (doing)
of theosis by an individual carries out the Providence of the Economy of God’s
Kingdom, just as Jesus Christ deified and saved His own human nature — His Body.
Divinization is not completed solely through church services; thus, the saints
did not limit themselves to liturgy. They sought ways to “re-create” themselves
and, as evidenced by the “Lives of the Saints,” they would leave liturgical
services behind and retreat to distant places if anything hindered their practice
of theosis — the active work of human salvation.
In Catholicism
The concept of Divinization developed in the Catholic Church starting from the
Patristic era, with Saint Augustine already speaking of it. Thomas Aquinas,
in his Summa Theologiae, describes complete Divinization as the door to
beatitude and the true purpose of human life. According to the Catechism
of the Catholic Church (§ 460):
“The Word became flesh to make us ‘partakers of the divine nature’ (2 Pet 1:4):
‘For this is why the Word became flesh, and the Son of God became the Son of man:
that the scripture might be fulfilled, saith, I thirst,” the word “accomplished”
signifies that the human nature of Jesus Christ had already sanctified the
inhabited earth. It would become a “new creature,” uniting with the Divine
nature within the Hypostasis. Christ is saved; the God-man will rise —
“that the scripture might be fulfilled.”
How Jesus Christ rose, what the Lord did with His human nature in the
world, and how its deification occurred — salvation by God (evidenced by the
Resurrection) — pertains not just to service and tradition, but to the practice
(praxis) of theosis used by the Holy Fathers. They achieved salvation by deifying
their own human nature — their own bodies.
Church services fulfill Jesus Christ’s commandment: “This do in remembrance of
Me.” Therefore, the practice of liturgical service holds Divine meaning only in the
fulfillment of this commandment through communion with the Body of Jesus Christ
and the accompanying sacraments. Meanwhile, the personal practice (doing)
of theosis by an individual carries out the Providence of the Economy of God’s
Kingdom, just as Jesus Christ deified and saved His own human nature — His Body.
Divinization is not completed solely through church services; thus, the saints
did not limit themselves to liturgy. They sought ways to “re-create” themselves
and, as evidenced by the “Lives of the Saints,” they would leave liturgical
services behind and retreat to distant places if anything hindered their practice
of theosis — the active work of human salvation.
In Catholicism
The concept of Divinization developed in the Catholic Church starting from the
Patristic era, with Saint Augustine already speaking of it. Thomas Aquinas,
in his Summa Theologiae, describes complete Divinization as the door to
beatitude and the true purpose of human life. According to the Catechism
of the Catholic Church (§ 460):
“The Word became flesh to make us ‘partakers of the divine nature’ (2 Pet 1:4):
‘For this is why the Word became flesh, and the Son of God became the Son of man: