A theology of theosis offers a deep, holistic understanding of salvation: not merely being forgiven, but being restored, transformed, and brought into fuller participation in the life of God. It begins with the idea of being directed back to wholeness, suggesting that salvation is not only about escaping guilt or punishment but also about healing what has been fractured in human life. In this view, salvation is relational and participatory. It is not simply a legal status or a future destination; it is a living union with God that begins now and reshapes the whole person.

In the modern era, the same pattern emerges in subtler guises. So-called “color revolutions,” mass movements, and waves of political upheaval show how easily the species can be manipulated. A well-placed narrative, a few powerful symbols, and a heightened sense of grievance can move millions. The neurological and ontological vulnerabilities of humans make them susceptible to propaganda, fear campaigns, and moral panics. They consider themselves free, yet often march in lockstep to tunes they did not compose.

I embarked on this exploration some time ago, contemplating the relationship between belief and faith. In the first two chapters of Romans, Paul articulates belief as a prerequisite for faith as he examines humanity's grievous actions and inherent conditions. He addresses our moral misconduct and ontological state. Nevertheless, I had already been engaging with Merton's conception of human ontology, thus it served as a reminder of the dire nature of our barbaric species. Paul asserts, “because it is the power of God that brings salvation to everyone who believes, and the righteous will live by faith,” (Romans 1: 16-17).