In Christ’s kenosis (the emptying of Himself in κένωσις, kénōsis as Philippians 2:7 says) God become like us that we in Theosis might now become like Him. There is no Theosis without kenosis. In His kenosis, by means of the Incarnation, Christ did not cease being divine but clothed Himself in humanity, so that now, by partaking of Him, we might be deified. “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Cor. 8:9). This gives rise to chivalry. Christ’s kenosis is a re-creation event whereby divinity and humanity come into union without mixture or confusion in Him, resulting in the restoration of the image of God in mankind so that in turn, by the power of the Holy Spirit, we may grow to maturity in the likeness of God. Therefore, we must follow Christ in the pathway of kenosis if we are to experience Theosis. Baptism is vital to this. “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Rom. 6:5). In Baptism, what we see Christ doing to Adam in the Icon of the Resurrection, namely, raising him from the dead, happens to us. In Baptism we are first united with Christ in a death like His that we may be united with Him in a resurrection like His. In the Eucharist we renew this experience of being united in His death and resurrection. And in our Eucharistic lifestyle we daily walk out His death and resurrection in our lives. Thus a Basileian lifestyle is one of constant kenosis that leads to Theosis.

Also see Chivalry, and Theosis.


The βασιλεία τοῦ θεοῦ (Basileia tou Theou), translated as, “the Kingdom of God” has three interrelated dimensions. It is 1) the people of God, 2) the authority of God and 3) and place where God dwells. When the people of God, the Church, embrace the authority of God in a covenantal way, then they become a temple where God dwells with mankind both individually and collectively (1 Cor. 3:16; 6:19; Eph. 2:22). Since the people of God are a temple which is a microcosm of the Kingdom, the Church serves as a mustard seed of the Kingdom or as a beachhead or colony, until the Kingdom matures to the point that the Church’s cult and culture become one as pictured in Revelation 21:22 – where the whole City has become the dwelling of God with man. The Kingdom of God is the empire lead by the Emperor, the King of Kings and Lord of Lords, Jesus Christ.

Also see Basileia, Covenant, Ecclesial City, Fellowship and Kingdomculture.


Kingdomculture is the culture of the Kingdom of God. Whereas subculture runs from evil and counterculture rules over evil, kingdomculture replaces evil with good (thus destroying evil) in order to redeem all things.

The spirit of kingdomculture is the Father’s passion for the union and restoration of all things in Christ. The pattern of kingdomculture is the covenant. The spirit and the pattern of kingdomculture is the true alternative to all false dichotomies. All worldly thinking, for example, falsely pits individuals against collectives, resulting ultimately in anarchy when individuals dominate collectives and in totalitarianism when collectives dominate individuals. The kingdomcultural alternative both to anarchy and to totalitarianism is the covenantal union of many (individuals) who become one (collective) in a union of equal value but different functions that reflects the nature of God who is One Person (collectively) and Three Persons (individually). Kingdomculture externalizes the spirit and pattern of covenantal union in all areas of thought and life.

Kingdomculture manifests when the Kingdom of God replaces the Fallen World System. The first place this happens is in the Liturgy. Thus the liturgical cultus (worship) of the Church gives rise to the culture of the Kingdom, that is, to kingdomculture in a priestly way. Does not Hindu worship give rise to Hindu culture, Muslim worship give rise to Islamic culture and the rituals and ceremonies of secularism give rise to secular culture? Then how much more should the worship of the Church give rise to kingdomculture? Every culture is religion externalized. Kingdomculture in its outward, kingly forms, is the life of Christ in the Church externalized in all things in heaven and on earth.

The Church is not a subculture or a counterculture in Babylon, but an Ecclesial City, the New Jerusalem, with her own culture, the kingly mustard tree that is the mature expression of the priestly mustard seed of her cultus (Liturgical worship). Thus ultimately, the kingdomcultural approach to the Faith says that Christ not only forgives us of the guilt of our sin when He declares us righteous, but that He also frees us from the power of sin from within and from without.

Also see Countercultural, Ecclesial City, Fallen World System, Replace, Subcultural, and Theosis.


Kingly authority is given to mankind in general, along with priestly and prophetic authority. Jesus identifies Himself as being the embodiment of the kingly when He says, “I am…the Life” (Jn. 14:6). As Basileians, we cultivate this kingly aspect of life as 1) Contemplatives who practice contemplative prayer, 2) Forerunners who in our governing roles create thin places between heaven and earth, 3) Overcomers who observe our Constitution, 4) Stewards who create wealth and tithe to fund the government of the Kingdom of God and 5) Voluntary Exiles who travel to the edges of established expressions of Christendom. We distinguish between the general kingly authority of individuals and the special, collective kingly authority of elders in general and of Presbyters of the Church in particular. As Jesus declares in Matthew 18:15-16, individuals are responsible to exercise corrective, restorative, judicial authority in private. Such authority cannot redefine another person's membership status in relation to family, Church, or state in particular and thus in relation to society in general. Elders, however, are responsible to exercise corrective, restorative, judicial authority in public when the status of a person's membership in the community is in question. It is important to note here that the concept of “in public” does not necessary mean before every member of the community, but before the collective community as represented by a community's elders. For example, Jesus indicates that the public judicial proceedings of the collective Church in regards to the brother who sins might normally involves as few as “two or three” who “are gathered together in My name” (Matt. 18:20), meaning one or two elders and the offending brother. Likewise, the phrase “in private” implies nothing about the number of people who may or may not be in the room or gathered as a group. Rather, this term is to be understood in the sense of “in an individual capacity.” In Scripture, Deborah is an example of someone who privately exercised her prophetic authority in a kingly, judicial manner in an individual capacity. This is established by the fact that she gave private (i.e., individual) instruction to those who came “to her for judgment” as she sat “under the palm tree of Deborah” (Judges 4:5). This stands in contrast with elders who administrated judicial instruction and judgments publicly in the gates of a city (Josh. 20:4). Also, Deborah spoke to Barak individually, that is in private (Judges 4:6, 14) just as Huldah spoke to the messengers of Josiah individually (2 Kings 22:14-20). Again, this stands in contrast with the special, collective judicial and prophetic authority of elders who speak to others in a public capacity. A New Covenant example of this distinction between individual (i.e., private) and collective (i.e., public) prophetic and judicial authority is found in 1 Corinthians. While women, for example, might prophesy in an individual capacity (1 Cor. 11:5), elders were to judge prophesy in a public, collective capacity (1 Cor. 14:29). Thus when the Corinthian church’s public court of judgment was in session, speaking in a private, individual capacity was “not permitted” (1 Cor. 14:34).

Also see Contemplatives, Elder, Forerunners, “Governing Roles of Men and Women in Basileia,” Kingly, Overcomers, Prophetic, Stewards, and Voluntary Exiles.