The Table is the Lord’s own Table that He refers to when He says, “And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel” (Lk. 22:29-30). The gatherings around this Table shape the course of history in more profound and permanent ways than gatherings of any other kind, including those of kings, presidents or prime ministers, parliaments and congresses. Priestly gatherings at the Table are primary and fundamental to subsequent kingly gatherings in the life of the City of God. To eat at this Table is to experience the relaxed, authentic, fully human way that the Father has chosen to administrate the universe. It makes the governing of all things a divine-human family business, conducted in an atmosphere of celebration and joy. At this Table the destiny of all things in heaven and earth is first revealed, discussed and implemented. Such legends as the Arthurian Round Table have tapped into the nobility, honor and glory of this Table.

Also see Eucharistic Worship, Theanthropomorphic.


Theanthropomorphic attributes a divine-human form to things. In contrast, anthropomorphic attributes a human form to things and theomorphic attributes a divine form to things. Another set of related terms are theanthropocentric, which means God-man centered, anthropocentric, which means man centered, and theocentric, which means God centered. Basileia’s kingdomcultural approach affirms that God’s solution to anthropocentrism (man-centeredness) is not just theocentrism (God-centeredness), but centrally theanthropocentrism (God-man centeredness). The Incarnation is God’s theanthropocentric way of bringing about the restoration of all things in Christ and then their transformation in the power of the Holy Spirit. Christ is fully divine and fully human in a unique way in His Person that in turn enables us to become partakers of the divine nature. We are called to theanthropomorphic restoration and transformation. The Father’s pleasure is to unify all things in Christ in heaven and on earth (Eph. 1:9-10). This means that in Christ (and by implication also through His Church) the Father attributes a divine-human form to all things because mankind is a microcosm of the whole of creation. In other words, all things in some way are destined to be rooted in and become restored expressions of the divine-human union of Christ’s Incarnation of which our Theosis is the corollary. The frontiers in arts and sciences are to be found in unpacking this theanthropomorphic mystery.

Also see Partakers of the Divine Nature, and Theosis.


Theosis is the supreme, overall goal of Basileia. Theosis is the name that the Greek speaking Church Fathers gave to the process and the goal of becoming partakers of the divine nature (2 Pet. 1:4). Theosis is often translated into English as “deification” or “divinization,” which is problematic because Theosis means something more profound than either of these translations express on their own. Poetically speaking, Theosis is to ‘shine like the sun in the kingdom of” our Father (Matt. 13:43). Prosaically speaking, Theosis is the coming from above, from outside and beyond us, of divine power in the Person of God Himself, to dwell with us, taking on our form, and in this way freeing us from the evil power of sin, Satan and death that has imprisoned us in lesser mortal versions of ourselves in order to thereby lift us up with Him to glory as immortal sons of the resurrection who in union with God partake of His living presence and become embodiments of His saving acts as Creator and Redeemer on behalf of all creation.

Also see Partakers of the Divine Nature, Shine Like the Sun, and Theanthropomorphic.

Articles on Theosis:

Becoming Like God: An Evangelical Doctrine of Theosis
Luther and Theosis
Partakers of Divinity: The Orthodox Doctrine of Theosis
Shine As The Sun: C.S. Lewis and the Doctrine of Deification
The Weight of Glory by C.S. Lewis
Theosis: True Purpose of Human Life

Thin Places

Thin places are where the veil between heaven and earth is so thin that the two realms effectively operate together as one, which has always been God’s intention from the beginning. It takes both the realm of heaven and the realm of earth to make a world. Tops of mountains are therefore the real estate of choice of cultures down through history for building temples, for in the high places of the world heaven and earth kiss. Temples are engines for making a world. The dwelling of the Greek gods on Mt Olympus, for example, is a cultural way the Greeks developed the idea of thin places in their creation of the Greek world. The Greeks, like all cultures, whether they realize it or not, are compelled to form thin places because this impulse is rooted in the reality God authored when He originally established Eden on a mountain and then later had Solomon build the Temple on Mount Zion. The impulse is planted deep in the nature of man who is created in God’s image as a co-creator in the making of the world. Poetically speaking, Christ and His Body the Church are together the archetypal thin place where heaven opens up to the earth and angels ascend and descend (Jn. 1:51). This dynamic of ascending and descending is one of the most fundamental aspects of the entire adventure of salvation, which can be summarized this way: Christ became like us (in His descent from heaven, which we celebrate at Christmas), that we might become like Him (in His ascent from Hades, which we celebrate at Pascha or Easter). Thus Christmas and Pascha point to the two-way traffic that flows back and forth at a thin place. Because Jesus described Himself as a thin place person (Jn. 1:51), all who are in Christ are called to be thin place people who cultivate thin places in everyone and everywhere in order to establish the world as the dwelling place of God with mankind.

Also see Celtic Community Builders, and Theosis.


In distinction from voluntary offerings, the Tithe is the necessary means the Lord has ordained for the members of His Church to finance the government of the City of God. Ecclesial City government has three dimensions and thus there are three kinds of tithes described in Scripture for financing these three functions. First, the Festival Tithe finances festival assembly worship. Second, the Vocational Tithe finances “local Levites” to equip God’s people in their vocational callings. Third, the Community Tithe is given by the whole community to people in the community who have experienced a mysterious incursion of evil in their lives that would otherwise destroy them financially unless the community pulls together to help get them back on their feet. Much modern Church tradition ignores the fact that Scripture teaches there are three tithes. This is due to the fact that much of the modern Church is presently captive in Babylon and has forgotten what it means to be and run her own City. Therefore, the proper administration of tithes is essential to breaking the bondage of an exile mentality in the Church. Based on the witness of Scripture, historic testimony to how the people of God have understood the three tithes is found in a number of places. Josephus, a Jewish historian in the first century AD, clearly interprets Scripture as teaching that there are three kinds of tithes when he says that “besides” the Vocational Tithe “which you have allotted to give to the priests and Levites” that there was a another tithe (the Festival Tithe) “to be used in those feasts and sacrifices that are to be celebrated in the holy city” (Josephus, Antiquities of the Jews Book IV, 8:8). Josephus also speaks of the Community Tithe as a third distinct and separate tithe from the first two, saying, “Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows and to children that are orphans” (Josephus, Antiquities of the Jews, Book IV, 8:22). In the book of Tobit (one of the 15 books that comprise the Apocrypha), written in about the second century BC, we have another ancient witness who interprets Scripture to teach that there are three distinct and separate tithes. Tobit says, “But I alone went many a time to Jerusalem for the festivals, as the Scripture commands all Israel in an everlasting decree, taking with me the first fruits and the tenth parts of my crops and my first shearings, and I would give them to the priests, the sons of Aaron, at the altar. A tenth part of all my produce I would give to the sons of Levi, who officiated at Jerusalem, and another tenth I would sell, and go and spend the proceeds in Jerusalem each year, and a third tenth I would give to those to whom it was fitting to give it, as Deborah my grandmother had instructed me – for I was left an orphan by my father.” (Tobit 1:6-8). For over a decade, John Chrysostom (354-407), who served as Bishop of Constantinople, preached a series of sermons at the cathedral with such eloquence that it earned him the name Chrysostomos, “Golden-Mouthed.” In his 64th sermon on Matthew, while commenting on chapter 19 and verse 27, he made some remarks that show that he interpreted Scripture to teach that there are three different kinds of tithes: “And how much did they bestow in alms? one may ask. For this very thing, I am minded to say now, that they who do not give may be roused to give, and they that give may not pride themselves, but may make increase of their gifts. What then did they give? A tenth of all their possessions, and again another tenth, and after this a third, so that they almost gave away the third part, for three-tenths put together make up this. And together with these, first fruits, and first born, and other things besides, as, for instance, the offerings for sins, those for purification, those at feasts, those in the jubilee, those by the canceling of debts, and the dismissals of servants and the lendings that were clear of usury. But if he who gave the third part of his goods, or rather the half (for those being put together with these are the half), if then he who is giving the half, achieves no great thing, he who doth not bestow so much as the tenth, of what shall he be worthy? With reason He said, ‘There are few that be saved’” (Chrysostom, Homily 64, Matthew 19:27).

Also see Community Tithe, Ecclesial City, Festival Tithe, and Vocational Tithe.


The Scripture says, “Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle” (2 Thess. 2:15). Obedience to this command requires that we make a distinction between two kinds of traditions: 1) the autonomous traditions of men that subvert the truth by means of the twin practices of “Solo” Scriptura (in contrast to Sola Scriptura) and Qualified Infallibility and 2) the sacred traditions faithfully transmitted from generation to generation throughout the life of the Church by means of the proper use of the Apostolic Rule of Faith. Sacred tradition is therefore the very life of the Holy Trinity as Christ Himself has revealed it in and through the Church, as testified to by the Holy Spirit.

Also see Apostolic Rule of Faith, Qualified Infallibility, One-Source View, Sola Scriptura, “Solo” Scriptura, and Two-Source View.


Traditionalism is the countercultural view about the respective roles of men and women that perpetuates the false dichotomy that because men and women are different in function (which they are), they are therefore not equal in value and authority (which is false).

See Egalitarianism and “Governing Roles of Men and Women in Basileia.”

Transfer of Authority

The transfer of authority is the fourth of the five elements in the covenantal structure of authority – source, delegation, standard, transfer and expansion. Covenantally speaking, the transfer of authority answers the basic question asked by all communities, “What happens to those who keep the rules and to those who don’t?” Practically, Basileians cultivate a commitment to transfer authority in these ways: 1) in our mode of worship in actions of the fourth movement of the Liturgy, 2) in our way of life marked by the three practices of our primary discipline of govern – welcome all to come to the Table, make consensus decisions and create wealth give and tithe to fund the government of the Kingdom.

Also see Covenant, Friends of God, Govern, Sentinels, and Stewards.


Transformation, as the fifth dynamic of our charism related to our primary discipline of serving, compels us to serve. Transformation is the empowering work of the Holy Spirit that happens on the basis of the restoration of all things that Christ has brought about by His Incarnation of which His death and resurrection are at the center. Upon the basis of our restored humanity in Christ the Holy Spirit can now transform us into the likeness of God. So, in this sense, restoration and transformation are two parts of the greater whole that comprises salvation, which we call Theosis.

Also see Convergence, Empowerment, Passion, Restoration, and Theosis.

Travel to the Edges

Traveling to the edges of established expressions of Christendom positions us to take everything that has been given to the Church up to this point and employ it on our quest to humbly and boldly expand the Kingdom into new areas yet to be discovered. Basileians are Voluntary Exiles who, in our primary discipline of serving the Church and the world, integrate the practice of traveling to the edges of established expressions of Christendom with advancing the Kingdom through our vocational callings as Ambassadors and with offering hospitality to all as Hosts.

Also see Serve, Voluntary Exiles.

Two-Source View

The Two-Source View, which is not embraced by Basileia, regards the Church, creeds and tradition as additional sources of revelation to the revelation of the Word in creation, Scripture and by the Spirit. There are two versions of the Two-Source View. First, in the “Solo” Scriptura approach (not to be confused with the proper understanding and practice of Sola Scriptura) individuals attempt to determine what God’s revelation means by their own individualistic approach to or rejection of the Church, creeds and tradition. This gives rise to subculture. Second, in the Qualified Infallibility approach, collective institutional powers attempt to determine what God’s revelation means by their own collectivistic approach to or rejection of the Church, creeds and tradition. This gives rise to counterculture. The kingdomcultural alternative to the Two-Source View is the One-Source View which gives rise to kingdomculture. 

Also see Apostolic Rule of Faith, Counterculture, Kingdomculture, One-Source View, Qualified Infallibility, Sola Scriptura, “Solo” Scriptura, Subculture, and Tradition.