The deification model of atonement is summarised profoundly in the well-known line from Athanasius in his work on the incarnation: “Christ indeed assumed humanity that we might become God.” At first hearing, this statement can be shocking. However, it captures the heart of the cross and aligns with many biblical passages that describe the believer’s new identity in Christ. The concept does not imply that the distinction between Creator and creation becomes blurred. Instead, deification speaks to the biblical truth that, through salvation, we become heirs, sons, and daughters of God, and are restored to the likeness for which we were created.
An apple tree produces apples; then God—by adoption and regeneration—produces children of God. There remains, of course, an infinite distinction between the uncreated Creator and His created children. Christ is uniquely the Son of God and Son of Man, yet Scripture affirms that we, too, become “sons of God” by grace. Thus, while the term deification may initially sound unsettling, it ultimately points us toward our restored identity in Christ.
As John Wesley stated, “By nature ye are wholly corrupted; by grace ye shall be wholly renewed.” I believe that this is part of the vision of deification: humanity healed, re-created, and enabled to live in true holiness. Deification does not erase our humanity; it restores it.
This model also connects beautifully with the definition of atonement provided in the course text, which describes atonement as ‘the way Christ’s work bridges the separation between humans and God, opening up the possibility that we may again be reconciled to, or made one with, God.’ Deification emphasises this restored oneness with God in relationship, character, and participation in the divine life. Through Christ, the image and likeness of God—His moral, natural, and governmental attributes—are restored in us. We become fully alive, fully human, and capable of reflecting God’s nature in the world.
While deification speaks primarily to humanity’s restored relationship with God, I also see implications for creation as a whole. As redeemed humans walk in restored union with the Father—reflecting His likeness, character, and authority—creation itself experiences the spillover of that transformation. In this sense, deification contributes not only to personal redemption but also to humanity’s renewed vocation within the created order.
I resonated strongly with this model, and like Dr Bounds, I recognise that no single atonement model captures the full richness of Christ’s work. Rather, each offers a facet of a vast and glorious reality. Yet deification, for me, captures something especially compelling about the purpose of redemption: that God desires not merely to forgive us but to transform us into the likeness of His Son.
The concept also connects to the idea of the admirabile commercium, the “wonderful exchange,” where Christ takes our brokenness, sin, and fallen nature upon Himself so that we might share in the divine life. This resonates strongly with 2 Peter 1:3-5, which speaks of believers becoming “partakers of the divine nature” through the divine power granted to us in Christ.
In conclusion, the deification model highlights the relational and transformative dimensions of salvation, emphasising the Father’s desire to restore humanity to true fellowship, holiness, and glory. While it does not stand alone among the atonement models, it offers a lens that exalts both the dignity of humanity and the grandeur of God’s redemptive purpose. It is a model that has captured my imagination and stirred my heart, inviting me to reflect more deeply on what it means to be fully united with Christ.