Claim. A person who has realized the purpose-of-creation forms inseparable oneness with God within a four-position-foundation, serves as a temple in whom God dwells continually, and thereby possesses a divine nature comparable to God’s own.
Elaboration. Per dp-1-the-value-of-a-person-who-has-realized-the-purpose-of-creation, the God-person relationship mirrors the dual-characteristics pairing of mind and body: “a human being is created in the likeness of the intangible God to be His substantial object partner. Just as there is inseparable oneness between the mind and body of a true person centered on God, there is inseparable oneness between God and a true person who together form a four position foundation.” Within this union, “the person experiences the Heart of God as his own reality… a temple of God, in whom God can dwell continually, and comes to possess a divine nature.”
DP grounds the claim in Jesus’s own command: “You, therefore, must be perfect, as your heavenly Father is perfect” (48). The deification is structural, not metaphorical — divine-nature attainment is the standing property of completion-stage individuals, not a reward layered on top of regular humanity.
This sets up Ch 7’s deflationary christology. If divine nature belongs to every perfected person by union, Jesus’s divinity is not ontological uniqueness but a property he shares with anyone who completes the purpose of creation. The doctrine sits in tension with Eastern Orthodox theosis (which preserves Creator-creature distinction via the essence-energies distinction) and rejects any Christology that locates Christ’s deity in unique ontological substance.
See also. dp-perfected-individuals-cannot-fall, dp-three-great-blessings-as-purpose-of-creation