Wow, what a question. The verity of theology is the top axis by which mortal experience is defined and worked out in a theocentric view of autonomous grace as apposed to an animistic view of experience in the paradigm of narcissistic. It's as deep and wide a gulf as the crucial difference between a dichotomous or a tri-cotomist. Mans view of himself is determined by the verity understood in this theocentic paradigm. We really live in a time of post fustiness. We do indeed contain multiple icons. We retain a surprisingly active imagination in this in integrating deification. We've arbitrarily defined down our particular view of ourselves as we were produced by God, because we like to suppose there's another actuality of reality outside of the Theo concentric paradigm. As saints we attend the tabernacle of God, having the Trinity living inside of us. Our established identity is theocentric. We're thorough in our identity so that we view ourselves as in Christ, and in Christ we partake in the fellowship with the Theo of all of the world. We can not simply define our insolvable actuality as saints in any other reality. We're spirit and body. We aren't soulish. We don't live in a purgatory mortal sanctification paradigm. Our view of ourselves is defined in God gracing us with heavenly reflections in our tone-conscious spirits. We live in the heavenliness in our study processes so that our tone- description is how we understand grace in light of our need for wholeness. We live in a structure where we're standing on the bottom, and we're looking at the ceiling. We don't live in a wrecked structure where there's a middle bottom blocking our view of the ceiling. In this paradigm of theoconcentric contradiction we're raise out of our moral depravity in rejuvenescence so that we're worshiping God in spirit. We attend the tabernacle of God. The reason we've dumbs down the confidence in our godliness is because in the post-modern trichotomy we've added a middle bottom. We no longer view the riddle of God in the sis-teen tabernacle. We view a works system of social integration in which we've simply covered over our godly confidence. We've watched Moses go up to the top of mounts Sinai, and we've erected a golden shin, a view of ourselves in light of our capability to produce as numerous forms of soulish imaginations as we've in our intertwined culture. These forms are narcissistic, they're a view of ourselves without the glory of Gods countenance in our faces because we're used to not seeing the glory on Moses face but we're used to seeing the fire around the golden shin. Our view of ourselves endures how we've unified around our icons. We imagine that deification is what we've approached to comprehend outside of theology. We separate God from our tabernacle, by adding a soulish paradigm and we view ourselves as not worshiping God in spirit but bringing to God our determination of how we consider Him to be by our rejection of which He really is. We cover over the functional ceiling in adamantly rejecting educational theology.