In exploring the complex structure of theological anthropology—the study of human nature from a divine perspective—the meditation reveals a deep and intricate dialectic. It challenges the secular notion that respect is something a person can earn through their own actions or merits. Instead, it shows that what might appear as respect, when viewed through the lens of divine love and self-emptying (agapic ontology), turns out to be an illusion or a superficial construct. The Scriptures, especially as interpreted through the writings of John and Paul, reject the idea that respect is a virtue that humans can simply attain by their own efforts or moral deeds. Rather, respect is understood as a radiant expression of God's condescending love—a kenotic act of self-limitation and humility, where the divine Creator willingly humbles Himself to engage with the fragile, imperfect human being, often described as a sinner (homo peccator). To truly respect God is not merely to show outward deference or transactional reverence but to engage in an existential act of proskynesis—an earnest bow or liturgical kneeling before the Holy Other—a surrender of the whole self in honesty and vulnerability. When humans gaze upon the divine face (the visio Dei), they are drawn into a face-to-face relationship that echoes the theophany at Mount Sinai (Exodus 33:11) and is universalized in the Apostle Paul's teaching that, in part, we see God's glory only dimly now, but fully in the future (1 Corinthians 13:12). This encounter with divine presence transforms self-awareness into a form of humility that is cruciform—that is, shaped by the cross—where the more deeply one recognizes one’s own limitations and fallen state, the more naturally respect manifests as doxological surrender, an act of praise and worship. In summary, this meditation underscores that genuine respect is rooted in divine humility, self-emptying, and recognition of one’s true status before God. It challenges superficial notions of worth and urges believers to orient their entire existence around Christ—the divine mediator—whose love and humility redefine what it means to honor and revere. Respect becomes not a mere social courtesy but an act of participation in divine love and truth, transforming the human heart and restoring the divine image in the process. The reflection also considers the influence of Satanic deception, which aligns with the early Church Fathers’ understanding of diabolical imitation (mimesis). The devil, driven by envy (as described by Irenaeus in *Against Heresies*), seeks to distort respect into an offense—an idolatrous self-centeredness that perverts the divine image (*imago Dei*). This strategy is exemplified in the denial of human total depravity—a core doctrine in Reformed theology—as explained by Calvin. Without acknowledging human corruption at the deepest level, humanity risks slipping into Pelagianism, the false belief that humans can achieve salvation or virtue through their own efforts and autonomy. When total depravity is rejected, humans may elevate respect for themselves into a narcissistic idol, rupturing the fellowship (*koinonia*) of the community of believers, which is a reflection of Christ’s body (*corpus Christi*). True respect within the church is rooted in a Christ-centered valuation, where Jesus as Kyrios (Lord) functions as the mediating agent of respect—the one who, according to Hebrews 12:2, perfects the purpose of faith. Relying on Christ in this way is not passive but empowering; it enables believers to face various challenges boldly, as exemplified in the prophetic courage of Elijah before King Ahab (1 Kings 18) or Paul’s fearless preaching amidst skepticism in Athens (Acts 17:22-31). Such confrontation and witness are meaningful when aligned with divine providence and vocation. This soteriological (salvation-related) framework emphasizes that human purpose is inherently tied to the work of Christ—the incarnational economy—where the divine Logos becomes flesh (John 1:14), revealing God's love (agape) not merely as an abstract benevolence but as a personal, poured-out love (effusio). Augustine’s concept of the *cor inquietum* (restless heart) in his *Confessions* reflects this longing for divine fulfillment. When people misunderstand this divine purpose, they become less receptive to God’s communication (divine *communicatio*). Respect, in this context, functions as a noetic (intellectual) channel through which the Spirit’s comfort and encouragement (*paraklesis*) shed light on our true worth amid the darkness of sin. This can be linked to the psalmist’s plea: “Preserve my life, for I am godly” (Psalm 86:2). Such a plea does not imply intrinsic righteousness but points to a sanctity that depends on God’s covenantal loving-kindness (*hesed*). This contrasts with human-centered notions of worth that reduce respect to mechanical or superficial gestures. Such humanism, akin to Kantian ethics stripped of the divine noumenal reality (*Ding an sich*), erects barriers to genuine unity and respect. When individuals act hypocritically—professing virtue but practicing vice—they undermine the unity of human and divine community, turning respect into a form of control or dominance, similar to Foucault’s concept of the disciplinary gaze applied within church life. However, true respect (*verus respectus*) originates from the divine light within a person—a self-perception shaped by God’s work in the soul. This aligns with the biblical motif that “deep calls to deep” (Psalm 42:7), signifying an intimate, divine-human communion. This divine-human relationship determines our spiritual path—whether ascending toward God or falling into temptation—under the guidance of divine speech and truth. Humanity’s tendency to invert this order, to diminish itself or to elevate itself in hubris, stems from a misplaced pride that violates the fear of God (sophia) as Proverbs 1:7 underscores. In the eschatological (end-times) perspective, respect is consummated in total dependence on God, where the believer, stripped of illusions of self-sufficiency, embodies the paradox of the cross: sinners who are undeserving yet loved and redeemed, feeling worthless yet accepted. Such a person lives continually in the divine dialogue—an eternal conversation—that overturns worldly hierarchies, restoring the original harmony intended by creation.