Among the many nuanced terms used to describe the divine in the Greek New Testament, θεότης and θειότης stand out for their subtle distinctions and theological depth. Both derive from the root θεός (“God”), yet their forms and usages convey distinct shades of meaning concerning God’s nature and attributes. This article investigates the semantic range, contextual usage, and theological implications of these two rare but potent terms.
Lexical Definitions and Morphological Distinctions
- θεότης (theotēs) – A feminine noun derived directly from θεός, typically translated as “Godhead” or “Deity.” It signifies the full, essential nature of God.
- θειότης (theiotēs) – Also a feminine noun, formed from the adjective θεῖος (“divine”). It refers to the quality or characteristic of divinity, often rendered “divine nature” or “divine attributes.”
Grammatically, the suffix -της is common to both words, indicating abstract qualities or states. Yet their stems—θεός vs. θεῖος—signal an important lexical divergence. While θεότης points to the essence of God Himself, θειότης describes divine traits or power perceived in creation.
θεότης in Colossians 2:9 – The Fullness of Deity
The only occurrence of θεότης in the New Testament is found in Colossians 2:9:
“Ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς”
“For in Him all the fullness of the Godhead dwells bodily.”
This is a profoundly Christological statement. The term θεότης does not merely say that divine attributes are found in Christ, but that the total essence—the fullness—of deity resides in Him bodily. It affirms the ontological deity of Christ: He is not merely godlike or bearing divine traits but is fully God in nature and essence. The use of πλήρωμα (“fullness”) intensifies this assertion, leaving no room for a partial or metaphorical understanding of divinity. It is one of the strongest declarations of Christ’s divine nature in all the New Testament.
θειότης in Romans 1:20 – Divine Power Revealed in Creation
The term θειότης appears uniquely in Romans 1:20:
“Τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης…”
“For since the creation of the world, His invisible attributes—His eternal power and divine nature—have been clearly seen, being understood through what has been made.”
Here, θειότης does not refer to God’s essence but to His perceived divine nature as it is manifest in creation. Paul is not speaking about the inner being of God but about what humans can perceive through the natural world. The context is apologetic: the Gentiles are without excuse because they have seen something of God’s power and divinity in the cosmos. This verse is part of a natural theology argument, showing that God’s invisible traits are evident even to pagans, through general revelation.
Semantic Contrast: Full Essence vs. Perceived Quality
| Term | Reference | Meaning | Theological Weight |
|---|---|---|---|
| θεότης | Colossians 2:9 | Essential deity, the Godhead | Affirms Christ’s full divine essence |
| θειότης | Romans 1:20 | Divine nature or power, observable in creation | Supports general revelation of God’s power and attributes |
Historical and Patristic Reflections
The early Church Fathers were highly attuned to the distinction between these terms. θεότης was used in Christological debates to affirm the consubstantial nature of the Son with the Father—especially during the Arian controversy. Athanasius and the Cappadocians used θεότης to reinforce the full deity of Christ and the Holy Spirit.
θειότης, meanwhile, was used more broadly in discussions about God’s transcendence and the manifestation of divine energies or actions in the world. It was associated with the perception of divinity rather than with ontological definitions. In mystical theology, it was even used to express the unknowable or apophatic aspects of God’s presence.
Theological Implications for Christology and Natural Revelation
The distinction between θειότης and θεότης safeguards two important doctrines:
- Christ’s Full Deity (θεότης): Colossians 2:9 teaches that Christ is not merely a vessel of divine qualities but the very embodiment of the divine nature itself. This is a core affirmation of the Nicene Creed—Christ is “God from God, Light from Light, true God from true God.”
- God’s General Revelation (θειότης): Romans 1:20 shows that even those outside of biblical revelation have access to knowledge of God through the created world. The term supports the idea of an innate awareness of the divine that leaves humanity accountable.
These distinct uses prevent confusion between God’s essence (known fully only in Christ) and God’s visible effects in the world (available to all through nature).
Deity and Divine Perception in Pauline Theology
Paul’s use of these two words reflects a careful theological vocabulary. He does not conflate divine essence with divine appearance. While θεότης is reserved for Christology—affirming the incarnate Son’s ontological status—θειότης belongs to the realm of epistemology and cosmology. It reveals what humans can infer about God apart from special revelation. Together, they offer a spectrum of divine self-disclosure—from the cosmos to the Incarnation.
