Religion Compose paper

G OD’S

M ANY

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PL EN DO RED

I MAG E

Theo lo gic a l A nth ro p olo gy f o r C hris tia n F orm atio n

N ONNA

ER NA

ARRIS O N

P ublis h ed b y B aker A cadem ic

a d iv is io n o f B aker P ublis h in g G ro up

P .O . B ox 6 287, G ra nd R apid s, M I 4 9516-6 287

w ww.b akera cadem ic .c om

E -b ook e dit io n c re ate d 2 010

A ll r ig hts r e se rv ed. N o p art o f th is p ublic atio n m ay b e r e pro duced, s to re d in a r e tr ie val s y ste m , o r tr a nsm it te d in a ny f o rm o r b y a ny

m eans— fo r e xam ple , e le ctr o nic , p hoto copy, r e cord in g— wit h out th e p rio r w rit te n p erm is sio n o f th e p ublis h er. T he o nly e xceptio n is b rie f

q uota tio ns in p rin te d r e vie w s.

I S B N 9 78-1 -4 412-1 240-5

L ib ra ry o f C ongre ss C ata lo gin g-in -P ublic atio n D ata is o n f ile a t th e L ib ra ry o f C ongre ss, W ash in gto n, D C.

U nle ss o th erw is e in dic ate d, S crip tu re q uota tio ns a re f ro m th e R evis e d S ta ndard V ers io n o f th e B ib le , c opyrig ht 1 952 [ 2 nd e dit io n, 1 971]

b y th e D iv is io n o f C hris tia n E ducatio n o f th e N atio nal C ouncil o f th e C hurc hes o f C hris t in th e U nit e d S ta te s o f A meric a. U se d b y

p erm is sio n. A ll r ig hts r e se rv ed.

S crip tu re q uota tio ns la bele d N RSV a re f ro m th e N ew R evis e d S ta ndard V ers io n o f th e B ib le , c opyrig ht

C hris tia n E ducatio n o f th e N atio nal C ouncil o f th e C hurc hes o f C hris t in th e U nit e d S ta te s o f A meric a. U se d b y p erm is sio n. A ll r ig hts

r e se rv ed. This b ook is d ed ic ate d to a ll th ose p eo ple w hom o th er p eo ple h av e th ro w n a w ay . I t

sh ow s th at G od d oes n ot th ro w a w ay p eo ple . Conte n ts

F ore w ord

b y M etr o polita n K allis to s ( W are ) o f D io kle ia

A ckno w le d gm ents

I n tr o ducti o n

1 . F re ed om

2 . G od a nd C hris t

3 . S pir itu al P erc ep ti o n

4 . V ir tu es a nd H um ility

5 . R oyal D ig nity

6 . E m bodim ent

7 . I n th e C re ate d W orld

8 . A rts a nd S cie nces

9 . C om munity

C onclu sio n

S ele ct B ib lio gra p hy Fore w ord

W hat d oes i t m ean to b e h um an? T hat i s th e q uesti o n S is te r N onna s e ts o ut to a nsw er i n th is p re se nt

w ork . I t i s a n a ll- im porta nt q uesti o n. A nd , a s s h e e m phasiz e s, i t i s n o t a s im ple q uesti o n to a nsw er.

W ho a m I ? W hat a m I ? N one o f u s c an e asily s a y. T he b ound s o f h um an p ers o nho od a re e xceed in gly

w id e r a ngin g, r e achin g o ut o f s p ace i n to i n fin ity a nd o ut o f ti m e to e te rn ity . I n th e w ord s o f th e B ib le ,

“ T he h eart i s d eep ” ( P s. 6 4:6 ). A s S is te r N onna a ffir m s i n h er c o nclu sio n, “ H um an i d enti ty i s a n

u nfa th o m ab le d ep th o f m yste ry . . . . T here i s a lw ays m ore w aiti n g to b e d is c o vere d a nd a f u rth er

m yste ry th at r e m ain s b eyo nd o ur g ra sp . W e a re o n a j o urn ey o f d is c o very th at h as n o e nd .”

The p re se nt b ook p ro vid es u s w ith i n v alu ab le g uid ance o n th is e xp lo ra to ry j o urn ey. S is te r N onna

w rite s a s a n e xp ert i n th e e arly C hris ti a n w orld a nd i ts l ite ra tu re , b ut s h e p re se nts th e f r u its o f h er

l e arn in g i n a f o rm th at i s r e ad ily a ccessib le to e v ery r e ad er. H er s ty le i s s im ple y et p ro fo und , v iv id

y et n ev er o vers ta te d . T he b ook i s e nhanced b y m any s tr ik in g q uo ta ti o ns, e sp ecia lly f r o m th e S ayin gs

o f th e D ese rt F ath ers , b ut s h e a ls o d ra w s o n m ore -m odern m ate ria l, o n G eo rg e M acD onald a nd

M arti n L uth er K in g a s w ell a s S t. G re go ry o f N yssa , o n K ep le r a nd E in ste in a s w ell a s S t. M axim us

t h e C onfe sso r. I w as p arti c ula rly i n te re ste d i n w hat s h e h as to s a y a b out th e s ta tu s o f w om en a nd

a b out a rti s ti c c re ati v ity a nd i n h er tr e atm ent o f o ur h um an r e la ti o nsh ip to th e a nim als . H ere s h e s p eaks

i n g enero us a nd c o m passio nate te rm s, y et w ith o ut s e nti m enta lity .

Sis te r N onna r ig htl y u nd erlin es th e u niq ueness o f e ach h um an p ers o n. W e a re a ll c re ate d i n th e

i m age o f G od, a nd y et w e e ach r e aliz e th at i m age i n o ur o w n d is ti n cti v e w ay; th is i s b ecause e v ery

h um an b ein g i s e nd ow ed w ith f r e ed om o f c ho ic e. P ers o nal f r e ed om a nd u niq ueness a re tw o o f th e

m aste r th em es o f th is b ook, a nd a s I r e ad i t I o fte n c alle d to m in d tw o J e w is h s a yin gs r e co rd ed b y

M arti n B ub er i n

The T ale s o f t h e H asid im

: G od n ev er d oes th e s a m e th in g tw ic e, a nd th e w orld h as

n eed o f e v ery s in gle h um an b ein g. S is te r N onna c o nfr o nts th e d iffic ult i s su e o f w hy, i f e arly

C hris ti a nity a tta ched s u ch v alu e to f r e ed om , i t d id n o t m ore f ir m ly o ppose th e i n sti tu ti o n o f s la v ery .

S he p ro vid es a b ette r a nsw er th an I h av e f o und e ls e w here .

The a uth o r s u m s u p th e b asic m essa ge o f h er w ork i n th e w ord s, “ T his b ook a im s to s h o w r e ad ers

t h at a ll p eo ple h av e v alu e b efo re G od.” S he h as i n d eed s u cceed ed i n a chie v in g th is o bje cti v e. A nd

h er m essa ge i s a lto geth er ti m ely , f o r w e l iv e i n a n e ra w hen— in th e W este rn w orld , a t a ny r a te —

a m ong a ll to o m any p eo ple th ere i s a tr a gic l o ss o f m eanin g a nd h o pe. A s s o m eb ody s a id to m e

r e centl y , “ If I d ie d to m orro w , n o body w ould n o ti c e.” T his b ook i s a n h o nest a nd e ffe cti v e r e sp onse to

s u ch d esp ond ency. O n r e achin g th e f in al p age, I w as l e d to e xcla im w ith th e p sa lm is t, “ I w ill g iv e

t h anks u nto T hee f o r I a m f e arfu lly a nd w ond erfu lly m ad e” ( P s. 1 39:1 4). H ere tr u ly i s a w ork th at I

c an r e co m mend w ith a ll m y h eart.

+ M etr o polita n K allis to s ( W are ) o f D io kle ia Ack now le d gm en ts

This b ook s u m mariz e s m uch o f w hat I h av e l e arn ed a b out p atr is ti c th eo lo gic al a nth ro polo gy i n

m ore th an th ir ty y ears o f s tu d y. I a m a p pre cia ti v e o f c o nv ers a ti o ns w ith m any te achers a nd c o lle agues

w ith w ho m I h av e w ork ed th ro ugho ut th is ti m e a nd f o r th eir e nco ura gem ent. I n p arti c ula r, I w ould l ik e

t o th ank D ean P am ela C outu re o f S ain t P aul S cho ol o f T heo lo gy, w ho c halle nged m e to w rite th is

b ook. I a p pre cia te th e w ay s h e a nd a ll m y f a culty c o lle agues a t S ain t P aul c arrie d th e b urd en o f e xtr a

w ork s o th at I c o uld s p end a s a b bati c al w riti n g th is m anusc rip t d urin g s p rin g s e m este r 2 008.

Let m e a ls o th ank D ean J o hn B ehr o f S t. V la d im ir ’s O rth o dox T heo lo gic al S em in ary f o r ta kin g ti m e

f r o m a v ery b usy s c hed ule to c heck m y r e w ork in gs o f th re e te xts o f h is tr a nsla ti o n o f I r e naeus f r o m th e

A rm enia n, a l a nguage I d o n o t k no w .

In f a ll 2 008, I a tte nd ed a d in ner w ith f a culty a nd tr u ste es a t S ain t P aul. T he a fte r-d in ner s p eaker

q uo te d A lb ert E in ste in a s c o m mend in g “ ho ly c urio sity .” I a sk ed J o hn O yle r, th e p ub lic s e rv ic es

l ib ra ria n a t S ain t P aul, to f in d th e s o urc e o f th e q uo te . T o m y a sto nis h m ent, h e f o und i t i n th e m id dle

o f a s ix -h und re d -p age b io gra p hy o f E in ste in . H e a ls o s u p plie d m e w ith a n um ber o f o th er b ooks o n

t h e f a m ous J e w is h p hysic is t. T his m ate ria l b ecam e th e n ucle us o f c hap te r 8 o f th is b ook. I a m th ankfu l

f o r

Jo hn’s h elp i n th is a nd i n m any o th er w ays. I a m a ls o th ankfu l to m y f r ie nd a nd a cad em ic c o m ra d e-

i n -a rm s S herry W rig ht f o r m uch e nco ura gem ent a nd f o r th e q uo te f r o m M arti n L uth er K in g J r. th at

g ra ces th e b egin nin g o f c hap te r 5 .

Fin ally , l e t m e th ank J a m es E rn est, m y e d ito r a t B aker A cad em ic , f o r g entl e g uid ance i n th e p ro cess

o f tu rn in g m y i d ea i n to a b ook.

Teachin g a nd r e se arc h a lw ays ta ke p la ce i n a c o m munity . W e l is te n to , r e ad , a nd l e arn f r o m o th ers ;

w e c ite th em i n a p pre cia ti o n; w e w rite a nd p re se nt p ap ers to s h are o ur w ork w ith o th ers ; w e a re

c o rre cte d b y th em ; a nd th e c o nv ers a ti o n a m ong m any v oic es c o nti n ues. I w ould l ik e to th ank th o se

w ho h av e c o ntr ib ute d to th is b ook b ut w ho se n am es I h av e n o t r e m em bere d to m enti o n h ere . W hate v er

e rro rs r e m ain i n i t a re , o f c o urs e , m y o w n.

Sr. N onna V ern a H arris o n

May 1 3, 2 009 In tr o ductio n

A s I w as g ro w in g u p , I a sk ed m yse lf m any q uesti o ns a b out w ho I w as a s a h um an p ers o n. D urin g m y

t e enage y ears I s a w a s c ie nce f ic ti o n p ro gra m o n te le v is io n th at q uesti o ned th e m eanin g o f h um an

e xis te nce i n a w ay I f o und p arti c ula rly tr o ub lin g. T he s to ry i s s e t s o m e ti m e i n th e n ear f u tu re w hen

t h e e arth i s o verp opula te d a nd l a cks th e r e so urc es to s u p port s o m any p eo ple . A n “ eth ic al s u ic id e”

p ro gra m i s i n p la ce to h elp d eal w ith th is p ro ble m . V olu nte ers w ho w ant to h elp r e d uce th e

p opula ti o n a re i n v ite d to c o m e to a q uie t, s p acio us, c o m fo rta b ly f u rn is h ed r o om a nd ta lk w ith f r ie nd ly

s ta ff w hile th ey a re s e rv ed th eir f a v orite m eal. A fte r th is th ey a re g iv en a l e th al i n je cti o n. T he f ilm

s h o w s a m an w ho h as c ho se n to g o th ro ugh th is p ro cess. A t th e e nd , a s h e a nd th e f r ie nd ly w om an

s ta ffe r w ith a s o oth in g v oic e a re i n c o nv ers a ti o n, a d octo r i n a l a b c o at c o m es i n a nd g iv es h im th e

i n je cti o n. H e a sk s i f h e c an a sk o ne m ore q uesti o n. A s th e w om an s a ys y es, th e d octo r w his p ers i n h er

e ar th at s h e w ill n o t h av e ti m e to a nsw er i t. T hen th e v olu nte er a sk s, “ W hat a re p eo ple f o r? ” J u st th en

h is h ead f a lls to o ne s id e a nd h e d ie s. A fte r th e p ro gra m e nd ed , I th o ught to m yse lf th at h um an l ife

m ust h av e m ore m eanin g a nd p urp ose th an th at, b ut I w as u nab le to a rti c ula te w hat th e m eanin g a nd

p urp ose m ig ht b e.

Today th e w orld i s m uch m ore o verp opula te d th an i t w as th en, a nd r e so urc es h av e b eco m e e v en

m ore s c arc e. W e l iv e i n a n a ge o f d ep ers o naliz a ti o n th at c alls i n to q uesti o n th e v alu e o f e ach p ers o n’s

i n d iv id ual e xis te nce. I n i n d ustr ia liz e d c o untr ie s, g o vern m ent a gencie s a nd l a rg e c o rp ora ti o ns u se

c o m pute r d ata b ase s to k eep tr a ck o f e v ery o ne. M ost te le p ho ne c alls l e ad to m achin es i n ste ad o f

p eo ple . W e a re tr e ate d l ik e a rb itr a ry n um bers i n ste ad o f u niq ue, u nre p eata b le h um an b ein gs, a nd a

r a nd om k eystr o ke e rro r c an r u in s o m eo ne’s l ife . I n d ev elo pin g c o untr ie s, c o nd iti o ns a re f a r w ors e f o r

a ll b ut th e w ealth y f e w . R and om a cts o f te rro ris m ta rg et l a rg e g ro up s o f c iv ilia ns i n o rd er to a ttr a ct

w orld w id e p ub lic ity . W ars , p and em ic s, a nd n atu ra l d is a ste rs w ip e o ut p eo ple a th o usa nd a t a ti m e. I n

p arts o f A sia a nd E aste rn E uro pe, y o ung w om en a nd c hild re n a re f o rc ed i n to s la v ery a nd u se d a s

p ro sti tu te s u nti l th ey d ie a t a y o ung a ge f r o m A ID S o r o th er c ause s. S om eti m es d esp era te ly p oor

p are nts w ill s e ll a d aughte r i n to th is k in d o f i n v olu nta ry s e rv itu d e i n o rd er to f e ed s e v era l o th er

c hild re n. I n to day’s w orld , p eo ple w ith r e so urc es a re tr e ate d a s c o nsu m ers f r o m w ho m th e p ow erfu l

c an e xtr a ct m oney; p eo ple w ith n o r e so urc es a re o fte n tr e ate d a s d is p osa b le c o m moditi e s to b e

c o nsu m ed . I t s h o uld c o m e a s n o s u rp ris e , th en, th at n o w m ore th an e v er m any w ond er w hat p eo ple a re

r e ally f o r.

This b ook s ta rts f r o m m y c hild ho od q uesti o ns a b out w hat i t i s to b e h um an. A t a ge tw enty , I b ecam e

a C hris ti a n a nd d is c o vere d th at G od p ro vid es th e f o und ati o n, m eanin g, a nd p urp ose o f l ife f o r e ach

i n d iv id ual a nd c o m munity a nd f o r h um ankin d a s a w ho le . I n a d ulth o od I h av e s tu d ie d , ta ught, a nd

r e se arc hed e arly C hris ti a n th eo lo gy a nd th e E aste rn C hris ti a n th eo lo gy th at h as b uilt o n i ts a ncie nt

f o und ati o ns. O ver m ore th an a q uarte r o f a c entu ry I h av e c o nti n ued to a sk q uesti o ns a b out h um an

i d enti ty . I h av e p urs u ed th ese q uesti o ns th ro ugh r e se arc h a nd h av e f o und m any a nsw ers i n e arly

C hris ti a n w riti n gs. A lth o ugh th e f r u its o f m y s tu d ie s h av e b een p ub lis h ed i n s p ecia liz e d b ooks a nd

s c ho la rly a rti c le s, I a m a w are th at m any p eo ple b eyo nd th e w orld o f a cad em ia h av e th e s a m e k in d s o f

q uesti o ns a b out b ein g h um an th at I h av e a sk ed m yse lf. T his b ook i n v ite s th em to j o in m e i n a sk in g

t h ese q uesti o ns a nd i n d is c o verin g i llu m in ati n g a nsw ers i n th e C hris ti a n th eo lo gic al h erita ge. The d iffic ulty i s th at f o lk s to day f r e q uentl y s e e a C hris ti a n u nd ers ta nd in g o f h um an i d enti ty a s p art

of th e p ro ble m . T his i s b ecause a n o vers im plifie d n egati v e v is io n o f h um anity i s ta ken f o r g ra nte d i n

popula r c ultu re , a nd c hurc hes o fte n r e fle ct th is n egati v e v is io n w ith o ut e v en th in kin g a b out i t. A n

exam ple w ill s h o w h o w th is h ap pens. L et’ s s a y th ere i s a b ig f in ancia l s c and al i n W ash in gto n, D C.

Solid e v id ence s h o w s th at m em bers o f c o ngre ss a nd p re sid ents o f l a rg e c o rp ora ti o ns h av e

fr a ud ule ntl y s to le n p ub lic m oney f o r p ers o nal u se . C om menta to rs i n th e n ew sp ap ers a nd o n te le v is io n

exp la in th at th e f r a ud o ccurre d b ecause p eo ple a re g re ed y, a nd g re ed i s h um an n atu re . W ith o ut

th in kin g, f o lk s r o uti n ely i d enti fy “ hum an n atu re ” a s th e c ause o f w eakness, e rro r, a nd e th ic al l a p se s

and a s th e s o urc e o f a ll th e w orld ’s tr o ub le s. S o i s i t tr u e th at w eakness, e rro r, a nd e th ic al l a p se s d ue

to g re ed , e nv y, a nd m alic e a re a t th e c o re o f w hat w e a nd o ur n eig hb ors r e ally a re a s h um an b ein gs?

How th en c an w e s ti ll a ffir m o ur h um an d ig nity o r th e h um an d ig nity o f o th ers ?

This n egati v e a tti tu d e to w ard h um an n atu re i s o fte n u nco nsc io us, b ut i t p erv ad es o ur c ultu re .

Com bin ed w ith th e e v er-p re se nt p re ssu re s o f d ep ers o naliz a ti o n, i t i s e no ugh to d riv e p eo ple to

cynic is m a nd d esp air . I t l e av es m any i n d eep e m oti o nal a nd s p ir itu al p ain . W hen y o ung p eo ple c anno t

fin d v alu e a nd h o pe i n th eir l iv es, th ey m ay tu rn to d ru gs, h ig h r is k r e la ti o nsh ip s, v io le nce, o r o th er

se lf- d estr u cti v e a cti v iti e s.

When th o se tr o ub le d b y q uesti o ns a b out w ho th ey a re s te p i n to a c hurc h, w here th ey c an r e aso nab ly

exp ect to f in d h ealin g, th e s a m e n egati v e m essa ge i s o fte n r e p eate d . F or e xam ple , th e p re acher m ay

ta lk a b out th e f in ancia l s c and al f r o m th e p ulp it a nd c o nclu d e th at s in ce g re ed i s h um an n atu re , w e a re

all g re ed y a nd n eed to a sk G od f o r f o rg iv eness. W e h av e to c o nd em n o urs e lv es a nd tu rn to G od. T he

negati v e m essa ge o f s e cula r p op c ultu re i s r e p eate d i n C hris ti a n p op c ultu re , b ut n o w i t i s p re se nte d

in th e n am e o f G od a nd s u p pose d ly w ith d iv in e a uth o rity . S uch a m essa ge c anno t h eal th e p ain o f

dep ers o naliz a ti o n a nd th e l o st s e nse o f h um an d ig nity ; i t o nly m akes th e p ers o n s e ekin g C hris t’ s

healin g w ord f e el m is u nd ers to od a nd e v en m ore h urt.

Are C hris ti a ns e cho in g th e to xic m essa ges o f to day’s a ilin g c ultu re w ith o ut r e aliz in g i t? I s th e

med ic in e c hurc hes o ffe r to h eal th e w ound s a ctu ally m akin g th em w ors e ? T he m essa ge th at ta kes a im

at c o rru p t “ hum an n atu re ” f r o m th e p ulp it m ay a ctu ally d eriv e f r o m a to xic a ssu m pti o n o f s e cula r

cultu re th at h as s e ep ed i m perc ep ti b ly i n to th e c o m munity o f f a ith . S uch n egati v e p re achin g m ay a ls o

re fle ct a n arro w , o vers im plifie d v is io n o f h um anity th at h as l o ng b een f a m ilia r i n b oth P ro te sta nt a nd

Cath o lic th eo lo gie s. Y et r e gard le ss o f w here i n h is to ry th e n egati v e v ie w o f h um an n atu re o rig in ate d ,

to day m any C hris ti a ns a s w ell a s n o n-C hris ti a ns f in d i t u naccep ta b le . M any o uts id e th e c hurc h th in k

Chris ti a nity te aches th at h um an b ein gs a re i n here ntl y b ad a nd g uilty a nd th at h um an f r e ed om i s

dangero us a nd g ets u s i n to tr o ub le . M any i n sid e th e c hurc h f e ar th ey m ig ht b e r ig ht.

One o f m y s tu d ents a t S ain t P aul S cho ol o f T heo lo gy w ro te i n a p ap er, “ T he p ro ble m w ith h um an

bein gs i s th at th ey a re j u st to o h um an,” a nd , “ H um ans h av e b eco m e to o h um an, i .e ., f a lle n s h o rt o f th e

im age o f G od.” A no th er s tu d ent w ro te th at s a ncti fic ati o n i s “ th e s tr u ggle b etw een h um an n atu re a nd

th e i m age o f G od w ith in th e i n d iv id ual.” M y s tu d ents p ro bab ly d id n o t s to p to th in k a b out w hat th ese

sta te m ents i m ply . T hey r a is e h ard q uesti o ns. I s w hat I a m a s a h um an b ein g f u nd am enta lly b ad ? D o I

hav e to r e je ct m y o w n i n here nt i d enti ty i n o rd er to b eco m e a ccep ta b le to G od? I s G od o ppose d to m e

because o f w ho I a m ? I f G od c re ate d m e i n h is o w n i m age, h o w c an w hat I a m b e o ppose d to G od? I s

it e v en p ossib le to l o ve s u ch a G od?

Because o f th e p sy cho lo gic al, s o cia l, a nd c ultu ra l p re ssu re s th at b ese t p eo ple to day, m any s e cre tl y fe ar th ey a re s o e v il i n sid e th at th ey c an n ev er d o g o od f o r o th ers o r b eco m e th e g o od p ers o ns th ey

lo ng to b e. H ow c an th ey h ear th e g o od n ew s o f th e g o sp el i f C hris ti a nity o nly c o nfir m s th eir w ors t

fe ars a b out w ho th ey a re ? A nd h o w c an p asto rs e xp la in w hat w e a re a s h um an b ein gs i n a w ay th at

can f r e e th em f r o m th is f e ar? S ure ly th e g o od n ew s i s th at G od c re ate d u s w ith a n i n here nt c ap acity

fo r g o odness, a nd C hris t c an h elp u s, l ittl e b y l ittl e , to l e arn to d o g o od f o r o th ers s o th at o ver ti m e

and w ith th e h elp o f d iv in e g ra ce w e c an b eco m e g o od.

The p opula r i d ea th at C hris ti a nity s a ys “ hum an n atu re ” i s i n here ntl y b ad i s a ctu ally th e o pposite o f

what th e e arlie st C hris ti a n th eo lo gia ns b elie v ed . T his b ook c halle nges th e p opula riz e d n egati v e v ie w

by p ro posin g a p ro pheti c a lte rn ati v e g ro und ed i n e arly G re ek C hris ti a n s o urc es. I t d ra w s o n th e

wealth o f e arly th eo lo gic al r e fle cti o n, th e w is d om o f th e d ese rt m oth ers a nd f a th ers , a nd th e h erita ge

of E aste rn C hris ti a nity to d is c o ver w hat G od h as m ad e u s to b e.

Thro ugho ut th e a ges, C hris ti a ns h av e b elie v ed th at th e i m age o f G od i n w hic h w e a re c re ate d ( G en.

1:2 6–27) i s a t th e c o re o f w ho w e a re a nd d efin es u s a s h um an. T heo lo gia ns a nd s p ir itu al w rite rs

hav e f o und th e d iv in e i m age i n m any d iffe re nt a sp ects o f w hat w e a re , w hat w e c an a nd s h o uld d o,

and w hat w e a re c alle d to b eco m e. T hese a sp ects i n clu d e f r e ed om , s p ir itu al p erc ep ti o n,

co nnecte d ness to G od, v ir tu es, r o yal d ig nity , a v ita l c o nnecti o n to th e n atu ra l w orld , r e aso n,

cre ati v ity , p ers o nal u niq ueness, c o m munity , m yste ry , a nd l ife . T his b ook w ill m ake th e c ase th at th e

div in e i m age i s p re se nt n o t s im ply i n o ne o r tw o o f th ese a sp ects o f h um an i d enti ty b ut i n a ll o f th em .

They a re m any f a cets o f th e s p le nd id j e w el th at e ach h um an p ers o n c an b eco m e. G od i n v ite s u s to

re m ove th e d ir t h id in g th ese f a cets a nd p olis h th em u nti l th ey s h in e w ith th e b eauty G od b esto w s o n

each o f u s.

Thro ugho ut th e b ook w e w ill l is te n to th e p ro pheti c v oic es o f th e e arly a nd E aste rn C hris ti a n

tr a d iti o ns th at p ro cla im th e tr u e v alu e a nd d ig nity o f e v ery h um an p ers o n a nd c all u s b ack to o ur

auth enti c i d enti ty a nd p urp ose . E ach c hap te r o f th is b ook e xp lo re s a d iffe re nt f a cet o f th e d iv in e i m age

and l ik eness a nd m ap s o ut a p ath th at c an l e ad to w ard w ho le ness a nd h o lin ess. W e w ill b egin e ach

chap te r w ith o ne o f m y c hild ho od q uesti o ns a b out h um an i d enti ty a nd a s to ry th at i llu str a te s th e

questi o n a nd b egin s to p oin t to w ard a n a nsw er. T hen w e w ill e xp lo re e arly C hris ti a n w rite rs , i d eas,

and s to rie s th at f le sh o ut th e a nsw er. E ach c hap te r d esc rib es a s e t o f g ifts i n clu d ed i n th e d iv in e i m age

and l ik eness a nd s h o w s b oth h o w th ey c an b e u se d a nd d ev elo ped r ig htl y a nd h o w th ey c an b e

mis u se d . E ach c hap te r i n clu d es p ra cti c al s u ggesti o ns a b out h o w w e c an l e arn to tu rn a w ay f r o m p ast

mis ta kes, b eco m e a s G od r e ally i n te nd s u s to b e, a nd p arti c ip ate i n G od’s l o vin g w ork i n th e w orld .

We w ill s e e h o w o ur C re ato r h as s h are d w ith u s m any g ifts a nd p ow ers s o w e c an ta ke p art i n

God’s c re ati v e w ork a nd c o lla b ora te i n f u rth erin g h is l o vin g p urp ose s f o r th e w orld . Y et w e w ill

als o s e e h o w o ur h um an g ifts a nd p ow ers a re o fte n d is to rte d a nd m is u se d w hen w e s e p ara te

ours e lv es f r o m G od a nd p urs u e g o als th at c o nflic t w ith th e h arm ony a nd f lo uris h in g o f o ur n eig hb ors ,

ours e lv es, a nd th e w ho le o f c re ati o n. M is u se o f th e g ifts G od h as g iv en u s i n th e d iv in e i m age h as h ad

dev asta ti n g c o nse q uences. T he r e su lti n g d am age, h o w ev er, d oes n o t e xp re ss o ur a uth enti c h um an

natu re . R ath er, i t r e fle cts th e w ays th at w ro ng c ho ic es b y o urs e lv es, o th ers , a nd s o cie ty a s a w ho le

hav e b urie d , w ound ed , o r d is to rte d o ur tr u e n atu re . N ev erth ele ss, th e i m age o f G od r e m ain s p re se nt i n

us a s a f o und ati o n a nd a p ote nti a l th at a w aits o ur d is c o very a nd c an tr a nsfo rm o ur l iv es.

Early C hris ti a n r e fle cti o n o n th e i m age o f G od s h o w s w hat w e h av e a lw ays b een, w hat w e c an a nd

sh o uld d o n o w , a nd w hat w e a re c alle d to b eco m e i n th e f u tu re . S om e f e atu re s o f th e d iv in e i m age a re alr e ad y g iv en to u s a t o ur c re ati o n, s u ch a s r a ti o nality , f r e ed om , a nd th e c ap acity f o r g ro w th i n v ir tu e

and c o m munio n w ith G od. B y f r e ely c o lla b ora ti n g w ith G od’s g ra ce, w e a re to g ro w l ittl e b y l ittl e

th ro ugho ut o ur l ife ti m e i n to o th er f e atu re s o f th e d iv in e i m age, s u ch a s th e p ra cti c e o f v ir tu e, s p ir itu al

perc ep ti o n, a nd l o vin g c o m munio n w ith G od. Y et w e h o pe f o r p erfe cti o n i n v ir tu e, i m morta lity ,

ete rn al g ro w th i n c o m munio n w ith G od, a nd f u lle r p arti c ip ati o n i n d iv in e l ife a s g ifts th at w ill b e

actu aliz e d o nly i n th e a ge to c o m e. L ife a cco rd in g to G od’s i m age th us c o m bin es a s ta b le f o und ati o n

with a d ynam ic m ovem ent th at b egin s h ere a nd n o w b ut w ill c o nti n ue b eyo nd th is l ife . A s h um an

bein gs w e a re c alle d to a n u nend in g p ro cess o f b eco m in g m ore a nd m ore l ik e G od, e sp ecia lly b y

sh arin g G od’s c hara cte r a nd G od’s l o ve. S om e e arly C hris ti a n a nd E aste rn C hris ti a n th eo lo gia ns h av e

desc rib ed th is p ro cess i n te rm s o f a d is ti n cti o n b etw een th e d iv in e i m age a nd th e d iv in e l ik eness i n

Genesis 1 :2 6. T he “ im age” n am es th e s ta b le f o und ati o n i n h um an n atu re th at p ro vid es th e p ote nti a l f o r

gro w th i n l ik eness to G od, c o m munio n w ith G od, a nd c o lla b ora ti o n i n G od’s c re ati v e a nd l o vin g

acti v iti e s. T he d ynam ic m ovem ent i n to g re ate r a nd g re ate r a ctu aliz a ti o n o f th is p ote nti a l i s c alle d th e

div in e “ lik eness.” T his d is ti n cti o n i s a h elp fu l s h o rth and , a nd th o ugh n o t a ll th e th eo lo gia ns w e w ill

be s tu d yin g u se i t, w e w ill e m plo y i t i n th is b ook.

Alth o ugh th e f u nd am enta l p urp ose G od h as g iv en to h um ankin d i s c o m mon to e v ery h um an b ein g,

each i s c alle d to l iv e o ut th at p urp ose i n a u niq ue w ay. W e c an s ta rt f r o m m any d iv ers e p la ces a nd

purs u e d iffe re nt v ocati o ns a nd s p ir itu al p ra cti c es a s w e m ove to w ard a c o m mon g o al i n G od’s

kin gd om . W e c an s ta rt b y p urs u in g a f a cet o f th e d iv in e l ik eness th at c o m es m ost n atu ra lly to u s, w ith

God’s g ra ce a nd c allin g, a nd i n th e p ro cess o f p urs u in g i t w e w ill a cq uir e o th er f a cets a s w ell.

Each c hap te r o f th is b ook w ill f o cus o n a d iffe re nt f a cet o f G od’s i m age a nd l ik eness. C hap te r 1

exp lo re s h um an f r e ed om a nd r e sp onsib ility . G od h as c re ate d u s w ith f r e ed om s im ila r to G od’s o w n

fr e ed om s o th at w e c an s p onta neo usly c ho ose to l o ve o ur C re ato r, w ho h as f ir s t l o ved u s. W e c an

cho ose f r e ely w hat w e w ill b eco m e a nd w hat w e w ill d o. S o w e c an c ho ose e ith er g o od o r e v il, a nd

our c ho ic es h av e e no rm ous c o nse q uences.

Chap te r 2 e xp la in s h o w G od, o r C hris t, i s th e m odel a nd w e a re th e i m ages. S o a s h um ans w e h av e

a c o nnecti o n to G od a t th e v ery c o re o f o ur b ein g. W hen w e s e p ara te d o urs e lv es f r o m G od th ro ugh

sin , C hris t c am e to r e sto re th at c o nnecti o n, th at i s , to r e m ake u s i n G od’s i m age a nd l ik eness. S o n o w

Chris t i n carn ate i s th e m odel to f o llo w , a nd h e g iv es u s th e s tr e ngth to c o m e w ith h im a nd f in ally

re ach e te rn al c o m munio n w ith G od.

Chap te r 3 i s a b out th e h um an c ap acity f o r s p ir itu al p erc ep ti o n, w hic h i s o fte n h id den i n o ur f a lle n

world . I t e nab le s u s to tr u ly k no w , a nd th ere fo re l o ve, G od a nd o ur f e llo w h um ans.

Chap te r 4 i s a b out th e m ora l e xcelle nce o f G od, w hic h a ls o b eco m es th e c o re o f h um an l ik eness to

God. T here a re m any f o rm s o f m ora l e xcelle nce, o r m any v ir tu es, a nd w e c an b egin b y p urs u in g th e

one th at a p peals to u s, b ut w e c an h o pe, w ith G od’s h elp , e v entu ally to a cq uir e a ll o f th em . I n o rd er to

do s o , w e h av e to l e arn h um ility a lo ng th e w ay, a s a f o und ati o n f o r w ork in g w ith G od to d o g re at

th in gs.

Chap te rs 5 th ro ugh 9 a d dre ss th e g re at ta sk s th at b ein g G od’s i m age b oth e nab le s a nd c alls u s to

und erta ke i n c o opera ti o n w ith G od. C hap te r 5 i s a b out th e r o yal d ig nity th at a ll h um ans p osse ss a s

im ages o f G od a nd a b out o ur ta sk o f tr e ati n g o th ers w ith g enuin e r e sp ect, e sp ecia lly th o se th at s o cie ty

perc eiv es a s l e ast v alu ab le . C hap te r 6 i s c o ncern ed w ith th e h um an b ody, w hic h G od m ad e to w ork

to geth er w ith th e s o ul to s h o w f o rth h is l ik eness h ere a nd n o w . C hap te r 7 e xp lo re s o ur d iv in e c allin g to m ed ia te G od’s p re se nce i n a nd c are f o r th e e co sy ste m i n w hic h w e l iv e, a nd f o r th e w ho le o f

cre ati o n. C hap te r 8 i s a b out h o w G od i n v ite s p eo ple to d is c lo se d iv in e b eauty , w is d om , a nd

pro vid ence th ro ugh th e a rts a nd s c ie nces. C hap te r 9 e xam in es h o w h um ankin d , a s a c o m munity , c an

co m e to p arti c ip ate i n th e d iv in e c o m munity o f th e H oly T rin ity a nd s h are w ith o ne a no th er th e s a m e

kin d o f m utu al l o ve th e F ath er, S on, a nd H oly S pir it s h are .

Fin ally , i n th e c o nclu sio n, a s w e d ra w to geth er o ur d is c ussio n o f th e d iffe re nt f a cets o f th e d iv in e

im age, w e w ill c o nsid er th at th ere i s f a r m ore th an c an b e s a id i n th is b ook. T he d iv in e i m age i s a ls o

an i m age o f G od’s i n co m pre hensib ility . T here i s a lw ays m ore a b out h um ans— ab out o ur n eig hb ors

and o urs e lv es— th at i s y et to b e d is c o vere d . 1

Fre ed om

I n th e w orld to day, w e a ll v alu e o ur f r e ed om , a nd w e d ecla re to th e w orld th at w e a re f r e e. Y et w e

a ls o f in d w e n eed to s tr u ggle f o r o ur f r e ed om . B eneath o ur d ecla ra ti o ns, w e m ay h av e a nxio us

q uesti o ns th at w e h esita te to r e v eal: A m I r e ally f r e e? W hat r e al c ho ic es d o I h av e? A re th ere l im its

t o m y f r e ed om ? F re ed om s e em s to b e a n e nd i n i ts e lf, b ut, e v en i f I h av e a m illio n c ho ic es, w hat i s th e

p urp ose o f b ein g f r e e?

Basil o f C aesa re a, a f o urth -c entu ry b is h o p i n C ap pad ocia , o r i n w hat i s n o w c entr a l T urk ey, a sk ed

h im se lf q uesti o ns l ik e th ese . H e w ond ere d a b out h o w m uch f r e ed om p eo ple r e ally h av e a nd h o w b est

t o u se th at f r e ed om . H e c am e f r o m a w ealth y, a ris to cra ti c f a m ily i n a w orld w here m any p eo ple w ere

s la v es a nd s la v ery w as ta ken f o r g ra nte d a s p art o f th e s o cia l a nd e co no m ic s y ste m . S la v ery w as p art

o f th e o nly w orld p eo ple i n B asil’ s ti m e k new . I n l ig ht o f th is , h e te lls th e f o llo w in g s to ry : S up pose

t h ere i s a n u p rig ht m an w ho l iv es a g o od a nd d is c ip lin ed l ife b ut i s a s la v e. T his m an s e es th at h is

m aste r i s e nsla v ed to th e p le asu re s o f a p ro sti tu te , th o ugh h e h im se lf d is m is se s h er f r o m h is m in d .

B asil te lls u s h e w ould s a y to th at g o od m an, “ K no w th at y o u a re a s la v e i n n am e o nly . H e,” th at i s ,

t h e o w ner, “ has th e n am e o f m aste r, b ut h e h as e sta b lis h ed h is s la v ery b y d eed .”

My h o use i n K ansa s C ity i s m ore th an o ne h und re d y ears o ld . T here i s a s m all r o om th at o pens i n to

m y b ed ro om w ith n o d oor i n b etw een. I k eep b ooksh elv es a nd a n e xerc is e b ik e i n i t, b ut I a m to ld th at

i n th e o ld d ays a s e rv ant w ould h av e l iv ed th ere . F ro m th ere h e o r s h e c o uld s e e e v ery th in g th at w ent

o n i n th e m aste r b ed ro om . I n th e a ncie nt M ed ite rra nean w orld , m ost p eo ple w ere p oor, a nd a w ho le

f a m ily w ould l iv e i n o ne r o om ; b ut th e r ic h l iv ed i n l a rg e h o use s s u rro und ed b y th eir s e rv ants . I t i s n o

w ond er, th en, th at p eo ple w ent o ut i n to th e d ese rt to b ecam e m onks o r n uns; th ere th ey f o und th e

p riv acy th ey n eed ed to l iv e a l ife o f p ra yer. T he m aste r i n B asil’ s s to ry w ould p ro bab ly h av e s le p t o n

a b ed , w hile h is s la v e s le p t o n th e f lo or b esid e h im . T he s la v e c o uld v ery e asily h av e s e en w hat B asil

d esc rib es.

So B asil a sk s, w hic h o ne i s m ore f r e e? T he m aste r’s m in d i s f ille d w ith o bse ssiv e th o ughts a nd

f a nta sie s a b out th e p ro sti tu te . T hese th o ughts , a nd th e f e elin gs th at a cco m pany th em , d riv e h is a cti o ns.

H e d oes n o t c o nsid er h is w ife a nd f a m ily , n o r d oes h e c o nsid er h is r e p uta ti o n, w hic h w ould h av e

b een v ery i m porta nt to a n a ris to cra t i n th e a ncie nt w orld . H e m ay b e l o cked i n to th e r o uti n e o f a l o ng-

s ta nd in g h ab it. S o h e i s n o t f r e e to u se h is r e aso n to w eig h th e a lte rn ati v es a nd m ake a s e nsib le

c ho ic e. H e i s a d dic te d , o r, i n B asil’ s l a nguage, e nsla v ed .

By c o ntr a st, th e s la v e w ho w itn esse s h is m aste r’s s itu ati o n i s f r e e i n m in d a nd h eart. H e c an

d is m is s f r o m h is m in d th e th o ught o f th e p ro sti tu te a nd a ny f a nta sie s o f p le asu re th at c o m e w ith i t. H e

h as w ork to d o, a nd s in ce h e c anno t c hange h is s itu ati o n, h e s tr iv es to d o i t o ut o f l o ve f o r h is m aste r

a nd w ith o ut r e se ntm ent. I n th e a ncie nt w orld , p eo ple d id n o t k no w a b out d iffe re nt s o cie ti e s w ith

d iffe re nt s o cia l s tr u ctu re s, a s th ey d o to day, s o th ey d id n o t e nv is io n th e p ossib ility o f a b olis h in g

s la v ery , a s C hris ti a n a b oliti o nis ts d id i n th e n in ete enth c entu ry . F ourth -c entu ry C hris ti a ns m ad e u se o f

t h e c ir c um sta nces i n w hic h th ey f o und th em se lv es to d is c o ver w ays to l o ve a nd s e rv e G od a nd th eir

n eig hb ors . W hile th e s la v e’s l ife w as h ard , i t w as s im ple ; h e h ad n o a lte rn ati v e. H e p ro bab ly w ork ed with h is h and s, l e av in g h is m in d f r e e to p ra y.

Basil’ s b ro th er, th e m ysti c a nd th eo lo gia n G re go ry o f N yssa , u se s th e c o ncep t o f th e d iv in e i m age

fo und i n G enesis 1 :2 6–27 to c riti q ue th e w ho le i d ea o f s la v ery . W e w ill s e e w hat h e s a ys w hen w e

dis c uss th e i s su e f u rth er i n c hap te r 5 . S ocia l j u sti c e i s i m porta nt b ut s o i s i n ner f r e ed om , th e c o ncern

of th is c hap te r. I n ner f r e ed om i s th e f r e ed om o f m in d a nd h eart. I t i s th e a b ility to r e aso n a nd m ake

cho ic es w ith o ut c o nstr a in t, i n clu d in g c ho ic es a b out th e th o ughts , e m oti o ns, a tti tu d es, a nd d riv es th at

fill th e i n ner l a nd sc ap e o f o nese lf. R egard le ss o f o utw ard c ir c um sta nces, e v ery o ne c an w ork o n

dev elo pin g th is i n ner f r e ed om . I t i s a n i m porta nt a sp ect o f b ein g h um an, a nd n o o ppre sso r c an ta ke i t

aw ay. S o th e s la v e i n B asil’ s s to ry c o uld c ulti v ate i t, w hile h is u nd is c ip lin ed m aste r c ho se n o t to d o

so .

The I m porta n ce o f F reed om

Lik e p eo ple to day, th o se i n a ncie nt ti m es w ond ere d w heth er th ey h ad r e al f r e ed om o f c ho ic e. S om e

belie v ed th at w hat p eo ple d o i s d ete rm in ed n o t b y th em se lv es b ut b y c hance, b y f a te , o r b y th e s ta rs .

Som e b elie v ed th at th in gs h ap pen th ro ugh th e r a nd om c o llis io ns o f a to m s. S om e h eld th at f a te , o r th e

will o f G od, d ete rm in es w hat w ill h ap pen b efo re p eo ple h av e a n o pportu nity to c ho ose . A nd , a s

hap pens to day, s o m e b elie v ed i n a str o lo gy, w hic h s a ys th at th e m ovem ents o f th e s ta rs g o vern h o w

peo ple w ill a ct a nd w hat w ill b eco m e o f th em . Y et f o r c entu rie s m any G re ek p hilo so phers a ffir m ed

hum an f r e ed om . T his i s b ecause p hilo so phers g re atl y v alu ed h um an r e aso n a nd v ir tu e, a nd th ey

und ers to od th at w ith o ut f r e ed om , h um an r e aso n w ould b e p ow erle ss a nd e th ic al j u d gm ents w ould b e

se nse le ss. A fte r a ll, h o w c o uld w e p ra is e g o od a cti o ns a nd b la m e e v il o nes i f p eo ple w ere r o bots o r

pup pets o r i f w hat th ey d id h ap pened s im ply b y c hance? T he s a m e q uesti o n a ris e s i n to day’s

Americ an j u d ic ia l s y ste m . D efe nd ants w ho a re c o nsid ere d i n sa ne, th at i s , i n cap ab le o f m akin g a f r e e

cho ic e a b out th eir a cti o ns, a re n o t c o nsid ere d g uilty . B ut th ese a re e xcep ti o nal c ase s; e v ery o ne e ls e i s

co nsid ere d to b e r e sp onsib le f o r w hat h e o r s h e d oes.

Lik e th e p hilo so phers , a ncie nt C hris ti a ns f o und i t v ery i m porta nt to a ffir m h um an f r e ed om o f

cho ic e. O rig en, a th ir d -c entu ry s tu d ent o f P la to nic p hilo so phy w ho w as a ls o a g re at b ib lic al s c ho la r,

affir m s f r e e c ho ic e a s f o llo w s: “ T he te achin g o f th e c hurc h i n clu d es th e d octr in e o f th e r ig hte o us

ju d gm ent o f G od, a d octr in e w hic h, i f b elie v ed to b e tr u e, s u m mons i ts h eare rs to l iv e a g o od l ife a nd

by e v ery m eans to a v oid s in — fo r i t a ssu m es th at th ey a ckno w le d ge th at d eed s w orth y o f p ra is e o r o f

bla m e l ie w ith in o ur o w n p ow er.”

As O rig en a ckno w le d ges, f r o m th e b egin nin g th e c hurc h ta ught th at p eo ple a re f r e e. H e s u ggests

tw o i m porta nt r e aso ns f o r th is te achin g. F ir s t, G od i s j u st. I f p eo ple w ere n o t f r e e a nd G od c re ate d

th em , G od w ould b e r e sp onsib le f o r th eir s in s a nd f o r a ll th e e v ils o f th e f a lle n w orld . S o C hris ti a ns

hav e to b elie v e i n h um an f r e ed om i n o rd er to a ffir m G od’s g o odness a nd j u sti c e.S eco nd , G od w ill

ju d ge p eo ple f o r th eir g o od o r e v il c o nd uct, g ra nti n g th em e te rn al l ife i n h eav en o r e te rn al p unis h m ent

in h ell b ase d o n h o w th ey h av e c ho se n to l iv e o n e arth . I f p eo ple w ere n o t i n here ntl y r e sp onsib le f o r

th eir a cti o ns, s u ch a j u d gm ent w ould b e u nju st a nd m ake n o s e nse . A nd i n th is w orld , th e c hurc h c o uld

no t m ake e th ic al j u d gm ents . I f p eo ple c o uld n o t m ake c ho ic es, p asto rs c o uld n o t e xho rt th em to d o

go od o r c o unse l th em n o t to d o e v il. T hus th e w ho le p re se nt l ife o f th e c hurc h p re su p pose s h um an

fr e ed om , a s d oes C hris ti a n h o pe f o r th e a ge to c o m e. In d eed , th e w ho le b ib lic al s to ry o f th e r e la ti o nsh ip o f G od w ith G od’s p eo ple p re su p pose s h um an

fr e ed om . T hro ugh M ose s a nd th e p ro phets a nd i n J e su s h im se lf, G od e xho rts p eo ple to d o g o od a nd

warn s th em n o t to d o e v il. O rig en q uo te s th e f o llo w in g te xts , a m ong o th ers , i n s u p port o f h um an

fr e ed om :

And w hat d oes th e L ord r e quir e o f y ou b ut to d o ju stic e, a nd to lo ve k in dness, a nd to w alk h um bly w it h y our G od? ( M ic . 6 :8 )

See, I h ave s e t b efo re y ou th is d ay lif e a nd g ood, d eath a nd e vil. ... T here fo re c hoose lif e . ( D eut. 3 0:1 5, 1 9)

Every o ne th en w ho h ears th ese w ord s o f m in e a nd d oes th em w ill b e lik e a w is e m an w ho b uilt h is h ouse u pon th e r o ck.

(M att. 7 :2 4)

Such w ord s c an o nly b enefit p eo ple b ecause th ey a re f r e e to c ho ose h o w to l iv e. W hen p eo ple

to day h ear S crip tu re s l ik e th ese a nd ta ke th em to h eart, th e c o ncre te c ho ic es th ey m ake a b out h o w to

tr e at th eir n eig hb ors o r h o w to s p end th eir ti m e w ill b e d iffe re nt f r o m w hat th ey w ould o th erw is e

hav e b een.

Freed om a n d t h e I m age o f G od

Fre ed om i s s o i m porta nt to l iv in g a C hris ti a n l ife , a nd s o c entr a l to w ho w e a re a s h um an b ein gs, th at

th e f o urth -c entu ry C ap pad ocia n G re go ry o f N yssa c o nsid ere d i t a n i m porta nt f a cet o f th e d iv in e i m age

th at d efin es u s a s h um an. G re go ry s p ent m ost o f h is l ife i n th e l ittl e to w n o f N yssa , w here h e h ad b een

se nt a s b is h o p. H e s e rv ed a s p asto r th ere b ut a ls o w ro te . H is p ro fo und w riti n gs, w hic h a re o f g re at

in te re st to day, r e v eal th at h e w as a n o rig in al th eo lo gia n i n te re ste d i n p hilo so phy. H e w as a ls o a

co nte m pla ti v e, th at i s , a te acher o f th e s p ir itu al l ife , s o h e h ad a l ife lo ng i n te re st i n w hat i t i s to b e

hum an. W e w ill r e tu rn to h im a gain a nd a gain i n th is b ook.

Theo lo gic ally , G re go ry a gre es w ith h is o ld er b ro th er B asil b ut g o es b eyo nd w hat h e h ad ta ught.

Basil m akes a d is ti n cti o n b etw een th e d iv in e i m age a nd th e d iv in e l ik eness a nd s a ys o ur f r e ed om

makes i t p ossib le to a cq uir e th e l ik eness o f G od. I n c re ati n g u s, B asil s a ys, G od g iv es u s th e i m age,

so w e a re b orn w ith i t. T he l ik eness i s s o m eth in g g re ate r th an th e i m age, a nd G od g iv es u s th e

re sp onsib ility o f a cq uir in g i t. A s B asil e xp la in s:

“L et u s m ake th e h um an b ein g a ccord in g to o ur im age a nd a ccord in g to o ur lik eness” [ G en. 1 :2 6]. B y o ur c re atio n w e h ave th e

fir s t, a nd b y o ur f re e c hoic e w e b uild th e s e cond. I n o ur in it ia l s tr u ctu re c o-o rig in ate s a nd e xis ts o ur c om in g in to b ein g

accord in g to th e im age o f G od. B y f re e c hoic e w e a re c onfo rm ed to th at w hic h is a ccord in g to th e lik eness o f G od. ... N ow h e

has m ade u s w it h th e p ow er to b ecom e lik e G od. A nd in g iv in g u s th e p ow er to b ecom e lik e G od, h e le t u s b e a rtis a ns o f th e

lik eness o f G od, s o th at th e r e w ard f o r th e w ork w ould b e o urs . ... F or I h ave th at w hic h is a ccord in g to th e im age in b ein g a

ra tio nal b ein g, b ut I b ecom e a ccord in g to th e lik eness in b ecom in g C hris tia n.

When B asil s p eaks o f “ b eco m in g C hris ti a n,” h e m eans tr u ly l iv in g a C hris ti a n l ife sty le , a v oid in g

sin , p ra cti c in g s p ir itu al d is c ip lin es a nd a ll th e v ir tu es, a nd b eco m in g l ik e C hris t, th at i s , l ik e G od.

Basil s a ys th at h um an f r e ed om c an b eco m e th e a rti s a n, th e f a sh io ner, o f G od’s l ik eness. I n h is l o ve,

God g iv es u s th is e xtr a o rd in ary p ow er— to m ake o urs e lv es l ik e G od— in o rd er to g iv e u s c re d it f o r

doin g s o a nd r e w ard u s f o r i t. B asil c o m pare s th is p ro cess o f s e lf- fa sh io nin g to th e w ork o f a p ain te r.

If th e a rti s t p ain ts a b eauti fu l c anv as, th e w ork r e ceiv es th e a tte nti o n a nd a d m ir a ti o n; b ut i f a n a rti s t

ad orn s h im se lf w ith b eauty , h e i s th e o ne w ho i s a d m ir e d .

In th is te xt, B asil d oes n o t s a y f r e ed om i s G od’s l ik eness, a lth o ugh i t m akes th e l ik eness p ossib le .

He d oes, h o w ev er, i d enti fy th e d iv in e i m age w ith r e aso n. A s w e h av e s e en, i n G re ek th o ught r e aso n and f r e ed om g o to geth er; w ith o ut f r e ed om , r e aso n c anno t d o w hat i t s e es i s r ig ht, a nd w ith o ut r e aso n,

fr e ed om a cts b lin d ly , i m puls iv ely , a nd e rra ti c ally . S o i f r e aso n i s i n G od’s i m age, f r e ed om m ust b e i n

God’s i m age to o, a s G re go ry e m phasiz e s. G re go ry s a ys a g re at d eal a b out th e r o le o f f r e ed om i n

hum an e xis te nce.

Gre go ry s ta te s th at G od, w ho i s g o od a nd i n d eed tr a nsc end s a ll g o od, c re ate d th e h um an b ein g i n

ord er to m anife st h is g o odness. G od w ould n o t g iv e h um ankin d c erta in p arts o f h is g o odness w hile

je alo usly w ith ho ld in g o th ers ; th at w ould n o t b e i n l in e w ith G od’s c hara cte r. S o G od h as g iv en

hum ans th e f u lln ess o f d iv in e e xcelle nce. T his g ift i n clu d es a ll th e v ir tu es, w hic h a re , i n th e f ir s t

pla ce, d iv in e a ttr ib ute s, s u ch a s w is d om , c o m passio n, a nd l o ve. A nd th is d iv in e e xcelle nce i s w hat

co nsti tu te s th e i m age o f G od i n th e h um an p ers o n. I t f o llo w s, th en, th at s in ce f r e ed om i s i n clu d ed i n

God’s e xcelle nce, h um ans a re f r e e to o. F ollo w in g th e G re ek p hilo so phic al tr a d iti o n, G re go ry a d ds

th at i f h um ans w ere n o t f r e e, n eith er c o uld th ey p ra cti c e a ny o f th e v ir tu es, a ll o f w hic h a re i n clu d ed

in th e d iv in e i m age.

Gre go ry e v en s a ys th at h um an “ se lf- d ete rm in ati o n i s e q ual to G od.”

H e m eans th at l ik e th e

fr e ed om o f G od, h um an f r e ed om i s s e lf- in iti a te d ; i ts a cti o ns a re n o t d ete rm in ed b y a ny e xte rn al f o rc e,

no t e v en b y G od’s w ill. F or e xam ple , i f I c ho ose to s m ell a r o se , i t i s b ecause I h av e d ecid ed to d o

so . I h av e n o t b een m ad e to d o i t a gain st m y w ill b y s o m e f o rc e o uts id e m yse lf. I n f a ct, G re go ry s a ys

th at p eo ple a re a b le to g iv e b ir th to th em se lv es, to c re ate th em se lv es a s th e k in d o f p eo ple th ey

cho ose to b eco m e:

What is s u bje ct to c hange is in a s e nse a lw ays c om in g to b ir th . I n m uta ble n atu re n oth in g c an b e o bse rv ed w hic h is a lw ays th e

sa m e. B ein g b orn , in th e s e nse o f c onsta ntly e xperie ncin g c hange, d oes n ot c om e a bout a s a r e su lt o f e xte rn al in it ia tiv e, a s is

th e c ase w it h th e b ir th o f th e b ody. ... S uch a b ir th o ccurs b y f re e c hoic e in a ccord ance w it h w hate ver f o rm w e w is h to h ave,

... m old in g o urs e lv es to th e p rin cip le o f e it h er v ir tu e o r v ic e.

For e xam ple , a m ed ic al s tu d ent c ho ose s, s te p b y s te p , to b eco m e a d octo r. H e o r s h e n o t o nly

stu d ie s th e p hysio lo gy o f th e h um an b ody a nd l e arn s m ed ic al s k ills b ut a ls o l e arn s a d octo r’s

chara cte r, d em eano r, a nd p ro fe ssio nal e th ic s. T hro ugh m any c ho ic es o ver ti m e, th e m atu re m ed ic al

pra cti ti o ner c o m es to b ir th a nd g ro w s w ith in th at p ers o n.

In te re sti n gly , th e r e aso n o ur f r e ed om h as s u ch p ow er, a cco rd in g to G re go ry , i s th at w e a re

extr e m ely m alle ab le a s h um an b ein gs. W e c o nti n ually u nd erg o c hange; w e a re c o nsta ntl y m ovin g, s o

we c an c ho ose w hic h d ir e cti o n w e ta ke. G od, h o w ev er, a lw ays r e m ain s th e s a m e, s o c le arly n o t

ev ery th in g a b out u s i s l ik e G od. Y et o ur c hangeab le ness a llo w s u s to c ho ose to b eco m e m ore a nd

more l ik e th e d iv in e. T he p ossib iliti e s a re w id e o pen, th o ugh u lti m ate ly , G re go ry s a ys, w e h av e tw o

alte rn ati v es: v ir tu e o r v ic e, g o od o r e v il, th e i m age o f G od o r th e i m age o f th e d ev il. W e m ake a l o t o f

co m plic ate d d ecis io ns i n l ife , a nd s o m eti m es th e m ora l i s su es a re u ncle ar to u s, b ut i n th e e nd o ur

cho ic es m ake u s th e k in d o f p eo ple w ho w ould b e a t h o m e i n G od’s K in gd om o r i n th e o ute r

dark ness.

God c re ate s e v ery th in g o ut o f n o th in g, a nd G re go ry d oes n o t b elie v e th at h um an f r e ed om c an d o

th at. H e s a ys th at w hen w e f a sh io n o urs e lv es, w e a re n o t a b so lu te c re ato rs b ut a re l ik e a rti s a ns

work in g w ith p re exis ti n g m ate ria ls . H e c o m pare s th e h um an p ers o n to a j a r th at c an h o ld a v arie ty o f

th in gs. W e c ho ose a m ong th in gs o uts id e u s a nd ta ke th em i n to o urs e lv es, u sin g th em to f a sh io n w hat

we w ill b eco m e. W hen w e c ho ose w is e ly , w e r e ceiv e G od i n to o urs e lv es. S in ce G od i s i n fin ite a nd

we a re f in ite , w e c an o nly r e ceiv e a l im ite d a m ount o f d iv in e l ife . T he l ife w e r e ceiv e f ills u s to cap acity a nd a t th e s a m e ti m e i n cre ase s th e s iz e o f th e j a r. S o w e c an r e ach o ut to G od a nd r e ceiv e

sti ll m ore , a gain a nd a gain . T hus, w hen w e u nceasin gly l o ng f o r G od, w e a re a lw ays s a ti s fie d y et

alw ays s tr iv e f o r m ore . I n th is p ro cess, o ur f r e ed om c o opera te s c o nti n ually w ith G od’s g ra ce.

Gre go ry c ite s P aul’ s d esc rip ti o n o f w hat h ap pens: “ F org etti n g w hat l ie s b ehin d a nd s tr a in in g f o rw ard

to w hat l ie s a head , I p re ss o n to w ard th e g o al f o r th e p riz e o f th e u p w ard c all o f G od i n C hris t J e su s”

(P hil. 3 :1 3–14).

T hus w e c an u nend in gly r e ceiv e m ore a nd m ore d iv in e l ife . I n o th er w ord s, w e a re

calle d to e te rn al g ro w th i n G od. I n th e tw enti e th c entu ry , G re go ry h as b eco m e f a m ous f o r h is c o ncep t

of e te rn al g ro w th . I t i s h is a nsw er to th e q uesti o n o f w hat o ur f r e ed om i s f o r.

We r e m ain f r e e, h o w ev er, to c ho ose th e o th er a lte rn ati v e, to tr y to f ill th e j a r o f o urs e lv es w ith

th in gs th at a re n o t G od, w ith th in gs th at l a ck u lti m ate v alu e, w ith th in gs th at l e av e o ur l o ngin gs

unsa ti s fie d . G re go ry c o m pare s th is k in d o f e ffo rt to p ourin g w ate r i n to a l e aky j a r.

W hate v er w e

pour i n l e aks o ut th e h o le a t th e b otto m , a nd th o ugh w e w ork h ard , w e r e m ain e m pty . G re go ry s a ys w e

are a ls o l ik e th e H eb re w s la v es to ilin g i n E gyp t to m ake b ric ks. T hey f ille d th e b ric k m old w ith c la y,

th en to ok th e c la y o ut, th en r e fille d i t a nd e m pti e d i t, a gain a nd a gain , w ork in g e nd le ssly w ith o ut

pay.

G re go ry ’s p oin t i s th at th e h um an p ers o n i s l ik e a j a r c re ate d to r e ceiv e a nd h o ld G od. W e

fu ncti o n w ell w hen w e u se o ur j a rs f o r th is p urp ose , b ut w hen w e tr y to u se th em f o r o th er p urp ose s,

we f in d th ey a re b ro ken a nd l e ad u s o nly to f r u str a ti o n.

The S tr u ggle f o r I n ner F reed om

Gre go ry o f N yssa ’s e xam ple o f th e j a r s h o w s th at w hen w e c ho ose to c o lla b ora te w ith G od, o ur

fr e ed om b eco m es g re ate r, b ut w hen w e tu rn a w ay f r o m G od, o ur f r e ed om i s f a r l e ss e ffe cti v e, th o ugh

we n ev er l o se i t e nti r e ly . E arly C hris ti a ns h ad l e arn ed f r o m G enesis 3 th at h um ankin d h as c ho se n to

tu rn a w ay f r o m G od a nd m is u se f r e ed om . S o G re go ry a ckno w le d ges th at b ecause w e a re f a lle n

cre atu re s, w e d o n o t o rd in arily e xp erie nce th e g o dlik e p ote nti a l o f o ur f r e ed om th at h e d esc rib es. T he

questi o ns r e m ain : H ow f r e e a re w e i n d aily l ife ? A nd h o w c an w e b eco m e m ore f r e e? H ow c an w e

co m e to c o lla b ora te i n th e w ork o f G od?

We h av e to s tr u ggle w ith o ur f r e ed om , to d is c o ver h o w w e c an s ti ll u se i t i n s p ite o f th e c o nstr a in ts

of o bse ssiv e th o ughts , u nru ly e m oti o ns, a nd b ad h ab its . W hen w e f ir s t s ta rt g o in g to th e g ym , w e m ay

fin d i t h ard to d o a nyth in g b ecause o ur m usc le s a re w eak. B ut b y u sin g th em l ittl e b y l ittl e , w e c an i n

ti m e g ro w s tr o ng a nd h av e m uch g re ate r f r e ed om o f m ovem ent. I n th e s a m e w ay, w ith G od’s h elp w e

can tr a in o ur f r e ed om .

In th e f o urth , f ifth , a nd s ix th c entu rie s, th e f a th ers a nd m oth ers o f th e E gyp ti a n d ese rt w ere m onks

and n uns w ho l e arn ed p ra cti c al w is d om a b out C hris ti a n l ife f r o m th eir e xp erie nce o f a tte m pti n g

se rio usly to l iv e i t. T he y o unger o nes w ro te d ow n th e w is d om s a yin gs a nd s to rie s th ey l e arn ed f r o m

th eir e ld ers , w ho w ere g o od c o aches a nd tr a in ers . T heir s a yin gs a nd s to rie s w ill h elp u s th ro ugho ut

th is b ook to m ake c o ncre te a nd p ra cti c al f o r to day th e e arly C hris ti a n i d eas o f w hat i t i s to b e h um an.

The p eo ple o f th e d ese rt c an s h o w u s h o w to f in d th e s m all w ays i n w hic h w e r e m ain f r e e s o th at b y

fo llo w in g th ese w ays w e c an g ro w i n f r e ed om , j u st a s a n ew co m er to th e g ym c an s ta rt w ith s m all

exerc is e s a nd i n ti m e l e arn to d o m ore s tr e nuo us o nes.

Alth o ugh G re go ry o f N yssa p re se nts h um an c ho ic e a s f a cin g tw o a lte rn ati v es— go od a nd e v il— in pra cti c e i t i s m uch m ore c o m plic ate d . T here m ay b e tw o c ho ic es a t th e e nd — h eav en a nd h ell— but

alo ng th e w ay th ere a re a w id e v arie ty o f o pti o ns. A s w e s e ek g o od, w e a re f r e e to c ho ose f r o m m any

go od w ays to s p end o ur l iv es, a nd w e c an f o cus o n th e o ne th at a p peals to u s, th e p la ce w here w e

hav e a p arti c ula r ta le nt.

Abba P oem en

w as a w is e a nd c o m passio nate a b bot i n a ncie nt E gyp t a nd th e l e ad er o f a l a rg e

monasti c c o m munity . M any o f h is s a yin gs a re p re se rv ed a m ong th e w ord s o f th e d ese rt f a th ers . H e

use s e xam ple s to e xp la in th e p oin t a b out d iffe re nt ta le nts a nd i n clin ati o ns: “ S up pose th ere a re th re e

men l iv in g to geth er. O ne l iv es a g o od l ife i n s ile nce, th e s e co nd i s i ll b ut g iv es th anks to G od, th e

th ir d s e rv es th e n eed s o f o th ers w ith s in cerity . T hese th re e m en a re a lik e, i t i s a s i f th ey w ere a ll

doin g th e s a m e w ork .”

In th e E gyp ti a n d ese rt, w here e arly C hris ti a n m onasti c is m w as b orn , m en a nd w om en e xp erim ente d

with v ario us w ays o f l ife a s th ey s tr o ve to c o m e c lo se to G od. T he d ese rt s a yin gs th at h av e c o m e

dow n to u s p re se rv e m any v oic es th at s h o w w hat th ey l e arn ed f r o m th eir e xp erim ents . T hey ta lk ed to

each o th er a b out w hic h w ay o f l ife i s b est, th at i s , w hic h w ay i s m ost p le asin g to G od a nd m ost

effe cti v e i n b rin gin g a p ers o n to th e u lti m ate g o al o f s a lv ati o n.

In th e w ord s q uo te d a b ove, P oem en s a ys th ere a re m any w ays th at l e ad to th e g o al. H e g iv es th e

exam ple o f th re e m onks l iv in g to geth er i n a c o m munity , a nd e ach o ne i s d iffe re nt. O ne l iv es a l ife o f

sile nt p ra yer. H e r e m ain s a lo ne i n o rd er to p ra y a nd m ay n o t a cti v ely s e rv e h is n eig hb ors a t a ll,

th o ugh h e l o ves th em a nd p ra ys f o r th em . T he s e co nd d oes n o t r e ally h av e a c ho ic e o f h o w to l iv e

because h e i s i ll. I n th e a ncie nt d ese rt th ere w as n o a nesth esia , s o h e w as p ro bab ly i n p ain . H e h as

mad e i t h is ta sk to g iv e th anks to G od e v en i n th is s itu ati o n, a d iffic ult th in g to d o. T he th ir d m onk

se rv es o th er p eo ple , b ut h e to o w ork s o n h is i n ner th o ughts a nd a tti tu d es; h e i s s in cere i n h is d esir e to

help , n o t r e se ntf u l o r b egru d gin g. P oem en te lls u s th at a ll o f th em a re a lik e. E ach s p end s h is l ife ti m e

purs u in g v ir tu e— th at i s , e xcelle nce o f c hara cte r— in a d is c ip lin ed w ay, b oth i n w ard ly i n th e h eart

and o utw ard ly i n a cti o n.

Ano th er d ese rt s to ry m akes a s im ila r p oin t. A s o fte n h ap pened , a y o ung m onk a sk s a n o ld er o ne f o r

guid ance a b out h o w b est to l iv e. T he o ld er m onk r e sp ond s b y p assin g o n w is d om th at h as b een

passe d d ow n to h im f r o m th e m ost r e lia b le s o urc es. H e r e co unts w hat h e h as l e arn ed f r o m a no th er

wis e o ld m an, w ho i n tu rn l e arn ed i t f r o m a f r ie nd o f A nth o ny th e G re at, th e f ir s t a nd m ost r e no w ned

monk o f th e E gyp ti a n d ese rt:

A b ro th er a sk ed a h erm it , “ T ell m e s o m eth in g g ood th at I m ay d o it a nd liv e b y it .” T he h erm it s a id , “ G od a lo ne k now s w hat is

good. B ut I h ave h eard th at o ne o f th e h erm it s a sk ed th e g re at N este ro s, w ho w as a f rie nd o f A nth ony, ‘ W hat g ood w ork s h all

I d o?’ a nd h e r e plie d, ‘ S ure ly a ll w ork s p le ase G od e qually ? S crip tu re s a ys, A bra ham w as h osp it a ble a nd G od w as w it h h im ;

Elija h lo ved q uie t a nd G od w as w it h h im ; D avid w as h um ble a nd G od w as w it h h im .’ S o w hate ver y ou f in d y ou a re d ra w n to in

fo llo w in g G od’s w ill, d o it a nd le t y our h eart b e a t p eace.”

The b ro th er m ay h av e b een a nxio us, th in kin g h e m ig ht m ake a m is ta ke, m is s th e ta rg et o f G od’s

will, a nd th en G od w ould a b and on h im . T he h erm it, l ik e P oem en, r e assu re s h im th at th ere a re m any

go od p ath s a nd th at G od i s w ith th o se w ho f o llo w e ach o f th em . T hus th ere a re m any v ir tu es, s o

hum an f r e ed om h as a l o t o f s p ace i n w hic h to m ove. I n f a ct, h e s a ys, th is m ulti p lic ity i s a lr e ad y

pre se nt i n th e B ib le . T he O ld T esta m ent h ero es A bra ham , E lija h, a nd D av id e ach h ad a d iffe re nt w ay

of l ife , a nd e ach p urs u ed a d iffe re nt v ir tu e: h o sp ita lity , q uie t p ra yer, a nd h um ility . E ach o ne f o und

God i n th e l ife h e h ad c ho se n. E arly C hris ti a ns, e sp ecia lly m onks, s o ught to f o llo w th e e xam ple s o f

bib lic al h ero es. S o th e b ro th er i n o ur s to ry h ad m any e xam ple s to c ho ose f r o m . Yet th e d ese rt C hris ti a ns f o und th at w hile th ere a re l o ts o f g o od o pti o ns to c ho ose f r o m , p eo ple i n

th is f a lle n w orld h av e tr o ub le c ho osin g w hat i s g o od a nd f o llo w in g th ro ugh b y p utti n g th eir g o od

cho ic es i n to p ra cti c e. C ho ic es b egin i n th e m in d , w here p ers is te nt te m pti n g th o ughts , u nru ly e m oti o ns,

and b ad h ab its b eco m e o bsta cle s th at c an e asily tu rn u s a w ay f r o m o ur g o od i n te nti o ns. S o th e

Egyp ti a n m onks d ev ote d a g re at d eal o f e ffo rt to u nd ers ta nd in g a nd s tr u gglin g w ith th eir te m pti n g

th o ughts . A y o ung m onk h ad a q uesti o n a b out th is s tr u ggle :

A b ro th er c am e to A bba P oem en a nd s a id to h im , “ A bba, I h ave m any th oughts a nd th ey p ut m e in d anger.” T he o ld m an le d

him o uts id e a nd s a id to h im , “ E xpand y our c hest b ut d o n ot b re ath e in .” H e s a id , “ I c annot d o th at.” T he o ld m an s a id to h im ,

“If y ou c annot d o th at, n o m ore c an y ou p re vent th oughts f ro m a ris in g, b ut y ou c an r e sis t th em .”

The y o ung m an w as n ew to m onasti c s tr u ggle a nd w as p ro bab ly o verw helm ed b y o bse rv in g a ll th e

th o ughts i n h is m in d , a d is c ip lin e th at w as n ew to h im . W henev er w e a re a w ake, th o ughts c o nti n ually

aris e i n o ur m in d s. T he b ro th er f o und th at h is th o ughts p ulle d h im i n d iffe re nt d ir e cti o ns, o fte n a w ay

fr o m G od. P oem en r e assu re d h im th at th is h ap pens to e v ery b ody, j u st a s a ll p eo ple b re ath e a nd d ra w

air i n to th eir l u ngs. H e n eed n o t f e ar th at h e w ill l o se h is s a lv ati o n b ecause h e c anno t s to p th o ughts

fr o m c o m in g, b ecause n o o ne c an d o th at. B ut h e c an c ho ose to r e sis t d is tr a cti n g o r s in fu l th o ughts a nd

fo llo w g o od o nes.

This k in d o f m enta l c ho ic e i s w here h um an f r e ed om b egin s i ts w ork , f o r g o od o r i ll. “ A h erm it” i n

th e E gyp ti a n d ese rt “ sa id , ‘ W e a re n o t c o nd em ned i f b ad th o ughts e nte r o ur m in d s, b ut o nly i f w e u se

th em b ad ly . B ecause o f o ur th o ughts w e m ay s u ffe r s h ip w re ck, b ut b ecause o f o ur th o ughts w e m ay

als o e arn a c ro w n,’ ”

th at i s , a r e w ard f r o m G od. A no th er e xp erie nced h erm it w as a sk ed i f e v il

th o ughts d efile a p ers o n. H e r e p lie d th at w hen a m onk i m med ia te ly p ush es a w ay a s in fu l th o ught h e i s

und efile d , a nd w hen a l e ss-d is c ip lin ed m onk i s m oved b y th e th o ught b ut s tr u ggle s a nd d oes n o t a ct o n

it, h e to o i s u nd efile d .

S o, f o r e xam ple , i f o ne p ers o n th in ks o f s te alin g a l ib ra ry b ook a nd

im med ia te ly p ush es th e th o ught a sid e w hile a no th er h as th e s a m e th o ught, f a nta siz e s a b out ta kin g th e

book h o m e a nd o w nin g i t, b ut th en w ith g re ate r e ffo rt a ls o p ush es th at th o ught a sid e, th e b ook i s s ti ll

in th e l ib ra ry . N eith er o ne i s a th ie f, a nd n eith er a ctu ally m ad e a d ecis io n to s te al. A s A bba P oem en

sa id , a th o ught i s l ik e a n a xe; i f n o body u se s i t to c ut a nyth in g, i t h as n o e ffe ct.

So w hat c an w e d o to p ut s in fu l th o ughts a sid e? P oem en s u ggests i g no rin g th em , th at i s , r e fu sin g to

engage w ith th em . H e s a ys th at i n ti m e th ey d is in te gra te l ik e c lo th es th at a re s h ut c are le ssly i n a c hest

unti l th ey r o t, o r th ey a re d estr o yed l ik e a s n ake o r a s c o rp io n th at i s s h ut i n a b ottl e a nd k ep t th ere

in d efin ite ly .

Y et i g no rin g th em m ay n o t b e e no ugh; w hen w e tr y to s h ut th em o ut, th ey m ay c o m e

back w ith a v engeance. F or a d ie te r, th e th o ught o f e ati n g c ho co la te m ay c o m e b ack e v ery d ay a nd

occup y th e m in d m ore a nd m ore i n sis te ntl y . T he d ese rt C hris ti a ns w ere w ell a w are th at m ore i s

need ed to w in th e b attl e w ith e v il th o ughts th an s im ply p utti n g th em o ut o f o ne’s m in d , a lth o ugh th at

can b e a s ta rt. P oem en o ffe re d a no th er s u ggesti o n to a m onk e ngaged i n th is s tr u ggle :

A b ro th er a sk ed A bba P oem en a bout th e h arm w hic h h e w as s u ffe rin g th ro ugh h is th oughts . T he o ld m an s a id to h im , “ In th is

matte r it is lik e a m an w ho h as f ir e o n h is le ft a nd a c up o f w ate r o n h is r ig ht. I f th e f ir e k in dle s, h e m ust ta ke w ate r f ro m th e

cup a nd e xtin guis h it . T he f ir e is th e e nem y’s s e ed, a nd th e w ate r is th e a ct o f th ro w in g o nese lf b efo re G od.”

The d ese rt m onks b elie v ed th at e v il th o ughts o fte n c o m e f r o m th e d ev il, th e e nem y o f C hris ti a ns. I n

th is te xt, th e b ro th er i s e nco ura ged to p ra y f e rv entl y to G od f o r h elp e v ery ti m e h e i s a fflic te d w ith

sin fu l th o ughts . G od i s g ra cio us a nd i s a b le to e ith er m ake th o se th o ughts d is a p pear o r tr a nsfo rm th em

cre ati v ely i n to a s o urc e o f n ew i n sig ht o r i n to a m oti v ati o n f o r g o od d eed s. A w om an a ngry a t aggre ssiv e p anhand le rs o n th e s tr e et m ay p ra y f o r th em a nd th en r e aliz e h o w h ard i t i s to b e h o m ele ss

and h o w v uln era b le s u ch p eo ple a re . S he m ay th en b e m oved to d onate h er m oney to a h o m ele ss

sh elte r i n ste ad o f g iv in g i t to th e p anhand le rs , w ho m ig ht u se i t f o r d ru gs. T he i m porta nt p oin t i s th at

th e m onk i s n o t e xp ecte d to o verc o m e e v il th o ughts b y h is o w n s tr e ngth o r w illp ow er. Y et h e s ti ll h as

a c ho ic e: h e c an a sk G od f o r h elp .

The d ese rt f a th ers a nd m oth ers w ere a ls o a w are o f th e l a rg e r o le th at h ab it p la ys i n th is s tr u ggle f o r

in ner tr a nsfo rm ati o n. W hen s in fu l th o ughts a re p art o f a l o ng-s ta nd in g p atte rn i n o ne’s l ife , i t b eco m es

much m ore d iffic ult to c hange th em . F or e xam ple , i f th e m aste r r e fe rre d to a t th e b egin nin g o f th is

chap te r h as b een s e ein g p ro sti tu te s f o r a l o ng ti m e, h is h ab it w ould m ake i t v ery d iffic ult f o r h im to

tu rn h is m in d a w ay f r o m s e xual f a nta sie s a nd d esir e s. A tr a in ed a nd d is c ip lin ed m onk w ho w as

enco unte rin g a s im ila r te m pta ti o n f o r th e f ir s t ti m e w ould f in d i t m uch e asie r to tu rn h is m in d to o th er

th in gs. S o e v en w hen w e a re tr a p ped i n b ad h ab its , w e a re s ti ll f r e e to d o s o m eth in g a b out th em

pro vid ed w e k no w h o w to a p pro ach th e p ro ble m . W e n eed to w ork a t i t g ra d ually b y b egin nin g to

change o ur h ab its o ne s te p a t a ti m e. W e a re f r e e to ta ke a ti n y s te p , a nd d oin g s o b rin gs u s th e

fr e ed om to ta ke a no th er ti n y s te p , th en a no th er, s o th at s lo w ly w e b eco m e m ore f r e e. E ven th e m aste r

co uld d ecid e n o t to s e e a p ro sti tu te to day a nd i n ste ad p urs u e a h o bby h e l o ves, s u ch a s r e ad in g a nd

writi n g p oetr y . T he n ext d ay h e c o uld m ake th e s a m e d ecis io n, a nd i t w ould b e a l ittl e e asie r. W hen

re new ed te m pta ti o ns a ris e , h e c o uld f in d p eo ple to e nco ura ge h im i n th e c hange h e i s m akin g. S o, o ne

day a t a ti m e, h e c o uld p ers e v ere i n th e c hange h e h as s ta rte d . I n a s im ila r w ay, w e c an e v entu ally

bre ak a b ad p atte rn o r a cq uir e a n ew s k ill w ith G od’s h elp .

Consid er th e a b ility to tu rn th e o th er c heek a nd to r e sis t r e tu rn in g e v il f o r e v il. C hris t r e q uir e s s u ch

co nd uct o f h is d is c ip le s, b ut i n p ra cti c e i t i s o fte n v ery d iffic ult to d o. T he d ese rt f a th ers a nd m oth ers

to ok th is c o m mand m ent s e rio usly a nd w ork ed o n l e arn in g to f u lfill i t. I t i s th e s u b je ct o f a

co nv ers a ti o n b etw een A nth o ny th e G re at a nd f e llo w m onks:

The b re th re n c am e to th e A bba A nth ony a nd s a id to h im , “ S peak a w ord ; h ow a re w e to b e s a ved?” T he o ld m an s a id to th em ,

“Y ou h ave h eard th e S crip tu re s. T hat s h ould te ach y ou h ow .” B ut th ey s a id , “ W e w ant to h ear f ro m y ou to o, F ath er.” T hen

th e o ld m an s a id to th em , “ T he G osp el s a ys, ‘ If a nyone s tr ik es y ou o n o ne c heek, tu rn to h im th e o th er a ls o ’” [ M att. 5 :3 9].

They s a id , “ W e c annot d o th at.” T he o ld m an s a id , “ If y ou c annot o ffe r th e o th er c heek, a t le ast a llo w o ne c heek to b e

str u ck.” “ W e c annot d o th at e it h er,” th ey s a id . S o h e s a id , “ If y ou a re n ot a ble to d o th at, d o n ot r e tu rn e vil f o r e vil,” a nd th ey

sa id , “ W e c annot d o th at e it h er.” T hen th e o ld m an s a id to h is d is c ip le , “ P re pare a lit tle b re w o f c orn f o r th ese in valid s. I f y ou

cannot d o th is , o r th at, w hat c an I d o f o r y ou? W hat y ou n eed is p ra yers .”

Anth o ny h as b ro ken d ow n th e ta sk o f l e arn in g to tu rn th e o th er c heek i n to a s e rie s o f s m alle r s te p s,

sin ce th e b ro th ers c anno t d o i t a ll a t o nce. I f th ey c o uld l e arn n o t to r e tu rn e v il f o r e v il, o r e v en i f th ey

fo und a w ay to d o p art o f th at o r s tr u ggle to w ard i t, th at w ould b e a b egin nin g. O nce th ey l e arn ed th at,

th ey c o uld w ork o n a llo w in g o ne c heek to b e s tr u ck a nd f in ally o ffe r th e o th er. I t w ould b e l ik e

clim bin g a l a d der, o ne r u ng a t a ti m e. S in ce th ey s a y th ey c anno t d o a ny o f w hat A nth o ny s u ggests ,

th ey n eed h elp f r o m G od. A s A nth o ny s a ys, th ey n eed p ra yers .

Ano th er b ro th er w as w ork in g o n th e s a m e i s su e, b ut h e p urs u ed i t f a rth er th an A nth o ny’s b ro th ers .

This m onk a sk ed P oem en a b out n o t r e tu rn in g e v il f o r e v il. W hat w ould i t m ean i n p ra cti c e? W hat

would h e h av e to d o to a cco m plis h i t? T he a b bot e xp la in s, a gain b re akin g th e ta sk d ow n i n to a s e rie s

of s te p s, s o i t c an b e l e arn ed a l ittl e a t a ti m e.

Anoth er b ro th er q uestio ned [ A bba P oem en] in th ese w ord s: “ W hat d oes ‘ S ee th at n one o f y ou r e pays e vil f o r e vil’ [ 1 T hess.

5:1 5 R SV ] m ean?” T he o ld m an s a id to h im , “ P assio ns w ork in f o ur s ta ges— fir s t, in th e h eart; s e condly , in th e f a ce; th ir d ly , in

word s; a nd f o urth ly , it is e sse ntia l n ot to r e nder e vil f o r e vil in d eeds. I f y ou c an p urif y y our h eart, p assio n w ill n ot c om e in to your e xpre ssio n; b ut if it c om es in to y our f a ce, ta ke c are n ot to s p eak; b ut if y ou d o s p eak, c ut th e c onvers a tio n s h ort in c ase

you r e nder e vil f o r e vil. ”

In th e l a nguage o f th e d ese rt f a th ers a nd m oth ers , “ p assio ns” a re u nru ly e m oti o ns, i n th is c ase

pro bab ly a nger, b itte rn ess, o r r e se ntm ent. I n e xp la in in g th at o ne l e arn s to f o llo w C hris t’ s d iffic ult

co m mand m ent s te p b y s te p , A nth o ny a nd P oem en p ro vid e a g o od e xam ple o f h o w to u se th e f r e ed om

we h av e, th o ugh i t m ay s e em v ery s m all a t f ir s t, to b re ak d ow n b ad h ab its a nd b uild g o od o nes. O ne

can b re ak d ow n th e b ad h ab it o f o bse ssiv e r e se ntf u l th o ughts a nd b uild th e g o od h ab it o f tr e ati n g th e

diffic ult n eig hb or g ra cio usly .

Cle arly w e n eed G od’s h elp th ro ugho ut th is s tr u ggle . W e n eed G od’s h elp to f in d th e k in d o f

go odness b est f o r u s to p urs u e, to p ut a sid e e v il th o ughts , to p le ad w ith G od f o r h elp a gain st

te m pta ti o ns, to o verc o m e b ad h ab its , a nd to c ulti v ate g o od h ab its . P ra yer w as a lw ays th e h eart o f th e

dese rt l ife . T he m onks a nd n uns p ra yed i n m any w ays to b e r e cep ti v e to G od’s w ord a nd to c ulti v ate

clo se ness w ith G od, b ut th ey a ls o b egged f o r h elp i n th eir s tr u ggle s a nd g av e th anks f o r th eir g o od

deed s. T he w ork o f m onks i s p ra yer, a nd i t c an a nd m ust b e c ho se n. W hile o th er p eo ple c an p ra y f o r

us, a nd th eir p ra yers c erta in ly h elp , th e d ese rt C hris ti a ns i n sis te d th at e ach p ers o n m ust p ra y to o.

Oth erw is e , e v en th e p ra yers o f A nth o ny a re n o t e no ugh. O nce a b ro th er w ho r e lie d o n th is g re at

monk’s p ra yers b ut w as to o l a zy to p ra y h im se lf s a id to A nth o ny, “ P ra y f o r m e.” T he c o m passio nate

old m an p erc eiv ed h is a tti tu d e a nd r e sp ond ed w ith h ard w ord s: “ I w ill h av e n o m erc y u p on y o u, n o r

will G od h av e a ny, i f y o u y o urs e lf d o n o t m ake a n e ffo rt a nd i f y o u d o n o t p ra y to G od.”

Part o f d ese rt p ra yer w as o penin g o nese lf to h ear G od’s w ord i n S crip tu re . H ow i s th is

acco m plis h ed ? A gain , P oem en e xp la in s, i t i s a q uesti o n o f f r e ely c ho se n a cti o n r e p eate d o ver ti m e.

Hearin g c o m es th ro ugh l is te nin g o ver a nd o ver: “ T he n atu re o f w ate r i s s o ft, th at o f s to ne i s h ard ; b ut

if a b ottl e i s h ung a b ove th e s to ne, a llo w in g th e w ate r to f a ll d ro p b y d ro p, i t w ears a w ay th e s to ne.

So i t i s w ith th e w ord o f G od; i t i s s o ft a nd o ur h eart i s h ard , b ut th e [ p ers o n] w ho h ears th e w ord o f

God o fte n, o pens h is h eart to th e f e ar o f G od.”

B y f e ar, P oem en d oes n o t m ean te rro r; h e s u re ly

means r e v ere nce, a tte nti v eness, a nd w illin gness to d o G od’s w ill.

The m essa ge o f th e d ese rt f a th ers a nd m oth ers i s th at th o ugh w e a re s in ners , a nd th o ugh th e w orld

may te ll u s w e a re w orth le ss, i t i s p ossib le f o r u s to l e arn , l ittl e b y l ittl e , to b eco m e g o od p eo ple a nd

to d o g o od f o r o th ers a nd th us to m ake a r e al c o ntr ib uti o n to s o cie ty . I n th e c hurc h c o m munity , w is e

and e xp erie nced p eo ple c an c o ach u s, a nd w ith p ra cti c e w e c an l e arn . S o u lti m ate ly w e

ca n

cho ose to

be tr a nsfo rm ed f o r th e b ette r, th o ugh i t ta kes w ork a nd p ers is te nce. I n m y o pin io n, th is i s a n e sse nti a l

part o f th e g o od n ew s o f J e su s C hris t.

Gra ce a n d H um an F reed om

In th e E aste rn c hurc hes, b oth i n a ncie nt ti m es a nd to day, g ra ce a nd h um an f r e ed om g o to geth er. G ra ce

does n o t c o nflic t w ith o ur c ap acity to c ho ose b ut b rin gs o ur f r e ed om to f u lln ess o f l ife , c re ati v ity , a nd

acti v ity . G od, w ho l o ves u s, w ants to w ork w ith u s a nd a llo w s u s to s h are i n h is w ork . O rig en

exp la in s th is c o lla b ora ti o n th ro ugh th e e xam ple o f a s a ilin g s h ip .

To w hat e xte nt s h ould w e s a y th at th e [ s e a c apta in ’s ] s k ill h elp s in b rin gin g th e s h ip b ack to th e h arb or, w hen c om pare d w it h

th e f o rc e o f th e w in ds a nd th e f a vora ble s ta te o f th e a tm osp here a nd th e s h in in g o f th e s ta rs , a ll o f w hic h c oopera te to

pre se rv e th ose w ho s a il? W hy, e ven th e s a ilo rs th em se lv es f ro m f e elin gs o f r e vere nce d o n ot o fte n v entu re to c la im th at th ey have s a ved th e s h ip b ut a ttr ib ute it a ll to G od; n ot th at th ey h ave p erfo rm ed n oth in g, b ut th at th e e ffo rts o f G od’s p ro vid ence

are v ery m uch g re ate r th an th e e ffe cts o f th eir s k ill.

The w in d f ille d th e s a ils a nd e nab le d th e s h ip to m ove, th e g o od w eath er p re se rv ed i t f r o m

dangero us s to rm s, a nd th e p ositi o ns o f th e s ta rs g uid ed th e n av ig ato r i n b rin gin g th e s h ip to h arb or.

The s a ilo rs w ere th ankfu l to G od f o r th e c o lla b ora ti o n o f w in d , w eath er, a nd s ta rs o n th eir j o urn ey.

They w ere w ell a w are th at th ey c o uld n o t c o ntr o l th e w eath er o r th e n atu ra l w orld o n w hic h th ey

dep end ed , y et th eir o w n w ork w as a ls o n ecessa ry to th eir s a fe a rriv al a t th eir d esti n ati o n. T ho ugh th e

co ntr ib uti o n o f th eir f r e e c ho ic e a nd w ork w as s m all i n c o m paris o n to th e n atu ra l f o rc es, i t w as

esse nti a l. A ncie nt s a ilo rs a nd d ese rt m onks m odestl y a sc rib ed a ll th eir a chie v em ents to G od, b ut th eir

work r e su lte d f r o m a h ap py s y nerg y b etw een G od’s g ra ce a nd th eir o w n f r e ely c ho se n a cti o ns.

1 .

On th e O rig in o f H um anity

1.8 ; tr a ns. H arris o n,

St. B asil

, 3 7.

2 .

On F ir st P rin cip le s

3.1 .1 ; tr a ns. B utte rw orth ,

Orig en

, 1 57.

3 .

On F ir st P rin cip le s

3.1 .6 ; tr a ns. B utte rw orth ,

Orig en

, 1 64– 65.

4 .

On th e O rig in o f H um anity

1.1 6; tr a ns. H arris o n,

St. B asil

, 4 3– 44.

5 . U nlik e B asil, G re gory o f N yssa d oes n ot m ake a d is tin ctio n b etw een th e im age a nd lik eness in G en. 1 :2 6. I n th e e nd, th is

dif fe re nce is la rg ely a m atte r o f v ocabula ry , n ot th e s u bsta nce o f h is th ought.

6 .

On th e C re a tio n o f H um anity

16.1 0– 11; tr a ns. M oore a nd W ils o n,

Gre g ory

, 4 05, a lt .

7 .

On T hose W ho H ave F alle n A sle ep

; G N O 9 :5 4.

8 .

Lif e o f M ose s

2.3 ; tr a ns. M alh erb e a nd F erg uso n,

Gre g ory o f N yssa

, 5 5.

9 .G re gory d esc rib es th e ja r’s u nendin g e xpansio n in

On th e S oul a nd th e R esu r

– re ctio n

; tr a ns. R oth ,

Gre g ory o f N yssa

, 8 7–

88.

. S ee

Lif e o f M ose s

2.2 25, 2 42; tr a ns. M alh erb e a nd F erg uso n,

Gre g ory o f N yssa

, 1 13, 1 17.

On th e B ea titu des

4.6 ; tr a ns. H all, “ G re gory o f N yssa ,” 5 3– 55.

Lif e o f M ose s

2.6 0– 62; tr a ns. M alh erb e a nd F erg uso n,

Gre g ory o f N yssa

, 6 8.

. I n th e E gyptia n d ese rt, th e m onks c alle d o ld er m onks w ho h ad g ro w n w is e th ro ugh e xperie nce “ A bba,” w hic h m eans

“F ath er.” I t is a te rm e xpre ssin g a ffe ctio n a nd r e sp ect, a nd o ur w ord “ a bbot” is d eriv ed f ro m it . W is e , o ld er n uns w ere c alle d

“A mma,” w hic h m eans “ M oth er.”

. T ra nsla te d in W ard ,

Dese rt F ath ers

, 1 01, a lt .

. T ra nsla te d in W ard ,

Dese rt F ath ers

, 5 , a lt .

. P oem en 2 8; tr a ns. W ard ,

Sayin gs

, 1 71, a lt .

. T ra nsla te d in W ard ,

Dese rt F ath ers

, 1 10.

. S ee W ard ,

Dese rt F ath ers

, 1 08– 9.

. P oem en 1 5; tr a ns. W ard ,

Sayin gs

, 1 69.

. P oem en 2 0– 21; tr a ns. W ard ,

Sayin gs

, 1 69– 70.

. P oem en 1 46; tr a ns. W ard ,

Sayin gs

, 1 87.

. A nth ony 1 9; tr a ns. W ard ,

Sayin gs

, 5 .

. P oem en 3 4; tr a ns. W ard ,

Sayin gs

, 1 72.

. A nth ony 1 6; tr a ns. W ard ,

Sayin gs

, 4 .

. P oem en 1 83; tr a ns. W ard ,

Sayin gs

, 1 92– 93.

On F ir st P rin cip le s

3.1 .1 9; tr a ns. B utte rw orth ,

Orig en

, 1 99, a lt . 2

God a n d C hris t

A s a c hild I w ent to a s c ho ol w ith a l o t o f b rig ht k id s. O nce, w hen I w as tw elv e y ears o ld , w e h ad a

c la ss d is c ussio n a b out o ur i d enti ty a s h um an p ers o ns. E very b ody h ad a l o t to s a y, a nd i t w as ta ken u p

a gain i n s e v era l o f o ur c la sse s. T he l a st ti m e w e d is c usse d th e i s su e, a m an f r o m a r a d io s h o w c am e

a nd r e co rd ed a ll o f u s ta lk in g v ig o ro usly a b out i t i n c la ss. I t a ll s ta rte d w ith a q uesti o n: w hat

d ete rm in es w ho w e a re a nd w hat w e d o, h ere d ity o r e nv ir o nm ent, o ur g enes o r o ur u p brin gin g? I

c o uld n o t g et a w ord i n e d gew is e , b ut I l is te ned . I w as th in kin g s u re ly th ere m ust b e s o m eth in g e ls e

t h at m akes e ach o f u s w ho w e a re , b ut n o body r a is e d th at q uesti o n. F in ally , a s a s m all g ro up o f

s tu d ents w ere d is c ussin g th e q uesti o n d urin g r e cess, I s a id , “ S ure ly th ere m ust b e s o m eth in g e ls e

b esid es h ere d ity a nd e nv ir o nm ent.” E very b ody l a ughed a t m e, s o I d id n o t m enti o n i t a gain . B ut I

n ev er f o rg o t th e q uesti o n.

Late r, i n c o lle ge a nd a fte r I h ad b eco m e a C hris ti a n, I r e aliz e d th at G od i s th e o ne w ho m akes u s

w ho w e a re . H e m akes e ach i n d iv id ual u niq ue s o th at w e a re n o t a ll p ho to co pie s o f o ne a no th er. E ach

o f u s r e v eals G od’s c re ati v ity i n a d iffe re nt w ay. W e w ill d is c uss h um an d iv ers ity a nd u niq ueness i n

c hap te r 9 . A nd y et, i n so fa r a s w e a re h um an b ein gs, th ere a re m any th in gs w e a ll s h are , s in ce G od h as

c re ate d u s i n h is o w n i m age.

T he M od el a n d t h e I m age

E arly C hris ti a ns r e ad th e B ib le i n G re ek, a nd w hen G enesis 1 :2 6 s p oke o f h um ankin d b ein g m ad e i n

t h e i m age a nd l ik eness o f G od, th ey c o nnecte d th is v ers e w ith G re ek p hilo so phic al i d eas. P la to nis ts

t h o ught th at th e v is ib le a nd ta ngib le th in gs i n th e w orld w ere i m ages o f tr a nsc end ent, i n v is ib le

m odels . T hey b elie v ed th at th e i m age d eriv ed i ts b eauty a nd s tr u ctu re f r o m i ts m odel. M ore o ver, i ts

v ery b ein g w as d ir e ctl y c o nnecte d to th e m odel, th o ugh i m age a nd m odel s e em to b elo ng to d iffe re nt

l e v els o f r e ality a lto geth er. Y et th e m odel w as i n c o nta ct w ith th e i m age a nd m ad e i t w hat i t w as.

Early C hris ti a ns b orro w ed th ese P la to nic c o ncep ts a nd a d ap te d th em to th eir o w n f a ith . T hey

b elie v ed th at b ecause w e a s h um an b ein gs a re m ad e i n G od’s i m age, G od h im se lf h as b een o ur m odel

f r o m th e ti m e w e w ere f ir s t c re ate d . T his i s a g re at g ift a nd a g re at p riv ile ge. I t m eans th at G od h as

g iv en u s s o m eth in g o f h is b eauty a nd e xcelle nce. H e i s th e d ir e ct s o urc e o f o ur a uth enti c h um an

i d enti ty , s in ce th e i m age o f G od i s w hat d efin es u s a s d is ti n cti v ely h um an. G re ek p hilo so phers th o ught

t h e a im o f h um an e xis te nce w as to f o llo w G od, o r b eco m e l ik e G od, a nd C hris ti a ns a gre ed , th o ugh

t h ey u nd ers to od th ese g o als i n th eir o w n w ay. I t w as p ossib le to i m agin e s u ch a l o fty g o al b ecause , i f

w e a re G od’s i m age, th e v ery c o re o f o ur b ein g i s d ir e ctl y c o nnecte d to h im , a nd h e a lw ays r e m ain s

c o nnecte d w ith u s, c re ati v ely r e new in g h is o w n i m age i n u s.

The d iv in e i m age th us e sta b lis h es u s i n a r e la ti o nsh ip w ith G od. T his r e la ti o nsh ip d efin es th e c o re

o f w ho w e a re a nd i s th e f o und ati o n o f e v ery th in g e ls e th e d iv in e i m age a nd l ik eness i n th e h um an

p ers o n c an b eco m e. G re go ry o f N yssa r e fle cts o n h o w th is h ap pens i n a h o m ily o n M atth ew 5 :8 ,

“ B le sse d a re th e p ure i n h eart, f o r th ey w ill s e e G od” ( N RSV ). H e b egin s b y a sk in g h im se lf h o w i t co uld b e p ossib le to s e e G od s in ce th ere i s n o o ne w ho w ill s e e G od a nd l iv e ( s e e E xo d. 3 3:2 0).

Because G re go ry e m phasiz e s th e a b so lu te m yste ry o f G od, h e w ond ers w hat w e c an h o pe to s e e.

Fir s t, h e s a ys th at e v ery o ne, e v en n o n-C hris ti a ns, c an s e e G od’s h and iw ork i n th e c re ate d w orld a nd

th us k no w s o m eth in g o f th e C re ato r. B ut th en i f p eo ple a re p ure i n h eart, h e a sk s, w hat m ore c an th ey

se e? I n a nsw er, h e e xp la in s th e c o nnecti o n b etw een p erc eiv in g G od a nd h av in g G od w ith in o nese lf.

He b egin s b y c o m parin g i t to th e d iffe re nce b etw een k no w in g a b out h ealth a nd a ctu ally b ein g h ealth y:

The L ord d oes n ot s a y th at k now in g s o m eth in g a bout G od is b le sse d, b ut to p osse ss G od in o nese lf . “ B le sse d a re th e p ure in

heart, f o r th ey w ill s e e G od.” H e d oes n ot s e em to m e to b e o ffe rin g G od a s a n in sta nt v is io n to th e o ne w hose s p ir it u al e ye is

purif ie d. B ut w hat th e g ra ndeur o f th e te xt p ro pose s to u s is th at w hic h th e W ord [ i. e ., J e su s] s e ts o ut m ore d ir e ctly a ls o to

oth ers , w hen h e s a ys th at th e k in gdom o f G od is w it h in u s [ L uke 1 7:2 1]. F ro m th is s a yin g w e m ay le arn th at th e p ers o n w ho

has p urif ie d h is o w n h eart f ro m e very te ndency to p assio n [ th at is , u nru ly e m otio n] p erc eiv es in h is o w n b eauty th e e ffu lg ence

of th e d iv in e n atu re .

Gre go ry th en e xp la in s th at w e c an f in d G od w ith in o urs e lv es b ecause f r o m th e b egin nin g w e h av e

been c re ate d i n th e d iv in e i m age. G od i s th e m odel a nd w e a re , a t l e ast o rig in ally , th e c o py. T his i s

why h um ans a re a b le to p erc eiv e G od b y l o okin g w ith in th em se lv es a nd th ere f in d in g h is i m age: “ T he

measu re o f w hat i s a ccessib le to y o u i s i n y o u, f o r th us y o ur M aker f r o m th e s ta rt e nd ow ed y o ur

esse nti a l n atu re w ith s u ch g o od. G od h as i m prin te d u p on y o ur s tr u ctu re r e p lic as o f th e g o od th in gs i n

his o w n n atu re , a s th o ugh s ta m pin g w ax w ith th e s h ap e o f a d esig n.”

In a ncie nt ti m es, p eo ple s ig ned d ocum ents b y p utti n g h o t w ax o n th e p ap er a nd p re ssin g i n to th e

wax a s e al c arv ed w ith th eir u niq ue d esig n. T he w ax th en b ore th e s e al’ s i m prin t a nd s h o w ed th at th e

docum ent w as th eir s . G re go ry u se s th is e xam ple to i llu str a te th e m eanin g o f th e d iv in e i m age. G od i s

lik e th e s e al, a nd o ur h um an n atu re i s l ik e th e w ax th at s h o w s f o rth th e s a m e d esig n a s G od, b ut o n a

sm alle r s c ale .

Noti c e th at th e w ax r e ceiv es th e i m prin t b y d ir e ct c o nta ct w ith th e s e al, a nd th e c o py r e ceiv es i ts

lik eness to th e m odel b y d ir e ct c o nta ct w ith i t. S o G od i s p re se nt w ith in h is i m age, m akin g i t to b e a n

im age o f G odse lf. T his p oin t b eco m es c le ar l a te r i n th e s a m e p ara gra p h w hen G re go ry m oves o n to

th e e xam ple o f th e s u n a nd a m ir ro r, a s w e s h all s e e. T he v ery s a m e l ig ht th at s h in es f r o m th e s u n a ls o

hits th e m ir ro r, i s p re se nt i n i ts r a d ia nt s u rfa ce, a nd s h in es f o rth f r o m i t.

Why, th en, d o w e n o t e asily s e e G od’s b eauty a nd g o odness i n o urs e lv es a nd i n e v ery o ne w e m eet?

Gre go ry c o m pare s th e i m age to a m ir ro r a nd e xp la in s th at i t i s c o vere d w ith d ir t. G od’s l ig ht s h in es

onto th e m ir ro r, a nd th en th e s a m e l ig ht i s r e fle cte d b y i t. B ut th is d oes n o t h ap pen w hen th e m ir ro r i s

dir ty : “ E vil, h o w ev er, o verla yin g th e G odlik e p atte rn , h as m ad e th e g o od u se le ss to y o u, h id den u nd er

curta in s o f s h am e. I f, b y c o nsc ie nti o us l iv in g, y o u w ash a w ay o nce m ore th e f ilth th at h as a ccum ula te d

on y o ur h eart, th e G odlik e b eauty w ill a gain s h in e f o rth f o r y o u.”

G re go ry u se s

hea rt

in th e b ib lic al

se nse , n o t a s th e c ente r o f s e nti m enta lity b ut a s th e i n ner h um an b ein g. H e th en e m plo ys th e i m age o f

polis h ed i r o n, w hic h c an f u ncti o n a s a m ir ro r w hen n o t c o vere d w ith r u st.

When ir o n is s tr ip ped o f r u st b y a w hets to ne, w hat o nce w as d ull it s e lf s h in es a s it f a ces th e s u n a nd g iv es f o rth b eam s a nd

sh afts o f lig ht. S o a ls o , w hen th e in ner h um an b ein g, w hic h is w hat th e L ord c alls “ th e h eart,” h as w ip ed o ff th e r u sty f ilt h th at

has s p re ad b y e vil d ecay o ver it s f o rm , it w ill a gain r e cover it s lik eness to it s m odel a nd b e g ood. W hat is lik e th e g ood [ i. e .,

God] is s u re ly g ood.

That i s , o nce w e a re r e sto re d f r o m o ur f a lle n c o nd iti o n to h o lin ess th ro ugh r e p enta nce, w e c an s e e

God’s l ik eness w ith in o urs e lv es. O ne c anno t s ta re a t th e s u n b ut c an s e e i ts r a ys i n a m ir ro r. T his i s

ho w th e p ure i n h eart s e e G od, w ho m th e s a in ts c anno t s e e a nd l iv e. “ T here fo re ,” G re go ry c o nclu d es, “th e o ne w ho l o oks a t h im se lf s e es i n h im se lf w hat h e d esir e s, a nd s o th e p ure i n h eart b eco m es

ble sse d , b ecause b y l o okin g a t h is o w n p urity h e p erc eiv es th e m odel i n th e c o py.”

A nd p art o f w hat

th is p ers o n s e es i s th at th e p urity w ith in h is o r h er h eart i s G od’s o w n p urity a nd h as c o m e to h im o r

her a s a g ift.

Gre go ry s h o w s h o w th e i m age o f G od i n w hic h w e a re m ad e i s w hat e nab le s u s to b e i n

re la ti o nsh ip w ith G od a nd g ro w i n th at r e la ti o nsh ip . T he d iv in e i m age m akes p ossib le p arti c ip ati o n i n

th e l ife a nd g o odness o f G od. M ore o ver, th is p arti c ip ati o n e nab le s th e v is io n o f G od b ecause , a s

Pla to a nd w ith h im m any i n th e a ncie nt w orld b elie v ed , “ lik e i s k no w n b y l ik e.”

Acco rd in g to e arly C hris ti a n w rite rs , f r o m th e b egin nin g G od c re ate d h um ankin d i n G od’s o w n

im age, th us e sta b lis h in g a r e la ti o nsh ip w ith h um an b ein gs a s a d efin in g c hara cte ris ti c o f w ho th ey a re .

Yet h um ans f e ll, b re akin g th at r e la ti o nsh ip . T he f a ll d id n o t e ra d ic ate th e d iv in e i m age b ut i n ste ad , i n

Gre go ry o f N yssa ’s m eta p ho rs , c o vere d i t w ith d ir t o r r u st. S o G od s e nt h is S on C hris t, w ho b ecam e

hum an i n o rd er to r e sto re th e d iv in e i m age i n a ll o f h um anity . T he r e st o f th is c hap te r w ill d is c uss

early C hris ti a n i d eas o f h o w w e w ere c re ate d i n th e i m age o f G od a nd o f C hris t, h o w w e f e ll a w ay

fr o m o ur ta sk o f b eco m in g l ik e G od, a nd h o w G od r e sto re s u s i n J e su s C hris t.

Crea tio n i n t h e I m age o f G od

God’s c re ati o n o f h um an b ein gs i s a n e xp re ssio n o f h is l o ve. C le m ent o f A le xand ria , a s e co nd -c entu ry

Chris ti a n th eo lo gia n, d ep ic ts th is l o ve i n a n e xtr a o rd in ary w ay. H e c o m bin es th e f ir s t c re ati o n s to ry ,

ab out G od’s i m age ( G en.1 ), w ith th e s e co nd c re ati o n s to ry , i n w hic h G od f a sh io ns th e h um an b ein g

fr o m th e e arth a nd b re ath es i n to h im th e b re ath o f l ife ( G en.2 ).

The h um an b ein g, th en, is n atu ra lly a f rie nd o f G od, s in ce in – deed h e is h is c re atio n. A nd o th er th in gs h ave b een m ade b y a

com mand a lo ne, w hile G od f a sh io ned th e h um an b ein g w it h h is o w n h ands a nd b re ath ed in s o m eth in g o f h is o w n [ b re ath ] [ s e e

Gen. 2 :7 ]. N ow , o ne w hom G od h as f a sh io ned a nd m ade in h is o w n im age [ s e e G en. 1 :2 6] is e it h er c re ate d a s d esir a ble to G od

him se lf , o r f a sh io ned a s d esir a ble f o r th e s a ke o f a noth er. I f, th en, th e h um an b ein g is d esir a ble in h im se lf , G od, w ho is g ood,

has lo ved w hat is g ood, a nd th e lo ve-c harm is w it h in th e h um an b ein g— th at w hic h in deed is c alle d a b re ath o f G od.

We w ere c re ate d to b e f r ie nd s o f G od, s o i t i s n atu ra l f o r u s to b e h is f r ie nd s. S o w hen w e s in i n

ways th at s e v er th at f r ie nd sh ip , w e a re g o in g a gain st o ur o w n n atu re a s h um ans. T oday p eo ple th in k o f

hum an n atu re a s f u nd am enta lly f la w ed o r s in fu l— “It’ s o nly h um an n atu re ,” th ey s a y. E arly G re ek-

sp eakin g C hris ti a ns th o ught o f o ur n atu re , w hat w e f u nd am enta lly

are

, a s g o od a nd c o nsid ere d s in to

be a d is to rti o n o f th at n atu re . T his p oin t h as b ig i m plic ati o ns. I t m eans th at w e d o n o t h av e to c ho ose

betw een G od a nd o ur o w n i n te grity . W hen w e c o m e c lo se to G od, w e b eco m e w ho le a s h um an

bein gs; i n o th er w ord s, w e b eco m e a uth enti c ally w ho w e a re .

In th e te xt q uo te d a b ove, C le m ent s a ys th at G od e xp re sse d h is l o ve f o r u s f ir s t b y h o ld in g u s i n h is

ow n h and s a s h e m ad e u s a nd th en b y b re ath in g i n to u s s o m eth in g o f h is o w n, n am ely , h is b re ath . H e

cre ate d o th er th in gs d iffe re ntl y , j u st b y a w ord : “ L et th ere b e...” T he s h arin g o f b re ath c o nnects G od

with th e h um an p ers o n. T his , i n tu rn , s ig nifie s o th er k in d s o f c o nnecti o ns to o, c o nnecti o ns b etw een

God’s g o odness a nd h um an g o odness a nd b etw een G od a s m odel a nd th e h um an a s i m age. T hus,

Cle m ent s a ys, o ut o f l o ve G od c re ate d u s a nd p la ced w ith in u s s o m eth in g o f h is o w n th at w ould m ake

him d esir e u s; h e b re ath ed h is b re ath i n to u s, w hic h a ls o s ig nifie s th e d iv in e i m age, a nd th is b eco m es

a l o ve-c harm f o r h im . S o G od i s d ra w n to l o ve u s, y et n o o ne b ut h im se lf c o nstr a in s G od to l o ve. H e cre ate d u s a s th e k in d o f p ers o ns h e w ould l o ve.

Cre ati o n i n th e i m age o f G od a ls o e sta b lis h es a r e la ti o nsh ip b etw een C hris t a nd h um ankin d . E arly

Chris ti a ns m ad e a d is ti n cti o n b etw een th e I m age, th at i s , C hris t, w ho i s e nti r e ly l ik e th e F ath er, a nd

hum ans, w ho a re m ad e “

th e i m age,” a s i t s a ys i n G enesis 1 :2 7. I n th is b ook I h av e c o nti n ued th e

modern p ra cti c e o f c allin g h um an b ein gs “ th e i m age a nd l ik eness o f G od,” i n ste ad o f s a yin g “

th e

im age” e ach ti m e. B ut I w ould a sk r e ad ers to r e m em ber th e d iffe re nce b etw een C hris t, w ho i s

perfe ctl y l ik e G od th e F ath er, a nd h um an b ein gs, w ho se l ik eness to G od c an n ev er b e c o m ple te .

This d is ti n cti o n m eans th at f r o m th e ti m e o f o ur c re ati o n, l o ng b efo re h e b ecam e i n carn ate , C hris t,

God’s tr u e a nd f a ith fu l I m age, w as th e m odel a cco rd in g to w ho m h um ans w ere m ad e “

th e i m age.”

So b ecause w e a re i m ages o f C hris t, w e a re a ls o i m ages o f G od th e F ath er, th o ugh n ev er a s

co m ple te ly a s C hris t i s . C le m ent’ s s u ccesso r a s a C hris ti a n te acher i n A le xand ria , O rig en, e xp la in s

“th e d iffe re nce b etw een w hat i s ‘ in th e i m age o f G od’ [ G en. 1 :2 7 R SV ] a nd h is I m age [ s e e C ol.

1:1 5]” a s f o llo w s: “ T he I m age o f G od i s ... th e v ery L ogo s a nd tr u th , a nd f u rth er, th e v ery w is d om

him se lf, b ein g ‘ th e i m age o f h is g o odness’ [ W is . 7 :2 6], w here as th e h um an w as m ad e ‘ in th e i m age o f

God,’ a nd , f u rth erm ore , e v ery h um an o f w ho m C hris t i s h ead i s G od’s i m age a nd g lo ry [ s e e 1 C or.

11:3 , 7 ].”

N oti c e O rig en s a ys th at th at w hic h i s i n th e i m age i n h um ans i s s tr e ngth ened w hen th ey a re

mem bers o f th e c hurc h. W hen C hris t i s th eir h ead a nd th ey b eco m e h is b ody, th ey h av e a c lo se r

co nnecti o n w ith th eir m odel, s o th ro ugh C hris t’ s m ed ia ti o n th ey a re “ G od’s i m age a nd g lo ry .”

Orig en, f o llo w in g J o hn 1 :1 , c alls th e o ne w ho w ould b eco m e i n carn ate a s J e su s C hris t th e

“L ogo s,” u su ally tr a nsla te d a s th e “ W ord .”

Logos

actu ally m eans a n um ber o f th in gs th at c anno t b e

cap tu re d q uic kly i n E nglis h . I t m eans G od’s w ord , s p eech, d is c o urs e , a nd s e lf- e xp re ssio n, a s w ell a s

God’s r a ti o nality th at c re ate s, s tr u ctu re s, a nd g o vern s th e u niv ers e i n a n o rd erly w ay. A cco rd in g to

Gre ek p hilo so phy, e sp ecia lly S to ic is m , h um an b ein gs a re a ls o e nd ow ed w ith r a ti o nality , w hic h l in ks

th em w ith th e d iv in e a nd d is ti n guis h es th em f r o m o th er a nim als . H um ans a re

lo gik o i

, r a ti o nal, s o th ey

sh are i n th e L ogo s. F ollo w in g J o hn, C hris ti a ns a d opte d th is p hilo so phic al i d ea a nd tr a nsfo rm ed i t to

mean th at C hris t i s th e L ogo s a nd i s th us th e m odel f o r h um ans, w ho p arti c ip ate i n h is c hara cte r a s

Logo s. S o h um ans a re r a ti o nal (

lo gik o i

) p re cis e ly a s h is i m age.

The c lo se v erb al a nd c o ncep tu al c o nnecti o n b etw een th e d iv in e W ord a nd h um ans, w ho a re b y

defin iti o n r a ti o nal a nim als , i s i m possib le to tr a nsla te d ir e ctl y i n to E nglis h . B ut k eep i t i n m in d a s w e

co nsid er th e f o urth -c entu ry a rc hb is h o p A th anasiu s o f A le xand ria ’s d esc rip ti o n o f C hris t’ s r o le i n

hum an c re ati o n. L ik e h is p re d ecesso r C le m ent, A th anasiu s b egin s w ith th e C re ato r’s g o odness:

For G od is g ood, o r r a th er is th e s o urc e o f g oodness; a s g ood, h e d oes n ot b ecom e e nvio us o f a nybody. S o, e nvyin g e xis te nce

to n obody, h e h as c re ate d a ll th in gs o ut o f n oth in g b y h is o w n W ord [

Logos

], o ur L ord J e su s C hris t. A nd a bove a ll th ose o n

earth h e g ra nte d m erc y to h um ankin d. S eein g th at th ey w ere n ot c apable , a ccord in g to th e p rin cip le o f th eir o w n c re atio n, o f

re m ain in g e te rn ally , h e g ave th em s o m eth in g g re ate r. H e d id n ot s im ply c re ate h um an b ein gs lik e a ll th e n on-ra tio nal a nim als o n

earth ; b ut a ccord in g to h is o w n im age h e c re ate d th em , s h arin g w it h th em a ls o th e p ow er o f h is o w n W ord , th at b ecom in g

ra tio nal [

lo gik oi

], a s p osse ssin g a s h adow o f th e W ord , th ey m ay b e a ble to r e m ain in b le sse dness, liv in g th e tr u e lif e a nd b ein g

in p ara dis e w it h th e s a in ts .

In a ncie nt ti m es, h um ans w ere s e en a s d iffe re nt f r o m o th er a nim als i n th at h um ans p osse sse d

re aso n.

A th anasiu s a ls o l in ks th is r e aso n to th e d iv in e i m age, w hic h i s d is ti n cti v ely h um an, s in ce

hum ans p osse ss a s h ad ow — a k in d o f i m age— of th e W ord , w ho i s th e s o urc e o f r a ti o nality . Y et,

Ath anasiu s a d ds, th e W ord , w ho i s d iv in e, i s a ls o th e s o urc e o f l ife a nd i m morta lity . S o w hen G od

cre ate d h um ans i n h is i m age a nd th us l in ked th em w ith h im se lf, h e b esto w ed e te rn al l ife o n th em , whic h w ould f lo w f r o m G od to h um ans a s l o ng a s th ey r e m ain ed l in ked to th eir d iv in e S ourc e.

The F all o f H um an kin d

Acco rd in g to A th anasiu s, h um ans c o uld h av e r e m ain ed i m morta l b y c o nti n uin g to l o ok to w ard th e

Word a nd s ta yin g c o nnecte d to h im . T hen th e W ord — who i s G od ( J o hn 1 :1 ), th e s e co nd p ers o n o f th e

Trin ity , a nd th us th e s o urc e o f l ife — w ould l iv e i n th em . T hey n eed ed to k eep th e d iv in e l ife w ith in

th em se lv es b ecause th ey w ere c re ate d o ut o f n o th in gness. A s c re ate d b ein gs, th ey b egan th eir l iv es

th ro ugh a c hange f r o m n o th in gness to b ein g, s o a t th e r o ot o f th eir e xis te nce th ere i s c hange a nd a

mix tu re o f b ein g w ith n o nb ein g. T he p re se nce o f c hange a nd n o nb ein g w ith in th em m akes h um ans

in here ntl y u nsta b le , A th anasiu s b elie v es, s u sc ep ti b le to d is in te gra ti o n i n to n o th in gness, th at i s , d eath .

Yet w hen G od, o r th e W ord , w ho i s e te rn al l ife , d w ells w ith in th em h e s ta b iliz e s th e h um an b ein g,

co unte ra cti n g th eir i n here nt te nd ency to d is in te gra te w hen l e ft to th em se lv es.

The tr o ub le i s th at h um ankin d d id n o t c ho ose to r e m ain c lo se to G od. A th anasiu s d esc rib es th e f a ll

as f o llo w s:

For G od h as n ot o nly c re ate d u s o ut o f n onbein g, b ut a ls o g ra nte d u s to liv e in a ccord ance w it h G od b y th e g ra ce o f th e W ord .

But a s h um an b ein gs tu rn ed a w ay f ro m e te rn al th in gs, a nd b y th e d evil’ s c ounse l tu rn ed to w ard c orru ptib le th in gs, th ey b ecam e

fo r th em se lv es th e c ause o f c orru ptio n in d eath . B ein g, a s I s a id b efo re , b y n atu re c orru ptib le , b y th e g ra ce o f th eir

partic ip atio n in th e W ord th ey e sc aped w hat a ccord s w it h n atu re , if th ey r e m ain ed g ood. F or th ro ugh th e p re se nce o f th e W ord

wit h in th em , th e c orru ptio n a ccord in g to n atu re d id n ot c om e n ear th em , a s in deed W is d om h as r ig htly s a id : “ G od c re ate d th e

hum an b ein g f o r in corru ptio n a nd m ade h im a n im age o f h is o w n e te rn it y ; b ut th ro ugh th e d evil’ s e nvy d eath e nte re d th e

world ” [ W is . 2 :2 3– 24 R SV , a lt .] .

Peo ple w ere i m morta l n o t b y n atu re b ut b y g ra ce. E te rn al l ife i s l in ked , a cco rd in g to A th anasiu s, to

liv in g i n a cco rd w ith G od a nd th us to g o odness, s in ce G od i s a b so lu te g o od a nd th e s o urc e o f

go odness a s w ell a s th e s o urc e o f l ife . I n th e f a ll, th e d ev il te m pte d p eo ple to s e v er th eir l in k w ith

God a nd tu rn a w ay f r o m g o odness s o th at th ey n o l o nger l iv ed i n a cco rd w ith G od. T hen th ey b ecam e

su b je ct to d is in te gra ti o n, a nd G od’s w ork o f c re ati o n s ta rte d to u nra v el.

Acco rd in g to A th anasiu s, th e f a ll b egan w ith a c ho ic e to “ tu rn a w ay f r o m e te rn al th in gs” to o th er

th in gs o f l e sse r v alu e. A s h um ans w e c ho ose w here to f o cus o ur a tte nti o n, w here to tu rn o ur e yes,

ho w to s p end o ur ti m e, a nd h o w to a rra nge o ur p rio riti e s. W e m ake th ese c ho ic es f r o m m in ute to

min ute a s w e p ass th ro ugh e ach d ay. I t i s e asy to g et d is tr a cte d f r o m w hat i s b est a nd to b eco m e

enta ngle d i n d is tr a cti n g th o ughts , f e elin gs, s o und s, a nd p ic tu re s s o th at i m perc ep ti b ly w e c o m e to p ut

th em f ir s t i n o ur l iv es i n ste ad o f G od. R em em ber h o w G re go ry o f N yssa d esc rib ed th e i m age o f G od

in th e h um an p ers o n a s a m ir ro r r e fle cti n g d iv in e l ig ht? H e a ls o d esc rib ed th e f a ll a s a c ho ic e to tu rn

th e m ir ro r th at i s o ur s e lf a w ay f r o m G od, s o th at w e a re n o l o nger f ille d w ith h is l ig ht, a nd to w ard

th e th in gs o f th is w orld th at c o m e a nd g o a nd d is in te gra te s o th at w e r e fle ct th em a nd th us b eco m e l ik e

th em .

The R esto ra tio n o f t h e I m age

Acco rd in g to A th anasiu s, th e f a ll p ut G od i n a d ile m ma. O n th e o ne h and , h is c re ati v e h and iw ork w as

dis in te gra ti n g, b ut o n th e o th er h and , h e d id n o t w ant to v io la te th e i n te grity o f h um an b ein gs, w ho m h e had m ad e f r e e a nd w ho h ad u se d th eir f r e ed om to c ho ose d eath . A th anasiu s s e es th e i n carn ati o n o f

Chris t a s G od’s c re ati v e r e sp onse to th is d ile m ma:

What, th en, d id G od h ave to d o? O r w hat h ad to h appen, e xcept th at th at w hic h is a ccord in g to th e im age w ould a gain b e

re new ed, s o th at th ro ugh it h um an b ein gs m ig ht a gain b e a ble to k now G od?

And h ow c ould th is h appen e xcept b y th e c om in g n ear o f th e I m age o f G od h im se lf , o ur S avio r J e su s C hris t? F or th ro ugh

hum an b e– in gs it w as n ot p ossib le , s in ce in deed th ey w ere m ade

acco rd in g

to th e im age; b ut n eit h er w as it p ossib le th ro ugh

th e a ngels , f o r th ey a re n ot im ages [ o f G od]. T here fo re th e W ord o f G od c am e n ear th ro ugh h im se lf , th at a s I m age o f th e

Fath er h e w ould b e a ble to r e cre ate th e h um an b ein g a ccord in g to th e im age.

Hum an b ein gs a re m ad e a cco rd in g to th e i m age, a nd o nly C hris t i s th e I m age i n a n a b so lu te s e nse ;

he i s th e m odel a cco rd in g to w hic h w e w ere m ad e i n th e b egin nin g. S o o nce th e i m age i n u s h as b een

co vere d w ith d ir t b y th e f a ll, o nly h e c an r e sto re i t. A th anasiu s c o m pare s th is r e sto ra ti o n to th e w ork

of a n a rti s t r e sto rin g a p ic tu re h e h as m ad e:

You k now w hat h appens w hen a p ortr a it th at h as b een p ain te d o n a p anel b ecom es o blit e ra te d th ro ugh e xte rn al s ta in s. T he

artis t d oes n ot th ro w a w ay th e p anel, b ut th e s u bje ct o f th e p ortr a it h as to c om e a nd s it f o r it a gain , a nd th en th e lik eness is

re dra w n o n th e s a m e m ate ria l. I n th is w ay a ls o , th e a ll- h oly S on o f th e F ath er, b ein g a n I m age o f th e F ath er, c am e n ear to o ur

pla ce, th at h e m ig ht r e new th e h um an b ein g m ade in a ccord w it h h im se lf . ... T here fo re a ls o h e s a id to th e J e w s: “ U nle ss o ne is

born a new ...” [ J o hn 3 :3 R SV ]. H e d id n ot m ean b ir th f ro m o ne’s m oth er, a s th ey s u sp ecte d, b ut th e r e bir th a nd r e -c re atio n o f

th e s o ul, s h ow in g f o rth th at w hic h is a ccord in g to th e im age.

Here A th anasiu s s h o w s C hris t f u lfillin g tw o f u ncti o ns a s h e r e sto re s th e i m age i n h um ankin d . A s

God, h e i s th e a rti s t r e - c re ati n g th e i m age i n u s. A s m an, h e i s th e m odel a cco rd in g to w hic h th e

im age i n e ach o f u s i s m ad e, th e m odel w ho h as c o m e to d w ell i n th is w orld , th e C re ato r’s a rt s tu d io .

Fro m A dam t o C hris t

Ir e naeus, a d is c ip le o f th e m arty re d B is h o p P oly carp o f S m yrn a, w ho w as h im se lf a d is c ip le o f th e

ap ostl e J o hn, m ig ra te d i n th e s e co nd c entu ry f r o m A sia M in o r to F ra nce, w here h e b ecam e th e b is h o p

of L yo ns a nd o ne o f th e f ir s t g re at C hris ti a n th eo lo gia ns. I n o th er w ord s, h e l iv ed i n th e W est b ut c am e

fr o m th e E ast. H e w ro te i n G re ek, a nd a lth o ugh th e o rig in als a re l o st, h is w ork s h av e c o m e d ow n to

us i n a ncie nt L ati n a nd A rm enia n tr a nsla ti o ns. H is w riti n gs s h o w h o w a ll o f h is to ry a nd th e w ho le

world a re i n clu d ed w ith in G od’s p la n o f s a lv ati o n. T he l a te r G re ek-s p eakin g w rite rs w e h av e b een

stu d yin g b uilt o n th e f o und ati o ns h e l a id . B ut h e c an h elp u s s e e th e b ro ad er p ic tu re o f s a lv ati o n, a

pic tu re i n w hic h A th anasiu s’s i d ea o f C hris t r e sto rin g th e d iv in e i m age i s a c entr a l p art.

A k ey c o ncep t i n I r e naeus’s th eo lo gy c o m es f r o m E phesia ns 1 :9 –10: “ F or [ G od th e F ath er] h as

mad e k no w n to u s i n a ll w is d om a nd i n sig ht th e m yste ry o f h is w ill, a cco rd in g to h is p urp ose w hic h

he s e t f o rth i n C hris t a s a p la n f o r th e f u lln ess o f ti m e, to r e cap itu la te a ll th in gs i n h im , th in gs i n

heav en a nd th in gs o n e arth ” ( a lt.) . T he w ord

re ca pitu la te

is a l ite ra l tr a nsla ti o n o f b oth th e G re ek

word th at I r e naeus u se d a nd th e L ati n tr a nsla ti o n o f i t i n h is w riti n gs. F or h im , r e cap itu la ti o n n am es

God’s p ro cess o f r e sta rti n g h um ankin d i n C hris t, r e new in g a nd r e sto rin g i t i n th e d iv in e i m age a nd

lik eness. T he w ord

re ca pitu la tio n

lite ra lly m eans “ re head in g.” C hris t r e p la ces A dam a s th e h ead o f

hum ankin d , a nd , to b orro w P aul’ s m eta p ho r, th e n ew h ead b eco m es a tta ched to th e b ody. C hris t’ s

body i s a ll th e m em bers o f th e c hurc h, w hic h f o llo w s h im i n ste ad o f th e o ld A dam . T his r e head in g

pre su p pose s th at p eo ple a re b y n atu re c o nnecte d to o ne a no th er, th at h um ankin d i s u nite d a s a w ho le .

Chris t h as b eco m e th e n ew l e ad er o f th is w ho le , s o p ote nti a lly a ll p eo ple c an c ho ose to u nite th em se lv es w ith h im i n ste ad o f w ith A dam , to tr u st a nd f o llo w h im , a nd th us b eco m e m em bers o f h is

body. B y d oin g s o , a cco rd in g to I r e naeus, th ey w ill b enefit f r o m h is s a v in g w ork .

The p ro cess o f r e cap itu la ti o n h as th re e a sp ects , a nd C hris t a cco m plis h es a ll o f th em a t o nce. F ir s t,

it i s a

re p etitio n

of th e c re ati o n o f h um ankin d — a n ew b egin nin g— in w hic h C hris t i s th e n ew A dam .

Seco nd , i t i s a

re versa l

of w hat w ent w ro ng i n th e f a ll. A dam m esse d u p th e f ir s t ti m e, b ut C hris t d oes

it r ig ht th is ti m e a nd e sta b lis h es a n ew p atte rn , a n ew k in d o f e xis te nce f o r p eo ple to f o llo w . T hir d , i t

is a

su m matio n

of a ll o f h um an h is to ry th ro ugho ut th e w orld s o th at a ll p eo ple c an b e u nite d w ith

Chris t i n a n ew h um ankin d . W e w ill e xam in e th ese a sp ects o f r e cap itu la ti o n i n o rd er.

Lik e A th anasiu s, I r e naeus b elie v es th at b ecause o f s in h um ankin d b ecam e s u b je ct to d eath a nd th at

re le ase f r o m d eath i s c entr a l to s a lv ati o n i n C hris t. I n A dam , th e f ir s t- fo rm ed m an w ith w ho m w e a re

unite d a t th e o uts e t, w e a ll d ie ; b ut i f w e u nite o urs e lv es to C hris t a nd d ie i n h im , w e w ill a ls o r is e

with h im . W hen h e b eco m es i n carn ate , th e L ord s h are s o ur f le sh , a nd f o r I r e naeus th is s h are d f le sh i s

what u nite s h im w ith a ll p eo ple a nd e nab le s th e r e su rre cti o n o f h is f le sh to s p re ad to o th ers . H e

exp la in s i t th is w ay:

Every one is im plic ate d in th e in it ia l f a sh io nin g o f A dam , a nd w e w ere b ound to d eath th ro ugh th e d is o bedie nce. S o it w as

appro pria te [ fo r u s] to b e lo ose d f ro m d eath th ro ugh th e o bedie nce o f th e O ne w ho o n o ur a ccount b ecam e h um an [ s e e R om .

5:1 2, 1 9]. D eath r e ig ned o ver th e f le sh , s o w hen it w as a bolis h ed th ro ugh f le sh , it w as n ecessa ry th at it r e le ase th e h um an f ro m

it s o ppre ssio n. “ T he W ord b ecam e f le sh ” [ J o hn 1 :1 4], s o b y m eans o f th e f le sh , w hic h s in h ad d om in ate d, d eath w ould b e

abolis h ed a nd n o lo nger b e in u s. A nd f o r th is r e aso n th e W ord r e ceiv ed th e s a m e e m bodim ent a s th e o ne in it ia lly f a sh io ned, s o

th at h e c ould f ig ht f o r th e f a th ers a nd c onquer in A dam th at w hic h h ad s tr u ck u s in A dam .

By ta kin g o n h um an f le sh , C hris t i s u nite d to h um ankin d “ in A dam ,” a nd f r o m th at l o cati o n h e c an

make a n ew b egin nin g a nd b eco m e a n ew h ead w ith in h um ankin d f o r o th ers to f o llo w . I n th is w ay, h e

can s a v e A dam a nd a ll h is h um an a ncesto rs : E ve, A bra ham , S ara h, D av id , a nd a ll th e s a in ts o f th e

Heb re w B ib le .

Noti c e h o w th is p assa ge i n clu d es th e s e co nd a sp ect o f r e cap itu la ti o n, n am ely , r e v ers a l o f w hat

went w ro ng i n th e f a ll. I r e naeus s a ys th at d eath c o nq uere d h um an f le sh , b ut C hris t’ s f le sh c o nq uers

death . S im ila rly , h e s a ys e ls e w here th at a s th e v ir g in E ve d is o beyed G od a nd b ro ught d eath , th e

vir g in M ary o beyed G od a nd g av e b ir th to l ife . F urth er, a s A dam f e ll th ro ugh a tr e e i n p ara d is e ,

Chris t s a v es u s th ro ugh th e tr e e o f th e c ro ss. C hris t’ s r e v ers a ls o f f a lle n p atte rn s c an s a v e u s b ecause

he b ecam e m an a cco rd in g to th e i m age a nd l ik eness o f G od ( G en. 1 :2 6–27) a nd r e sto re d th at i m age

and l ik eness b y r e -c re ati n g th e o rig in al p atte rn s o f h um an c o opera ti o n w ith G od.

A l ittl e l a te r, I r e naeus m ore c le arly e xp la in s th e p ro cess o f r e cap itu la ti o n:

God th e F ath er w as r ic h in m erc y. H e s e nt th e c re ativ e W ord , w ho, a s h e c am e to s a ve u s, w as in th e s a m e p la ce a nd

sit u atio n w here w e w ere w hen w e lo st lif e . H e b ro ke th e b onds o f th e p ris o n. H is lig ht a ppeare d a nd d is p elle d th e p ris o n’s

dark ness. H is lig ht s a nctif ie d o ur b ir th a nd a bolis h ed d eath , lo ose nin g th e s a m e b onds th at h ad tr a pped u s. A nd h e

dem onstr a te d th e r e su rre ctio n, b ecom in g h im se lf “ th e f ir s t- b orn f ro m th e d ead” [ C ol. 1 :1 8 R SV ]. H e r a is e d in h im se lf th e

fa lle n h um an, r a is in g h im a bove to th e h ig hest h eaven, to th e r ig ht h and o f th e F ath er’s g lo ry , a s G od h ad p ro m is e d.

Noti c e th at I r e naeus s a ys C hris t s a ncti fie d o ur b ir th . H e w ent th ro ugh h um an b ir th h im se lf, a nd n o w

th at h um ankin d c an h o pe f o r e te rn al l ife i n ste ad o f f u ti lity a nd d is in te gra ti o n, th e b egin nin g o f e v ery

new h um an l ife h as b eco m e a s o urc e o f j o y f o r th o se w ho l o ok to w ard th e e nd th at G od h as p la nned .

This te xt a ls o r e v eals th e g o al i n th e a ge to c o m e, th e p urp ose o f h um an h is to ry to w ard w hic h

Ir e naeus l o oks. I n d eed , h e s e es d iv in e p ro vid ence a s g uid in g a ll o f o ur p ast a nd f u tu re to w ard th is

go al. In r e cap itu la ti o n, C hris t s u m s u p h um ankin d a cro ss a ll ti m e a nd s p ace, p ro vid ed th ey a re w illin g,

by u niti n g a ll to h im se lf. T his i s th e th ir d a sp ect o f r e cap itu la ti o n. I r e naeus s h o w s h o w th is h ap pens

fir s t i n th e h is to ry r e co unte d i n H eb re w S crip tu re :

The p ro phets w ere s e nt h ere f ro m G od. B y th e H oly S pir it th ey a dm onis h ed th e p eople a nd r e tu rn ed th em to th e G od o f th e

patr ia rc hs, th e A lm ig hty . T hey w ere m ade h era ld s o f th e r e vela tio n o f o ur L ord J e su s C hris t, th e S on o f G od. T hey a nnounced

th at h is f le sh w ould b lo sso m f ro m th e s e ed o f D avid [ s e e I s a . 1 1:1 ]. S o, a ccord in g to th e f le sh , h e w ould b e s o n o f D avid , w ho

was th e s o n o f A bra ham th ro ugh a lo ng s u ccessio n [ s e e M att. 1 :1 ]. Y et, a ccord in g to th e S pir it , h e w ould b e S on o f G od. A t

fir s t h e w as w it h th e F ath er, b orn b efo re a ll c re atio n. A nd a t th e c lo se o f th e a ge h e w as r e veale d to a ll th e w orld a s h um an,

“re capit u la tin g a ll th in gs” in h im se lf , th e W ord o f G od, “ th in gs in h eaven a nd th in gs o n e arth ” [ E ph. 1 :1 0 R SV , a lt .] .

Thus w hile th e p atr ia rc hs a nd k in gs a re l ite ra lly C hris t’ s a ncesto rs , w ho p re p are d a p la ce f o r h im

in I s ra el, th e p ro phets a nno unced b efo re hand w hat C hris t w ould a cco m plis h . I r e naeus b elie v es th at

Chris t’ s s a lv ati o n w ill c o nti n ue to b e w ork ed o ut i n h is to ry , p arti c ula rly th e h is to ry o f th e c hurc h,

unti l th e f in al c o nsu m mati o n. T he p assa ge a b ove e nd s b y s a yin g th at s in ce h e i s b oth G od a nd m an,

Chris t u nite s i n h im se lf h eav en a nd e arth , th e tw o l e v els o f th e c o sm os, a s i t w as k no w n i n a nti q uity .

A b it l a te r, I r e naeus u se s a tr a d iti o nal s y m bol o f th e c ro ss r e achin g to th e f o ur p oin ts o f th e c o m pass

—no rth a nd s o uth , e ast a nd w est— to s h o w th at C hris t u nite s th e e nti r e e arth w ith h im se lf a nd b rin gs i t

all to th e F ath er.

T hus I r e naeus s h o w s th at e ach h um an p ers o n, m ad e i n G od’s i m age, i s s a v ed a s

part o f th e w ho le c o sm os a nd a s a m em ber o f a h um an c o m munity . W e w ill d is c uss th ese th em es o f

co sm os a nd c o m munity f u rth er i n c hap te rs 7 a nd 9 .

The S ou rce o f O ur H um an I d en tit y

This c hap te r h as s h o w n th at G od m akes m e w ho I a m a nd th at h e r e m ain s l in ked to m e b ecause I a m

mad e i n h is i m age. T his a nsw ers th e q uesti o n I a sk ed a s a c hild a b out w here m y i d enti ty a s a h um an

bein g c o m es f r o m . U nd erly in g th at q uesti o n w as th e th o ught th at i n o rd er f o r m e to h av e s ig nific ance

and v alu e, I c anno t b e o nly th e p ro duct o f m y g enes o r m y e nv ir o nm ent. T his q uesti o n i s p ro m pte d b y

th e d ehum aniz in g w orld i n w hic h w e l iv e. “ If I d o n o t h av e r e al v alu e,” I a sk ed m yse lf, “ ho w c an I

pro duce r e al v alu e i n m yse lf, o r h o w c an I d o a nyth in g o f g enuin e v alu e? I c anno t m ake s o m eth in g o ut

of n o th in g.” T he g o od n ew s i s th at G od, w ho h as c re ate d th e w orld o ut o f n o th in g, h as m ad e a ll h um an

pers o ns— ev ery o ne, w ith o ut e xcep ti o n— to b e p eo ple o f r e al v alu e, f o r h e h as p la ced h is o w n v alu e,

th e d iv in e i m age, i n e ach o f u s.

In th e a ncie nt R om an a rm y, s o ld ie rs w ore l a rg e, m agnific ent c lo aks a s p art o f th eir u nifo rm s. A

certa in s o ld ie r o nce w ond ere d w heth er G od c o uld e v er f o rg iv e h is s in s, a nd h e a sk ed th is o f o ne o f

th e d ese rt f a th ers , A bba M iu s. T he s o ld ie r w as to rm ente d b y h is a nxie ty , a nd u nd erly in g i t w as th e

questi o n w heth er h e c o uld h av e a ny r e al v alu e. T his o th er q uesti o n m ust h av e b een w hy th e a nsw er

th at G od f o rg iv es s in s s e em ed s o u nco nv in cin g to h im , l ik e a tr iv ia l p la ti tu d e, e v en a fte r th ey h ad

ta lk ed a b out i t f o r a l o ng ti m e. M iu s w as g entl e a nd p ati e nt a nd f in ally c am e u p w ith a n a nsw er th e

so ld ie r c o uld a ccep t. A r e co rd o f th eir c o nv ers a ti o n h as c o m e d ow n to u s:

A s o ld ie r a sk ed A bba M iu s if G od a ccepte d r e penta nce. A fte r th e o ld m an h ad ta ught h im m any th in gs h e s a id , “ T ell m e, m y

dear, if y our c lo ak is to rn , d o y ou th ro w it a w ay?” H e r e plie d, “ N o, I m end it a nd u se it a gain .” T he o ld m an s a id to h im , “ If

you a re s o c are fu l a bout y our c lo ak, w ill n ot G od b e e qually c are fu l a bout h is c re atu re ?”

God c re ate d u s a cco rd in g to h is i m age a nd l ik eness a nd r e sto re s u s w hen w e a re f a lle n. H e d oes th is

because h e l o ves u s. 1 .

On th e B ea titu des

6.4 ; tr a ns. H all, “ G re gory o f N yssa ,” 6 9– 70, a lt .

2 .

On th e B ea titu des

6.4 ; tr a ns. H all, “ G re gory o f N yssa ,” 7 0, a lt .

3 .

On th e B ea titu des

6.4 ; tr a ns. H all, “ G re gory o f N yssa ,” 7 0, a lt .

4 .

On th e B ea titu des

6.4 ; tr a ns. H all, “ G re gory o f N yssa ,” 7 0, a lt .

5 .

On th e B ea titu des

6.4 ; tr a ns. H all, “ G re gory o f N yssa ,” 7 0, a lt .

6 . F or m ore o n th is , s e e p p. 3 1– 32.

7 .

Paed agogus

1.3 ; e d. M arro u,

Clé m en t d ’A le xa ndrie

, 1 22.

8 .

Again st C els u s

6.6 3; tr a ns. C hadw ic k,

Orig en

, 3 78, a lt .

9 .

On th e I n ca rn atio n

4.3 ; e d. C ro ss,

Ath anasiu s

, 5

. O n th e p osit iv e r e la tio nsh ip o f h um ans w it h o th er a nim als , a v ery im porta nt f a cet o f th e d iv in e im age, s e e c hapte r 7 .

On th e I n ca rn atio n

5.1 – 2; e d. C ro ss,

Ath anasiu s

, 8 , a lt . F or A th anasiu s, a s f o r O rig en, th e W is d om o f S olo m on w as a b ook

of in sp ir e d S crip tu re .

On th e C re a tio n o f H um anity

12.9 – 10; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 98– 99.

On th e I n ca rn atio n

13.7 ; e d. C ro ss,

Ath anasiu s

, 2 1, e m phasis m in e.

On th e I n ca rn atio n

14.1 – 2; e d. C ro ss,

Ath anasiu s

, 2 1– 22. T he f ir s t tw o s e n– te nces a re f ro m th e a nonym ous tr a nsla tio n o f

a r e lig io us o f C SM V, 4 1; th e r e st is m y tr a nsla tio n.

Dem onstr a tio n o f th e A posto lic P re a ch in g

31; tr a ns. B ehr,

St. I r e n aeu s

, 6 0– 61, a lt . H ere a nd o n th e n ext tw o p ages, in

consu lt a tio n w it h h im , I h ave r e w ork ed J o hn B ehr’s tr a nsla tio n f ro m th e A rm enia n o f th e

Dem onstr a tio n

Dem onstr a tio n o f th e A posto lic P re a ch in g

32– 33; tr a ns. B ehr,

St. I r e n aeu s

, 6 1.

Dem onstr a tio n o f th e A posto lic P re a ch in g

37; tr a ns. B ehr,

St. I r e n aeu s

, 6 4, a lt .

Dem onstr a tio n o f th e A posto lic P re a ch in g

30; tr a ns. B ehr,

St. I r e n aeu s

, 6 0, a lt .

Dem onstr a tio n o f th e A posto lic P re a ch in g

34; tr a ns. B ehr,

St. I r e n aeu s

, 6 2.

. M iu s 3 ; tr a ns. W ard ,

Sayin gs

, 1 50. 3

Spir itu al P erc ep tio n

I n a ncie nt G re co -R om an s o cie ty , a cto rs w ere d esp is e d i n ste ad o f a d m ir e d a s th ey a re to day. T hey

t e nd ed to c o m e f r o m th e l o w er c la sse s, a nd C hris ti a ns w orrie d a b out b ap ti z in g th em b ecause th ey

w ere th o ught to h av e s in fu l l ife sty le s. O n s ta ge, th ey w ore m ask s to s h o w w hic h c hara cte r th ey w ere

p la yin g, s o th e s a m e a cto r c o uld b e a k in g i n a ct 1 a nd c o m e b ack i n a d iffe re nt m ask i n a ct 3 to p la y a

s la v e. O f c o urs e , i n r e al l ife h e w as n eith er a k in g n o r a s la v e.

Jo hn C hry so sto m w as a g re at p re acher i n A nti o ch i n th e s e co nd h alf o f th e f o urth c entu ry . I n f a ct,

p eo ple g av e h im th e n ic knam e “ C hry so sto m ,” w hic h m eans “ G old en M outh ,” b ecause o f h is

p re achin g. A lth o ugh h e c am e f r o m a p riv ile ged f a m ily a nd h ad a f in e e d ucati o n, h e w as a n a d vocate

f o r th e p oor h is e nti r e l ife . I n a s e rm on o n th e r ic h m an a nd L aza ru s ( L uke 1 6:1 9–31), h e to ld h is

c o ngre gati o n a b out h o w l ittl e m eanin g w ealth a nd p overty h av e i n d ete rm in in g w ho w e r e ally a re a s

h um an b ein gs. H e u se d th e a nalo gy o f a p la y to e xp la in w hat h e m eant:

For ju st a s o n th e s ta ge a cto rs e nte r w it h th e m ask s o f k in gs, g enera ls , d octo rs , te achers , p ro fe sso rs , a nd s o ld ie rs , w it h out

th em se lv es b ein g a nyth in g o f th e s o rt, s o in th e p re se nt lif e p overty a nd w ealt h a re o nly m ask s. I f y ou a re s it tin g in th e th eate r

and s e e o ne o f th e a cto rs w earin g th e m ask o f a k in g, y ou d o n ot c all h im f o rtu nate o r th in k th at h e is a k in g, n or w ould y ou

wis h to b ecom e w hat h e is ; b ut s in ce y ou k now th at h e is s o m e tr a desm an, p erh aps a r o pe-m aker o r a c oppers m it h o r

so m eth in g o f th e s o rt, y ou d o n ot c all h im f o rtu nate b ecause o f h is m ask a nd h is c ostu m e, n or d o y ou ju dge h is s o cia l c la ss b y

th em .... I n th e s a m e w ay e ven h ere , s it tin g in th is w orld a s if in a th eate r a nd lo okin g a t th e p la yers o n th e s ta ge, w hen y ou s e e

many r ic h p eople , d o n ot th in k th at th ey a re tr u ly r ic h, b ut th at th ey a re w earin g th e m ask s o f r ic h p eople . J u st a s th at m an w ho

acts th e p art o f k in g o r g enera l o n th e s ta ge o fte n tu rn s o ut to b e a h ouse hold s e rv ant o r s o m ebody w ho s e lls f ig s o r g ra pes in

th e m ark et, s o a ls o th e r ic h m an o fte n tu rn s o ut to b e th e p oore st o f a ll.

This te xt s p eaks v olu m es a b out th e h ie ra rc hy, s n o bbery , a nd c la ss p re ju d ic e i n G re co -R om an

s o cie ty . B ut J o hn n am es h is a ud ie nce’s p re ju d ic es i n o rd er to k eep th em w ith h im . T hen h e ta kes th em

t o a n e nti r e ly d iffe re nt p la ce, w here G od’s j u d gm ent w ill tu rn th eir p re ju d ic es u p sid e d ow n. H e

e xp la in s w hy th e r ic h m an i s a ctu ally th e p oore st:

If y ou ta ke o ff h is m ask , o pen u p h is c onsc ie nce, a nd e nte r in to h is m in d, y ou w ill o fte n f in d th ere a g re at p overty o f v ir tu e: y ou

will f in d th at h e b elo ngs to th e lo w est c la ss o f a ll. J u st a s in th e th eate r, w hen e venin g f a lls a nd th e a udie nce d eparts , a nd th e

kin gs a nd g enera ls g o o uts id e to r e m ove th e c ostu m es o f th eir r o le s, th ey a re th en r e veale d to e very one a ppearin g to b e

exactly w hat th ey a re ; s o a ls o n ow w hen d eath a rriv es a nd th e th eate r is d is so lv ed, e very one ta kes o ff th e m ask s o f w ealt h

and p overty a nd d eparts to th e o th er w orld . W hen a ll a re ju dged b y th eir d eeds a lo ne, s o m e a re s h ow n to b e tr u ly w ealt h y,

oth ers p oor, s o m e o f h ig h c la ss, o th ers o f n o a ccount.

Thus J o hn i s s a yin g w ealth , p overty , a nd s o cia l c la ss a re n o t o ur r e al i d enti ti e s a s h um an b ein gs.

T hey a re r o le s w e p la y, a nd th ey a re te m pora ry . H id den b eneath th em i s th e h um an p ers o n th at e ach o f

u s tr u ly i s . T his i s th e p ers o n G od s e es, a nd i t m ay b e v ery d iffe re nt f r o m th e o ne o th ers w ho a re

p re ju d ic ed s e e a nd j u d ge. J o hn s a ys, f u rth er, th at o ur s ta nd in g i n th e l ife to c o m e d ep end s o n o ur

v ir tu es, th at g o od c hara cte r i s w hat w e c an ta ke w ith u s. O ur c hara cte r d ete rm in es w ho w e r e ally a re

n o w a nd w ho w e w ill b e i n e te rn ity .

Vir tu es a re c entr a l to th e l ik eness o f G od, a nd w e w ill d is c uss th em i n th e n ext c hap te r. B ut J o hn

C hry so sto m ’s s to ry a b out th e th eate r r a is e s a no th er i s su e. I t i s c le ar th at w hen w e l o ok a t th o se

a ro und u s, w e o fte n d o n o t s e e th em a s th ey r e ally a re . W e m ay s e e r e fle cti o ns o f o ur o w n p re ju d ic es,

o r w e m ay s e e th e m ask s th ey h av e to w ear i n o rd er to f u ncti o n i n s o cie ty . H ow , th en, c an I k no w m y neig hb or a s s h e r e ally i s ? I f I s e e h er tr u ly , s u re ly I w ill s e e th e i m age o f G od, a nd th en I m ay e asily

be m oved to l o ve h er.

Doro th eus o f G aza , a s ix th -c entu ry d ese rt a b bot, a sk s u s to i m agin e a c ir c le w ith G od i n th e c ente r

and u s a nd o ur n eig hb ors a ro und th e r im . W hen w e a nd o ur n eig hb ors m ove c lo se r to e ach o th er, th e

cir c le g ets s m alle r s o th at w e a ls o m ove c lo se r to th e c ente r a nd to G od. A nd w hen w e m ove c lo se r

to G od, w e a ls o m ove c lo se r to o ur n eig hb ors .

T hus l o ve f o r G od a nd l o ve f o r n eig hb or n atu ra lly g o

to geth er. A s J e su s s a ys, “ Y ou s h all l o ve th e L ord y o ur G od w ith a ll y o ur h eart, a nd w ith a ll y o ur s o ul,

and w ith a ll y o ur m in d . T his i s th e g re at a nd f ir s t c o m mand m ent. A nd a s e co nd i s l ik e i t, Y ou s h all

lo ve y o ur n eig hb or a s y o urs e lf. O n th ese tw o c o m mand m ents d ep end a ll th e l a w a nd th e p ro phets ”

(M att. 2 2:3 7–40). S o b efo re a sk in g h o w w e c an p erc eiv e o ur n eig hb ors , w e w ill a sk h o w w e c an

perc eiv e G od. I f w e s e e s o m eth in g o f G od, w e w ill b e a b le to r e co gniz e h is i m age i n o ur n eig hb ors .

The V is io n o f G od

“T he g lo ry o f G od i s a h um an b ein g f u lly a liv e,” s a ys I r e naeus. Y ears a go I s a w th ese w ord s o n a

poste r i n th e th eo lo gy d ep artm ent h allw ay a t a c o lle ge s o m ew here . T his m essa ge s e em s to s a y th at

whate v er a cti v ity w e th in k m akes u s f u lly a liv e w ill b rin g g lo ry to G od. B ut th is u nd ers ta nd in g i s

mis le ad in g; i t i s n o t w hat I r e naeus s a ys. T he s e co nd h alf o f h is s e nte nce i s i m porta nt: “ and th e l ife o f

a h um an b ein g i s th e v is io n o f G od.”

F or I r e naeus, to s e e G od i s th e f in al g o al o f h um an e xis te nce.

Such v is io n b rin gs w ith i t p arti c ip ati o n i n th e l ife o f G od, w hic h i s i n d eed e te rn al l ife . E te rn al l ife

go es w ith v is io n b ecause th o se w ho a re e nab le d to s e e G od h av e b een tr a nsfo rm ed i n to a s ta te m ore

lik e G od’s th an o ur p re se nt c o nd iti o n. G od h as g iv en th em a s h are i n h is o w n e te rn al e xis te nce,

allo w in g th em to tr u ly s e e h im . T hus th e v is io n i ts e lf i s e nti r e ly G od’s g ift. I r e naeus b elie v es th at a s

Chris ti a ns w e s p end o ur w ho le l iv es o n e arth p re p arin g f o r th is v is io n, s lo w ly b ein g e d ucate d b y G od

so th at w e w ill b e a b le to s e e h im w hen th e ti m e c o m es.

The a b ility to p erc eiv e G od a nd o th er p eo ple s p ir itu ally i s a n i m porta nt f a cet o f th e d iv in e i m age i n

us, th o ugh o ur p erc ep ti o ns a re c lo ud ed b ecause o f th e f a ll. W e s a w i n th e l a st c hap te r th at h um an

re aso n w as c o nsid ere d a n i m age o f th e d iv in e L ogo s, o r R easo n, w ho b ecam e i n carn ate a s J e su s

Chris t. T oday

re a so n

is u nd ers to od m uch m ore n arro w ly th an i t w as i n th e a ncie nt w orld . P eo ple n o w

co nnect r e aso n w ith l o gic , m ath em ati c s, a nd s c ie nti fic i n fe re nces f r o m c ause to e ffe ct o r f r o m e ffe ct

to c ause . T he w ord f o r th is k in d o f r e aso n i s

ra tio

in L ati n a nd

dia noia

in G re ek. P eo ple i n a ncie nt

and m ed ie v al ti m es u nd ers to od a nd v alu ed th is k in d o f r e aso n, a nd i n d eed e arly C hris ti a ns s a w i n i t

th e d iv in e i m age ( w e w ill d is c uss th is ty p e o f r e aso n i n c hap te r 8 ). Y et p eo ple i n a ncie nt a nd

med ie v al ti m es a ls o r e co gniz e d a h ig her k in d o f r a ti o nality a nd g av e i t a d iffe re nt n am e:

in te lle ctu s

Lati n a nd

nous

in G re ek. T his k in d o f “ sp ir itu al i n te lle ct” i s a b le to p erc eiv e s p ir itu al r e aliti e s a nd i s

clo se ly c o nnecte d w ith f r e e c ho ic e, w is d om , a nd v ir tu e.

Today m ost p eo ple p ro bab ly d o n o t e v en k no w th ey h av e a

nous

because th ey a re o ccup ie d w ith

many o utw ard , v is ib le th in gs a nd th eir s p ir itu al p erc ep ti o n i s b lo cked b y n egle ct o r s in . Y et b y G od’s

gra ce th is p ow er o f s p ir itu al p erc ep ti o n c an b e r e d is c o vere d th ro ugh th e p ro cess o f e d ucati o n

Ir e naeus r e co m mend s, th at i s , th ro ugh th e p ra cti c e o f a d is c ip lin ed l ife o f p ra yer a nd s e rv ic e.

Lik e I r e naeus, G re go ry o f N yssa b elie v es th at th e v is io n o f G od i s th e g o al o f h um an e xis te nce. I n

Genesis 2 :7 , G od m old s th e h um an b ody f r o m th e e arth a nd b re ath es i n to i t h is o w n b re ath . T his v ers e may l ie b ehin d G re go ry ’s s ta te m ent th at G od m ix ed to geth er a “ d iv in e a nd i n te lle ctu al e sse nce” a nd

earth ly e le m ents to m ake th e h um an b ein g, “ a l ik eness o f th e d iv in e tr a nsc end ent p ow er.” G re go ry

im med ia te ly a d ds th at i n s a yin g th is h e h as p ara p hra se d G enesis 1 :2 7, “ A nd G od c re ate d th e h um an i n

th e i m age o f G od” ( N RSV , a lt.) .

G re go ry d oes n o t m ean to s a y th at h um an b ein gs a re d iv in e. B ut

so m eth in g i n th em d oes d eriv e f r o m th e d iv in e, a s b re ath c o m es f r o m l u ngs; s o m eth in g h um an i s

co nnecte d to th e d iv in e a nd th ere fo re i s

lik e

th e d iv in e.

Gre go ry th en e xp la in s th at th e tw o c o m ponents f r o m w hic h th e h um an p ers o n i s m ad e— div in e

bre ath a nd e arth — belo ng to tw o d is ti n ct l e v els o f r e ality : ( 1 ) th e i n v is ib le w orld o f a ngels a nd

sp ir itu al r e aliti e s, w hic h i s a b ove th e h eav ens, a nd ( 2 ) th e e arth w e c an to uch. T hese a re th e tw o

le v els o f r e ality i n w hic h P la to a nd m any o th er G re ek p hilo so phers b elie v e. T hese tw o l e v els a re

dis ti n guis h ed f r o m e ach o th er b y th e d iffe re nt w ays i n w hic h h um ans p erc eiv e th em . W ith th e b odily

se nse s o f s ig ht, h earin g, to uch, a nd th e l ik e, h um ans c an p erc eiv e th e m ate ria l w orld , w hic h i s k no w n

as th e v is ib le w orld . T his i s “ th e w orld ” a s w e k no w i t to day; i t i s th e r e ality th at s c ie nti s ts e xam in e,

te st, a nd m easu re . Y et a cco rd in g to a ncie nt p hilo so phers a nd C hris ti a ns, th ere i s a ls o a w orld

in v is ib le to th e b odily s e nse s, th e w orld o f G od a nd th e a ngels , w hic h w e c an p erc eiv e w ith th e

nous

th at i s , th e m in d o r “ in te lle ct.” T he m in d n o t o nly o rg aniz e s d ata w e o bta in th ro ugh s ig ht a nd to uch b ut

als o p erc eiv es a nd r e ceiv es s p ir itu al r e aliti e s. I t i s th e p art o f u s th at b elo ngs to th e s p ir itu al w orld , a

world th e

nous

can “ se e.” B y a w akenin g o ur m in d s th ro ugh d is c ip lin ed p ra yer, w e c an, w ith G od’s

gra ce, b eco m e c ap ab le o f s e ein g G od.

Because w e c an p erc eiv e b oth th e s p ir itu al r e alm a nd th e p hysic al e arth , w e b elo ng to b oth a nd a re

co nnecte d to b oth . W e l iv e n o t o nly w ith G od a nd th e a ngels b ut a ls o w ith th e a nim als a nd p la nts . Y et,

Gre go ry a sk s h im se lf, w hy d id G od c re ate h um ans f r o m a c o m bin ati o n o f s p ir itu al a nd m ate ria l

re aliti e s? I n o th er w ord s, w hy w ere h um ans m ad e to l iv e o n e arth w ith th e s a m e k in d o f i n te lle ct th at

angels i n h eav en h av e, th e s a m e a b ility to p erc eiv e s p ir itu al r e aliti e s? G re go ry ’s a nsw er i s th at i n th is

way a ngels a nd h um ans to geth er w ill b e a b le to k no w G od a nd th us g lo rify G od. I n g lo rify in g G od

to geth er, th ey w ill b eco m e u nite d w ith e ach o th er a nd c an th us u nite th e h eav enly a nd e arth ly w orld s

of w hic h e ach i s a p art.

When p eo ple g lo rify G od i n th is w ay, a cco rd in g to G re go ry , th ey “ lo ok u p on G od.” A dora ti o n a nd

vis io n o ccur to geth er. T hus th o se w ho g lo rify G od w ill c o m e to s e e h im , a nd th o se w ho s e e h im w ill

glo rify h im . T hey r e ceiv e G od’s g ift o f h im se lf a s o ne th ey c an p erc eiv e, a nd i n tu rn th ey g iv e h im

th eir p ra is e .

Gre go ry a d ds th at l o okin g u p on G od n o uris h es th e o ne w ho l o oks, f o r s u ch l o okin g i s a s o urc e o f

life to th e m in d , s in ce th e m in d i s , i n s o m e w ay, l ik e G od. J u st a s f o od n o uris h es th e b ody, h e s a ys,

th e v is io n o f G od n o uris h es th e m in d , o r th e s p ir itu al s id e o f o ur h um an n atu re . T his i s b ecause th o se

who s e e G od a ls o r e ceiv e G od’s l ife i n to th em se lv es.

E ati n g f o od i s a g ra p hic m eta p ho r f o r th is

sp ir itu al p arti c ip ati o n. S o, a s I r e naeus s a ys, th e v is io n o f G od tr u ly b eco m es

life

fo r th e h um an b ein g.

Gre go ry p re su p pose s th at l ik e i s k no w n b y l ik e, s o m eth in g m any G re ek p hilo so phers b elie v ed .

This b elie f, s h are d b y m any i n th e a ncie nt w orld , i m plie s th at i n o rd er f o r th e h um an p ers o n to k no w

God th ere m ust b e s o m eth in g w ith in th e h um an i ts e lf th at i s l ik e G od. S im ila rly , i t w as th o ught th at th e

eye m ust c o nta in l ig ht i n i ts e lf s o a s to b e a b le to s e e l ig ht. S o th e m in d , w hic h p erc eiv es th e d iv in e,

must b e th e i m age a nd l ik eness o f G od, a s G re go ry s a ys. H e e xp la in s w hat h e m eans b y a n a nalo gy

betw een th e i n te lle ct a nd th e b odily e yes: The e ye e njo ys th e lig ht th ro ugh h avin g n atu ra l lig ht w it h in it s e lf to g ra sp it s k in dre d lig ht. T he f in ger o r a ny o th er lim b c annot

pro duce th e a ct o f v is io n b ecause n one o f th is n atu ra l lig ht is in corp ora te d in to a ny o f th em . T he s a m e n ecessit y r e quir e s th at

in o ur p artic ip atio n in G od th ere s h ould b e s o m e k in sh ip in th e s tr u ctu re o f th e o ne w ho e njo ys w it h th at in w hic h h e

partic ip ate s. T here fo re , a s th e s c rip tu re s a ys, th e h um an w as m ade in th e im age o f G od [ s e e G en. 1 :2 7]. L ik e, I ta ke it , m ay b e

able to s e e lik e. A nd to s e e G od is ... th e lif e o f th e s o ul.

When w e s e e th e b eauty o f a s u nse t o ver th e o cean o r th e d eta ile d p eta ls o f a ti g er l ily i n b lo om o r

th e g o ld en w hite a nd b la ck s tr ip es s h im merin g o n a c at’ s f u r, w e a re d elig hte d w ith th e th in gs w e s e e.

Yet w e s e e s o m eth in g m ore w hen w e s e e G od i n th e th in gs h e h as m ad e. T he n atu ra l w orld b eco m es a

win d ow o r a d oor i n to G od’s p re se nce. W hen th is h ap pens, w e s e e w ith a k in d o f d oub le v is io n. W e

se e th e s u nse t, th e ti g er l ily , a nd th e c at a s th ey a re i n th em se lv es, w hic h i s d elig htf u l, b ut w e a ls o s e e

th ro ugh to th e p re se nce o f G od, w ho i s w ith in th em a nd b eyo nd th em ; a nd th is i s a f u rth er j o y. T hus

th ro ugh b oth o ur e yes a nd o ur s p ir itu al p erc ep ti o n w e a re a t o ne w ith th e n atu ra l w orld a nd w ith G od.

Wou nded S pir it u al E yes a n d T heir C ure

Why, th en, i s s u ch v is io n a r a re o ccurre nce? W hy d on’t w e s e e G od i n a nd th ro ugh th e th in gs a ro und

us a ll th e ti m e? O ur s p ir itu al e yes a re w ound ed b ecause w e h av e f a lle n a w ay f r o m G od.

This i s u lti m ate ly w hy p eo ple to day d o n o t e v en k no w th ey h av e a c ap acity f o r s p ir itu al p erc ep ti o n.

We a re l ik e p eo ple w ho a re b orn b lin d b ut a re a b le to r e ceiv e s ig ht.

So w hat h as g o ne w ro ng? B asil, G re go ry ’s b ro th er, d esc rib es th e o rig in o f th e f a ll a s th e tu rn in g o f

an e ye, a s m all m ovem ent th at c an h av e a d ev asta ti n g e ffe ct. H e u se s th is m eta p ho r to s h o w h o w s in

co uld h av e o rig in ate d w ith o ne w ro ng c ho ic e, a s m all tu rn a w ay f r o m G od, th e s o urc e o f l ig ht: “ W ith

a s m all tu rn in g o f th e e ye, w e a re e ith er f a cin g th e s u n o r f a cin g th e s h ad ow o f o ur o w n b ody. T hus

one w ho l o oks u p w ard e asily f in d s i llu m in ati o n, b ut f o r o ne w ho tu rn s to w ard th e s h ad ow , d ark enin g

is i n ev ita b le .”

T hus e v il, B asil c o nclu d es, i s a r e su lt o f f r e e c ho ic e. G re go ry o f N yssa a ls o c o m pare s

th e s in fu l c o nd iti o n to c lo sin g o ne’s e yes to th e l ig ht o r h av in g d is e ase d e yes a nd n egle cti n g th e

docto r’s o rd ers th at w ould h eal th em .

S o i n o ur f a lle n c o nd iti o n, w e f in d w e a re u nab le to p erc eiv e

God, th o ugh w e w ere o rig in ally c re ate d w ith th e c ap acity to d o s o .

Furth er, A th anasiu s e xp la in s th at w e b ecam e i n v olv ed i n i d ola tr y b ecause w e w ere u nab le to s e e

th e tr u e G od:

Hum an b ein gs, f o olis h a s th ey a re , th ought lit tle o f th e g ra ce th ey h ad r e ceiv ed, a nd tu rn ed a w ay f ro m G od. T hey d efile d th eir

ow n s o ul s o c om ple te ly th at th ey n ot o nly lo st th eir a ppre hensio n o f G od, b ut in vente d f o r th em se lv es o th er g ods o f v ario us

kin ds. T hey f a sh io ned id ols f o r th em se lv es in p la ce o f th e tr u th a nd r e vere nced th in gs th at a re n ot, r a th er th an G od w ho is , a s

St. P aul s a ys, w ors h ip in g “ th e c re atu re r a th er th an th e C re ato r” [ R om . 1 :2 5 R SV ].... N eit h er G od n or h is W ord w as k now n.

Yet h e h ad n ot h id den h im se lf f ro m th e s ig ht o f h um ans, n or g iv en th e k now le dge o f h im se lf in o ne w ay o nly ; b ut r a th er h e h ad

unfo ld ed it in m any f o rm s a nd b y m any w ays.

Ath anasiu s th en s u m mariz e s a ll th e w ays G od s o ught to c o m munic ate w ith h um ankin d i n th e

Heb re w B ib le , n am ely , th ro ugh c re ati o n i ts e lf a nd th ro ugh th e l a w a nd th e p ro phets . A ll th is , s a ys

Ath anasiu s, w as “ a s a cre d s c ho ol o f th e k no w le d ge o f G od a nd th e c o nd uct o f th e s p ir itu al l ife f o r th e

who le w orld ,”

n o t s im ply f o r th e J e w is h p eo ple . Y et th e m essa ge d id n o t g et th ro ugh. I n ste ad , th e

fa lle n c o nd iti o n c o nti n ued to g et w ors e . T he m in d n o l o nger f u ncti o ned i n s u ch a w ay a s to e nab le o ur

perc ep ti o n o f G od. A th anasiu s c alls th is l a ck o f f u ncti o n “ th e d ehum aniz in g o f h um ankin d ,”

s in ce i n

his v ie w p erc ep ti o n o f G od a nd c o m munio n w ith h im a re e sse nti a l to l iv in g a uth enti c ally h um an l iv es. In a d diti o n to o utr ig ht i d ola tr y , m is p erc ep ti o n o f s p ir itu al r e aliti e s i s a d angero us c o nse q uence o f

th e f a ll. J o hn C assia n w as a f ifth -c entu ry m onk w ho s p ent h is y o uth i n th e E gyp ti a n d ese rt b ut l a te r

moved to F ra nce, w here h e w as a b bot o f a r e lig io us c o m munity . H e w ro te d ow n s to rie s o f th e d ese rt

fa th ers a nd m oth ers to i n str u ct h is F re nch c o m munity a b out m onasti c l ife . H e te lls o f s o m e E gyp ti a n

monks w ho l iv ed i n te nse l iv es o f s o lita ry p ra yer b ut w ere m is le d b y s p ir itu al d elu sio n. O ne w as

mis le d i n to th ro w in g h im se lf i n to a w ell w ith th e i d ea th at G od w ould p ro te ct h im b ecause o f h is o w n

rig hte o usn ess. W ith g re at e ffo rt, th e b ro th ers p ulle d h im o ut, b ut h e d ie d tw o d ays l a te r. A no th er m onk

co nv ers e d r e gula rly b ut u nkno w in gly w ith th e d ev il, w ho h ad ta ken o n th e f o rm o f a n a ngel. T he d ev il

to ld h im to k ill h is s o n, w ho w as l iv in g w ith h im , s o a s to b e a s h o ly a s A bra ham . F ortu nate ly , h is s o n

guesse d w hat w as h ap penin g a nd r a n a w ay. A cco rd in g to C assia n, s u ch d is a ste rs c an b e a v oid ed i f

monks a sk f o r a s e co nd o pin io n a b out th eir v is io ns f r o m o th er e xp erie nced m onks b efo re a cti n g o n

th em .

I n th is w ay, th ey c an b enefit f r o m s h are d w is d om , a nd th ey w ill p ra cti c e h um ility i n ste ad o f

assu m in g th at th eir o w n e xp erie nces o r i d eas m ust b e r ig ht.

Because f a lle n h um an b ein gs c o uld n o t p erc eiv e G od a nd i n ste ad w ere i m mers e d i n m ate ria l

th in gs, w ors h ip ed i d ols , o r s tr a yed i n to s p ir itu al d elu sio n, A th anasiu s s e es G od a s f a cin g a n o bsta cle

to h is c re ati v e w ork . W hat w as h e to d o? P eo ple h ad l o st a uth enti c a w are ness o f s p ir itu al r e aliti e s

and th eir a tte nti o n w as f o cuse d o n e arth ly th in gs, th at i s , th e th in gs th ey c o uld s e e w ith th eir e yes a nd

to uch w ith th eir h and s. A gain , a s w ith th e p ro ble m o f h um ans d is in te gra ti n g i n d eath , G od’s s o lu ti o n

is th e i n carn ati o n o f th e W ord , w ho u se s th e c o m munic ati o n s k ills o f a g o od e d ucato r:

Desir in g to d o g ood to h um ans, a s H um an h e c om es, ta kin g to h im se lf a b ody lik e th e r e st; a nd th ro ugh h is a ctio ns d one in th at

body, a s it w ere o n th eir o w n le vel, h e te aches th ose w ho w ould n ot le arn b y o th er m eans to k now h im se lf , th e W ord o f G od,

and th ro ugh h im th e F ath er.

He d eals w it h th em a s a g ood te acher w it h h is s tu dents , c om in g d ow n to th eir le vel a nd u sin g s im ple m eans. S t. P aul s a ys a s

much: “ S in ce, in th e w is d om o f G od, th e w orld d id n ot k now G od th ro ugh w is d om , G od d ecid ed, th ro ugh th e f o olis h ness o f o ur

pro cla m atio n, to s a ve th ose w ho b elie ve” [ 1 C or. 1 :2 1 N RSV ]. H um ans h ad tu rn ed f ro m th e c onte m pla tio n o f G od a bove, a nd

were lo okin g f o r h im in th e o pposit e d ir e ctio n, d ow n a m ong c re ate d a nd s e nse -p erc eptib le th in gs. T he S avio r o f u s a ll, th e

Word o f G od, in h is g re at lo ve to ok to h im se lf a b ody a nd m oved a s H um an a m ong h um ans, m eetin g th eir s e nse s, s o to s p eak,

half w ay. H e b ecam e h im se lf a n o bje ct f o r th e s e nse s, s o th at th ose w ho w ere s e ekin g G od in s e nse -p erc eptib le th in gs m ig ht

appre hend th e F ath er th ro ugh th e w ork s w hic h h e, th e W ord o f G od, d id in th e b ody.

Thus b y s e ein g w hat C hris t s a ys a nd d oes a s h um an, p eo ple c an c o m e to p erc eiv e th at th is i s G od

in a cti o n. T his p erc ep ti o n w ill e nab le th em to r e co gniz e G od’s p re se nce a nd a cti v ity i n o th er p la ces

to o, a nd , a s A th anasiu s s a ys, th ro ugh k no w in g th e S on th ey w ill c o m e to k no w th e F ath er a s w ell.

Their b odily e yes th at s e e th e S av io r w ill b e m ore r e lia b le th an th eir u nsta b le i m agin in gs. A nd a s th ey

perc eiv e G od m ad e f le sh , th ey w ill b eco m e a w are o f th eir o w n f a llib ility a nd th us g uard th em se lv es

again st d elu sio n.

In th is w ay, G od r e aw akens o ur b urie d c ap acity to s e e s p ir itu al r e ality . A s f a lle n p eo ple , w e

th o ught th e th in gs w e c o uld s e e a nd to uch p hysic ally , o r m ayb e th e p ro ducts o f o ur o w n i m agin ati o n,

were th e w ho le o f r e ality ; s o C hris t c am e to u s a s a p hysic al b ein g w e c o uld s e e a nd to uch. I n s e ein g

him , w e c o uld r e co gniz e th at h e w as m ore th an w hat w e c o uld p erc eiv e w ith o ur b odily e yes a nd

gre ate r th an o ur m enta l f a nta sie s. S o w e c o uld b egin to l o ok d eep er o r f a rth er, to p erc eiv e th e

sp ir itu al r e alm . A nd o nce w e h ad r e co gniz e d G od i n C hris t, w e c o uld b egin to s e e G od p re se nt i n o ur

neig hb ors a nd G od a t w ork th ro ugho ut th e m ate ria l w orld .

Seein g P eo p le T ru ly Tw o te enagers w ent to a r e cep ti o n f o r a f a m ous p ia nis t w ho p erfo rm ed c o ncerts a ro und th e w orld a nd

mad e m any r e co rd in gs. D re sse d i n j e ans a nd T -s h ir ts , th ese te ens l o oked o ut o f p la ce, s o s o m eo ne

was a b out to u sh er th em o ut. S eein g th is , th e p ia nis t c am e u p to th em a nd e ngaged th em i n

co nv ers a ti o n. H e a sk ed , “ W hat i s y o ur n am e? W hat a re y o u i n te re ste d i n ? D o y o u p la y a n

in str u m ent? ” T hey ta lk ed f o r s o m e ti m e. O ne o f th e te enagers w as s o m oved b y th is a tte nti o n th at h e

re m em bere d th e p ia nis t f o nd ly a fte r h e g re w u p . T he o th er g uests s a w o nly th e s c ru ffy c lo th es, b ut th e

pia nis t s a w e ager y o ung p eo ple i n te re ste d i n m usic . T hese te ens m ay h av e s e en i n th e p ia nis t th e

im age o f G od.

Once w e c o m e to k no w G od, w e w ill p erc eiv e h is c hara cte r, th at i s , h is g entl e ness, p ati e nce,

genero sity , w is d om , j u sti c e, a nd l o ve. T hen w e w ill s lo w ly b egin to r e co gniz e th e d iv in e c hara cte r i n

peo ple w e m eet, to s e e i n th em th e d iv in e i m age a nd l ik eness. O ur a p pre cia ti o n a nd th ankfu ln ess w ill

sp re ad f r o m G od to o ur n eig hb ors a s w e s e e th e s a m e g o od q ualiti e s i n o ur n eig hb ors th at w e f o und i n

God.

On th e o th er h and , w e m ay p erc eiv e g entl e ness, p ati e nce, g enero sity , w is d om , j u sti c e, o r l o ve i n

peo ple f ir s t a nd s o f in d th e c o ura ge to b elie v e th at G od i s l ik e s u ch p eo ple , o nly e v en b ette r. T he

auth o r o f 1 J o hn s a ys, “ H e w ho d oes n o t l o ve h is b ro th er w ho m h e h as s e en, c anno t l o ve G od w ho m

he h as n o t s e en” ( 4 :2 0). I a m th ankfu l to th o se w ho m anife st th e i m age o f G od i n th eir c hara cte r a nd

acti o ns, b ecause th ey m ake i t e asie r f o r m e to f in d a nd k no w G od.

The te nd ency to day, a nd m ayb e th ro ugho ut h is to ry , i s to s e e o nly w hat i s b ad i n p eo ple , to b e

ir rita te d w ith th em , to c o m pla in , a nd to g o ssip . Y et i f w e c an s e e th at th e s u rfa ce a nno yances a re l ik e

mask s i n th e th eate r, b ehin d w hic h i s G od’s i m age, w e w ill b e l ik e th e p ia nis t w ho s a w th e s c ru ffy

te enagers a s p ote nti a l l ife lo ng m usic l o vers . W e w ill b e m oved to v alu e o ur n eig hb ors , to r e sp ect

th em , a nd e v en to l o ve th em .

The f a th ers a nd m oth ers o f th e d ese rt p erc eiv ed G od th ro ugh p ra yer, s o th ey l o ved th eir n eig hb ors ,

who w ere m ad e i n h is i m age. T hey w ere r e alis ti c a b out th e d iffic ulti e s o f l o vin g p eo ple i n p ra cti c e,

and th eir s to rie s s h o w h o w th ey s a w th eir n eig hb ors a nd p ers is te d i n l a b orin g to l o ve th em . T heir

ab ility to d is c ern p eo ple ’s r e al m oti v ati o ns a nd n eed s g re w o ut o f th eir l o ve f o r p eo ple a nd th eir

ab ility to s e e m ore th an w hat a p pears o n th e s u rfa ce. A bba P oem en’s a d vic e a b out h o w to r e b uke

sin ners i s a g o od e xam ple : “ If a m an s in s a nd d enie s i t, s a yin g, ‘ I h av e n o t s in ned ,’ d o n o t c o rre ct

him , o r y o u w ill d estr o y a ny i n te nti o n h e m ig ht h av e o f c hangin g. I f y o u s a y, ‘ D o n o t b e c ast d ow n, m y

bro th er, b ut b e c are fu l a b out th at i n th e f u tu re ,’ y o u w ill m ove h is h eart to r e p ent.”

P oem en

und ers to od th at th e e rrin g m onk w ould f e el h urt w hen a ccuse d o f s in . H is h urt w ould m ove h im to

deny i t a nd th en m ake h im u nw illin g to c hange, b ecause h e w ould p ro ve h is a ccuse r r ig ht i f h e

changed . T he o ne w ho e nco ura ges h im , h o w ev er, tr e ats h im a s a b ro th er a nd g entl y tu rn s h is a tte nti o n

to f u tu re a cti o ns, th us m ovin g h im to r e p ent. H e w ill f e el l o ved b y h is b ro th er a nd w ill w ant to c hange

fo r h is b ro th er’s s a ke. P oem en’s c o m passio n f o r th e e rrin g m onk’s p ain s u re ly h elp ed h im d ra w th ese

wis e a nd k in d c o nclu sio ns.

Abba A chilla s, a c ra fts m an w ho m ad e r o pes, s h o w ed s im ila r w is d om a nd c o m passio n w hen a

gro up o f th re e b ro th ers c am e to h im . E ach h ad th e s a m e r e q uest, b ut h is a nsw ers w ere d iffe re nt a nd

re sp ond ed to th eir d iffe rin g p ers o nal n eed s:

Thre e m onks c am e to A chilla s, a nd o ne o f th em h ad a b ad r e puta tio n. T he f ir s t m onk s a id , “ A bba, m ake m e a f is h in g n et.” He s a id , “ I w on’t.” T he s e cond s a id to h im , “ W ill y ou g iv e u s a m em ento o f y ours e lf to k eep in o ur c om munit y ?” H e

answ ere d, “ I d on’t h ave tim e.” T hen th e th ir d , th e o ne w it h th e b ad r e puta tio n, s a id to h im , “ M ake m e a f is h in g n et, a nd s o I

sh all h ave a b le ssin g f ro m y our h ands, a bba.” A t o nce h e a nsw ere d, “ I w ill d o th at.” B ut th e f ir s t tw o, w hose r e quests h e h ad

re fu se d, s a id p riv ate ly to h im , “ W hy d id y ou r e fu se o ur r e quests a nd c onse nt to h is ? ” A chilla s a nsw ere d, “ I c ould te ll y ou th at I

would n ot d o it b ecause I h ad n o tim e, a nd y ou w ould n ot b e tr o uble d.

But if I d id n ot d o it f o r th is m onk, h e w ould s a y, ‘ T he h erm it h as h eard o f m y r e puta tio n a nd f o r th at r e aso n h as r e fu se d to

make m e a n et.’ S o im media te ly I s e t to w ork w it h th e s tr in g, to s o oth e h is s o ul a nd p re vent h im b ein g s a d.”

Achilla s s u re ly s e es th at p eo ple a re i n th e h ab it o f e xp ecti n g b ad th in gs f r o m th e m onk th ey h av e

la b ele d w ith a b ad r e p uta ti o n. T hat m onk h as c o m e to e xp ect th at th ey w ill d is c rim in ate a gain st h im

again a nd a gain , s o n atu ra lly h e f e els h urt a nd a lie nate d i n h is c o m munity . A chilla s ta kes th e ti m e to

giv e th e m an a f is h in g n et h e c an ta ke w ith h im a nd k eep a s a n e xp re ssio n o f a p pre cia ti o n a nd s u p port.

Yet th e d ese rt f a th ers a nd m oth ers a ls o s a w e v il a nd f a ced i t h o nestl y . T hey g rie v ed w hen th ey s a w

peo ple c o m mitti n g s in s, w hic h d am aged th e d iv in e i m age i n th o se p eo ple a nd o fte n h urt o th ers to o.

They p ra yed th at G od w ould l e ad s in ners a w ay f r o m th eir d estr u cti v e h ab its a nd p re p are th em f o r

ete rn al l ife i n h is k in gd om .

Abba A mmonas, a d ese rt m onk w ho k new A nth o ny, w as m ad e a b is h o p. H e f u lfille d h is p asto ra l

and a d m in is tr a ti v e d uti e s b ut c o nti n ued i n h is m onasti c w ay o f l ife . B is h o ps i n th e a ncie nt w orld w ere

ofte n p ow erfu l a ris to cra ts . T hey h ad th e ta sk o f j u d gin g C hris ti a ns w ho h ad c o m mitte d s e rio us s in s

and a ssig nin g p enances, th at i s , w ork s s u ch a s p ra yer a nd f a sti n g th at th e s in ner w ould h av e to d o i n

ord er to b e r e ad m itte d to f u ll p arti c ip ati o n i n th e c hurc h c o m munity . W hen p eo ple b ro ught s in ners to

Ammonas, a ccusin g th em a nd a sk in g h im to j u d ge th em , h e r e sp ond ed w ith i n sig ht a nd c o m passio n.

As a m an o f p ra yer, h e c o uld s e e w ho th e s in ners r e ally w ere a s w ell a s th e c o nte xt o f th eir l iv es,

re gard le ss o f w hat th ey h ad d one w ro ng. O ne c ase i n v olv ed a y o ung te enaged g ir l w ho h ad b eco m e

pre gnant. S he w as v uln era b le i n a w orld w ith o ut m odern m ed ic in e, a w orld w here w om en i n

child bir th a nd th eir b ab ie s o fte n d ie d . S he w as a s o cia l o utc ast i n th e v illa ge a nd w as p oor a nd s ic k.

Som e s e lf- rig hte o us C hris ti a ns, m ayb e m onks w ho w ere s c and aliz e d b y h er s e xual s in , b ro ught h er to

Bis h o p A mmonas.

Som eone b ro ught a y oung g ir l w ho w as p re gnant to h im , s a yin g, “ S ee w hat th is u nhappy w re tc h h as d one; g iv e h er a

penance.” B ut h e, h avin g m ark ed th e y oung g ir l’ s w om b w it h th e s ig n o f th e c ro ss [ a s a b le ssin g], c om manded th at s ix p air s o f

fin e lin en s h eets s h ould b e g iv en h er, s a yin g, “ It is f o r f e ar th at, w hen s h e c om es to g iv e b ir th , s h e m ay d ie , s h e o r th e c hild ,

and h ave n oth in g f o r th e b uria l. ” B ut h er a ccuse rs r e su m ed, “ W hy d id y ou d o th at? G iv e h er a p unis h m ent.” B ut h e s a id to

th em , “ L ook, b ro th ers , s h e is n ear to d eath ; w hat a m I to d o?” T hen h e s e nt h er a w ay, a nd n o o ld m an d are d a ccuse a nyone

any m ore .

If s h e d ie d i n c hild bir th , s h e w ould b e w ra p ped i n th e l in en s h eets a s a s h ro ud a nd th en b urie d , a s

would th e b ab y i f i t d ie d . I n th e e arly c hurc h, s in ners o n th eir d eath b ed s w ould b e f o rg iv en th e r e st o f

th eir p enances a nd r e ad m itte d to c o m munio n s o th ey c o uld b e p re p are d to m eet G od. T his i s p ro bab ly

what A mmonas, i n h is c o m passio n, f o re sa w . I t w ould h av e b een i n ap pro pria te to p unis h th e

vuln era b le y o ung g ir l a t th at p oin t. D ese rt m onks to ok s e xual s in s v ery s e rio usly , a nd th ey o fte n h ad a

lo w o pin io n o f w om en, w ho c o uld b e a n o ccasio n o f te m pta ti o ns f o r th em . A mmonas s a w th e g ir l f o r

th e h um an b ein g s h e w as a nd c ut th ro ugh a ll th e j u d gm ent a nd p re ju d ic e th at s u rro und ed h er.

On a no th er o ccasio n, h e, l ik e A bba A chilla s, e nco unte re d a m onk w ith a b ad r e p uta ti o n. H e a ls o

re sp ond ed w ith c o m passio n, a lth o ugh th is b ro th er w as h id in g a w om an i n h is l iv in g q uarte rs :

Abba A mmonas c am e o ne d ay to e at in a p la ce w here th ere w as a m onk o f e vil r e pute . N ow it h appened th at a w om an c am e

and e nte re d th e c ell o f th e b ro th er o f e vil r e puta tio n. T he d w elle rs in th at p la ce, h avin g le arn t th is , w ere tr o uble d a nd g ath ere d

to geth er to c hase th e b ro th er f ro m h is c ell. K now in g th at B is h op A mmonas w as in th e p la ce, th ey a sk ed h im to jo in th em . When th e b ro th er in q uestio n le arn t th is , h e h id th e w om an in a la rg e b arre l. T he c ro w d o f m onks c am e to th e p la ce. N ow

Abba A mmonas s a w th e p osit io n c le arly b ut f o r th e s a ke o f G od h e k ept th e s e cre t; h e e nte re d, s e ate d h im se lf o n th e b arre l

and c om manded th e c ell to b e s e arc hed. T hen, w hen th e m onks h ad s e arc hed e very w here w it h out f in din g th e w om an, A bba

Ammonas s a id , “ W hat is th is ? M ay G od f o rg iv e y ou!” A fte r p ra yin g, h e m ade e very one g o o ut, th en, ta kin g th e b ro th er b y th e

hand, h e s a id , “ B ro th er, b e o n y our g uard .” W it h th ese w ord s, h e w it h dre w .

The o th er m onks i n te nd ed to th ro w th e s in fu l b ro th er o ut o f th e c o m munity , b ut A mmonas s to pped

th em . H e s a w to i t th at th ey w ere p ub lic ly e m barra sse d f o r a ccusin g th e s in ner, r e b uked th em , a nd

ask ed th em to l e av e th e a ccuse d b ro th er’s c ell. T hen, l ik e A bba P oem en, h e g av e th e s in ner a g entl e

warn in g a b out th e f u tu re i n ste ad o f a ccusin g h im d ir e ctl y . H is w is e a nd d is c re et a cti o ns m oved

ev ery o ne i n v olv ed to w ard h ealin g.

Anth o ny th e G re at, f a th er o f th e d ese rt m onks, s a id , “ O ur l ife a nd o ur d eath a re w ith o ur n eig hb or.

If w e d o g o od to o ur n eig hb or, w e d o g o od to G od; i f w e c ause o ur n eig hb or to s tu m ble , w e s in

again st C hris t.”

P oem en, A chilla s, a nd A mmonas c o uld s e e th e d iv in e i m age i n p eo ple th ey m et,

both th o se w ho i m ita te d G od’s v ir tu es a nd th o se w ho s in ned . S o, l ik e G od, th ey a cte d to w ard th eir

neig hb ors w ith d ig nity a nd k in d ness.

Lik e th e b ro th ers i n th e d ese rt, p eo ple to day k no w o th ers w ho h av e s e t g o od e xam ple s th ey c an

fo llo w o r w ho h av e s e rv ed a s m ento rs . T hese m ay b e p are nts , te achers , g ra nd pare nts , p asto rs , o r

go od n eig hb ors a nd f r ie nd s. B y w ord o r e xam ple , th ey p ro vid e m odels o f h o w b est to l iv e.

Rem em berin g th eir e xam ple c an p ro te ct u s f r o m g o in g a str a y. L et u s e ach g iv e th anks f o r th o se w e

hav e b een p riv ile ged to k no w , b ecause th ro ugh th em w e c an s e e G od p re se nt i n h is i m age a nd

lik eness.

1 .

Seco nd S erm on o n L aza ru s a nd th e R ic h M an

; tr a ns. R oth ,

St. J o hn C hry so s

– to m

, 4 6– 47.

2 .

Seco nd S erm on o n L aza ru s a nd th e R ic h M an

; tr a ns. R oth ,

St. J o hn C hry so s

– to m

, 4 7, a lt .

3 . D oro th eus o f G aza ,

On R efu sa l to J u dge O ur N eig hbor

; tr a ns. W heele r,

Doro

– th eo s o f G aza

, 1 38– 39.

4 .

Again st H ere sie s

4.2 0.7 ; tr a ns. S aw ard ,

Sca ndal o f th e I n ca rn atio n

, 4 4, a lt .

5 .

On I n fa nts ’ E arly D ea th s

; G N O 3 .2 :7 7.

6 .

On I n fa nts ’ E arly D ea th s

; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 75.

7 .

On I n fa nts ’ E arly D ea th s

; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 75– 76.

8 .

On I n fa nts ’ E arly D ea th s

; G N O 3 .2 :7 9– 80; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 75– 76, a lt .

9 .

That G od I s N ot th e C ause o f E vil

8; tr a ns. H arris o n,

St. B asil

, 7 6.

On V ir g in ity

12; tr a ns. C alla han,

Gre g ory o f N yssa

, 4 3. S ee a ls o

On I n fa nts ’

Early D ea th s

; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 76.

On th e I n ca rn atio n

11; tr a ns. A nonym ous,

St. A th anasiu s

, 3 8– 39, a lt .

On th e I n ca rn atio n

12; tr a ns. A nonym ous,

St. A th anasiu s

, 4 0.

On th e I n ca rn atio n

13; tr a ns. A nonym ous,

St. A th anasiu s

, 4 0, a lt .

Confe re n ce

2.5 , 7 , 1 0; tr a ns. L uib heid ,

Jo hn C assia n

, 6 4– 65, 6 6, 6 7.

On th e I n ca rn atio n

14– 15; tr a ns. A nonym ous,

St. A th anasiu s

, 4 2– 43, a lt .

. T ra nsla te d in W ard ,

Dese rt F ath ers

, 1 00.

. T ra nsla te d in W ard ,

Dese rt F ath ers

, 9 1, a lt .

.A mmonas 8 ; tr a ns. W ard ,

Sayin gs

, 2 7

. A mmonas 1 0; tr a ns. W ard ,

Sayin gs

, 2 8.

. T ra nsla te d in W ard ,

Dese rt F ath ers

, 1 77. 4

Vir tu es a n d H um ility

A s a c hild I a sk ed m yse lf, “ C an I r e ally d o g o od? C an I m ake a p ositi v e c o ntr ib uti o n to th e l iv es o f

o th er p eo ple ? C an I b eco m e a g o od p ers o n?” M any o f th e a d ults s u rro und in g m e to ld m e I w as b ad .

A s a c hild I k ep t a sk in g m yse lf a b out b eco m in g g o od b ut d id n o t d are a sk o th ers b ecause I k new

n o body w ould g iv e m e a n h o nest, h elp fu l a nsw er. I w as a lo ne w ith m y q uesti o ns. I w ond er h o w m any

p eo ple to day f in d th em se lv es i n a s im ila r s itu ati o n? A n i m porta nt p art o f th e g o od n ew s o f J e su s

C hris t i s th at h um an b ein gs c an b eco m e g o od a nd c an d o g o od f o r o th ers , b ecause G od w ill h elp

t h em .

One o f th e m ost m em ora b le l e ad ers a m ong th e f o urth -c entu ry E gyp ti a n d ese rt f a th ers w as A bba

M ose s th e B la ck. B efo re h e b ecam e a m onk, a nd e sp ecia lly a fte rw ard , h e p ro bab ly a sk ed h im se lf th e

s a m e q uesti o ns a b out b eco m in g g o od a nd d oin g g o od f o r o th ers . M ose s l iv ed i n E gyp t b ut c am e f r o m

s u b -S ahara n A fr ic a, a nd a s a y o ung m an h e w as a s la v e. I n th e G re co -R om an w orld , th ere w ere m any

s la v es, b ut th ey d id n o t n ecessa rily b elo ng to a ny p arti c ula r r a ce. T he E gyp ti a ns, h o w ev er, w ere

p re ju d ic ed a gain st b la ck p eo ple . M ose s e nd ure d r id ic ule f r o m o th er m onks b ecause o f h is c o lo r. H e

w as g rie v ed b ut k ep t s ile nt a b out i t.

Mose s w as ta ll a nd p hysic ally s tr o ng. A s a y o ung m an, h e r a n a w ay f r o m h is o w ner a nd b ecam e th e

l e ad er o f a g ro up o f f ie rc e h ig hw ay r o bbers . H e l iv ed w ith th em i n th e w ild ern ess f o r y ears , a nd th ere

w as ta lk th at h e m ay h av e c o m mitte d m urd er.

A t s o m e p oin t, m ayb e b ecause h e w as i n d anger o f

b ein g c aught, th o ugh w e d o n o t k no w th e r e aso n, h e w ent to th e l a rg e m onasti c s e ttl e m ent o f S ceti s

a nd b ecam e a m onk. H e to ok to h eart th e m onasti c v alu es, p ut th em i n to p ra cti c e— w hic h m eant

c o m ple te ly c hangin g h is w ay o f l ife — and l a te r b ecam e a l e ad er o f th e c o m munity . S ho rtl y a fte r h e

j o in ed , s o m e r o bbers c am e to h is c ell to s te al f r o m h im . I n h is f o rm er l ife , h e w ould h av e k ille d th em ,

a nd h e w as s ti ll s tr o ng e no ugh to c atc h th em a ll. P alla d iu s, a f ifth -c entu ry h is to ria n, te lls w hat

h ap pened :

Four r o bbers , n ot k now in g w ho h e w as, a tta cked h im in h is c ell. H e tie d th em a ll to geth er lik e a p ackage, p ut th em o n h is b ack

lik e a b undle o f s tr a w , a nd to ok th em to th e m onastic c hurc h. “ S in ce I m ust n ot h urt a nyone,” h e s a id , “ w hat d o y ou w ant m e

to d o w it h th ese m en?” T he r o bbers c onfe sse d [ th eir a tte m pte d c rim e] a nd k new th at h e w as M ose s, th e o netim e n oto rio us

and w ell- k now n r o bber. T hey g lo rif ie d G od a nd r e nounced th e w orld [ to b ecom e m onks] b ecause o f h is c onvers io n. F or th ey

re aso ned in th is w ay: “ If h e w ho w as s u ch a s tr o ng a nd p ow erfu l th ie f f e ars G od, w hy s h ould w e p ut o ff o ur o w n s a lv atio n?”

When th e m onasti c e ld ers to ld M ose s to l e t th e r o bbers g o , a nd h e d id s o , th ey w ere m oved to

b eco m e m onks b y th e c o m munity ’s r e sp ect f o r th eir h um anity a nd f o rb eara nce to w ard th eir c rim e.

Mose s, w ho o nce r e ta lia te d w ith v engeance a gain st a nyo ne w ho o ffe nd ed h im , b ecam e r e no w ned

f o r h is h um ility a nd h is f o rg iv eness o f o th ers . H is r e fu sa l to j u d ge i s i llu str a te d i n th e f o llo w in g s to ry

o f a m eeti n g c alle d to p unis h a m onk w ho h ad s in ned :

A b ro th er a t S cetis c om mit te d a f a ult . A c ouncil w as c alle d to w hic h A bba M ose s w as in vit e d, b ut h e r e fu se d to g o to it . T hen

th e p rie st s e nt s o m eone to s a y to h im , “ C om e, f o r e very one is w ait in g f o r y ou.” S o h e g ot u p a nd w ent. H e to ok a le akin g ju g,

fille d it w it h w ate r a nd c arrie d it w it h h im [ o n h is b ack]. T he o th ers c am e o ut to m eet h im a nd s a id to h im , “ W hat is th is ,

fa th er? ” T he o ld m an s a id to th em , “ M y s in s r u n o ut b ehin d m e, a nd I d o n ot s e e th em , a nd to day I a m c om in g to ju dge th e

erro rs o f a noth er.” W hen th ey h eard th at, th ey s a id n o m ore to th e b ro th er b ut f o rg ave h im .

4 Mose s a cte d o ut a p ara b le l ik e th e H eb re w p ro phets o f o ld . H e m ust n ev er h av e f o rg o tte n th e s in s

he c o m mitte d a s a h ig hw ay r o bber, a nd h e w as m in d fu l to o o f s in s h e c o m mitte d e v ery d ay a s a m onk.

So i n c o m passio n a nd l o ve, h e f o rg av e o th ers . “ W hen s o m eo ne i s o ccup ie d w ith h is o w n f a ults ,” h e

sa id , “ he d oes n o t s e e th o se o f h is n eig hb or.”

Mose s w as a ls o r e no w ned f o r h is h o sp ita lity . H e tr e ate d g uests w ith s u ch k in d ness a nd g enero sity

th at h e o fte n h ad m onks v is iti n g h is c ell. H e d elig hte d i n th eir c o m pany, a nd th ey d elig hte d i n h is . I t

was a s i f w hen th ey ta lk ed , h e w as s h arin g h o ney c akes w ith a ngels .

W hen h e w as a r o bber, h is

re la ti o nsh ip s w ith n eig hb ors w ould h av e b een h o sti le , b ut h is e arlie r h o sti lity w as n o w tr a nsfo rm ed

in to l o ve.

He d ie d a s a m arty r w hen f o re ig ners a tta cked S ceti s . T hey k ille d h im w ith a s w ord , a nd h e r e fu se d

to r u n a w ay o r d efe nd h im se lf, s in ce h e s a id th at i n h is y o uth h e h ad k ille d w ith a s w ord . W hen

bro th ers a sk ed h im to f le e, h e q uo te d J e su s, w ho s a id , “ A ll w ho ta ke th e s w ord w ill p eris h b y th e

sw ord ” ( M att. 2 6:5 2).

With G od’s h elp , M ose s w as tr a nsfo rm ed b y a ccep ti n g th e g uid ance o f h is e ld ers a t S ceti s a nd

exerti n g p ers is te nt, l o ng-te rm e ffo rt. I n th is w ay, h is s in w as c hanged to r e p enta nce, h is v engeance to

fo rg iv eness, h is h o sti lity to h o sp ita lity , a nd h is f ie rc eness to k in d ness a nd g entl e ness. T he c rim in al

becam e a s a in t, a b le i n tu rn to h elp m any o th ers . T he H oly S pir it, to geth er w ith e xp erie nced d ese rt

sp ir itu al g uid es, ta ught h im i n p ra cti c e h o w to b eco m e a g o od p ers o n a nd d o g o od f o r o th ers .

Vir tu e a s I m age a n d L ik en ess o f G od

I h av e o bse rv ed i n m onaste rie s to day h o w m onks a nd n uns ta ke c are n o t to g o ssip a b out o th er’s

fa ilin gs. I n ste ad , th ey a d m ir e a nd d is c uss w hat p eo ple h av e d one r ig ht, o fte n i n d iffic ult

cir c um sta nces. T hey m ay s e e a m oth er a d vocati n g p ers is te ntl y w ith h ealth -c are p ro vid ers to g et h er

child n eed ed c are o r a m an d oin g e xcelle nt w ork f o r a tr o ub le so m e b oss w ith o ut g ro w in g r e se ntf u l.

Then th e m onks o r n uns a sk th em se lv es a nd e ach o th er, “ H ow d id th ey d o i t? C an I l e arn f r o m th eir

exam ple ?”

Early C hris ti a n w rite rs a re a ls o v ery i n te re ste d i n g o od c hara cte r. T heir w riti n gs, e sp ecia lly th eir

se rm ons, a re f u ll o f r e fle cti o n a b out v ir tu es. L ik e to day’s m onks a nd n uns, th ey s e ek to a naly ze h o w

peo ple d o g o od, a nd th en l o ok f o r e xam ple s th at th ey a nd th eir c o ngre gati o ns c an f o llo w . Y et m odern

re ad ers a re s o m eti m es b ore d b y th is k in d o f w riti n g. P eo ple to day a re o fte n p ut o ff e v en b y th e w ord

vir tu e

. I t m akes th em th in k o f th eir f u ssy , V ic to ria n g ra nd m oth ers s c o ld in g th em f o r u sin g th e s a la d

fo rk f o r th e m ain c o urs e a t a d in ner p arty . D oes v ir tu e m atte r i n o ur c o m ple x w orld ?

Mayb e w hic h f o rk y o u u se d oes n o t m ake m uch d iffe re nce, b ut h o w p eo ple tr e at o ne a no th er d oes

matte r. W hen m em bers o f C ongre ss tr y to s c o re p oliti c al p oin ts a gain st th e o th er p arty i n ste ad o f

work in g to geth er to p ass l e gis la ti o n th at th e e nti r e c o untr y n eed s, r e se ntm ents b uild , g ru d ges a re k ep t,

and th e a tm osp here o f p ub lic d is c o urs e i s p ois o ned . W hen c o m panie s c alc ula te th at th ey c an m ake

more m oney b y s la sh in g c usto m er s e rv ic e b ecause a ll th eir c o m peti to rs a re d oin g th e s a m e th in g,

ev ery b ody’s q uality o f l ife d ete rio ra te s a nd n o body ta kes r e sp onsib ility f o r r e so lv in g p ro ble m s. S o

mayb e g o od c hara cte r i s i m porta nt a fte r a ll.

vir tu e

, p eo ple i n th e G re co -R om an w orld , i n clu d in g C hris ti a ns, m eant s o m eth in g m ore th an ta b le m anners . T he w ord

are te

, w hic h i s u su ally tr a nsla te d “ v ir tu e,” m eans e xcelle nce o f a cti o n,

hab its , a nd e sp ecia lly c hara cte r. T he v ir tu es r e co gniz e d b y p hilo so phers l ik e P la to i n clu d e th in gs l ik e

wis d om , m odera ti o n, c o ura ge, a nd j u sti c e. C hris ti a ns a d ded to th is l is t s u ch q ualiti e s a s h um ility ,

re p enta nce, f o rg iv eness, f a ith , h o pe, a nd l o ve. A ll th ese q ualiti e s a re s ti ll a ttr a cti v e to day. W e

ap pre cia te th em w hen w e s e e th em i n o th ers , a nd w e m ay s tr iv e to p ra cti c e th em o urs e lv es. F in ally ,

God p osse sse s th ese k in d s o f c hara cte ris ti c s, a nd C hris t l iv ed th em i n a h um an c o nte xt. G od h as

sh o w n th at th e v ir tu es a re i n d eed G od’s g lo ry . T hey a re tr u ly m ore p re cio us th an g o ld . A s J o hn

Chry so sto m s a id i n th e s e rm on q uo te d a t th e b egin nin g o f c hap te r 3 , v ir tu es a re tr u e, l a sti n g w ealth

th at a p ers o n c an c arry i n to th e n ext l ife , w here a ll th e r ic hes o f th is w orld a re g o ne.

The s ix th -c entu ry a b bot D oro th eus o f G aza b elie v es th at v ir tu es a re n atu ra l to u s a s h um an p ers o ns.

This b elie f m ay s e em c o unte rin tu iti v e; i t i s e asy to s lid e i n to s in , b ut v ir tu es r e q uir e p ers is te nt e ffo rt.

Yet D oro th eus’s v ie w o f v ir tu es r e p re se nts th e th eo lo gy o f th e G re ek C hris ti a n w rite rs . D oro th eus

cite s S crip tu re to e xp la in h is b elie f:

By G od’s g if t th e v ir tu es b elo ng to th e n atu re w e p osse ss. F or tr u ly w hen G od m ade m an h e s o w ed th e v ir tu es in h im , a s it

sa ys: “ L et u s m ake m an in o ur im age, a fte r o ur lik eness” [ G en. 1 :2 6 R SV ]. T o h is im age, s in ce G od m ade th e s o ul

in corru ptib le a nd s e lf -d ete rm in in g; to h is lik eness, w hic h m eans h avin g s im ila r v ir tu es. D oes th e s c rip tu re n ot s a y: “ B e m erc if u l,

even a s y our F ath er is m erc if u l” [ L uke 6 :3 6 R SV ]? A nd: “ B e h oly , f o r I a m h oly ” [ L ev. 1 1:4 4 R SV ]? A nd a gain , th e a postle

sa ys, “ B e k in d to o ne a noth er” [ E ph. 4 :3 2 R SV ]. I n th e P sa lm : “ T he L ord is k in d to th ose w ho w ait f o r h im ” [ L am . 3 :2 5 R SV ,

alt .] . T here a re m ore lik e th ese , e ach s h ow in g th is lik eness to G od. G od g ave u s th e v ir tu es a s a n e ndow ment o f o ur n atu re .

Noti c e h o w D oro th eus m akes a d is ti n cti o n b etw een G od’s i m age a nd l ik eness. F or h im , th e i m age

in clu d es s e lf- d ete rm in ati o n, w hic h i s th e f r e ed om w e d is c usse d i n c hap te r 1 . I t a ls o i n clu d es th e

so ul’ s i m morta lity , w hic h i s a n i m age o f G od’s e te rn ity . F or w rite rs l ik e D oro th eus, w ho d is ti n guis h

th e l ik eness f r o m th e i m age, th e l ik eness i s g enera lly g re ate r th an th e i m age. I t c o nsis ts p rim arily i n

hum an v ir tu es s im ila r to th o se o f G od. H ere D oro th eus l is ts s e v era l th at a re f o und i n S crip tu re :

merc y, h o lin ess, a nd k in d ness. H is l is t i s n o t e xhausti v e. H e n o te s th at th ere a re o th er d iv in e v ir tu es

as w ell. T here i s a g re at a b und ance, a v arie ty o f v ir tu es, a nd to geth er th ey m anife st th e d iffe re nt f a cets

of G od’s s p le nd id c hara cte r.

As n o te d i n c hap te r 1 , B asil o f C aesa re a a ls o d is ti n guis h es b etw een i m age a nd l ik eness. H e s a ys,

“B y o ur c re ati o n w e h av e th e f ir s t, a nd b y o ur f r e e c ho ic e w e b uild th e s e co nd .” T hro ugh o ur

fr e ed om , G od “ has m ad e u s w ith th e p ow er to b eco m e l ik e G od.” T hat i s , b esid es b ein g f r e e b y

natu re , w e h um ans h av e f r o m G od th e a b ility to a cq uir e a ll th e v ir tu es. I n te re sti n gly , B asil s u m s u p

acq uir in g G od’s l ik eness, o r th e v ir tu es, a s “ b eco m in g C hris ti a n.”

B y th is h e m eans l iv in g i n a

Chris ti a n w ay th ro ugho ut o ne’s l ife ti m e. H e g o es o n to e xp la in w hat h e m eans, a nd l ik e D oro th eus h e

quo te s S crip tu re :

“B ecom e p erfe ct a s y our h eavenly F ath er is p erfe ct” [ M att. 5 :4 8, m y tr a nsla tio n]. D o y ou s e e h ow th e L ord r e sto re s to u s th at

whic h is a ccord in g to th e lik eness? “ F or h e m akes h is s u n r is e o n th e e vil a nd o n th e g ood, a nd s e nds r a in o n th e ju st a nd o n th e

unju st” [ M att. 5 :4 5 R SV ]. I f y ou b ecom e a h ate r o f e vil, f re e o f r a ncor, n ot r e m em berin g y este rd ay’s e nm it y ; if y ou b ecom e

bro th er-lo vin g a nd c om passio nate , y ou a re lik e G od. I f y ou f o rg iv e y our e nem y f ro m y our h eart, y ou a re lik e G od. I f a s G od is

to w ard y ou, th e s in ner, y ou b ecom e th e s a m e to w ard th e b ro th er w ho h as w ro nged y ou, b y y our g ood w ill f ro m y our h eart

to w ard y our n eig hbor, y ou a re lik e G od. A s y ou h ave th at w hic h is a ccord in g to th e im age th ro ugh y our b ein g r a tio nal, y ou

com e to b e a ccord in g to th e lik eness b y u nderta kin g k in dness. T ake o n y ours e lf “ a h eart o f c om passio n, k in dness,” th at y ou

may p ut o n C hris t.

Thus b y “ p utti n g o n C hris t,” b y b eco m in g u nite d w ith h im , o ne i s e nab le d to s h are i n h is v ir tu es.

Vir tu es a re th e f r e e g ift o f G od a nd C hris t to u s. S o i n th e f ir s t p la ce, th ey b elo ng to G od. T his means th at e v en th o ugh e xerc is in g th e v ir tu es i s h um an n atu re , i t i s n o t e no ugh f o r u s to w ork a t

acq uir in g th em o urs e lv es. J u st a s w e r e ceiv e o th er a sp ects o f th e d iv in e i m age— su ch a s l ife , l ig ht,

and p erc ep ti o n o f G od— as G od’s g ifts , th e s a m e i s tr u e o f v ir tu es. T his i s b ecause i t i s o ur n atu re a s

hum an p ers o ns to b e i n r e la ti o nsh ip w ith G od. E ven w hen w e d o n o t k no w th e s o urc e o f th e g ift, i t i s

God w ho e nab le s u s to b eco m e f u lly h um an.

Gre go ry o f N yssa ’s u nd ers ta nd in g i s s im ila r to B asil’ s . H e d ra w s a p ara lle l b etw een G od’s m any

nam es, w hic h d esc rib e G od’s g o od q ualiti e s, a nd th e m any v ir tu es th at b elo ng to h um an b ein gs. J u st

as G od h as m any d iffe re nt c hara cte ris ti c s— su ch a s w is d om , m odera ti o n, a nd j u sti c e— yet i s o ne G od,

so p eo ple a re c alle d to h av e m any d iv ers e v ir tu es, y et th e v ir tu es a ll w ork to geth er to f o rm a s in gle

excelle nt c hara cte r.

Gre go ry s a ys th at C hris t, w ho a s G od w as b eyo nd o ur u nd ers ta nd in g, b ecam e i n carn ate a s th e

“im age o f th e i n v is ib le G od” ( C ol. 1 :1 5) s o th at h e c o uld b e a m odel f o r h um an b ein gs, a n e xam ple

fo r th em to i m ita te . P eo ple c an th en b e l ik e s tu d ents i n a n a rt c la ss i n w hic h a f in e p ain ti n g i s s e t

befo re th em a nd th ey e ach h av e th e ta sk o f c o pyin g i t o n th eir o w n c anv ase s, a tte m pti n g to b rin g f o rth

th e s a m e b eauty i n th eir o w n a rt. G re go ry s a ys th at l ik ew is e “ ev ery p ers o n i s th e p ain te r o f h is o w n

life , a nd c ho ic e i s th e c ra fts m an o f th e w ork , a nd th e v ir tu es a re th e p ain ts f o r p ro ducin g th e i m age.”

If w e p ain t w ell, w e b eco m e a n i m age o f C hris t, w ho i s th e i m age o f th e F ath er,

“ as d id P aul, w ho

becam e a n ‘ im ita to r o f C hris t’ [ s e e 1 C or. 1 1:1 ] th ro ugh h is l ife o f v ir tu e.”

T hus w e a re c alle d to

use o ur f r e ed om to c ho ose C hris t a s o ur m odel a nd to p ro duce h is l ik eness i n o urs e lv es. T he v ir tu es

are a c ru cia l p art i n th is p ro cess. T hey a re l ik e th e p ain ts th em se lv es, w hic h p ortr a y h is l ik eness i n

us.

The a rti s ti c w ork o f c o pyin g s u ch a m odel r e q uir e s e ffo rt, s k ill, c o ncentr a ti o n, a nd p re cis io n. I t i s

easy to m ess u p th e p ain ts th ro ugh o ur f a ulty c hara cte r a nd a cti o ns, m akin g th eir c o lo rs m ud dy i n ste ad

of b eauti fu l, a nd to d ep ic t a n u gly p ic tu re i n ste ad o f d is c lo sin g C hris t’ s b eauty . W hen w e s in , w e

make a m ess i n ste ad o f r e v ealin g th e l ik eness o f G od. W e a ls o s e p ara te o urs e lv es f r o m C hris t, a s o ur

will tu rn s a sid e f r o m h is w ill.

In th e n ext p ara gra p h, G re go ry s w itc hes f r o m th e m eta p ho r o f a p ain ti n g c la ss to P aul’ s m eta p ho r o f

Chris t a s th e h ead a nd h um ankin d a s h is b ody. A c o nti n uity e xis ts b etw een th e h ead a nd th e b ody s o

th at “ w hate v er th e h ead i s b y n atu re , th is th e i n d iv id ual p arts b eco m e, i n o rd er to b e i n c o m munio n

with th e h ead .”

S o w hile i t i s n ecessa ry f o r th e p arts to i m ita te th e h ead i n o rd er to r e m ain

co nnecte d to i t, th e h ead i s th e s o urc e o f th e v ir tu es p re se nt i n th e p arts . T hat i s , C hris t, a nd n o t j u st

our o w n e ffo rt, i s th e s o urc e o f th e v ir tu es p re se nt i n th o se w ho i m ita te h im . G re go ry a d ds th at i n a

hum an b ody, th e m ovem ent to w ard a cti o n b egin s i n th e h ead — to day w e w ould s a y i n th e b ra in — and

th en th e h and s o r f e et c arry o ut th e a cti o n. L ik ew is e , w hen w e c ho ose to c arry o ut C hris t’ s w ill w e

re m ain j o in ed to h im , a nd h e th en e nab le s u s to a ct i n w ays th at m ake u s l ik e h im .

T hus, j u st a s h e

would r e fu se to r e act to i n su lti n g w ord s, h e e nab le s u s a ls o to f o rg iv e th o se w ho i n su lt u s.

In a no th er w ork , G re go ry a gain u se s th e a nalo gy o f p ain ti n g to s p eak a b out th e d iv in e l ik eness i n

th e h um an p ers o n. B ut h ere G od i s th e p ain te r, n o t o ur f r e e c ho ic e. W e c an c o nclu d e th at s in ce b oth

God a nd w e a re e ngaged i n th e ta sk o f p ro ducin g o ur c hara cte r, w hat i s n eed ed i s a s y nerg y, o r a

co opera ti o n, b etw een G od’s c re ati v ity a nd o ur f r e ed om . H ere i s w hat G re go ry s a ys:

Pain te rs tr a nsfe r h um an f o rm s to th eir p ic tu re s b y u sin g c er– ta in c olo re d p ain ts . T hey p ut o n th eir c opy th e p ro per a nd

corre sp ondin g s h ades, s o th at th e b eauty o f th e o rig in al m ay b e a ccura te ly tr a nsfe rre d to th e lik eness. S im ila rly , u nders ta nd th at w hen p ain tin g a n im age o f h is o w n b eauty , o ur M aker a ls o s h ow s u s h is o w n s o vere ig nty b y a ddin g v ir tu es a s if th ey w ere

colo rs . I n th e im age, th e c olo rs , s o to s p eak, b y w hic h th e f o rm is p ortr a yed, a re m anif o ld a nd v arie d.

These s h ad es a re n o t th e c o lo rs o f th e h um an f a ce— re d , w hite , o r th e f le sh to ne th at c o m es f r o m

ble nd in g th em — no r th e b la ck o f e ye a nd e yeb ro w , “ b ut i n ste ad o f th ese , p urity , f r e ed om f r o m u nru ly

em oti o n, b le sse d ness, a lie nati o n f r o m a ll e v il, a nd a ll th in gs l ik e th ese , th ro ugh w hic h th e l ik eness o f

God i s f o rm ed i n th e h um an b ein g. W ith s u ch h ues th e F ash io ner o f h is o w n i m age s ta m ped o ur

natu re .”

For G re go ry , G od i s th e C re ato r o f th e d iv in e i m age i n th e h um an p ers o n a t th e b egin nin g a nd

co nti n ues to c re ate th e d iv in e i m age a nd l ik eness i n u s th ro ugho ut o ur l iv es a s w e g ro w i n th e v ir tu es.

Of c o urs e , f o r th is to h ap pen w e m ust c ho ose to b eco m e l ik e G od, o r C hris t, a nd w e m ust b e w illin g

to u se th e v ir tu es g iv en u s. A nd a s G re go ry s a ys, th ese g ifts o f v ir tu e a re m any a nd v arie d .

Vir tu es a n d P assio n s

Sin ce G od h as e nd ow ed u s w ith v ir tu es, a nd s in ce th ey a re n atu ra l to u s a s h um an p ers o ns, w hy d o

we f in d i t s o h ard to l iv e a l ife o f v ir tu e? A bba M ose s s h o w ed i n h is l ife a s a m onk th at h e h ad th e

cap acity f o r f o rg iv eness o f o th ers , f o r h o sp ita lity , a nd f o r g entl e ness. Y et i n h is y o uth h e w as f ille d

with f ie rc eness a nd v engeance to w ard o th ers . A s a h um an b ein g, h e h ad th e a b ility to l o ve h is

neig hb ors , b ut th is l o ve h ad b een tr a nsfo rm ed i n to h o sti lity . H is u se d h is n atu ra l s k ill w ith p eo ple to

le ad a g ang o f r o bbers , th o ugh l a te r i n l ife h e a p plie d th e s a m e ta le nt to h is w ork a s a p rie st a nd

le ad er o f th e m onasti c c o m munity . H is y o uth i s a n e xam ple o f h o w o ur h um an c ap aciti e s a nd e nerg ie s

can b eco m e tw is te d a nd m is d ir e cte d s o th at i n ste ad o f p ra cti c in g v ir tu es w e c o m mit s in s. Y et M ose s

alw ays h ad i n h im th e r a w m ate ria l f o r f o rg iv eness, h o sp ita lity , a nd g entl e ness, e v en w hen h e w as

mis u sin g i t. A s a m onk h e w as ta ught, a nd s lo w ly l e arn ed , h o w to r e o rie nt h is ta le nts a nd e nerg ie s

to w ard l o ve f o r G od a nd n eig hb or.

To u nd ers ta nd h o w th is w ork s, l e t u s b rie fly c o nsid er th e p sy cho lo gy o f th e e arly G re ek C hris ti a ns.

They b elie v ed th at th e s o ul g iv es l ife to th e b ody, y et i t a ls o c o nta in s m enta l a nd e m oti o nal c ap aciti e s,

in clu d in g r e aso n a nd f r e e c ho ic e. S o th e s o ul e xp erie nces e m oti o ns, s u ch a s f e ar a nd d esir e , s o rro w

and j o y. P la to w ork ed o ut a th re e-p art m odel o f th e s o ul th at b ecam e s ta nd ard i n th e p opula r

philo so phy o f L ate A nti q uity a nd i n m uch o f th e E aste rn C hris ti a n tr a d iti o n o f s p ir itu al p sy cho lo gy. I t

is i m porta nt to u nd ers ta nd th at a lth o ugh th is m odel n am es d is ti n ct a cti v iti e s o r “ p arts ” o f th e h um an

pers o n th at i n te ra ct i n v ario us w ays, i t i s o nly a m odel. T he “ p arts ” i t n am es a re n o t s e p ara te , s e lf-

enclo se d , s ta ti c e nti ti e s th at f o rm c o m ponents o f th e s e lf. R ath er, e ach p ers o n i s a w ho le th at m oves i n

vario us d ir e cti o ns a nd r e acts to h is o r h er e nv ir o nm ent i n v ario us w ays.

The f ir s t a nd h ig hest o f th e s o ul’ s th re e “ p arts ” o r c ap aciti e s i s r e aso n, m in d , o r i n te lle ct. T his

in te lle ct i s u nd ers to od to b e g re ate r, d eep er, a nd b ro ad er th an th e “ re aso nin g b ra in ” e m phasiz e d

to day. I ts a cti v iti e s i n clu d e n o t o nly c o gniti o n a nd r e aso nin g b ut a ls o m ora l i n sig ht, d elib era ti o n, a nd

fr e ed om o f c ho ic e. T he i n te lle ct p erc eiv es th e m ate ria l w orld th ro ugh th e s e nse s a nd o rg aniz e s a nd

ev alu ate s th ese p erc ep ti o ns. Y et i ts h ig hest a nd m ost i m porta nt f u ncti o n i s to p erc eiv e s p ir itu al

re aliti e s, i n clu d in g o th er p eo ple , a ngels , a nd u lti m ate ly G od. A cco rd in g to B asil, th e m in d c an b e

use d f o r g o od, e v il, o r m ora lly n eutr a l p urp ose s, d ep end in g o n w here i t f o cuse s i ts a tte nti o n a nd f o r

what p urp ose s. F or e xam ple , i t c an g aze to w ard th e tr u e G od, w hic h i s g o od, o r i t c an i n v ent a nd wors h ip i d ols . T he m in d c an a ls o l e arn a nd p ra cti c e v ario us s k ills , l ik e b ein g a n a ir lin e p ilo t o r a

docto r. T hese s k ills , a cco rd in g to B asil, a re m ora lly n eutr a l i n th em se lv es, b ut th ey c an b e u se d f o r

go od o r e v il p urp ose s.

A p ilo t c an b rin g p asse ngers s a fe ly to th eir d esti n ati o n, y et h e a ls o k no w s

ho w to c ra sh h is p la ne i n to a N ew Y ork s k ysc ra p er r e su lti n g i n g re at l o ss o f l ife .

In a m atu re , w ell- b ala nced h um an l ife , o ur i n te lle ct i s s u p pose d to d is c ern , r e ceiv e, a nd o bey th e

will o f G od a nd to g uid e a nd b rin g o rd er to th e o th er tw o “ p arts ” o f th e s o ul, w hic h a re u nd ers to od to

in clu d e th e i n sti n cti v e a nd e m oti o nal i m puls e s a nd d riv es. S o e m oti o ns l ik e d esir e a nd a nger a re

su p pose d to f o llo w th e m in d ’s d is c ern m ent, n o t th e o th er w ay a ro und . T he m in d i s l ik e th e d riv er o f a

cart, w hile th e e m oti o nal i m puls e s a re l ik e th e tw o h o rs e s. I f th e d riv er l e ts th e h o rs e s r u n a w ay w ith

th e c art, i t w ill c ra sh . T his i s , i n e ffe ct, w hat h ap pens w hen p eo ple u se th eir i n te lle cts to i n v ent a l o t

of u nnecessa ry n ew p osse ssio ns to d esir e o r m ulti p ly a nger b y d ev is in g c le v er w ays to g et r e v enge o n

enem ie s. Y et w hen r e aso n i s i n c harg e, d riv er a nd h o rs e s w ork to geth er. W ith th e h o rs e s, th e d riv er

gets w here h e i s g o in g m uch m ore q uic kly th an i f h e w alk ed w ith o ut th e h o rs e s. W e c an r e je ct e v il

and l o ve a nd s e rv e G od a nd o ur n eig hb ors m uch b ette r w ith th e e nerg y o f o ur e m oti o ns th an w ith o ut

it.

Lik e th e m in d , b oth o f th e n o nra ti o nal i m puls e s c an b e u se d f o r g o od o r f o r e v il p urp ose s,

dep end in g o n w hic h d ir e cti o n th ey tu rn a nd m ove. O ne o f th ese i m puls e s i s d esir e , w hic h s e eks e ith er

to m ove a p ers o n to w ard v ario us th in gs o r p ers o ns o r to d ra w th o se th in gs o r p ers o ns to w ard th e s e lf.

When m is d ir e cte d , d esir e i s o bse ssiv ely f o cuse d o n th e w ro ng th in gs, y et i t a ls o s e rv es a s th e

necessa ry d riv in g f o rc e i n l o ve f o r G od a nd l o ve f o r n eig hb or.

The o th er n o nra ti o nal i m puls e i s c alle d

th ym os

in G re ek, a w ord th at i s d iffic ult to tr a nsla te . T his

im puls e c o m ple m ents d esir e i n th at i t p ush es th in gs a w ay f r o m th e s e lf a nd s e ts l im its o n o th er

im puls e s, o ne’s o w n o r th o se o f o th er p eo ple . W ell- o rd ere d

th ym os

can b e a u se fu l a lly to r e aso n i n

curb in g o ne’s i n o rd in ate d esir e s, l ik e a l o yal s o ld ie r w ho h as l e ft h is w eap ons w ith h is w is e g enera l

(re aso n) a nd i s r e ad y to s e rv e a t h is c o m mand er’s b id din g.

Thym os

is a ls o th e n ecessa ry d riv in g

fo rc e a t w ork i n v ir tu es l ik e p ers e v era nce, c o ura ge, s e lf- re str a in t, r e je cti o n o f e v il, a nd s tr u ggle f o r

ju sti c e. Y et i t i s m ost c lo se ly a sso cia te d w ith a nger, a nd i n s o m e c o nte xts th is i s w hat

th ym os

means,

th o ugh i t c le arly h as a b ro ad er r a nge o f m eanin gs. P erh ap s o ne o f th e b est E nglis h tr a nsla ti o ns o f

th ym os

is “ asse rti v eness,” w hic h i s d iffe re nt f r o m a ggre ssio n.

When a p ers o n’s l ife i s r ig htl y o rd ere d , a ll th ese i m puls e s a nd d riv es w ork to geth er h arm onio usly

to s e rv e v ir tu e. T his i s b ecause th ey a re g uid ed b y r e aso n a nd o bed ie nt to G od’s w ill. T his h arm ony,

ho w ev er, h as b eco m e d is ru p te d i n h um ankin d ’s f a lle n c o nd iti o n. O ur s o ul’ s i m puls e s p ull u s i n

diffe re nt d ir e cti o ns a nd a re o fte n i n c o nflic t w ith e ach o th er. Y et e arly C hris ti a ns w ere w ell a w are

th at th e e m oti o ns a re g iv en to u s b y o ur C re ato r f o r g o od p urp ose s a nd th at th e m in d a ls o c an b e

sin fu lly m is u se d . T hus th e w ho le p ers o n tu rn s to w ard G od, tu rn s a w ay f r o m h im i n s in , o r tu rn s b ack

to w ard h im i n r e p enta nce. W hen h um an r e aso n a nd e m oti o ns a re a gain d ir e cte d to w ard G od, th e

harm ony f o r w hic h G od c re ate d th em i s r e sto re d . M uch e arly C hris ti a n p re achin g a im s to l e ad u s

to w ard th is r e sto ra ti o n.

In G re ek C hris ti a n s p ir itu ality , th e o pposite o f v ir tu es a re c alle d “ p assio ns.” T his i s a te chnic al

te rm a nd h as a d iffe re nt m eanin g f r o m th e s a m e w ord i n c o nte m pora ry E nglis h . F or e xam ple , w hen

so m eo ne s a ys, “ I h av e a p assio n f o r s e rv in g th e p oor,” h e o r s h e i s ta lk in g a b out a v ir tu e, n o t a s in . I n

Gre ek C hris ti a n s p ir itu ality , p assio ns a re i n sti n cts o r e m oti o ns th at a re m is d ir e cte d a nd th ere fo re p ull us a w ay f r o m G od. T hey a re a ctu ally te m pta ti o ns, n o t s in s. A lm ost e v ery b ody, h o w ev er h o ly , w ill

exp erie nce th o ughts c o m in g i n to th e m in d o r m oods th at c o m e a nd g o . T he s in c o m es w hen o ne

fo cuse s o ne’s a tte nti o n o n th e te m pti n g th o ughts o r th e b ad m ood. T hen i t c o lo rs o ne’s w ho le s ta te o f

min d , a nd o ne i s e v entu ally m oved to a ct o n i t. F or e xam ple , A dam s e es th e f o rb id den f r u it, n o ti c es i t

is a ttr a cti v e, a nd d esir e s i t. H e c o uld e asily tu rn a w ay a t th is p oin t a nd p ut th e f r u it o ut o f h is m in d . A t

fir s t h is d esir e i s a s m all th in g, s ig nific ant b ut e asily o verc o m e. I f h e w ere to tu rn a w ay a t th is p oin t,

no s in w ould b e c o m mitte d . B ut i n ste ad , h e g aze s a t th e f r u it, r e fle cts o n h o w d elic io us i t m ust b e, a nd

im agin es e ati n g i t. H is d esir e to ta ste i t g ro w s a nd b eco m es v ery h ard to r e sis t. S o h e ta kes i t a nd e ats

it.

In th e f o urth c entu ry , E vagriu s P onti c us b uilt th e i n sig hts o f th e E gyp ti a n d ese rt i n to a s y nth eti c

pic tu re o f th e s o ul— its v ir tu es a nd p assio ns— th at h as b een s ta nd ard i n th e E aste rn c hurc h to th is d ay.

His u nd ers ta nd in g o f th e th re e “ p arts ” o f th e s o ul, a nd th e p assio ns a nd v ir tu es p erta in in g to e ach o ne,

can b e s u m mariz e d a s f o llo w s:

Passio n s a n d V ir tu es in t h e S ou l

Parts o f s o ul

Passio ns

Vir tu es

in te lle ct

vain glo ry

prid e

pru dence

unders ta ndin g

wis d om

asse rtiv eness

re stle ss b ore dom

anger

sa dness, d epre ssio n

pers e vera nce

coura ge

se lf -re str a in t

desir e

glu tto ny

fo rn ic atio n

lo ve o f m oney

contin ence

modera tio n

lo ve

The e ig ht p assio ns l is te d i n th e s e co nd c o lu m n a re th o se E vagriu s n am es a s m ost i m porta nt, th o ugh

th ere a re c erta in ly o th ers a s w ell. W e c an tw is t g o od i n to e v il i n a ny n um ber o f w ays. T he v ir tu es i n

th e r ig ht c o lu m n a re n o t a n e xhausti v e l is t e ith er, s in ce G od, w ho p ra cti c es th em a nd h as f o rm ed th em

in p eo ple , i s e nd le ssly c re ati v e. T here a re a lw ays n ew w ays o f b eco m in g g o od, d oin g g o od, a nd

sh arin g i n G od’s a cti v iti e s. Y et th is ta b le s u ggests h o w o ur n atu ra l i m puls e s a re m ost e asily

mis d ir e cte d i n to p assio ns a nd w hic h v ir tu es o ur p assio ns c an b eco m e w hen th ey a re r e o rie nte d

acco rd in g to th e d iv in e w ill.

Vain glo ry i s a n o bse ssio n w ith w hat o th er p eo ple th in k o f m e. P rid e i s th e th o ught th at I , a nd n o t

God, a m th e s o urc e o f m y o w n v ir tu es a nd ta le nts . T o s e e m y w eaknesse s a nd r e co gniz e G od a s th e

so urc e o f m y ta le nts i s th e b egin nin g o f p ru d ence, u nd ers ta nd in g, a nd w is d om . P ru d ence i s i n sig ht

ab out p ra cti c al s itu ati o ns i n l ife a nd l e ad s o ne to s e e th in gs i n p ro porti o n a nd a ct a p pro pria te ly .

Und ers ta nd in g i s i n te lle ctu al m aste ry , th e f r u it o f l e arn in g. W is d om i s d eep , a b id in g i n sig ht a b out th e

meanin gs o f S crip tu re , a b out v ir tu es a nd v ic es, a nd a b out G od a nd s p ir itu al r e aliti e s.

Restl e ss b ore d om , o r l is tl e ssn ess, i s a w id esp re ad u nre co gniz e d p ro ble m to day. I t m akes a p ers o n

hate p re se nt c ir c um sta nces a nd l o ng to m ove e ls e w here a nd d o o th er th in gs. T he a nger i n th is l is t o f

passio ns i s a ctu ally h o sti lity to w ard o th ers , n o t th e a nger th at i s u se d c o nstr u cti v ely , s a y, to w ork f o r

ju sti c e. S ad ness c an e q ually b e c alle d d ep re ssio n; i t m akes e v ery th in g l o ok u se le ss, c o lo rle ss, a nd

meanin gle ss. R estl e ss b ore d om a nd d ep re ssio n r e su lt w hen a p ers o n g iv es u p o n b ein g c o nstr u cti v ely asse rti v e, w hile a nger i s m is d ir e cte d a sse rti v eness (

th ym os

). W hen w e c ho ose to b e a sse rti v e i n

co nstr u cti v e w ays, w e b re ak th e c hain s o f r e stl e ss b ore d om a nd s a d ness. T he r e su lts o f o ur

asse rti v eness w ill th en b e p ers e v era nce i n th e f a ce o f o bsta cle s, c o ura ge i n th e f a ce o f th re ats , a nd

se lf- re str a in t w hen te m pte d to s tr a y f r o m s e ekin g th e g o als o f w ho le ness i n G od’s k in gd om a nd o f

ju sti c e o n e arth .

The l a st th re e p assio ns a re o bse ssiv e d esir e s th at g et i n th e w ay o f h ealth y f a m ily l ife , v alu in g a nd

sh arin g G od’s c re ati o n, a nd e ati n g to l iv e r a th er th an l iv in g to e at. W hen w e tu rn o ur a tte nti o n a w ay

fr o m th ese o bse ssio ns a nd to w ard G od, o ur d esir e b eco m es th e d riv in g f o rc e o f o ur s p ir itu al l ife . W e

can l o ok b ack w ith m odera ti o n a nd c o nti n ence a t th e th in gs w e o nce d esir e d . A s w e l o ve G od, w e

will c o m e to s e e G od p re se nt a nd a cti v e i n o ur n eig hb ors a nd i n th e c re ate d w orld a ro und u s, a nd w e

will l o ve th em a ls o .

If w e a re h o nest, w e w ill e ach r e aliz e th at w e a re f a m ilia r w ith a ll th ese p assio ns f r o m o ur o w n

exp erie nce. W e a ll h av e th e ta sk o f c o lla b ora ti n g w ith G od to w ork a nd s tr u ggle w ith o ur p assio ns

unti l th ey b eco m e v ir tu es a nd m anife st h is l ik eness. G re go ry o f N yssa e xp la in s th at th is h ap pens w hen

th e s o ul’ s o rig in al b ala nce i s r e sto re d a nd o ur i n te lle ct, g uid ed b y G od, g uid es th e e m oti o ns to w ard

harm ony.

If r e aso n r e ceiv es b ack c ontr o l o ver s u ch e m otio ns, e ach o f th em is tr a nsfo rm ed in to a k in d o f v ir tu e. F or a nger p ro duces

coura ge, c ow ard ic e p ro duces s te adin ess, f e ar p ro duces o bedie nce, h atr e d p ro duces tu rn in g a w ay f ro m e vil, th e p ow er o f lo ve

pro duces th e d esir e f o r w hat is tr u ly b eautif u l [ i. e ., G od]. H aughtin ess in o ur c hara cte r r a is e s o ur th ought a bove th e p assio ns

and p ro te cts it f ro m b ondage to e vil. Y es, e ven th e g re at a postle p ra is e s s u ch a f o rm o f u plif tin g w hen h e d ir e cts u s to “ se t

your m in ds” c onsta ntly “ o n th in gs th at a re a bove” [ C ol. 3 :2 R SV ]. A nd s o o ne f in ds th at e very s u ch m ovem ent, w hen lif te d u p

by lo ftin ess o f m in d, is c onfo rm ed to th e b eauty o f th e d iv in e im age.

Gre go ry i s s a yin g th at e v en e ro s c an b eco m e l o ve f o r G od, a nd e v en th e i m puls e to w ard p rid e,

whic h i s th e w ors t o f s in s, c an b e tu rn ed i n to a h ab it o f l o okin g d ow n o n te m pta ti o ns a nd s in s s o a s to

av oid th em w hile l o okin g u p to w ard G od. S o h e m akes th e b old c la im th at e v ery o ne o f o ur

mis d ir e cte d e m oti o ns c an b e r e d ir e cte d to w ard th at f o r w hic h G od o rig in ally c re ate d i t. A nd th en i t

has b eco m e a v ir tu e a nd m anife sts G od’s l ik eness.

This c la im i s g ro und ed i n th e s p ir itu al p sy cho lo gy d esc rib ed a b ove. T he h um an c ap aciti e s o f

in te lle ct, a sse rti v eness, a nd d esir e r e m ain th e s a m e. B ut th eir e nerg ie s a re r e d ir e cte d i n a w ay th at

fu rth ers h arm ony w ith in th e s e lf a nd l o ve f o r G od a nd n eig hb or. T hese h um an c ap aciti e s a nd e nerg ie s

are i n tr in sic to w ho w e a re . P assio ns b eco m e v ir tu es w hen th e e nerg ie s o f i n te lle ct a nd e m oti o n,

asse rti v eness a nd d esir e a re r e d ir e cte d a nd u se d f o r g o od p urp ose s.

Hum ilit y

How i s a C hris ti a n to p ra cti c e v ir tu es a nd o verc o m e p assio ns? T his i s a n a ll- e nco m passin g q uesti o n

th at w as o f g re at c o ncern to e arly C hris ti a ns. V ir tu ally a ll th e e arly C hris ti a n s e rm ons w e h av e, a ll th e

sto rie s o f th e d ese rt, a nd m uch o f th e r e st o f e arly C hris ti a n l ite ra tu re a im to a nsw er th is q uesti o n. I t

would ta ke a w ho le v olu m e, p ro bab ly m any v olu m es, to s u m mariz e s u ch v ast m ate ria l. S o i n ste ad I

will f o cus o n o ne v ir tu e th at i s n o t o n E vagriu s’s l is t b ut i s c entr a l to e arly C hris ti a n s p ir itu ality a nd

is th e f o und ati o n o f a ll o th er v ir tu es, n am ely , h um ility . A s th e C is te rc ia n a b bot A nd ré L ouf s a ys,

hum ility i s “ an a ll- e nco m passin g v ir tu e— th e h eart o f s to ne s h atte re d a nd r e sto re d to l ife a s th e h eart

of f le sh — th e v ir tu e f r o m w hic h a ll o th er v ir tu es a re d eriv ed .”

T here i s a ls o te sti m ony f r o m th e gre ate st o f th e d ese rt f a th ers : “ A bba A nth o ny s a id , ‘ I s a w a ll th e s n are s o f th e e nem y s p re ad o ut o ver

th e w orld , a nd I s a id g ro anin g, “ W hat c an g et m e th ro ugh s u ch s n are s? ” T hen I h eard a v oic e s a yin g to

me, “ H um ility .” ’”

Ano th er l e ad er o f th e d ese rt m onks l e arn ed s o m eth in g s im ila r:

When A bba M acariu s w as r e tu rn in g f ro m th e m ars h to h is c ell o ne d ay c arry in g s o m e p alm le aves, h e m et th e d evil o n th e

ro ad w it h a s c yth e. T he [ d evil] s tr u ck a t h im a s m uch a s h e p le ase d, b ut in v ain , a nd h e s a id to h im , “ W hat is y our p ow er,

Macariu s, th at m akes m e p ow erle ss a gain st y ou? A ll th at y ou d o, I d o to o; y ou f a st, s o d o I ; y ou k eep v ig il, a nd I d o n ot s le ep

at a ll; in o ne th in g o nly d o y ou b eat m e.” A bba M acariu s a sk ed w hat th is w as. H e s a id , “ Y our h um ilit y . B ecause o f th at I c an

do n oth in g a gain st y ou.”

In th is s to ry , M acariu s g o es a b out h is d aily w ork . H e h as to g et p alm l e av es to m ake th em i n to

bask ets to s e ll. M any o f th e E gyp ti a n d ese rt m onks a t th at ti m e d id th is s o th ey c o uld b uy f o od f o r

th em se lv es a nd h av e s o m eth in g l e ft o ver to g iv e to th e n eed y. T he d ev il m eets h im o n th e r o ad a nd

atta cks h im b ut c an d o h im n o h arm . B ein g a b odile ss s p ir it, h e c an b oast th at h e d oes e v ery th in g th e

monks d o, o nly b ette r, th in gs s u ch a s g o in g w ith o ut f o od a nd s le ep . T hen c ra fti ly h e e nti c es M a– cariu s

to a sk w hat h e h as th at th e d ev il l a cks, a nd th e a nsw er i s h um ility . S o h ere i s a te m pta ti o n f o r

Macariu s to b e p ro ud o f h is h um ility , w hic h w ould d estr o y i t. T his s to ry d oes n o t te ll h o w , b ut th e

monk i s w is e e no ugh to r e co gniz e a nd a v oid th is s n are . A s a h um ble m onk, h e r e lie s c o nti n ually o n

God’s h elp i n ste ad o f h is o w n s tr e ngth a nd th us i s p ro te cte d f r o m th e d ev il’ s a tta cks.

Acco rd in g to th e d ese rt e ld ers , th e a cq uis iti o n o f h um ility i s a c ru cia l tu rn in g p oin t i n th e s p ir itu al

jo urn ey. Y et i t i s v ery d iffic ult to w rite a b out. I n th e f ir s t p la ce, w ho i s q ualifie d to w rite a b out i t?

Louf a d dre sse s th is q uesti o n i n th e i n tr o ducti o n to h is b ook:

What r ig ht d o I h ave to s p eak a bout h um ilit y ? A m I to c onsid er m yse lf a s a n e xpert o n th is to pic ? O r d o I s e t m yse lf u p a s a n

exam ple ? W ho w ould d are m ake s u ch a c la im s in ce, a t th e s a m e tim e, it w ould b e c le ar p ro of th at o ne to ta lly la cked h um ilit y ?

“T o a sse rt th at o ne is n ot p ro ud,” s a ys S ain t J o hn C lim acus, “ is o ne o f th e c le are st p ro ofs th at o ne is p ro ud.”

T o b elie ve

onese lf to b e h um ble is s till w ors e . I t le aves o ne o pen to r id ic ule .

These w ord s a p ply to m e m ore th an to A nd ré L ouf, w ho i s a n e xp erie nced m onk a nd a b bot. Y et

befo re d is c ussin g th e r o yal d ig nity o f th e h um an p ers o n i n c hap te r 5 , th en m ore a b out th e p ow ers a nd

re sp onsib iliti e s o f th o se m ad e i n G od’s i m age, i t i s n ecessa ry to d is c uss h um ility . W ith o ut h um ility

th e v ir tu es c anno t b e r ig htl y p ra cti c ed n o r h um an d ig nity tr u th fu lly a ffir m ed n o r v ir tu o us d eed s

auth enti c ally a cco m plis h ed . T o d o th ese th in gs a rro gantl y w ould u nd erm in e th e w ork i ts e lf a nd w ould

se p ara te th e h um an p ers o n f r o m G od, th e s o urc e o f l ife . A rro gant v ir tu es w ould b eco m e v ic es, a nd

arro gant d eed s w ould n o t s h o w th e l ik eness o f G od, w ho i s s u p re m ely h um ble .

Furth er, i t i s d iffic ult to s p eak a b out h um ility to day w ith o ut b ein g m is u nd ers to od. U nfo rtu nate ly ,

hum ility h as o fte n b een u se d f a ls e ly a s a w eap on to k eep w om en, th e d is a b le d , a nd m em bers o f

min o rity g ro up s i n “ th eir p la ce” a nd to s ile nce th eir r ig hte o us p ro te sts b y l a b elin g th em a s p ro ud ,

su p pose d ly i n th e n am e o f C hris t. S uch o ppre ssio n c anno t b e h um ble ; i t p oin ts th e f in ger a t o th ers a nd

puts th em d ow n, a lle ged ly f o r th e p urp ose o f m akin g

th em

hum ble . T ru e h um ility d oes th e o pposite : i t

alw ays l o oks a t h o w th e s e lf i s a cti n g a nd d oes n o t j u d ge o th ers b ut q uie tl y l e ad s b y e xam ple . Y et th e

co ncep t h as b een a b use d s o m uch th at, a s R oberta B ond i s a ys, to s p eak o f h um ility a s e arly C hris ti a ns

did “ w ill b e r e p uls iv e, e sp ecia lly to w om en a nd m in o riti e s w ho h av e h ad to s tr u ggle f o r th eir o w n

se lf- e ste em a s w ell a s th eir p la ce i n th e w orld a nd e v en i n th e c hurc h.”

Real h um ility h as n o th in g to d o w ith c re ati n g i n m yse lf a l o w s e lf- im age o r m akin g m yse lf f e el guilty . I t m eans r e co gniz in g th at a ll m y ta le nts a nd v ir tu es a re g ifts f r o m G od, g ifts f o r w hic h I a m

pro fo und ly th ankfu l. T hese g ifts a re e ntr u ste d to m e s o I c an s h are th em w ith p eo ple a ro und m e. I a ls o

sh are i n th eir g ifts , f o r w hic h I a m th ankfu l to th o se p eo ple a nd to G od. R eal h um ility i s a ls o a

re co gniti o n i n p ra cti c e th at G od l o ves e ach o f m y n eig hb ors j u st a s h e l o ves m e, s o e ach o ne i s

in v alu ab le .

Hum ility i s n o t a b out p ond erin g h o w a w fu l I th in k I a m . I t i s a b out h o w I r e la te to o th ers . B ecause

th e p atte rn s o f h um an r e la ti o nsh ip s a re s tr u ctu re d d iffe re ntl y to day th an th ey w ere i n l a te a nti q ue

Rom an s o cie ty , h um ility w ill o fte n b e p ra cti c ed d iffe re ntl y to day th an th e w ays a ncie nt te xts s u ggest.

These te xts w ere p erh ap s a d dre sse d to e lite m ale s, w ho h ad b een to ld f r o m c hild ho od th at th ey w ere

models o f e xcelle nce a nd w ere b ette r th an th e p eo ple a ro und th em . S o to r e sto re b ala nce, s u ch m en

had to r e fle ct o n th eir l o w lin ess.

Vale rie S aiv in g a rg ued i n th e 1 960’s th at m en n eed s im ila r a d vic e b ecause th ey a re ta ught b y

so cie ty to e xcel a nd to s ta nd o ut f r o m th e c ro w d. S he a rg ues th at w om en, b y c o ntr a st, a re o fte n ta ught

to b e s e lf- e ffa cin g a nd to s a crific e th eir n eed s f o r th e s a ke o f o th ers . W hen th is h ap pens, C hris ti a nity ,

with i ts m essa ge o f h um ility , r e in fo rc es th e i m bala nce th ey h av e a lr e ad y l e arn ed . O ne c anno t

co nti n ually s h are o nese lf w ith o th ers , o r g iv e o nese lf a w ay, e sp ecia lly i f o ne h as n o s e lf l e ft to g iv e.

This i s a r e cip e f o r b urn o ut; w hen b urn ed o ut, o ne n o l o nger h as a nyth in g to g iv e to o th ers . S o w om en

need to f in d a nd a ffir m th eir tr u e s e lv es, r e co gniz e th at th ey a re d is ti n ct f r o m o th ers , a nd a ffir m th at

dis ti n ctn ess a s o kay.

T oday, h o w ev er, S aiv in g’s s u ggesti o ns d o n o t a p ply o nly to w om en. M em bers

of m in o rity g ro up s a re p ro bab ly i n a s im ila r s itu ati o n to w om en. M ore o ver, th e f o rw ard -lo okin g

ab bot o f a th riv in g m onasti c c o m munity h as to ld m e th at m any o f th e y o ung w hite m en w ho c o m e th ere

as n o vic es h av e th e s a m e p ro ble m a s S aiv in g’s w om en.

To b e h um ble i s o fte n u nd ers to od to m ean b eco m in g a s e rv ant. O ne w ond ers w hat A fr ic an-

Americ an w om en, w ho m ay b e d esc end ed f r o m g enera ti o ns o f h o use m aid s w ho l a cked o th er c are er

opti o ns, th in k o f C hris ti a n e xho rta ti o ns to s e rv anth o od? A s L etty R usse ll s a ys, “ W om en a nd o th ers i n

modern s o cie ty d o n o t l ik e th e i d ea o f s e rv anth o od b ecause th ey s e e i t a s a n e xp re ssio n o f th eir o w n

pow erle ssn ess

.”

Y et G od i s a s e rv ant a nd i s c erta in ly n o t p ow erle ss o r i n effe cti v e. S o w om en m ay

pre fe r to s p eak o f s e rv ic e a s “ so cia l a cti o n” a nd o f b eco m in g “ change a gents ”

w ho s e rv e s o cie ty i n

ways th at b rin g m uch-n eed ed j u sti c e. T he a im i s a k in d o f s o cie ty i n w hic h “ w om en a re s e t f r e e b oth

to s e rv e a nd b e s e rv ed w ith o ut l o ss o f i d enti ty o r f e ar o f s u b ord in ati o n.”

This w ill h ap pen f o r b oth g end ers w hen e v ery o ne p ra cti c es g enuin e h um ility a nd th o se i n

le ad ers h ip s e t th e e xam ple f o r o th ers to f o llo w . H um ility m eans h o no rin g th e d iv in e i m age i n o th er

peo ple a nd a d m itti n g o ne’s o w n n eed s. I t o fte n m eans b ein g w illin g to a ccep t s e rv ic e f r o m o th ers .

Many p eo ple f in d a ccep ti n g s e rv ic e h ard er th an g iv in g s e rv ic e, w hic h c an e asily b e tu rn ed i n to a w ay

of p ro vin g o ne’s v alu e a s a h um an b ein g w hile e xerti n g p ow er o ver o th ers . W ith r e al h um ility ,

se rv ic e s im ply a d dre sse s th e n eig hb or’s n eed w ith n o u lte rio r m oti v es b ecause o ne n o l o nger n eed s to

pro ve o ne’s v alu e o r a ccum ula te p ow er.

Acq uir in g H um ilit y

How c an p eo ple to day b eco m e h um ble ? O ne tr a d iti o nal w ay w ill p ro bab ly n o t w ork : te llin g o nese lf over a nd o ver th at o ne i s th e w ors t o f s in ners , th at e v ery o ne e ls e i s b ette r th an o nese lf, th at e v ery o ne

will b e s a v ed e xcep t m e; i n f a ct, e v en n o nra ti o nal b easts a re b ette r th an m e b ecause th ey h av e n o t

sin ned a nd I h av e. M any p eo ple to day, g ro und d ow n b y th e h id den b ut p ers is te nt m essa ges o f

co nte m pora ry s o cie ty , a re s e cre tl y te rrifie d th at th ese m essa ges m ig ht b e tr u e o f th em . P eo ple to day

are te m pte d to d ep re ssio n a nd d esp air , m ore s o th an p eo ple w ere i n L ate A nti q uity . T hin kin g th o ughts

ab out h o w w orth le ss o ne i s c an b e d angero us p sy cho lo gic ally a nd s p ir itu ally a nd i s to b e a v oid ed .

In d eed , th is b ook a im s to s h o w r e ad ers th at a ll p eo ple h av e v alu e b efo re G od.

How , th en, c an w e a cq uir e tr u e h um ility a s o ppose d to th e f a ls e h um ility o f s im ply p utti n g o nese lf

dow n? L et m e s u ggest tw o w ays, b oth p re se nt i n e arly C hris ti a n s o urc es. B asil o f C aesa re a s u ggests

th e f ir s t w ay. I t i n v olv es m ain ta in in g a b ala nce i n o ne’s o pin io n o f o nese lf. W hen te m pte d e ith er to

prid e o r d esp air , o ne c an th in k o f th e o pposite s id e o f th e h um an c o nd iti o n a nd th us r e sto re b ala nce

onese lf. I n o th er w ord s, w hen e xhila ra te d w ith l im itl e ss p ow ers a nd p ossib iliti e s, r e m em ber th at o ne

is m ad e o f d ust; b ut w hen c o nstr a in ed a nd d ep re sse d , r e m em ber th at o ne i s m ad e i n G od’s i m age.

Furth er, B asil r e co gniz e s th at p eo ple ’s s o cia l c la ss a nd e co no m ic c o nd iti o n i n flu ence th eir th in kin g,

so h e s u ggests d iffe re nt a d vic e to th e r ic h a nd to th e p oor. I n b oth c ase s, th e r e m ed y i s to “ b e a tte nti v e

to y o urs e lf” ( D eut. 1 5:9 , m y tr a nsla ti o n), to s e e th in gs a b out y o urs e lf th at y o u p re v io usly o verlo oked .

Basil b egin s b y s u m mariz in g b oth p ositi o ns:

“B e a tte ntiv e to y ours e lf .” T his w ord is f o r y ou a ls o w hen y ou a re b rillia ntly s u ccessfu l, a nd a ll o f y our lif e is f lo w in g lik e a

str e am . I t is u se fu l in p ro te ctin g y ou a s a k in d o f g ood a dvis e r b rin gin g a r e m in der o f th in gs h um an. A nd o f c ours e a ls o w hen

hard p re sse d b y c ir c um sta nces, o n o ccasio n y ou c an s in g it in y our h eart, s o th at y ou a re n eit h er lif te d u p b y c onceit to

excessiv e p re te nsio n, n or g iv e in to ig noble th oughts , f a llin g in to d esp air .

Basil th en e xho rts th e a fflu ent a nd p ro ud to r e m em ber th eir h um an l o w lin ess:

Are y ou p ro ud o f w ealt h ? A nd d o y ou h ave g ra nd th oughts a bout y our a ncesto rs ? A nd d o y ou e xult in y our h om ela nd a nd

bodily b eauty a nd th e h onors g iv en y ou b y a ll? B e a tte ntiv e to y ours e lf , m in dfu l th at y ou a re m orta l, th at “ y ou a re e arth , a nd to

earth y ou w ill r e tu rn ” [ G en. 3 :1 9, m y tr a nsla tio n]. L ook a ro und, e xam in in g th ose o f lik e e m in ence b efo re y ou. W here a re th ose

who p osse sse d c iv il a uth orit y ? W here a re th e u nconquera ble o ra to rs ? W here a re th e le aders o f p ublic a sse m blie s, th e b rillia nt

hors e b re eders , th e g enera ls , th e g overn ors , th e d esp ots ? A re th ey n ot a ll d ust? A re th ey n ot a ll le gend? A re n ot th e m em oria ls

of th eir liv es a f e w b ones? S to op a nd lo ok in to th e to m bs to s e e if y ou c an d is tin guis h w hic h is th e s la ve a nd w hic h is th e

maste r, w hic h is th e p oor a nd w hic h is th e r ic h. D is tin guis h , if s u ch p ow er is y ours , th e c aptiv e f ro m th e k in g, th e s tr o ng f ro m

th e w eak, th e a ttr a ctiv e f ro m th e m is sh apen. S o h avin g r e m em bere d y our n atu re y ou w ill n ot th en b e c onceit e d.

Morta lity i s a g re at e q ualiz e r. T he r e m em bra nce o f o ne’s o w n i m pend in g d eath w ill te ach th e a fflu ent

hum ility .

Then c o m es B asil’ s e xho rta ti o n to th e p oor, w hic h i s w orth q uo ti n g a t l e ngth . H e e nco ura ges th em

with a r e m in d er o f a ll th at G od h as g iv en th em i n m akin g th em h um an. I n th is p assa ge, h e a sc rib es to

th em p ers o nally a ll th e g ifts a nd a chie v em ents th at g o w ith th e d iv in e i m age, w hic h i s th e th in g th at a ll

hum ans s h are i n c o m mon.

Again , a re y ou s o m eone lo w b orn a nd o bsc ure , a p oor p ers o n b orn o f th e p oor, w it h out h om e o r c ountr y , s ic k, in n eed e very

day, tr e m blin g a t th ose in p ow er, c ow erin g b efo re a ll b ecause o f y our lo w ly lif e ? Y et “ o ne w ho is p oor,” S crip tu re s a ys, “ is n ot

su bje cte d to th re ats ” [ P ro v. 1 3:8 L X X; m y tr a nsla tio n]. T here fo re d o n ot d esp air o f y ours e lf b ecause n oth in g e nvia ble b elo ngs

to y ou in y our p re se nt c ir c um sta nces, d o n ot r e nounce th e h ope o f a ll g ood; b ut lif t u p y our s o ul to w ard th e g ood th in gs m ade

pre se nt to y ou a lr e ady b y G od, a nd to w ard th e th in gs la id u p in s to re th ro ugh h is p ro m is e f o r la te r. F ir s t, th en, y ou a re a h um an

bein g, th e o nly o ne o f th e a nim als f o rm ed b y G od. I s th is n ot e nough to b e r e aso nable g ro unds f o r th e m ost e xalt e d jo y, th at

you h ave b een e ntir e ly f o rm ed b y th e v ery h ands o f G od [ s e e G en. 2 :7 ] w ho h as m ade a ll th in gs? T hat s in ce y ou h ave c om e

in to b ein g a ccord in g to th e im age o f th e C re ato r y ou c an a sc end q uic kly to w ard e qualit y o f h onor w it h th e a ngels th ro ugh g ood

conduct? Y ou h ave b een g iv en a n in te lle ctu al s o ul, th ro ugh w hic h y ou c om pre hend G od, y ou p erc eiv e b y th ought th e n atu re o f

bein gs, y ou p lu ck th e s w eete st f ru it o f w is d om .

35 Afte r n am in g th e i m age o f G od, v ir tu es, a nd s p ir itu al p erc ep ti o n, B asil s p eaks o f p re em in ence o ver

all th e o th er a nim als . T hen h e s p eaks o f th e a rts a nd s c ie nces, w hic h a re p ossib le b ecause w e a re

mad e i n G od’s i m age, a s w e w ill s e e i n c hap te r 8 : “ F urth er, h av e y o u n o t i n v ente d a rts , a nd b uilt

citi e s, a nd d ev is e d a ll th e th in gs p erta in in g to n ecessity a nd l u xury ? A re n o t th e o ceans p assa b le f o r

yo u th ro ugh r e aso n? D o n o t e arth a nd s e a s e rv e y o ur l ife ? D o n o t a ir a nd s k y a nd d ancin g s ta rs

dis c lo se to y o u th eir p atte rn ?”

Then B asil s p eaks e lo quentl y o f h o w th e p oor e njo y b ein g s u rro und ed b y e arth , s u n, s k y, a nd s ta rs .

He c o nclu d es th e d is c ussio n b y n am in g w hat G od h as d one f o r h um ankin d i n C hris t, w hic h g o es

beyo nd th e g ifts o f h um an c re ati o n:

Now th ese a re h um an th in gs, b ut th ose o f w hic h w e w ill n ow s p eak a re s till g re ate r. T hese th in gs a re f o r y our s a ke: G od

pre se nt a m ong h um an b ein gs, th e d is tr ib utio n o f th e H oly S pir it , th e d estr u ctio n o f d eath , th e h ope o f r e su rre ctio n, d iv in e

ord in ances p erfe ctin g y our lif e , th e jo urn ey to w ard G od th ro ugh th e c om mandm ents ; th e k in gdom o f h eaven is r e ady a nd

cro w ns o f r ig hte ousn ess a re p re pare d f o r o ne w ho h as n ot f le d f ro m la bors o n b ehalf o f v ir tu e.

Basil a ffir m s th e h um an d ig nity o f th e p oor b y n am in g m any f a cets o f th e d iv in e i m age. H e h as, i n

effe ct, s u m mariz e d th is b ook.

B asil e nco ura ges th o se te m pte d w ith d is c o ura gem ent a nd d esp air to

re m em ber a ll f a cets o f th e d iv in e i m age a s tr u e a b out th em se lv es. S in ce a ll o f th ese f a cets a re G od’s

gifts , a nd a ll p eo ple s h are th em i n c o m mon, s u ch r e m em bra nce s h o uld f o ste r h um ility a s w ell.

The s e co nd w ay to a cq uir e h um ility c o m es f r o m th e E gyp ti a n d ese rt. I t i s n o t e asy , th o ugh i t i s n o t

se lf- d estr u cti v e a s i s p ers is te ntl y p utti n g o nese lf d ow n. C onsid er th e f o llo w in g: “ A gain , A bba

Anth o ny s a id , ‘ A nyo ne w ho h as n o t b een te m pte d c anno t e nte r th e K in gd om o f H eav en.’ H e f u rth er

ad ded , ‘ W ith o ut te m pta ti o n, o ne c anno t b e s a v ed .’ ”

T his s a yin g i s p ro fo und ly c o unte rin tu iti v e. A re

no t te m pta ti o ns, w hic h c an p re ssu re u s i n to c o m mitti n g s in s, th e g re ate st th re at to o ur s a lv ati o n? Y et i f

we w ere n ev er te m pte d , i f G od o ur F ath er l ite ra lly a lw ays a nsw ere d o ur p ra yer “ L ead u s n o t i n to

te m pta ti o n,” w hat w ould h ap pen? W e w ould s lid e e asily i n to c o nsid erin g a ll o ur a chie v em ents a nd

all o ur v ir tu es to b e th e r e su lt o f o ur o w n e ffo rts o r a s o ur o w n p osse ssio ns w ith o ut a ny r e fe re nce to

God. T hus w e w ould b eco m e s e p ara te f r o m G od i n ste ad o f j o in in g o ur w ill to h is a nd w ork in g w ith

him i n h is c re ati v e d eed s. W e w ould p ro bab ly a ls o l o ok d ow n o n o ur n eig hb ors a nd f o cus o n h o w

th ey l a ck ta le nts , v ir tu es, a nd a chie v em ents l ik e o ur o w n. I n o th er w ord s, w e w ould m is s th e tr u e

go als o f h um an l ife .

Consid er a y o ung m an w ho i s a n e arn est C hris ti a n. H e w ork s v ery h ard a t p ra cti c in g a ll th e v ir tu es

we d is c usse d e arlie r i n th is c hap te r. T he tr o ub le i s th at s o oner o r l a te r h e f a ils a nd f a lls i n to w hat h e

co nsid ers a d is a str o us s in , d esp ite a ll h is e ffo rts . H is h o pe to b eco m e a g o od C hris ti a n i s s h o t d ow n

in f la m es. W hen h e f e ll, h e w as p ro bab ly ti r e d i n th e f ir s t p la ce f r o m a ll h is e xerti o n, a nd s o h is

str e ngth w as s p ent. H e w eep s a nd w ond ers w hat w ill b eco m e o f h im . B ut h e h as a w is e a nd

exp erie nced s p ir itu al a d vis e r, s o w hen h e c o nfe sse s h is s in , h e i s r e assu re d th at G od s ti ll l o ves h im

and d esir e s h is s a lv ati o n.

Afte r th is h ap pens to h im o ver a nd o ver a gain , th ro ugh th e s tr u ggle s o f d aily l ife h e l e arn s to tr u st

God a nd to a sk f o r h is h elp a nd g uid ance i n e v ery th in g h e d oes. H e c anno t r e ly o n h is o w n s tr e ngth

any m ore , b ecause h e f e ars a no th er b itte r f a ilu re . I t i s o nly th en th at h e i s o pen to r e ceiv e G od’s

co nti n ual p re se nce, h elp , a nd g uid ance. W ith o ut k no w in g i t, h e h as b eco m e h um ble . S o G od a cts

th ro ugh h im a nd b egin s to d o w ond ro us th in gs. G od g ra nts h im th e v ir tu es a s a g ift. H e a ccep ts h is

situ ati o n a nd c o opera te s w ith G od, g iv in g G od a ll th e c re d it f o r e v ery g o od a cti o n h e f in d s h im se lf doin g. J o hn C assia n e xp la in s w hat th e y o ung m an e xp erie nces:

We m ust o urs e lv es le arn to f e el in e ach a ctio n b oth o ur w eakness a nd th e h elp o f G od a nd to p ro cla im d aily w it h th e s a in ts :

“I w as p ush ed h ard , s o th at I w as f a llin g,

b ut th e L ord h elp ed m e.

The L O RD is m y s tr e ngth a nd m y s o ng;

he h as b ecom e m y s a lv atio n.” ( P s. 1 18:1 3– 14 R SV )

This i s h um ility : “ to f e el i n e ach a cti o n b oth o ur w eakness a nd th e h elp o f G od.” S uch a c o nd iti o n

th en b eco m es th e f o und ati o n f o r a ll th e v ir tu es, f o r g re at s p ir itu al g ro w th , f o r a b und ant b le ssin gs to

oth ers n earb y, a nd f o r th e f u lln ess o f G od’s l ik eness.

1 . M ose s 3 ; tr a ns. W ard ,

Sayin gs

, 1 39.

2 . P alla diu s,

Lausia c H is to ry

19.1 ; tr a ns. M eyer,

Palla diu s

, 6 7.

3 .

Lausia c H is to ry

19.4 – 5; tr a ns. M eyer,

Palla diu s

, 6 8, a lt .

4 . M ose s 2 ; tr a ns. W ard ,

Sayin gs

, 1 38– 39.

5 . I n str u ctio ns A bba M ose s s e nt to A bba P oem en 3 ; tr a ns. W ard ,

Sayin gs

, 1 41.

6 . A rs e niu s 3 8; tr a ns. W ard ,

Sayin gs

, 1 8.

7 . M ose s 1 0; tr a ns. W ard ,

Sayin gs

, 1 40.

8 .

Dis c o urse

12; tr a ns. W heele r,

Doro th eo s o f G aza

, 1 88, a lt . D oro th eus a ppears to h ave c onfu se d P sa lm s a nd L am enta tio ns

here , a m in or s lip o f m em ory . M any e arly C hris tia ns, e sp ecia lly m onks, q uote d th e S crip tu re s f ro m m em ory .

9 .

On th e O rig in o f H um anity

1.1 6; tr a ns. H arris o n,

St. B asil

, 4 3– 44.

On th e O rig in o f H um anity

1.1 7; tr a ns. H arris o n,

St. B asil

, 4 4, a lt .

On th e B ea titu des

4.5 ; tr a ns. H all, “ G re gory o f N yssa ,” 5 2– 53.

On P erfe ctio n

; tr a ns. C alla han,

Gre g ory o f N yssa

, 1 10.

. R em em ber th at G re gory o f N yssa d oes n ot m ake a d is tin ctio n b etw een im age a nd lik eness.

On P erfe ctio n

; tr a ns. C alla han,

Gre g ory o f N yssa

, 1 11.

On P erfe ctio n

; tr a ns. C alla han,

Gre g ory o f N yssa

, 1 12.

On P erfe ctio n

; tr a ns. C alla han,

Gre g ory o f N yssa

, 1 12– 13.

On th e M akin g o f H um anity

5.1 ; P G 4 4:1 37A –B ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 91, a lt .

On th e M akin g o f H um anity

5.1 ; P G 4 4:1 37B ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 91, a lt .

Lette r

233; tr a ns. H arris o n,

St. B asil

, 1 07– 9.

. B asil,

Hom ily a gain st A nger

5; tr a ns. H arris o n,

St. B asil

, 8 8– 89.

. M y a ccount o f th e th re e p arts o f th e s o ul a nd th e e ig ht p assio nate th oughts d ra w s f ro m B am berg er,

Eva griu s P ontic u s

;

Roberta B ondi,

To L ove a s G od L oves

(P hila delp hia : F ortr e ss, 1 987), 5 7– 77; a nd W illia m H arm le ss,

Dese rt C hris tia ns: A n

In tr o ductio n to th e L ite ra tu re o f E arly M onastic is m

(O xfo rd : O xfo rd U niv ers it y P re ss, 2 004), 3 11– 71.

On th e C re a tio n o f H um anity

18.5 ; P G 4 4.1 93B –C ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 4 06, a lt .

. A ndré L ouf,

The W ay o f H um ility

, tr a ns. L aw re nce S . C unnin gham ( K ala m a– zo o, M I: C is te rc ia n P ublic atio ns, 2 007), 2 1.

. A nth ony 7 ; tr a ns. W ard ,

Sayin gs

, 2 , a lt .

. M acariu s 1 1; tr a ns. W ard ,

Sayin gs

, 1 29– 30.

The L adder o f D iv in e A sc en t

, s te p 2 3.

. L ouf,

Way o f H um ility

, 3 .

. B ondi,

Love a s G od L oves

, 4 3.

. V ale rie S aiv in g, “ T he H um an S it u atio n: A F em in in e V ie w ,” in

Wom ansp ir it

Ris in g: A F em in is t R ea der in R elig io n

, e d.

Caro l P . C hris t a nd J u dit h P la sk ow ( S an F ra ncis c o: H arp erS anF ra ncis c o, 1 979, 1 992), 2 5– 42. 30

. L etty M . R usse ll,

Hum an L ib era tio n in a F em in is t P ersp ectiv e— A T heo lo gy

(P hila delp hia : W estm in ste r, 1 974), 1 42,

em phasis in th e o rig in al.

. R usse ll,

Hum an L ib era tio n

, 1 42.

. R usse ll,

Hum an L ib era tio n

, 1 44.

Hom ily o n th e W ord s “ B e A tte n tiv e to Y ourse lf ”

5; tr a ns. H arris o n,

St. B asil

, 1 00.

Hom ily o n th e W ord s “ B e A tte n tiv e to Y ourse lf ”

5; tr a ns. H arris o n,

St. B asil

, 1 00– 101.

Hom ily o n th e W ord s “ B e A tte n tiv e to Y ourse lf ”

6; tr a ns. H arris o n,

St. B asil

, 1 01, a lt .

Hom ily o n th e W ord s “ B e A tte n tiv e to Y ourse lf ”

6; tr a ns. H arris o n,

St. B asil

, 1 01.

Hom ily o n th e W ord s “ B e A tte n tiv e to Y ourse lf ”

6; tr a ns. H arris o n,

St. B asil

, 1 02.

. W e w ill d is c uss r e la te d te xts in th e n ext c hapte r, w hic h is a bout th e r o yal d ig nit y o f th ose m arg in aliz e d in la te a ntiq ue s o cie ty :

wom en, s la ves, a nd th e h om e– le ss d is a ble d.

. C it e d in L ouf,

Way o f H um ility

, 3 0.

In stitu te s

12.1 7.1 ; c it e d in L ouf,

Way o f H um ility

, 1 2. P sa lm tr a nsla tio n a lt . 5

Royal D ig n ity

W e l iv e i n a s o cie ty w here p eo ple o fte n h ear u nsp oken m essa ges th at e ro de th eir a w are ness o f

p osse ssin g h um an d ig nity . E m plo ym ent d ecis io ns a re m ad e o n th e b asis o f a b str a ct m ath em ati c s th at

d esc rib e “ th e e co no m y” i n ste ad o f th e c o ncre te f a cts o f w ho w e a re , w hat o ur f a m ily n eed s a re , o r

w hat w e c an d o. G overn m ent b ure aucra ts m ake d ecis io ns th at a ffe ct o ur l iv es a nd c an c hange th o se

l iv es w ith o ne w ro ng k eystr o ke o n a c o m pute r. T hen i t ta kes c o untl e ss h o urs o f s tr u ggle f o r u s to

c o m munic ate w ith s o m eo ne w ho c an a ckno w le d ge th at a n e rro r w as m ad e a nd f ix i t. B ig c o m panie s

w ant th e c o nsu m er’s m oney b ut h av e e lim in ate d n early a ll th e c usto m er s e rv ic e p ers o nnel th at c an

h elp u s o ver b um ps i n th e r o ad . A re w e j u st i n te rc hangeab le , d is p osa b le n um bers o n a c o m pute r

s c re en? N ot i f w e a re m ad e i n G od’s i m age.

T his c hap te r w ill a d dre ss th e f o llo w in g q uesti o ns: D o I h av e r e al d ig nity a s a h um an p ers o n? A nd

d oes m y n eig hb or h av e r e al d ig nity a s a h um an p ers o n? T he a nsw ers w ill p ro vid e a s tr o ng

t h eo lo gic al f o und ati o n f o r a ffir m in g th e i m porta nce o f s o cia l j u sti c e.

In th e n in ete enth c entu ry , a S co tti s h P re sb yte ria n m in is te r n am ed G eo rg e M acD onald b ecam e a

w rite r o f f a nta sy n o vels f o r c hild re n. H is b ooks a re s ti ll i n p rin t a nd a re d elig htf u l to r e ad e v en to day.

I n th e e arly tw enti e th c entu ry , h is y o ung r e ad ers i n clu d ed J .R .R . T olk ie n, w ho w ould e v entu ally w rite

t h e

Lord o f

th e R in gs

, a nd C .S . L ew is , w ho g re w u p to w rite th e

Chro nic le s

of N arn ia

. T hey b oth

d re w i n sp ir a ti o n f r o m h im . M acD onald i m agin es a r e ad er a sk in g h im , “ W hy d o y o u a lw ays w rite

a b out p rin cesse s? ” H e r e p lie s, “ B ecause e v ery l ittl e g ir l i s a p rin cess.” W hen th e r e ad er i s c o nfu se d

b y th is a nsw er, M acD onald a sk s a q uesti o n i n r e tu rn : “ W hat d o y o u m ean b y a p rin cess? ” “ T he

d aughte r o f a k in g,” r e p lie s th e r e ad er. “ V ery w ell; th en e v ery l ittl e g ir l i s a p rin cess,” r e p lie s

M acD onald .

O f c o urs e , h e i s p re su p posin g th at G od i s e v ery l ittl e g ir l’ s F ath er.

In G enesis 1 :2 6, G od s a ys, “ L et u s m ake th e h um an b ein g i n o ur i m age, a fte r o ur l ik eness; a nd l e t

t h em h av e d om in io n o ver th e f is h o f th e s e a, a nd o ver th e b ir d s o f th e a ir , a nd o ver th e c attl e , a nd

o ver a ll th e e arth , a nd o ver e v ery c re ep in g th in g th at c re ep s u p on th e e arth ” ( a lt.) T he w ord

“ d om in io n” s p eaks o f r o yalty , w hic h i s a f a cet o f th e d iv in e i m age i n e v ery h um an p ers o n. R oyalty

i n v olv es ( 1 ) d ig nity a nd s p le nd or, a nd ( 2 ) a l e giti m ate s o vere ig nty r o ote d i n o ne’s v ery b ein g. T his

c hap te r w ill f o cus o n th e d ig nity a nd s p le nd or w ith w hic h G od h as e nd ow ed e v ery h um an b ein g. T he

m eanin g o f h um an s o vere ig nty o ver th e e arth a nd i ts c re atu re s w ill b e th e s u b je ct o f c hap te r 7 .

In th e R om an E m pir e i n w hic h e arly C hris ti a ns l iv ed , p eo ple w ere g enera lly n o t r e gard ed a s e q ual

t o o ne a no th er b ut w ere r a nked h ie ra rc hic ally . M en w ere r e gard ed a s s u p erio r to w om en, w ho w ere

e xclu d ed f r o m h ig her e d ucati o n a nd p ub lic l ife . T here w ere l o ts o f s la v es, w ho w ere d esp is e d b ut

w ho se l a b or w as n ecessa ry to th e e co no m y. P eo ple w ith d is fig urin g a nd d is a b lin g s k in d is e ase s,

k no w n a s “ le p ers ,” w ere e xclu d ed f r o m th eir f a m ilie s a nd f r o m s o cie ty a nd l iv ed a s h o m ele ss

b eggars . Y et e arly C hris ti a n th eo lo gia ns a ffir m ed th at b ecause w om en, s la v es, a nd th e h o m ele ss i ll

a re f u lly h um an a nd a re m ad e i n G od’s i m age, th ey a re w orth y o f r e sp ect. T hey p ro cla im ed th at G od,

w ho j u d ges j u stl y , tr e ats th em b ette r th an th eir n eig hb ors u su ally d o; th us C hris ti a ns s h o uld tr e at th em

b ette r a s w ell. Because e v ery o ne i s m ad e i n th e i m age o f G od, a nd b ecause th is i m age d efin es w hat i t m eans to b e

hum an, p eo ple a re f u nd am enta lly e q ual, r e gard le ss o f th e d iffe re nces i n w ealth , e d ucati o n, a nd s o cia l

sta tu s. T he c hurc h p re ached th is c o unte rc ultu ra l m essa ge i n th e a ncie nt w orld a nd s ti ll p re aches i t

no w . F or e xam ple , h ere i s w hat M arti n L uth er K in g J r. s a id i n a s e rm on o n J u ly 4 , 1 965:

The w hole c oncept o f th e

im ago D ei

, a s it is e xpre sse d in L atin , th e “ im age o f G od,” is th e id ea th at a ll m en h ave s o m eth in g

wit h in th em th at G od in je cte d. N ot th at th ey h ave s u bsta ntia l u nit y w it h G od, b ut th at e very m an h as a c apacit y to h ave

fe llo w sh ip w it h G od. A nd th is g iv es h im a u niq ueness, it g iv es h im w orth , it g iv es h im d ig nit y . A nd w e m ust n ever f o rg et th is a s

a n atio n: th ere a re n o g ra datio ns in th e im age o f G od. ... W e w ill k now o ne d ay th at G od m ade u s to liv e to geth er a s b ro th ers

and to r e sp ect th e d ig nit y a nd w orth o f e very m an.

In 1 965 w hen K in g p re ached th is s e rm on, p eo ple i n o ur c ultu re w ere n o t y et a tte nti v e to th e

pro ble m o f s e xis t l a nguage. I f h e w ere s p eakin g to day, s u re ly h e w ould s a y, “ G od m ad e u s to l iv e

to geth er a s b ro th ers

and s is te rs

and to r e sp ect th e d ig nity a nd w orth o f e v ery

hum an b ein g

.” A nd y et

to day, a lth o ugh o ur c ultu re s p eaks l o ud ly a b out th e e q uality o f a ll p eo ple , i n m any p la ces th e m essa ge

th at a ll p eo ple a re m ad e i n G od’s i m age a nd s h o uld b e tr e ate d a cco rd in gly i s s ti ll c o unte rc ultu ra l.

In th is c hap te r, w e w ill d is c uss h o w e arly C hris ti a ns a ffir m ed th at w om en, s la v es, a nd l e p ers a re

mad e i n G od’s i m age. T his a ffir m ati o n i s i m porta nt, g iv en th e w ays G re co -R om ans, a nd s o m eti m es

Chris ti a ns to o, d is c rim in ate d a gain st th ese m arg in aliz e d p eo ple . Y et, s ig nific antl y , d esp ite th e

cultu ra l c o nte xt, s o m e c hurc h l e ad ers p re ached a gain st s u ch d is c rim in ati o n. W e w ill s e e w hat

co nclu sio ns th ey d re w f r o m th eir a ffir m ati o n th at a ll p eo ple b ear G od’s i m age.

Wom en a s G od ’s I m age

In a ncie nt R om an s o cie ty , th e c hild re n o f w ealth y f a m ilie s w ere c are d f o r b y a s la v e, w ho to ok th em

to s c ho ol, s ta yed i n th e c la ssro om w ith th em , th en to ok th em h o m e a gain . H e d id n o t te ach th em to

re ad a nd w rite , f o r th at w as th eir te acher’s j o b, b ut h e d id te ach th em g o od m anners a nd h o w to l iv e

an e th ic al l ife . T his s la v e w as c alle d a “ p ed ago gue.” H e w as a l o w ly f ig ure a nd p eo ple p oked f u n a t

him , b ut C le m ent o f A le xand ria , th e s e co nd -c entu ry C hris ti a n s c ho la r, g av e th e p ed ago gue’s ta sk r e al

dig nity w hen h e u nd ers to od i t s p ir itu ally . C le m ent s a id th at C hris t i s th e tr u e P ed ago gue. C hris ti a ns

are l ik e c hild re n b orn a new i n to a d iffe re nt w ay o f l iv in g, s o C hris t g uid es th em a s th ey l e arn a nd

pra cti c e a n e th ic al l ife sty le . O nce th ey h av e l e arn ed h o w to l iv e e th ic ally , th ey a re r e ad y to g o to

cla ss, th at i s , th ey c an th en l e arn th e m yste rie s o f G od f r o m th e s a m e C hris t, w ho i s a ls o th eir

Teacher.

By u sin g th e a nalo gy o f th e p ed ago gue a nd th e te acher, C le m ent e xp la in s to h is u p per-c la ss

aud ie nce h o w th e s p ir itu al j o urn ey i s a n e d ucati o nal p ro cess w ith d iffe re nt d ev elo pm enta l s ta ges. T he

dese rt C hris ti a ns to o k new th at th e s tr u ggle a gain st v ic es a nd th e p ra cti c e o f v ir tu es c o m e f ir s t, a nd

th e d eep er k in d s o f p ra yer a nd i n sig ht i n to G od’s m yste rie s c o m e l a te r.

Cle m ent u se s th e a nalo gy o f c hild re n to s h o w th at b ecause b oth a re h um an b ein gs, m en a nd w om en

are c alle d to m ake th e s a m e s p ir itu al j o urn ey. O n th is j o urn ey, h e s a ys, th e r o le o f g end er c hanges a s

th ey g o th ro ugh f o ur d is ti n ct s ta ges. T he f ir s t s ta ge i s c hild ho od, w hen b oys a nd g ir ls d o th e s a m e

th in gs a nd a re n o t o bse sse d w ith th eir d iffe re nces. T he s e co nd s ta ge i s a d ole sc ence a nd y o ung

ad ulth o od, w hen c o up le s a re f a sc in ate d w ith th eir s e xual d iffe re nces a s th ey c o urt, m arry , a nd b ear

child re n. T he th ir d s ta ge i s a n o ld er a ge, w hen h usb and s a nd w iv es c an to geth er d ev ote th em se lv es to pra yer, th e s tu d y o f S crip tu re , a nd g o od w ork s. T his d ev oti o n p re p are s th em f o r th e f in al s ta ge, th e

age to c o m e, w hen C hris ti a n m en a nd w om en f a ce th e s a m e j u d gm ent a nd h o pe f o r th e s a m e r e w ard .

Cle m ent v alu es m arria ge a nd p ro cre ati o n b ut s e es th e c o ntr a st b etw een m ale a nd f e m ale a s o ne p art

in a l a rg er p ro cess. I n c hild ho od a nd o ld a ge, w hen m en a nd w om en l e arn f r o m C hris t a nd p ra cti c e

vir tu es to geth er, th ey a re a lik e a s h um ans a nd p re p are f o r th eir l ik eness to G od a nd to e ach o th er i n

th e n ext l ife .

Cle m ent e xp la in s th at a s h um an b ein gs, m en a nd w om en s h are th e s a m e v ir tu es, w hic h a s w e s a w

in c hap te r 4 i s c entr a l to th e i m age o f G od. T hey a ls o s h are th e s a m e b odily e xp erie nces o f f o od a nd

marria ge, th e s a m e s e nse s, th e s a m e e m oti o ns, a nd th ey h o pe f o r th e s a m e r e w ard s.

Let u s u nders ta nd th at th e s a m e v ir tu e p erta in s to m en a nd w om en. F or if th ere is o ne G od f o r b oth , th ere is a ls o o ne

Pedagogue f o r b oth . O ne c hurc h, o ne s e lf -re str a in t, o ne m odesty , a c om mon f o od, a c om mon m arria ge b ond, b re ath , s ig ht,

hearin g, k now le dge, h ope, o bedie nce, lo ve, a ll a re a lik e. T hose w ho h ave lif e in c om mon, g ra ce in c om mon, a nd in deed

sa lv atio n in c om mon a ls o h ave v ir tu e a nd a w ay o f lif e in c om mon. “ F or in th is a ge,” S crip tu re s a ys, “ th ey m arry a nd a re g iv en

in m arria ge,” a nd h ere a lo ne th e f e m ale a nd m ale a re d is tin guis h ed, “ b ut in th e a ge to c om e n o lo nger” [ s e e L uke 2 0:3 4– 35].

There , th e r e w ard s m erit e d b y th is c om mon a nd h oly lif e o f m arria ge a re r e se rv ed n ot f o r m en a nd w om en b ut f o r th e h um an

bein g. ... T here fo re a ls o th e n am e “ h um an” is c om mon to m en a nd w om en.

Noti c e th at m en a nd w om en c an l e arn th e s a m e v ir tu es b ecause th ey a re c o ached b y th e s a m e

Ped ago gue, C hris t. T he h eav enly r e w ard , C le m ent s a ys, d oes n o t b elo ng s p ecific ally to m en o r to

wom en b ut to b oth , i n so fa r a s th ey a re h um an. I t i s a f u ll a ctu aliz a ti o n o f th e d iv in e l ik eness.

This s a m e a tti tu d e to w ard g end er i s s h are d b y th e C ap pad ocia ns a nd m ost o th er e arly C hris ti a n

th eo lo gia ns. A ll o f th em s a w e xam ple s o f w om en, a s w ell a s m en, l iv in g l iv es o f h o lin ess. W om en

co uld l o ve th eir n eig hb ors a nd o ffe r c harity a s w ell a s m en c o uld . T hey c o uld a ls o m atc h m en i n th e

pra cti c e o f a sc eti c d is c ip lin es. I t i s i m porta nt to r e m em ber th at th ese d is c ip lin es i n v olv ed th e b odily

la b or o f f a sti n g, w ork , a nd s ta yin g u p a t n ig ht to p ra y. S o e arly C hris ti a ns c o m pare d a sc eti c s to th e

ath le te s w ho w ere m uch a d m ir e d i n G re co -R om an s o cie ty , m uch a s s p orts c ham pio ns a re to day. O ne

diffe re nce, th o ugh, i s th at o nly m en w ere a th le te s, u nlik e to day w hen w om en c o m pete i n th e

Oly m pic s. Y et e arly C hris ti a n w om en c o uld b eco m e a sc eti c s, th at i s , s p ir itu al a th le te s. T here w ere

dese rt m oth ers a s w ell a s f a th ers . L ik e th e m en, th ey d ev ote d th eir b odie s a s w ell a s th eir s o uls to th e

la b or o f p ra yer a nd th e p ra cti c e o f v ir tu es.

In c o m menti n g o n G enesis 1 :2 7, “ G od c re ate d h um ankin d i n h is i m age, i n th e i m age o f G od h e

cre ate d th em ” ( N RSV ), B asil s ta te s th at w om en h av e a sk ed h im w heth er th ey r e ally h av e to c arry th e

eth ic al r e sp onsib iliti e s th at b elo ng to th e i m age o f G od. I n r e p ly , B asil q uo te s th e r e st o f th e v ers e :

“M ale a nd f e m ale h e c re ate d th em .” H e c o nclu d es th at w om en a re i n d eed f u lly h um an, a nd h e g o es o n

to g iv e e xam ple s o f h o w th ey h av e p ro ven i t th ro ugh th e h o lin ess o f th eir l iv es:

The w om an a ls o p osse sse s c re atio n a ccord in g to th e im age o f G od, a s in deed d oes th e m an. T he n atu re s a re a lik e o f e qual

honor, th e v ir tu es a re e qual, th e s tr u ggle s e qual, th e ju dgm ent a lik e. L et h er n ot s a y, “ I a m w eak.” T he w eakness is in th e

fle sh , in th e s o ul is th e p ow er. S in ce in deed th at w hic h is a ccord in g to G od’s im age is o f e qual h onor, le t th e v ir tu e b e o f e qual

honor, th e s h ow in g f o rth o f g ood w ork s. T here is n o e xcuse f o r o ne w ho w is h es to a lle ge th at th e b ody is w eak. A nd w hy is it

sim ply d elic ate ? B ut th ro ugh c om passio n it is v ig oro us in p atie nt e ndura nce a nd e arn est in v ig ils . W hen h as th e n atu re o f m an

been a ble to m atc h th e n atu re o f w om an in p atie ntly p assin g th ro ugh h er o w n lif e ? W hen h as m an b een a ble to im it a te th e

vig or o f w om en in f a stin gs, th e lo ve o f to il in p ra yers , th e a bundance in te ars , th e r e adin ess f o r g ood w ork s?

Basil r e co gniz e s th at th e r o yal d ig nity o f th e h um an c o nd iti o n i n v olv es r e sp onsib iliti e s a s w ell a s

priv ile ges a nd a sse rts th at w om en d o l iv e u p to th ese r e sp onsib iliti e s. H is o ld er s is te r M acrin a, a n

ab bess a nd s p ir itu al te acher, p ro vid ed a n e xcelle nt e xam ple o f th is . B ut B asil g o es f u rth er. H e ta kes care to i n clu d e w om en’s b odily s tr e ngth a s w ell, th o ugh th e c ultu re h e l iv ed i n ta ught w om en th at th ey

were p hysic ally w eak.

In th e e arly c hurc h, w om en, l ik e m en, a ls o a cco m plis h ed th at m ost d iffic ult o f C hris ti a n c allin gs,

marty rd om . M arty rs n o t o nly d ie d f o r C hris t b ut a ls o s u ffe re d i m pris o nm ent i n h ars h c o nd iti o ns a nd

to rtu re . L ik e s o ld ie rs , th ey n eed ed th e c o ura ge a nd s ta m in a to f a ce d em and in g p hysic al h ard sh ip s a nd

fin ally d eath . I n f a ct, e arly C hris ti a ns th o ught o f th e m arty rs a s C hris t’ s s o ld ie rs . L ik e th e a th le te , th e

so ld ie r w as v ie w ed a s a n i d eal o f m asc ulin ity i n th e G re co -R om an w orld . Y et j u st a s w om en c o uld

be C hris t’ s a th le te s th ro ugh a sc eti c is m , th ey c o uld a ls o b e h is s o ld ie rs . T his i s p arti c ula rly s tr ik in g,

because w om en d id n o t s e rv e i n th e a rm ed f o rc es, a s th ey d o i n m any c o untr ie s to day.

In a h o m ily h o no rin g th e m arty r J u litta , B asil p la ces i n h er m outh a r e sp onse to th e i m plic it

questi o n, h o w c an a w eak w om an f a ce m arty rd om ? J u litta c ite s G enesis 1 :2 7, w hic h s a ys th at a ll

hum ans a re m ad e i n G od’s i m age.

“I a m f ro m th e s a m e lu m p [ o f c la y],” s h e s a ys, “ a s m en. W e h ave b een m ade a ccord in g to th e im age o f G od, a s th ey a ls o a re .

By c re atio n, th e f e m ale , w it h th e s a m e h onor a s th e m ale , h as b ecom e c apable o f v ir tu e. A nd f o r w hat [ p urp ose ] a re w e o f th e

sa m e [ h um an] r a ce a s m en in a ll th in gs? F or n ot o nly f le sh w as ta ken f o r th e f a sh io nin g o f w om an, b ut a ls o b ones f ro m b ones.

So in s o lid it y a nd ta utn ess a nd a bilit y to e ndure , w e a re e qual to m en, a nd th is is o w ed b y u s to th e M aste r [ C hris t] .” S ayin g

th ese th in gs, s h e a dvanced to w ard th e f ir e .

Here B asil d ep ic ts a d ra m ati c s c ene. J u litta a nsw ers th e i m plic it q uesti o n a b out w om en b y c iti n g a nd

in te rp re ti n g G enesis . T hese a re h er l a st w ord s, f o r s h e th en g o es w illin gly to b e b urn ed a liv e.

In te re sti n gly , s h e c o ncentr a te s o n G enesis 2 :2 1–23, i n w hic h E ve i s s a id to b e m ad e f r o m A dam ’s

rib . I r e m em ber a s a c hild h earin g m is o gynis ti c j o kes i n w hic h w om en w ere c alle d “ A dam ’s r ib ” a s a

put d ow n, a w ay o f tr iv ia liz in g th em , s a yin g th ey w ere l e ss o r w ors e th an m en. I n e arly C hris ti a n

ti m es, th is S crip tu re w as u su ally i n te rp re te d i n a w ay o pposite to th e m is o gynis ti c j o ker’s

in te rp re ta ti o n. F or o ne th in g, th e w ord tr a nsla te d “ rib ” a ls o m eans “ sid e” i n H eb re w a nd G re ek. S o i n

effe ct, th e v ers e m eans th at m an i s o ne “ sid e” o f h um ankin d w hile w om an i s th e o th er.

M ore

sp ecific ally , a s J u litta s a ys, i t m eans th at w om an, w ho m G od ta kes f r o m th e s id e o f m an, i s m ad e o f

th e s a m e “ stu ff” a s m an. I f h um ankin d i s l ik e a l u m p o f c la y, w om an i s a p ie ce o f th e s a m e c la y,

bro ken o ff f r o m th e s a m e l u m p th at b ecam e m an. G enesis 2 :2 1–23 p ro vid ed e arly C hris ti a ns w ith a

str o ng a ffir m ati o n th at w om en a re f u lly h um an. T his i n te rp re ta ti o n s u p ports th e s ta te m ent i n G enesis

1:2 7 th at w om en a nd m en a re b oth m ad e i n th e d iv in e i m age.

Yet i n H eb re w a nd G re ek, th e w ord “ sid e” c an a ls o m ean “ rib .” B asil’ s J u litta a ls o u se s th is

meanin g to m ake h er p oin t. W om en h av e b ones ta ken f r o m m en’s b ones, a nd to h er th e b ones

re p re se nt p hysic al s tr e ngth . I n th e G re co -R om an w orld , w om en u su ally s ta yed i n d oors c arin g f o r th e

ho m e, w hile m en w ork ed o uts id e. S o m en w ould u su ally h av e h ad m ore e xerc is e th en w om en. M ore

so th an w om en’s m usc le s, m en’s m usc le s w ould h av e h ad th e s o lid ity , ta utn ess, a nd e nd ura nce th at

th e c ultu re v alu ed . J u litta a ffir m s h er s tr e ngth b y s tr e ssin g th e c o nti n uity b etw een m en’s b ones a nd h er

ow n. S he s a ys th at s h e, l ik e a m an, i s c ap ab le o f v ir tu e a nd o f s e rv in g C hris t f a ith fu lly . T hese

cap aciti e s a re i n here nt i n th e h um an b ein g a s i m age o f G od. F or B asil, h er m arty rd om p ro ved h er

poin t.

Sla ves a s G od ’s I m age The a uth o r o f E ccle sia ste s b oasts , “ I b ought m ale a nd f e m ale s la v es” ( 2 :7 ). I n a h o m ily o n th is te xt,

Gre go ry o f N yssa u se s th e s ta te m ent i n G enesis 1 th at h um an b ein gs b ear th e d iv in e i m age to s c o ld

ow ners f o r k eep in g s la v es. I n a s o cie ty w here s la v ery w as ta ken f o r g ra nte d a s a n i n tr in sic p art o f th e

eco no m y a nd w as s u p porte d b y th e l e gal s y ste m , G re go ry p ro vid es a v ig o ro us th eo lo gic al c riti q ue o f

th e w ho le i d ea o f s la v ery . I n i ts p assio n f o r s o cia l j u sti c e, h is w riti n g h as d ir e ct r e le v ance to day. A s

we s a w i n c hap te r 1 , G re go ry e m phasiz e s h um an f r e ed om a s b ein g c entr a l to th e d iv in e i m age. H e

again e m phasiz e s f r e ed om i n th is p assa ge, to geth er w ith r o yal d ig nity :

“I b ought m ale a nd f e m ale s la ves.” W hat a re y ou s a yin g? Y ou c ondem n to s la very th e h um an b ein g, w hose n atu re is f re e a nd

se lf -ru lin g, a nd y ou le gis la te in o pposit io n to G od, o vertu rn in g w hat is a ccord in g to th e la w o f n atu re . F or u pon th e o ne w ho

was c re ate d to b e lo rd o f th e e arth a nd a ppoin te d to r u le th e c re atio n, u pon th is o ne y ou im pose th e y oke o f s la very . ... Y ou

have f o rg otte n th e lim it s o f y our a uth orit y , a r u le lim it e d to d om in io n o ver th e n onra tio nal a nim als . F or s c rip tu re s a ys, “ L et th em

ru le b ir d s a nd f is h a nd q uadru peds a nd r e ptile s” [ s e e G en. 1 :2 6]. H ow c an y ou b ypass th e s la very w it h in y our p ow er a nd r is e

up a gain st th e o ne w ho is f re e b y n atu re , n um berin g o ne o f th e s a m e n atu re a s y ours e lf a m ong th e f o ur-le gged a nd le gle ss

beasts ?

Here , i n h is

Fourth H om ily o n E ccle sia ste s

, G re go ry s tr e sse s th at h um an b ein gs p osse ss i n th is l ife

th e d iv in e i m age, w ith a ll th e d ig nity , e q uality , a nd a uth o rity th at b elo ng to i t. T his i n clu d es s la v es,

th e p eo ple m ost s u b je ct to th e m is e rie s c ause d b y th e f a lle nness o f s o cie ty .

Citi n g G enesis 1 :2 6, h e n o te s th at G od m ad e a nim als , a nd n o t th eir f e llo w h um an b ein gs, s u b je ct to

hum an a uth o rity . N yssa , w here G re go ry s e rv ed a s a p asto r, w as a s m all to w n. M any o f h is

paris h io ners m ust h av e b een f a rm ers a nd w ould h av e u nd ers to od th eir “ ru le ” o f a nim als f r o m th eir

daily e xp erie nce. T hey r o de h o rs e s a nd h ad o xen p ull th eir p lo w s. T hey l iv ed w ith a nim als e v ery

day, to ok c are o f th em , a nd w ork ed a lo ngsid e th em to g ro w th e f o od th ey n eed ed to l iv e. W e w ill s a y

more a b out th e r e la ti o nsh ip o f h um ans a nd th e n atu ra l w orld — an i s su e o f g re at u rg ency to day— in

chap te r 7 .

In th is h o m ily , G re go ry g o es o n to s a y th at th is u lti m ate f o rm o f c la ss d iffe re nce, n am ely , th at

betw een o w ners a nd s la v es, s p lits th e u nity th at p ro perly b elo ngs to h um ankin d . A gain h e s p eaks

dir e ctl y to th e s la v eho ld er:

You h ave d iv id ed [ h um an] n atu re it s e lf , m akin g s o m e liv e a s s la ves a nd o th ers a s lo rd s. ... F or G od s a id , “ L et u s m ake a

hum an b ein g a ccord in g to o ur im age a nd lik eness” [ G en. 1 :2 6, m y tr a nsla tio n]. W ho s e lls a nd w ho b uys th e o ne w ho is in th e

lik eness o f G od a nd r u le s a ll th e e arth a nd a ll th at is o n th e e arth , h avin g b een a ssig ned th e a uth orit y b y G od?

In th e G re co -R om an w orld , w hen a s la v e w as s o ld a ll h is p ro perty w as s o ld w ith h im . S o G re go ry

go es o n to s a y th at th e p ro sp ecti v e s la v e o w ns a nd r u le s th e e arth a nd e v ery th in g i n i t a nd i s h im se lf

of g re ate r v alu e th an a ll h e o w ns, s o n o i m agin ab le p ric e c o uld b e s u ffic ie nt to b uy h im . T hen

Gre go ry c ite s M atth ew 1 6:2 6 a nd s a ys, “ F or h e w ho k no w s h um an n atu re ,” th at i s , J e su s, “ sa ys

pre cis e ly th at th e w ho le w orld i s n o t o f s u ffic ie nt v alu e to b e e xchanged f o r th e s o ul o f a h um an

bein g.”

Gre go ry g o es o n to te ll th e m aste r w hat h e h as i n c o m mon w ith h is s la v e. H is l is t p ara lle ls th e l is t

of h um an c hara cte ris ti c s th at C le m ent o f A le xand ria s a ys m en a nd w om en h av e i n c o m mon ( c ite d

ab ove) a nd th e l is t th at B asil s a ys th e p oor p osse ss b ecause th ey a re h um an ( c ite d a t th e e nd o f

chap te r 4 , a b ove):

For w hat h as th e a uth orit y [ o f o w ners h ip ] a dded to w hat is y ours b y n atu re ? N ot tim e, n ot b eauty , n ot h onor, n ot f u rth era nce in

vir tu e. H e is m ade o f th e s a m e s tu ff a s y ou, h is lif e is o f a lik e k in d; y ou w ho a re lo rd a nd th e o ne s u bje cte d to lo rd sh ip a re to

an e qual e xte nt d om in ate d b y th e p assio ns o f s o ul a nd b ody: p ain a nd g ood c heer, jo y a nd s a dness, g rie f a nd p le asu re , a nger

and f e ar, s ic kness a nd d eath . I s th ere a ny d if fe re nce in th ese m atte rs b etw een th e s la ve a nd th e lo rd ? D o th ey n ot b re ath e th e sa m e a ir ? D o th ey n ot a lik e s e e th e s u n? D o th ey n ot a lik e p re se rv e th eir n atu re b y e atin g f o od? A re th ey n ot th e s a m e in th eir

use o f d ig estiv e o rg ans? A re n ot th e tw o o ne d ust a fte r d eath ? I s th e ju dgm ent n ot o ne? D o th ey n ot s h are a c om mon k in gdom

and a c om mon h ell? H ow th en c an y ou w ho h ave e qualit y in e very th in g h ave s u perio rit y in a ny p artic ula r, a s y ou s a y,

su pposin g y ours e lf a s a h um an b ein g to b e m aste r o f a h um an b ein g?

Early C hris ti a ns l ik e C le m ent, B asil, a nd G re go ry w ere a lw ays a tte nti v e to w hat h um an b ein gs

hav e i n c o m mon, i n so fa r a s th ey a re h um an. T he s h are d e xp erie nces o f h um ans m ake th em tr u ly

neig hb ors . M ore o ver, th eir c ap acity to b e i n r e la ti o nsh ip w ith G od i s th eir m ost i m porta nt c o m mon

fe atu re . W hen C hris ti a ns l o ok a t th e h um an e xp erie nce f r o m G od’s p ers p ecti v e, th e d iffe re nces

betw een m en a nd w om en, o r o w ners a nd s la v es, l o ok s m all c o m pare d to i s su es a ll p eo ple f a ce, s u ch

as d iv in e j u d gm ent a nd s a lv ati o n.

Lep ers a s G od ’s I m age

In th e G re co -R om an w orld , th ere w as a g re at f e ar o f l e p ro sy . P eo ple k new i t w as c o nta gio us, s o th ey

wante d to a v oid a nyo ne th o ught to h av e i t f o r f e ar o f c atc hin g i t th em se lv es. S o th o se w ho h ad l e p ro sy

or a ny s k in d is e ase th at l o oked a s th o ugh i t m ig ht b e l e p ro sy w ere e xclu d ed f r o m th e c o m munity . T hey

were d riv en a w ay b y th eir f a m ilie s a nd e xclu d ed f r o m h o use s i n to w n. T hey l o st th eir r e la ti v es, th eir

so cia l s ta tu s, th eir j o bs, a nd th eir l iv elih o ods. S o th ey l iv ed i n g ro up s i n th e o pen f ie ld s, d esti tu te , a nd

care d f o r e ach o th er. T hey r a n f r o m o th er p eo ple , w arn in g th at th ey w ere “ uncle an.” A nd y et th ey h ad

to b eg f r o m o th ers f o r f o od i n o rd er to s u rv iv e. H av in g d estr o yed e yes a nd l im bs o ne b y o ne, l e av in g

th e l e p er d is a b le d a nd d is fig ure d , th e l e p ro sy k ille d th em . A ID S i s th e c lo se st c o nte m pora ry a nalo gy

to th is d re ad ed d is e ase a nd th e s ti g m a a tta ched to i t, b ut m ore b ro ad ly s p eakin g, a ll w ho a re d is a b le d

and h o m ele ss s h are th e a ncie nt l e p er’s l o t.

Basil b uilt a h o m e a nd h o sp ita l f o r l e p ers j u st o uts id e h is c ity o f C aesa re a. I t w as a b ig c harita b le

pro je ct. H is e lo quent f r ie nd G re go ry o f N azia nzu s m ad e a f u nd ra is in g to ur i n w hic h h e p re ached a

pow erfu l s e rm on a b out h o w C hris ti a ns m ust h elp th e p oor, e sp ecia lly l e p ers . B asil’ s b ro th er G re go ry

of N yssa m ust h av e h elp ed to o. I n h is s e rm on

On L ove o f t h e P oor

, G re go ry o f N yssa d esc rib es th e

mis e ra b le c o nd iti o n o f l e p ers b efo re m akin g th e p oin t th at th e l e p er i s m ad e i n G od’s i m age:

He is a h um an b ein g, c re ate d a ccord in g to th e im age o f G od, a ppoin te d to r u le th e e arth , h avin g w it h in h is p ow er th e s e rv ic e o f

th e n onra tio nal a nim als . I n th is m is fo rtu ne h e h as in deed b een c hanged to s u ch a n e xte nt th at f ro m h is a ppeara nce it is d oubtf u l

wheth er h is v is ib le f o rm w it h th e id entif y in g m ark s it b ears is c le arly th at o f a h um an b ein g o r o f s o m e o th er a nim al.

For G re go ry o f N yssa , i t i s s c and alo us f o r th e s la v e to h av e to p la y th e r o le o f a n o nra ti o nal

anim al, s u ch a s a w ork in g a nim al o n a f a rm . S im ila rly , h e c o nsid ers i t a n o utr a ge th at i lln ess a nd

mis tr e atm ent h av e b lu rre d th e d is ti n cti o n b etw een a l e p ro us h um an b ein g a nd a b east. I n b oth c ase s,

one b earin g th e d iv in e i m age i s d enie d th e r e sp ect i n te nd ed b y G od. D iv is io ns o f c la ss a nd s o cia l

sta tu s h av e b ro ken th e u nity a nd s o lid arity i n tr in sic to th e h um an c o nd iti o n s h are d b y o w ners a nd

sla v es a nd b y th o se s e cure i n th eir h o use s a nd th o se w and erin g h o m ele ss i n th e c o untr y sid e.

In h is f u nd ra is in g s e rm on, G re go ry o f N azia nzu s s p eaks a t l e ngth a b out l e p ers a nd a b out p overty i n

genera l. L ik e th e o th er e arly C hris ti a ns q uo te d i n th is c hap te r, h e l is ts th e th in gs l e p ers s h are w ith a ll

oth er h um an p ers o ns. H e c alls th em “ o ur b ro th ers a nd s is te rs b efo re G od ... w ho s h are th e s a m e

natu re w ith u s, w ho h av e b een p ut to geth er f r o m th e s a m e c la y f r o m w hic h w e f ir s t c am e.” L ik e a ll o f

us th ey a re e m bodie d ; th ey h av e n erv es a nd b ones, f le sh a nd s k in . Y et f o r G re go ry th e m ora l a nd sp ir itu al th in gs a ll p eo ple s h are i n c o m mon a re m ost i m porta nt.

If I m ust s p eak o f g re ate r th in gs, [ le pers ] h ave b een m ade in th e im age o f G od in th e s a m e w ay y ou a nd I h ave, a nd p erh aps

pre se rv e th at im age b ette r th an w e, e ven if th eir b odie s a re c orru pte d. T hey h ave p ut o n th e s a m e C hris t in th e in ner p ers o n

[s e e E ph. 3 :1 6– 17], a nd h ave b een e ntr u ste d w it h th e s a m e p le dge o f th e S pir it [ s e e 2 C or. 1 :2 2]. T hey s h are in th e s a m e la w s

as w e d o, th e s a m e S crip tu ra l te achin gs, th e s a m e c ovenants a nd lit u rg ic al g ath erin gs, th e s a m e s a cra m ents , th e s a m e h opes.

Chris t d ie d f o r th em a s h e d id f o r u s, ta kin g a w ay th e s in o f th e w hole w orld [ s e e J o hn 1 :2 9]; th ey a re h eir s w it h u s o f th e lif e

to c om e [ s e e 1 C or. 8 :1 7], e ven if th ey h ave m is se d o ut o n a g re at d eal o f lif e h ere o n e arth . T hey h ave b een b urie d to geth er

wit h C hris t, a nd h ave r is e n w it h h im [ s e e R om . 6 :4 ; C ol. 2 :1 2]. I f th ey s u ffe r w it h h im , it is s o th at th ey m ay s h are in h is g lo ry

[s e e R om . 8 :1 7].

For G re go ry , to b e m ad e i n th e i m age o f G od i s to h av e th e c ap acity to r e ceiv e s a lv ati o n i n i ts

fu lln ess. T o p re se rv e th e i m age i s to m ake c ho ic es i n l ife th at l e ad to w ard th is s a lv ati o n. T he l e p ers

sh are d w ith a ll p eo ple th e h o pe o f a l ife to geth er w ith C hris t i n th e a ge to c o m e. A l e p er h ad to

end ure m any s u ffe rin gs p ati e ntl y a nd r e ly o n G od’s h elp to g et th ro ugh e ach d ay. I n f a ct, G re go ry s a ys,

he m ay b e p re se rv in g th e d iv in e l ik eness, th e i m prin t o f r o yalty , b ette r th an G re go ry ’s p ro sp ero us

aud ie nce i s .

Gre go ry c o nclu d es h is l o ng, i m passio ned a p peal f o r f in ancia l s u p port b y c iti n g M atth ew 2 5:3 1–46,

in w hic h C hris t i d enti fie s th e n eed y w ith h im se lf:

If y ou b elie ve m e a t a ll, th en, s e rv ants a nd b ro th ers a nd s is te rs a nd f e llo w h eir s o f C hris t, le t u s ta ke c are o f C hris t w hile th ere

is s till tim e. L et u s m in is te r to C hris t’ s n eeds, le t u s g iv e C hris t n ouris h m ent, le t u s c lo th e C hris t, le t u s g ath er C hris t in , le t u s

sh ow C hris t h onor, ... n ot ju st w it h g old a nd f ra nkin cense a nd m yrrh , lik e th e M agi. ... L et u s g iv e th is g if t to h im th ro ugh th e

needy, w ho to day a re c ast d ow n o n th e g ro und, s o th at w hen w e a ll a re r e le ase d f ro m th is p la ce, th ey m ay r e ceiv e u s in to th e

ete rn al ta bern acle , in C hris t h im se lf , w ho is o ur L ord , to w hom b e g lo ry f o r a ll th e a ges. A men.

Noti c e th at th e d ono rs a re a ls o u nite d w ith C hris t. T hey s h are h is r o yal d ig nity a nd a re m em bers o f

his f a m ily . T his m akes l e p ers , s la v es, a nd a ll th e n eed y th eir f a m ily m em bers , b ecause th e p oor h av e

been m ad e m em bers o f C hris t’ s f a m ily . P eo ple ’s d ig nity , th eir r e la ti o nsh ip w ith C hris t, i s w hat

enab le s th em to h elp o th ers a s w ell a s to r e ceiv e h elp . T he f a m ily c o nnecti o n, w hic h C hris t

esta b lis h es, b rin gs th em to geth er a nd e nab le s th e g ifts to r e ach th e p la ces w here th ey a re m ost n eed ed .

Affir m in g R oyal D ig n it y T od ay

Child re n i n r o yal f a m ilie s a re tr a in ed to s e rv e th eir c o untr y th ro ugho ut th eir l iv es. T hey l e arn to b e

gra cio us to e v ery o ne th ey m eet, to p ay a tte nti o n to w ho o th ers a re a nd w hat th eir l ife e xp erie nces

hav e b een, a nd to th in k o f w hat to s a y th at w ill p ut th e o th er a t e ase . T his k in d o f b ehav io r i s w hat

Geo rg e M acD onald h as i n m in d w hen h e s p eaks o f a l ittl e g ir l b ein g a p rin cess.

H is h o pe i s th at

ev ery l ittl e g ir l c an l e arn th ese s k ills , a nd e v ery l ittl e b oy to o. B ein g m ad e i n G od’s i m age, a nd th us

bein g e nd ow ed w ith r o yalty , i s w hat e nab le s p eo ple to v alu e a nd c are f o r o th ers .

In th e w orld to day th ere a re i n d eed m any p eo ple i n n eed o f c are . P eo ple s u ffe r d is c rim in ati o n

because o f r a ce, c la ss, g end er, n ati o nality , a nd d is a b ility , a m ong o th er th in gs. M ore o ver, th o ugh th e

pra cti c e i s i lle gal j u st a b out e v ery w here a nd i s th ere fo re h id den, th ere a re m any s la v es i n to day’s

world w ho a re a t th e b otto m o f th e s o cia l l a d der a nd l iv e i n s o m e o f th e w ors t c o nd iti o ns. T hese a re

peo ple w ho h av e b een f o rc ed o r tr ic ked i n to w ork in g w ith n o p ay a nd a re h eld c ap ti v e s o th at th ey

canno t e sc ap e.

Gre go ry o f N yssa s a id th at a s la v e, a h um an b ein g m ad e i n G od’s i m age, i s w orth m ore th an th e who le p hysic al w orld a nd a sk s w hat p ric e c an e v er b e e no ugh to b uy o ne. H e w ould b e s h o cked to

le arn h o w m uch th e p ric e h as f a lle n. K ev in B ale s, a n e xp ert o n c o nte m pora ry s la v ery , s a ys th at i t h as

exis te d th ro ugho ut h is to ry b ut th at to day th ere i s o ne m ajo r d iffe re nce:

The o ne p art o f s la very th at is n ew is th e c om ple te c olla pse in th e p ric e o f s la ves. F or m ost o f h um an h is to ry s la ves w ere

expensiv e, th e a vera ge c ost b ein g a ro und $ 40,0 00 in to day’s m oney. T hat p ric e h as n ow f a lle n to a n a ll- tim e h is to ric al lo w . T he

avera ge s la ve c osts a ro und $ 90 to day. T his d ra m atic c hange in th e e conom ic e quatio n o f s la very m eans th at s la ves h ave

sto pped b ein g c apit a l p urc hase it e m s a nd a re n ow d is p osa ble in puts in e conom ic p ro cesse s.

In th e l a te a nti q ue M ed ite rra nean w orld o f th e e arly C hris ti a ns, o r i n p re – C iv il W ar A meric a,

ow ners h ad a n e co no m ic i n centi v e to ta ke c are o f th eir s la v es to a v oid l o sin g th eir i n v estm ent. T hey

pro vid ed s ta b le h o usin g, f o od, a nd s o m eti m es h ealth c are . T oday, b y c o ntr a st, a s la v e w ho b eco m es

sic k o r r e fu se s to b e c o opera ti v e m ay b e k ille d o r s im ply p ut o ut o n th e s tr e et w ith n o r e so urc es to

su rv iv e, n o j o b s k ills , a nd n o c o nta cts .

E.B enja m in S kin ner, a c o ura geo us j o urn alis t, tr a v elle d to s e v era l c o untr ie s— Haiti , S ud an,

Rum ania , a nd I n d ia — to f in d s la v es, s la v eho ld ers , a nd s la v e b ro kers a nd te ll th eir s to rie s to th e

world .

H e s h o w s h o w s la v es a re b ru ta liz e d a nd m ad e to w ork l o ng h o urs u nd er th re at o f v io le nce

so th at th ey l o se th e s e nse o f th eir o w n i d enti ty a nd h um an d ig nity . F or c entu rie s i n H aiti , a

desp era te ly p oor n ati o n w ith a l a rg ely i n effe cti v e g o vern m ent, th ere h av e b een c hild s la v es c alle d

re sta vèks

. T his C re o le w ord c o m es f r o m th e F re nch w ord s f o r “ sta y w ith ” a nd r e fe rs to c hild re n w ho

liv e w ith f a m ilie s w ho a re n o t th eir o w n. T hese c hild re n w ork f r o m b efo re d aw n u nti l b ed ti m e e v ery

day c arin g f o r th eir m aste rs ’ h o m es a nd c hild re n.

Skin ner r e co unts th e s to ry o f B ill N ath an, a

re sta vèk

who w as f in ally r e sc ued a nd w ent o n to h av e

a g o od l ife , a r a re o utc o m e f o r th o se w ith c hild ho ods l ik e h is . S ho rtl y a fte r B ill w as b orn i n 1 984, h is

fa th er d ie d o f m ala ria . W ith o ut h is i n co m e, B ill’ s m oth er h ad to s u p port h im a nd h is s is te r. S he w ent

to a s m all to w n to l o ok f o r w ork a nd m et a n A meric an n un, S is te r C ath erin e, w ho h elp ed h er f in d a

ho m e. S he w ork ed d oin g l a und ry a nd c o okin g f o r w ealth ie r n eig hb ors a nd l o vin gly c are d f o r h er tw o

child re n w ith w hat l ittl e m oney s h e h ad . S is te r C ath erin e a rra nged f o r B ill to g o to s c ho ol. I n 1 991,

when h e w as s e v en y ears o ld , h is m oth er s u d denly b ecam e i ll a nd d ie d . S he h ad a rra nged th at i n c ase

sh e d ie d , h er tw o e m plo yers w ould c are f o r B ill a nd h is s is te r. S o e ach c hild w ent to o ne o f th e

em plo yers . T hey w ere n o w o rp hans, a nd , w ith o ut th eir m oth er i n te nd in g i t, th ey b ecam e

re sta vèks

child s la v es. B ill n ev er s a w h is s is te r a gain .

Bill s o on h ad to q uit s c ho ol, a nd h e w ork ed l o ng h o urs . W hen h e w ork ed to o s lo w ly o r m ad e a

mis ta ke, h e w as b eate n. O nce h e w as g iv en m oney a nd a sk ed to s h o p a t th e m ark et f o r th e f a m ily , b ut

to ld to d o s o q uic kly . H e r a n a ll th e w ay i n to to w n, a nd w hen h e g o t th ere , e xhauste d , h e w as tr ic ked

in to b etti n g th e m oney o n a s h ell g am e a nd l o st i t a ll. H is m is tr e ss f o und o ut a b out i t f r o m o th ers

befo re h e g o t h o m e.

“Y ou b et th e m oney!” [ s h e] s c re am ed, “ A nd y ou k now w e d on’t h ave a ny m oney in th e h ouse !”

Bill tr ie d to s p eak b ut c hoked o n te ars in ste ad. S he k ic ked h im to h is k nees. T hen s h e h anded h im tw o r o cks, o ne in e it h er

hand, a nd to ld h im to h old h is a rm s e xte nded, a nd n ot to d ro p th e r o cks o r s h e w ould k ill h im .

The m artin et [ a w hip ] f ir s t f e ll o n h is b ack. H e h eld h is to ngue, a nd h eld o n to h is r o cks. T hen s h e b eat h im h ard er. A s B ill

sc re am ed, s h e w hip ped h im e very w here — his h ead, e ven h is e yes. T he o th er c hild re n w atc hed in h orro r. A fte r tw enty

min ute s, B ill’ s b lo od la y in p ools o n th e c em ent f lo or. T he r o cks w ere s till in h is h ands.

In 1 994, B ill “ ente re d h is e le v enth y ear o f l ife , a nd h is th ir d y ear o f w hat s la v ery s c ho la r O rla nd o

Patte rs o n te rm s ‘ s o cia l d eath .’ ” H aiti a ns h av e a no th er te rm f o r

re sta vèks

who h av e a b so rb ed th eir sla v e s ta tu s: “ zo m bifie d .”

A s i f h e h ad n o w ill o f h is o w n, h e d id th e w ill o f h is m aste rs . H is

mem ory o f f r e ed om f a d ed , a nd s o d id h is w ill to e sc ap e.

Then o ne d ay, tw o m en c am e to th e d oor a nd to ok h im a w ay. T hey h ad b een s e nt b y S r. C ath erin e,

and th ey to ok h im to h er c o nv ent. S he h ad h eard a b out h is b eati n gs a nd k new h is m oth er w ould n ev er

hav e a p pro ved o f h is tr e atm ent. S he f e d a nd b ath ed h im a nd g av e h im s a nd als . T hen s h e s e nt h im to a n

orp hanage i n P ort- a u-P rin ce. H e w as h ap py th ere . T he m an w ho r a n th e o rp hanage d is c o vere d th at

Bill h ad a ta le nt f o r d ru m min g a nd a rra nged to h av e h im s e nt to G am bia to s tu d y p erc ussio n. B ill

Nath an b ecam e a d ru m mer i n a b and , a nd i n 2 002 th ey w ere to urin g a nd p la yin g i n te rn ati o nally . A t

th eir c o ncerts h e w ould te ll h is s to ry a nd s p eak o ut a b out s la v ery i n H aiti . H e h ad g ro w n i n to a s tr o ng

and g entl e m an w ith f a ith i n G od, a nd h e n o w w ork s to f r e e o th er s la v es.

Sla v eho ld ers n o t o nly m is tr e at s la v es b ut w ork to e ra d ic ate th eir a w are ness o f th e d ig nity a nd

id enti ty th at g o w ith b ein g h um an. L ik e S r. C ath erin e, C hris ti a ns— and h um an b ein gs g enera lly — h av e

a r e sp onsib ility to l o ok f o r w ays to h elp f r e e th em . I n d eed , th ere a re m any ta sk s th at b elo ng to th o se

mad e i n th e d iv in e i m age. F ig hti n g g lo bal s la v ery i s s o m e p eo ple ’s v ocati o n, b ut o th ers a re g iv en

oth er v ocati o ns. W om en, th e d is a b le d , th e h o m ele ss, th e p oor, a nd a ll th e m arg in aliz e d a ls o n eed

atte nti o n a nd c are . W e c an e ach f in d a ta sk th at c o rre sp ond s to o ur g ifts a nd g lo rifie s G od w hile

se rv in g o ur n eig hb ors o r c arin g f o r th e c re ate d w orld . Y et i t i s o ur r e sp onsib ility to f in d w ays to

affir m th e f u ll h um anity — th e r o yal d ig nity — of a ll p eo ple , e sp ecia lly th o se w e m eet e ach d ay, a nd o f

th o se w ho m o th ers a re i n clin ed to d esp is e .

1 . G eorg e M acD onald ,

The P rin cess a nd th e G oblin a nd T he P rin cess a nd C urd ie

, e d. R oderic k M cG illis ( O xfo rd : O xfo rd

Univ ers it y P re ss, 1 990), 3 43.

2 .M artin L uth er K in g J r., “ T he A meric an D re am ,” p re ached a t E beneze r B aptis t C hurc h, A tla nta , G eorg ia , J u ly 4 , 1 965,

http :/ /m lk -k pp01.s ta nfo rd .e du/in dex.p hp/ k in gpapers /a rtic le /th e_ am eric an_ dre am /

( a ccesse d M ay 1 3, 2 009).

3 . C le m ent o f A le xandria ,

Mis c ella nie s

6.1 00.2 – 3; tr a ns. R oberts a nd D onald so n, A NF 2 , 5 03; e d. D esc ourtie ux,

Clé m en t

d’A le xa ndrie ,

260– 62.

4 .

Paed agogus

1.4 ; e d. M arro u,

Clé m en t d ’A le xa ndrie

, 1 28.

5 .

On th e O rig in o f H um anity

1.1 8; tr a ns. H arris o n,

St. B asil

, 4 5– 46.

6 .

Hom ily o n th e M arty r J u litta

; P G 3 1:2 40D –241A .

7 . D anie l B oyarin ,

Carn al I s ra el: R ea din g S ex in T alm udic C ultu re

(B erk ele y: U niv ers it y o f C alif o rn ia P re ss, 1 993), 3 1– 46.

8 .

Fourth H om ily o n E ccle sia ste s

; G N O 5 :3 35.

9 .

Fourth H om ily o n E ccle sia ste s

; G N O 5 :3 36.

Fourth H om ily o n E ccle sia ste s

; G N O 5 :3 37.

Fourth H om ily o n E ccle sia ste s

; G N O 5 :3 38.

On L ove o f th e P oor

; e d. H eck,

Gre g orii N ysse n i

, 2 6.

Ora tio n

14.1 4; tr a ns. D ale y,

Gre g ory o f N azia nzu s

, 8 3, a lt .

Ora tio n

14.4 0; tr a ns. D ale y,

Gre g ory o f N azia nzu s

, 9 7.

. S ee th e c hara cte r o f y oung P rin cess I re ne in

The P rin cess a nd th e G oblin .

. S ee

www.f re eth esla ves.n et/N ETC O M MUNIT Y /P age.a sp x?pid = 304& src id = 1 83

( a ccesse d J u ne 2 3, 2 008). T his is th e

websit e o f B ale s’s a dvocacy o rg aniz a tio n, F re e th e S la ves, a nd it c onta in s m uch in fo rm atio n a bout c onte m pora ry s la very . F or

a d eta ile d d is c ussio n o f s la very to day, a nd th e h um an c onse quences o f th e d ro p in p ric e, s e e K evin B ale s,

Dis p osa ble P eo ple :

New S la very in th e G lo bal E co nom y

, 2 nd e d. ( B erk ele y: U niv ers it y o f C alif o rn ia P re ss, 2 004).

. T he r e su lt is h is b ook

A C rim e S o M onstr o us: F ace-to -F ace w ith M odern -D ay

Sla very

(N ew Y ork : F re e P re ss, 2 008).

.S kin ner,

Crim e S o M onstr o us

, 2 2– 23. 19

. S kin ner,

Crim e S o M onstr o us

, 3 8.

. B ill’ s s to ry is to ld in S kin ner,

Crim e S o M onstr o us

, 1 8– 23, 3 8– 41. 6

Em bodim en t

T he m onks o f E gyp t w ork ed w ith th eir h and s. A t h arv est ti m e s o m e o f th em w ould w ork te m pora rily

f o r f a rm ers , h elp in g to p ic k th e f r u its a nd v egeta b le s a nd th ere b y e arn in g w ages th ey c o uld u se

t h ro ugho ut th e y ear. S om e o f th em c are d f o r th e s ic k, b ut a lm ost a ll o ffe re d h o sp ita lity to e ach o th er o r

t o p ilg rim s w ho c am e f r o m f a r a w ay to s e e th em . S o w ith th eir h and s th ey b ro ught i n th e h arv est,

n urs e d p ati e nts , o r c o oked a nd s e rv ed m eals . S om e g re w th eir o w n v egeta b le g ard ens. B ut m ost o fte n

t h ey g ath ere d th e p alm l e av es th at w ere s o p le nti fu l i n E gyp t. T hey to ok th e l e av es to th eir c ells a nd

s to re d th em , l e tti n g th em d ry . T hen th ey m ois te ned a f e w a t a ti m e to m ake th em p lia b le a nd w ove

t h em i n to b ask ets , m ats , r o pes, o r f is h in g n ets . T he m onks w ould th en s e ll th e p ro ducts o f th eir c o tta ge

i n d ustr y , a nd th ese p ro ducts s e rv ed th e b uyers ’ d aily n eed s.

The m onks u se d th eir p ro fits to m eet th eir n eed s f o r f o od a nd o th er s im ple th in gs a nd g av e a ny

r e m ain in g m oney to th e p oor. A bba P oem en to ld a b ro th er, “ A s f a r a s y o u c an, d o s o m e m anual w ork

s o a s to b e a b le to g iv e a lm s, f o r i t i s w ritte n th at a lm s a nd f a ith p urify f r o m s in .”

T hat i s , n o t o ne o r

t h e o th er b y i ts e lf b ut b oth a lm s a nd f a ith , b oth th e b ody’s w ork a nd th e m in d ’s w ork , p urify o ne f r o m

s in .

The w ork th e e arly m onks a nd n uns d id w ith th eir h and s w as a ls o a n i n te gra l p art o f th eir s p ir itu al

p ra cti c e. F or a ll w ho f o llo w ed h im to th e d ese rt, A bba A nth o ny s e t a n e xam ple o f c o m bin in g m anual

l a b or w ith p ra yer. H is f o llo w ers p re se rv ed a s to ry o f h o w a n a ngel ta ught h im th is p ra cti c e. T hey

p la ced i t f ir s t i n th e G re ek c o lle cti o n o f d ese rt s to rie s, w hic h s h o w s th at th ey c o nsid ere d i t to b e

f o und ati o nal. I t e xp la in s h o w a n e sse nti a l m onasti c r h yth m o f l ife c am e to b e. “ W hen th e h o ly A bba

A nth o ny l iv ed i n th e d ese rt h e w as b ese t b y l is tl e ssn ess, a nd a tta cked b y m any s in fu l th o ughts .”

L is tl e ssn ess, o r r e stl e ss b ore d om , w as a p ow erfu l te m pta ti o n i n a d ese rt c ell. T he r e su lt o f th is

p assio n i s th at a m onk d oes n o t f e el l ik e d oin g a ny o f th e d is c ip lin es h e i s c o m mitte d to d oin g a nd

w is h es h e w ere s o m ew here e ls e . T his w is h i s a cco m panie d b y d ep re ssio n a nd f o llo w ed b y a ll k in d s

o f o th er s in fu l th o ughts . T hen th e m in d c anno t f o cus o n p ra yer. T he b ody a ls o b eco m es r e stl e ss. W hen

A nth o ny f o und h im se lf i n th is c o nd iti o n, h e f e lt d esp era te . H e p ra yed f o r h elp a nd g uid ance:

He s a id to G od, “ L ord , I w ant to b e s a ved b ut th ese th oughts d o n ot le ave m e a lo ne; w hat s h all I d o in m y a fflic tio n? H ow c an

I b e s a ved?” A s h ort w hile a fte rw ard s, w hen h e g ot u p to g o o ut, A nth ony s a w a m an lik e h im se lf s it tin g a t h is w ork , g ettin g

up f ro m h is w ork to p ra y, th en s it tin g d ow n a nd p la it in g a r o pe, th en g ettin g u p a gain to p ra y. I t w as a n a ngel o f th e L ord s e nt

to c orre ct a nd r e assu re h im , “ D o th is , a nd y ou w ill b e s a ved.” A t th ese w ord s, A nth ony w as f ille d w it h jo y a nd c oura ge. H e

did th is , a nd h e w as s a ved.

H e a lte rn ate d b etw een p ra yer a nd m anual l a b or, a nd th is a lte rn ati o n b ecam e a r h yth m th ro ugho ut th e

d ay. I t e nab le d h im to m ain ta in a b ala nce s o h e c o uld tu rn h is a tte nti o n f ir s t to o ne, th en to th e o th er.

So A nth o ny h ad to p la it p alm l e av es i n o rd er to s ta y f o cuse d o n p ra yer. T his m eans th at h is b ody

w as e sse nti a l to h is s p ir itu al p ra cti c e. T o b e s u re , h e n eed ed h is h and s a t w ork to l o ve a nd s e rv e h is

n eig hb ors , b ut h e a ls o n eed ed th em i n o rd er to p ra y. D ese rt a sc eti c is m a im ed to r e sto re th e w ho le

h um an b ein g to b ala nce a nd w ho le ness. S in ce b ody a nd m in d a re i n ti m ate ly c o nnecte d — as s c ie nti s ts

i n o ur o w n ti m e k no w v ery w ell— both m ust w ork to geth er to s e ek G od. P oem en s a ys th at a m onk’s

l ife i n h is c ell i n v olv es m anual w ork a nd f a sti n g a s w ell a s s ile nce a nd p ra yer.

T he d ese rt m onks a nd nuns p ra yed b y s ta nd in g o n th eir f e et, s p eakin g a lo ud w ith th eir m outh s, h o ld in g th eir h and s

outs tr e tc hed s o th at th eir w ho le b ody i m ita te d th e f o rm o f a c ro ss, a nd s ta yin g a w ake a t n ig ht. W hat

th ey d id w ith th eir b odie s c le are d th eir m in d s s o th ey w ere a b le to f o cus th eir th o ughts o n G od.

Takin g b re aks f o r p ra yer a ls o h elp ed th em f o cus o n th eir w ork .

Som e c o m muniti e s o f m onks b elie v ed th at th ey s h o uld p ra y a ll th e ti m e a nd n o t d o a ny w ork . T his

positi o n w as r e je cte d b y th e e arly c hurc h a nd b y m ore m ain str e am m onks. T he c o ntr o vers y o ver th is

is su e m ay b e o ne r e aso n w hy A nth o ny’s s to ry a b out th e a ngel w as c o nsid ere d s o i m porta nt. T he

dis p ute p ro bab ly a ro se b ecause m onks w ere s u p pose d to b e l ik e a ngels , w ho a re s p ir its w ith o ut

bodie s. S o s o m e o f th em w ere te m pte d to d is re gard th e b ody o r to tr y to g et a w ay f r o m i ts n eed s. Y et

th ey l e arn ed f r o m e xp erie nce th at i g no rin g th e b ody’s g enuin e n eed s i s s e lf- d efe ati n g.

This p oin t i s i llu str a te d b y a no th er d ese rt s to ry . A s w as o fte n d one i n th e E gyp ti a n d ese rt, a

yo unger m onk l iv ed w ith a n o ld er o ne, w ho s e t a n e xam ple f o r h im a nd s e rv ed a s h is m ento r:

It w as s a id o f A bba J o hn th e S hort, th at o ne d ay h e s a id to h is o ld er b ro th er, “ I w ould lik e to b e f re e o f a ll c are , lik e th e a ngels ,

who d o n ot w ork , b ut c ease le ssly o ffe r w ors h ip to G od.” S o h e to ok o ff h is c lo ak a nd w ent a w ay in to th e d ese rt. A fte r a w eek

he c am e b ack to h is b ro th er. W hen h e k nocked o n th e d oor, h e h eard h is b ro th er s a y, b efo re h e o pened it , “ W ho a re y ou?” H e

sa id , “ I a m J o hn, y our b ro th er.” B ut h e r e plie d, “ Jo hn h as b ecom e a n a ngel, a nd h encefo rth h e is n o lo nger a m ong m en.” T he

oth er b egged h im , s a yin g, “ It is I .” H ow ever, h is b ro th er d id n ot le t h im in , b ut le ft h im th ere in d is tr e ss u ntil m orn in g. T hen,

openin g th e d oor, h e s a id to h im , “ Y ou a re a m an a nd m ust o nce a gain w ork in o rd er to e at.” T hen J o hn m ade a p ro str a tio n

befo re h im , s a yin g, “ F org iv e m e.”

Thus J o hn l e arn ed th at h e h ad to i n clu d e h is b ody a nd i ts n eed s i n h is d is c ip lin ed l ife .

The m onks l e arn ed f r o m e xp erie nce th at th ey n eed ed th eir b odie s to l iv e a s p ir itu al l ife . S o th ey

had to ta ke c are o f th em . T he b ody w as, a nd to day s ti ll i s , a n i n d is p ensa b le p artn er to th e s o ul a nd

min d i n th e w ork o f s e rv in g o ne’s n eig hb ors a nd o f p ra yer to G od. T hro ugh e xp erim enta ti o n w ith

diffe re nt l ife sty le s a nd p ra cti c es, e arly m onks a nd n uns d is c o vere d th e a nsw er to a p ere nnia l h um an

questi o n, “ H ow i s m y b ody i m porta nt to w ho I a m ?”

Yet e arly C hris ti a ns a ls o f o und th at a t ti m es th e b ody g ets i n th e w ay o f p ra yer. H ow ev er i n te nse

one’s s p ir itu al e xp erie nce, o ne h as to s to p p ra yin g, a fte r a ll, i n o rd er to e at o r to s le ep . B odily n eed s

dem and a tte nti o n. G re go ry o f N azia nzu s r e fle cte d o n th e l im ita ti o ns c ause d b y e m bodim ent i n h is

se rm on o n th e h o m ele ss d is a b le d .

T he l e p ers ’ e xam ple m ay h av e l e d h im to th in k o f h is o w n

str u ggle s w ith i lln ess. H e e xp re sse s a m biv ale nce, c allin g h is b ody “ a c o rd ia l e nem y a nd a

tr e achero us f r ie nd .”

A nd y et h e a ckno w le d ges f o rth rig htl y h is b ody’s v alu e i n w ork in g w ith h im

to w ard h is s a lv ati o n: “ I h av e n o o th er h elp er to u se i n s tr iv in g f o r w hat i s b est, s in ce I k no w w hat I

was m ad e f o r, a nd k no w th at I m ust a sc end to w ard s G od th ro ugh m y a cti o ns.”

H e k no w s h e w as

mad e f o r v ir tu o us d eed s a nd th at v ir tu es a re f o rm s o f l ik eness to G od. T he b ody to geth er w ith th e s o ul

and m in d , th ere fo re , c an m ake e sse nti a l c o ntr ib uti o ns to th e h um an p ers o n’s d iv in e l ik eness.

Sou l a n d B od y

Early C hris ti a ns w ere c erta in th at th e h um an m in d i s m ad e i n G od’s i m age. T he i n te lle ct, th e h ig hest

part o f th e s o ul a cco rd in g to P la to a nd o th er p hilo so phers , i s th e p art o f u s th at f u lfills s e v era l c entr a l

acti v iti e s o f th e i m age a nd l ik eness o f G od. I t e xerc is e s f r e e c ho ic e; i t p erc eiv es s p ir itu al r e aliti e s,

su ch a s G od, a ngels , a nd o th er h um an m in d s; i t a cts v ir tu o usly a nd l e ad s th e o th er p arts o f th e h um an pers o n i n v ir tu o us a cti o ns. Y et th e b ody a ls o a ctu ally

does

vir tu o us a cti o ns. S o h o w d o b ody a nd s o ul

work to geth er? I n o th er w ord s, h o w i s m y b ody i m porta nt to w ho I a m ?

Basil a nd G re go ry o f N yssa s p eak o f h o w s k illfu lly G od d esig ned a nd m ad e th e h um an b ody to

ho use th e s o ul. I t i s c o nstr u cte d to e nco ura ge a nd e nab le th e a cti v iti e s o f th e d iv in e i m age. B asil

exp la in s h o w th e d iffe re nce i n b odily p ostu re b etw een a h um an b ein g a nd a s h eep c o rre sp ond s to

th eir d iffe rin g a cti v iti e s a nd p urp ose s. H e a d dre sse s h is c o ngre gati o n:

God c re ate d y ou u prig ht. H e g ave th is s p ecia l s tr u ctu re to y ou a s d is tin ct f ro m th e r e st o f th e a nim als .

Why?

Because th e a ctiv it y h e in te nded to g iv e y ou is a ls o s p ecia l. F or th ey a re g ra zin g a nim als , a nd th ey a re s tr u ctu re d in a ccord

wit h th e th in gs to w ard w hic h th ey a im b y n atu re . T he s h eep w as c re ate d to g o to p astu re . I t h as it s h ead in clin in g d ow nw ard ,

lo okin g a t th e s to m ach a nd th e p arts b elo w th e s to m ach, s in ce th e f u lf illm ent o f h appin ess f o r th ese a nim als is f illin g th e

sto m ach a nd e njo yin g p le asu re . Y et th e h um an b ein g n o lo nger lo oks to w ard th e s to m ach, b ut h is h ead is lif te d h ig h to w ard

th in gs a bove, th at h e m ay lo ok u p to w hat is a kin to h im .

Basil a d ds th at th e “ th in gs a b ove” a re C hris t a nd th e h eav enly r e aliti e s, to w ard w hic h h um ans a re

cre ate d to tu rn th eir a tte nti o n a nd th eir d esir e . T he s h eep ’s h ead b ow s to w ard th e e arth a nd p oin ts

back to w ard i ts s to m ach a nd f u rth er b ack to w ard i ts o rg ans o f p ro cre ati o n. T hese b ody p arts

re p re se nt i ts p re o ccup ati o ns: f o od a nd r e p ro ducti o n. B asil e xho rts h is l is te ners to l o ok u p to w ard

God i n ste ad . T his e xam ple s h o w s h o w B asil s e es th e s tr u ctu re o f th e h um an b ody a s f a sh io ned to

su p port th e f u lfillm ent o f th e p ro per a im s o f th e i m age o f G od, n am ely , to k no w G od i n C hris t a nd

beco m e u nite d w ith h im .

Gre go ry o f N yssa g o es m uch f u rth er th an h is b ro th er i n a naly zin g h o w th e b ody’s s tr u ctu re f its th e

acti v iti e s o f th e i m age o f G od. B asil s a ys th at s ta nd in g u p rig ht i s i m porta nt b ecause i t p la ces th e h ead

and th e e yes a t th e to p s o th ey c an l o ok u p w ard to w ard th e h eav ens. G re go ry s a ys th e u p rig ht p ostu re

fr e es th e h and s s o th ey d o n o t h av e to s e rv e a s f e et. T he h and s, th ere fo re , c an b e g uid ed b y r e aso n to

do a ll k in d s o f ta sk s, i n clu d in g w riti n g.

H um an c ultu re s a re m ad e p ossib le b y th e g re at v arie ty o f

ta sk s th at th e m in d c an i n v ent a nd th e h and s c an d o, s u ch a s th e a rts , th e s c ie nces, a nd m anufa ctu rin g.

Writi n g a ls o b uild s c o m ple x i n te rp ers o nal c o m munic ati o n a nd e la b ora te s o cia l s tr u ctu re s, a nd i t

enab le s th e p re se rv ati o n o f m em orie s a nd c ultu re f r o m g enera ti o n to g enera ti o n. G re go ry a d ds th at

because p eo ple , u nlik e n o nra ti o nal a nim als , u se th eir h and s to a cq uir e f o od, th eir m outh s, l ip s,

to ngues, a nd te eth a re n o l o nger n eed ed f o r th at p urp ose a nd h av e b een s h ap ed a s o rg ans o f s p eech,

whic h a gain s e rv es r e aso n a nd i n te rp ers o nal c o m munic ati o n.

Speech, w riti n g, a nd c re ati v e w ork a re w ays f o r o ur s o uls a nd m in d s to c o m munic ate w ith th e

world a ro und u s, i n clu d in g o th er p eo ple .

T he o rg ans o f s p eech a nd th e h and s a re th us v ita l l in ks

betw een th e s o ul, w hic h i s s p ir itu al, a nd th e w orld th at a llo w u s to to uch n o t o nly s p ir itu al b ut a ls o

mate ria l r e aliti e s. T hese b odily o rg ans e nab le u s to c o m munic ate s o m eth in g o f o urs e lv es to e arth ly

cre atu re s a nd to th e b io sp here a s a w ho le . T hro ugh th e m ed iu m o f th e m ate ria l w orld , th ro ugh s p eech,

writi n g, a nd c ultu re , th ey a ls o r e ach o ut to o th er h um an b ein gs, w ho a re m ad e i n G od’s i m age, a nd

fo rm c o m muniti e s. T hus th e b ody p la ys a n e sse nti a l p art i n th e v ocati o ns o f th e d iv in e i m age i n th e

natu ra l w orld , i n h um an c ultu re , a nd i n h um an c o m munity . T hese th re e v ocati o ns a re th e s u b je cts ,

re sp ecti v ely , o f th e n ext th re e c hap te rs o f th is b ook.

So m outh a nd h and s a re th e m eans o f c o m munic ati o n f r o m th e h um an m in d to th e w orld . H ow ,

acco rd in g to G re go ry o f N yssa , a re r e aliti e s i n th e w orld c o m munic ate d to th e m in d ? T he a nsw er i s

th ro ugh th e s e nse s: s ig ht, h earin g, s m ell, a nd s o o n. T hus th e s e nso ry o rg ans— eyes, e ars , n o se , a nd th e l ik e— p la y a n e sse nti a l r o le . T he m in d r e ceiv es i n p uts f r o m th e v ario us s e nse s a nd o rg aniz e s

th em i n to o ne, c o here nt p erc ep ti o n. F or i n sta nce, I c an s e e a c anta lo up e’s ta n a nd o ra nge c o lo rs , f e el

its w eig ht a nd r o ugh s u rfa ce, a nd s m ell i ts a ro m a; y et I k no w th at th ese s e nsa ti o ns c o m e f r o m o ne

fr u it. M in d a ls o p ro vid es m em ory , w here th e v ario us s e nso ry p erc ep ti o ns a re a rc hiv ed .

S o I

re m em ber l a st s u m mer’s c anta lo up e. O nce I p erc eiv e a nd r e m em ber th e w orld a ro und m e, I c an th in k

of h o w b est to r e sp ond . T he p hysic al s e nse s, th en, a re th e m ed ia to rs b etw een th e m ate ria l w orld a nd

th e m in d . T ogeth er w ith h and s a nd s p eech o rg ans, a nd th us th e w ho le b ody, th ey e nab le u s to f u ncti o n

as G od’s i m age a nd l ik eness.

The B od y a n d t h e F all

At th e b egin nin g o f h is b ook

On t h e C re a tio n o f H um anity

, G re go ry o f N yssa e xp la in s w hat G od

in te nd s th e r o yal h um an c re atu re to d o. G od h as c re ate d th e w orld a s a b eauti fu l p ala ce f ille d w ith

tr e asu re s, th at i s , th e p la nts a nd a nim als , a nd th en m akes th e s o vere ig n, th at i s , th e h um an p ers o n, a nd

in tr o duces h im to th e e nv ir o nm ent. T hus G od “ m anife sts [ th e h um an b ein g] i n th e w orld to b eho ld

so m e o f th e w ond ers i n i t a nd b e th e l o rd o f o th ers . S o b y h is e njo ym ent h e m ay h av e k no w le d ge o f

th e G iv er, a nd , b y th e b eauty a nd m aje sty o f th e th in gs h e h as s e en h e m ay tr a ce th e p ow er o f th e

Maker, w hic h i s b eyo nd s p eech a nd l a nguage.”

I n o th er w ord s, th e h um an i s to u se h is o r h er e yes,

to l o ok a ro und th e n atu ra l w orld , a nd to d elig ht i n i ts b eauty . A ll th is w ould l e ad to k no w le d ge o f

God a nd G od’s m arv elo us c re ati v ity .

Gre go ry g o es o n to e xp la in th e p urp ose o f th e h um an p ers o n’s tw ofo ld p ow ers o f p erc ep ti o n, th at

is , th e s o ul’ s a b ility to p erc eiv e s p ir itu al r e aliti e s a nd th e b odily s e nse s’ a b ility to p erc eiv e th e

natu ra l w orld . O rig in ally th ese tw o k in d s o f p erc ep ti o n s u p porte d e ach o th er a nd to geth er e nab le d th e

hum an to d elig ht i n th e C re ato r. T he h um an p ers o n i s c o m pose d o f r e aliti e s d eriv ed f r o m G od a nd

fr o m th e c re ate d w orld , th at i s , f r o m th e d iv in e i m age a nd f r o m th e e arth . S o h is o r h er v ery i d enti ty

lin ks h im o r h er w ith b oth G od a nd th e n atu ra l w orld , a nd th is l in kage i s a t th e r o ot o f o ur p ow ers o f

perc ep ti o n: G od b le nd s “ th e d iv in e a nd th e e arth ly , s o th at b y m eans o f b oth [ th e h um an p ers o n] m ay

hav e k in sh ip a nd c lo se ness to e ach e njo ym ent. T hus h e e njo ys G od th ro ugh h is m ore d iv in e n atu re ,

and th e g o od th in gs o f e arth th ro ugh th e s e nse p erc ep ti o n th at i s a kin to th em .”

S o f o r G re go ry , th e

body a nd th e s e nse s a re g o od. T hey a re e sse nti a l to f u lfillin g o ur p urp ose o f l o okin g w ith l o ve to w ard

God. I n f a ct, th e e arth a nd i ts c re atu re s a re th em se lv es g o od a nd u nsp eakab ly b eauti fu l, a nd b y

lo okin g to w ard th em o ne c an s e e th e C re ato r i n h is w ork .

In th ese te xts , G re go ry h as d esc rib ed h o w th in gs o ccurre d i n p ara d is e a cco rd in g to G od’s p la n. I t

is e sse nti a l to r e m em ber th is p ic tu re w hen c o nsid erin g G re go ry ’s d esc rip ti o n o f th e f a ll a nd s in l a te r

in th e s a m e b ook. H e b egin s b y d esc rib in g th e h um an m in d ’s c lo se r e la ti o nsh ip w ith G od, a to pic w e

dis c usse d i n c hap te r 3 :

All th in gs th at h ave a d esir e f o r w hat is b eautif u l a nd g ood in clin e to w ard th e m ost b eautif u l a nd s u pre m e g ood o f a ll, th at is ,

th e d iv in it y it s e lf . T here fo re , w e s a y th at s in ce th e m in d is in th e im age o f th e m ost b eautif u l, it a ls o r e m ain s in b eauty a nd

good– ness a s lo ng a s it p artic ip ate s a s f a r a s p ossib le in it s lik eness to th e a rc hety pe. B ut if it w ere a t a ll to d epart f ro m th is

[lik eness], it w ould b e s tr ip ped o f th e b eauty in w hic h it h ad b een.

Gre go ry o f N yssa th us h as e sse nti a lly th e s a m e u nd ers ta nd in g o f th e f a ll th at w e s a w i n A th anasiu s,

th o ugh h e a naly ze s i t d iffe re ntl y . T he f a ll i s c ause d b y th e h um an p ers o n’s c ho ic e to tu rn a w ay f r o m God, w ho i s th e s o urc e o f l ife , a s A th anasiu s s a ys, a nd , a s G re go ry e m phasiz e s, th e s o urc e o f

go odness a nd b eauty . S in ce th e m in d i s th e i m age o f G od, i t d eriv es i ts b eauty f r o m i ts m odel, G od,

th ro ugh p arti c ip ati o n. Y et th is p arti c ip ati o n r e q uir e s a n a cti v e c ho ic e to c o nti n ue l o okin g to w ard

God, d esir in g h is l ife a nd h is l ik eness, a nd o penin g o nese lf to r e ceiv e w hat o ne d esir e s.

Gre go ry u se s th e m eta p ho r o f a m ir ro r to n am e th is r e cep ti v ity . T he m in d ’s m ir ro r r e ceiv es l ig ht

in to i ts e lf f r o m th e d iv in e s o urc e a nd r e ceiv es th e l ik eness o f th at s o urc e. T he l ig ht th at tr a v els f r o m

th e s o urc e to th e m ir ro r e sta b lis h es a c o nta ct, a g enuin e s h arin g, b etw een G od a nd th e h um an m in d :

And, a s w e h ave s a id , th e m in d is a dorn ed b y th e lik eness o f th e a rc hety pal b eauty , b ein g f o rm ed a s th ough it w ere a m ir ro r to

re ceiv e th e im prin t o f th at w hic h it d is p la ys. W e c onsid er th at th e n atu re g overn ed b y it [ th at is , th e b ody] h as th e s a m e r e la tio n

to th e m in d. T hat n atu re is it s e lf a dorn ed b y th e m in d’s b eauty a nd b ecom es, a s it w ere , a m ir ro r o f th e m ir ro r.

Gre go ry a ffir m s th at th e h um an m in d , b earin g G od’s i m age, m ed ia te s b etw een G od a nd th e

pers o n’s o w n b ody. T he b ody to o i s l ik e a m ir ro r, c ap ab le o f r e ceiv in g th e d iv in e l ig ht. Y et th e m in d

must c ho ose to r e ceiv e th at l ig ht f r o m th e d iv in e s o urc e a nd th en p ass i t a lo ng to th e b ody. T he b ody,

th en, i s “ a m ir ro r o f th e m ir ro r,” th at i s , a n i m age o f th e i m age o f G od.

So i f e v ery th in g g o es a s G od h as p la nned , th e b ody w ill s h are th e d iv in e i m age w ith i ts s o ul.

Matte r w ill th en r e ceiv e a nd s h are th e b eauty o f G od, m ore th an i t d oes n o w . T o b e s u re , e v ery th in g

in th e w orld m anife sts G od’s p re se nce a nd b eauty b ecause G od i s p re se nt i n i t a s i ts C re ato r. Y et th e

div in e i m age p osse sse s a g re ate r s h are i n G od’s p re se nce a nd i n th e d iv in e l ig ht a nd b eauty th at G od

him se lf h as i m prin te d i n to th e h um an p ers o n. S o w e h av e th e ta sk o f s h arin g th is d iv in e l ig ht f ir s t w ith

our o w n b odie s a nd th en th ro ugh o ur b odie s w ith th e w orld a ro und u s s o th at i t a ll b eco m es l ik e th e

bush M ose s s a w th at b urn ed w ith d iv in e g lo ry b ut w as n o t i ts e lf c o nsu m ed ( s e e E xo d. 3 :2 –3). W e

will d is c uss th is p ro cess f u rth er i n th e n ext c hap te r, b ut n o w w e n eed to u nd ers ta nd h o w G re go ry

th o ught th e f a ll i n te rru p te d i t.

For G re go ry , th e m in d , a nd n o t th e b ody, i s r e sp onsib le f o r th e f a ll. T he m in d tu rn s i ts a tte nti o n

aw ay f r o m G od to w ard m ate ria l th in gs, n am ely , th e b ody a nd th e e arth . T hen, to u se G re go ry ’s

meta p ho r, th e m ir ro r tu rn s i ts b ack o n G od s o th e l ig ht f r o m G od h its o nly th e b ack o f th e m ir ro r, n o t

its r e cep ti v e, r e fle cti v e f r o nt s u rfa ce. T he s e q uence o f c o m munic ati o n i s th en i n te rru p te d . T he l ig ht

nev er r e aches th e m in d . S in ce th e m in d i s u nillu m in ed , l ig ht n ev er m oves f r o m m in d to b ody e ith er.

The b ody, l ik e a ll o f G od’s c re ati o n, m anife sts th e C re ato r’s g lo ry , b ut n o t i n th e s a m e w ay o r to th e

sa m e e xte nt a s i f i t r e ceiv ed d iv in e l ig ht th ro ugh th e h um an m in d . H ow ev er, o nce th e m in d i s c ut o ff

fr o m G od, i t c an n o l o nger s e e G od’s g lo ry i n m ate ria l th in gs. N or d oes th e m in d th at h as tu rn ed a w ay

fr o m G od h av e i n i ts e lf th e b eauty o f th e d iv in e i m age. T hen, s a d ly , th e o rig in al p ro cess w ork s i n

re v ers e . L ack o f b eauty i s c o nv eyed to th e m in d a s i t g aze s to w ard m atte r, a p art f r o m G od, w ho i s th e

so urc e o f b eauty . I n m in d a nd s o ul th e h um an p ers o n h as f o rg o tte n G od a nd i s i m mers e d i n a m ate ria l

world w ith n o a w are ness o f G od’s p re se nce, m uch l ik e m any p eo ple i n th e w orld to day. T his i s th e

fa lle n c o nd iti o n. I t tu rn s G od’s c re ati v e p la n u p sid e d ow n.

Yet i t i s i m porta nt to n o te th at f o r G re go ry , l o okin g to w ard m atte r i s n o t i ts e lf s in fu l. A dam a nd

Eve i n p ara d is e h ad th e ta sk o f m ed ia ti n g b etw een G od a nd th e m ate ria l w orld . A s w e s a w a b ove,

th ey w ere s u p pose d to l o ok to w ard m atte r, s e e G od’s b eauty i n i t, a nd p ra is e G od f o r i t. S o th ey w ere

su p pose d to h o ld a n a w are ness o f b oth G od a nd th e c re ate d w orld a t th e s a m e ti m e. T his a cti v ity i s

part o f th e r o yal p rie stl y m in is tr y w e w ill d is c uss i n th e n ext c hap te r; i t i s a n e sse nti a l f a cet o f th e

div in e i m age. T he s in o f th e f ir s t h um ans w as to tu rn a w ay f r o m G od, tu rn in g th eir b acks to h im in ste ad o f th eir m ir ro rs .

Chris t R ed eem s t h e B od y

In J e su s C hris t, G od h eals th e d am age c ause d b y th e f a ll. A fte r a ll, C hris ti a ns b elie v e th at C hris t

assu m ed f le sh a nd l iv ed a h um an, b odily l ife , th ere b y u niti n g h is f le sh w ith G od a nd u sin g i t to d o

div in e w ork s. H e a cco m plis h ed s a lv ati o n b y s u ffe rin g i n th e f le sh o n th e c ro ss. A s a r e su lt, h is b ody

was r a is e d f r o m th e d ead . S o l ik e P aul, C hris ti a ns h o pe f o r th eir o w n r e su rre cti o n, a nd th is h o pe

enco m passe s th e w ho le c re ati o n a s w ell:

For th e c re atio n w ait s w it h e ager lo ngin g f o r th e r e vealin g o f th e c hild re n o f G od; ... in h ope th at th e c re atio n it s e lf w ill b e s e t

fre e f ro m it s b ondage to d ecay a nd w ill o bta in th e f re edom o f th e g lo ry o f th e c hild re n o f G od. W e k now th at th e w hole

cre atio n h as b een g ro anin g in la bor p ain s u ntil n ow ; a nd n ot o nly th e c re atio n, b ut w e o urs e lv es, w ho h ave th e f ir s t f ru it s o f th e

Spir it , g ro an in w ard ly w hile w e w ait f o r a doptio n, th e r e dem ptio n o f o ur b odie s. ( R om . 8 :1 9– 23 N RSV )

Afte r P aul, th e s e co nd -c entu ry th eo lo gia n I r e naeus i s p erh ap s th e c le are st o f th e e arly C hris ti a n

write rs i n h is a ffir m ati o n o f th e p ositi v e r o le th e f le sh p la ys i n th e p ro cess o f r e d em pti o n. T hro ugh h is

in carn ati o n, C hris t e xte nd s h is r e ig n f r o m h eav en to e arth , a nd th ro ugh h is d eath h e e xte nd s i t to th e

re alm o f th e d ead . H e c o m es to a ll th e p la ces th at h av e b een a lie nate d f r o m G od b y th e f a ll i n o rd er to

re v eal G od th ere i n a nd th ro ugh h is f le sh . T hen h um an b ein gs, w ho h av e l o st c o nta ct w ith th eir

sp ir itu al p erc ep ti o n, a re a b le to s e e h im th ro ugh th eir b odily s e nse s. I r e naeus e xp la in s th e r e su lt o f

Chris t’ s c o m in g:

As h e r e ig ned in h eaven s o th e W ord o f G od r e ig ns o n e arth ... a nd h old s s w ay, to o, o ver th e th in gs w hic h a re u nder th e e arth ,

havin g b ecom e “ th e f ir s t- b orn f ro m th e d ead” [ C ol. 1 :1 8 R SV ], s o th at, a s w e h ave s a id , a ll th in gs m ig ht b ehold th eir K in g, s o

th at th e f a th erly lig ht m ig ht m eet a nd r e st u pon th e f le sh o f o ur L ord , a nd th en, f ro m th at r e sp le ndent f le sh , c om e u pon u s, a nd

fin ally s o th at th e h um an, g ir d ed w it h th e f a th erly lig ht, m ig ht a tta in to in corru ptio n.

The d iv in e l ig ht c o m es u lti m ate ly f r o m G od th e F ath er a nd i s f u lly p re se nt i n th e S on. S o w hen th e

Son b eco m es i n carn ate a s J e su s C hris t, I r e naeus s a ys, w e c an k no w h im a nd th us r e ceiv e h im b ecause

th is s a m e l ig ht s h in es f o rth f r o m h is f le sh . I t c o m es e asily f r o m th ere to u s, s in ce w e a re a ls o

em bodie d . T he r e su lt i s th at i n C hris t w e a re c lo th ed i n th e d iv in e l ig ht, w hic h w ill b rin g u s

in co rru p ti o n, th at i s , f r e ed om f r o m d ecay a nd f r o m d eath . W e s a w h o w G re go ry o f N yssa d esc rib es

th e f a ll a s b re akin g th e l in k b y w hic h l ig ht r e aches f r o m G od th ro ugh th e h um an m in d a nd b ody to th e

cre ate d w orld . I n th is te xt, I r e naeus s h o w s h o w C hris t, th ro ugh th e i n carn ati o n, h as r e sto re d th e

co nnecti o n b etw een th e d iv in e l ig ht a nd h is b ody. F ro m th ere i t r a d ia te s to o ur b odie s a nd , u lti m ate ly ,

to th e w ho le c re ate d w orld , a s P aul s a ys i n R om ans 8 .

Els e w here I r e naeus s p eaks a gain o f h o w C hris t’ s e m bodim ent r e v eals G od to h um ankin d :

There w as n o o th er w ay b y w hic h w e c ould le arn th e th in gs o f G od th an f o r o ur T eacher, w ho is th e W ord , to b ecom e m an.

No o th er c ould h ave r e veale d to u s th e s e cre ts o f th e F ath er, n one b ut th e F ath er’s v ery o w n W ord . “ F or w ho [ e ls e ] h as

know n th e m in d o f th e L ord , o r w ho h as b een h is c ounse lo r? ” [ R om . 1 1:3 4 R SV ]. A gain , th ere w as n o o th er w ay f o r u s to

le arn th an to s e e o ur T eacher a nd h ear h is v oic e w it h o ur o w n e ars . I t is b y b ecom in g im it a to rs o f h is a ctio ns a nd d oers o f h is

word s th at w e h ave c om munio n w it h h im . I t is f ro m h im w ho h as b een p erfe ct f ro m b efo re a ll c re atio n th at w e, s o la te ly m ade,

re ceiv e f u lf illm ent.

So w e l e arn o f G od th ro ugh o ur e ars . B y l e arn in g f r o m C hris t’ s e xam ple a nd h is te achin gs, w e c an

kno w h o w to d o G od’s w ill. A nd w hen w e c ho ose to d o i t, w hic h f o r I r e naeus i s a n e sse nti a l s te p i n

gro w in g to w ard s a lv ati o n, th en w e h av e c o m munio n w ith G od. A nd th ro ugh th is c o m munio n, o r i n

oth er w ord s, f r o m h im , w e r e ceiv e o ur p erfe cti o n a nd o ur f u lfillm ent. In a no th er p la ce, I r e naeus u se s P aul’ s m eta p ho r o f th e o liv e tr e e b ein g g ra fte d ( R om . 1 1:1 7–24) to

exp la in th e h um an c o nd iti o n. A c ulti v ate d o liv e th at i s n egle cte d , h e s a ys, w ill i n ti m e g ro w th e s a m e

kin d o f i n ed ib le f r u it a s th e w ild o liv e. T his i s o ur f a lle n c o nd iti o n, y et G od c an r e v ers e th e p ro cess

so th at th e tr e e i s c ulti v ate d a gain a nd g ro w s g o od f r u it.

[T he w ild o liv e tr e es] c an, if th ey a re c are fu lly te nded a nd a ccept th e g ra ftin g o f th e W ord [ s e e J a m es 1 :2 1], r e tu rn to th e

pris tin e h um an n atu re , th e n atu re , th at is , w hic h w as c re ate d in th e im age a nd lik eness o f G od. J u st a s a g ra fte d w ild o liv e d oes

not lo se th e s u bsta nce o f it s w ood, b ut c hanges th e q ualit y o f it s f ru it ... s o th e h um an, w hen h e [ o r s h e] is g ra fte d in b y f a it h

and r e ceiv es th e S pir it o f G od, d oes n ot lo se th e s u bsta nce o f f le sh , b ut c hanges th e q ualit y o f th ose f ru it s w hic h a re h is [ o r

her] w ork s.

In o th er w ord s, th e c o m positi o n o f o ur b odie s, l ik e th e w ood, r e m ain s th e s a m e w heth er w e a re i n

para d is e , a re f a lle n, o r a re r e d eem ed . A gain , m ate ria l f le sh i s n o t th e c ause o f th e f a ll. W hat c hanges

is th e w ay th e h um an p ers o n f u ncti o ns a s a w ho le — ho w w e l iv e a nd w hat w e d o— and th us th e f r u its

of o ur l iv es. T he c hara cte r o f o ur l iv es c an c hange r a d ic ally , a nd s o c an th e r e su lts o f o ur a cti o ns a nd

th e i m pact o f o ur l iv es o n th e p eo ple a nd th e w orld a ro und u s. A nd y et w e s ti ll h av e th e s a m e b odie s.

The J oy o f S erv ic e

Gre go ry o f N azia nzu s, th e f r ie nd a nd c o lle ague o f G re go ry o f N yssa , s a ys th at a n i m porta nt ta sk o f th e

min d o r s o ul i s to e d ucate th e b ody. I n P la to nic f a sh io n, h e th in ks o f th e s o ul a s th e h ig her p art o f

ours e lv es a nd th e b ody a s th e l o w er p art, b ut, a s h e e xp la in s, th e s o ul’ s f u lfillm ent o f i ts ta sk w ill

tr a nsfo rm th is h ie ra rc hic al r e la ti o nsh ip . I t i s th e s o ul’ s r e sp onsib ility to “ d ra w to i ts e lf a nd r a is e u p

th at w hic h i s l o w er, b y g ra d ually r e le asin g i t f r o m i ts h eav in ess, s o th at w hat G od i s to th e s o ul, th e

so ul m ay b eco m e to th e b ody, i ts e lf e d ucati n g th e m atte r th at s e rv es i t, a nd b rin gin g i t, a s i ts f e llo w

se rv ant, n ear to G od.”

A t th e s ta rt, G od, s o ul, a nd b ody h av e th e s a m e k in d o f r e la ti o nsh ip th at

Gre go ry o f N yssa d esc rib ed i n te rm s o f m ir ro rs . H ere , f o r G re go ry o f N azia nzu s, th e s o ul s e rv es G od

and th e b ody s e rv es th e s o ul. S o i n ste ad o f l ig ht s h in in g d ow n, a uth o rity a nd d ir e cti o n e xte nd f r o m

God th ro ugh th e s o ul to th e b ody. T he b ody’s “ heav in ess,” w hic h i s a r e su lt o f th e f a ll, c ause s i t to

re sis t m ovin g u p w ard w ith th e s o ul to w ard G od. Y et th e s o ul, g uid ed b y G od, i s c alle d to e d ucate th e

body i n a w ay th at w ill tr a nsfo rm i ts r e la ti o nsh ip to th e b ody. D esp ite a ny h eav in ess, th e s o ul c an

dra w th e b ody u p w ard a nd te ach i t to b e a f e llo w s e rv ant, o r a c o lle ague, i n s e rv ic e to G od. T hen

body a nd s o ul a re u nite d h arm onio usly a nd c o lla b ora te i n f o llo w in g G od’s d ir e cti o n. S id e b y s id e,

th ey s h are th e h o pe o f r e ceiv in g a h eav enly r e w ard f o r th eir f a ith fu l s e rv ic e.

As w e s a w e arlie r, d ese rt f a th ers l ik e J o hn th e S ho rt a ls o l e arn ed th at s o ul a nd b ody h av e to w ork

to geth er. Y oung J o hn l e arn ed th e l e sso n o f b odily s e rv ic e w ell, a s w e s e e i n th e f o llo w in g s to ry :

Som e o ld m en w ere e nte rta in in g th em se lv es a t S cetis [ a la rg e m onastic s e ttle m ent in E gypt] b y h avin g a m eal to geth er; a m ong

th em w as A bba J o hn. A v enera ble p rie st g ot u p to o ffe r d rin k, b ut n obody a ccepte d a ny f ro m h im , e xcept J o hn th e S hort. T hey

were s u rp ris e d a nd s a id to h im , “ H ow is it th at y ou, th e y oungest, d are d to le t y ours e lf b e s e rv ed b y th e p rie st? ” T hen h e s a id

to th em , “ W hen I g et u p to o ffe r d rin k, I a m g la d w hen e very one a ccepts it , s in ce I a m r e ceiv in g m y r e w ard ; th at is th e r e aso n,

th en, th at I a ccepte d it , s o th at h e a ls o m ig ht g ain h is r e w ard a nd n ot b e g rie ved b y s e ein g th at n o o ne w ould a ccept a nyth in g

fro m h im .” W hen th ey h eard th is , th ey w ere a ll f ille d w it h w onder a nd e dif ic atio n a t h is d is c re tio n.

Rem em ber h o w J o hn tr ie d to g o o ff b y h im se lf to p ra is e G od l ik e a n a ngel? H is e m pty s to m ach a nd

his b ro th er c alle d h im b ack to l iv e a nd w ork a m ong th e m onks. T hen h e l e arn ed th e s p ir itu al v alu e o f

work , w hic h l e d h im to u nd ers ta nd c o m munity . H e c am e to s e e th at w hen h e w ork ed w ith h is h and s to se rv e a b ro th er, th e b ro th er’s a ccep ta nce o f th e g ift b ro ught h im , a s th e g iv er, i m med ia te j o y. H is g ift

als o b ro ught h im th e h o pe o f a r e w ard i n h eav en. H is w ork w as d oub ly b le sse d b ecause h e s e rv ed h is

bro th er a nd a t th e s a m e ti m e s e rv ed C hris t p re se nt i n h is b ro th er. H e g av e h is l o ve to th e n eig hb or a nd

to G od a t th e s a m e ti m e. I n i n te rc esso ry p ra yer a s w ell, l o ve i s s h are d w ith th e o ne i n n eed a nd w ith

God s im ulta neo usly . S o J o hn’s w ork p ro ved to b e th e s a m e k in d o f a cti v ity a s i n te rc esso ry p ra yer,

th o ugh i t w as d one w ith th e h and s i n ste ad o f th e m in d .

Work i n a c o m munity b eco m es a w ay o f e xchangin g g ifts . T his m eans th at r e ceiv in g a g ift i s a ls o a

necessa ry p art o f th e d ance o f s h are d l ife , b ecause w ith o ut a r e cip ie nt n o g ift c an b e g iv en. J o hn

kno w s w ell th e b le ssin gs o f w ork f r o m h is e xp erie nce w ith h is b ro th er i n th eir c ell, a nd h e d oes n o t

want th e p rie st to b e d ep riv ed o f th ese b le ssin gs. H e w is h es th e p rie st j o y, n o t g rie f. S o h e r e ceiv es

th e p rie st’ s g ift o f s o m eth in g to d rin k. H is r e cep ti o n o f i t i s , i n tu rn , a g ift to th e p rie st. B y s h arin g a

bodily m eal, b y s e rv in g e ach o th er w ith th eir h and s a s w ell a s p ra yin g to geth er, th e m onks a re d ra w n

in to c lo se r c o m munity th an i f th ey h ad p ra yed to geth er w ith o ut th e m eal. T heir b odie s, a s w ell a s th eir

so uls , b ro ught th e m onks to geth er.

1 . P oem en 6 9; tr a ns. W ard ,

Sayin gs

, 1 76.

2 . A nth ony 1 ; tr a ns. W ard ,

Sayin gs

, 1 – 2, a lt .

3 . P oem en 1 68; tr a ns. W ard ,

Sayin gs

, 1 90.

4 . J o hn th e D warf 2 ; tr a ns. W ard ,

Sayin gs

, 8 6, a lt . I h ave a dopte d a n a lt e rn ativ e v ers io n o f th e m onk’s n am e, J o hn th e S hort,

fro m W ard ’s m ore r e cent tr a nsla tio n o f th e L atin s a yin gs c olle ctio n.

5 . S ee c hapte r 5 .

6 .

Ora tio n

14.7 ; tr a ns. D ale y,

Gre g ory o f N azia nzu s

, 7 9.

7 .

Ora tio n

14.6 ; tr a ns. D ale y,

Gre g ory o f N azia nzu s

, 7 9.

8 .

On th e O rig in o f H um anity

2.1 5; tr a ns. H arris o n,

St. B asil

, 6 1, a lt .

9 .

On th e C re a tio n o f H um anity

8.1 – 2; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 93.

On th e C re a tio n o f H um anity

8.8 ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 94– 95.

On th e C re a tio n o f H um anity

9.1 ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 95.

On th e C re a tio n o f H um anity

10; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 95– 96.

On th e C re a tio n o f H um anity

2.1 ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 90, a lt .

On th e C re a tio n o f H um anity

2.2 ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 90, a lt .

On th e C re a tio n o f H um anity

12.9 ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 98– 99, a lt . R ecall th at G re gory d oes n ot

dis tin guis h b etw een th e d iv in e im age a nd th e d iv in e lik eness in th e h um an p ers o n.

On th e C re a tio n o f H um anity

12.9 ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 99, a lt .

On th e C re a tio n o f H um anity

12.1 0– 12; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 99.

Again st H ere sie s

4.2 0.2 ; tr a ns. S aw ard ,

Sca ndal o f th e I n ca rn atio n

, 5 2, a lt .

Again st H ere sie s

5.1 .1 ; tr a ns. S aw ard ,

Sca ndal o f th e I n ca rn atio n

, 5 7.

Again st H ere sie s

5.1 0.2 ; tr a ns. S aw ard ,

Sca ndal o f th e I n ca rn atio n

, 1 06, a lt .

Ora tio n

2.1 7; e d. B ern ard i,

Gré g oir e d e N azia nze

, 1 12.

. J o hn th e D warf 7 ; tr a ns. W ard ,

Sayin gs

, 8 6– 87, a lt . 7

In t h e C re ate d W orld

W hat i s h um ankin d ’s r e la ti o nsh ip w ith a nim als a nd w ith th e n atu ra l w orld ? S in ce G od m ad e h um ans

i n h is i m age, th ey h av e a p riv ile ged p ositi o n v is -à -v is th e o th er c re atu re s o f th e e arth . B ut w hat d oes

t h is p riv ile ge m ean? D oes th e w id esp re ad e co lo gic al d estr u cti o n i n th e w orld to day r e su lt f r o m a

b elie f th at h um ans, b ecause th ey a re m ad e i n th e i m age o f G od, e xerc is e d iv in ely m and ate d d om in io n

o ver th e e arth a nd i ts c re atu re s? A nd w hat d oes th is “ d om in io n” a uth o riz e th em to d o? D oes th is

b elie f s u p port h um an e xp lo ita ti o n o f a nim als a nd p la nts f o r o ur o w n s e lfis h p urp ose s? A s a r e su lt o f

s u ch e xp lo ita ti o n, m any s p ecie s h av e a lr e ad y b eco m e e xti n ct.

Scie nce h as s h o w n h o w h um ans a re c o nnecte d w ith a nim als , p la nts , a nd th e e arth ’s e co sy ste m . I f

w e p ois o n th e w ho le e arth ’s e nv ir o nm ent w ith p ollu ti o n, w e o urs e lv es w ill n o t h av e th e r e so urc es to

s u rv iv e. W e w ill h av e l o st o ur o nly h o m e. S o a re w e j u st p art o f th e e arth ’s b io lo gy? O r, s in ce w e

a re m ad e i n G od’s i m age, a re w e d iffe re nt f r o m o th er c re atu re s e v en th o ugh w e a re p ro fo und ly

c o nnecte d to th em ?

Today th ese a re p re ssin g q uesti o ns. G od v alu es h is c re ati o n. H e c are s f o r th e e arth a nd a ll i ts

c re atu re s. I f w e a re m ad e i n h is i m age a nd c alle d to b ear h is l ik eness, s u re ly w e s h o uld c are f o r th e

e arth a nd i ts c re atu re s to o. A s w e s a w i n th e l a st c hap te r, o ur c o nnecti o n w ith th e n atu ra l w orld g iv es

u s th e a b ility to m ed ia te b etw een G od a nd th e e arth . T his m ed ia ti o n i s a k ey p art o f o ur v ocati o n a s

p ers o ns m ad e i n G od’s i m age. T he s a in ts , w ho b ear G od’s l ik eness, s h o w u s h o w to r e la te to a nim als

a nd a ll th e w orld ’s c re atu re s w ith l o ve, n o t to e xp lo it a nd d estr o y, b ut to b rin g w ell- b ein g a nd p eace;

n o t to c re ate i m bala nce, b ut to b rin g b ala nce a nd s ta b ility .

As a n e xam ple , l e t u s s e e h o w F ra ncis o f A ssis i, th e tw elfth -c entu ry I ta lia n s a in t, m ed ia te d

b etw een G od, a s a v age w olf, a nd th e to w n o f G ub bio . A s F ra ncis i s s ta yin g i n G ub bio , a w olf c o m es

a nd l u rk s i n th e w oods o uts id e th e to w n’s w alls . I t e ats b oth a nim als a nd p eo ple . T errifie d , th e

t o w nsfo lk d o n o t d are g o o ut th ere a lo ne, a nd w hen th ey d o g o , th ey ta ke w eap ons w ith th em . F ra ncis

h as c o m passio n f o r th e p eo ple o f G ub bio , s o h e g o es o ut to m eet th e w olf. H e ta kes n o w eap ons b ut

m akes th e s ig n o f th e c ro ss a nd p uts h is tr u st i n G od. T he to w nsp eo ple a nd h is d is c ip le s w atc h f r o m

a fa r a s h e a p pro aches th e a nim al. H e s e ts o ut to m ake p eace a nd c alls th e w olf h is b ro th er. T his i s

h o w th e s to ry w as to ld i n th e M id dle A ges:

The w olf , s e ein g a ll th is m ult it u de, r a n to w ard s S t. F ra ncis w it h h is ja w s w id e o pen. A s h e a ppro ached, th e s a in t, m akin g th e

sig n o f th e c ro ss, c rie d o ut: “ C om e h ere , b ro th er w olf ; I c om mand y ou, in th e n am e o f C hris t, n eit h er to h arm m e n or a nybody

els e .”

T he w olf c lo se s h is j a w s, s to ps r u nnin g, c o m es u p to F ra ncis , a nd l ie s a t h is f e et l ik e a l a m b. T hen

F ra ncis s p eaks to h im a gain :

Bro th er w olf , y ou h ave d one m uch e vil in th is la nd, d estr o yin g a nd k illin g th e c re atu re s o f G od w it h out h is p erm is sio n; y es, n ot

only a nim als h ave y ou d estr o yed, b ut y ou h ave e ven d are d to d evour p eople , m ade in th e im age o f G od; f o r w hic h y ou a re

worth y o f b ein g h anged lik e a r o bber a nd a m urd ere r. A ll p eople c ry o ut a gain st y ou, th e d ogs p urs u e y ou, a nd a ll th e

in habit a nts o f th is c it y a re y our e nem ie s; b ut I w ill m ake p eace b etw een th em a nd y ou, O b ro th er w olf , if in deed y ou n o lo nger

offe nd th em , a nd th ey w ill f o rg iv e y ou a ll y our p ast o ffe nse s, a nd n eit h er p eople n or d ogs w ill p urs u e y ou a ny m ore .

In r e sp onse , th e w olf m akes s ig ns o f s u b m is sio n to s h o w h is a gre em ent. F ra ncis th en p ro m is e s th at th e p eo ple o f th e c ity w ill f e ed h im a ll h is l ife i f h e k eep s a p ro m is e n ev er to a tta ck a ny a nim al o r

hum an b ein g. T he w olf b ow s h is h ead i n a sse nt. T hen F ra ncis a sk s h im to m ake a p le d ge a nd s tr e tc hes

out h is h and . T he w olf p uts h is p aw i n F ra ncis ’s h and , a nd th ey s h ake h and s, r a ti fy in g th e a gre em ent.

Afte r th is , F ra ncis a sk s th e w olf to g o w ith h im i n to th e to w n, a nd h e w alk s m eekly b esid e th e s a in t

in to th e m ark etp la ce, w here th e p eo ple a re a sse m ble d . F ra ncis p re aches to th em , w arn in g th at th e

fla m es o f h ell a re w ors e th an a w olf’ s j a w s, s o th ey m ust r e p ent o f th eir s in s. H e th en a sk s th em to

pro m is e to f e ed th e w olf a ll h is l ife a nd h as th e w olf r e -e nact h is p ro m is e a nd h and sh ake b efo re a ll

th e to w nsp eo ple . A t th is , e v ery b ody r e jo ic es, a nd th e to w n l iv es i n p eace w ith th e w olf f r o m th en o n.

The w olf liv ed tw o y ears a t G ubbio ; h e w ent f a m ilia rly f ro m d oor to d oor w it h out h arm in g a nyone, a nd a ll th e p eople r e ceiv ed

him c ourte ously , f e edin g h im w it h g re at p le asu re , a nd n o d og b ark ed a t h im a s h e w ent a bout. A t la st, a fte r tw o y ears , h e d ie d

of o ld a ge, a nd th e p eople o f G ubbio m ourn ed h is lo ss g re atly ; f o r w hen th ey s a w h im g oin g a bout s o g ently a m ong th em a ll, h e

re m in ded th em o f th e v ir tu e a nd s a nctit y o f S t. F ra ncis .

In th is s to ry , F ra ncis e nacts th e m ed ia ti o n th at i s h is ta sk a s o ne m ad e i n th e i m age o f G od. F ir s t, i n

ord er to m ed ia te b etw een G od a nd th e n atu ra l w orld , r e p re se nte d b y th e w olf, h e h as to u nd ers ta nd

and a ccep t h is i n tr in sic c o nnecti o n w ith th e c re ati o n a ro und h im . S o f r o m th e o uts e t, h e r e gard s th e

wolf a s h is b ro th er a nd tr e ats h im w ith h eartf e lt l o ve. F ra ncis i s a ls o c o nnecte d w ith G od. H e p ra ys

and m akes th e s ig n o f th e c ro ss, b ut c le arly h e l iv es h is w ho le l ife i n c o m munio n w ith G od. T his i s

why h e i s a b le to a ct a s G od’s i m age to th e w olf b y s p eakin g G od’s w ord s w ith G od’s a uth o rity : “ I

co m mand y o u, i n th e n am e o f C hris t, n eith er to h arm m e n o r a nyb ody e ls e .” T he w olf’ s m eek

obed ie nce s h o w s th at th e m ed ia ti o n i s g enuin e.

There a re m any s to rie s o f s a in ts th ro ugho ut th e a ges to w ho m w ild a nim als a re d ra w n a nd to w ho m

th ey r e sp ond w ith g entl e ness a nd o bed ie nce. T his i s tr u e o f s o m e o f th e d ese rt f a th ers o f f o urth -

centu ry E gyp t. S era p him o f S aro v, a n in ete enth -c entu ry R ussia n s a in t, h ad a b ear e at b re ad o ut o f h is

hand , a nd h e ta ught a f r ig hte ned n un to f e ed th e b ear i n th e s a m e w ay. T he a nim als , a s G od’s

cre atu re s, h av e th eir o w n r e la ti o nsh ip s w ith th eir C re ato r i n w ays th at w e f a lle n h um ans d o n o t k no w .

It a p pears th ey c an p erc eiv e G od i n th e s a in ts a nd r e co gniz e th e s a in ts ’ l o ve f o r th em , s o th ey n eed n o t

re act w ith f e ar o r h o sti lity a s th ey d o w ith o th er h um ans. P erh ap s th ey a re r e sto re d to th e w ay th ey

re la te d to h um ans i n p ara d is e b efo re th e f a ll. L ik e A dam g iv in g n am es to th e a nim als ( s e e G en. 2 :1 9–

20), F ra ncis h as a n atu ra l a uth o rity o ver th e w olf. I n tu rn , th e w olf c le arly r e co gniz e s a nd a ccep ts th is

auth o rity .

Once F ra ncis h as m ad e h im se lf a c o nnecti n g l in k b etw een G od a nd th e w olf, h e i s a b le to b rin g

harm ony to h is w ho le e nv ir o nm ent b y b rin gin g th e w olf a nd th e p eo ple o f G ub bio i n to r ig ht

re la ti o nsh ip w ith G od a nd th en w ith e ach o th er. H e d ecla re s G od’s j u d gm ent to th e w olf a nd a sk s h im

to r e p ent, w hic h th e w olf d oes. F ra ncis a ls o p re aches r e p enta nce to th e to w nsp eo ple , w ho l ik ew is e

re sp ond . T he w olf m ust p ro m is e n o t to h arm p eo ple o r o th er a nim als , a nd s in ce th ey w ere to p ro vid e

th e w olf w ith f o od, th e p eo ple o f G ub bio m ust p ro m is e to f e ed h im .

Then, a m azin gly , th e w olf ta kes o n th e c hara cte r o f S t. F ra ncis b y r e m ain in g ta m e a nd m eek.

Fra ncis ’s c hara cte r c o m es f r o m G od, s in ce h e h as f o llo w ed C hris t’ s e xam ple a nd , th ro ugh g ra ce,

beco m e l ik e h im . S o F ra ncis h as r e ceiv ed k in d ness, g entl e ness, a nd j o y f r o m C hris t a nd h as p asse d

th ese v ir tu es a lo ng to th e w olf. N ow a s th e w olf w alk s a ro und th e to w n l o okin g f o r f o od, h e i s n o

lo nger a n e nem y. E very d ay h e b rin gs th e to w nsp eo ple th e s a in t’ s g entl e ness, a nd th ey r e sp ond to th e

wolf w ith l o ve. In th e tw enti e th c entu ry , l o cal l o re r e co unts th at w ork ers w ho w ere r e sto rin g th e m ed ie v al c hurc h

in G ub bio d id s o m e e xcav ati o n. T he b ones o f a w olf w ere f o und b urie d i n sid e th e c hurc h, i n a p la ce

where o rd in arily o nly p eo ple w ould b e b urie d .

I n th e m in d s o f G ub bio ’s to w nsp eo ple , th e

re co ncilia ti o n b etw een h um ans a nd th e w olf w as c o m ple te .

Fra n cis a s M ic ro co sm a n d M ed ia to r

Fra ncis p arti c ip ate d i n b oth th e h eav enly r e alm o f s o uls a nd a ngels a nd th e e arth ly r e alm o f p la nts a nd

anim als . H e u nite d th ese tw o w orld s, th ese tw o l e v els o f r e ality , i n h im se lf a nd b ro ught b oth i n to th e

pre se nce o f G od. H e a ls o b ro ught G od to th e w orld a nd i ts c re atu re s a ro und h im . S o th e tw elfth -

centu ry s a in t f u lfille d th e h um an v ocati o n d esc rib ed b y e arlie r C hris ti a n w rite rs a s th at o f

mic ro co sm

and

med ia to r

The h um an p ers o n i s a b le to c o nnect w ith th e d iffe re nt l e v els o f r e ality i n th e u niv ers e b ecause h e

or s h e a lr e ad y p arti c ip ate s i n th em . T he m in d i s a b le to p erc eiv e G od, a ngels , a nd o th er h um an m in d s

because i t s h are s i n s p ir itu al r e ality , j u st a s th ey d o. T he b ody i s c o nnecte d w ith e v ery k in d o f r e ality

in th e p hysic al u niv ers e , s o w e c an p erc eiv e a ll th ese k in d s o f r e aliti e s, e ith er w ith o ur n aked e yes o r

with th e h elp o f s c ie nti fic i n str u m ents . O ur b odie s h av e r e ceiv ed p ro to ns a nd e le ctr o ns f r o m s ta r d ust,

ato m s f r o m th e e arth , o rg anic m ole cule s f r o m th e b io sp here , a nd g enes f r o m th e a nim als . S o w e s h are

in a ll th e l e v els o f r e ality i n th e u niv ers e , b ut o n a s m alle r s c ale . T his m eans th at th e h um an p ers o n i s

a m ic ro co sm , o r a s m all w orld .

Because h e o r s h e i s a m ic ro co sm a nd th us c o nnecte d w ith e v ery th in g i n th e u niv ers e , th e h um an i s

ab le to u nite th in gs w ith e ach o th er a nd w ith G od. P art o f b ein g G od’s l ik eness i s to s e rv e a s a

med ia to r

, j u st a s F ra ncis m ed ia te d b etw een G od a nd th e w olf. T o m ed ia te i s to b rin g G od to th e

world i n b le ssin g a nd to b rin g th e w orld to G od i n r e cep ti v ity a nd th anksg iv in g. S o C hris t b le sse d th e

wolf, a nd th e w olf r e ceiv ed C hris t’ s g entl e ness. I n th is w ay, F ra ncis e xem plifie d th e

ro ya l

prie sth ood

(s e e 1 P et. 2 :9 ) to w hic h e v ery h um an p ers o n i s c alle d , i n clu d in g l a y p eo ple . T his

min is tr y a ls o m eans b rin gin g i n to h arm ony d iffe re nt p arts o f th e c re ate d w orld . T hus F ra ncis a ls o

med ia te d b etw een th e w olf a nd th e to w nsp eo ple o f G ub bio .

The H um an P erso n a s M ic ro co sm a n d M ed ia to r

To u nd ers ta nd th e h um an v ocati o n a s m ic ro co sm a nd m ed ia to r, l e t u s c o nsid er w hat tw o e arly

Chris ti a n th eo lo gia ns, G re go ry o f N azia nzu s a nd M axim us th e C onfe sso r, h av e to s a y a b out i t.

Gre g ory o f N azia n zu s

Gre go ry e xp la in s h o w , i n h is v ie w , G od b uilt th e s tr u ctu re o f th e u niv ers e a nd th en c re ate d

hum ankin d w ith in i t to f u lfill th e v ocati o n o f m ic ro co sm a nd m ed ia to r. H e f ir s t p ro vid es th e c o nte xt

by e xp la in in g h o w G od w as m oti v ate d b y g o odness to c re ate th e w orld . G od i s s o g o od th at h e w ants

to s h are h is g o odness w ith o th ers . I t w as n o t s u ffic ie nt f o r h im to g aze a t h is o w n g o odness a nd

delig ht i n i t, f o r h is g re at g o odness h ad to e xp and b eyo nd h im se lf. I n o th er w ord s, “ it w as n o t

su ffic ie nt f o r g o odness to b e m oved o nly i n c o nte m pla ti o n o f i ts e lf,” a s G re go ry s a ys, “ b ut i t w as

necessa ry th at th e g o od b e p oure d f o rth a nd s p re ad o utw ard , s o th at th ere w ould b e m ore r e cip ie nts o f its b enev ole nt a cti v ity , f o r th is w as th e s u m mit o f g o odness.”

Gre go ry th en s a ys th at G od c re ate d th e s p ir itu al r e alm f ir s t a nd th e e arth ly r e alm s e co nd . H e s p eaks

of e ach a s i llu m in ed b y G od, b ecause th e C re ato r s h are s h is l ig ht w ith a ll h e h as m ad e. I n th is te xt,

Gre go ry a tte m pts to d esc rib e th e a ngels , th o ugh h e a d m its i t i s d iffic ult. E very th in g i s c re ate d b y th e

th re e p ers o ns o f th e T rin ity , h e s a ys, a nd th ey c re ate e ffo rtl e ssly a s d iv in e th o ughts a re tr a nsfo rm ed

in to d iv in e a cti o ns.

There fo re [ G od th e F ath er] f ir s t th ought o f th e a ngelic a nd h eavenly p ow ers , a nd th e th ought w as a ctio n, a ccom plis h ed b y th e

Word a nd p erfe cte d b y th e S pir it . A nd th us w ere c re ate d th e s e cond r a dia nces, th e s e rv ants o f th e f ir s t R adia nce, w hic h a re

eit h er in te llig ent s p ir it s , o r a k in d o f im mate ria l a nd b odile ss f ir e , o r s o m e o th er n atu re a s c lo se to th ose ju st m entio ned a s

possib le . I w ould lik e to s a y th at th ey a re u nm oved to w ard e vil a nd h ave o nly th e m ovem ent to w ard th e g ood, s in ce th ey a re

aro und G od a nd a re th e f ir s t to b e illu m in ed b y G od; f o r th in gs h ere b elo w a re illu m in ed s e cond.

Because th e a ngels o rb it a ro und G od a nd s h are h is i llu m in ati o n, a s i t w ere , G re go ry c alls th em

“se co nd r a d ia nces.” N ev erth ele ss, a s h e g o es o n to a d m it, L ucife r a nd h is f o llo w ers f e ll i n to e v il.

Because G re go ry i s d is c ussin g th e p ro cess o f c re ati o n, th e o rig in o f e v il i s a d ig re ssio n. A s

dam agin g a s e v il i s , G od’s w ork a nd p urp ose i n c re ati n g a re g o od. G re go ry th en s a ys th at G od

delig hte d i n th e i m mate ria l r e alm o f th e a ngels , s o h e w ent o n to c re ate a no th er w orld , th e o ne

fa m ilia r to u s, th e u niv ers e th at i s o ur h o m e.

And s in ce th e f ir s t w orld w as b eautif u l to G od, h e th ought a s e cond m ate ria l a nd v is ib le w orld , th at w hic h is c om pose d o f

heaven a nd e arth a nd th e s y ste m a nd c om posit e o f r e alit ie s e xis tin g b etw een th em . I t is p ra is e w orth y b ecause o f th e g ood

orie nta tio n o f e ach th in g, b ut m ore p ra is e w orth y b ecause o f th e g ood c onnecte dness a nd h arm ony o f th e w hole , a s e ach th in g

is w ell a dapte d to a noth er a nd a ll to a ll, in to th e f u ll r e aliz a tio n o f o ne w orld .

Lik e th e S to ic p hilo so phers , G re go ry h ere d esc rib es th e b eauty o f th e m ate ria l u niv ers e i n te rm s o f i ts

org aniz a ti o n, th e h arm ony o f i ts p arts , a nd th e w ays th o se p arts f it to geth er. T his w orld i n clu d es th e

heav ens— th at i s , th e s u n, m oon, s ta rs , a nd th e v ast s p aces a ro und th em — as w ell a s th e e arth a nd a ll

its c re atu re s.

So a t th is s ta ge i n G od’s c re ati v e w ork , th ere a re tw o w orld s: o ne s p ir itu al a nd th e o th er m ate ria l.

Both a re g o od a nd b eauti fu l, b ut th ey r e m ain s e p ara te a nd d o n o t c o m munic ate w ith e ach o th er.

Because th e a ngelic w orld c an b e p erc eiv ed b y th e m in d a nd th e m ate ria l w orld c an b e p erc eiv ed b y

se nse p erc ep ti o n, th e m is sin g l in k w ill b e th e o ne c re atu re w ho p osse sse s b oth m in d a nd s e nse

perc ep ti o n a nd c an th us m ed ia te c o m munic ati o n b etw een th e tw o w orld s. T hat c re atu re i s th e h um an

bein g. A cco rd in g to G re go ry , th e h um an b ein g w ho j o in s to geth er th e tw o w orld s b y p arti c ip ati n g i n

both i s G od’s m aste rp ie ce. I m agin e a n a rc h w ith a c o lu m n o f s to nes o n e ach s id e. T he f u lle st

exp re ssio n o f th e b uild er’s a rt w ill b e th e k eysto ne a t th e to p, w hic h f its w ell w ith e ach c o lu m n y et

jo in s th e tw o to geth er.

Gre go ry e xp la in s th e c re ati o n a nd i d enti ty o f th e h um an b ein g a s f o llo w s:

Thus f a r m in d a nd s e nse p erc eptio n ... r e m ain ed w it h in th eir o w n lim it s a nd b ore in th em se lv es th e m agnif ic ence o f th e

Cre ato r W ord . T hey s ile ntly p ra is e d th e g re atn ess o f h is w ork s a nd w ere h era ld s s o undin g a fa r [ P s. 1 9:3 – 4]. B ut th ere w as

not y et a b le ndin g o ut o f b oth , n or a m ix in g o f o pposit e s, w hic h is th e d is tin ctiv e s ig n o f a g re ate r w is d om a nd o f d iv in e

su pera bundance c oncern in g c re ate d n atu re s, n or w as th e f u ll w ealt h o f g oodness y et m ade k now n. S o th en w is h in g to m anif e st

th is , th e C re ato r W ord a ls o m akes o ne liv in g c re atu re o ut o f b oth , I m ean in vis ib le a nd v is ib le n atu re s, th at is , th e h um an b ein g.

And h avin g ta ken th e b ody f ro m th e m atte r a lr e ady c re ate d, h e b re ath ed in b re ath f ro m h im se lf [ G en. 2 :7 ], w hic h is s u re ly th e

in te llig ent s o ul a nd th e im age o f G od o f w hic h S crip tu re s p eaks [ s e e G en. 1 :2 6– 27]. T he h um an b ein g is a k in d o f s e cond

world , g re at in s m alln ess, p la ced o n th e e arth , a noth er a ngel, a c om posit e w ors h ip er, a b ehold er o f th e v is ib le c re atio n, a n

in it ia te in to th e in te llig ib le , k in g o f th in gs o n e arth , s u bje ct to w hat is a bove, e arth ly a nd h eavenly , tr a nsit o ry a nd im morta l,

vis ib le a nd in te llig ib le , a m ean b etw een g re atn ess a nd lo w lin ess. H e is a t o nce s p ir it a nd f le sh .

6 Acco rd in g to G enesis 2 :7 , th e h um an p ers o n i s c re ate d f r o m e arth a nd G od’s b re ath , s o f r o m th e

outs e t h is o r h er v ery b ein g c o m bin es e le m ents o f b oth w orld s. G re go ry c alls th e h um an p ers o n “ a

se co nd w orld , g re at i n s m alln ess,” w hic h p ara p hra se s a nd f u rth er e xp la in s th e w ord “ m ic ro co sm .”

Hum ans a re s e co nd b ecause th ey a re c re ate d a fte r th e w orld , a nd d esp ite th eir s m all s iz e b y

co m paris o n w ith th e w ho le u niv ers e , G re go ry a ffir m s th at th ey h av e g re at s ta tu s a nd v alu e b ecause

th ey a re G od’s i m age.

Hum ans’ h o m e i s o n th e e arth , b ut, a s G od o rig in ally c re ate d th em , th eir f u ncti o n a nd a cti v iti e s, th e

most i m porta nt o f w hic h i s w ors h ip , a re th e s a m e a s th o se o f th e a ngels . T hus h um ans l iv e i n th e

mate ria l w orld a nd h av e m ate ria l b odie s, b ut G re go ry c alls th e h um an p ers o n “ ano th er a ngel.”

Hum ans’ p arti c ip ati o n i n th e m ate ria l w orld i s e sse nti a l to th eir w ork o f m ed ia ti o n a nd m akes th em

“co m posite w ors h ip ers ,” b oth s p ir itu al a nd m ate ria l, w ho p erc eiv e a nd s h are i n b oth w orld s. T hus

th e h um an b ein g i s e arth ly , tr a nsito ry , a nd v is ib le to e yes, y et i s a ls o h eav enly , i m morta l, a nd

perc eiv ed b y m in d .

Our ta sk , th en, i s to l iv e h arm onio us l iv es, h o ld in g to geth er th e p arts o f o urs e lv es th at c o nnect u s

with d iffe re nt p arts o f c re ati o n. A s w e s tr u ggle f o r h arm ony w ith in o urs e lv es, w e a re a ls o

co ntr ib uti n g to th e a cco m plis h m ent o f a m uch l a rg er ta sk : b rin gin g h arm ony to th e w ho le c re ati o n. W e

are c alle d to w ors h ip G od o n b ehalf o f th e c re ate d u niv ers e , b ut w e a re a ls o c alle d to b eco m e

peacem akers w ith in th e v ast a nd v arie d c re ati o n. “ B le sse d a re th e p eacem akers , f o r th ey w ill b e

calle d c hild re n o f G od” ( M att. 5 :9 N RSV ).

Maxim us t h e C on fe sso r

Maxim us, a s e v enth -c entu ry m onk w ho w as a p ro fo und th eo lo gia n, s tu d ie d G re go ry o f N azia nzu s

care fu lly a nd e v en w ro te c o m menta rie s o n d iffic ult p oin ts i n h is w riti n gs. M axim us f u rth er d ev elo ped

Gre go ry ’s i d ea o f th e h um an p ers o n a s m ic ro co sm a nd m ed ia to r. B ecause o f h is a ll- e m bra cin g v is io n

of th e h um an p ers o n’s p la ce i n th e u niv ers e , w e w ill l o ok a t h is u nd ers ta nd in g o f h um an m ed ia ti o n.

Maxim us b elie v es th at th e h um an p ers o n w as c re ate d w ith th e v ocati o n o f b rid gin g f iv e d iv is io ns

in th e u niv ers e . T his b rid gin g m eans b rin gin g to geth er, n o t e ra d ic ati n g, s u ch o pposite e xtr e m es a s

heav en a nd e arth . T he h um an c o uld h av e d one th is b y f o llo w in g th e p ath o f m onasti c l ife to i ts

ulti m ate g o al, th at i s , b y f u lly p ra cti c in g v ir tu es a nd c o nte m pla ti o n. B ut b ecause o f th e f a ll, p eo ple

fa ile d i n th is ta sk . S o C hris t, w ho i s th e d iv in e W ord , b ecam e h um an a nd a cco m plis h ed th e ta sk o n

our b ehalf, th o ugh h e d id s o i n a d iffe re nt w ay. S o n o w p eo ple c an s h are i n C hris t’ s w ork o f

med ia ti o n, a nd th us th eir o rig in al v ocati o n i s r e sto re d . M axim us’s e xp la nati o n o f h o w th is w ork s i s a

bit c o m plic ate d , s o I w ill s u m mariz e i t i n a ta b le a nd th en p ro vid e a n e xp la nati o n.

Fiv e M ed ia tio n s

Div is io ns

Hum an t a sk

Chris t’s t a sk

1. m ale /f e m ale

fu lln ess o f v ir tu e

vir g in b ir th

2. p ara dis e /in habit e d e arth

lo ve o f G od a nd n eig hbors

sa ves g ood th ie f; r e su rre ctio n a ppeara nces

3. e arth /h eaven ( o r s k y)

fre edom f ro m e arth ly a tta chm ents , a ngelic p eace

asc ensio n

4. m ate ria l w orld /s p ir it u al w orld

conte m pla tio n o f c re ate d r e alit ie s

fu rth er a sc ensio n

5. c re atio n/G od; c re ate d/U ncre ate d

lo vin g c onte m pla tio n

se ate d w it h th e F ath er

The f ir s t d iv is io n i s b etw een m ale a nd f e m ale , a nd th is p ro bab ly n eed s m ore e xp la nati o n th an th e oth ers . A s a m onk, M axim us w as o f c o urs e c elib ate . H e a lw ays w rite s f r o m a m onasti c p ers p ecti v e,

and th o se f o r w ho m h e i s w riti n g a re a ls o m onks. H e p re su p pose s th at th e w ay o f l ife f o r m onks a nd

nuns i s th e s a m e. I t i n v olv es w ork in g to d ev elo p th e u niv ers a lly h um an p ote nti a l f o r v ir tu e a nd

co nte m pla ti o n, th at i s , l o ve o f n eig hb or a nd l o ve o f G od, a nd th ere b y c o m in g to s h are th e l ife o f

angels . S tr u gglin g a gain st d is o rd ere d d esir e s a nd e m oti o ns i s th e m onk’s f ir s t ta sk . T his m eans

movin g a w ay f r o m a n u nb ala nced l ife a nd to w ard a w ho le ness th at a ctu aliz e s th e h um an p ote nti a l o f

pra cti c in g a ll th e v ir tu es.

Acco rd in g to M axim us, th is f ir s t ta sk o f a cq uir in g v ir tu es i s w here th e d iv is io n b etw een m ale a nd

fe m ale i s o verc o m e. T oday w e te nd to th in k o f m asc ulin ity a nd f e m in in ity a s u neq uiv ocally g o od,

where as M axim us i s th in kin g o f th eir l im ita ti o ns. Y et h e a lw ays th in ks o f s a ncti fic ati o n a s i n v olv in g a

re o rie nta ti o n, n o t a n e ra d ic ati o n, o f h um an q ualiti e s th at h av e b een m is u se d i n s in .

In th e G re co -R om an E m pir e , a nd i n th e B yza nti n e E m pir e th at i t h ad b eco m e b y th e s e v enth

centu ry , th ere w ere p re ju d ic es a b out m en a nd w om en. I n p eo ple ’s m in d s, m ale ness w as a sso cia te d

with a sse rti v eness a nd f e m ale ness w ith d esir e , a lth o ugh th ese a re h um an i m puls e s th at e v ery b ody

posse sse s.

S o w hen p eo ple a re o ut o f b ala nce a nd th ere i s to o m uch e m phasis o n o ne o f th ese

im puls e s, m en c an b eco m e to o m acho a nd w om en to o s e nsu o us. T hen c o nflic t a ris e s b etw een th em .

The s o lu ti o n i s f o r e ach s id e to m ove f r o m s te re o ty p ic al m asc ulin ity o r f e m in in ity to w ard h um an

bala nce a nd w ho le ness.

In a d diti o n, s o m eti m es c erta in v ir tu es w ere c o nsid ere d m asc ulin e, s u ch a s c o ura ge, w hile o th ers

were c o nsid ere d f e m in in e, s u ch a s n urtu rin g. T he s a m e i d eas e xis t to day. S o i f m en h ad o nly th e

masc ulin e v ir tu es, th ey w ould b e m is sin g th o se a sc rib ed to w om en, a nd v ic e v ers a . Y et th e a im o f

sp ir itu al g ro w th i s to a cq uir e a nd p ra cti c e

all

th e v ir tu es a nd th us to a rriv e a t h um an w ho le ness.

Esp ecia lly i n m onasti c l ife , th is m eans d ev elo pin g g o od q ualiti e s a sso cia te d w ith b oth g end ers . F ro m

th is p oin t o f v ie w , b ein g r e str ic te d to th e m ora l e xcelle nce o f o ne g end er o r th e o th er w ould i m pose a

lim ita ti o n th at m ust b e o verc o m e i n o rd er to p ro gre ss i n th e s p ir itu al j o urn ey. S o M axim us s a ys th at

th e d iv is io n b etw een m ale a nd f e m ale i s o verc o m e b y “ th e m ost d is p assio nate r e la ti o nsh ip to d iv in e

vir tu e.”

What d oes th is m ean f o r p eo ple to day? P erh ap s f o r u s th e f ir s t d iv is io n to b e b rid ged i s th e

pre ju d ic e th at d iv id es p eo ple f r o m o ne a no th er o n th e b asis o f g end er b ut a ls o r a ce, c la ss, e th nic ity ,

cultu re , a nd d is a b ility . I f w e a re to l o ve o ur n eig hb ors , w e h av e to r e co gniz e th at i n th e f ir s t p la ce a ll

of th em a re h um an b ein gs, j u st a s w e a re . S o w e d o h av e th in gs to s h are w ith th em , j u st a s th ey c an

sh are w ith u s. I n o ur d iffe re nt e xp erie nces o f l ife , e ach o f u s h as h ad to d ev elo p d iffe re nt v ir tu es. S o

we c an l e arn f r o m th o se w ho d iffe r f r o m u s h o w to b eco m e m ore f u lly h um an. T his i s th e w ay w e

manife st m ore v ir tu es, m ore o f G od’s l ik eness.

The s e co nd d iv is io n w e f a ce, a cco rd in g to M axim us, i s th e g ap b etw een p ara d is e a nd th e i n hab ite d

earth , o r th e c iv iliz e d w orld h e k no w s. N oti c e th at th is m eans h e b elie v es p ara d is e i s o n e arth , n o t u p

in th e c lo ud s s o m ew here . O ur w orld i s d iv id ed f r o m p ara d is e b y th e f a ll; w e a nd o ur s o cie ty a re

sin fu l, s o w e a re d efin ite ly o uts id e p ara d is e . I n f a ct, p ara d is e i s l e ss a p la ce th an a w ay o f l ife . I f a ll

peo ple w ere s a in ts a nd s h are d a p ro fo und p eace w ith e ach o th er, p erh ap s w e w ould b e l iv in g i n

para d is e . S o, a cco rd in g to M axim us, th e w ay to b rid ge th e g ap b etw een th e w orld w e k no w a nd

para d is e i s to l o ve G od a s a c o m munity w ith a ll o ur h eart, s o ul, m in d , a nd s tr e ngth a nd to l o ve o ur

neig hb ors a s o urs e lv es ( s e e M ark 1 2:3 0–31). I f e v ery b ody d id th is , th e d iv is io n b etw een o ur w orld and p ara d is e w ould d is a p pear. T his i s th e a im o f m onasti c c o m munity l ife .

The th ir d d iv is io n i s b etw een e arth a nd s k y w ith in o ur m ate ria l u niv ers e . H av in g o verc o m e

passio ns, p ra cti c ed v ir tu es, a nd a rriv ed a t p eace w ith o th er p eo ple , th e h um an p ers o n i s a sk ed to

se rv e a s c o sm ic m ed ia to r. T he f ir s t g ap to b e b rid ged i s th e v ast d iffe re nce b etw een e arth a nd th e

heav ens, th at i s , th e s k y, s u n, m oon, a nd s ta rs . I n m onasti c l ife , th is s ta ge r e p re se nts th e tr a nsiti o n f r o m

a f o cus o n th e s tr u ggle f o r v ir tu es— th o ugh th is s tr u ggle r e m ain s th ro ugho ut o ne’s l ife — to a f o cus o n

co nte m pla ti o n. C onte m pla ti o n r e q uir e s d eta chm ent. I n o th er w ord s, th e m onk ( o r n un) m ust d eta ch

fr o m m ate ria l p osse ssio ns, f r o m th e e xclu siv e f o cus o n b odily n eed s h ere a nd n o w o n e arth , i n o rd er

to b e o pen to a b ro ad er p ers p ecti v e. T hen o ne c an b egin to tr u ly s e e a nd c o nte m pla te th e w ho le

mate ria l u niv ers e , i n clu d in g th e s ta rs . F or M axim us, p erc ep ti o n c an e sta b lis h u nity b y l in kin g th e

obse rv er to th e r e ality o bse rv ed . S o th e o ne w ho c o nte m pla te s th e w ho le m ate ria l u niv ers e b eco m es

th e f o cal p oin t a t w hic h i t i s a ll u nite d . T he s ta rs f in d th eir u nity w ith th e e arth w ith in th e h um an

pers o n, a nd m ore s p ecific ally , w ith in th e h um an b ody. I f w e r e m em ber th at th e a to m s o f th e h um an

body a re c o m pose d o f s ta r d ust, th is c o nnecti o n b egin s to m ake s e nse . A no th er f a cto r th at c o ntr ib ute s

to th is c o sm ic u nity i s th at th e m onk h as a rriv ed a t p eace s im ila r to th e p eace o f th e a ngels . T his

peace, l ik e th e p eace o f S t. F ra ncis , h elp s to d ra w th in gs a ro und o nese lf i n to h arm ony, w ho le ness,

and u nity .

The f o urth d iv is io n i s b etw een th e m ate ria l w orld , w hat i s p erc eiv ed th ro ugh th e s e nse s, a nd th e

sp ir itu al w orld , w hat i s p erc eiv ed th ro ugh th e m in d . T o b rid ge th is g ap , th e p erc ep ti o n o f th e s e nse s

and th e p erc ep ti o n o f th e m in d h av e to b e m erg ed . A s a r e su lt, a n ew k in d o f u nity o ccurs w ith in th e

hum an p ers o n th at e nab le s u nity b etw een th e tw o w orld s. T hese a re th e s a m e tw o w orld s th at G re go ry

of N azia nzu s s p oke a b out. M axim us b elie v es th at th is m erg in g o ccurs w hen th e m onk c o nte m pla te s

natu re . T his k in d o f c o nte m pla ti o n e nab le s o ne to s e e a m ate ria l o bje ct a nd a t th e s a m e ti m e s e e

with in i t th e p rin cip le a cco rd in g to w hic h G od c re ate d i t. T his p rin cip le r e v eals w hat th e o bje ct tr u ly

is a nd th e p urp ose to w ard w hic h i t i s h ead in g. I t a ls o r e v eals th e o bje ct’ s c o nnecti o n w ith o th er

th in gs, th at i s , i ts c o nnecti o n w ith i ts e nv ir o nm ent a nd p erh ap s w ith th e u niv ers e a s a w ho le . A gain ,

th e p ers o n w ho h as th is k in d o f p erc ep ti o n b eco m es th e f o cal p oin t f o r c o sm ic u nific ati o n, a cco rd in g

to M axim us. T he u nio n b etw een o ne’s b ody a nd s o ul, m anife ste d i n th at p ers o n p erc eiv in g th ro ugh

eyes a nd m in d s im ulta neo usly , i s a m ic ro co sm o f u nio n b etw een th e m ate ria l a nd s p ir itu al w orld s.

If th e f o urth d iv is io n i s m yste rio us b ecause i t r e fe rs to a k in d o f c o nte m pla ti o n f e w p eo ple to day

hav e e xp erie nced , th e f ifth a nd l a st d iv is io n i s e v en m ore m yste rio us. H ow c an th e d iv is io n b etw een

ev ery th in g th at h as b een c re ate d a nd G od th e C re ato r b e b rid ged ? I n f a ct, o nly G od, th ro ugh g ra ce,

can i n iti a te th is u nific ati o n. F or M axim us th is u nio n i s th e s u m mit o f a ll h um an e xp erie nce. I t i n v olv es

co nte m pla ti o n o f G od, w hic h s u rp asse s a ll h um an u nd ers ta nd in g. T his i s h o w M axim us d esc rib es i t:

And f in ally , ... th e h um an p ers o n u nit e s th e c re ate d n atu re w it h th e u ncre ate d th ro ugh lo ve— O th e w onder o f G od’s lo ve f o r

us h um an b ein gs! T his s h ow s th em to b e o ne a nd th e s a m e th ro ugh th e p osse ssio n o f g ra ce, a s th e w hole c re atio n is w holly

in te rp enetr a te d b y G od, a nd b ecom es c om ple te ly w hate ver G od is , e xcept a t th e le vel o f b ein g. A nd th e w hole c re atio n

re ceiv es to it s e lf th e w hole o f G od h im se lf , a nd a cquir e s, a s a k in d o f p riz e f o r it s a sc ent to G od, th e m ost u niq ue G od

him se lf .

Thus th ro ugh th e u lti m ate m ed ia ti o n o f th e p erfe cte d h um an p ers o n, G od s h are s w hat h e i s w ith th e

who le o f c re ati o n a nd d w ells w ith in i t a s f u lly a s h e d w ells i n h im se lf. T he d iffe re nce i s th at th e

bein g o f c re ate d th in gs r e m ain s c re ate d e v en w hen th ey a re f ille d w ith G od, w here as G od’s o w n

bein g i s d iv in e. I n th is p assa ge, M axim us a tte m pts to d esc rib e d eific ati o n. H e r e fe rs to a k in d o f div in e p re se nce f a r g re ate r th an th e w ay G od i s p re se nt th ro ugho ut th e u niv ers e a s th e M aker o f

ev ery th in g. P erh ap s h e i s r e ally th in kin g o f th e e sc hato n. T he C re ato r’s p re se nce i n th e c o sm os n o w

poin ts f o rw ard to th is a b so lu te f u lln ess o f G od’s i n d w ellin g i n th e a ge to c o m e. “ F or th e e arth w ill b e

fille d w ith th e k no w le d ge o f th e g lo ry o f th e L ord , a s th e w ate rs c o ver th e s e a” ( H ab . 2 :1 4).

To m ed ia te G od’s d eify in g p re se nce to th e c re ate d w orld i s th e u tm ost f u lfillm ent o f th e c o sm ic

prie sth o od, a r o le f o r w hic h w e w ere c re ate d a s th e i m age a nd l ik eness o f G od. Y et, a s M axim us

ackno w le d ges, th ro ugh o ur f a lle nness w e h av e f a ile d to c o m ple te th e p ro cess h e d esc rib es. G od m ust

alw ays c o m ple te th e l a st s te p — deific ati o n— but w e h av e f a ile d to a chie v e e v en th e f ir s t s te p , th e

fu lln ess o f v ir tu es. S o h o w i s G od’s i n te nti o n f o r th e c re ate d w orld to b e f u lfille d ? A s M axim us s a ys,

God c o m ple te s th e ta sk o f h um an r o yal p rie sth o od h im se lf th ro ugh th e i n carn ati o n. Y et th e s te p s h e

ta kes a re d iffe re nt f r o m th e o nes w e w ould h av e ta ken to b eco m e p erfe ct m onks o r n uns.

Chris t o verc o m es th e d iv is io n b etw een m ale a nd f e m ale , a cco rd in g to M axim us, b y b ein g b orn o f a

vir g in . T ho ugh o rd in arily o ne p are nt o f e ach g end er i s n eed ed to p ro cre ate , a ll o f C hris t’ s h um anity

co m es f r o m h is v ir g in m oth er. S he m ust h av e p osse sse d a w ho le ness th at b rid ges th e g ap b etw een th e

cap aciti e s o f b oth m ale a nd f e m ale , a nd s h e p asse d a lo ng th is h um an w ho le ness to h er S on.

He o verc o m es th e o th er f o ur d iv is io ns l a te r, a t th e ti m e o f h is d eath , r e su rre cti o n, a nd a sc ensio n.

As h e w as h angin g o n th e c ro ss, o ne o f th e th ie v es b esid e h im a d m itte d h is o w n g uilt a nd c o nfe sse d

fa ith i n J e su s. J e su s s a ys to h im , “ T oday y o u w ill b e w ith m e i n P ara d is e ” ( L uke 2 3:4 3). T he th ie f

cro sse d th e b rid ge J e su s b uilt f r o m th e i n hab ite d e arth to p ara d is e , s in ce th e th ie f i m med ia te ly w ent to

para d is e w hen h e d ie d . J e su s a ls o b rid ged th e g ap w hen h e d ie d . T hen, a fte r h is r e su rre cti o n, h e c am e

back a cro ss th at b rid ge to h is d is c ip le s a nd s h o w ed th em h is r is e n b ody, w hic h w as a lr e ad y l iv in g th e

life o f p ara d is e .

By h is a sc ensio n, C hris t i n h is h um an f le sh p asse s f r o m e arth , th e b ody’s h o m e, th ro ugh th e s k y a nd

th ro ugh th e s p ir itu al w orld , th e r e alm o f th e a ngels . I n th is w ay, h e b rid ges th e th ir d a nd f o urth

div is io ns, n am ely , th o se b etw een e arth a nd h eav en a nd b etw een th e m ate ria l a nd s p ir itu al w orld s.

Fin ally , a s h um an h e s its a t th e r ig ht h and o f th e F ath er, o n th e s a m e th ro ne a s G od. T his i s h o w h e

overc o m es th e f in al g ap b etw een th e c re ate d w orld a nd G od.

Chris t h as r e sto re d th e h um an v ocati o n o f c o sm ic p rie sth o od. B y h is g ra ce, a nd i n u nio n w ith h im ,

peo ple a re e m pow ere d to b rin g h arm ony a nd u nity to th e c re ate d w orld a nd to b esto w G od’s b le ssin g

on c re ati o n w hile o ffe rin g c re ati o n b ack to G od i n th anksg iv in g. C hris t’ s w ay o f a cco m plis h in g th is

ta sk , a cco rd in g to M axim us, d iffe re d f r o m th e w ay o f th e p erfe ct m onk ( o r n un) h e d esc rib es. S t.

Fra ncis m ay h av e f o und y et a no th er w ay. S in ce G od i s v ery c re ati v e, h e g uid es p eo ple b y m any w ays

to f u lfill th is v ocati o n.

Hea lin g G od ’s C rea tu res

To c o m ple te th is c hap te r, l e t u s l o ok a t th re e c o nte m pora ry e xam ple s o f h o w th e c o sm ic v ocati o n o f

th e d iv in e i m age h as b een f u lfille d : ( 1 ) a c o untr y v ete rin aria n, ( 2 ) th e w ork o f m any p eo ple to s a v e a n

end angere d s p ecie s, a nd ( 3 ) th e b le ssin g o f a n i n ner-c ity l a ke.

A C ou ntr y V ete rin aria n

Ja m es H errio t w as a c o untr y v ete rin aria n i n th e n o rth o f E ngla nd . H e p ra cti c ed i n a s m all to w n, se rv in g th e l o cal p ets , th e f a rm a nim als i n th e s u rro und in g c o untr y sid e, a nd th e p eo ple w ho c are d f o r

th em o r d ep end ed o n th em f o r th eir l iv elih o od. H e w as a k een o bse rv er o f p eo ple , a nim als , a nd th eir

re la ti o nsh ip s. H is l o vin g h eart a nd g entl e , s k ille d h and s r e ached o ut to a ll o f th em , i n w hate v er w ay

he c o uld . H e w ro te d ow n h is o bse rv ati o ns i n a s e rie s o f b ooks th at d esc rib e th e w ho le w orld i n

whic h h e l iv ed . T hey b ecam e b est s e lle rs , a nd th o ugh h e d id n o t k no w i t, h e o ffe re d th e e xam ple o f

his l o ve f o r a nim als a nd p eo ple to m illio ns o f r e ad ers .

I w ill te ll o nly o ne o f h is m any s to rie s. O nce h e s p ent a l o ng a fte rn o on w ork in g w ith p ig s a t a f a rm

so th at w hen h e l e ft i t w as a lr e ad y d ark . A s h e w as d riv in g h o m e o n a c o untr y r o ad , a b ig c ar p asse d

him , tu rn ed a ro und , c am e b ack, a nd s to pped . T he d riv er w av ed f r a nti c ally to h im , s o h e a ls o s to pped .

The f a m ily i n th e b ig c ar w as o n a r o ad tr ip . T heir d og B enny h ad s w allo w ed a l ittl e r u b ber b all th at

lo dged i n h is th ro at a nd b lo cked h is w in d pip e. T hey w ent to H errio t’ s o ffic e a nd th en c am e o ut a gain

to l o ok f o r h im . T he f a th er h ad tr ie d to g et th e b all o ut b ut c o uld n o t, a nd th e d og, a l o vely c o llie , h ad

sto pped b re ath in g. T he m oth er s a t i n th e f r o nt s e at c ry in g s ile ntl y . I n th e b ack, th e f o ur c hild re n w ere

up se t. “ O h, B enny, B enny, B enny!” th ey s a id , a nd , “ O h d ad dy, h e’s d ead , h e’s d ead !”

The f a th er a nd th e v ete rin aria n to ok B enny f r o m th e c hild re n a nd l a id h im i n f r o nt o f th e c ar s o th ey

co uld s e e h im i n th e h ead lig hts . T hen, a s H errio t e xp la in s, h e g o t to w ork :

I p ush ed m y h and in to th e m outh a nd I c ould f e el it a ll r ig ht. A s p here o f h ard s o lid r u bber n ot m uch b ig ger th an a g olf b all a nd

ja m med lik e a c ork in th e p hary nx, e ffe ctiv ely b lo ckin g th e tr a chea. I s c ra bble d f e veris h ly a t th e w et s m ooth ness b ut th ere w as

noth in g to g et h old o f. I t to ok m e a bout th re e s e conds to r e aliz e th at n o h um an a gency w ould e ver g et th e b all o ut th at w ay a nd

wit h out th in kin g I w it h dre w m y h ands, b ra ced b oth th um bs b ehin d th e a ngle o f th e lo w er ja w a nd p ush ed.

The b all s h o t f o rth l ik e a c o rk f r o m a c ham pagne b ottl e a nd r o lle d a w ay. B ut a la s, th e c o llie w as

sti ll n o t b re ath in g. H e l o oked d ead . H errio t r e gre tte d th at h e h ad n o t b een th ere s o oner, b ut h e

dis c o vere d th at th e h eart w as s ti ll b eati n g. H e h ad n o s ti m ula nt i n je cti o ns o r o xygen c anis te rs w ith

him , s o , a s h e s a ys, “ I b egan to w ork o n th e d og w ith a ll I h ad .” H e g av e th e d og a rti fic ia l r e sp ir a ti o n,

pre ssin g h is p alm s r h yth m ic ally o n B enny’s c hest a nd b lo w in g i n to h is th ro at. H is h eart c o nti n ued to

beat, a nd i n ti m e h is e yelid s tw itc hed a nd h e l ifte d h is o w n r ib s to b re ath e. A s th e a rti fic ia l

re sp ir a ti o n c o nti n ued , h is b re ath in g b ecam e d eep a nd r e gula r, a nd h e b ecam e a w are o f h is

su rro und in gs. T hen, a s H errio t s to od u p , th e d og a ls o s ta ggere d to h is f e et.

The y o ung f a th er w as s tu nned , b ut th e c hild re n i n th e b ack s e at s q ueale d w ith d elig ht. A s th e c ar

dro ve a w ay, th ey h ad th eir a rm s a ro und th eir b elo ved p et a nd c rie d o ut, “ B enny ... B enny ... B enny...”

Afte r th e f a ct, H errio t r e fle cte d o n w hat h ad h ap pened : “ W hen y o u k no w w ith o ut a s h ad ow o f a d oub t

th at, e v en w ith o ut d oin g a nyth in g c le v er, y o u h av e p ulle d a n a nim al b ack f r o m th e b rin k o f d eath i n to

th e l iv in g, b re ath in g w orld , i t i s a s a ti s fa cti o n w hic h l in gers .”

T he v ete rin aria n, w ith h is m ed ic al

sk ill a nd e xp erie nce, m ed ia te d l ife to th e c o llie . H e s u p porte d B enny’s l u ngs w ith h is h and s a nd

sh are d h is o w n b re ath w ith th e d og. B y s a v in g th e d og, h e b ro ught a w ho le f a m ily o f h um ans to s h are d

jo y.

Savin g a n E ndan gere d S pecie s

I g re w u p i n L os A ngele s, i n th e n o rth w est c o rn er o f th e S an F ern and o V alle y, j u st o ver th e h ills

fr o m th e C alifo rn ia c o nd or’s h ab ita t i n V entu ra C ounty . W hen I w as a c hild , m y f a th er to ld m e o f

ti m es h e c o uld s e e th e m agnific ent b la ck b ir d s f ly in g o verh ead , a nd h e h o ped th at I w ould s e e o ne to o.

I n ev er d id , p erh ap s b ecause s o f e w o f th em w ere l e ft. A s I g re w o ld er, I l e arn ed th ey w ere a n

end angere d s p ecie s. The c o nd ors a re th e l a rg est b ir d s n ati v e to N orth A meric a, a nd i t i s g lo rio us to s e e o ne i n f lig ht.

Jo urn alis t J o hn N ie ls e n d esc rib es th em a s f o llo w s:

The C alif o rn ia c ondor is a N ew W orld v ult u re w it h te le sc opic e yes, a r a zo r-s h arp b eak, a nd a w in gsp an o f n early te n f e et.

Helic opte r p ilo ts s a y th ey’v e s e en it s o arin g w ell a bove te n th ousa nd f e et. I h ave s e en it g lid e f o r m ile s w it h out e ver b oth erin g

to f la p. C ondors n ever s h ow th e w obbly V s h ape y ou s e e o n s m alle r, le sse r v ult u re s. T he g ia nt b la ck w in gs f o rm a h oriz o nta l

lin e th at’ s o fte n m is ta ken f o r a n a ir p la ne. T he th ic k b la ck f e ath ers a t th e e nds o f th ese w in gs a re n early tw o f e et lo ng.

Cond ors f lo uris h ed i n th e P le is to cene e ra , w hen th ey a te m asto dons,

a nd h av e s u rv iv ed e v er

sin ce. I n 1 979, h o w ev er, o nly tw enty -fiv e to th ir ty -fiv e r e m ain ed a liv e i n th e w orld .

I n th e tw enti e th

centu ry , f ie ld b io lo gis ts q uie tl y s tu d ie d th em a nd l e arn ed a l o t a b out th eir h ab ita t a nd w ay o f l ife . I n

th e w ild th ey r e p ro duce s lo w ly , l a yin g o ne e gg e v ery tw o y ears . B ut m any l o st th eir l iv es d ue to

sh o oti n g, p ois o n, b ein g c aught i n tr a p s, o r f ly in g i n to p ow er l in es.

I n th e e arly tw enti e th c entu ry ,

peo ple s to le m any o f th eir l a rg e p ale -b lu e e ggs b ecause th ey h ad b eco m e v alu ab le c o lle cto r’s i te m s.

In 1 979, b io lo gis ts w arn ed th at th e b est w ay to s a v e th em w ould b e to c ap tu re a ll th e r e m ain in g

co nd ors , k eep th em i n z o os, a nd b re ed th em . T his p la n w as c o ntr o vers ia l b ecause o f th e r is k th at a ll

of th em w ould b e l o st i f i t d id n o t w ork . T here w as a ls o a w orry th at c o nd ors r a is e d i n z o os m ig ht n o t

be a b le to s u rv iv e i n th e w ild . N ev erth ele ss, i t w as th e l a st a v aila b le o pti o n to s a v e th em . I n 1 980, a

te am o f s c ie nti s ts a nd n atu ra lis ts w as a sse m ble d to d o w hate v er th ey c o uld to p re se rv e th e b ir d f r o m

exti n cti o n. T heir p la ns w ere a m biti o us, a “ lo ng-te rm l a rg e-s c ale p ro gra m i n v olv in g a g re atl y

in cre ase d r e se arc h e ffo rt, i m med ia te s te p s to i d enti fy a nd c o nse rv e v ast a re as o f s u ita b le c o nd or

hab ita t,

and

cap ti v e p ro pagati o n.”

All s u rv iv in g c o nd ors w ere c ap tu re d a nd ta ken to th e S an D ie go Z oo. S ho rtl y b efo re th is s te p w as

ta ken, f ie ld b io lo gis ts h ad d is c o vere d th at i f a c o nd or l o se s a n e gg, s h e w ill l a y a no th er o ne th e s a m e

se aso n. S o th e z o o k eep ers to ok o ne e gg f r o m e ach m oth er b ir d a nd r a is e d i t s e p ara te ly , l e tti n g h er

care f o r th e s e co nd o ne. T hey a ls o f o und th at i n c ap ti v ity , th e b ir d s w ould l a y e ggs e v ery y ear i n ste ad

of e v ery o th er y ear. S o th e z o os h av e b een a b le to i n cre ase th e p opula ti o n. T hey h av e a ls o b een

care fu l a b out p re p arin g b ir d s to r e tu rn to th e w ild a nd s u rv iv e th ere . H um ans w ho r a is e c hic ks w ear

co nd or p up pets o n th eir h and s s o th e y o ung b ir d s w ill l e arn to tr u st th eir o w n k in d a nd n o t d ep end o n

hum ans.

Now c o nd ors a re k ep t i n s e v era l z o os. C olo nie s h av e b een r e le ase d i n to th e w ild i n V entu ra

County , th eir l a st s u rv iv in g n ati v e h ab ita t, a nd a ls o i n p la ces w here th ey o nce l iv ed , s u ch a s i n

Ariz o na n ear th e G ra nd C anyo n a nd i n B aja C alifo rn ia , M exic o . T he b ir d s a re w atc hed c are fu lly ;

ev ery b ir d h as a ta g w ith a n um ber. T ho se th at a re r e le ase d a re g iv en e le ctr o nic h o m in g d ev ic es, s o

sc ie nti s ts c an tr a ck w here th ey g o a nd f in d o ut w hat h aza rd s th ey e nco unte r. E very s o o fte n th ey a re

cap tu re d , g iv en m ed ic al c are , a nd r e le ase d a gain . I f th ey d o p oorly i n th e w ild , th ey a re b ro ught b ack

to th e z o o.

Hund re d s o f p eo ple h av e c o lla b ora te d o n th is te am e ffo rt. T he f u nd in g h as c o m e f r o m g o vern m ent

agencie s a nd n o np ro fit o rg aniz a ti o ns. T he p la n i s s ti ll u nd erw ay, a nd th ere a re s ti ll r is k s, b ut s o f a r i t

has b een s u ccessfu l. “ A s o f M ay 2 008, th ere a re 3 32 C alifo rn ia c o nd ors , w ith 1 52 o f th o se b ir d s

liv in g i n th e w ild .”

Sanfo rd W ilb ur, th e m an w ho h ead ed th e C alifo rn ia c o nd or r e co very e ffo rt f o r th e U S F is h a nd

Wild life S erv ic e i n 1 979 a nd r e co m mend ed th e r a d ic al s te p o f ta kin g a ll s u rv iv in g c o nd ors to z o os

fo r b re ed in g, i s a C hris ti a n. H e c o nsid ere d h is w ork a v ocati o n, “ ta kin g c are o f s o m eth in g G od mad e.” T he c o nd ors d id n o t s e rv e a ny p arti c ula r h um an n eed , b ut th ey b elo nged to G od. W ilb ur s a id

he w ork ed to “ d ev elo p a p ro cess f o r s a v in g c o nd ors th at e m phasiz e d c o opera ti o n, i n te grity , a nd

cre d ib ility .”

H e d id n o t s e e h im se lf a s “ p la yin g G od,” b ut h e a ccep te d th e s a cre d tr u st o f h elp in g

God c are f o r h is c re ati o n. T ogeth er w ith a ll h is c o lle agues, h e w as f u lfillin g th e ta sk o f o ne m ad e i n

God’s l ik eness. H e s u re ly b elie v ed th at s in ce h um ans h ad d is tu rb ed th e c o nd ors ’ h ab ita t a nd

th re ate ned th eir e xis te nce, h um ans h ad th e r e sp onsib ility to i n te rv ene a gain p ro acti v ely to r e sc ue th e

bir d s a nd r e sto re th eir h ab ita t.

The B le ssin g o f a n I n ner-C ity L ake

The O rth o dox C hurc h c ele b ra te s a f e ast d ay c alle d T heo phany, w hic h m eans “ M anife sta ti o n o f

God,” o n J a nuary 6 th . I t f o cuse s o n C hris t’ s b ap ti s m i n th e J o rd an R iv er. I t i s a c hance f o r e ach o f th e

fa ith fu l to b e r e new ed i n th e g ra ce o f h is o r h er b ap ti s m , w hic h w as a c le ansin g f r o m s in a nd a

re new al. T he f e ast a ls o c ele b ra te s th e H oly T rin ity , s in ce, a cco rd in g to S crip tu re , C hris t’ s b ap ti s m i s

th e f ir s t ti m e th e T rin ity i s e xp lic itl y r e v eale d . T he S on i n carn ate s ta nd s i n th e w ate r; th e F ath er

sp eaks f r o m h eav en, s a yin g, “ T his i s m y b elo ved S on”; a nd th e H oly S pir it d esc end s u p on C hris t i n

th e f o rm o f a d ove ( s e e M att. 3 :1 6–17).

Yet th ere i s a a no th er m eanin g to T heo phany th at h as p ro fo und e co lo gic al s ig nific ance. J e su s w as

bap ti z e d f o r a n um ber o f r e aso ns, b ut, a cco rd in g to G re go ry o f N azia nzu s, o ne p urp ose w as “ to

sa ncti fy th e J o rd an.”

B ecause h e w as G od i n carn ate , h e d id n o t n eed to b e c le anse d b y th e w ate r;

ra th er, th e p re se nce o f h is b ody c le anse d th e w ate r. A ny e v il l u rk in g w ith in i t w as d estr o yed . S o

Chris t’ s b ap ti s m i s th e o rig in o f th e h o ly w ate r i n w hic h a ll C hris ti a ns a re b ap ti z e d . I n th e O rth o dox

bap ti s m al s e rv ic e, th ere i s a p ra yer th at th e p ers o n b ein g b ap ti z e d w ill r e ceiv e “ th e b le ssin g o f

Jo rd an.”

On T heo phany th ere i s a s e rv ic e c alle d th e G re at B le ssin g o f W ate r, i n w hic h th e c hurc h i m ita te s

what C hris t d id i n h is b ap ti s m . T his s e rv ic e i s d one tw ic e. T he f ir s t ti m e i t i s d one i n th e c hurc h to

ble ss h o ly w ate r. T he s e co nd ti m e i t i s d one o utd oors , to b le ss th e w ate r th at i s th e f u nd am enta l

ele m ent o f th e e arth ’s e co sy ste m . O rth o dox C hris ti a ns d o th is a ro und th e w orld . O n G re ek i s la nd s, th e

co ngre gati o n g o es d ow n to th e b each a nd b le sse s th e o cean. I n A la sk a— re m em ber, th is i s J a nuary —

th e p rie st c uts a h o le i n th e i c e a nd b le sse s th e w ate r b eneath i t. A t S t. N ic ho la s C hurc h i n S an

Anse lm o, C alifo rn ia , th e c o ngre gati o n w alk s i n p ro cessio n to th e c re ek th at f lo w s th ro ugh th e s m all

to w n a nd b le sse s i t. T he c re ek, w hic h h as n o w b eco m e h o ly w ate r, f lo w s d ow n i n to th e S an

Fra ncis c o B ay a nd f r o m th ere i n to th e P acific O cean. T he w ate r b le sse d a t T heo phany c arrie s G od’s

ble ssin g to e v ery th in g i t to uches, th at i s , to th e w ho le n atu ra l w orld . A t th is s e rv ic e, th e f a ith fu l p ra y

fo r th e w ate r a nd th ro ugh i t f o r th e e arth ’s w ho le b io sp here .

If p eo ple b le ss a c re ek e v ery y ear, th ey a re l e ss l ik ely to p ollu te i t. I f th e b le sse d w ate r i s a lr e ad y

pollu te d , i t m ay b e c le aned u p . O nce f o r T heo phany I w ent to th e u rb an p aris h o f S t. M ary o f E gyp t

Churc h i n K ansa s C ity . W e w ent to b le ss T ro ost L ake, w hic h i s i n a n i n ner-c ity p ark n ear th e c hurc h.

One o f th e p aris h io ners to ld m e th ey h ad b een b le ssin g i t f o r s e v era l y ears . D urin g th at ti m e, h e s a id ,

th e c ity h ad c le aned u p th e l a ke. T he o ld , r u ste d a uto m obile s a nd o th er tr a sh h ad b een r e m oved f r o m

th e w ate r, a nd r e centl y h e h ad b een f is h in g i n th at l a ke. H e c aught a h ealth y f is h th ere a nd w as a b le to

eat i t. S o G od a nsw ere d th eir p ra yers : h e b esto w ed h is b le ssin g, a nd p eo ple c le are d th e p ollu ti o n

aw ay. A t T heo phany, th e p rie st, a nd w ith h im e v ery m em ber o f th e c o ngre gati o n, a ct a s m ed ia to rs ,

brin gin g G od’s b le ssin g to th e n atu ra l w orld . Con clu sio n

Because h um ans a re m ad e i n th e d iv in e i m age, th ey p osse ss th e c ap aciti e s to u se r e aso n, p rie stl y

med ia ti o n, a nd r o yal p ow er i n th eir r e la ti o nsh ip s w ith th e n atu ra l w orld . R easo n e nab le s s c ie nti s ts to

obse rv e, s tu d y, a nd u nd ers ta nd th e e arth a nd i ts c re atu re s. T his s c ie nti fic w ork s u p ports c are f o r

God’s c re ati o n, s u ch a s J a m es H errio t’ s p ra cti c e o f h ealin g a nim als a nd th ro ugh th em th e f a m ilie s th at

lo ve th em a nd d ep end o n th em . S cie nce a ls o p ro vid ed S anfo rd W ilb ur a nd a ll h is c o lle agues w ith

in sig ht i n to th e c o nd or a nd i ts e nv ir o nm enta l n eed s s o th ey c o uld s a v e i t f r o m e xti n cti o n.

Prie stl y m ed ia ti o n e nab le d S t. F ra ncis to o ffe r b ro th er w olf to G od a nd b esto w G od’s b le ssin g o n

him . I t e nab le d h im to e sta b lis h c o venant r e la ti o nsh ip s b etw een G od a nd th e w olf a nd b etw een th e

wolf a nd th e to w nsp eo ple . T he c o ngre gati o n th at p ra yed f o r T ro ost L ake a t T heo phany a nd b esto w ed

God’s b le ssin g o n i t a ls o e xerc is e d th e r o yal p rie sth o od th at b elo ngs to e v ery h um an p ers o n m ad e i n

God’s i m age.

But w hat a re w e to m ake o f th e a uth o rity i n here nt i n th e d iv in e i m age? I n G enesis 1 :2 6, G od s a ys,

“L et u s m ake h um ankin d i n o ur i m age, a cco rd in g to o ur l ik eness; a nd l e t th em h av e d om in io n o ver th e

fis h o f th e s e a, a nd o ver th e b ir d s o f th e a ir , a nd o ver th e c attl e , a nd o ver a ll th e e arth ” ( N RSV ).

I n

th is c hap te r w e h av e s e en s e v era l e xam ple s o f th is d om in io n b ein g u se d to a id a nd b le ss a nim als . S t.

Fra ncis u se d i t to o rd er th e w olf, i n th e n am e o f J e su s C hris t, n o t to h arm a nyo ne. T his w as f o r th e

wolf’ s b enefit, a s h is c o m plia nce k ep t th e p eo ple o f G ub bio f r o m k illin g h im a nd a llo w ed th em to

fe ed h im f o r a s l o ng a s h e l iv ed .

The te am th at s a v ed th e c o nd ors a ls o h ad to u se c o nsid era b le a uth o rity to a chie v e th eir a im ,

in clu d in g th e a uth o rity o f g o vern m ent. T he s ta te l e gis la tu re h ad to a p pro pria te f u nd s to s u p port th eir

co nse rv ati o n e ffo rts a nd p ass l a w s to p ro te ct th e c o nd ors ’ h ab ita t. B ut th ese a re l a w s a im ed a t

guid in g

hum an

behav io r, n o t b ir d b ehav io r. I n a d diti o n, th e b io lo gis ts , f ie ld h and s, a nd z o o k eep ers

had to c ap tu re a ll th e s u rv iv in g c o nd ors a nd h o ld th em i n c ap ti v ity i n z o os i n o rd er to s a v e th em . T hey

tr a ck th em w ith e le ctr o nic s e nso rs , c atc h th em p erio dic ally f o r m ed ic al tr e atm ent, th en r e le ase th em

again . T o d o th ese th in gs f o r th e c o nd ors ’ b enefit, th ey h av e to c o nti n ually e xerc is e th e d om in io n

nam ed i n G enesis 1 :2 6 o ver th e b ir d s o f th e a ir . T he d ecis io n o f h um ans to i n te rfe re i n th e b ir d s’

liv es w as c o ntr o vers ia l a t th e ti m e i t w as m ad e. S om e e nv ir o nm enta lis ts d id n o t w ant s u ch h um an

in tr u sio n. B ut th e p ro gra m h as b een s u ccessfu l, a nd s im ila r p ro gra m s a re n o w i n p la ce to s a v e o th er

end angere d s p ecie s.

Because w e a re m ad e i n G od’s i m age, w e h um ans a re i n te rc o nnecte d w ith e v ery p art o f th e

univ ers e , e sp ecia lly e v ery p art o f th e e arth ’s b io sp here , a nd w e h av e p ow er th at r e aches th ro ugho ut

th e c re ate d w orld . B asil w ro te a b out th is p ow er th ro ugh e xam ple s o f h unte rs u sin g th eir s k ill to

cap tu re l io ns, b ir d s, a nd l a rg e s e a c re atu re s.

T oday th ese e xam ple s a re p ain fu l to r e ad . W e f o rg et

th at i n h is ti m e, th e a nim als r e ally h ad a c hance a gain st h unte rs . B asil h ad a y o unger b ro th er n am ed

Naucra ti u s w ho w as n o t a n i n te lle ctu al l ik e B asil a nd G re go ry o f N yssa b ut b ecam e a h erm it l iv in g

and p ra yin g i n th e w oods. H e u se d h is s k ill i n h unti n g to p ro vid e f o od f o r s o m e e ld erly p eo ple w ho

liv ed n earb y. B ut h e d ie d y o ung i n a h unti n g a ccid ent. H is e xam ple i n sp ir e d B asil to b eco m e a m onk

and s ta rt a m onasti c c o m munity .

B ut to day l a nd a nim als a nd f is h d o n o t h av e a c hance a gain st

hunte rs w ho u se n ig ht v is io n g o ggle s a nd r ifle s o r f is h erm en w ith l a rg e m echaniz e d b oats a nd s o nar. Hum an p ow er o ver th e n atu ra l w orld h as g ro w n m uch g re ate r o ver ti m e. T hro ugh s in w e h av e

mis u se d th is p ow er, e xp lo iti n g th e e arth ’s e co sy ste m f o r o ur o w n s e lfis h g ain i n ste ad o f c arin g f o r i t.

Yet th e p ow er i ts e lf i s r o ote d i n th e d iv in e i m age th at m akes u s h um an. T his i s w hy w e h av e h ad th e

cap acity to d am age th e e nv ir o nm ent a s m uch a s w e h av e. Y et G od h as g iv en h um ans th e p ow er, a nd

so o ur p ow er i s i n esc ap ab le . H ow ev er, w e a re a cco unta b le to G od f o r h o w w e u se i t. W e m ust

decid e h o w to r e d ir e ct i t to w ard g o od p urp ose s. W e c an u se i t to s u p port G od’s c re ati v e w ork b y

cle anin g u p th e e nv ir o nm ent, b rin gin g h arm ony to th e e arth , a nd s a fe guard in g e nd angere d s p ecie s.

1 .

Fio re tti d i S an F ra ncesc o

21, in R oger H uddle sto n, e d.,

The L ittle F lo w ers o f

Sain t F ra ncis o f A ssis i

(S prin gfie ld , I L :

Tem ple gate , 1 988), 5 6– 59, a lt .

2 . J im F ore st,

The L adder o f th e B ea titu des

(M ary knoll, N Y: O rb is , 1 999), 1 18.

3 .

Ora tio n

38.9 ; tr a ns. H arris o n,

St. G re g ory

, 6 6– 67.

4 .

Ora tio n

38.9 ; tr a ns. H arris o n,

St. G re g ory

, 6 7.

5 .

Ora tio n

38.1 0; tr a ns. H arris o n,

St. G re g ory

, 6 7.

6 .

Ora tio n

38.1 1; tr a ns. H arris o n,

St. G re g ory

, 6 8.

7 . T his s e ctio n is b ase d o n M axim us,

Dif fic u lty

41; tr a ns. L outh ,

Maxim us

, 1 56– 62. I h ave a ls o r e lie d o n e xpla natio ns b y L outh ,

Maxim us

, 7 2– 74, 1 55– 56, a nd L ars T hunberg ’s c la ssic s tu dy

Mic ro co sm a nd M ed ia to r: T he T heo lo gic a l A nth ro polo gy

Maxim us th e C onfe sso r

, 2 nd e d. ( C hic ago: O pen C ourt, 1 995), 3 73– 429.

8 . S ee m y e xpla natio n o f h um an e m otio ns a nd im puls e s in c hapte r 4 .

9 .

Dif fic u lty

41; tr a ns. L outh ,

Maxim us

, 1 57.

Dif fic u lty

41; tr a ns. L outh ,

Maxim us

, 1 58, a lt .

. J a m es H errio t,

All T hin gs W is e a nd W onderfu l

(N ew Y ork : S t. M artin ’s P re ss, 1 977), 6 7– 70.

. J o hn N ie ls e n,

Condor: T o th e B rin k a nd B ack — th e L if e a nd T im es o f O ne

Gia nt B ir d

(N ew Y ork : H arp er P ere nnia l,

2006), 1 . T here is a v id eo o f a c ondor in f lig ht a t th e w ebsit e

http :/ /c acondorc onse rv atio n.o rg

( a ccesse d J u ly 2 1, 2 008).

. N ie ls e n,

Condor

, 1 .

www.s a ndie gozo o.o rg /c onse rv atio n/

( a ccesse d M ay 9 , 2 009).

. N ie ls e n,

Condor

, 1 44.

. N ie ls e n,

Condor

, 1 49– 50, e m phasis in th e o rig in al. H e is q uotin g “ a p anel o f p ro m in ent s c ie ntis ts .”

. S ee

www.s a ndie gozo o.o rg /c onse rv atio n/

( a ccesse d M ay 9 , 2 009).

. N ie ls e n,

Condor

, 1 43– 44.

Ora tio n

39.1 5; tr a ns. H arris o n,

St. G re g ory

, 9 1.

. I h ave in corp ora te d th e a lt e rn ativ e r e adin g th at th e N RSV lis ts in a f o otn ote a s a tr a nsla tio n f ro m th e S yria c, “ a ll th e e arth .”

This r e adin g is a ls o f o und in th e R SV .

On th e O rig in o f H um anity

1.9 – 10; tr a ns. H arris o n,

St. B asil

, 3 7– 39.

. S ee G re gory o f N yssa ’s a ccount in th e

Lif e o f S t. M acrin a

; tr a ns. C alla han,

Gre g ory o f N yssa

, e sp . 1 68– 69. 8

Arts a n d S cie n ces

I n th is b ook w e h av e s e en h o w , a cco rd in g to e arly C hris ti a ns, th e i m age o f G od p re se nt i n e ach o f u s

d efin es w ho w e m ost tr u ly a re a s h um ans. T he d iv in e i m age d ra w s u s to w ard th e g o al f o r w hic h w e

w ere c re ate d ; i t d ra w s u s to w ard th e l ife to c o m e w hen G od’s i m age c an s h in e f o rth i n u s m ost f u lly

a s o ur tr u e i d enti ty , th at i s , to w ard u nio n w ith G od. T his p ers p ecti v e r a is e s q uesti o ns a b out th e p la ce

o f c ultu re i n h um an i d enti ty a nd e xis te nce. B ecause o f s u ch q uesti o ns, s o m e m onasti c s h av e r e no unced

c re ati v ity a nd c ultu re f o r th e s a ke o f s in gle -m in d ed p urs u it o f G od’s k in gd om .

Early C hris ti a ns b elie v ed th at i n th e a ge to c o m e, G od, o r C hris t, w ill ta ke th e p la ce o f m ost o f th e

t h in gs w e n eed a nd p urs u e i n o ur p re se nt l iv es. I n th e n ext l ife , C hris t w ill b eco m e f o od f o r h um an

s o uls a s w ell a s f o r a ngels . H e w ill b eco m e th e h o m e i n w hic h p eo ple a re s h elte re d , a nd h e w ill a ls o

d w ell w ith in th em . H e w ill b e th e r a d ia nt r o be i n w hic h p eo ple a re c lo th ed . S o, o nce a ll th is i s f u lly

a cco m plis h ed , p eo ple w ill n o l o nger b e o ccup ie d w ith f in d in g f o od, s h elte r, o r c lo th in g. C hris t w ill

h av e s u p ers e d ed a ll th ese th in gs a nd w ill p ro vid e w hat i s n eed ed m ore p erfe ctl y th an th e th in gs w e

s e ek i n th is l ife c an p ro vid e. W hat, th en, w ill b eco m e o f h um an c ultu re , w hic h i s b uilt a ro und f in d in g,

p re se rv in g, a nd s h arin g e arth ly th in gs?

If G od w ill ta ke th e p la ce o f e v ery th in g, a re th e c re ati v ity a nd c ultu re w e v alu e s o h ig hly to day

m ere ly d is tr a cti o ns, o r a re th ey tr u ly h um an c hara cte ris ti c s? D o th ey h av e a uth enti c v alu e? A nd w hat

a b out th e a rts a nd s c ie nces, th e f r u it o f c re ati v ity a nd th e p in nacle o f c ultu re , w hic h a re b elie v ed to

r e p re se nt th e h ig hest a chie v em ents o f w hat i s s p ecific ally h um an? A re th ey n o t e xp re ssio ns o f th e

i m age o f G od i n u s?

This c hap te r w ill s u ggest th at th e a chie v em ents o f c ultu re , th e a rts , a nd th e s c ie nces d o m anife st th e

d iv in e i m age i n u s a nd th at o ur c re ati o n i n th e i m age o f G od i n f a ct m akes th em p ossib le . T o b e s u re ,

c ultu ra l a chie v em ents c an b e m is u se d , a s c an o th er h um an g ifts , b ut th ey c an a ls o b e u se d to l e ad u s to

G od, w hic h i s th e p rim ary p urp ose o f o ur c re ati o n i n th e d iv in e i m age. L et u s b egin b y c o nsid erin g a

f e w d is ti n guis h ed s c ie nti s ts w ho f o und G od th ro ugh th eir s tu d ie s o f th e n atu ra l w orld .

Because s c ie nce a nd a rt a re p ra cti c ed a nd u nd ers to od d iffe re ntl y i n m odern ti m es th an th ey w ere i n

L ate A nti q uity , th e e xam ple s i n th is c hap te r w ill b e m ore r e cent. W e w ill c o nsid er J o hannes K ep le r,

w ho w as b orn i n th e s ix te enth c entu ry a nd l iv ed d urin g th e r is e o f m odern s c ie nce, a nd A lb ert

E in ste in , th e g re at tw enti e th -c entu ry p hysic is t. T hen w e w ill c o nsid er th e a rts a nd f o cus o n th e

e xam ple o f L eo nid O usp ensk y, a tw enti e th -c entu ry i c o no gra p her w ho h ad m odern s e nsib iliti e s b ut

b elo nged to a n a rti s ti c tr a d iti o n k no w n to J o hn o f D am asc us i n th e e ig hth c entu ry .

K ep le r a n d G od ’s G eo m etr y

I n M arc h 2 009, N ASA l a unched a n ew s p ace te le sc o pe. O ver a p erio d o f th re e a nd a h alf y ears , i t

w ill h av e s c anned th e o ne-h und re d -th o usa nd s ta rs n eare st o ur s o la r s y ste m to s e e i f th ere i s e v id ence

o f p la nets l ik e e arth i n o th er s o la r s y ste m s, p la nets w ith w ate r th at c o uld s u p port l ife .

S cie nti s ts a t NASA h av e n am ed th is i n str u m ent th e K ep le r te le sc o pe, a fte r th e m ath em ati c ia n a nd a str o no m er

Jo hannes K ep le r ( 1 571–1630).

K ep le r w as th e f ir s t to d is c o ver th e l a w s o f p la neta ry m oti o n.

Today’s a str o no m ers w ill s e e h o w th ese l a w s a p ply to th e i m ages o f s ta rs th e n ew te le sc o pe w ill

re co rd , s o a s to c alc ula te w hic h o f th eir p la nets m ay s u p port l ife .

Kep le r w as b orn i n to p overty a nd d ie d p oor, th o ugh d urin g h is l ife h e w as a p ro fe sso r o f

math em ati c s, w ork ed w ith th e d is ti n guis h ed D anis h a str o no m er T ycho B ra he, a nd s e rv ed a s c o urt

astr o no m er o r m ath em ati c ia n to s e v era l G erm an p rin ces. H e w as a L uth era n w ho c o uld n o t r e ceiv e

co m munio n b ecause i n c o nsc ie nce h e c o uld n o t s ig n th e L uth era n s ta te m ent o f f a ith , b ut n eith er c o uld

he b rin g h im se lf to b eco m e a C ath o lic . A s a r e su lt, h e w as a lie nate d f r o m b oth c hurc hes. S o a s a

co lle ge s tu d ent h e h ad to g iv e u p h is a m biti o n o f b eco m in g a p asto r. W ith th e h elp o f a n i n sp ir in g

te acher, h e tu rn ed to m ath em ati c s a nd a str o no m y i n ste ad , b ut h e n ev er l o st h is i n te re st i n th eo lo gy.

Durin g h is l ife , th e T hir ty Y ears W ar b etw een L uth era ns a nd C ath o lic s r a ged i n G erm any, a nd h e h ad

to m ove f r o m p la ce to p la ce to e sc ap e th e v io le nce. D esp ite a ll th ese d iffic ulti e s, h e w as a b le to

pub lis h a n um ber o f b ooks th at e xp la in ed h is g ro und bre akin g s c ie nti fic d is c o verie s.

His c o nte m pora ry G alile o ( 1 564–1642) h ad r e centl y d ecla re d th at th e s u n, n o t th e e arth , w as th e

cente r o f o ur s o la r s y ste m . K ep le r a gre ed w ith G alile o a nd w ork ed to o bse rv e a nd c alc ula te h o w th e

pla nets m ove a ro und th e s u n. A t f ir s t h e s o ught to f ig ure o ut th e m ovem ents o f th e p la nets u sin g

math em ati c s s u p porte d b y th eo lo gy. H e d ecla re d th at th ey m oved i n p erfe ct c ir c le s, r e p re se nti n g th e

perfe cti o n o f G od. Y et a s a p io neer o f th e m odern s c ie nti fic m eth o d, h e a lw ays c hecked h is th eo rie s

again st a ctu al m easu re m ents o f o bje cts o bse rv ed i n th e s k y. A fte r m uch l a b or, h e c o nclu d ed th at th e

orb it o f M ars i s n o t a c ir c le b ut a n e llip se a nd th at th e s a m e i s a ls o tr u e o f th e o th er p la nets .

Besid es c o rre la ti n g s c ie nti fic th eo ry a nd e xp erim enta l e v id ence, h e a ls o c o rre la te d s c ie nce a nd

th eo lo gy th ro ugho ut h is w riti n gs. S o h e d ecid ed h e n eed ed to f in d a n ew th eo lo gic al j u sti fic ati o n f o r

th e e llip ti c al o rb its . H e r e aso ned th at a c ir c le a lo ne w ould h av e r e p re se nte d G od, b ut a s tr a ig ht l in e

re p re se nts c re ate d th in gs. A n e llip se , h o w ev er, c o m bin es b oth , s o th e d ata h e d is c o vere d p ro ved to

be th eo lo gic ally a p pro pria te a fte r a ll. T o h im th e e llip se s y m boliz e d b oth th e p la nets a nd th eir

Cre ato r, w ho w as m ad e m anife st th ro ugh th em .

Kep le r w ent o n to f o rm ula te th re e m ath em ati c al l a w s o f p la neta ry m oti o n th at s c ie nti s ts , l ik e th o se

work in g w ith th e n ew s p ace te le sc o pe, s ti ll u se to day. I n a d diti o n, h e m ad e m ajo r c o ntr ib uti o ns to

opti c s, a nd i n m ath em ati c s h e c o ntr ib ute d to th e s tu d y o f l o garith m s, g eo m etr y , a nd c alc ulu s. H e w as

th e f ir s t to d is c o ver th at th e ti d es a re c ause d b y th e m oon’s g ra v ita ti o nal p ull o n th e w ate r a nd th at th e

su n r o ta te s o n i ts a xis . H e a ls o i n v ente d th e w ord “ sa te llite .”

If K ep le r h ad b eco m e a L uth era n p asto r, h e w ould p ro bab ly h av e b een f o rg o tte n, a nd i t m ig ht h av e

ta ken o th ers m uch l o nger to m ake th e s a m e s c ie nti fic d is c o verie s. L ookin g b ack o n h is e arly l ife , h e

obse rv ed , “ I h ad th e i n te nti o n o f b ein g a th eo lo gia n. F or a l o ng ti m e I w as r e stl e ss, b ut n o w s e e h o w

God i s , b y m y e nd eav ors , a ls o g lo rifie d i n a str o no m y.”

Y et i n h is s c ie nti fic w ork h e r e m ain ed a

th eo lo gia n. A s a n a str o no m er, h e tr a ced o ut h o w th e s k ie s w ere c o nstr u cte d , n o ti n g h o w o rd erly th e

Cre ato r’s w ork i s . “ G od, l ik e a m aste r b uild er,” h e s a id , “ has l a id th e f o und ati o n o f th e w orld

acco rd in g to l a w a nd o rd er.”

He a d ded th at “ th o se l a w s a re w ith in th e g ra sp o f th e h um an m in d ; G od w ante d u s to r e co gniz e

th em b y c re ati n g u s a fte r h is o w n i m age s o th at w e c o uld s h are i n h is o w n th o ughts .”

F or K ep le r, th e

co nnecti o n b etw een th e d iv in e m odel a nd i ts i m age i n th e h um an m in d i s w hat e nab le s h um ans to gra sp h o w G od h as s tr u ctu re d th e c re ati o n. E ls e w here , h e c alls th e th o ught p atte rn s i n G od’s m in d b y

whic h h e s tr u ctu re d th e s k ie s “ geo m etr y .” F ollo w in g m ed ie v al th eo lo gia ns, K ep le r p re su p pose s th at

th e th o ughts i n G od’s m in d a re e te rn al a nd a re i n clu d ed i n G od’s o w n b ein g. “ G eo m etr y ,” h e w rite s,

“w hic h b efo re th e o rig in o f th in gs w as c o ete rn al w ith th e d iv in e m in d a nd i s G od h im se lf, s u p plie d

God w ith p atte rn s f o r th e c re ati o n o f th e w orld , a nd p asse d o ver to [ th e h um an b ein g] a lo ng w ith th e

im age o f G od.”

G eo m etr y i s th us i n clu d ed i n G od’s i m age, th e h um an m in d , a s w ell. K ep le r h as

mad e a b old s ta te m ent h ere . H e i s s a yin g th at b oth th e m ath em ati c al w ay o f th in kin g th at i s th e

fo und ati o n o f m odern s c ie nce a nd th e h um an a b ility to d o th e s c ie nti fic w ork i ts e lf d eriv e d ir e ctl y

fr o m G od a nd a re i n clu d ed i n th e d iv in ely c re ate d d efin iti o n o f w hat i t i s to b e h um an.

In a l e tte r to B aro n v on H erb ers te in , p erh ap s a p ote nti a l b enefa cto r, K ep le r e xp la in s th e v alu e o f

his s c ie nti fic w ork . H e c o m pare s i t to th e a rts , n o ti n g th at l ik e a rti s ti c e xp re ssio n, s c ie nti fic d is c o very

brin gs j o y, th o ugh i t d oes n o t h av e d ir e ct e co no m ic u ti lity .

One w ill a sk , w hat is th e g ood o f th e k now le dge o f n atu re , o f a ll a str o nom y, to a h ungry s to m ach? ... P ain te rs a re a llo w ed to

go o n w it h th eir w ork b ecause th ey g iv e jo y to th e e yes, m usic ia ns b ecause th ey b rin g jo y to th e e ars , th ough th ey a re o f n o

oth er u se to u s. ... W hat in se nsib ilit y , w hat s tu pid it y , to d eny th e s p ir it a n h onest p le asu re b ut p erm it it to th e e yes a nd e ars ! H e

who f ig hts a gain st th is jo y f ig hts a gain st n atu re . ... S hould ... th e k in d C re ato r w ho b ro ught f o rth n atu re o ut o f n oth in g ...

depriv e th e s p ir it o f a h um an, th e m aste r o f c re atio n a nd th e L ord ’s o w n im age, o f e very h eavenly d elig ht? D o w e a sk w hat

pro fit th e lit tle b ir d h opes f o r in s in gin g? W e k now th at s in gin g in it s e lf is a jo y to h im b ecause h e w as c re ate d f o r s in gin g. W e

must n ot a sk th ere fo re w hy th e h um an s p ir it ta kes s u ch tr o uble to f in d o ut th e s e cre ts o f th e s k ie s. O ur C re ato r h as g iv en u s a

sp ir it in a ddit io n to th e s e nse s, f o r a noth er r e aso n th an m ere ly to p ro vid e a liv in g f o r o urs e lv es.

Here K ep le r a rg ues th at w hile th e a rts a p peal to th e s e nse s, s c ie nce a p peals to th e h um an m in d o r

sp ir it.

H e p re su p pose s, f o llo w in g e arlie r th eo lo gia ns, th at th e m in d o r s p ir it i s m ad e i n G od’s i m age

and th us i s m aste r o f c re ati o n. H ence i t i s n atu ra l to u s a s h um ans to s e ek u nd ers ta nd in g o f c re ati o n,

th at i s , to e ngage i n s c ie nti fic i n q uir ie s. A nd d oin g w hat i s n atu ra l to u s b rin gs j o y.

He a d ds th at th is w ork o f d is c o very i s G od’s w ill f o r h um an b ein gs:

Our C re ato r w is h es u s to p ush a head f ro m th e a ppeara nces o f th e th in gs w hic h w e s e e w it h o ur e yes to th e f ir s t c ause s o f

th eir b ein g in g ro w th , a lt h ough th is m ay b e o f n o im media te p ra ctic al u se to u s. T he o th er c re atu re s a nd th e h um an b ody a re

kept a liv e b y ta kin g f o od a nd d rin k. B ut th e h um an s o ul is s o m eth in g q uit e d if fe re nt f ro m th e o th er p arts o f th e h um an, a nd th e

so ul is k ept a liv e, e nric hed, a nd g ro w s b y th e f o od c alle d k now le dge.

Gre go ry o f N yssa s a ys th at G od i s th e f o od o f th e s o ul.

F or K ep le r, s c ie nce p ro vid ed th is f o od.

For h im th e n o uris h m ent c o m es n o t i n p erc eiv in g th e c re ate d w orld w ith th e s e nse s b ut i n th e m in d

penetr a ti n g d eep er th ro ugh s c ie nti fic th eo riz in g to u nd ers ta nd th e p atte rn s o f G od’s c re ati v e a cti v ity .

It m ay b e th at f o r K ep le r s c ie nti fic d is c o very b ecam e i ts e lf a k in d o f c o nte m pla ti o n, a w ay o f l o okin g

in te nse ly th ro ugh th e m ovin g s ta rs a nd p la nets to tr a ce th e p re se nce a nd w ork o f th eir C re ato r i n th em .

In th e tw enti e th c entu ry , a s w e s h all s e e, E in ste in s p eaks o f a s im ila r k in d o f c o nte m pla ti o n, th o ugh

lik e K ep le r, h e d oes n o t n am e i t a s s u ch. S uch c o nte m pla ti o n f u lfills th e p urp ose o f G od’s i m age,

dra w in g th e h um an p ers o n to G od.

Ein ste in , a D is g u is e d T heo lo gia n

Alb ert E in ste in ( 1 879–1955) i s o f c o urs e k no w n a s th e g re ate st p hysic is t o f th e tw enti e th c entu ry a nd

was w id ely p erc eiv ed a s a g eniu s i n h is o w n l ife ti m e. B ecause o f th is , p eo ple a sk ed h im q uesti o ns

ab out a ll k in d s o f th in gs, i n clu d in g r e lig io n, a nd h e o fte n w ro te a nsw ers to th eir q uesti o ns. H e w as Je w is h b ut n o t o bse rv ant. Y et, a s th e S w is s n o velis t F rie d ric h D ürre nm att o bse rv ed , h e “ use d to

sp eak s o o fte n o f G od th at I te nd to b elie v e h e h as b een a d is g uis e d th eo lo gia n.”

H e w as g enuin ely

aw ed a nd f a sc in ate d b y th e G od h e f o und th ro ugh h is s tu d y o f th e p hysic al w orld ’s s tr u ctu re s.

Ein ste in ’s w ork a s a th eo re ti c al p hysic is t s o ught to s h o w h o w d iffe re nt k in d s o f m atte r a nd e nerg y

—fr o m s u b ato m ic p arti c le s, th ro ugh th e o bje cts i n o ur e v ery d ay w orld , to th e p la nets a nd s ta rs — all

fo llo w th e s a m e m ath em ati c al l a w s. H e d em onstr a te d th e i n te rd ep end ence o f th e th re e d im ensio ns o f

sp ace a nd a f o urth d im ensio n, ti m e, s o h e w as th e f ir s t to e nv is io n th e u niv ers e a s a s in gle s p ace-ti m e

co nti n uum . T ho ugh h e n ev er a tta in ed th is g o al, h e a im ed to d is c o ver h o w th e f o ur f o rc es i n n atu re , th at

is , e le ctr o m agneti s m , g ra v ity , a nd th e s tr o ng a nd w eak f o rc es th at j o in s u b ato m ic p arti c le s, a re a ll

in te rc o nnecte d , s o m eth in g th at w ould b e d esc rib ed i n a “ unifie d f ie ld th eo ry .” A s N ancy

Fra nkenb erry s a ys, “ H is l ife -lo ng c o m puls io n to u nify ... w as e sp ecia lly a p pare nt i n h is r e lig io us

se nse o f th e u niv ers e .”

His a w are ness o f G od, l ik e K ep le r’s , c am e d ir e ctl y f r o m h is s c ie nti fic w ork . E in ste in w rite s, “ M y

co m pre hensio n o f G od c o m es f r o m th e d eep ly f e lt c o nv ic ti o n o f a s u p erio r i n te llig ence th at r e v eals

its e lf i n th e k no w ab le w orld .” I n p erc eiv in g h o w p hysic al r e ality i s p ut to geth er, h e tr a ces th e th re ad s

woven b y th e C re ato r. H e c anno t b elie v e th at h is o w n m in d i n v ente d th e b eauti fu l a nd d eta ile d w ays

he f in d s th in gs i n te rc o nnecte d , a nd h e d esc rib es h is e xp erie nce a s f o llo w s: “ In e v ery tr u e s e arc her o f

Natu re th ere i s a k in d o f r e lig io us r e v ere nce, f o r h e f in d s i t i m possib le to i m agin e th at h e i s th e f ir s t to

hav e th o ught o ut th e e xceed in gly d elic ate th re ad s th at c o nnect h is p erc ep ti o ns.”

L ik e K ep le r, w ith

his h um an m in d h e f o llo w s th e c re ati v e a cti v iti e s o f th e d iv in e m in d , th o ugh h e d oes n o t s p eak

exp lic itl y o f th e i m age o f G od.

Els e w here , E in ste in d esc rib es h is e xp erie nce o f G od th ro ugh s c ie nti fic d is c o very a s “ co sm ic

re lig io us f e elin g.” H e tu rn s h is a tte nti o n a w ay f r o m p etty p ers o nal c o ncern s to th e v astn ess,

magnific ence, a nd u nity o f th e u niv ers e . H e d esc rib es h is e xp erie nce a s f o llo w s: “ T he i n d iv id ual

fe els th e f u ti lity o f h um an d esir e s a nd a im s a nd th e s u b lim ity a nd m arv elo us o rd er w hic h r e v eal

th em se lv es b oth i n n atu re a nd i n th e w orld o f th o ught. I n d iv id ual e xis te nce i m pre sse s h im a s a s o rt o f

pris o n a nd h e w ants to e xp erie nce th e u niv ers e a s a s in gle s ig nific ant w ho le .”

I n a d iffe re nt p la ce,

he e xp la in s th e s a m e e xp erie nce i n a no th er w ay, s h o w in g h o w i t a ris e s f r o m h is w ork o f f in d in g

eq uati o ns th at d esc rib e th e u niv ers e ’s o rd er a nd u nity . H e s e nse s “ ad m ir a ti o n f o r th e b eauty a nd

belie f i n th e l o gic al s im plic ity o f th e o rd er a nd h arm ony th at w e c an g ra sp h um bly a nd o nly

im perfe ctl y .”

T he c re ati o n’s v astn ess te aches h im h um ility b y s h o w in g h im h o w l ittl e h e

und ers ta nd s. H e d is c o vere d m ore th an d id th e p hysic is ts w ho c am e b efo re h im , y et h e k new h is

kno w le d ge w as s m all c o m pare d to th e w ho le c o sm os.

Ein ste in ’s tu rn a w ay f r o m p ers o nal c o ncern s a nd to w ard G od’s c re ati o n i s a t th e c o re o f h is

ap pro ach to l ife . L ik e th e m in d se t o f th e d ese rt f a th ers a nd m oth ers , h is a tti tu d e to l ife w as a sc eti c al

and d ev oti o nal. T o b e s u re , h e w as m arrie d , a nd h is w ife d id a g re at d eal to s u p port h im i n h is w ork

and e nab le h im to m anage th e d em and s h is f a m e p la ced o n h im .

Y et h e s u m s u p h is a tti tu d e i n th e

fo llo w in g p ara gra p h, i n w hic h o ne s e nse s th e c all o f th e d ese rt:

How s tr a nge is th e lo t o f u s m orta ls ! E ach o f u s is h ere f o r a b rie f s o jo urn ; f o r w hat p urp ose h e k now s n ot, th ough h e

so m etim es th in ks h e s e nse s it . B ut w it h out d eeper r e fle ctio n o ne k now s f ro m d aily lif e th at o ne e xis ts f o r o th er p eople — fir s t o f

all f o r th ose u pon w hose s m ile s a nd w ell b ein g o ur o w n h appin ess is w holly d ependent, a nd th en f o r th e m any, u nknow n to u s,

to w hose d estin ie s w e a re b ound b y th e tie s o f s y m path y. A h undre d tim es e very d ay I r e m in d m yse lf th at m y in ner a nd o ute r

lif e a re b ase d o n th e la bors o f o th er p eople , liv in g a nd d ead, a nd th at I m ust e xert m yse lf in o rd er to g iv e in th e s a m e m easu re as I h ave r e ceiv ed a nd a m s till r e ceiv in g. I a m s tr o ngly d ra w n to a f ru gal lif e a nd a m o fte n o ppre ssiv ely a w are th at I a m

consu m in g a n u ndue a m ount o f th e la bor o f m y f e llo w h um ans. I r e gard c la ss d is tin ctio ns a s u nju stif ie d a nd, in th e la st r e so rt,

base d o n f o rc e. I a ls o b elie ve th at a s im ple a nd u nassu m in g lif e is g ood f o r e very body, p hysic ally a nd m enta lly .

His f r u gality , s im plic ity o f l ife , a nd s e nse o f j u sti c e to w ard h is n eig hb ors a re th e m ark s o f a n

asc eti c l ife sty le . H e i s m in d fu l o f h is c o nnecte d ness w ith o th ers a nd h is i n d eb te d ness to th em , s o l ik e

th e e arly d ese rt m onks h e r e m in d s h im se lf o f th ese f a cts r e p eate d ly a nd s tr iv es to b ase h is c o nd uct o n

th em . L ik e h is s c ie nti fic w ork , th ese a tti tu d es to w ard o th ers s tr e ngth en h is h um ility .

Ein ste in r e co gniz e s th at f a ith a nd d ev oti o n a re w hat m ake s c ie nti fic w ork p ossib le . T his i s

parti c ula rly tr u e o f th eo re ti c al s c ie nce, l ik e h is w ork i n p hysic s. H is w ork d id n o t y ie ld i m med ia te

use fu l r e su lts , s u ch a s n ew te chno lo gy o r m ed ic al te chniq ues, s o h o w d oes h e r e m ain m oti v ate d to d o

it? E in ste in s a ys th at w hat m oti v ate s h im to p urs u e l o ng a nd l a b orio us r e se arc h i s h is a w are ness o f

God. H e w rite s, “ S cie nce c an o nly b e c re ate d b y th o se w ho a re th o ro ughly i m bued w ith th e a sp ir a ti o n

to w ard tr u th a nd u nd ers ta nd in g. T his s o urc e o f f e elin g, h o w ev er, s p rin gs f r o m th e s p here o f r e lig io n.”

He a d ds th at s c ie nti s ts a ls o n eed f a ith i n th e r a ti o nality o f p heno m ena i n th e w orld a nd f a ith i n th e

cap acity o f h um an r e aso n to c o m pre hend th em .

T hat i s , th ey n eed to h av e c o nfid ence th at th e w orld

has a c o here nt s tr u ctu re a nd i s n o t a d is o rd erly m ess, th at th ey c an h o pe to d is c ern th e w orld ’s

str u ctu re b y u sin g th eir r e aso n, a nd th at th e s a m e e xp erim ents d one i n th e s a m e w ays w ill c o nti n ue to

yie ld th e s a m e r e su lts . T ru th a nd o rd er i n th e u niv ers e c o m e f r o m G od, a nd s o d oes h um an

und ers ta nd in g. T he f a ct th at th ere i s a l in k b etw een th e s tr u ctu re o f th e u niv ers e a nd th e h um an m in d i s

its e lf a c ause o f w ond er; i t i s a l in k b etw een G od a nd G od’s i m age, a nd i t m akes s c ie nce p ossib le .

The a sp ir a ti o n to w ard tr u th , a s E in ste in r e co gniz e s, i s a l o ngin g f o r G od. T his l o ngin g i s w hat

su sta in s th e r e se arc her’s e ffo rts . E in ste in m akes th e s a m e p oin t a t g re ate r l e ngth e ls e w here , a gain

nam in g th e e xp erie nce o f G od a s “ co sm ic r e lig io us f e elin g.” I n th is p assa ge, n o ti c e h o w h e s p eaks o f

his p re d ecesso rs , w ho se s tr u ggle s h e c an u nd ers ta nd f r o m h is o w n e xp erie nce:

The c osm ic r e lig io us f e elin g is th e s tr o ngest a nd n oble st m otiv e f o r s c ie ntif ic r e se arc h. O nly th ose w ho r e aliz e th e im mense

effo rts a nd, a bove a ll, th e d evotio n w it h out w hic h p io neer w ork in th eore tic al s c ie nce c annot b e a chie ved a re a ble to g ra sp th e

str e ngth o f th e e m otio n o ut o f w hic h a lo ne s u ch w ork , r e m ote a s it is f ro m th e im media te r e alit ie s o f lif e , c an is su e. W hat a

deep c onvic tio n o f th e r a tio nalit y o f th e u niv ers e a nd w hat a y earn in g to u nders ta nd ... K eple r a nd N ew to n m ust h ave h ad to

enable th em to s p end y ears o f s o lit a ry la bor in d is e nta nglin g th e p rin cip le s o f c ele stia l m echanic s! T hose w hose a cquain ta nce

wit h s c ie ntif ic r e se arc h is d eriv ed c hie fly f ro m it s p ra ctic al r e su lt s e asily d evelo p a c om ple te ly f a ls e n otio n o f th e m enta lit y o f

th e p eople w ho, s u rro unded b y a s k eptic al w orld , h ave s h ow n th e w ay to k in dre d s p ir it s s c atte re d w id e th ro ugh th e w orld a nd

th ro ugh th e c entu rie s. O nly o ne w ho h as d evote d h is lif e to s im ila r e nds c an h ave a v iv id r e aliz a tio n o f w hat h as in sp ir e d th ese

people a nd g iv en th em th e s tr e ngth to r e m ain tr u e to th eir p urp ose in s p it e o f c ountle ss f a ilu re s. I t is c osm ic r e lig io us f e elin g

th at g iv es a p ers o n s u ch s tr e ngth .

When h e d ev elo ped h is n ew th eo rie s, E in ste in c o ncentr a te d d eep ly o n th e p hysic al d ata a nd th e

math em ati c s h e u se d to d esc rib e th em . T hro ugh h is i n te nse u se o f r e aso n (

ra tio

dia noia

), h is s p ir itu al

in te lle ct (

in te lle ctu s

nous

) 21

m ust h av e b eco m e e ngaged . T hro ugh g azin g i n te ntl y a t th e o rd er o f th e

cre ate d w orld , h e p erc eiv ed th e p re se nce o f th e C re ato r w ho g av e i t o rd er. T his e xp erie nce r e su lte d

in th e “ co sm ic r e lig io us f e elin g” th at s u sta in ed h is w ork a nd e v oked h is a w e, w ond er, a d m ir a ti o n,

and a m aze m ent.

A tr u ly r e lig io us a tti tu d e c o m bin es w ond er a nd i n co m pre hensio n, s in ce th e d iv in e i s b oth r e v eale d

to c re ati o n a nd c o nceale d f r o m i t. E in ste in a nd o th er g re at s c ie nti s ts s h are b oth o f th ese a tti tu d es. F or

exam ple , h is p re d ecesso r i n p hysic s, I s a ac N ew to n ( 1 643–1727), c o m pare d h is r e se arc h to a c hild ’s

pla y: “ I d o n o t k no w w hat I m ay a p pear to th e w orld , b ut to m yse lf I s e em to h av e b een o nly l ik e a boy p la yin g o n th e s e ash o re , a nd d iv erti n g m yse lf i n n o w a nd th en f in d in g a s m ooth er p eb ble o r a

pre tti e r s h ell th an o rd in ary , w hils t th e g re at o cean o f tr u th l a y a ll u nd is c o vere d b efo re m e.”

E in ste in

to o c o m pare d h im se lf to a c hild :

We a re in th e p osit io n o f a lit tle c hild e nte rin g a h uge lib ra ry f ille d w it h b ooks in m any la nguages. T he c hild k now s s o m eone

must h ave w rit te n th ose b ooks. I t d oes n ot k now h ow . I t d oes n ot u nders ta nd th e la nguages in w hic h th ey a re w rit te n. T he

child d im ly s u sp ects a m yste rio us o rd er in th e a rra ngem ent o f th e b ooks b ut d oesn ’t k now w hat it is . T hat, it s e em s to m e, is

th e a ttit u de o f e ven th e m ost in te llig ent h um an b ein g to w ard G od. W e s e e th e u niv ers e m arv elo usly a rra nged a nd o beyin g

certa in la w s b ut o nly d im ly u nders ta nd th ose la w s. O ur lim it e d m in ds g ra sp th e m yste rio us f o rc e th at m oves th e

conste lla tio ns.

Lik e a y o ung r e ad er w ho d oes n o t k no w th e b ook’s a uth o r, E in ste in a ckno w le d ges th at h e c an d im ly

gra sp th e p atte rn s o f G od’s w ork b ut c anno t p erc eiv e G od d ir e ctl y .

Ein ste in , w ho f ir s t u se d m ath em ati c s to e nv is io n th e u niv ers e a s f o ur d im ensio ns, u nd ers to od th at

he a nd o th ers c o uld n o t p ic tu re w hat th is w ould l o ok l ik e. H e a gain s p eaks o f G od’s

in co m pre hensib ility u sin g th e s ta nd ard th eo lo gic al m eta p ho r o f a c lo ck a nd a c lo ckm aker, b ut th en

sw itc hes to a m eta p ho r e xtr a p ola ti n g f r o m h is o w n p hysic s: “ I s e e a p atte rn , b ut m y i m agin ati o n

canno t p ic tu re th e m aker o f th at p atte rn . I s e e a c lo ck, b ut I c anno t e nv is io n th e c lo ckm aker. T he

hum an m in d i s u nab le to c o nceiv e o f f o ur d im ensio ns, s o h o w c an i t c o nceiv e o f a G od, b efo re w ho m

a th o usa nd y ears a nd a th o usa nd d im ensio ns a re a s o ne?”

The i n co m pre hensib ility o f G od g ro und s th e i n co m pre hensib le v astn ess o f th e u niv ers e . I t e nsu re s

th at th ere i s a lw ays m ore f o r s c ie nti s ts to i n v esti g ate a nd d is c o ver. S o th e s c ie nti s t’ s s p ir itu ality i s

chara cte riz e d b y w ond er a nd i n co m pre hensio n, w hic h i n tu rn f u el i n te nse l o ngin g f o r m ore

kno w le d ge. “ T he i m porta nt th in g i s n o t to s to p q uesti o nin g,” E in ste in s a ys. “ C urio sity h as i ts o w n

re aso n f o r e xis te nce. O ne c anno t h elp b ut b e i n a w e w hen [ o ne] c o nte m pla te s th e m yste rie s o f

ete rn ity , o f l ife , o f th e m arv elo us s tr u ctu re o f r e ality . I t i s e no ugh i f o ne tr ie s m ere ly to c o m pre hend a

littl e o f th is m yste ry e ach d ay. N ev er l o se a h o ly c urio sity .”

T his c urio sity i s h o ly b ecause i t i s a

lo ngin g f o r G od, a s E in ste in e xp la in s e ls e w here : “ I w ant to k no w h o w G od c re ate d th is w orld . I a m

no t i n te re ste d i n th is o r th at p heno m eno n, i n th e s p ectr u m o f th is o r th at e le m ent. I w ant to k no w h is

th o ughts . T he r e st a re d eta ils .”

Scie n ce, A rt, a n d t h e I m age o f G od

We h av e s e en th at K ep le r c o m pare d th e p ain te r a nd th e m usic ia n to th e a str o no m er w ho f in d s j o y i n

th e w ond er o f th e s k ie s. E in ste in m ad e a s im ila r c o m paris o n b etw een s c ie nce a nd a rt, a nd h e f o und

th e r o ot o f b oth i n th e d iv in e m yste ry : “ T he m ost b eauti fu l th in g w e c an e xp erie nce i s th e m yste rio us.

It i s th e s o urc e o f a ll tr u e a rt a nd s c ie nce. H e to w ho m th is e m oti o n i s a s tr a nger, w ho c an n o l o nger

pause to w ond er a nd s ta nd r a p t i n a w e, i s a s g o od a s d ead : h is e yes a re c lo se d . T his i n sig ht i n to th e

myste ry o f l ife ... h as a ls o g iv en r is e to r e lig io n.”

F or E in ste in , th e p erc ep ti o n o f b eauty th at e lic its

wond er i s w hat m akes l ife w orth l iv in g. T o p ut i t a no th er w ay, th is p erc ep ti o n a nd th is r e sp onse a re

what m ake l ife tr u ly h um an. T hey m anife st th e i m age o f G od.

Scie nti s ts o fte n s tu d y th e w orld to f in d w ays o f s e rv in g c re ati o n o r th eir n eig hb ors . W e s a w i n th e

la st c hap te r h o w s c ie nti fic w ork h as b een n ecessa ry to s a v e th e C alifo rn ia c o nd ors f r o m e xti n cti o n.

Theo re ti c al s c ie nce, w hic h w e h av e c o nsid ere d i n th is c hap te r, o fte n y ie ld s u nfo re se en p ra cti c al benefits , b ut th ese u su ally c o m e l o ng a fte r th e i n iti a l d is c o verie s, s o m eti m es g enera ti o ns l a te r. T he

th eo re ti c al s c ie nti s ts th em se lv es, l ik e K ep le r a nd E in ste in , a re s im ply s e arc hin g f o r m ore k no w le d ge

of th e w orld i n w hic h th ey l iv e. T hey e xam in e th e n atu ra l w orld , o fte n u sin g s c ie nti fic i n str u m ents a nd

exp erim ents to s e e f a rth er a nd m ore c le arly th an th ey c o uld w ith th eir s e nse s a lo ne. T hey a naly ze

what th ey h av e s e en, a nd th en th ey s h are th eir n ew k no w le d ge w ith o th ers . T heir ta sk s a re p erc ep ti o n,

ra ti o nal a naly sis , a nd s h arin g i n th e h um an c o m munity . A ll o f th ese a cti v iti e s a re m anife sta ti o ns o f th e

div in e i m age.

The p ain te r, to o, l o oks a t th e w orld , o r a t p eo ple , a nd th e m usic ia n l is te ns. T hey p erc eiv e

so m eth in g th ere th at o th ers h av e n o t p erc eiv ed . T hen th ey u se th eir g ifts a nd d is c ip lin ed tr a in in g to

exp re ss w hat th ey p erc eiv e a nd to s h are i t w ith o th ers . T hus th e a rts a nd s c ie nces b oth e nact a

re la ti o nsh ip b etw een th e c re ate d w orld a nd th e h um an c o m munity , a r e la ti o nsh ip o f r e ceiv in g a nd

sh arin g i n sig ht a nd w ond er.

Nancy Z am boni, a C hris ti a n w om an I k new i n c o lle ge, m ajo re d i n r e lig io us s tu d ie s b ut h as b eco m e

an a rti s t a nd a rt te acher. S he p ain ts s ti ll l ife s, tr e es, a nd f lo w ers b lo om in g i n th e g ard en, o rd in ary

th in gs th at s e em to s m ile i n h er p ic tu re s. S he to ld m e s h e p ain ts i n o rd er to s h o w p eo ple th e b eauty

th ey w ould o th erw is e n o t n o ti c e. A p arti c ula r i n te re st f o r h er h as b een to p ain t l ig ht s h in in g th ro ugh

win d ow s. T his l ig ht’ s tr a nslu cency i s a n e v ery d ay o ccurre nce b ut r e v eals a g lim pse o f G od’s g lo ry .

She o fte n s a w i m ages o f b eauty b ut c o uld n o t p ain t th em a ll. T hen s h e to ok u p p ho to gra p hy. S he ta kes

a c am era w ith h er a s s h e g o es o ut, a nd w hen s h e s e es s o m eth in g th at a ttr a cts h er a rti s t’ s e ye, s h e ta kes

a p ho to gra p h s o s h e c an p re se rv e a nd s h are w hat s h e h as s e en.

The I c o n a n d G od ’s I m age a n d L ik en ess

Som eti m es, a s w ith K ep le r a nd E in ste in , th e a rti s t’ s p erc ep ti o n o f c re ate d r e aliti e s d eep ens i n to a

co nte m pla ti o n o f G od. T his i s p arti c ula rly tr u e o f th e i c o ns f o und i n th e O rth o dox C hurc h, th o ugh th ey

are d iffe re nt f r o m o th er k in d s o f v is u al a rt a nd h av e a d is ti n cti v e p urp ose . T he w ord “ ic o n” i s

actu ally a tr a nslite ra ti o n o f th e G re ek w ord tr a nsla te d “ im age,” a s i n “ im age o f G od.” T his m eans th at

th e S on, J e su s C hris t, i s th e p erfe ct i m age, o r i c o n, o f G od th e F ath er, l ik e h im i n e v ery th in g e xcep t

th at h e i s th e S on a nd n o t h im se lf th e F ath er. A nd th o ugh n o t c o m ple te ly l ik e G od, th e h um an b ein g i s

cre ate d a s a n i m age, o r i c o n, o f G od. A fte r w e h av e f a lle n, i t i s G od w ho r e sto re s h is i m age a nd

re p ain ts h is l ik eness i n u s.

B y p ra cti c in g v ir tu es, w e a re a ls o c alle d to c ra ft G od’s l ik eness i n

ours e lv es.

I n th is w ork o f c re ati o n a nd r e sto ra ti o n, G od i s th e f ir s t i c o no gra p her, a nd w e h um ans

are a ls o c alle d to b e i c o no gra p hers a s w e w ork to m ake o urs e lv es i n to l ik enesse s o f G od’s v ir tu es.

The ta sk o f a n i c o no gra p her p ain ti n g a w ooden p anel s h o uld b e s e en i n th is c o nte xt, a s a p arti c ula r

vocati o n th at e cho es w hat i s u niv ers a lly h um an. L ik ew is e , i f p eo ple w ho l o ok a t i c o ns s e e i n th em th e

pre se nce o f G od o r a n a nti c ip ati o n o f th e k in gd om to c o m e, th ey a re a ls o c alle d to d is c ern G od a nd

his k in gd om i n th eir n eig hb ors a s th ey s tr iv e to w elc o m e G od w ith in th em se lv es.

Art g enera lly , l ik e Z am boni’ s s ti ll l ife s a nd l a nd sc ap es, a im s to r e v eal th e b eauty o f th in gs i n th is

world . T he i c o ns, b y c o ntr a st, a im to r e v eal w hat w ill o nly b e f u lly m anife st i n G od’s f u tu re . T he

eig hth -c entu ry th eo lo gia n J o hn o f D am asc us s a ys th at b ecause G od b ecam e i n carn ate a s J e su s C hris t,

he l iv ed a nd w as s e en b y o th ers i n a h um an b ody. B ecause p eo ple a ro und h im s a w h is b ody a nd h is

fa ce, h is h um anity c an b e d ep ic te d i n a n i c o n, a lth o ugh G od a s s u ch r e m ain s i n v is ib le . S in ce C hris t i s both d iv in e a nd h um an, h is i m age r e v eals th e p erfe ct a ctu aliz a ti o n o f th e d iv in e i m age i n h is h um anity ,

and i t a ls o r e v eals G od p re se nt i n C hris t’ s f le sh . S ain ts c an a ls o b e d ep ic te d i n i c o ns, w hic h s h o w

peo ple i n w ho m G od d w ells a nd w ho h av e a tta in ed G od’s l ik eness. T he i c o ns o f C hris t a nd th e s a in ts

als o s h o w th e l ife o f th e r e su rre cti o n, o f th e k in gd om to c o m e.

T o p ortr a y th e a ge to c o m e, i c o ns

sh o w th e d iv in e g lo ry a s l ig ht s h in in g f o rth f r o m

with in

peo ple a nd th in gs, i llu m in ati n g e v ery th in g.

This g lo ry i s m ark ed ly d iffe re nt f r o m , a nd g re ate r th an, th e r a d ia nce o f s u nlig ht s h in in g o n th e o utw ard

su rfa ces o f th in gs a nd c asti n g s h ad ow s b ehin d th em .

In th e e ig hth a nd n in th c entu rie s, th ere w as a d is p ute i n th e B yza nti n e C hurc h a b out w heth er th ere

sh o uld b e i c o ns. J o hn o f D am asc us a rg ued i n f a v or o f i c o ns a nd i n th e p ro cess e xp la in ed th eir

meanin g a nd p urp ose . H e s a w a p ara lle l b etw een th e w ord s o f S crip tu re a nd w hat i s d ep ic te d i n a n

ic o n: “ E very w here w e u se o ur s e nse s to p ro duce a n i m age o f th e I n carn ate G od h im se lf, a nd w e

sa ncti fy ... s ig ht ..., j u st a s b y w ord s h earin g i s s a ncti fie d .... T he w ord a p peals to h earin g, th e i m age

ap peals to s ig ht; i t c o nv eys u nd ers ta nd in g.”

T hus th e w ord a nd th e i m age d is c lo se th e s a m e r e ality .

So p eo ple c an p erc eiv e th e k in gd om o f G od i n th e d ep th s o f e ith er th e b ib lic al te xt o r th e i c o n’s

mosa ic a nd p ain te d w ood. T o m ain ta in th is p ara lle l f a ith fu lly , th e O rth o dox C hurc h h as s tr ic t r u le s f o r

ho w i c o ns a re to b e m ad e a nd w hat i s to b e d ep ic te d i n th em , j u st a s i t h as r u le s f o r th eo lo gic al

writi n g. I c o ns a re s u p pose d to d ep ic t w hat i s f o und i n S crip tu re . F or e xam ple , a t th e b ap ti s m o f

Chris t, th e H oly S pir it i s p ortr a yed a s a d ove, b ut th e d ove i s n o t a p ic tu re o f th e S pir it i n o th er

co nte xts . S o i n th e i c o n o f P ente co st, th e S pir it a p pears a s to ngues o f f ir e .

Jo hn o f D am asc us q uo te s B asil o f C aesa re a, w ho c o m pare s w ord a nd i m age:

Both w rit e rs o f w ord s a nd p ain te rs m any tim es d esc rib e c le arly h um an d eeds o f v alo r in w ar, th e f ir s t a dorn in g th em w it h

rh eto ric [ i. e ., e la bora te lit e ra ry la nguage], th e s e cond in sc rib in g th em o n ta ble ts , a nd b oth a ro usin g m any to d eeds o f

excelle nce. F or w hat th e w ord o f a s to ry m akes p re se nt th ro ugh h earin g, th e v ery s a m e is s h ow n s ile ntly in a p ic tu re .

Here B asil s p eaks o f h o w ta le s o f w arrio rs i n a ncie nt l ite ra tu re c o uld i n sp ir e c o ura ge a nd

pers e v era nce i n p eo ple w ho h eard th em . I n q uo ti n g th is p assa ge, J o hn i s th in kin g o f b eho ld in g th e

ic o ns o f m arty rs a nd o th er s a in ts , p eo ple w ho b ear G od’s l ik eness, a nd th en b ein g i n sp ir e d to f o llo w

th eir e xam ple b y s tr iv in g f o r v ir tu e a nd th ere b y a tta in in g G od’s l ik eness to o. J o hn’s p oin t i s th at i c o ns

can p ro vid e s u ch i n sp ir a ti o n, j u st a s n arra ti v es c an.

Tho se w ho b eho ld i c o ns c an f in d th e s a m e i n sp ir a ti o n i n o ur o w n ti m e. P av el F lo re nsk y ( 1 882–

1937) w as a tw enti e th -c entu ry R ussia n O rth o dox p rie st, m ath em ati c ia n, c hem is t, a nd th eo lo gia n w ho

him se lf b ecam e a m arty r u nd er th e C om munis t r e gim e. I n l a nguage th at u se s c o nte m pora ry

psy cho lo gic al c o ncep ts , h e w rite s o f h is e xp erie nces l o okin g a t i c o ns:

An ic on r e calls it s p ro to ty pe. T hus, in o ne b ehold er, it w ill a w aken in th e b rig ht c la rit ie s o f h is c onsc io us m in d a s p ir it u al v is io n

th at m atc hes th e b rig ht c la rit ie s o f th e ic on; a nd th e b ehold er’s v is io n w ill b e c om ple te ly c le ar a nd c onsc io us. B ut in a noth er

pers o n, th e ic on w ill s tir th e d re am s th at lie d eeper in th e s u bconsc io us, a w akenin g a p erc eptio n o f th e s p ir it u al th at n ot o nly

affir m s th at s u ch s e ein g is p ossib le b ut a ls o b rin gs th e th in g s e en in to im media te ly f e lt e xperie nce. T hus, a t th e h ig hest

flo uris h in g o f th eir p ra yer, th e a ncie nt a sc etic s f o und th at th eir ic ons w ere n ot s im ply w in dow s th ro ugh w hic h th ey c ould b ehold

th e h oly f a ces d epic te d o n th em b ut w ere a ls o d oorw ays th ro ugh w hic h th eir f a ces a ctu ally e nte re d th e e m pir ic al w orld . T he

sa in ts c am e d ow n f ro m th e ic ons to a ppear b efo re th ose p ra yin g to th em .

In th is p assa ge, F lo re nsk y i s s p eakin g n o t o f p ra yer to G od b ut o f f a ce-to -fa ce c o nv ers a ti o n

betw een th e a sc eti c , p erh ap s o ne o f th e d ese rt f a th ers o r m oth ers w e h av e d is c usse d i n th is b ook, a nd

th e s a in t d ep ic te d i n a n i c o n. C hris t, w ho i s r is e n a nd h as o verc o m e d eath , b rin gs th e d ep arte d s a in t

and th e l iv in g a sc eti c to geth er, f o r th ey a re b oth m em bers o f h is m ysti c al b ody. Ic o ns a re p ain te d i n r e v ers e p ers p ecti v e. T hat i s , th in gs d o n o t a p pear s m alle r i n th e b ackgro und to

sh o w th eir d is ta nce f r o m th e v ie w er. I n ste ad , th ey a p pear l a rg er.

S o th e i c o n p ortr a ys a d iffe re nt

kin d o f s p ace f r o m th e o rd in ary , a s p ace th at d ra w s th e v ie w er i n to s ile nt c o nv ers a ti o n w ith th e

pers o ns d ep ic te d . A gain s p eakin g f r o m h is o w n e xp erie nce, F lo re nsk y d esc rib es h o w th e s p ace

with in th e i c o n o verp ow ers th e b eho ld er’s s p ace:

Lik e lig ht p ourin g f o rth lig ht, th e ic on s ta nds r e veale d. A nd n o m atte r w here th e ic on is p hysic ally lo cate d in th e s p ace w here

we e ncounte r it , w e c an o nly d esc rib e o ur e xperie nce o f s e ein g it a s

a b eh old in g th at a sc en ds

. O ur s e ein g r is e s a bove

every th in g a ro und u s, f o r w e r e cogniz e th at w e a re , in th is a ct o f s e ein g, e xis tin g in th e ic on’s s p ace in e te rn it y . I n s u ch a cts o f

se ein g, th e f ir e s o f o ur lu sts a nd th e e m ptin ess o f o ur e arth ly h ungers s im ply a nd w holly c ease ; a nd w e r e cogniz e th e v is io n a s

so m eth in g th at, in e sse nce, e xceeds th e e m pir ic al w orld , a s s o m eth in g a ctin g u pon u s

fr o m its o w n d om in io n

. ... W e te stif y to

th e ic on’s tr iu m phant b eauty o verw helm in g e very th in g.

Cle arly , F lo re nsk y’s e xp erie nces a re e xtr a o rd in ary , th o ugh m any O rth o dox C hris ti a ns c an i d enti fy

with a t l e ast a l ittl e o f w hat h e s o e lo quentl y d esc rib es. B eho ld in g a n i c o n, s ta nd in g i n f r o nt o f i t i n

pra yer f o r a p erio d o f ti m e, c an i n d eed h av e th e e ffe ct o f c alm in g te m pta ti o ns, a s h e i n d ic ate s.

Thro ugh l o okin g a t th e i c o n o f a s a in t w ho b ears th e d iv in e l ik eness, p eo ple c an g ra d ually a nd

im perc ep ti b ly b eco m e m ore l ik e G od.

The I c o n ogra p her a n d t h e I m age o f G od

It i s d iffic ult to p ortr a y th e r e aliti e s o f th e a ge to c o m e o r o f th e s p ir itu al r e alm th at a lr e ad y

parti c ip ate s i n i t. T hese r e aliti e s a re k no w n to th e c hurc h a s a c o m munity a nd e sp ecia lly to th o se

pers o ns w ho a re c lo se st to C hris t. I c o no gra p hers a re n o t s u p pose d to p ain t w hat th ey s e e i n th eir o w n

im agin ati o n, n o r a re th ey to p ain t f r o m a l iv in g m odel, a s i f a m an p osin g i n th e s tu d io w ere a r e p lic a

of S t. P ete r o r e v en o f C hris t. I n ste ad , i c o no gra p hers c o py o ld er i c o ns. T he i c o ns th ey c o py a re

kno w n a s a uth enti c b ecause w hen f a ith fu l p eo ple p ra y i n f r o nt o f th em , th ey s e rv e a s w in d ow s, o r

doors , i n to th e k in gd om o f G od.

Yet h o w c an a p ers o n b eco m e a n i c o no gra p her? T he o bvio us w ay i s to s tu d y u nd er o ne w ho i s

exp erie nced i n th is s a cre d a rt. B ut o ne o f th e g re ate st i c o n p ain te rs a nd te achers o f i c o no gra p hy i n th e

tw enti e th c entu ry , L eo nid O usp ensk y ( 1 902–1987), b ecam e i n te re ste d i n i c o ns a s a r e fu gee i n P aris .

Und er th e c ir c um sta nces, h e h ad n o m aste r i c o no gra p her to te ach h im . H e l e arn ed b y s tu d yin g o ld

ic o ns.

Ousp ensk y, th e s o n o f a R ussia n l a nd ow ner, d id n o t b elie v e i n G od a s h e w as g ro w in g u p . W hen h e

was a y o ung m an, th e c o untr y w as to rn a p art b y th e c iv il w ar th at l e d to th e C om munis t r e v olu ti o n. H e

jo in ed th e R ed A rm y a nd b are ly e sc ap ed d eath s e v era l ti m es. T hen h e w as c ap tu re d b y th e o pposin g

arm y a nd p ut to w ork . A fte r a w hile h e f le d i n to E uro pe a nd m ad e h is w ay to P aris , w here m any

Russia n r e fu gees w ould s e ttl e . H e d id v ario us j o bs a lo ng th e w ay, a lw ays w ork in g w ith h is h and s. H e

end ed u p a t a b ic ycle f a cto ry , a nd th o ugh h e w as p oor h e b egan ta kin g a rt c la sse s.

One o f h is f e llo w s tu d ents c halle nged h im to p ain t a n i c o n, a nd h e s a id th at o f c o urs e h e c o uld .

When h e tr ie d to d o s o , h e f o und i t v ery d iffic ult. A fte r h e f in is h ed h is f ir s t a tte m pt a t a n i c o n, “ he

destr o yed i t, r e aliz in g th at h e h ad d one s o m eth in g i n ap pro pria te .”

Y et h e g ra d ually b ecam e m ore

in te re ste d i n i c o ns, a nd th ro ugh th is i n te re st h e c am e to a n a uth enti c f a ith i n C hris t a nd r e tu rn ed to th e

Russia n O rth o dox C hurc h. A t th at ti m e th ere w ere n um ero us i c o ns i n th e a nti q ue s h o ps o f P aris . H e co uld n o t a ffo rd to b uy th em , s o h e s p ent m any h o urs i n th e s h o ps s tu d yin g th em . H e l a te r s a id th at th e

old i c o ns w ere h is b est te achers . S ub se q uentl y , b esid es c re ati n g s u p erb i c o ns, h e s tu d ie d a nd ta ught

th e h is to ry o f O rth o dox i c o no gra p hy a nd w ro te b ooks a b out i t. H e a ls o ta ught i c o n p ain ti n g a nd

th ere b y tr a in ed m any o th er i c o no gra p hers .

In th e R ussia n c hurc h, th ere a re l o ng-s ta nd in g r u le s a b out i c o no gra p hers . T hey m ust b e tr a in ed b y

oth er i c o no gra p hers , a nd th eir w ork m ust b e c erti fie d b y b is h o ps b efo re th e c hurc h c an a ccep t i t.

I n

th e r e fu gee c o m munity i n P aris , O usp ensk y d id n o t h av e a ccess to a ny o f th is g uid ance. Y et h e a ls o

pra yed a g re at d eal, e sp ecia lly w hen w ork in g i n h is s tu d io , a nd h e l iv ed a d is c ip lin ed s p ir itu al l ife ,

as i s tr a d iti o nal f o r i c o no gra p hers . T hese p ra cti c es e nab le d h im to b e i n c o nta ct w ith G od’s k in gd om ,

whic h h e w as c alle d to d ep ic t. B ut O usp ensk y h ad to d is c o ver th ro ugh h is o w n s tu d ie s a nd th e w ork

of h is o w n h and s h o w to p ain t i c o ns. P erh ap s a s a r e su lt, h is i c o ns a re v ery tr a d iti o nal y et l o ok n ew

and f r e sh . T hey c le arly r e fle ct th e tw enti e th c entu ry i n w hic h h e l iv ed .

“T o p ain t i c o ns a s th ey w ere p ain te d b y th e a ncie nt a nd h o ly i c o no gra p hers m eant to f o llo w

tr a d iti o n,” O usp ensk y s a ys. A nd y et, h e a d ds, “ It i s n o t a m atte r o f c o pyin g th e a ncie nt

ic o no gra p hers .”

P atr ic k D oola n, a s tu d ent o f i c o no gra p hy, s ta rte d b y tr a cin g o ld i c o ns i n o rd er to

make n ew o nes th at w ould l o ok th e s a m e. W hen h e w ent to s tu d y w ith O usp ensk y, th e te acher

im med ia te ly to ld h im n o t to d o th is . I n ste ad , h e h ad to l e arn to d ra w i c o ns, i m ita ti n g th e o rig in al b y

eye r a th er th an u sin g tr a cin g p ap er. T hese d ra w in gs w ould b eco m e p atte rn s f o r th e n ew i c o ns.

T his

pro ced ure a ls o h as e no ugh f le xib ility to a llo w th e p ain te r to m ake s u b tl e b ut s ig nific ant a lte ra ti o ns i n

th e d esig n. A s O usp ensk y e xp la in s:

Ic onogra phy th ere fo re is n ot c opyin g. I t is f a r f ro m b ein g im pers o nal, f o r to f o llo w tr a dit io n n ever s h ackle s th e c re ativ e p ow ers

of th e ic onogra pher, w hose in div id ualit y e xpre sse s it s e lf in th e c om posit io n a s w ell a s in c olo r a nd lin e. ... T he a bse nce o f

id entic al ic ons h as b een n ote d lo ng a go. I n deed, a m ong ic ons o n th e s a m e s u bje ct, a lt h ough th ey a re s o m etim es r e m ark ably

alik e, w e n ever f in d tw o id entic al ic ons ( e xcept in c ase s o f d elib era te c opyin g in m ore m odern tim es). I c ons a re n ot

co pie d

but a re

pain te d f r o m

, w hic h m eans th eir f re e c re ativ e tr a nsp osit io n.

Ousp ensk y n o te s e ls e w here th at th e i c o no gra p her w ork s a s a m em ber o f th e c o m munity , th e b ody o f

Chris t.

H is o r h er ta sk i s to p ortr a y th e w ho le c o m munity ’s s h are d p erc ep ti o n o f th e k in gd om o f

God. A nd y et e ach i c o no gra p her, a nd i d eally e ach i c o n, i s u niq ue. T his c o m bin ati o n o f c o m munity

and i n d iv id ual u niq ueness i s c hara cte ris ti c o f h um ankin d a s c re ate d i n th e i m age o f th e H oly T rin ity .

We w ill d is c uss th is p oin t f u rth er i n th e n ext c hap te r.

As O usp ensk y s a ys, “ B ein g a n e xp re ssio n o f th e i m age a nd l ik eness o f G od r e sto re d i n

[h um ankin d ], th e i c o n i s a d ynam ic a nd c o nstr u cti v e e le m ent o f w ors h ip .” I t i s d ynam ic b ecause i t

poin ts th e w ay to o ur g o al a s h um an b ein gs: “ Ic o ns a re l ik e m ark ers o n o ur p ath to th e n ew c re ati o n.”

Thus th e i c o n i s a n a nsw er to h um an q uesti o ns, “ a te achin g a nd a g uid e, ... a ta sk to a cco m plis h , ... a

pre fig ura ti o n a nd th e f ir s t f r u its o f th e K in gd om o f G od.”

I t p re se nts to p eo ple th e ta sk o f d ra w in g

clo se to C hris t, o verc o m in g s in , p ra cti c in g v ir tu e, a nd th us b eco m in g th em se lv es G od’s l ik eness. T he

ic o no gra p her m ust p urs u e th is g o al i n o rd er to p ortr a y i t w ith c la rity a nd tr u th i n p ain ti n g o r m osa ic .

The b eho ld er i s c halle nged to i m ita te C hris t a nd th e s a in ts a nd th us to p arti c ip ate i n th e w orld

dis c lo se d i n th e i c o n.

Con clu sio n Ein ste in l iv ed a l ife o f p ers e v era nce, h um ility , s e rv ic e to o th ers , w ond er, a w are ness o f m yste ry , a nd

ho ly c urio sity a b out th e u niv ers e G od c re ate d . H is d is c ip lin ed s p ir itu al l ife e nab le d h im to d is c o ver

with h is h um an m in d th e th o ughts i n th e C re ato r’s m in d . O usp ensk y to o l iv ed a d is c ip lin ed l ife o f

pra yer a nd s im plic ity , f o llo w in g th e p ra cti c es o f h is c hurc h. T his e nab le d h im th ro ugh h is p ain te r’s

eyes a nd h and s to d is c lo se to h is c o nte m pora rie s i n th e tw enti e th c entu ry th e r a d ia nce o f th e s a in ts .

One f o und G od th ro ugh h is s c ie nti fic r e se arc h, th e o th er th ro ugh h is a rti s ti c w ork . B oth u se d th e s k ills

of h um an c ultu re to b uild b rid ges f r o m th e o rd in ary c ir c um sta nces o f th e p re se nt l ife to th e k in gd om o f

God. T hey, to geth er w ith J o hannes K ep le r, N ancy Z am boni, a nd c o untl e ss o th ers , h av e s h o w n h o w

th e a rts a nd s c ie nces c an e nab le p eo ple to f in d G od. A nd a s th ey h av e f o und th eir w ay, th eir w ork s

co m munic ate th at p ath to o th ers . S o th ey s h o w th at th ere i s a c o nnecti o n b etw een h um an c ultu re a nd

God’s k in gd om , w hic h i s th e g o al o f o ur c re ati o n i n th e d iv in e i m age. A rti s ti c p erc ep ti o n a nd

sc ie nti fic r e aso n, w hen u se d r ig htl y , a re th em se lv es a lig ned to th e s p ir itu al i n te lle ct, w hic h i s th e

fo cal p oin t o f th e d iv in e i m age w ith in th e h um an p ers o n. T hen th ese d iffe re nt k in d s o f m enta l

fu ncti o nin g c an a ll c o m e to m anife st th e i m age o f G od.

And y et, a s w e h av e s e en th ro ugho ut th is b ook, f a lle n h um an b ein gs c an u se th e g ifts o f th e d iv in e

im age to tu rn a w ay f r o m G od, h arm e ach o th er, a nd d am age th e c re ate d w orld . T he a rts a nd s c ie nces

giv e h um an c o m muniti e s g re at p ow er to c re ate th eir o w n i m agin ary w orld s a nd th en i m mers e

th em se lv es i n th em , f o rg etti n g th at G od e v en e xis ts . S o w e n eed to m ake c ho ic es i n h o w w e w ill u se

th ese p ow ers a nd w hat o ur g o als w ill b e. U lti m ate ly , o nly G od h as th e w is d om a nd th e s ta b ility to

cre ate a nd s u sta in a h arm onio us, l ife -g iv in g, a nd j u st w orld . O ur ta sk i s to c o opera te w ith h im .

1 . S ee J o hn J o hnso n J r., “ N ASA ’s K eple r S eeks A noth er E arth a m ong th e S ta rs ,”

Los A ngele s T im es

, M arc h 6 , 2 009,

www.la tim es.c om /n ew s/n atio nw orld /n atio n/la -n a-k eple r6 – 2009m ar0 6,0 ,5 238456.s to ry

( a ccesse d M arc h 7 , 2 009).

2 . S ee N ASA ’s d is c ussio n o f J o hannes K eple r a nd th e te le sc ope m is sio n a t

http :/ /k eple r.n asa .g ov

( a ccesse d M arc h 7 , 2 009).

3 . O n K eple r’s lif e a nd w ork , s e e N ancy K . F ra nkenberry ,

The F aith o f S cie n tis ts

in T heir O wn W ord s

(P rin ceto n, N J:

Prin ceto n U niv ers it y P re ss, 2 008), 3 4– 58. S ee a ls o th e w ebsit e s

http :/ /k eple r.n asa .g ov/jo hannes

a nd

www.jo hannesk eple r.c om

(b oth a ccesse d M arc h 7 , 2 009).

4 . T his w as th e d edic atio n o f K eple r’s f ir s t b ook,

Myste riu m C osm ogra phic u m

(T übin gen: G eorg G ru ppenbach, 1 596),

tr a nsla te d a nd c it e d b y F ra nkenberry ,

Faith

of S cie n tis ts

, 3 8– 39.

5 . T ra nsla te d in F ra nkenberry ,

Faith o f S cie n tis ts

, 3 7.

6 . K eple r,

Lette r f r o m G ra z

; tr a ns. F ra nkenberry ,

Faith o f S cie n tis ts

, 4 5.

7 . K eple r,

The H arm ony o f th e W orld

; tr a ns. F ra nkenberry ,

Faith o f S cie n tis ts

, 3 7; s e e a ls o 5 5– 56.

8 . T ra nsla te d in F ra nkenberry ,

Faith o f S cie n tis ts

, 4 4, a lt .

9 . I n G erm an, “ m in d” a nd “ sp ir it ” a re th e s a m e w ord ,

Geis t

. T ra nsla te d in F ra nkenberry ,

Faith o f S cie n tis ts

, 4 4, a lt .

On I n fa nts ’ E arly D ea th s

; tr a ns. M oore a nd W ils o n,

Gre g ory

, 3 75– 76.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 43.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 44; s e e a ls o 1 46– 47.

. Q uote d in F ra nkenberry ,

Faith o f S cie n tis ts

, 1 51.

. E in ste in ,

On R elig io n a nd S cie n ce

, q uote d in F ra nkenberry ,

Faith o f S cie n

– tis ts

, 1 55.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 52; s e e a ls o 1 63– 64.

. S ee A nto nin a V alle ntin ,

The D ra m a o f A lb ert E in ste in

(G ard en C it y , N Y: D ouble day, 1 954).

. A lb ert E in ste in , “ T he W orld a s I S ee I t,” in

Id ea s a nd O pin io ns

, tr a ns. S onja B arg m ann ( N ew Y ork : B onanza B ooks,

1954), 8 . 19

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 61.

On R elig io n a nd S cie n ce

; q uote d in F ra nkenberry ,

Faith o f S cie n tis ts

, 1 57, a lt .

. F or th is d is tin ctio n b etw een s c ie ntif ic r e aso n a nd s p ir it u al in te lle ct, s e e c hapte r 3 , a bove.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 07.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 53.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 52.

. Q uote d in R onald W . C la rk ,

Ein ste in : T he L if e a nd T im es

(N ew Y ork : W orld , 1 971), 6 22.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 52.

. F ra nkenberry ,

Faith o f S cie n tis ts

, 1 54.

. A th anasiu s,

On th e I n ca rn atio n

14.1 – 2; e d. C ro ss,

Ath anasiu s

, 2 1– 22, d is c usse d in c hapte r 2 , a bove.

. G re gory o f N yssa ,

On P erfe ctio n

; tr a ns. C alla han,

Gre g ory o f N yssa

, 1 10, d is c usse d in c hapte r 4 , a bove.

. L eonid O usp ensk y,

Theo lo gy o f th e I c o n

, tr a ns. A nth ony G yth ie l a nd E liz a beth T heokrit o ff, 2 v ols . ( C re stw ood, N Y: S t.

Vla dim ir ’s S em in ary P re ss, 1 992), 1 :1 51– 94.

On th e D iv in e I m ages

1.1 7; tr a ns. L outh ,

Jo hn o f D am asc u s

, 3 1

On th e D iv in e I m ages

1.4 6; tr a ns. L outh ,

Jo hn o f D am asc u s

, 4 5– 46.

. P avel F lo re nsk y,

Ic o nosta sis

, tr a ns. D onald S heehan a nd O lg a A ndre je v ( C re st– w ood, N Y: S t. V la dim ir ’s S em in ary P re ss,

1996), 7 1– 72, a lt .

. A g ood e xam ple is A ndre i R uble v’s f a m ous ic on o f th e H oly T rin it y . T here is a r e pro ductio n a t

www.c alv in .e du/w ors h ip /s to rie s/im ages/tr in it a ria n_ w ors h ip .p hp

( a ccesse d A pril 2 , 2 009). F or r e vers e p ers p ectiv e, lo ok a t th e

fo ots to ols .

. F lo re nsk y,

Ic o nosta sis

, 7 2, e m phasis in th e o rig in al.

. S ee h is w if e ’s a ccount o f h is lif e in L ydia O usp ensk y, “ A S hort B io gra phy: L eonid A le xandro vic h O usp ensk y,” in P atr ic k

Doola n,

Reco verin g th e I c o n: T he L if e

and W ork o f L eo nid O usp en sk y

(C re stw ood, N Y: S t. V la dim ir ’s S em in ary P re ss,

2006), 1 2. T his lo vely b ook c onta in s r e pro ductio ns o f m any o f O usp ensk y’s ic ons.

. O usp ensk y, “ A S hort B io gra phy,” 1 1– 14.

. F lo re nsk y,

Ic o nosta sis

, 9 0– 95.

. O usp ensk y,

Theo lo gy o f th e I c o n

, 1 :1 1.

. D oola n,

Reco verin g th e I c o n

, 9 5– 96.

. Q uote d in D oola n,

Reco verin g th e I c o n

, 9 6, e m phasis in th e o rig in al.

. O usp ensk y,

Theo lo gy o f th e I c o n

, 1 :1 1.

. O usp ensk y,

Theo lo gy o f th e I c o n

, 1 :1 92– 93. 9

Com munity

W e l iv e i n a ti m e o f f r a gm enta ti o n. P eo ple o f d iffe re nt g end ers , c la sse s, e th nic iti e s, r a ces, a nd

c ultu re s a re o fte n th o ught to l iv e i n d iffe re nt w orld s s o th at o nly w om en c an u nd ers ta nd w om en, o nly

C hin ese c an u nd ers ta nd C hin ese , a nd s o o n. T his i s s u re ly tr u e to s o m e e xte nt. B ut w hy, th en, c an J a ne

A uste n c o m pellin gly p ortr a y m en a s w ell a s w om en i n h er n o vels ? W hy c an m en a s w ell a s w om en

u nd ers ta nd th em ? A nd w hy a re p eo ple to day s ti ll i n te re ste d i n r e ad in g th em e v en th o ugh th ey w ere

w ritte n i n a d iffe re nt c entu ry , a d iffe re nt c o untr y , a nd a d iffe re nt c ultu re ? N ovels a re w ritte n a b out

s p ecific c hara cte rs i n p arti c ula r c o nte xts . Y et s u re ly th e r e aso n w hy w orld l ite ra tu re r e m ain s

i n te re sti n g to r e ad ers to day i s th at th ere a re i m porta nt th in gs a ll p eo ple s h are a s h um an b ein gs. G re at

l ite ra tu re p lu m bs th e d ep th s o f th em es th at a re u niv ers a l.

The i m age o f G od i s u niv ers a lly h um an. S o th e f a cets o f th e d iv in e i m age w e h av e d is c usse d i n th is

b ook a re th in gs th at a ll p eo ple s h are : f r e ed om to c ho ose , c lo se ness to G od a nd C hris t, p erc ep ti o n o f

s p ir itu al r e aliti e s, c ap acity f o r v ir tu es, r o yal d ig nity , e m bodim ent, a b ility to c are f o r th e c re ate d

w orld , a nd th e c ap acity to c re ate a nd c o m munic ate a rts a nd s c ie nces. A p ers o n m ay h av e m ore o f

s o m e o f th ese g ifts a nd l e ss o f o th ers , b ut u lti m ate ly th ey a re a ll c hara cte ris ti c ally h um an. T hese

s h are d c hara cte ris ti c s b rin g p eo ple to geth er s o th ey c an w alk s id e b y s id e to w ard th e s a m e u lti m ate

g o als .

And y et i n h um an c o m muniti e s, p eo ple a re n o t o nly a lik e b ut a ls o d iffe re nt. S o h o w c an p eo ple

w ho d iffe r s ti ll i n te ra ct p ositi v ely w ith e ach o th er? H ow d o th ey g iv e a nd ta ke? H ow a re th ey m ad e

o ne w hile e ach r e m ain s u niq ue? C an th eir u niq ueness i ts e lf s tr e ngth en th eir u nity ? F in ally , h o w d oes

t h e c o m munity f o rm ed a m ong d iv ers e p eo ple m anife st th e d iv in e i m age?

In G enesis 1 :2 6, G od s a ys, “ L et u s m ake h um ankin d i n o ur i m age, a cco rd in g to o ur l ik eness”

( N RSV ). G od i s s p eakin g i n th e p lu ra l: “ L et

make.” A nd th e G od i n w ho se i m age a nd l ik eness

h um ans a re m ad e i s a ls o n am ed a s a p lu ra l; i t i s “

our

im age” a nd “

our

lik eness.” B ut th e

makin g

is a

s in gle a cti o n. E arly C hris ti a ns, s u ch a s B asil o f C aesa re a, s a w i n th ese w ord s a r e fe re nce to th e H oly

T rin ity . T hat i s , th e F ath er, th e S on, a nd th e H oly S pir it d elib era te to geth er a nd d ecid e to m ake

h um ankin d . A nd a s th ey c re ate th e h um an, th ey a ct to geth er a s o ne G od.

A nd y et th e i m age th at i s

i m prin te d i n to th e h um an i s th e i m age o f th e th re e to geth er, th e H oly T rin ity .

How , th en, c an h um ankin d b eco m e a l ik eness o f th e T rin ity ? T his q uesti o n i s o f g re at i n te re st

t o day. T heo lo gia ns f r o m m any d iffe re nt C hris ti a n tr a d iti o ns a gre e th at h um ans b ear th e T rin ity ’s

l ik eness w hen th ey l iv e to geth er h arm onio usly a s a c o m munity . C hris ti a ns i n th e f o urth c entu ry w ere

t h in kin g th ro ugh b oth th e th eo lo gy o f th e d iv in e i m age a nd th e th eo lo gy o f th e T rin ity . A t th at ti m e th ey

o nly p ro vid ed h in ts o f h o w th e tw o d octr in es c o m e to geth er. Y et th ey d id , i n d iffe re nt w ays, b egin to

c o nnect h um an c o m munity , th e d iv in e i m age, a nd th e T rin ity . T heir s u ggesti o ns i n d ic ate a d ir e cti o n

t h at to day’s th eo lo gia ns c an f o llo w .

G reg ory o f N azia n zu s a n d a C hurch i n C on flic t The th re e C ap pad ocia n th eo lo gia ns l iv ed w hen tr in ita ria n q uesti o ns w ere a m ajo r i s su e i n th e c hurc h,

and th ey a ll r e fle cte d o n th e T rin ity . Y et th e o ne w ho p ro bab ly th o ught m ost d eep ly a nd m ost

cre ati v ely a b out h o w G od i s T rin ity w as G re go ry o f N azia nzu s. A s a p asto r r e sp onsib le f o r h elp in g

co ngre gati o ns l iv e to geth er a s C hris ti a ns, h e w as c o ncern ed a b out h o w p eo ple m ain ta in p eacefu l

co m muniti e s. A s h e s tr u ggle d i n a w orld f u ll o f c o nflic ts , h e m ad e th e c o nnecti o n b etw een th e H oly

Trin ity a nd i ts i m age i n h um an c o m munal l ife . H e b elie v ed th at j u st a s w e e ach h av e th e ta sk o f

acq uir in g a nd p ra cti c in g v ir tu es th at a re l ik e G od’s v ir tu es,

i t i s a ls o o ur ta sk to l iv e to geth er a fte r

th e p atte rn o f th e th re e d iv in e p ers o ns, th at i s , l o vin gly , h arm onio usly , w ith s h arin g a nd m utu al

re sp ect.

Gre go ry ’s f a th er w as th e b is h o p, th at i s , th e c hie f p asto r, i n N azia nzu s, a s m all to w n i n

Cap pad ocia . H is n am e w as a ls o G re go ry , a nd to d is ti n guis h h im f r o m h is f a m ous s o n h e i s k no w n a s

Gre go ry th e E ld er. A fte r h is y o ung s o n G re go ry h ad r e tu rn ed h o m e f r o m th e b rillia nt l ife o f a c o lle ge

to w n, h is f a th er o rd ain ed h im to th e p rie sth o od. T he s o n w as u nhap py w ith th is d ecis io n b ecause h e

wante d to d ev ote h is l ife to p ra yer, s tu d y, a nd w riti n g, n o t to b ein g a p asto r. H e r a n a w ay f o r a f e w

month s to B asil’ s m onaste ry b ut th en r e tu rn ed , w illin g to s e rv e. S oon th e c o ngre gati o n n eed ed h is

uniq ue g ifts .

He w as c alle d to h eal a s c his m i n th e l o cal c o m munity . I t s e em s th at G re go ry th e E ld er, w ho w as

no t tr a in ed a s a th eo lo gia n, m ad e a n i m pre cis e s ta te m ent a b out th e T rin ity . B y d oin g s o , h e s tu m ble d

in th e g re at c o ntr o vers y o f th e ti m e. S om e m onks i n th e l o cal a re a b ro ke w ith h im a nd w ith d re w f r o m

th e c o ngre gati o n. T he y o unger G re go ry , a s i t h ap pened , h ad ti e s to p eo ple o n b oth s id es. H e w as

clo se to h is f a m ily , b ut h e a ls o l iv ed a s a m onk a nd s o w as c lo se to th e m onks w ho h ad l e ft. H e ta lk ed

to m em bers o f b oth g ro up s a nd p ers u ad ed e ach s id e to m ake c o ncessio ns. W hen th e m onks c am e b ack

to h is f a th er’s c hurc h, th e y o unger G re go ry p re ached th e h o m ily th at c em ente d , r a ti fie d , a nd

cele b ra te d th eir r e unio n. F ortu nate ly , th is h o m ily h as c o m e d ow n to u s. T he y o ung p re acher w as

dev ote d to G od a s T rin ity a nd w ent o n to b eco m e o ne o f th e g re at tr in ita ria n th eo lo gia ns o f a ll ti m e.

In th e r e so lu ti o n o f th is e arly p asto ra l c ris is , G re go ry s p eaks o f h is p eo ple ’s r e d is c o vere d u nity a s

an i m age o f th e H oly T rin ity . “ N ow ,” h e s a ys, “ b elo ngin g to th e O ne w e h av e b eco m e o ne, a nd

belo ngin g to th e T rin ity w e h av e c o m e to b e th e s a m e i n n atu re a nd i n s o ul a nd i n h o no r.”

T hat i s , th e

co ngre gati o n’s n ew fo und u nity i s a n i m age o f G od’s o neness. Y et th e p eo ple d o n o t m erg e i n to o ne

th in g, l ik e l u m ps o f c la y th at a p otte r p ile s to geth er i n to a s in gle l u m p; th ey r e m ain d is ti n ct p ers o ns.

Their d is ti n ctn ess, i n f a ct, i s a ls o a n i m age o f th e T rin ity , w hic h r e m ain s th re e, th o ugh i t i s o ne.

More o ver, a s G re go ry a ffir m s, th e th re e d iv in e p ers o ns a lw ays r e m ain a lik e i n th eir n atu re — th at i s ,

in w hat th ey a re — and e q ual i n h o no r a nd d ig nity . S o h e p ro cla im s th at th e m em bers o f h is

co ngre gati o n, b y c o m in g to a n a gre em ent, h av e r e affir m ed th at i n th eir C hris ti a n f a ith th ey a re a lik e.

By o verc o m in g c o nflic t a nd h o no rin g o ne a no th er, th ey h av e a ls o a ffir m ed th at a ll a re e q ual i n d ig nity .

So a s th e c o nflic t i s e nd ed , th ey n o t o nly b elie v e i n th e T rin ity , th ey

act

as i ts i m age a nd l ik eness.

In th is s e rm on, G re go ry g o es o n to o ffe r th e a ngels a s a n e xam ple f o r h is c o ngre gati o n to f o llo w a s

th ey w ork to p re se rv e th eir p eace a nd m utu al l o ve. T he a ngels , h e s a ys,

re m ain in th eir o w n c ondit io n, w hic h f ir s t is p eace a nd a b– se nce o f d iv is io n, h avin g r e ceiv ed u nit y a s a g if t o f th e H oly T rin it y ,

fro m w hic h a ls o c om es th eir illu m in atio n. F or it is o ne G od a nd is b elie ved to b e s u ch, n o le ss b ecause o f it s h arm ony th an

because o f it s s a m eness o f e sse nce. S o th ose [ p eople ] b elo ng to G od a nd a re c lo se to d iv in e r e alit ie s w ho a re s h ow n a s

em bra cin g th e g ood o f p eace a nd r e je ctin g th e o pposit e , d iv is io n.

4 The h arm ony n am ed h ere c hara cte riz e s th e T rin ity a s c o m munity o f p ers o ns, w hile th e s a m eness o f

esse nce c hara cte riz e s G od a s o ne. G re go ry g o es o n to h in t th at p eace i n a h um an c o m munity i s th e

im age a nd l ik eness o f G od, th ere b y i d enti fy in g th e h um an a s a n i m age o f th e T rin ity . H e a d ds a f u rth er

exho rta ti o n th at m akes th is p oin t e xp lic itl y :

Only o ne th in g c an c onstr a in u s to s u ch b enevole nce a nd h ar– m ony, th e im it a tio n o f G od a nd o f d iv in e r e alit ie s. T ow ard th is

alo ne it is p ru dent f o r th e s o ul to lo ok, h avin g c om e in to b ein g a ccord in g to th e im age o f G od, th at it m ay p re se rv e it s n obilit y a s

fa r a s p ossib le th ro ugh in clin atio n to w ard th e d iv in e a nd, to th e e xte nt it is a ble , lik eness to it .

Here th e d iv in e p erfe cti o n m em bers o f th e c o ngre gati o n a re i n v ite d to s h are i s h arm ony, w ho se m odel

with in G od c an o nly b e th e c o m munal l ife o f th e T rin ity .

The U nit y o f H um an kin d

The u nity o f h um ankin d i s a n i m porta nt f a cet o f th e i m age o f G od, w ho i s o ne. H um ankin d i s a

multi p lic ity o f p ers o ns w ho a re u nite d i n o ne b ody, j u st a s G od i s th re e p ers o ns u nite d i n o ne e sse nce.

In a n i m porta nt p assa ge, G re go ry o f N azia nzu s’s f r ie nd G re go ry o f N yssa l o cate s th e d iv in e i m age n o t

in o ne h um an i n d iv id ual, o r e v en m any i n d iv id uals c o nsid ere d s e p ara te ly , b ut i n h um ankin d a s a

who le .

As a p artic ula r h um an b ein g is e nclo se d b y th e s iz e o f h is b ody, ... s o , it s e em s to m e, th e w hole f u lln ess o f h um anit y w as

encom passe d b y th e G od o f a ll th ro ugh th e p ow er o f f o re know le dge, a s if in o ne b ody. A nd th e te xt te aches th is w hic h s a ys,

“A nd G od c re ate d th e h um an ..., in th e im age o f G od h e c re ate d h im ” [ G en. 1 :2 7 R SV , a lt .] . F or th e im age is n ot in p art o f

[h um an] n atu re , ... b ut s u ch p ow er e xte nds e qually to a ll th e [ h um an] r a ce.

In G enesis 1 :2 6, th e R SV tr a nsla te s th e w ord I h av e r e nd ere d a s “ th e h um an” a s “ m an,” w hic h i s

sin gula r. T he N RSV h as “ hum ankin d ” a nd “ he c re ate d th em ,” w hic h w ould s u p port G re go ry ’s

in te rp re ta ti o n m ore th an w ould th e G re ek S ep tu agin t h e m ust h av e r e ad . T o tr a nsla te

adam

(H eb re w )

anth ro pos

(G re ek) a s “ hum ankin d ” i n th is c o nte xt w ould b eg th e q uesti o n h e i s a d dre ssin g. A dam

in G enesis f u ncti o ns a s b oth a n i n d iv id ual c hara cte r i n th e s to ry a nd a r e p re se nta ti v e w ho s u m s u p a ll

of h um anity . I n a w ay, A dam i s b oth s in gula r a nd p lu ra l. G re go ry m ay h av e s e nse d th is a m biv ale nce

when h e c ho se to c ite G enesis 1 :2 6 i n th is p assa ge, b ecause h e i s s a yin g th at th e o ne m an A dam

sig nifie s a ll h um ankin d .

Gre go ry b orro w s f r o m P aul th e m eta p ho r o f h um ankin d a s a b ody ( s e e 1 C or. 1 2:1 2). G re go ry s a ys

th at a h um an b ody o ccup ie s a d efin ite , m easu ra b le a m ount o f s p ace. S im ila rly , h um ankin d a s a w ho le

in clu d es a f in ite n um ber o f p eo ple . S o G re go ry e nv is io ns G od, w ho i s i n fin ite , a s e m bra cin g i n h is

fo re kno w le d ge a nd h is p ow er th e w ho le h um an r a ce, w hic h, h o w ev er l a rg e i t i s , i s s ti ll f in ite . G od’s

pow er c re ate s a nd s u sta in s th e d iv in e i m age i n h um ans, a nd h e c an e asily r e ach a ll o f th em a t o nce.

So G re go ry u nd ers ta nd s th e h um an b ein g m enti o ned i n G enesis 1 :2 6–27 to m ean th e to ta lity o f a ll

hum an b ein gs c o nsid ere d to geth er.

Gre go ry th en s a ys th at a ll h um ans p osse ss r a ti o nality a nd th e o th er f a cets o f th e d iv in e i m age,

whic h s h o w s th at th e i m age e xte nd s to a ll p eo ple . H e a d ds th at th e s a m e d iv in e i m age i s f o und

th ro ugho ut h um an h is to ry , f r o m th e i n iti a l c re ati o n to th e e sc hato n. T his i s b ecause G od e nco m passe s

all o f ti m e, j u st a s h e e nco m passe s a ll o f s p ace:

The h um an b ein g m anif e ste d a t th e f ir s t c re atio n o f th e w orld a nd th e o ne th at w ill c om e in to b ein g a t th e [ fin al] c onsu m matio n

of a ll a re a lik e, e qually b earin g in th em se lv es th e d iv in e im age. B ecause o f th is , th e w hole [ o f h um ankin d] w as n am ed [ in G en.

1:2 7] a s o ne h um an b ein g, s in ce to th e p ow er o f G od n oth in g is e it h er p ast o r f u tu re , b ut w hat w ill b e is e ncom passe d e qually wit h w hat is p re se nt b y th e e nerg y th at r u le s a ll. S o th e w hole n atu re , e xte ndin g f ro m th e f ir s t to th e la st, is , a s it w ere , o ne

im age o f th e E xis tin g O ne.

Gre go ry ’s p oin t i s th at h um ankin d i s a u nity i n w hic h a ll h um ans a re u lti m ate ly a lik e. H e d oes,

ho w ev er, a ckno w le d ge d iv ers ity h ere a nd n o w . Y et h e b elie v es th at a t th e e sc hato n e v ery b ody w ill

hav e a tta in ed to th e f u ll s ta tu re o f C hris t, s o th en a ll w ill b e C hris tl ik e, th at i s , a ll w ill b e a lik e. I n th e

meanti m e, b ecause w e e ach m anife st d iffe re nt f a cets o f C hris t’ s l ik eness b ut n o t th e w ho le o f i t, w e

re m ain d iffe re nt.

Div ersit y i n U nit y

Yet th e T rin ity i s F ath er, S on, a nd H oly S pir it, w ho d iffe r i n th eir r e la ti o nsh ip s to o ne a no th er.

More o ver, a s V la d im ir L ossk y, a tw enti e th -c entu ry O rth o dox th eo lo gia n, s a ys, j u st a s G od’s u nity o f

bein g i s a n u nfa th o m ab le m yste ry , s o a ls o e ach o f th e th re e d iv in e p ers o ns i s u niq ue i n a n

unfa th o m ab ly m yste rio us w ay.

S o, c anno t h um an d iv ers ity , th e m yste rio us a nd i r re d ucib le u niq ueness

of e ach p ers o n, s e rv e a s a n i m age o f th e T rin ity ’s d iv ers ity , e v en w hen p eo ple h av e a tta in ed th e

fu lln ess o f G od’s l ik eness? I n o th er w ord s, c anno t h um an d iv ers ity b e i n clu d ed i n th e d iv in e i m age

and l ik eness? D oes i t n o t h av e i n tr in sic r e ality a nd v alu e?

To f in d a n u nd ers ta nd in g o f th e u lti m ate r e ality a nd v alu e o f d iv ers ity a m ong h um ans, i t i s b est to

lo ok to o th ers b esid es G re go ry o f N yssa , m ayb e to to day’s th eo lo gia ns. H is to ria ns o f i d eas h av e

fo und th at m odern p eo ple u nd ers ta nd p ers o nal u niq ueness m ore c le arly th an d id th o se i n a ncie nt

ti m es. Y et s u ch a s tu d y g o es b eyo nd th e s c o pe o f th is b ook. T here a re , h o w ev er, i n sig hts i n e arly

Chris ti a n w rite rs s u ch a s J o hn C hry so sto m , w ho w ro te a b out f a m ily l ife , a nd G re go ry ’s b ro th er B asil,

who w ro te a b out m onasti c c o m munity . L et u s c o nsid er w hat th ey s a y a b out c o m munity a nd d iv ers ity .

In a f a m ily , m oth er, f a th er, a nd c hild re n d iffe r f r o m o ne a no th er, y et th ey a re u nite d a s e ach m akes a

uniq ue c o ntr ib uti o n to th e l ife th ey s h are . E ach f a m ily , i n f a ct, i s m ad e u p o f p eo ple w ith u niq ue g ifts ,

and th ey l iv e to geth er i n u niq ue c ir c um sta nces. T hey c o lla b ora te i n v ario us w ays to p ro vid e th e th in gs

each o ne n eed s. F or e xam ple , I r e centl y h eard a b out a f a m ily i n w hic h th e f a th er l o st h is j o b d ue to th e

2009 r e cessio n. H e s ta ys h o m e a nd c are s f o r th e c hild re n b ecause h is w ife i s a p hysic ia n a nd w ork s

lo ng h o urs . S he i s s u p porti n g th e f a m ily f in ancia lly a s s h e c are s f o r th e s ic k. J o hn C hry so sto m

belie v ed th at f a m ily l ife c an b e a n i m age o f th e T rin ity . H e s a ys th at i n th eir l ife to geth er, h usb and a nd

wife , w ho a re u nite d th ro ugh th eir d iffe re nce f r o m e ach o th er, a re a n i m age o f th e F ath er a nd th e S on.

Chry so sto m ’s e xpla natio n o f h ow G od c re ate d h um ans u nit e d a nd a lik e is le ss a bstr a ct th an G re gory o f N yssa ’s e xpla natio n,

dis c usse d a bove. I t is b ase d o n G enesis 2 . H e c om pare s h um ankin d to a tr e e w it h m any b ra nches th at g ro w s f ro m A dam , w ho

is it s r o ot. E ve c om es n ext, s in ce s h e w as c re ate d f ro m th e s id e o f A dam , a nd th en c om e th eir o ffs p rin g, f o r s h e is th e “ m oth er

of a ll liv in g” ( G en. 3 :2 0).

[G od] p erm it te d A dam to m arry E ve, w ho w as m ore th an s is te r o r d aughte r, s h e w as h is o w n f le sh ! G od c ause d th e e ntir e

hum an r a ce to p ro ceed f ro m th is o ne p oin t o f o rig in . H e d id n ot, o n th e o ne h and, f a sh io n w om an in dependently f ro m m an;

oth erw is e m an w ould th in k o f h er a s e sse ntia lly d if fe re nt f ro m h im se lf . N or d id h e e nable w om an to b ear c hild re n w it h out m an;

if th is w ere th e c ase s h e w ould b e s e lf -s u ffic ie nt. I n ste ad, ju st a s th e b ra nches o f a tr e e p ro ceed f ro m a s in gle tr u nk, h e m ade

th e o ne m an A dam to b e th e o rig in o f a ll h um ankin d, b oth m ale a nd f e m ale , a nd m ade it im possib le f o r m en a nd w om en to b e

se lf -s u ffic ie nt.

Acco rd in g to C hry so sto m , w ho i n te rp re ts G enesis l ite ra lly , th e o ne m an A dam , th e r o ot o f

hum ankin d , g uara nte es th e a lik eness a nd th e u nity o f th e w ho le . I n o th er w ord s, i f G od h ad c re ate d Adam f r o m th e e arth a nd th en c re ate d E ve f r o m th e e arth , a s h e c re ate d th e o th er a nim als , s h e w ould

be a d iffe re nt s p ecie s f r o m h er h usb and -to -b e. S o G od e nsu re s th at h um ans a ll h av e th e s a m e h um an

natu re — th at i s , i n te rm s o f m odern b io lo gy, th ey a re a ll th e s a m e s p ecie s— by c re ati n g h er f r o m

Adam . A fte r th e f ir s t c o up le , m en a nd w om en a re d ep end ent o n e ach o th er f o r th eir b ir th s, th at i s , f o r

th eir v ery e xis te nce. A ll b oys h av e m oth ers , a nd a ll g ir ls h av e f a th ers . T his s h o w s h o w f u nd am enta l

th e i n te rd ep end ence o f f a m ily m em bers r e ally i s . T his m eans th at m en a nd w om en a re u nite d a s th e

sa m e s p ecie s b ut a re d iffe re nt i n w ays th at e nab le th em to c o lla b ora te i n p ro cre ati o n a nd i n o th er

asp ects o f l ife . T hey c an s h are w ith o ne a no th er i n m any w ays, s in ce e ach h as g ifts th e o th er l a cks.

The f a m ily ’s u nity i s b uilt o n th eir a lik eness, b ut i t i s a ls o b uilt o n th eir d iv ers ity .

Acco rd in g to th e s to ry i n G enesis 2 , th e d is ti n cti o n b etw een m ale a nd f e m ale i s th e f ir s t k in d o f

hum an d iv ers ity , a nd th e f a m ily i s th e f ir s t k in d o f h um an c o m munity . D urin g s u b se q uent h is to ry , m any

oth er k in d s o f d iv ers ity h av e a ris e n to o, a nd w ith th em m any k in d s o f c o m munity . D iffe re nces o f r a ce,

cla ss, c ultu re , e th nic ity , a nd p ers o nality , a m ong o th ers , g iv e p eo ple d iffe re nt g ifts th ey c an s h are a nd

exchange w ith o ne a no th er. T hese d iffe re nces e nab le e ach p ers o n to a p pre cia te o th ers w ho a re

diffe re nt f r o m th e s e lf, to l e arn f r o m th em , a nd to v alu e th em . F or e xam ple , W este rn ers c an b uild

boats th at r u n o n g aso lin e a nd n av ig ate u sin g c o m passe s o r G PS, b ut th e p eo ple s o f th e S outh S ea

is la nd s c an b uild b oats b y h and , p ro pel th em b y p ad dle , a nd n av ig ate b y w atc hin g th e s ta rs a nd

weath er p atte rn s. B y u sin g th ese a ncie nt m eth o ds, th ey c an tr a v el f r o m i s la nd to i s la nd w hen g aso lin e

has r u n o ut a nd th e m oto rb oats m ust s ta y i n th e h arb or. T hey h av e l e arn ed th in gs f r o m W este rn c ultu re ,

but W este rn ers c an l e arn f r o m th em a b out h o w a no th er c ultu re l iv es h arm onio usly w ith th e e arth .

Thro ugh l e arn in g, s h arin g, a nd m utu al r e sp ect, d iv ers e p eo ple c an b e d ra w n to geth er i n a u nity th at

str e ngth ens e v ery o ne a nd e m bra ces th eir d iffe re nces w ith o ut d is so lv in g th em .

When d iv ers e p eo ple f o llo w th e p atte rn o f th e F ath er, S on, a nd H oly S pir it— who l iv e a s e q uals

and s h are a ll th ey a re w ith e ach o th er— div ers ity c an e nric h e v ery b ody. I t n eed n o t c ause d iv is io ns

and c o nflic ts . Y et i t ta kes i n te nti o nal e ffo rt to a v oid s u ch d iv is iv eness. I n m onasti c c o m muniti e s, th e

monks o r n uns w ork h ard to l iv e i n h arm ony.

Basil o f C aesa re a w as a g uid e to m onasti c s i n f o urth -c entu ry C ap pad ocia . H e ta ught h is m onks a nd

nuns th e i m porta nce o f l iv in g i n c o m munity i n ste ad o f l iv in g a lo ne a s h erm its . T o e xp la in w hy, h e

sa ys th at i t i s n atu ra l f o r h um an b ein gs to l iv e to geth er. “ W ho ,” h e a sk s, “ d oes n o t k no w th at th e

hum an b ein g i s a ta m e a nd c o m munal a nim al, a nd i s n eith er s o lita ry n o r s a v age? F or n o th in g i s s o

pro per to o ur n atu re a s to s h are o ur l iv es w ith e ach o th er, a nd to n eed e ach o th er, a nd to l o ve o ur o w n

kin d .”

B asil th en e xp la in s th at i t i s a p pro pria te f o r G od to c o m mand u s to l o ve o ur n eig hb ors , s in ce

he h as m ad e i t n atu ra l f o r u s to d o s o .

Love f o r n eig hb or i s a p rim ary ta sk f o r a ll C hris ti a ns, a s i t w as i n p arti c ula r f o r B asil’ s m onasti c s.

This i s w hy h e s tr o ngly u rg es th em to l iv e i n c o m munity . I n

Long R ule s

7, h e g iv es m any r e aso ns w hy

he p re fe rs c o m munal l ife to l ife a lo ne. T he f ir s t r e aso n i s b asic h um an n eed : “ N o o ne o f u s i s s e lf-

su ffic ie nt f o r o ur o w n b odily n eed s, b ut i n th e p ro cure m ent o f n ecessiti e s w e n eed e ach o th er.”

Furth er, c o m munity l ife e nab le s u s to c are f o r th e n eed s o f o th ers , n o t o nly f o r o ur o w n n eed s. I t g iv es

us a n o pportu nity to s e rv e a nd k eep s u s f r o m b ein g s e lf- a b so rb ed . I n a d diti o n, w hen w e ta ke a w ro ng

tu rn i n l ife , th ere i s s o m eo ne to s e t u s r ig ht. O th erw is e , w e c o uld r e m ain o n th e w ro ng r o ad u nti l w e

get i n a w re ck. M ore o ver, G od h as a sk ed h is p eo ple to d o m any k in d s o f g o od d eed s, a nd o ne p ers o n

alo ne c anno t d o th em a ll. W hile d oin g o ne, h e i s u nab le to d o a no th er. “ F or e xam ple ,” B asil obse rv es, “ w hen v is iti n g th e s ic k o ne c anno t w elc o m e th e s tr a nger.”

Y et a c o m munity h as th e

re so urc es to d o b oth s im ulta neo usly .

Doin g g o od w ork s s u ch a s th ese a nd o th ers i s e nab le d b y th e H oly S pir it, w ho g iv es d iffe re nt g ifts

to d iffe re nt p eo ple . T he S pir it, i n d eed , i s a s o urc e o f p ositi v e h um an d iv ers ity a nd i n d iv id uality ( s e e

1 C or. 1 2:4 –11). Y et i n c o m munity l ife , B asil s a ys, “ th e g ift p ro per to e ach b eco m es c o m mon to a ll

th o se l iv in g to geth er.” T he g ift r e ceiv ed b y o ne m onk i s e q ually r e ceiv ed b y h is b ro th ers , s in ce th e

Holy S pir it h as g iv en i t f o r th e s a ke o f a ll o f th em , n o t j u st o ne. T he g ifte d b ro th er h as th e ta sk o f

work in g w ith th e S pir it to s h are h is g ift w ith th e w ho le c o m munity .

T hus th o se w ho l iv e to geth er

benefit f r o m th e g ifts b esto w ed o n e ach. S o e ach r e ceiv es m any g ifts i n c o m munity , n o t o nly th e o ne

besto w ed o n o nese lf. T his a b und ance c an b rin g s tr e ngth a nd j o y to a ll a lik e.

If m arria ge c an b e a n i m age o f th e T rin ity , a s C hry so sto m s a ys, s o c an o th er f o rm s o f h um an

co m munity , b egin nin g w ith m onasti c is m . T he f a m ous R ussia n i c o n o f th e T rin ity m enti o ned i n c hap te r

8 w as p ain te d b y A nd re i R ub le v , a m onk i n a c o m munity th at h ad b een f o und ed b y S erg iu s o f

Rad onezh a nd h ad b een d ed ic ate d to th e H oly T rin ity . S erg iu s, l ik e B asil, w as th e f o und er o f m any

monaste rie s a nd w as th e i n sp ir a ti o n o f m onasti c l ife a cro ss a n e nti r e c o untr y . S erg iu s n am ed h is m ain

co m munity a fte r th e T rin ity b ecause h e s a w th e d iv in e l ife a s a m odel f o r h is b ro th ers ’ l ife to geth er.

Rub le v , a d is c ip le o f S erg iu s, p ain te d f o r h is b ro th ers a n i c o n o f th e T rin ity to w hic h th eir m onaste ry

was d ed ic ate d . Y et a t th e s a m e ti m e i t w as a n i m age o f th e c o m munity l ife h e k new , f o r th e b ro th ers i n

th eir l ife to geth er w ere th em se lv es a l iv in g i c o n o f th e H oly T rin ity .

The c o m munity B asil f o und ed

is a n i m age o f th e H oly T rin ity to o, th o ugh i t w as p ortr a yed b y a l iv in g g ro up o f h um an b ein gs a nd

no t, a s f a r a s w e k no w , w ith p ain t o n w ood.

Crea tiv it y a n d E xch an ge

The s h are d l ife o f a m onaste ry i s a ls o a m ic ro co sm o f s h arin g i n h um an s o cie ty o n a l a rg er s c ale .

Theo dore t o f C yru s, w ho l iv ed i n th e f ifth c entu ry , p ro vid es a n i n sig htf u l a naly sis o f c re ati v ity a s i t i s

manife st i n h um an s o cie ti e s a nd c ultu re s. H e s p eaks o f h um an c re ati v ity a s a n i m age o f G od’s

cre ati v ity :

In im it a tio n o f G od w ho h as c re ate d, th e h um an b ein g a ls o f a sh io ns h ouse s, w alls , c it ie s, h arb ors , s h ip s, d ockyard s, c hario ts ,

and c ountle ss o th er th in gs. O n th em th ere a re d epic tio ns o f th e s k y, s u n, m oon a nd s ta rs , p ic tu re s o f h um an b ein gs a nd im ages

of n onra tio nal a nim als . Y et th e d if fe re nce in [ m odes o f] f a sh io nin g is in fin it e . F or o n th e o ne h and G od f a sh io ns a ll th in gs, b oth

fro m th in gs th at e xis t a nd f ro m th in gs th at d o n ot e xis t, a nd a part f ro m la bor a nd tim e. F or h is e xpecta tio n im media te ly b rin gs

in to b ein g w hat w as p la nned. O n th e o th er h and, th e h um an b ein g n eeds m atte r a nd a ls o to ols , p la nnin g, r e fle ctio n, tim e, la bor,

and o th er s k ills to p ro duce w hat c om es in to b ein g. F or th e b uild er n eeds th e m eta l w ork er, a nd th e m eta l w ork er [ n eeds] th e

min er a nd th e c harc oal m aker, a nd a ll a lik e n eed th e w oodcutte r, th e v in e d re sse r, a nd th e f a rm er. T hus e ach s k ill is a ssis te d in

a r e la te d ta sk b y th e o th er s k ills . Y et in deed th us th e h um an b ein g in f a sh io nin g im it a te s to s o m e e xte nt th e C re ato r, a s a n

im age im it a te s th e a rc hety pe.

Theo dore t c o ntr a sts G od’s w ork o f c re ati o n o ut o f n o th in g, w hic h G od c an p ro duce i n sta ntl y , a nd

hum an c re ati v ity , w hic h r e q uir e s m ate ria ls , tr a in in g, to ols , a nd ti m e. M ore o ver, T heo dore t ta kes i n to

acco unt w hat i s to day c alle d a rt a s w ell a s th e s k ills o f c ra fts m ansh ip , a gric ultu re , a nd m anufa ctu rin g.

This p atr is ti c a p pre cia ti o n o f m ulti fa cete d h um an c re ati v ity a s i n clu d ed i n th e i m age o f G od c o uld

pro vid e a g o od s ta rti n g p oin t f o r th eo lo gic al r e fle cti o n a b out h um an c iv iliz a ti o n. I n f a ct, i t i s a g o od

co m menta ry o n o ur d is c ussio n o f a rts a nd s c ie nces, th e f r u its o f h um an c ultu re , i n c hap te r 8 . Theo dore t f in d s a h o m e i n th is c hap te r b ecause th e a b ove p assa ge a ls o d is c usse s h um an d iv ers ity

and c o m munity . G od c an c re ate b y h im se lf, o r r a th er th e T rin ity c re ate s, b ut h um ans n eed to w ork

to geth er to c re ate th in gs, a nd n o o ne d oes s o w ith o ut th e c o ntr ib uti o ns o f o th er p eo ple . T he b la cksm ith

need s w ood a nd c harc o al to h eat th e i r o n s o h e c an f a sh io n i t i n to a h o rs e sh o e. H e c anno t w ork u nle ss

th ere a re w oodcutte rs a nd c harc o al m akers . A ll th ese w ork ers n eed f a rm ers to p ro vid e th em w ith

fo od. A nd i n d eed , th e f a rm er’s h o rs e s n eed s h o es f r o m th e b la cksm ith .

Diffe re nt p eo ple c re ate m any d iffe re nt th in gs i n a b und antl y d iv ers e w ays. Y et i n h um an

co m muniti e s, th e d iffe re nt th in gs p eo ple m ake a re s h are d a nd e xchanged s o a s to b enefit e v ery b ody.

Theo dore t d esc rib es th e h um an i n te rd ep end ence a nd c o opera ti o n i n here nt i n th e d iv is io n o f l a b or.

The F ath er, S on, a nd H oly S pir it a re a lw ays s h arin g w ith e ach o th er; th ey s h are i n th eir c re ati v e

acti v iti e s, a nd th ey e xchange w hat th ey a re . S o e v en e v ery d ay e co no m ic a cti v ity , w hen d one h o nestl y

and w ith g o od w ill to w ard o th ers , c an r e v eal th e i m age o f th e T rin ity .

The i n te rc hange o f g ifts a nd o f l a b or a ls o o ccurre d i n th e E gyp ti a n d ese rt. A lth o ugh th ey e ach l iv ed

alo ne o r i n s m all g ro up s, th e d ese rt f a th ers a nd m oth ers , n o l e ss th an B asil, w ere a w are th at th ey

belo nged to a m onasti c c o m munity , th o ugh i t w as n o t o rg aniz e d i n th e s a m e w ay a s th e c o m muniti e s i n

Cap pad ocia . L et u s r e call th e s to ry a t th e e nd o f c hap te r 6 , i n w hic h J o hn th e S ho rt a llo w ed th e

dis ti n guis h ed p rie st to s e rv e h im a d rin k. J o hn’s d is c re ti o n c am e f r o m h is u nd ers ta nd in g th at th e

monks a ll b elo nged to a c o m munity , a nd th ey r e ceiv ed , g av e, a nd e xchanged g ifts . I n f a ct, th is i s th e

co nd iti o n o f h um ankin d i n g enera l. T o r e ceiv e, g iv e, a nd e xchange w ith l o ve a nd th anksg iv in g i s to

act i n th e l ik eness o f th e H oly T rin ity .

Lea d ersh ip a m on g E quals

Ju st a s th e F ath er, S on, a nd H oly S pir it a re e q ual, a ll h um an p ers o ns m ad e i n th eir i m age a re

ulti m ate ly e q ual. T he d iv in e i m age c o nfe rs d ig nity o n e ach o ne. W e d is c usse d th e i m plic ati o ns o f th is

sta te m ent i n c hap te r 5 . I t m eans th at th e p eo ple w ho w ere d esp is e d i n th e l a te a nti q ue M ed ite rra nean

world , s u ch a s w om en, s la v es, a nd l e p ers , w ere to b e tr e ate d w ith c are a nd r e sp ect. T he s a m e i s tr u e

of a ll p eo ple to day.

Yet th ere i s a ls o l e ad ers h ip i n th e T rin ity . G od th e F ath er b egets th e S on a nd b re ath es f o rth th e

Holy S pir it. H e g iv es e ach o f th em a ll th at h e i s s o th at th ey a re f o re v er h is e q uals . S o w hile th e

Fath er e xerc is e s l e ad ers h ip i n th e T rin ity , h e i s s im ulta neo usly th e s o urc e o f e q uality a m ong th e

div in e p ers o ns. H e c o m es f ir s t, a nd th e o th er tw o c o m e w ith h im . A ll th at th e T rin ity d oes o rig in ate s

in th e F ath er’s g o od w ill a nd i s a cco m plis h ed th ro ugh th e S on i n th e H oly S pir it.

H um an l e ad ers h ip

th at h o no rs th o se w ho a re l e d a s e q uals i s th ere fo re a l ik eness o f th e F ath er. A nd h um an c o m muniti e s

th at a re o rg aniz e d s o a s to b ala nce l e ad ers h ip , e q uality , a nd h arm onio us c o lla b ora ti o n b ear th e

lik eness o f th e T rin ity .

The m ost e ffe cti v e l e ad ers o fte n l e ad b y e xam ple . V la d im ir M ono m akh, a R ussia n p rin ce w ho d ie d

in 1 125, l e ft th is a d vic e f o r h is s o n a nd s u ccesso r: “ F ir s t o f a ll, d o n o t f o rg et th e p oor; b ut i n th e

measu re o f y o ur p ossib iliti e s f e ed th em a nd m ake p re se nts to th e o rp han; g iv e j u sti c e to th e w id ow

and d o n o t p erm it th e m ig hty to r u in a ny m an. ... V is it th e s ic k, w alk b ehin d th e d ead , f o r w e a re a ll

morta l; d o n o t p ass a m an w ith o ut g re eti n g, s a y a k in d w ord to h im .”

17 I i m agin e P rin ce V la d im ir w alk in g i n a f u nera l p ro cessio n b ehin d th e c o ffin . B ehin d h im i s a l a rg e

gro up o f h is p eo ple , w ho f o llo w h im i n m ourn in g a nd h o no rin g th e d ep arte d . H e c alls h is s o n to

id enti fy w ith th o se w ho a re p oor, s ic k, a nd e v en d ead . H is ta sk w ill b e to r u le th em w hile

re m em berin g th at th ey a re h is e q uals , to l e ad b y s e tti n g a n e xam ple , b y g o in g f ir s t a nd e m pow erin g

th em to c o m e w ith h im . T his h um ility , th is s e nse o f c o m munity , m akes a l e ad er i n th e i m age o f G od

th e F ath er.

Hum ility i n l e ad ers h ip i s c ru cia l. T his m eans a c le ar, g ro und ed , a nd tr u th fu l s e nse o f o ne’s o w n

pla ce i n r e la ti o nsh ip to G od a nd o th er p eo ple . I n th e e le v enth c entu ry , I s ia sla v , a no th er R ussia n

prin ce w ho l iv ed f a r f r o m th e m onaste ry , w ante d to c o nsu lt w ith th e a b bot T heo dosiu s o f th e K ie v

Cav es, w ho w as o ne o f th e f o und ers o f R ussia n a nd U kra in ia n m onasti c is m . T he h um ble a b bot,

dre sse d i n p oor c lo th in g w ith n o i n sig nia o f o ffic e, c am e to I s ia sla v ’s h o m e f o r a v is it a nd s ta yed

unti l e v enin g. A fte rw ard th e p rin ce o rd ere d th at T heo dosiu s b e d riv en b ack to th e m onaste ry i n h is

ow n c o ach s o h e c o uld r e st o n th e w ay. D urin g th e j o urn ey th e c o achm an n o ti c ed h is p oor c lo th es a nd

co nclu d ed th at h e w as a b eggar, s o h e s a id to h im , “ L ook h ere , m onk, y o u a re f r e e e v ery d ay to d o a s

yo u p le ase , w hile I m ust s p end m y l ife i n to il. L et m e l ie d ow n i n th e c o ach, a nd y o u r id e th e h o rs e .”

Theo dosiu s, w ho l e d th e b ro th erh o od i n d oin g l o ts o f p hysic al l a b or, h um bly tr a d ed p la ces w ith th e

driv er. S o th ey j o urn eyed a ll n ig ht. A s th e a b bot r o de, h e r e jo ic ed a nd p ra is e d G od. W hen h e g o t

sle ep y h e d is m ounte d a nd w alk ed to s ta y a w ake. I n th e m orn in g, n o ble m en p assin g o n th e r o ad

re co gniz e d T heo dosiu s a nd b ow ed to h im , a sk in g h is b le ssin g. T he y o ung c o achm an w as d is m ayed to

se e th e “ b eggar” r e ceiv e s u ch h o no r, a nd th e a b bot g entl y a sk ed h im to r id e th e h o rs e a gain . W hen

th ey r e ached th e m onaste ry , th e c o achm an s a w a ll th e m onks b ow in g to th e g ro und to g re et th eir

ab bot, a nd h e w as f r ig hte ned a nd w ond ere d w ho th is g re at p ers o nage c o uld b e. T heo dosiu s to ok h im

by th e h and , b ro ught h im to th e c o m munity d in in g h all, a nd o rd ere d th at h e b e g iv en a s m uch f o od a nd

drin k a s h e w ante d . T hen h e p aid h im m oney a nd l e t h im g o .

W hile h e r e m ain ed r e sp ectf u l to

ev ery o ne, th e a b bot c o m ple te ly d is re gard ed s o cia l c usto m a nd c la ss h ie ra rc hy a nd r e sp ecte d th e

pers o nal d ig nity a nd n eed o f th e y o ung, i g no ra nt w ork m an w ho w as ti r e d a nd n eed ed to r e st.

Con clu sio n

With G od’s h elp , h um an c o m muniti e s a re c alle d to m anife st th e i m age o f th e H oly T rin ity i n a n um ber

of w ays. P eo ple s h o uld l iv e to geth er i n p eace a nd l o ve, w ith m utu al r e sp ect. T hey s h o uld r e gard o ne

ano th er a s e q uals , th o ugh i n e ach s itu ati o n s o m e l e ad a nd o th ers f o llo w . T hey s h o uld m ain ta in a

bala nce b etw een th e w ay p eo ple a re a lik e a nd th e w ay e ach o ne i s u niq ue, th en a llo w b oth th e

co m mon h um an e xp erie nce a nd th e u niq ue g ifts o f i ts m em bers to s tr e ngth en th e w ho le g ro up . W ith

co m munity s u p port, p eo ple s h o uld w ork c re ati v ely to p ro duce th in gs th at o th ers n eed , th en s h are a nd

exchange th ese g o ods w ith o ne a no th er. T ho se w ith th e r e q uis ite g ifts s h o uld u se th eir c re ati v ity to

purs u e th e a rts a nd s c ie nces a nd s h are th e r e su lts o f th eir i n sig hts w ith th e c o m munity a s a w ho le .

There a re m any w ays th at c o m muniti e s c an g o w ro ng. P eo ple c an b ehav e l ik e a to m is ti c i n d iv id uals ,

dis ta ncin g th em se lv es f r o m o th ers a nd r e fu sin g to c are f o r th em o r a ccep t th eir c are . G overn m ents c an

im pose to ta lita ria n c o nfo rm ity , r e in fo rc in g th e w ays p eo ple a re a lik e w hile tr y in g to s ta m p o ut th eir

uniq ueness. L ead ers c an e sta b lis h u nju st h ie ra rc hie s, k eep in g th eir g ifts to th em se lv es a nd

with ho ld in g th em f r o m o th ers i n ste ad o f s h arin g. O r c o m muniti e s c an b e to rn a p art b y d iv is iv e co nflic ts . B ut i f th ey p re se rv e th e b ala nce s u m med u p i n th e l ife o f th e T rin ity a nd l iv e i n G od’s

lik eness, th ese p itf a lls c an b e a v oid ed . A c o m munity th at f o llo w s th e p atte rn o f th e T rin ity b y

co m bin in g s a m eness a nd d iffe re nce, g iv in g a nd r e ceiv in g, e q uality a nd s e rv ant l e ad ers h ip , m utu al

th anksg iv in g a nd r e sp ect w ill l ittl e b y l ittl e tr a nsfo rm i ts s o cia l s tr u ctu re to w ard p eace a nd j u sti c e.

1 . B asil,

On th e O rig in o f H um anity

1.3 – 4; tr a ns. H arris o n,

St. B asil

, 3 3– 34.

2 . S ee c hapte r 4 , a bove.

3 .

Ora tio n

6.4 ; e d. C alv et- S ebasti,

Gré g oir e d e N azia nze

, 1 30.

4 .

Ora tio n

6.1 3; e d. C alv et- S ebasti,

Gré g oir e d e N azia nze

, 1 54– 56.

5 .

Ora tio n

6.1 4; e d. C alv et- S ebasti,

Gré g oir e d e N azia nze

, 1 56.

6 .

On th e C re a tio n o f H um anity

16.1 7; P G 4 4.1 85B –C ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 4 06, a lt .

7 .

On th e C re a tio n o f H um anity

16.1 7– 18; P G 4 4:1 85C –D ; tr a ns. M oore a nd W ils o n,

Gre g ory

, 4 06, a lt .

8 . V la dim ir L ossk y,

The M ystic a l T heo lo gy o f th e E aste rn C hurc h

(C am brid ge a nd L ondon: J a m es C la rk e, 1 957), 5 4.

9 .

Hom ily 2 0 o n E phesia ns

4; P G 6 2:1 40.

Hom ily 2 0 o n E phesia ns;

tr a ns. R oth ,

St. J o hn C hry so sto m

, 4 4.

Long R ule s

3; tr a ns. H arris o n,

St. B asil

, 1 17.

Long R ule s

7.1 ; tr a ns. H arris o n,

St. B asil

, 1 19– 20.

Long R ule s

7.3 ; tr a ns. H arris o n,

St. B asil

, 1 21.

. G abrie l B unge,

The R uble v T rin ity

, tr a ns. A ndre w L outh ( C re stw ood, N Y: S t. V la dim ir ’s S em in ary P re ss, 2 007). T his b ook

conta in s f in e r e pro ductio ns o f th e ic on.

Questio ns o n G en esis

; e d. F ern ández M arc os a nd S áenz-B adillo s,

Theo dore ti

Cyre n sis

, 2 5– 26.

. B asil,

On th e H oly S pir it

18.4 7; G re gory o f N azia nzu s,

Ora tio n

38.9 ; G re gory o f N yssa ,

On N ot T hre e G ods

. R ussia n c hro nic le q uote d in G eorg e P . F edoto v,

The R ussia n R elig io us M in d

, 2 v ols . ( B elm ont, M A: N ord la nd, 1 975),

1:2 55.

. G eorg e P . F edoto v,

A T re a su ry o f R ussia n S pir itu ality

(N ew Y ork : H arp er, 1 965), 3 3– 34.

. T his p ara gra ph is b orro w ed, w it h m in or m odif ic atio ns, f ro m N onna V ern a H arris o n, “ L eaders h ip in th e O rth odox C hris tia n

Tra dit io n,” in

Tra ditio ns in L ea dersh ip : H ow F aith T ra ditio ns S hape th e W ay W e L ea d

, e d. R ic hard J . M ouw a nd E ric O .

Ja cobse n ( P asa dena, C A : D e P re e L eaders h ip C ente r, 2 006), 9 3. Conclu sio n

The a ngels k eep th eir a ncie nt p la ces—

Turn b ut a s to ne a nd s ta rt a w in g!

’T is y e, ’ ti s y o ur e str a ngèd f a ces,

That m is s th e m any-s p le nd ore d th in g.

T his p oem , “ T he K in gd om o f G od” b y F ra ncis T ho m pso n, i s w here I f o und th e te rm “ m any-

s p le nd ore d .” H is m essa ge i s th at a lth o ugh w e c anno t s e e i t, a t e v ery p oin t i n th is w orld th e s p ir itu al

w orld i s n ear. T he tw o r e alm s a re s u p erim pose d o n e ach o th er i n th e s a m e s p ace. S o w e c an g ra sp

s p ir itu al r e aliti e s i f w e s tr e tc h o ur p erc ep ti o ns, a s h e s a ys i n th e f ir s t s ta nza :

O w orld i n v is ib le , w e v ie w th ee,

O w orld i n ta ngib le , w e to uch th ee,

O w orld u nkno w ab le , w e k no w th ee,

In ap pre hensib le , w e c lu tc h th ee!

Thus i f I tu rn o ver a p eb ble i n m y g ard en, I m ay g lim pse n o t a b eetl e b ut a n a ngel th at w as h id den

b eneath i t. B ut w hat m ig ht I g lim pse b ehin d th e f a ce o f m y n eig hb or? T he h um an, m ad e i n th e i m age o f

G od, i s a t l e ast p ote nti a lly v ery m uch l ik e a n a ngel. T ogeth er w ith th e a ngels , h um ans a re n ear to G od

a nd p arti c ip ate i n th e s p ir itu al r e alm , f o r w e a re a ll c alle d to w ors h ip G od to geth er. Y et w e h um ans

a re a ls o e m bodie d a nd s h are th e e arth ’s e co sy ste m w ith c alic o c ats , b ro ad -w in ged c o nd ors , a nd r e d -

l e afe d J a p anese m ap le tr e es.

Early C hris ti a ns h ad d iffe re nt o pin io ns o n w heth er a ngels w ere m ad e i n G od’s i m age. I r a th er h o pe

t h ey a re a nd th at a s th e L ord ’s f a ith fu l s e rv ants th ey c an s h are i n th e f u ll i n herita nce o f s a in tl y h um an

b ein gs w hen G od’s k in gd om h as f u lly c o m e. I n th is p ro sa ic a ge, s u re ly w e o fte n m is s th e s p le nd ors o f

t h e a ngels ’ p re se nce. B ut c an w e s e e th e m any s p le nd ors o f G od’s i m age, a nd th e p ote nti a liti e s o f

G od’s l ik eness, i n th e p eo ple w ith w ho m w e s p end o ur d ays a nd o ur l iv es?

M an y F acets o f t h e D iv in e I m age

L et u s r e v ie w s o m e o f th e s p le nd ors d esc rib ed i n th is b ook:

Chap te r 1 s h o w s h o w f r e ed om a nd r e sp onsib ility a re g ifts f r o m G od th at c o nsti tu te c entr a l f a cets o f

t h e d iv in e i m age. G od, w ho l o ves u s, h as g iv en u s f r e ed om s o th at u nlik e r o bots o r p up pets w e c an

l o ve h im i n r e tu rn . W e c ho ose w hat w e d o, w hat h ab its w e c ulti v ate , w hic h c ultu ra l i n flu ences a nd

r o le m odels w e f o llo w , a nd w hat w e w ill b eco m e i n th e f u tu re . L ik e a cto rs c ap ab le o f p la yin g

d iffe re nt r o le s i n th e s a m e p la y, w e c an ta ke o n th e l ik eness o f G od, b ut w e c an c ho ose th e l ik eness o f

a s a v age b east i n ste ad , o r e v en th e l ik eness o f a d ev il. Y et w e a re c ap ab le o f c ho osin g a nd d oin g

g o od a nd h av e a r e sp onsib ility to d o s o .

We r e m ain f r e e, a lth o ugh o ur f r e ed om i s l im ite d . Y et w e c an ta ke ti n y p ositi v e s te p s th at e nab le

f u rth er ti n y p ositi v e s te p s. O ver ti m e o ur b ad h ab its a nd a d dic ti o ns c an b e o verc o m e b y G od’s g ra ce, wis e p ra cti c al tr a in in g, a nd o ur o w n s u sta in ed e ffo rts . W e a re i n v ite d to w ork w ith G od to c o -c re ate

our f u tu re i d enti ty i n a w ay th at i s m ore a nd m ore C hris tl ik e. W hen w e f o llo w th is c allin g w e a ls o

acq uir e m ore a nd m ore i n ner f r e ed om . A s w e g ro w s p ir itu ally , w e b eco m e a w are o f o ur c ho ic es a nd

opt f o r g o odness i n ste ad o f b ein g d riv en b y c ultu ra l i n flu ences, b ad h ab its , o r m is g uid ed i m puls e s.

The g re ate st f r e ed om i s l o vin g G od a nd n eig hb or s p onta neo usly b y d is c ern in g G od’s w ill a nd

cho osin g i t i n e v ery m om ent.

Chap te r 2 i s a b out h o w G od i s th e f o und ati o n o f o ur h um an e xis te nce a nd i d enti ty . G od h as

fa sh io ned u s i n h is i m age s o th at h e w ill a lw ays l o ve u s; s o th at w e r e m ain c o nnecte d to h im a t th e

co re o f o ur b ein g, r e gard le ss o f w heth er w e k no w i t; a nd s o th at w e a re a lw ays c ap ab le o f l o vin g h im

in r e tu rn . W e f e ll b y tu rn in g a w ay f r o m G od, w ith d ev asta ti n g c o nse q uences. B ut C hris t, w ho a lw ays

re m ain s G od, a ssu m ed h um an n atu re i n o rd er to m end th e d iv in e i m age i n u s a nd b rin g u s b ack to o ur

Cre ato r.

Chap te r 3 i s a b out s p ir itu al p erc ep ti o n a nd r e la ti o nsh ip . T o l o ve G od a nd o ur n eig hb ors a s G od

in te nd s, w e h av e to k no w th em tr u ly . A n i m porta nt f a cet o f th e d iv in e i m age i s th e c ap acity to

perc eiv e G od a nd o ur n eig hb ors a s s p ir itu al b ein gs. Y et w e a re o fte n u naw are o f th is c ap acity , a nd

our p erc ep ti o ns a re o fte n d is to rte d . B ut o ur b urie d c ap aciti e s f o r a uth enti c s p ir itu al p erc ep ti o n c an b e

re sto re d th ro ugh th e d iv in e g ift o f r e v ela ti o n a nd c an g ro w th ro ugho ut a l ife ti m e o f s a ncti fic ati o n.

Such p erc ep ti o n b rin gs p ra cti c al w is d om . I t e nab le s d eep ly l o vin g s e rv ic e to n eig hb ors a nd to G od’s

cre ati o n e v en i n th e f a ce o f s e em in gly i n su rm ounta b le o bsta cle s.

Chap te r 4 i s a b out v ir tu es a nd e m oti o ns. I t a sk s, “ C an I r e ally d o g o od?” P eo ple w ho h av e tu rn ed

fr o m c rim e o r s e lf- d estr u cti o n a nd h av e b eco m e l e ad ers i n l o vin g, c re ati v e s e rv ic e to G od a nd

neig hb or s h o w th at i t c an b e d one. B ecause w e b ear th e i m age o f G od, w e a re a ll c ap ab le o f v ir tu e,

and i n p rin cip le a ll a re c alle d to b eco m e s a in ts . T he r e al q uesti o n, th o ugh, i s h o w s u ch p ositi v e

tr a nsfo rm ati o n c an b e s u sta in ed d esp ite a l ife ti m e o f o bsta cle s a nd c halle nges. C an o rd in ary h um an

bein gs l ik e u s, b ese t b y c o untl e ss p ro ble m s, w eaknesse s, a nd d angers , f o llo w th e p ath s tr o d b y th e

sa in ts a nd h ero es w e h av e k no w n i n o ur f a m ilie s a nd c o m muniti e s a nd w ho se te sti m onie s a nd

exam ple s h av e i llu m in ed h um ankin d th ro ugho ut h is to ry ? E ven i f w e c an o nly w alk th e p ath s o f v ir tu e

fo r a s h o rt d is ta nce, th is c an m ake a g enuin e d iffe re nce i n o ur o w n l iv es a nd th e l iv es o f o th ers . S m all

acts o f k in d ness, tr u th fu ln ess, a nd j u sti c e, r e p eate d o ver ti m e, c an h av e a n e no rm ous c um ula ti v e

effe ct. W ith c o nti n ual h elp f r o m G od, a uth enti c v ir tu es l ik e p ers e v era nce, m odera ti o n, a nd g enero sity

can tr u ly b e l e arn ed a nd p ut i n to p ra cti c e o ne m om ent a t a ti m e.

Vir tu es a re o rig in ally a sp ects o f G od’s o w n c hara cte r a nd w ay o f a cti n g. T hey c o m pose th e m ost

im porta nt d im ensio n o f th e d iv in e l ik eness f o r w hic h e v ery h um an b ein g i s c alle d : w e a re to l o ve a s

God l o ves. A s p ers o ns m ad e i n G od’s i m age, w e a re i n v ite d b y g ra ce to p arti c ip ate i n G od’s v ir tu es,

su ch a s j u sti c e, w is d om , h um ility , c o m passio n, a nd a b ove a ll l o ve. Y et m atu re l o ve c o m es a t th e e nd

of a l o ng g ro w th p ro cess, n o t a t th e b egin nin g. A s w e s tr u ggle to w ard v ir tu e a nd s a ncti fic ati o n, o ur

bad h ab its , n egati v e o bse ssio ns, a nd m is d ir e cte d e m oti o ns c an b e s lo w ly r e o rie nte d s o th at w e a rriv e

at a h arm onio us w ho le ness. T hen th e tr e m end ous e nerg ie s b ound w ith in o ur m in d s a nd e m oti o ns c an

be p oure d f o rth f r e ely a s l o ve a nd s e rv ic e to G od a nd n eig hb or. A nd a b ove a ll, w e n eed th e v ir tu e o f

hum ility to k eep u s g ro und ed a nd o pen to h elp a nd g uid ance f r o m G od a nd f r o m o th er p eo ple .

We s a w i n c hap te r 5 th at a s b eare rs o f th e d iv in e i m age h um an p ers o ns a re i n tr in sic ally e nd ow ed

with r o yal d ig nity . Y et th is i s n o t a d ig nity th at e xalts s o m e p eo ple o ver o th ers , f o r i t b elo ngs e q ually to a ll w ho a re h um an, a nd i t i s n o t p rim arily a b out p ow er o r s o vere ig nty . R ath er, i t i s a g ift f r o m th e

Cre ato r, th e i n tr in sic v alu e, h o no r, a nd s p le nd or o f th e c hild re n o f G od th at l ie s h id den a t th e i n m ost

co re o f e v ery h um an b ein g. E arly C hris ti a ns p ro pheti c ally c halle nged R om an i d eas o f s o cia l c la ss b y

affir m in g th at r o yal d ig nity b elo ngs to e v ery o ne a nd i s n o t b ase d o n s u ch f a cto rs a s th e w orld ’s

wealth , h ealth , s o cia l s ta tu s, o r p oliti c al p ow er, a ll o f w hic h a re tr a nsito ry . L ead in g C hris ti a n

th eo lo gia ns d ecla re d th at th e d iv in e i m age b elo ngs e q ually to m en a nd w om en, r ic h a nd p oor, a nd

in clu d es s o cia l o utc asts s u ch a s th e m any s la v es o f th e a ncie nt w orld a nd th e h o m ele ss d is a b le d . I t

fo llo w s th at a ll a re e nti tl e d to c are a nd r e sp ect. T he s a m e i s tr u e to day, i n a w orld w here th ere a re

many a b use d c hild re n, v ic ti m s o f to rtu re , a nd e v en s la v es. T hese p eo ple a re tr e ate d a s o bje cts o f

sh am e r a th er th an o bje cts o f d ig nity . S om eti m es s y ste m ati c e ffo rts a re m ad e to e ra se th eir m em ory

th at th ey h av e a uth enti c v alu e a nd f r e ed om a s h um an p ers o ns. S uch c rim es a re a ls o c rim es a gain st

God, w ho se i m age th ese p eo ple b ear. T he p erp etr a to rs o ppose e v ery th in g th at i s a ffir m ed i n th is

book. T heir e v il a cti o ns m ust b e o ppose d .

Chap te r 6 i s a b out h um an e m bodim ent. E arly C hris ti a ns s tr o ngly a ffir m ed th at th e h um an b ody i s

go od a nd h as a n e sse nti a l p art i n th e w ork o f th e d iv in e i m age. T hro ugh o ur b odie s w e s e rv e G od a nd

giv e, r e ceiv e, a nd s h are l ife w ith o ur n eig hb ors . W hen th e s o ul, m in d , a nd h eart tu rn to w ard G od, th e

body a ls o i s tu rn ed to w ard G od, b eco m es th e s o ul’ s h o no re d c o lla b ora to r, a nd c o m es to b e f ille d

with d iv in e l ife .

Chap te r 7 i s a b out h o w a ll h um an b ein gs, a s G od’s i m age, a re c alle d to a r o yal p rie sth o od. O ur

bodie s m ake e sse nti a l c o ntr ib uti o ns to th is m in is tr y . I t i s o ur G od-g iv en r e sp onsib ility b oth to g ath er

th e p ra is e a nd th ankfu ln ess o f a ll c re ati o n a nd o ffe r i t to G od a nd to b rin g G od’s b le ssin g to a ll

cre ati o n. E arly C hris ti a ns b elie v ed th at h um an b ein gs c an m ed ia te b etw een G od a nd th e n atu ra l w orld

because w e p arti c ip ate i n e v ery l e v el o f c re ati o n. A s c o nte m pora ry s c ie nti s ts h av e a ls o d is c o vere d ,

we a re i n te rc o nnecte d w ith e v ery l iv in g c re atu re i n e arth ’s b io sp here a nd e v ery o bje ct i n th e p hysic al

univ ers e . A ncie nt a nd m odern s a in ts h av e d is c lo se d h o w p eo ple c an c o lla b ora te w ith G od to b rin g

ab out th e h arm ony a nd f lo uris h in g o f th e w orld ’s c re atu re s. H um an s o vere ig nty o ver th e e arth h as

been a b use d a nd d is c re d ite d , b ut th e p re se nt c o nd iti o n o f th e e arth ’s e nv ir o nm ent s h o w s th at h um an

re sp onsib ility i s i n esc ap ab le . P eo ple to day h av e th e ta sk o f l e arn in g m ore f u lly h o w th e e arth ’s

natu ra l s y ste m s w ork s o a s to c are f o r th em w is e ly a nd w ith l o ve.

Chap te r 8 i s a b out h o w h um an r e aso n, c re ati v ity , a nd c ultu re c an m anife st th e d iv in e i m age a nd

lik eness. E arly C hris ti a ns b elie v ed th at o ur r e aso n p arti c ip ate s i n G od’s r e aso n a nd th at o ur c re ati v ity

is a n i m age o f d iv in e c re ati v ity . A s th ey m easu re a nd m ap a nd d esc rib e h o w G od h as c re ate d p arts o f

th e u niv ers e , s o m e o f th e g re ate st s c ie nti s ts i n m odern ti m es h av e r e d is c o vere d f o r th em se lv es th e

lin k b etw een h um an r e aso n a nd d iv in e r e aso n. S cie nce d ep end s o n th e h um an c ap aciti e s f o r

perc ep ti o n, r e aso n, a nd c o m munic ati o n w ith o th ers , a ll o f w hic h a re th e g ifts o f th e d iv in e i m age. T he

arts to o p erc eiv e b eauty i n G od’s w orld a nd f in d w ays to p ortr a y i t a nd c o m munic ate i t to o th ers .

Cre ati v ity a nd c ultu re c an th us b e e xp re ssio ns o f th e d iv in e i m age i n h um ankin d . L ik e th e o th er g ifts

of th e d iv in e i m age, th ey to o c an b e m is u se d to tu rn p eo ple a w ay f r o m G od. P eo ple c an i n v ent th eir

ow n w orld s i n w hic h G od h as n o p la ce, y et i n th e e nd th ey r is k i n co rp ora ti n g h um an s in fu ln ess; i n a ny

case , th ey c an n ev er b e a s s p le nd id a s th e w orld G od h as c re ate d . B ut th e s a m e g ifts o f c ultu re a nd

cre ati v ity c an a ls o b e u se d to b rin g u s to G od th ro ugh th e w ond ers a nd b eauti e s o f h is c re ati o n.

Chap te r 9 i s a b out h um an c o m munity . I t a sk s w hat i s d is ti n cti v e a b out e ach h um an p ers o n a nd w hat all p eo ple h av e i n c o m mon th at b in d s th em to geth er. T he m oth ers a nd f a th ers o f th e a ncie nt d ese rt

re co gniz e d th at th ere a re m any v ir tu es, m any g ifts , a nd m any w ays o f l ife th at b rin g p eo ple to

sa lv ati o n. T he C re ato r i n v ite s e ach p ers o n to f o llo w a d is ti n cti v e p ath u niq uely s u ite d to th at p ers o n.

Yet th ere a re n um ero us g ifts , n eed s, e xp erie nces, a nd r e sp onsib iliti e s th at a ll p eo ple s h are i n c o m mon

because a ll a lik e a re h um an. T hro ugh o ur u niq ueness a nd th ro ugh a ll w e h av e i n c o m mon, h um ans a re

pro fo und ly i n te rc o nnecte d w ith o ne a no th er. T o b e h um an i s to b e a u niq ue i n d iv id ual a nd to b e i n

co m munity a t th e s a m e ti m e, j u st a s th e d iv in e T rin ity i s th re e d is ti n ct p ers o ns i n o ne e sse nce. W hen

peo ple l iv e to geth er i n th e l ik eness o f th e T rin ity , a s f a r a s i s h um anly p ossib le , th ey h o ld i n b ala nce

lik eness a nd d iffe re nce, h arm ony a nd m utu al r e sp ect, g iv in g a nd r e ceiv in g, e q uality a nd l e ad ers h ip ; i n

th is w ay j u sti c e c an f lo uris h . T hen d iv ers ity s tr e ngth ens c o m munity w hile c o m munity e nab le s

div ers ity to f lo uris h .

Chris t a s t h e I m age o f G od

The s to rie s o f A dam a nd E ve s h o w th e k in sh ip th at a ll h um an b ein gs s h are i n c o m mon, d em onstr a ti n g

th at w e a re a ll c o nnecte d w ith o ne a no th er th ro ugh o ur h um anity . A nd y et o ur h um an e xis te nce a nd th e

co m munity w e s h are a re f la w ed b y s in . S o w hen th e S on o f G od, th e s e co nd p ers o n o f th e T rin ity ,

mad e h um an n atu re h is o w n a nd w as b orn a s J e su s C hris t, h e b ecam e th e n ew a nd l a st A dam . S o h e

has b eco m e th e p erfe ct m anife sta ti o n o f th e d iv in e i m age th at d efin es h um ankin d a s h um an. A th anasiu s

sa ys th at th ro ugh h is i n carn ati o n, C hris t b eco m es th e m odel w ho s its f o r th e r e sto ra ti o n o f th e d iv in e

im age d am aged b y s in , y et a s th e C re ato r h e i s a ls o th e p ain te r o f G od’s i m age.

T his m eans th at

Chris t, w ho i s G od’s p erfe ct i m age, s h are s th at i m age w ith h um ankin d , th us r e sto rin g h um ankin d to

kin sh ip w ith G od a nd b rin gin g i t s a lv ati o n f r o m f a lle nness a nd s in .

Because h e h as b eco m e h um an, h e h as m ad e a ll h um an p ers o ns h is k in . H e h as b eco m e th e o rig in

and c ente r o f a n ew h um ankin d , a n ew c o m munity . I n M atth ew 2 5:3 1–40 ( N RSV ), C hris t s h o w s w hat

th is m eans:

When th e S on o f M an c om es in h is g lo ry , a nd a ll th e a ngels w it h h im , th en h e w ill s it o n th e th ro ne o f h is g lo ry . A ll th e n atio ns

will b e g ath ere d b efo re h im , a nd h e w ill s e para te p eople o ne f ro m a noth er a s a s h epherd s e para te s th e s h eep f ro m th e g oats ,

and h e w ill p ut th e s h eep a t h is r ig ht h and a nd th e g oats a t th e le ft. T hen th e k in g w ill s a y to th ose a t h is r ig ht h and, “ C om e, y ou

th at a re b le sse d b y m y F ath er, in herit th e k in gdom p re pare d f o r y ou f ro m th e f o undatio n o f th e w orld ; f o r I w as h ungry a nd

you g ave m e f o od, I w as th ir s ty a nd y ou g ave m e s o m eth in g to d rin k, I w as a s tr a nger a nd y ou w elc om ed m e, I w as n aked a nd

you g ave m e c lo th in g, I w as s ic k a nd y ou to ok c are o f m e, I w as in p ris o n a nd y ou v is it e d m e.” T hen th e r ig hte ous w ill a nsw er

him , “ L ord , w hen w as it th at w e s a w y ou h ungry a nd g ave y ou f o od, o r th ir s ty a nd g ave y ou s o m eth in g to d rin k? A nd w hen

was it th at w e s a w y ou a s tr a nger a nd w elc om ed y ou, o r n aked a nd g ave y ou c lo th in g? A nd w hen w as it th at w e s a w y ou s ic k

or in p ris o n a nd v is it e d y ou?” A nd th e k in g w ill a nsw er th em , “ T ru ly I te ll y ou, ju st a s y ou d id it to o ne o f th e le ast o f th ese w ho

are m em bers o f m y f a m ily , y ou d id it to m e.”

Of c o urs e , th e k in g i n th is s to ry , th e S on o f M an, i s C hris t h im se lf. H e i d enti fie s h im se lf f ir s t o f a ll

with th e p oor, th o se w ho l a ck b asic n ecessiti e s l ik e f o od, d rin k, c lo th in g, a nd s h elte r. H e d w ells i n

th em , s o th at th o se w ho s e rv e th em a re a ctu ally s e rv in g h im . T ho ugh th ey h av e b orn e g re at s h am e i n

hum an s o cie ty , h e s h are s w ith th em h is i m measu ra b le d ig nity . I n th is w ay, h e r e sto re s to th em th e

ro yalty o f th e i m age o f G od, w hic h w e d is c usse d i n c hap te r 5 . S ure ly , C hris t’ s a ct o f i d enti fic ati o n

and u nio n w ith th em i n clu d es a ll w ho w ere m arg in aliz e d i n a ncie nt s o cie ty , s u ch a s w om en, th e

dis a b le d , th e h o m ele ss, a nd s la v es; i t i n clu d es a ll w ho a re m arg in aliz e d to day. A sto nis h in gly , i n th e

sto ry h e d oes n o t a sk th em to d o a nyth in g to m erit s u ch u nio n w ith h im . H e s im ply l o ves th em a nd co unts th em a s h is o w n f a m ily . H e d oes n o t e v en h av e to s a y th at th ey a re b le sse d b y th e F ath er a nd

will i n herit th e k in gd om p re p are d f o r th em s in ce b efo re th e w orld ’s c re ati o n. T his r e ality i s a lr e ad y

esta b lis h ed , a nd h e ta kes i t a s g iv en.

The a ud ie nce h e a d dre sse s d ir e ctl y i s c o m pose d o f p eo ple w ho d o h av e f o od, d rin k, c lo th in g, a nd

sh elte r, w ho a re n o t l im ite d b y i lln ess o r i m pris o nm ent b ut a re f r e e to v is it a nd h elp th o se w ho a re .

He a sk s th o se w ho l o ve h im , th e S on o f G od, to l o ve th eir n eig hb ors a ls o a nd to d em onstr a te th eir

lo ve i n a cti o n. T his ti e s i n w ith w hat w e d is c usse d i n c hap te r 4 : d eed s o f v ir tu e, o r r ig hte o usn ess,

esta b lis h th e d iv in e l ik eness i n a p ers o n. V ir tu es, w hic h h av e th eir s o urc e a nd f u lfillm ent i n C hris t,

unite a p ers o n w ith C hris t, m ake th at p ers o n a m em ber o f C hris t’ s f a m ily , a nd b rin g a ll th e r ig hte o us,

with th e p oor, to G od’s k in gd om .

Noti c e a ls o th at th e s to ry C hris t te lls i s a b out b odily n eed s a nd b odily a ssis ta nce. H ere p eo ple ’s

bodie s p la y a c entr a l r o le i n G od’s i m age a nd l ik eness ( c hap te r 6 ). T his a p pro ach m ust h av e c o m e

natu ra lly to C hris t, b ecause h e a ssu m ed a h um an b ody a nd u nite d i t w ith G od.

By te llin g th is s to ry , C hris t a ls o e nco ura ges p eo ple to s tr e tc h th eir s p ir itu al s e nse s, to s e e h im i n

th eir n eig hb ors , a nd to a ct i n s u ch a w ay th at th eir n eig hb ors c an s e e h im i n th em . T hus h e ta kes th e

le ad i n r e -e sta b lis h in g th e s p ir itu al p erc ep ti o n th at i s a f a cet o f th e d iv in e i m age, a s d is c usse d i n

chap te r 3 . B y s e ein g C hris t a s G od i n carn ate , w e c an l e arn to s e e o ur f e llo w h um an b ein gs tr u ly , f o r

th ey a re G od’s i m age.

This s to ry d ep ic ts h um ankin d a s u nite d i n c o m munity , a to pic w e d is c usse d i n c hap te r 9 . I n th is l ife ,

basic h um an n eed s a nd th e g iv in g a nd r e ceiv in g th ro ugh w hic h th ey a re m et r e v eal C hris t’ s p re se nce

and e sta b lis h th e d iv in e l ik eness i n h um ankin d . B y s u ch g iv in g a nd r e ceiv in g to geth er w ith C hris t,

peo ple a re p re p arin g th em se lv es a nd e ach o th er f o r th e c o m munity l ife o f th e k in gd om G od h as

pla nned s in ce b efo re th e w orld ’s c re ati o n, a k in gd om i n w hic h a ll w ill b e j o in ed w ith C hris t a nd w ith

one a no th er a s m em bers o f o ne f a m ily . T he h ead o f th at f a m ily i s n o l o nger A dam b ut C hris t.

We h av e s e en th ro ugho ut th is b ook th at th e f u lfillm ent o f th e d iv in e i m age i n h um ankin d i s

co m munio n w ith G od, s o a s to k no w h im a nd b e k no w n b y h im . I t i s s h arin g i n h is e te rn al l ife s o th at

we c an b e f r e ed f r o m d eath . I t i s d w ellin g i n h im a s h e d w ells i n u s. I t i s c ho osin g a nd d oin g w hat

God w ills a nd c ho ose s s o th at w e c an s h are w ith h im i n h is l o vin g a nd c re ati v e a cti v iti e s. I t i s

parti c ip ati o n i n C hris t, w hic h e nab le s i m ita ti o n o f C hris t. C hris t i s th e v in e, w e a re th e b ra nches ( s e e

Jo hn 1 5:5 ). H e s h are d o ur h um an l ife s o th at w e, b y h is g ra ce, c an s h are h is d iv in e l ife . I n o th er

word s, h e b ecam e h um an to e nab le h um ans to b eco m e d iv in e. A lth o ugh u nti l n o w I h av e n o t u se d th is

word , b ecause i t c an e asily b e m is u nd ers to od, th e g o al o f th e d iv in e i m age— th e p urp ose f o r w hic h

God c re ate d i t— is

th eo sis

, th e d iv in iz a ti o n o f h um ankin d .

This d oes

not

mean w hat th e s e rp ent s a id w hen h e to ld E ve th at s h e a nd A dam w ould “ b e l ik e

God” a p art f r o m G od ( s e e G en. 3 :5 ). Y et th at l ie w as e ffe cti v e b ecause i t w as s o c lo se to th e tr u th .

The p urp ose o f h um an e xis te nce

to b eco m e g o dlik e, f o r w e w ere c re ate d i n G od’s l ik eness w ith th e

ta sk o f m anife sti n g i t m ore a nd m ore . Y et th e o nly s o urc e o f r e al d iv in e l ife i s G od h im se lf. R eal

hum an g o dlik eness m ust th ere fo re b e d eriv ed e nti r e ly f r o m G od. S o th e o nly w ay h um ans c an s h are i n

div in e l ife i s b y s ta yin g c lo se to G od, u nite d w ith G od, c ho osin g w hat G od c ho ose s, d oin g a lo ng w ith

God w hat G od i s d oin g f ir s t— a nd s u ch a cti v ity i s a lw ays g ro und ed i n l o ve. I t i s n o t p rid efu l o r s e lf-

se rv in g. I t d oes n o t c o m e th ro ugh d is o beyin g G od a nd th us m ovin g a w ay f r o m h im , a s A dam a nd E ve

did i n th e g ard en. Y et G od h as c o m e to u s i n C hris t a s h um an i n o rd er to u nite u s w ith G od’s s e lf again a fte r o ur f a ll.

The I m age o f D iv in e M yste ry

This b ook d esc rib es m any w ays i n w hic h h um an p ers o ns a nd c o m muniti e s c an e m body a nd m anife st

God’s i m age a nd l ik eness. Y et w e c an n ev er c la im to i n clu d e e v ery th in g th ere i s to s a y o n th e s u b je ct.

As G re go ry o f N yssa s a ys, h um an i d enti ty i s a n u nfa th o m ab le d ep th o f m yste ry , w hic h i s i ts e lf a n

im age o f th e i n exhausti b le a nd b ound le ss m yste ry o f th e d iv in e b ein g a nd l ife .

T his m eans th at th e

div in e i m age a t th e c o re o f w hat w e a re a s h um an r e m ain s m ulti fa cete d a nd i s o pen to tr a nsfo rm ati o n

in a f u tu re th at i s n o w u nkno w n to u s. H ow ev er m uch w e m ay c o m e to k no w o f G od a nd o f h um an

exis te nce, th ere i s a lw ays m ore w aiti n g to b e d is c o vere d a nd a f u rth er m yste ry th at r e m ain s b eyo nd

our g ra sp . W e a re o n a j o urn ey o f d is c o very th at h as n o e nd .

To l iv e a cco rd in g to G od’s i m age a nd l ik eness i n th e w ays th is b ook d esc rib es i s to b e tr u ly a liv e.

And w e c an d are to h o pe to b eco m e m ore f u lly a liv e i n w ays th at w e c anno t n o w i m agin e. T he h um an

lik eness to G od i s p arti c ip ati o n i n G od’s l ife a nd i m morta lity ; i t i s a b und ant n ew l ife h ere a nd n o w

and e te rn al l ife w ith G od i n th e a ge to c o m e.

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