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.