Costache - Christian Worldview: Understandings from St Basil the Great (Cappadocian Legacy)

7/27/2019 Costache - Christian Worldview: Understandings from St Basil the Great (Cappadocian Legacy)

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CAPPADOCIAN LEGACY

ACriticalAppraisal

Editedby

DoruCostacheandPhilipKariatlis

StAndrewsOrthodoxPress

Sydney,2013

StAndrewsBook2013_R.indd 1 5/09/13 12:10 AM


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Textcopyright2013remainswiththeauthors

Allrightsreserved.ExceptforanyfairdealingpermittedundertheCopyrightAct,

nopartofthisbookmaybereproducedbyanymeanswithoutpriorpermission.

Inquiriesshouldbemadetothepublisher.

NationalLibraryofAustraliaCataloguing-in-Publicationentry

Title: Cappadocianlegacy/DoruCostacheandPhilipKariatlis(eds).

ISBN: 978-0-9775974-9-9(paperback)

Notes: Includesbibliographicalreferencesandindex.

Subjects: Gregory,ofNazianzus,Saint. Basil,Saint,BishopofCaesarea,

approximately329-379.

Gregory,ofNyssa,Saint,

approximately335-approximately394

Theology--Earlyworksto1800

Christiansaints--Biography--Earlyworksto1800.

OtherAuthors/Contributors:

Costache,Doru,editor.Kariatlis,Philip,editor.

DeweyNumber:230

StAndrewsOrthodoxPress

242ClevelandStreet,Redfern,NSW,2016

www.standrewsorthodoxpress.com.au



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Contents

PREFACE..................................................................................................................................................5

1.THECAPPADOCIANSWITHINTRADITION

TheCappadocianFathersasFoundersofByzantineThought

DavidBradshaw..................................................................................................................................... 11

WeretheFathersProponentsofaFamilialImagoTrinitatis?

AdamG.Cooper..................................................................................................................................23

2.THELEGACYOFSTBASILTHEGREAT

StBasiltheGreatsExpositionofNiceneOrthodoxy

JohnAnthonyMcGuckin......................... ......................... ......................... ......................... ..................47

WhyDidntStBasilWriteinNewTestamentGreek?

JohnA.L.Lee........................ ......................... ......................... ......................... ......................... ................61

Light(/)anditsLiturgicalFoundationintheTeaching

ofStBasiltheGreat

AdrianMarinescu...................................... ......................... ......................... ......................... .................77ChristianWorldview:UnderstandingsfromStBasiltheGreat

DoruCostache......................................................................................................................................... 97

StBasilsTrinitarianDoctrine:AHarmoniousSynthesisof

GreekPaideiaandtheScripturalWorldview

PhilipKariatlis..................................................................................................................................... 127

TheRecapitulationofHistoryandtheEighthDay:

AspectsofStBasiltheGreatsEschatologicalVision

MarioBaghos........................................................................................................................................ 151

StBasiltheGreatasEducator:ImplicationsfromtheAddresstoYouth

DimitriKepreotes................................................................................................................................169

3.THELEGACYOFSTGREGORYTHETHEOLOGIAN

TheTeachingsofGregoryofNazianzusontheTrinity

ArchbishopStylianosofAustralia......................... ......................... ......................... .....................187

Self-KnowledgeandKnowledgeofGod

accordingtoStGregorytheTheologian

GeorgiosMantzarides....................................................................................................................... 203



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GregorytheTheologianASpiritualPortrait

ArchbishopStylianosofAustralia......................... ......................... ......................... .....................215

SeekingOuttheAntecedentsoftheMaximian

TheoryofEverything:StGregorytheTheologiansOration28.DoruCostache...................................................................................................................................... 225

Whatthen?IstheSpiritGod?Certainly!StGregorysTeaching

ontheHolySpiritastheBasisoftheWorldsSalvation


ScriptureintheWorksofStGregorytheTheologian

MargaretBeirne.................................................................................................................................. 261

StGregorytheTheologiansExistentialMetanarrativeofHistory

MarioBaghos........................................................................................................................................ 275

FeaturesoftheTheandricMysteryofChristintheChristologyofStGregorytheTheologian

AnthonyPapantoniou......................... ......................... ......................... ......................... ...................299

4.THELEGACYOFSTGREGORYOFNYSSA

DivineProvidenceandFreeWillinGregoryofNyssa

andhisTheologicalMilieu

BronwenNeil........................................................................................................................................ 315

DazzlingDarknessTheMysticalorTheophanic

TheologyofStGregoryofNyssa


ApproachingAnApologyfortheHexaemeron:

ItsAims,MethodandDiscourse

DoruCostache...................................................................................................................................... 349

SpiritualEnrichmentthroughExegesis:StGregoryofNyssa

andtheScriptures

MargaretBeirne.................................................................................................................................. 373

ReconsideringApokatastasisinStGregoryofNyssas

OnTheSoulandResurrectionandtheCatecheticalOration

MarioBaghos........................................................................................................................................ 387

INFORMATIONABOUTTHECONTRIBUTORS.................................................................. 417



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ChristianWorldview:UnderstandingsfromStBasil

theGreat

DoruCostache

Abstract:ThisarticleexploresaspectspertainingtoStBasilscontri-

butionstotheChristianworldvieworcosmology.Lessresearchedin

recenttimes,atleastfromthisviewpointBasilianthinkingcansur-

prisecontemporaryreadersbyitsfreshandbalancedapproach.In

fact,itofferssolutionstocurrentinterests,inthewaythatitbridges

ofdivinepresenceandmeaning.Theanalysisproceedsbydiscussing

StBasilscontributionstoscienceandtheology,followedbyhisvi-

worldasasynergeticframeworkwheredivineandcosmicenergies

creativelyinteract.

Inrecenttimes,whennotsimplypushedintoaconeofshadow,StBasil

ecclesiasticalpolitics,asceticism,ethics andexegesis.Within thisalmost

generalindifference,threemonographsbyPhilipRousseau,1AnnaSilvas2

andStephenHildebrand3standaloneintheirattemptstohighlightforthe

Idedicatethisarticletothememoryofmylatementor,RevdProfessorDumitruPopescu

(1929-2010;UniversityofBucharestandRomanianAcademy),apassionateresearcherof

StBasilsthoughtandtheinspirationformyinterestinChristiancosmology.Aprevious

versionofthisarticlewaspublishedinPhronema25(2010):21-56.Thetextbelowrep-resentsarevisedandexpandedversion.Atvariousstagesofitselaboration,thispaperhas

KariatlisandthePhronemareviewers,towhomIamdeeplygrateful.MarioBaghosrecti-

1 PhilipRousseau,BasilofCaesarea(Berkeley-LosAngeles-London:UniversityofCali-

forniaPress,1998).

2 AnnaM.Silvas,TheAsketikonofStBasiltheGreat,TheOxfordEarlyChristianStudies

Series(Oxford:OxfordUniversityPress,2005).

3 StephenM.Hildebrand, The TrinitarianTheologyofBasil ofCaesarea: A Synthesisof

GreekThoughtandBiblicalTruth (Washington:TheCatholicUniversityofAmericaPress,2007).



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Englishspeakingreadershipthecomplexityofhispersonalityandwork,

beyondthevarietyoftheirrespectiveapproaches.Evenso,andquitesur-

-

ture,hiscontributionstotheChristianworldviewherein, Weltanschau-

ung,representationofreality,orcosmologyinaverybroadsensedonot

underthescholarlyscope,theyarereadilyabandonedforthesakeofthe

ethicalconnotationsthatcanbeinferredfromit.4Veryrecently,however,

PeterBouteneff addressedStBasilscontributions totheChristianworl-

dviewinrelationwiththefamousHomiliesontheHexaemeron.5Muchhas

yettobediscussed.Inthefollowing,IshalltrytoarticulatetheBasilian

approachtoworldview,whichisofrelevancetotheongoingconversations

betweentheologiansandscientists,andtothemoregeneralthemeofthe

Christianexperienceintheworld.

Withoutclaimingtobeexhaustive,thispaperwilladdressthreemain

theologicalschool(teaching-ground)andtheinteractivenatureofreality.

6StBasilof-feredinhisHomiliesontheHexaemeron(whosedateofpublicationisstill

disputed)7agemofChristianscholarshipthatremainednormativethrough-

outthemedievalperiod.8Indeed,whilsttheopinionthatheattempteda

completecosmology9shouldbetakencarefully,thegreatCappadociandis-

4 Seee.g.Rousseau,BasilofCaesarea,320-37.

5 PeterC.Bouteneff,Beginnings:AncientChristianReadingsoftheBiblicalCreationNarra-

tives(GrandRapids:BakerAcademic,2008),133-36.

6 Seee.g.thefamouspassageinHexaemeron8.2(PG29,168BC)whereStBasilhadto

interrupthisdiscourseinordertoreturntoapreviouslyoverlookedtopic.

7 -

wick(ed.),BasilofCaesarea:Christian,Humanist,Ascetic

Basilede

Csare,HomliessurlHexamron,Greektext,intro.andtrad.byS.Giet,SourcesChr-

tiennes(Paris:Cerf,1949):5-84,esp.6-7;JohannesQuasten, Patrology,Vol.3(Westmin-

ster:ChristianClassicsInc.,1986),216;Rousseau,BasilofCaesarea ,363.

8 ByzantineTheology:HistoricalTrendsand

DoctrinalThemes (NewYork:FordhamUniversityPress,1979),133.

9 Diakonia17:3(1982):215-23,esp.216;

theGreat,GregorytheTheologian,andGregoryofNyssa, inS.T.Kimbrough,Jr.(ed.),



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10whichhesuccessfullyinterpretedwithinagenuineChristianframework,scriptur-

al,liturgicalandspiritual.Insodoing,hegreatlycontributedtoaprocess

thathadbeeninitiatedbytheapostoliceffortstodisseminatethegospelin

theHellenisticworld,aprocessthatcontinuedlongafterthefourthcentury.

FollowinginthefootstepsoftheearlyChristianapologists,andprom-

inentlythesecondcenturyeruditebishopTheophilusofAntioch,11StBasil

aimedtoprovidehiscongregationandreadershipwithacomprehensive

explanationofthecreatedrealm,heavenlyandearthly,humanandbiologi-

cal,astronomicalandmineral.Thislaboriousdepictionstemmedfrom,and

unfoldedaround, theGenesis creationnarrative. Incontrastwithearlier

approacheswhichengagedancientcultureinapolemicalmannerand

althoughtheargumentativenotesofhisdiscoursearefarfromremaining

inaudible,whatmotivatedStBasilseffortwereprimarilypastoralandsalv-

12aspointedoutbyBouteneff.13Beingacaringpastor,heun-dertooktodepictforhiscongregationameaningfuluniverse,markedby

divinewisdomandpresence,yetauniversethatcouldalsobedescribedby

theavailablesciences.Thisappraisalwasinoppositiontothepessimistic

worldviewoftheManichaeanmyths,whichelicitedtheconjugatereaction

ofStBasil,hisfriend,StGregorytheTheologian,andhisyoungersibling,St

GregoryofNyssa.TheircontributionstofourthcenturyChristiantheodicy,

focusedondismantlingtheconceptofevilasanontologicalcategory,can-notbediscussedhere;however,IshallreturntotheManichaeanchallenge

andStBasilsresponsetoit.Likewise,thelatterssavantdigressionsabout

OrthodoxandWesleyanScripturalUnderstandingandPractice(Crestwood,NY:StVladi-mirsSeminaryPress,2005):37-54,esp.46;Rousseau,BasilofCaesarea,320.

10 Cf.Hildebrand,TheTrinitarianTheologyofBasilofCaesarea ,114-17,121-22;Quasten,PatrologyAndrewLouth(eds.),TheCambridgeHistoryofEarlyChristianLiterature(Cambridge:CambridgeUniversityPress, 2004):289-301,esp.294.Against thecommonopinion,

wasmediocreandlargelymediatedbyhandbooks.

11 -BdespreCreareaLumiilaSf.VasilecelMare,inEmilianPopescuandAdri-anMarinescu(eds.),SfntulVasilecelMare:nchinarela1630deani ,secondedition,TheophilusapproachtoGenesisandcosmology,seeBouteneff,Beginnings,68-72.

12 Thisaspectisshownattheendoftheprologue;cf.Hexaemeron1.1(PG29,5C).SeealsoHexaemeron-comesoftheinterpretiveeffort.InHexaemeron3.10(PG29,77AB),StBasilinvitedthe

13 Cf.Bouteneff,Beginnings,133.



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thenatural realmwhere directedagainstremnants ofpaganism like the

interestofmanyChristiansinastrology.Indeed,againstastrologicalbeliefs,

reality.

thedawnofmodernity,thisdescriptiveapproachcouldnotbemaintained

asStBasilsmajorcontributiontotheChristianworldview.Likemanyother

aspectsofancientculture,thesciencesonwhichhisHexaemerondepended

hadbecomeobsolete.14Nevertheless,beforemovingtodiscussthemore

importantcontributionofStBasiltothisarea,weshouldnotethattherel-

evanceofhishomiliestoChristiantraditionandexperiencewasnotdimin-

Christianconstrualofthecosmos,theBasilianhomiliesshareintheinde-

pendentcharacteroftheChristianworldview,which,asshownbyVladimir

Lossky,15buildsupontheecclesialmindsetandtheoreticallyremainsun-

affectedbyanyculturalparadigmitengages.Thus,itistheChristiansub-

stancethatmakestheHexaemeronmeaningful.Forinstance,anyChristian

fromthepast,presentorthefuture,canbeinspiredbyStBasilssenseof

ofGodswisdom,16therealisticassessmentofthenaturalmortalityofcre-

ation,17andtheethicalparadigmsinferredfromvariousanimalandplant

behaviours.18 Furthermore,whenconsideredthroughthe lensofthe an-thropiccosmologicalprinciple, 19StBasilsinsistenceontheontologicaland

14 -sis,inTheDoctrineofCreation (Edinburgh:T&TClark,1997):47-62,esp.58-9;Clapsis,

15 Cf.VladimirLossky,TheMysticalTheologyoftheEasternChurch(Crestwood,NY:StVlad-

imirsSeminaryPress,2002),104-106.

16 Heexplainsthisstateofcoherenceofthevisiblerealminlightofthedivinesourceofor-

der,(literallytheoriginoftheorderofvisiblethings).Hexaemeron1.1(PG29,4A).

17 Cf.Hexaemeron -mology,217-18.

18 Seee.g.Hexaemeron5.6(PG29,108BC);9.3(PG29,192B-196B).Cf.Bouteneff, Begin-

nings,136;Hildebrand,TheTrinitarianTheologyofBasilofCaesarea ,117;PhilipRous-

HumanNatureandItsMaterialSettinginBasilofCaesareasSermonsontheCre-ationTheHeythropJournal49(2008):222-39,esp. BdespreCreareaLumii,186.

19 Cf.JohnD.BarrowandFrankJ.Tipler, TheAnthropicCosmologicalPrinciple (Oxfordand

NewYork:ClarendonPressandOxfordUniversityPress,1986),16-20;TrinhXuanThu-

an,Lamlodiesecrte:EtLHommecralUniverse(France:Fayard,1988),287-88,292-

96;JohnD.Barrow,TheConstantsofNature:FromAlphatoOmegatheNumbersthatEncodetheDeepestSecretsoftheUniverse(NewYork:PantheonBooks,2002),141-76.



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teleologicalinterconnectivityofhumanandcosmicrealms20remainsvery

Thereare,nevertheless,otherimportantaspectsintheBasilian Hexaem-

eronwhichshouldnotbeoverlookedgiventheirrelevancetotheecclesi-

alexperience,andthecurrentconversationsinscienceandtheology.An

outstandingcontributionishisproofthattheChristianworldviewcancre-

ativelyintersectwiththeculturalpatternsandcosmologicalparadigmsof

agiventime.StBasilsunderstandingofthismatter,perfectlyepitomised

bythepolygonalcharacterofhiseducation,ChristianandClassical,21was

theologicalworldviewsisonlypossiblewhenthetwopartiesacknowledge

both their own epistemological limitations and each others competen-

cies. TheHexaemeron abundantly illustrates this principle. The homilies

displaybothanexpertuseoftheavailablesciencesinexplainingnatural

scripturalandtheologicalframework.22Thisremarkableaccomplishment

suggeststhatStBasilwasfullyawareoftheanalyticalanddescriptivechar-

interpretivecharacterofthetheologicalapproach.Thus,incontrastwiththeunswervingrejectionofpaganculturebyearlierauthorssuchasTer-

tullian,23andapartfromhisownrhetoricalturns,24heaccommodatedboth

thecontoursofreality.Thisnuancedsynthesisgivesproperaccountforthe

tensionsnoticedbyStanislasGietinbothStBasilsappreciationforand

reticencetowardscience,tensionswhichtheformerconsideredas point-

ingtouncertaintyandoscillation25yetwhich,fromtheperspectiveofthis

synthesis,witnesstheCappadociansefforttodiscernthecompetenciesof

thetwoworldviews.Gietsimpassecouldhavebeenavoidedifhemadea

20 Cf.Hexaemeron1.4(PG29,12BC).

21

Greek?Phronema25(2010):3-20,esp.10-13.

22

(ed.),ScienceandReligion:AHistoricalIntroduction (BaltimoreandLondon:TheJohns

HopkinsUniversityPress,2002):47-56,at51.

23 Patrology,vol.2,

247,320-21.

24

25



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furtherdistinction,betweenthesciencessomuchappreciatedbyStBasil

andtheatheistideologiesheabhorred,anuancetowhichIshallreturnin

duecourse.

-resentationoftheworld,aspointedoutbyscholars,26implicitlydismiss-

ingsuchfacilegeneralisationsastheperceptionofapatristicworldview

thatdevelopedwhollyatoddswiththecosmologyandanthropologyof

theGreek ancients.27LateAntiquityasalegitimatedescriptionofreality.Heneverobjected,for

instance, tothe geocentricmodeloranyother featurepertaining tothe

Aristotelian-Ptolemaic cosmography.28 Furthermore, whilst repudiating

ontheologicalgroundstheatheistconvictionsofsomeancientsages,he

Togivejustoneexample,inafamouspassageinwhichheconsideredthe

29headvocatedtheideaofapurposefuluniverseappreciationforsciencecanbeperceivedmoresoinhispenchantfornat-

uralisticexplanations.WithoutbecomingobliviousofGodsever-creative

andall-pervadingenergy,heelaboratedatlengthonthenaturalcharacter

aspresentedbythevarioussciencesofhuman,biologicalandcosmic

phenomena.This interest in, and acknowledgment of, nature,which he

26 thePatristic andMonasticTraditionsof theEasternOrthodoxChurch,Transdiscipli-

narityinScienceandReligion2(2007):183-94,at190;EmmanuelDanezis,Efstratios

-mologicalViewsofHisTime,inBasarabNicolescuandMagdaStavinschi(eds.),Science

andOrthodoxy, aNecessary Dialogue (Bucharest:CurteaVeche, 2006): 103-109,esp.

B-my,StVladimirsSeminaryQuarterly46:2-3(2002):147-62,esp.147,152.

27 ThoughtontheCosmosandManintheGreekFathers, ThePatristicandByzantineRe-

view9:2-3(1990):123-34,at123.

28 Seee.g.Hexaemeron1.3-4(PG29,9A-12C);3.3(PG29,56C-60A)etc.Lossky, TheMys-

ticalTheology,105,suggestedthatinmoderntimesthegeocentricparadigmcouldbe

that ourvisionoftheuniverse isgeocentricallyandanthropocentricallyconditioned,

giventhathumankindisthecentreofperspectiveandthesourceofanyrepresentation

ofreality.Inthelightofhisappreciationforthesciences,wecaninferthathadhelived

inourtimesaliteralgeocentrismwouldhaveseemedunacceptabletoStBasil.29 Hexaemeron1.2(PG29,5C-9A);cf.Hexaemeron1.11(PG29,25A-28B).



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sharedwiththeothertwoCappadocianfathers30andsuccessfullyhanded

ontofuturegenerationsofByzantinetheologians,31emergeswithclarity

throughthe followingexamples.Hebelievedfor instance thatMosesre-

ceived fromnature itself( )hisloveofjustice( ),32 whilstmaintaining that the Holy Spirit pre-pares()oractivatesthewatersnature(),itsnaturalcapacity,forthegerminationoflife();33likewise,heexhibitedtheconvictionthattheheat()producedbythesunpertainstoitsnature,sincethesunisnaturallyhot( ),andisnotreceivedfromelsewhere.34TheHexaemeronisfullofsimilarnaturalisticillustrations;IshallreturntothetopicofStBasils

understandingofnatureinthelastsectionofthisarticle.

Dissociatingsciencefromideology

Theappreciationofnatureandscience isneverthelessbutonevirtueof

theHexaemeron.TakingonthepreviousdiscussionofStBasilsapproach

toatomism,itshouldbenotedthatwhilstpresentingtheologyandscience

-moted tothe broad public.35 Forthispurpose,headoptedan intelligent

strategyinrelationtothesciencesandtheirassociatedideologies,whichevokesthesimilareffortsundertakenbytheearlyChristianapologiststo

bridgetheology,scienceandphilosophy,bycriticisingpaganreligiosity.36

Moreprecisely,heendeavouredtodismantletheatheistpresuppositionsof

somephilosophicalschoolsofLateAntiquity,likethematerialisticone,and

-wisetheologicallyneutralasantagonistictotheChristianworldview.This

30 Cf. JaroslavPelikan,Christianity andClassicalCulture:TheMetamorphosisofNatural

TheologyintheChristianEncounterwithHellenism(NewHavenandLondon:YaleUni-

versityPress,1993),100,105etc.31 Forinstance,asimilarapproachtonaturewasreiteratedinthefourteenthcenturyby

StGregoryPalamas,whoexplicitlyborrowedfromStBasil.Cf.DoruCostache, oftheSciences?TheologyandNaturalKnowledgeinStGregoryPalamasOneHundred

andFiftyChapters,TransdisciplinarityinScienceandReligion3(2008):27-46,esp.32-3,

38-9etc.SeemoreexamplesinMeyendorff,ByzantineTheology,132-34.

32 Cf.Hexaemeron1.1(PG29,5B).

33 Cf.Hexaemeron2.6(PG29,44B).

34 Cf.Hexaemeron3.7(PG29,69C).

35 Cf.Pelikan,ChristianityandClassicalCulture,100.

36 TheCambridgeHistoryofEarlyChristianLiterature(citedaboven.10):36-44,esp.36-7,39,42-3.



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-allyconvincedthattheinconsistencieshetracedwithinandbetweenthe

-sumptionsofmanyoftheirauthors.

ThesagesamongtheGreekshavestruggled[toelaborate]many[the-

ories]aboutnature(),butnotoneidea()oftheirsremainedunmovedandunshaken,thelatteroverthrowingtheprevi-

ousone.[]IgnoringGod,theycouldnotconceivethatanintelligent

cause()precededthegenesisofall( ), drawing their conclusions from their initial ignorance[concerningGod].37

Atthispoint,heseemstohavefollowedTheophilus, 38eitherdirectly,which

itsentirety,39andthediscourseoftheAntiochenebishop,or,alternatively,

throughthemediationofStAthanasiustheGreat.40Onewayortheoth-

neitherwithremediatingtheinconsistenciesofthepaganworldviewsnor

41This

37

Hexaemeron1.2(PG29,8A).SeeasimilarcriticisminHexaemeron3.3(PG29,57AB).38 Cf.Theophilus,ToAutolycus3.3(PG6,1124B):yearningforvainandemptyglory,all

[theGreeksages]neitherhavethemselvesknownthetruthnorhavetheyguidedoth-

erstothetruth.Preciselythethingstheysaiddemonstratetheirutterinconsistencies

(andmanyamongthemdemolishedtheirownopinions(.Fornotonlydidtheyrefuteoneanother,butsomeevenmadenulltheirownopinions.

Thus,theirreputationresultedinembarrassmentandfolly,beingdespisedbythosewho

understand.Foreithertheyspokeofthegodsandthentaughtatheism(,or)theysaidintheendthatallthingsemergespontaneously(...).Andwhilst,againitseemedtothemthatthecosmosiswithoutprovidence(.ForabriefreferencetothispassageseeGietsnoteinBasildeCsare,HomliessurlHexamron(citedabove

n.7),92,n.3.

39 )oftheskyandearthmustbecon-),assomehaveimagined,butfromGod.Hexaemeron1.1(PG29,6A).

40 InOntheIncarnation2(PG25,97C-100A),StAthanasiusnoted:somesaythatallthings

areself-originated(),sotospeak.TheEpicureansareamong these; theydeny that there isanyprovidence ()behind the evidentandvisiblethings.[]OtherstaketheviewexpressedbyPlato[].HesaidthatGod

hadmadeallthingsoutofpre-existentanduncreatedmatter(

).41 Seee.g.Hexaemeron3.8(PG29,73C);9.1(PG29,188C-189A).



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conclusionbringsusbacktothepastoralmotivationsbehindtheHexaem-

eron

takeprecedenceinhispositionasashepherdoftheChurch,nomatterhow

passionateaboutgeneralknowledgehewas.42Hispointagainstignoring

Godscontinuousactivitywithincreationandthereductionofthecosmic

-

logical.Thisconsistentapproachundoubtedlydrawsonhisunderstanding

43

Beforeproceedinganyfurther,onemoreaspecthastobeaddressed.

ideologies,StBasilrepeatedlydenouncedtheillegitimatealliancebetween

themasafactorcausingthefadingofvaluesandmeaningsinsociety.He

pointedout,forinstance,thefailureofsomeancientcosmologieslikethat

44to

appreciatethebeautyofcreationasindicativeofthedivinewisdomthat

pervadesrealitytogetherwiththeuniversesvocationtopermanenceand

45Beautycannotbetheoutcomeofrandomforcesoranaccident;

forthisreason,StBasilcouldacceptneithertheprospectofitsdisappear-

ancenortheideaofaneschatologicaldissolutionoftheuniverse.Against

theweaknesscharacterisingancientcosmologies,fromtheoutsethenoted

withclarityyetavoidingpolemicalovertonesthatthenotionofrenewal

The anticipated statement of the dogmas concerning the worlds

consummation( )is

nowhandedonasanutterancethroughtheelementsoftheinspired

teaching:InthebeginningGodmade.46

42 InhisanalysisoftheBasilianHexaemeron

excellentlypointedoutthesaintscarenottoimposeonthecongregationasdogmacon-

ceptsborrowedfromtheouterwisdom.43 Cf.Hexaemeron1.2(PG29,8B);1.11(PG29,28B);6.2(PG29,120D);9.1(PG29,188D);

OntheOriginofHumanity1.4(PG30,13CD;foranEnglishversionofthishomily,see

StBasiltheGreat,OntheHumanCondition,trans.andintro.byNonnaVernaHarrison

(Crestwood,NY:StVladimirsSeminaryPress,2005),31-48,at33).Asimilarattitude

occurredagenerationlaterinStJohnChrysostomsHomiliesonGenesis2.2(PG53,28).

SeealsoBouteneff,Beginnings


45 Seee.g.Hexaemeron3.10(PG29,73CD).

46 Hexaemeron1.3(PG29,9B).StBasilsunwaveringcommitmenttothedogmaofcre-

ationleavesnoroomforspeculationslikethoseofDanezis,TheodossiouandDimitrije-



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ThisdeclarationshowsasinaccurateRousseausviewoftheeschatological

an ancient fatherland which he construed as a heavenly, disembodied

paradise.47OversteppingtheBasiliandependenceonthePlatonicandOri-

genisttraditions,anaspectthatwillbeaddressedshortly,Rousseaufailed

tonoticetheCappadociansprudentuseofthesesources.Whatmattersat

thisstage,however,isthatthephraseancientfatherland(infactnotused

intheHexaemeron)48referstothescripturalparadiseasdepictedinGene-

sis2andnotaheavenlyrealm.Moreover,theinterpretationoftheeschaton

intermsofadisembodiedandinvisibleconditionwouldquestionthecon-

sistencyofStBasilscritiqueoftheStoicworldview.49

Toconcludethisdiscussion,itisnoteworthythatStBasildemonstrat-

edthroughouthisHomiliesontheHexaemeronwisdomanddiscernment,

abundantly(yetwithoutpedanticreferences)integratingfeaturesofClas-

sicalandLateAntiquecultureinhisinterpretiveapproachtoGenesisand

likewiseinhisarticulationoftheChristianworldview.Moreprecisely,un-

dertakingtoretelltheGenesisstoryforanaudienceconditionedbytheHel-

lenisticparadigm,heplacedthewholenarrativewithintheculturalsetting

ofthetimeandmadeskilfuluseofitspowerfultools.Intheprocess,as

aresultofhisdissociationofsciencefromitsideologicalentanglements,

hemanagedtoreinterpretwithinagenuineChristianframeworksomeas-

forvalues,meaningandtheperspectiveofapurposefuluniverse.Correl-

vehiclesfortheecclesialviewofreality,StBasilcoulddistancehimselffrom

thequestionableaspectsoftheculturalcontextandanyemotionalattach-

menttoitsfragilecertainties.

theideaofaneternalmatter.TheirinterpretationiscontradictedbytheBasilianrefuta-

tionoftheconceptoftheuncreatedmatterinHexaemeron2.2(PG29,29C-32B).ForSt

Basilsviewsonmatter,seeBouteneff,BeginningsB despreCreareaLumii,189.

47 Cf.Rousseau,BasilofCaesarea,320.

48 Cf.OntheHolySpirit27.66(PG32,192A).Theonlyparallelinthehomiliesistherefer-

encetotheJerusalemaboveastruefatherland( ;animageevokingRevelation21-22).Cf.Hexaemeron9.2(PG29,192B).Nevertheless,

thiscannotbetakenasaheavenlyordisembodiedreality.49 -

istingMatter?SomePassagesinBasilofCaesareaReconsidered,StudiaPatristica41(Leuven-Paris-Dudley:Peeters,2006):425-30.



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107

caninspirethecontemporaryconversationsbetweenscientistsandtheolo-gians.Itisremarkableinfacthowthisapproachhasbeenfruitfullyreiter-atedinthelastcenturybyaseriesofOrthodoxscholarsintheirattemptsto50

TheWorldasaTheologicalSchool

AnotherpointofinterestisStBasilsassessmentoftheworldintermsofaschoolorateaching-ground(),51whereaninstructionaboutGodissupplied.Thisthemeappearstobeatheologicalcorollaryoftheanthropicprinciple,referredtoabove,towhichStBasilwas

committed likeanyotherreaderoftheScriptures: thecosmoswas fash-ionedforusandinawaythatfacilitatesourknowingGod.Hisconvictionthatthecosmosasawholeandtheterrestrialecosysteminparticularhave52comesasnosurprise,sincetheuniverseiscreat-edforhumanityandshapedaccordingtotheparametersofitsexistence. 53Incontrastwithearlierapproaches,illustratede.g.byGiet, 54recentscholarshavenotoverlookedthetopicoftheworldasaschool.Nevertheless,whilstquoting the phrase teaching-ground both Rousseau55 and Bouteneff56retaineditscommonethicalsenseyetpayedattentiontoneitheritsher-

meneuticalfunctionwithinthe Hexaemeronnortheliturgicalnuancesitentails.Iproposethethemeoftheschoolas thethemeandthehermeneu-ticalcentreoftheBasilianworkconsideredhere,andnotmerelyapaideu-ticdigression.AstheunderlyingthemeoftheHexaemeron,theideaoftheschoolshapestheentirediscourseofthehomilies,explainingforinstancewhytheexplorationofthecosmosandtheGenesisnarrativeultimately

50 TheMystical Theology, 106; Mey-endorff,ByzantineTheology,134;PanayiotisNellas, -spectivesontheNatureoftheHumanPerson (Crestwood,NY:StVladimirsSeminary

Press,1997),97-9,102-103;ChristosYannaras,Elements ofFaith:An Introduction toOrthodoxTheology(Edinburgh:T&TClark,1991),46.51 Cf.Hexaemeron1.5(PG29,13B).52 Hexaemeron9.3(PG29,196B)speaksofthemediationoftheuntaughtlawofnature

().Untaughtmeansnotacquiredbyformaleducation.53 Seee.g.Hexaemeron

seeBarrow,TheConstantsofNature,160-65;BasarabNicolescu,Nous,laparticuleetlemonde,2ndedition(Monaco:ditionsduRocher,2002),101-105;Thuan, Lamlodiesecrte,294.

54 SeeBasiledeCsare,HomliessurlHexamron (citedaboven.7),106-107.55

Cf.Rousseau,BasilofCaesarea,334.56 Cf.Bouteneff,Beginnings,133,136.



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108

becameforStBasilaquestforthemarksoftheCreatorswisdomandthe

theologicalmeaningofhumanlife.Thisaspectissuggestedfromtheoutset

bytheprologueoftheHexaemeron,bywayofasuccinctdepictionofMoses

journey,towhichIshallreturn.Attheendofthisdiscussion,therichnessof

theBasilianconceptofatheologicallymeaningfulandpurposefulcreation

willbecomeevident.

AwayofreadingtheScriptures

Thetopicoftheworldasateaching-groundseemstoderivefromStBa-

silsunderstandingofthescripturalnarratives,liketheGenesisaccounts

ofcreationandparadise,asteachingsorpedagogicalparables;anaspect

discussedbyBouteneff.57InatextattributedtothegreatCappadocian,itisstated:thestoryofthefashioningofmanisalesson[]forour

life.58Thevalueofthisstatementcanbechallengedonthegroundsofits

doubtfulBasilianauthorship;59however,itostensiblyrehearsesthesaints

elaborationsonthesymbolicshapeofthehumanbeing,60whichheoffered

asaninterpretationforGenesis1:24(LXX).Givenatleasttheconcordbe-

tweenthesetwotexts,onecaninferbywayofgeneralisationthatStBasil

construedthecreationnarrativeasinspiringapedagogicalviewoftheuni-

verse,andthat inturnthisconstructconditionedhis ideaofthecosmos

asatheologicalschool.Thisassumptionwillleadusthroughthefollowinganalysis.

57 Cf.Ibidem,135.

58 OntheOriginofHumanity1.17(PG30,33A).Forthebinomialconstructof historia(nar-

rative)and theologia HumanNatureand

ItsMaterialSetting,225-26,232.ForthemeaningofhistoriaortohistorikoninStBasil

andotherearlyChristianauthors,seeHildebrand, TheTrinitarianTheologyofBasilofCaesarea,107-109.WithoutreferencetoStBasil,seethetopicofhistoriaaspresentedby

-

erickWatson(eds.),AHistoryofBiblicalInterpretation,Vol.1:TheAncientPeriod(Grand

RapidsandCambridge:WilliamB.EerdmansPublishingCompany,2003):334-54,esp.

341-47.

59 Cf.Quasten,Patrology,Vol.3,217.Foralittlemorethanasentenceconcerningtheau-

thenticityofthehomiliesOntheOriginofHumanity -

ductiontoOntheHumanCondition(quotedaboven.43),14-5.Rousseau(BasilofCaes-

area,318etc.)speaksoftheelevengreatsermonsonthecreationoftheworld,thatis,

theHomiliesontheHexaemeron,thustacitlyaddingthetwosupposedlyspurioushomi-

liestothenineauthenticones.Cf.idem,HumanNatureandItsMaterialSetting,222.60 Cf.Hexaemeron9.2(PG29,192AB).



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109

TheBasilianapproachtothecosmosviascripturalinterpretationvery

likely drewonOrigen the Alexandrian.61 ForOrigen, theologyprimarily

consistedinbiblicalexegesis,62anaspectwellillustratedbyhisarticulation

ofcontemplationofthephysicalreality,astageintheprocessofspiritual formation63asmediatedbytheethicalandspiritualinterpre-

tationoftheBible.64Forexample,OrigensFirstHomilyonGenesis65goes

asfarastopropoundthatatsomeinterpretivelevelthenarrativeofcre-

ationspeaksofthemysticalremakingofthehumanbeing,allthedetails

ofthecosmicenvironshavinganthropologicalcorrespondents.Somehow

in a similar manner, as an outcome of his pedagogical approach to the

sameGenesisaccountStBasilpresented theworldwhichincludesthe

terrestrialecosystemandthe farreachesofspacealike asa privileged

themselves.66BetweenOrigenandStBasilsrespectiveapproachesthereisarangeofcontinuitiesanddiscontinuitiesthatcannotbeaddressedhere

infull.67Nevertheless,apartfromitsemphaticallycosmologicaldimension

whichcontrastswiththealmostacosmisticOrigenianviewofthecreation

61 Beginnings,124-25;HandbookofPatristicExegesis:TheBibleinAncientChristianity(LeidenandBoston:Brill,2006),740;Andrew

Louth,TheOriginsoftheChristianMysticalTradition:FromPlatotoDenys(Oxford:Clar-

-docianFathers,44-5;Rousseau, BasilofCaesarea,320;NormanRussell,TheDoctrine

(Oxford:OxfordUniversityPress,2004),

206-207.

62 Cf.JohnBehr,TheFormationof ChristianTheology,Vol.1:TheWaytoNicaea(Crest-

wood,NY:StVladimirsSeminaryPress,2001),169;Bouteneff,Beginnings,96;Fearghus

V-centTwomey(eds.),ScripturalInterpretationintheFathers:LetterandSpirit(Dublin

andPortland:FourCourtsPress,1995):39-59,at56;AndrewLouth, TheOriginsofthe

ChristianMysticalTradition,54.

63 Cf.Louth,TheOriginsoftheChristianMysticalTradition,59-61.

64 Muchlater,yetinthesamevein,StMaximustheConfessoraddedthatthemediationof

Scripturetowardanaccuratenaturalcontemplationispossiblegiventhattherespective

-ties,10.17(PG91,1128CD).

65 Origen,HomiliesonGenesisandExodus,TheFathersoftheChurchSeries,trans.R.E.

Heine(Washington,DC:TheCatholicUniversityofAmericaPress,1982),47-71.Seealso

Origen,Omilii,Comentarii,bilingualedition,intro.,trans.andnotes -gensHomily1onGenesis,StudiaPatristica41(citedaboven.49):175-79.

66

Seee.g.Hexaemeron3.10(PG29,77B).Cf.Bouteneff,Beginnings,136.67 Forfurtherdetails,seeBouteneff,Beginnings,121,124-131.



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110

narrative,68StBasilsdiscourseisnotaltogetherdeprivedofspiritualcon-

notations.69TheprologueoftheHexaemeron,forinstance,takesasastart-

ingpointthetraditionalparametersofthemysticalapproach.70

Indeed,theprologueofthehomiliessharesintheconventionaltraits

ofmysticalliterature,towhichRousseauseemstohavehintedwhenan-

alysing the connections between the Spirit, Moses, Genesis and the in-

terpreter.71Butletushaveacloserlookatthetext.Indirectly,bywayof

rhetorical interrogations, thepassageof interest72exhorts the readerof

otherwiseunsophisticatedphraseology(

, small voices) of the narrative. For the impure ones, the high-

ermessageoftheaccountwouldremainelusive.73Surprisingly,however,

theprologuedoesnotpromise,asonewouldexpectaftersuchimportant

statements,eitheraspiritualinterpretationofGenesisoramysticalsurvey

character,thesermonsdonotdisplaymorethandoxologicalexpressionsof

awebeforethewisearchitectureofcreationandtobesurefrequentethical

digressions74(touchingontheformativescopeofthehomiliesandconverg-

ingtowardsthethemeoftheschool).

68 Asdiscretelysuggested,withoutmentioningOrigen,inHexaemeron3.9(PG29,73CD).

69 Seee.g.Hexaemeron2.1(PG29,28C),asacomplementtotheprologue,discussedbelow.

70 TheingeniousBasilianreiterationofOrigenshermeneuticalmethodwithinthecanon-

ical frameworkofmainstream fourth centuryOrthodoxyseems tohave inaugurated

aprocessofcriticalyetpositivereceptionthatdespitethesixthcenturyanathemas

againstOrigenreachedcompletionwithStMaximustheConfessorintheseventhcen-

tury.Cf.AndrewLouth,MaximustheConfessor(LondonandNewYork:Routledge,1996),

24-5.

71 HumanNatureandItsMaterialSetting,226.

72 Cf.Hexaemeron1.1(PG29,4A-5A).

73 Onthecompatibilitybetweenreaderandthespiritualmeaningofthetext,seeHildeb-

rand,TheTrinitarianTheologyofBasilofCaesarea,111.

74 Human

NatureandItsMaterialSetting,223.Itisunfortunatethatwhilstdiscussingtheethical

dimensionofStBasilsthinking,Hildebrand(TheTrinitarianTheologyofBasilofCaesar-

ea,117-21)makesnoreferencetotheHexaemeron.TheethicaldigressionsofStBasil

-

fyingthePsychicandPneumaticSenses, StudiaPatristica34(Leuven:Peeters,2001):306-17.



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111

namely,atensionbetweenthespiritualisingprologueandtheprimarilyde-

scriptivecontentof thehomilies.Thischallengingincongruity,overallig-

noredbyrecentscholarsoftheHexaemeron,cannotbeunintentional.The

saintssilencewithreferencetotheloftiercontemplationsalludedtointhe

prologue(andrelatedtextslikeHexaemeron2.1,mentionedabove),75to-

getherwithhistiradeagainstallegory,76mayhavebeenrequiredbythein-

tentiontoaccommodatehislesseducatedaudiencesandreaders,asnoted

inscholarship.77Itisnotimpossible,however,thatthisapproachillustrated

StBasilsadherencetothedisciplinaarcani.78Ifthiswerethecase,bydelib-

eratelyrefrainingfromincursionsintobroadersemantichorizonshewould

havebuiltabarrieragainstindiscretionsregardingmysticalteachings.Fur-

thermore, inapositive rehearsal of thedisciplina within the practice of

spiritualguidance,bynotprovidingalltheanswershewouldhaveintend-edtoincitethereadertowardfurtherenquiry,oraspiritualexaminationof

thecosmosandthescripturalnarrative. 79Inhisownwords,bythissilence

[concerningtheformationoftheelements],[theGenesis]historyenticed

80Hemay

havealsoimpliedtheneedofasimilarapproachforthereaderofhisown

theconundrumsofGenesis.81StBasilscommitmenttothedisciplinamight

elucidatethemysteryofthediscrepancybetweentheprologueandtherest

oftheHexaemeron.

75 SeealsothecommentsbyHildebrand,TheTrinitarianTheologyofBasilofCaesarea ,110-

11.

76 Cf.Hexaemeron9.1(PG29,188BC).OnStBasilscomplexattitudetowardsallegory,see

Hildebrand,TheTrinitarianTheologyofBasilofCaesarea,133-39.

77 Cf.Bouteneff,Beginnings,130;Hildebrand, TheTrinitarianTheologyofBasilofCaesarea,

139-41.

78 StudiaPatris-

tica35(Leuven:Peeters,2001):266-70,esp.269,withaclearreferenceStBasilsuseof

thedisciplineofsecrecyinOntheHolySpirit,27.66.Seealsomyarticle

theVisible:ApostolicCriteriaandSpiritintheOrthodoxTradition,inTeodosiePetrescu

(ed.),-

pieiTomisului,2006):386-91,esp.387-88.Thisaspectis likewise ignoredbyrecent

researchersoftheHexaemeron,maybedeceivedbythestrongexpressionsofitsauthors

commitmenttotheliteralinterpretation.

79 ApointmadebyHildebrand,TheTrinitarianTheologyofBasilofCaesarea,112,yetwith-

outreferencetothedisciplinaarcani.

80

Hexaemeron2.3(PG29,33C).81 Cf.Hexaemeron3.10(PG29,77AB).



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112

Approachingthecreation

All thingsconsidered,onlynowcanwemakesenseofStBasilsindirect

invitation, suggested by the sketched picture of the spiritual journey ofMoses,82 toundertake the three-stage course ofperfectionwhich leads,

through ascetic detachment and natural contemplation, to the mystical

visionofGod.Suchspiritualexigencies,evocativeoftheOrigenianpath-

waytoperfection,83wouldbeutterlymisplacediftheintentofthehomilies

wereonlytheliteralinterpretationofGenesistogetherwithanempiricex-

plorationoftheworld.Bythisstrangeprologuetherefore,StBasilimplies

thatinemulatingthetransformativejourneyofMosesthereadercanreach

mysticalvisionandaccesstheinneraspectsofbothScriptureandnature.

Withintheplotoftheprologue,Mosespersonaltrajectoryappearstohave

becomenotonlyaninspirationalparadigmbutalsoahermeneuticalkeynecessarytounlocktheinnermeaningsofboththescripturalandcosmic

narratives.Aspointedoutinthebeginningofthissection,wecansurmise

that,togetherwiththetraditionofthespiritualexegesisofGenesisasa

startingpointfornaturalcontemplation,whatinspiredthesainttorefer

totheworldasaschoolwaspreciselyMosesexperienceinthewilderness.

Inhisownwords,afterdedicatingfortyfullyearstothecontemplation

ofthethingsthatare()MoseseventuallyreachedtheclimaxofthemysticallifeandsawGod. 84Theprophetsexperience

disciplinaarcaniupontheHexaemeron.Thehomiliesaremeanttostirinthereaderthedesirefora

similarcontemplativeapproachtowardGodscreationthroughthelensof

thescripturalaccount,forwhichtheuniverseappearsasamanifestationof

divinewisdom.

AsepitomisedbytheexperienceofMoses,StBasilscommitmentto

aspiritualhermeneuticexplainswhyboththecosmosandthescriptural

narrativeonthecosmogenesisaretakenintheHexaemeronassourcesforaChristian pedagogyrootedwithin aholisticworldview.One step clos-

82 Cf.Hexaemeron1.1(PG29,5ABC).Thispassage,andnotonlythehomonymouswork

byPhilo,mighthaveinspiredStGregoryofNyssatowritehisLifeofMoses,wherehe

expandsonsimilarideas.SeeTheLifeofMoses2.22-6,2.157,inTheClassicsofWestern

SpiritualitySeries,trans.,intro.andnotesbyAbrahamJ.MalherbeandEverettFerguson

(NewYork-Ramsey-Toronto:PaulistPress,1978),59-60,93.Forthereiterationofthis

imageintheNyssenswork,seeGietsnoteinBasiledeCsare, HomliessurlHexam-

ron(citedaboven.7),90-1,n.2.

83

SeeadescriptioninLouth,TheOriginsoftheChristianMysticalTradition ,54-5.84 Hexaemeron1.1(PG29,5B).



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113

-

ations,namelythatpreciselybytakingthespiritualapproachStBasilwas

abletoascribepositiveconnotationstothethemeoftheworldasateach-

ing-ground.Heofferedanewandbalancedversionoftheconcept,thor-

oughlyextricatedfromanypessimisticOrigenist-likeappraisalofthe

cosmosasatransitoryplaceoflearningthroughthepainandmiseryso

relatedtomateriality.

Along with its scriptural inspiration, this positive approach might

oncemoreindicatethesaintsrelianceonthecanonicalversionofAlexan-

drinetradition,representedforexamplebyStAthanasiustheGreat.85For

StAthanasius,intruth,creationembodiesadivinesyntax,eachthing,living

ornot,representingawrittencharacter.Giventheirsyntacticcoherence,

theensembleofalltheselettersconveysthroughthecolossaltomeofthe

universeinvastomundivolumine, tousetheCartesiancoinageonetheo-

logicalmessage.Initselfaningeniousversionoftheso-calledcosmologi-

calproofofGodsexistence,thisunderstandingpresentscreatedorderin

The knowledge of God ( ) can be also

reachedfromthevisiblethings(),giventhatby

itsorderandharmony()creationpoints

to,andloudlydeclares,itsLordandCreator,asthoughthroughletters().86

Creation appears here as an implicit Scripture,87

thedivinerevelation,acomplexweboftheophanieswhichplaysananal-

85 Handbookof

PatristicExegesis,741;NormanRussell, ,207-208.

86 AgainstthePagans34(PG25,69A);seealsoAgainst thePagans35(PG25,69B).St

AthanasiushimselfseemstohavedependedontheidenticalelaborationsofOrigenin

hisCommentaryonGenesis1.1-9and3.20.SeeOrigen,Omilii,Comentarii,464-69,506-509.

87 ThesymmetrybetweentheworldasascriptureandScriptureasaworldwasmore

intenselyponderedbyStMaximustheConfessor;cf.Bookof,10.17-8(PG

ruminationsonScriptureandnature.Seehis,Vol.1,third

Ambigua,

OrtodoxeRomne,1983),126-29,n.132-38.Thetextualnatureofcreationisvariously

TimpulRuguluiAprins:Maestrulspiri-



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114

ogousroletoStBasilsmetaphoroftheteaching-ground.The Hexaemer-

on commences ona similarnote,by reiterating the possibilityofknow-

ing God through the order of the visible realities ( ).88 It is apparent therefore that, possibly inspiredby themetaphorofameaningfulcosmosinPsalm18:1-4(LXX) 89andthereve-

latoryworldassketchedbyRomans1:19-20,90thefathersneverreduced

hollowspacemarkedbypointlessness.Asmateriasignata,toparaphraseSt

ThomasAquinas,91cosmicexistencebearstheimprint,orsignature,ofthe

defendedbytheChurchfathersinuttercontrasttothedualisticsystems

oflateantiquity,likeGnosticismandManichaeismcharacterisedbythe

oppositionofspiritandmatterwhichconstruedthematerialworldasan

irrationalandworthlessdomain.92

Thecosmosasaschool

Beforecontinuingour analysisofthe topicoftheworldas atheological

school,itisworthpointingtootherfactorsthatequallycontributedtothe

arrangementof thehexaemeronic homiliesaroundthistheme. Contrary

toRousseausopinion,thattheHexaemeronhadlittletodowithcircum-

stanceandthatStBasilwasinfactinterestedinexpoundingthehuman93theimportanceofthesefactorspo-lemicalinnatureandoutsidethescopeofthespirituallifeshouldnotbe

article sauparadoxulteologieiAnastasia,2003):183-241.

88 Hexaemeron1.1(PG29,4A).Inrejectingfromtheoutsettheideaofaspontaneousgen-

eration,StBasilemployedsimilartermstothoseusedbyStAthanasiusinOntheIncar-

nationB89 QuotedinHexaemeron3.9(PG29,76B).90 QuotedinHexaemeron1.6(PG29,16C).

91 Cf.DeEnteetEssentia2.WhereasforStThomasthephrasereferstomatterascon-

sideredunderdetermineddimensions(

dimensionibusconsideratur)orindividualisedasaconcretebeing,forme,takingasa

pretextthemetaphorinJohn8:6,8,itdesignatestheaspectofmatterasimprintedand

shapedbytheLogos.

92 OnGnosticdualismanditsdilemmas,seeIoanP.Couliano, TheTreeofGnosis:Gnostic

MythologyfromEarlyChristianitytoModernNihilism,trans.byH.S.Wiesnerandthe

author(NewYork:HarperSanFrancisco,1992),135-37.

93 Cf.BasilofCaesarea,319.Althoughthisassessmenthassomemerittoit,itisneverthe-lessobviousthatasaconcernedshepherdStBasilwasnotinsensibletocontext.



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115

overlooked.Sofar,wehavedeterminedthatStBasildrewonOrigensand

-

edgeofGod;also,thatnaturalcontemplationisconsequentlyusefulinthe

processofonesspiritualformation,asintheexampleofMoses.Neverthe-

refutationoftheManicheanmythofcreation,whichpresentedtheworldas

broughtintobeingbyanevildeityandthereforevoidofpositivequalities. 94

ThisexplicitreferencetotheManicheanmythandotherdualismspointsto

theseworldviewsasStBasilsmainpolemicaltargetandnottheArianher-

esy,asmaintainedbybothBouteneff95andRousseau.96Indeed,Arianism

togetherwithJudaismwerequestionedbythesaint,butfortheirfailureto

interpretGenesis1:26asaTrinitarianreference 97andnotinrelationtothe

underlyingthemeandfocusofthehomilies.

Another external factor is the popularity of astrological fairy tales,

-

futedbyStBasil,whoassertedinaccordancewithGenesis1:14that

thecelestialbodiesservepeople(theanthropicprinciple,again)insteadof

rulingtheirlives.Furthermore,heskilfullypointedouttheinadvertences

rootedinthepseudoscienceofastrology.98Finally,thethemeoftheschool

seemstohaveaimedatcounteracting,asshownintheprevioussection,the

atheisticideologiesthathijackedancientcosmologyanddeniedtheideaofapurposefuluniverse.Inthehomilies,indeed,thethemeoftheschool

seemstobeintegratedintoStBasilseffortstodemonstratethepurpose-

fulnessthatpervadescreation.Thefollowingpassageendorsesthisunder-

standing.

the cosmoshas not been conceived vainly and without reason99

useofallbeings.Thus,sinceittrulyisateaching-groundforcon-

94 Cf.Hexaemeron2.4(PG29,36BCD);cf.thenotebyQuasten,Patrology,Vol.3,217.On

Manichaeism,seeCouliano,TheTreeofGnosis,161-88.

95 Cf.Beginnings,131.

96 Cf.BasilofCaesarea,321.

97 Cf.Hexaemeron9.6(PG29,204C-208C).

98 Cf.Hexaemeron6.5(PG29,128B-129B);seealso6.6-6.7(PG29,129C-133C).OnStBa-

silsattitudetowardsastrology,seeRousseau, BasilofCaesarea-

99 HereiteratesthisstatementinHexaemeron5.8(PG29,113A):nothingiswithouta

cause, nothing is there spontaneously. There is an ineffable wisdom in all (,).



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116

scioussouls()andaschoolofdivine

knowledge ( ), through the guidance(

)ofthevisibleandsensiblethingsthemindisledtothe

contemplationoftheinvisibleones.100

TogetherwiththeOrigenistandPlatonicovertonesofthisphraseology,such

astheperceptionofthevisiblerealmasguidingsoulstowardtheinvisible,

the logicof thequotedpassagecannotescapeus.Elaboratingwithin the

scripturalsetting,StBasilrejectedanypossibilityofinterpretingtheworld

outsidetheperspectiveofGodastheoriginofallthatis;weobservedmore

ofthisaspectintheprevioussection.Consequently,giventhewisdomre-

thattheuniverseisteleologicallyconditionedandthereforeendowedwith

purpose.101Thesetwostances,however,arenotreadilydigestiblewithinourtimes.Evencontemporarycosmologistswhoseerationalityasthein-

frastructureofrealityaddresstheteleologicalconditiononlyreluctantly,

and,remainingentrappedbythenaturalismofpreviouscenturies,donot

daretogazeuponthedivinesourceofthisrationality,i.e.theLogosofGod.

In turn, the assertionconcerning purposeoutragesmany contemporary

minds,accustomedtoperceivetheworldasanaxiologicallyneutralspace

tobeexperimentedwithorareservoirofresourcestobegreedilyexploited

forthesakeofourcomfortorthirstforpower,forthatmatter.Neverthe-

less,workingfromwithintheecclesialtraditionandhavingbeenexposedtothemysticalteachingsofthesaints,102StBasilproposedaverydifferent

pictureoftheworldasGodscreation.

Guidedbythescripturalnarrative,theeyesoffaithinGodascreator

inquisitiveness,economicinterests(whichcansuffocatesouls,depriving

themofthesenseofaweforthemeaningfulbeautyofthings)103andlei-

surelypursuits,whicharesowidespreadtoday.StBasilsapproachdenotes

aprofoundsensitivityfortheworldscorollaofwonderstoechoLucianBlagasverseentailingacarefulrespectandanapophaticreverencefor

100 Hexaemeron1.6(PG29,16BC).Elsewhereinthisvolume,IhaveshownthatStGregory

ofNyssareiteratedthesameunderstandinginhisApologyfortheHexaemeron.Without

referencetoStBasil,similarideasemergeinNicolescus

worldviewandtradition,Nous,laparticuleetlemonde,185-90.

101 -

lianism.

102

SeeOntheHolySpirit27.66,citedabove.103 Cf.Yannaras,ElementsofFaith,50-2.



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117

bothnatureanditsmaker.104Thisdeferentialapproachisillustratedforin-

stancebythesaintsconsistentreferencetoGodassupremebeautyanda

skilfulartisan,correspondingtothedesignationoftheuniverseasastruc-

turedorder,(literally,ornamentorbeauty).105Asanexpressionofdivinewisdom, theworld isnot thereforeto betreatedwithsang-froid,

anatomically,withoutregardforitsintrinsicvalueanditscontinuousrela-

tionshipwiththecreator.Symptomatically,whenfacingthereductionisms

ofhistime,StBasilexclaimed:letusceasetalkingabouttheessence()[ofthings],sincewehavebeenconvincedbyMosesthatGodhascreatedtheskyandtheearth.106Indoingsoheinfacturgedhisaudi-

encesandreadershiptoceaselookingforabstractconceptswhichcanso

easilymisleadbyoversimplifyingrealityandtorejoiceatthesightofa

complexworldthatspeaksofitscreatorthroughtheconcretebeautyofits

makeup.Heurged,

Iwantyoutoimprintinyourselfanutmostsenseofwonderforwhat

is made ( ), so that irrespective of where you are, thepresenceofsomeofthosebelongingtothegenusofgrowingthings

(;plants)clearlyremindsyouofthecreator( ).107

Thus,aswellasbeingourmaternalabode,tothecontemplativeeyetheuni-

verseunfoldsasanartisticstructure(),symphonicandharmonious,108anepiphanyofGodswisdomandbeauty.Evokingthe

experienceofGodspeople,StBasildesignatedtheworldascreationslitur-

gicalcommon/generalchoir()that

104 TheMysticalTheology,33,50;idem,OrthodoxTheology:AnIntroduction(Crestwood,NY:StVladimirsSeminaryPress,

1978),51;Rousseau,BasilofCaesarea323.

105 Forinstance,inHexaemeron1.2(PG29,9A)hedesignatedGodasthemuchyearnedfor

beauty(),whereasinHexaemeron1.11(PG29,28A)hemen-tionedthebeautyofthevisiblethings().Theuseofsuchcategorieswasmadelegitimatebytherepeateduseof intheSeptuagint(cf.intheHexaemeronbacktoPlatosTimaeus.OnthefunctionofbeautyinStBasil,seemy

article NouaReprezentareaLumii:StudiiInterdisciplinareB

106 Hexaemeron1.11(PG29,28A).SeealsoBouteneff,Beginnings,33,andRousseau,Basil

ofCaesarea,322.

107 Hexaemeron5.2(PG29,97C).

108 Cf.Hexaemeron1.7(PG29,17B,20A);Hexaemeron4.1(PG29,80B).Withoutreferring

tothethemeoftheschool,Rousseau,BasilofCaesarea-silsCosmology,218-19,cametosimilarconclusions.



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118

continuallyintonesthehymntoitsmaker.109Betterthananytheological

school,bydoxologicallyreferringtoGodinanunceasingmannercreation

teachesus,inwordlessways,toacknowledgehimandtointerpretevery-

thinginthelightofhispresenceandintention.Therevelationofthistruth

caninspireus,bringingbackjoyandhopetoasocietywhich,byfunction-

inglikeacommonandpublicschoolofindecency(

),110hasfallenintoadeepstateofdepression,con-

sideringbothlifeandtheworldaspointless.Whenlearningthewisdomof

acknowledgmentoflifeasagift,whichhastobeembracedwitheucharistic

doxology,whilstshowinghowthecosmicschoolworksbywayofvertical

analogies.

Letusglorifythenobleartist()forallthatwisely

andartistically()hasbeenaccomplished.From

thebeautyofthevisiblethings()letus

formanideaoftheonethatissupremelybeautiful(),

and fromthemajestyofthesedelimitedbodies thatareaccessible

throughsenses()

letusmakeananalogyforhimwhoisboundless,supremelymag-

)andwhosurpassesallunder-

standingbythefullnessofhispower.111

thecurrentChristianexperience,amongwhichthebestrepresentedinthe

Hexaemeronaretheethicalparadigmsandthenumerousinvitationstoa

doxologicalacknowledgmentofGodsgifts.OnefurtheraspectIshallmen-

tionhere.Giventhattheschoolofcreationisopentoall,theCappadocian

stronglybelievedtogetherwithStPaul(cf.Romans1:19-20;2:14)that

virtuecouldbeachievedbothinthelivesofunbelieversandpeoplesep-

aratedfromtheChurch.112DrawingontheearlyChristianapproachesto

paganphilosophy,thisconviction(alreadyillustratedbyhisAddresstothe

Youth -

tialtoprepareallnationsandculturesfortheencounterwithChrist,the

Logosofeverything.Hiselaborationsontheworldasatheologicalschool


110 Hexaemeron4.1(PG29,80A).SeefurthercommentsinRousseau, BasilofCaesarea,234.

111 Hexaemeron1.11(PG29,28AB).Concerningtheattitudeofwonderleadingtoworship

inStBasilsHexaemeron,seeRousseau,BasilofCaesarea329;cf.Bouteneff,Beginnings,

136.112 Cf.Hexaemeron5.7(PG29,112BC).



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119

witnessthereforetoanall-embracing,pan-Christianhumanismthattran-

scendsreligiousandculturalboundaries.

TheInteractiveAspectofReality

Fromthemany themes pertaining tothe ecclesialworldviewaddressed

byStBasil,Iturntoatopiclargelyignoredbycontemporaryscholarship,

namelytheinteractiveorsynergeticaspectofnature.ForthegreatCappa-

docian,ratherthanrepresentingaself-containedreality,closedwithinit-

self,theuniversethisgreatandvariedworkshopofthedivinefashioning

action()113-

ativelyconverge,synergising.Toagreatextent,apartfromitsparameters,theconceptofsynergyisrelatedtothatoftheworldasatheologicalschool.

Indeed,itisonthelevelofthisinteractionthattheuniversemanifestsits

characterasanepiphanyofGod.Withoutreferencetothetopicoftheschool,

thisaspectwasalreadypointedoutbyLossky114whencommentingonthe

andthereforeasmediatingGodsaccessibilitytous.Althoughthisdetail

divineknowledge,Iwillnotexplorethisconnectionanyfurther.

Ihavealreadymentionedthesaintsrealisticassessmentofcreated

nature in termsof an inconsistent, bounded and perishable reality. Be-

ingontologicallycontingentandfragilebyitsverynature,115theuniverse

canneithersurvivenorevolvewithouttheconstantsupportofthevivify-

ingwavesofdivineenergy,thatis,thecreatorspower().116Instatingthis,StBasilseemstohavereiteratedStAthana-siusexpositionofthecosmosasdependingonthepermanentandper-

vadingactivityofGod.ForStAthanasius,indeed,giventhattheuniverseis

)bynature,itnecessarilyreliesuponthelordship,providenceandorganisingworkof

113 Hexaemeron4.1(PG29,80B).

114 Cf.TheMysticalTheology,82.

115 Seeaboven.17.

116 Cf.Hexaemeron1.9(PG29,24B);infact,thewholechapterisofinteresthere.Heoften

returnedtothisaspectofdependence,likeinHexaemeron8.1(PG29,164C).Formoreexamples,seeRousseau,BasilofCaesarea



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120

theLogos()tomain-tainitsbeing.117

NotwithstandinghisagreementwiththegreatAlexandrian,bystrong-lypointingtotheinteractivecharacterofrealityStBasilmanagedtogobe-

yondtheclassicalconceptofadivinepowerunilaterallyexertedupon,and

within,theuniverse.Herepeatedlynoted,itistrue,thatthephysicallim-

itationsofthecosmosareobviousonthelevelofitsgenerativecapacities,

whichwouldremainlatentifnotactivatedbythedivinewillandpower.For

instance,hespokeofasoilthatiscold,sterileandincontinuouslabours,

whosefertilityisactivatedonlybythewordofGodwhichmakesitactive

for the generationof livingbeings.118 That said,although still struggling

withtheancientconceptofinertmatteractivatedmechanicallybyexterior

roletoplaywithintheunfoldinghistoryoftheuniverseandlife.Forexam-

ple,heassertedtheearthtohavebeenendowedwithgerminatingpow-

erswhichfunctionwithouttheassistanceofexternalfactors;likewise,he

presentedthewatersasnotbeingidleandinfactplayingtheirpartinthe

originationoflife.119Thesedifferentandevenopposingstatements,some

pointingtotheuniversesdependenceonGodandsometonaturesinner

principleofsynergy.StBasilsbeliefinnatureasadynamicandinteractive

eventissuperiortoanyreductionistideologieswhich,forinstance,consid-ercreationassupernaturalandevolutionasnatural,andbothasinherently

antagonistic.ThereisnothinginStBasilthatechoeseitherthenaturalist

evolutionismorthesupernaturalistcreationismofourtimes.Commenting

onaselectionofpassagesfromHexaemeron 5,120JohnMeyendorffperti-

nentlyobservedthat,followinginthefootstepsofthegreatAthanasius,St

Basilbelievedinthenaturalgenerativecapacityofcreatedreality.

movementanddynamismincreatures.ThecreaturesdonotsimplyreceivetheirformanddiversityfromGod;theypossessanenergy,

certainlyalsoGod-given,butauthenticallytheirown.121

117 Cf.AgainsttheHeathen,41(PG25,84AB).Seecommentsonhisideaofcreation,provi-

denceandthefragilityoftheuniverse,inAlvynPettersen,Athanasius(London:Geoffrey

Chapman,1995),24-6.

118 Cf.Hexaemeron5.2(PG29,97B);8.1(PG29,164CD).

119 Cf.Hexameron5.1(PG29,96A);7.1(PG29,148B).

120 ErroneouslyrenderedasPG29,1160D.Infact,itisareferenceto97Bandsomeother

portionofthetextwhichIcouldnotidentify.121 Meyendorff,ByzantineTheology,133.



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121

Meyendorffcontinuedbyaddingthat,ascanbefoundearlierinStAthana-

siusandlaterinStMaximus,theCappadocianfatherbelievedinacontinu-

ousexertionofdivineprovidencethatbothbringsintobeingandmaintains

theuniverseinexistence,butnotattheexpenseoftheworldsowncreat-

eddynamism,whichispartofthecreativeplanitself. 122Withinthesame

context,Meyendorffreachedtheimportantconclusionthatthenaturaldy-

different angle, legitimises thetheological interpretation ofreality, given

thatthedesignofthecosmospointstoGod.Gietreachedindependentlya

similarconclusion,thatneitherStBasilnorStGregoryofNyssafoundan

irreduciblecontradictionbetweenscienceandfaith.123Thesecrucialnotes

paper.

Now, returning to the generative capacities latentwithin theworld

andtheirdivineactivation,thebestillustrationofthesynergeticprinciple

isperhapsStBasilsmusingonthephrasetheearthwasinvisibleandun-

organisedfromGenesis1:2(LXX).

[The earth] was in painful labours () with the genera-tion of all things through the power stored in it ( )124 by the demiurge, waiting for the auspicious times

( ) when, by a divine call, it would bring outintotheopen()thethingsengendered()withinit.125

imageryoftheweddingofskyandearth,126infactstillbearingitspower-

fuleroticconnotations.InStBasilsplasticdepiction,God,somehowrep-

122 Cf.Ibidem,134.

123 124 Theterm-

ity,aspreviouslysuggested.SeeitsvariousmeaningsinH.G.LiddellandR.Scott, A

Greek-EnglishLexicon,witharevisedsupplement,revisedbyH.S.JonesandR.McKenzie

(Oxford:OxfordUniversityPressandClarendonPress,1996),452.

125 Hexaemeron2.3(PG29,36B).Whenhighlightingthecharacterofthegenerativecapac-

ityoftheearthasadivinegift,Rousseau(BasilofCaesarea-cantnoteonsynergyintroducedbythismetaphor.

126 Seealsotheimageryoftheintercourseoftheelements(earth,waterandair),asexplic-itlyreferredtoinHexaemeron4.5(PG29,89C).



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122

resentedasamasculineprinciple,lovinglyimpregnatescreatedmatter127

andthusactivatesitsmaternalorgenerativecapacity.128Asaresultofthis

unfathomable interaction which cannot be properly addressed with-

outrecoursetosuchpoeticaldevicesmattersmetaphoricalpregnancy

becomestheoriginoftheterrestrialecosystemandtheentirecosmosas

well.129

bytheCreatorwithagenerativepotentialwhichwouldremaininertifde-

privedofGodsdiscrete energy.Weencounter the sameidea inthevery

beginningofthechapter,withinanewrefutationofwhattheauthorheld

ofGod)inconjunctionwiththereceptive

characterofmatter)130arethetwonecessary

factorscontributingtotheestablishmentofthewholeorderofcreation.As

alreadypointedout,thesearenotisolatedstatements.Presentedbywayofadifferentmetaphor,thedynamicinteractionbetweendivineandcosmic

energiesrecursintheninthhomily,131towhichIshallsoonturn,withan

emphasisonthecontinuouscharacterofthisongoingphenomenon.Never-

theless,beforeadvancingtothisdifferentsettingwhichreferstothesixth

dayafurtherremarkisinorder,tostrengthenthepositionoftheprinciple

ofsynergywithintradition.Thepretextforthisnoteisofferedbythefact

thatitdealswiththesamecontextinthenarrativeofcreation.Ageneration

afterStBasil,StJohnChrysostomdisplayedasimilarunderstandingofGen-

esis1:2yetwithreferencetothemetaphoroftheSpirithoveringoverthewaters.Forhim,themoving()primordialwater,vibratingand

fullofalivingpowerofsomesort( )couldnotbeget

lifeofitself,beinginneedofthevivifyingenergy( )

oftheSpirit.132Theconsensusbetweenthetwofathersisobvious.Infact,

whenaddressingthesamemetaphor,StBasilappliedanidenticalinterpre-

tation,onlysupportedbyhispreferenceforaSyriacversionthatpictured

theSpiritasanecosystemicagentwho

127 Lossky,MysticalTheology,214,referredtoaworkwhosetitlehedidnotindicate(hementionedthoughPG 31,908CD),whereStBasilspokeofalovingpotential/power

()oranaturalpropensityofcreationtobelovedbyGod.128 ThisimageryispossiblysuggestedbythewordsofStPaulinRomans8:22.

129 Forfurthernotesonthispassage,seeCostache,Mistic,44.130 Cf.Hexaemeron

opentotheworkofGod.

131 Cf.Hexaemeron9.2(PG29,189B-D).Theconceptofpermanencehasbeenalreadysug-

gestedbyHexaemeron

functionasaninherentlawofnaturefortheearth.132 SeehisHomiliesonGenesis3.1(PG53,33C).



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123

thoroughlywarmedup(waters(),likeintheimageofabirdhatchingthe eggs,endowing themwithsomesort of livingpower

().133

TogetherwithfollowingStBasilslineofthought,Chrysostomclearlyincor-

poratedBasilianterminology(e.g.,)inhisowninter-pretationofthescripturaltext.Inthelightofandbeyondthesemetaphors,

themessageconveyedbyStsBasilandJohnisthattheentireformationof

theworldunfoldsasacontinuoussynergeticact,adynamicconvergenceof

createdanduncreatedfactors.134ReturningtoStBasil,thereisindication

thathehastakenbothdepictionsoftheearthspregnancyandtheSpirit

hoveringoverthewatersasapplicabletoanystagewithintheuniverses

complexunfoldingbetweentheAlphaandtheOmega.Ifthisisthecase,thenGenesisdoesnotonlydepictpastevents.Instead,itpointstoauni-

versestillinthemaking,stilljourneyingtowardsitseschatologicalhori-

zon,theeighthdayofcreation.135StBasilrehearsedthisthemeintheninth

homily:

ThinkofthewordofGodrunningthroughcreation[],stillactive()nowasithasbeenfromthebeginning(

).136

Thetextleavesnoroomfordoubt:StBasildepictedthedivinewordoren-

ergyasanuninterruptedwavethatpervadestheentirespace-timecontin-

uum,thusplayingavitalyetdiscreteroleintheuniversesevolution.We

can inferthatforhimthemetaphors inGenesis1:2referredtoachaotic

133 Hexaemeron -rowedfromTheophilusofAntioch.Forfurthernotesonthisimagery,seeMoniqueAle-

xandre, -

ception,ChristianismeAntique3(Paris:Beauchesne,1988),86-7;Costache,MoralMistic,45;Hildebrand,TheTrinitarianTheologyofBasilofCaesarea,113.

134 Later,StMaximusendorsedthisperceptionwhenspeakingoftheparticipationofcre-

ationinGodbyitsverynaturalmovement:;,7(PG91,1080B).

135 OfwhichhespeaksmoreinOntheHolySpirit27.66(PG32,192AB);thetopicisanalysed

indetailelsewhereinthisvolume,byMarioBaghos.Forapatristicdevelopmentofthe

eschatologicalinterpretationofGenesis,seeStSymeontheNewTheologian,FirstEthical

Discourse,inOntheMysticalLife:TheEthicalDiscourses ,vol.1:TheChurchandtheLast

Things,trans.fromtheGreekandintro.byA.Golitzin(Crestwood,NY:StVladimirsSem-

inaryPress,1995),21-80.136 Hexaemeron9.2(PG29,189B).



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124

stateofthecosmosonitswaytoorganisation,implyingtheexistenceofa

reservoirofpotentialitieswhosecontentisactualisedorrealisedgradu-

allythroughoutthehistoryofcreationfrombeginningtoend.Allthings

considered,weareledsofartoadoubleconclusion:thatStBasilbelieved

inahumbleorkenoticGodwhocondescendstoworkthroughthenatural

possibilitiesoftheuniverse,withwhichhehimselfendowsthelatter,and

atthesametime,thatthecosmosexistsandthrivesonlybybeingsustained

byGodscreativepower.

Thecontentofthisongoingprocess,interpretedasaninteractiveex-

perience,cametobemorethoroughlyexploredbyStBasilinhistreatise

OntheHolySpirit,hislastmajorpublishedtext(in376)137workonthesenseoftradition.AccordingtoStBasil,andgiventhepneu-

matologicalfocusofthework,thedivine oikonomiaconcerningtheworld

isdeprivedoftheSpiritspresence;thereisnocreaturethatdoesnothave

itsoriginintheworkoftheSpirit;thereisnoperfectionofcreationoutside

thelife-givingandenlighteningenergyoftheSpirit.Co-workerwiththeLo-

gosinthemakingoftheuniverse,theSpiritimmediatelyanswerscreations

thirstforthefullnessofbeing,forlifeandholiness.138This,inturn,indicates

thatnothingcanattainnaturalperfectionwithoutthedivinegiftoftheSpir-

it;theinteractiveorsynergeticprinciplethatpervadestheBasilianworksourearthandthe lifeonit, ispossibleonlyintheactivepresenceofthe

LogosandtheHolySpirit.Representinginitselfasuccincttreatiseonthe

identityandeconomyoftheSpirit,theninthchapteroftheworkdepicts

themultitudeofgraceshebestowsuponcreation:

[Allthingsare]wateredbyhisbreathandhelpedontoreachtheir

properandnaturalpurpose().Per-

fectingallotherthings,[]heisthegiveroflife()[]andomnipresent.[]Bynatureunapproachable,heisapprehended

throughgoodness(

137 Cf.Rousseau,BasilofCaesarea,318.Quasten(Patrology,Vol.3,210)gaveabout375as

BasilofCaesarea,3-21.

138 Rousseau(BasilofCaesarea,337,343)linkedtheworkoftheSpiritmostlytothesote-

riologicalandsacramentalteachingsofStBasil,ignoringitsecosystemicfunction.Fora

morenuancedandcomprehensiveapproach,seeLossky,TheMysticalTheology,100-101

(referringtoOntheHolySpirit16.38),157(referringtoOntheHolySpirit19.49),163

(referringtoOntheHolySpirit16.37),166(referringtoOntheHolySpirit9.22).SeealsoB



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125

power(),[]inessencesimple,inpowersvarious,whollypresentineachandwhollyeverywhere 139

The immense varietyof the Spiritsmanifestations, energies ()orgraces()140throughwhichhispresenceincreationcomestobemanifested,isreiteratedinchapter19.48-49. 141Again,StBasiladoptedhere

theapophaticapproach,pointingtotheinexhaustibilityoftheHolySpirits

gifts.Hemaintainedthatifwecannotknowthemanyblessingscurrently

bestowedbytheSpirit,wecouldevenlessanticipatethepower()throughwhichhewilloperateintheagestocome.142Althoughtheempha-

sisofthetreatisefallsmainlyontheeschatologicaldimensionsofrenewal

143itisobviousthatforStBasiltheuniversedependsontheHolySpiritssupportthroughoutitsentireduration.144

Thethemeofthesynergeticcharacterofrealityopensupinteresting

avenues.Forinstance,itinvitesareassessmentofthepopularrepresenta-

tionofdivineactivityintheworld,themeaningofthephilosophicalcon-

onebyone.

SomeChristianworldviewsimagineGodasanomnipotententitysitu-both the universeandus. Furthermore, theyaccept as the only signsof

thisentitythecreationoftheworldandaseriesofarbitrarymanifesta-

tionsexmachina,thatis,miracles,takenaseventsthroughwhichthelawsofnatureareabrogated.Thecomplicationsentailedbythisunderstanding

cannotbetreatedhere.WhatwelearnfromStBasil,however,isthat,al-

thoughapophatic,themodeofGodsactivityintheworldisnotepisodic

butcontinuous;itdoesnotsuspendthelawsofnaturebutisanessential

partofthem;itisnotanostentatiousmanifestationofpowerbutahumble

139 OntheHolySpirit9.22(PG32,108BC).SeeabriefnoteonthisinRussell,TheDoctrineof,209.

140 Cf.PG32,156D.

141 MostlytheparagraphsinPG32,156D-157C.

142 Cf.PG32,156D.

143 SeePG32,157BC.

144 Foramoredetailedpresentationofthetreatisesteachingonworldviewandrelated

GrigoriePalamas, inEmilianPopescuandAdrianMarinescu (eds.),SfntulVasilecel

Mare:nchinarela1630deani 61,esp.146-53.



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(orkenotic)expressionofaGodthatadaptshimselftothelimitationsof

hiscreation.Fromthisreinterpretationemergesadifferentunderstanding

God,natureisforStBasilacreatedentity,indeed,butbynomeanssepa-

ratedfromitscreator.Natureistheoutcomeofcontinuousinteractionsbe-

tweencreatedanduncreatedenergies;thesupernaturalisattheverycore

ofthenatural.Itistrue,thewavesofdivineenergythatpervadecreation

eludeourmeasuringdevices,butsoaremanyofthesubatomicingredi-

entsofrealityastheorisedbycontemporaryphysicists.Nevertheless,these

wavesarenotaselusiveasweusuallythinktheyare:StBasilsdepictionof

thetransformativeexperiencesofthesaints145allowsforanunderstanding

twopointsleadatlasttoareconsiderationofthepremisesofthepainful

basicconcepts:theideaofaDeusexmachinathatsporadicallysuspends

theorderofnature,defendedbycreationists,andtheideaofanaturecom-

pointedtoadifferentportrayalofreality,forwhichthehumbleGodisper-

manentlyatworkwithinandthroughthenaturalpossibilitiesofauniverse

thatultimatelyremainsopento,anddependenton,him.Bothideologies,

therefore,namelycreationismandevolutionism,buildonpremisesthatdo

notdrawontheecclesialworldview.

***

Mostly ignored and forgotten by contemporary scholars, St Basils

contributionstoChristiancosmologyremainasourceofinspiration.The

purposeofthisarticlewastomakeobvioustheperennialandchallenging

characterofhiselaborations,whichcanencourageafreshapproachinthe

questformeaningandpurposewithinaculturesuffocatedbynihilismand

atheism.Indeed,hispassionateapproachtolife,theworldandrealitynot

tomentionthepowerfultopicoftheworldasatheologicalschoolmightserveasanimplicitexhortation forourculturetoacknowledgecreation

asGodsgiftandtoadoptacorrespondinglifestyle.Finally,itcanonlybe

hopedthathis contributionsconcerning the interactiveaspect ofreality

willbefurtherandseriouslyconsideredintheunfoldingconversationsbe-

tweenscientistsandtheologians.

145 Cf.OntheHolySpirit9.23(PG32,109ABC).

Documents

Costache - Christian Worldview: Understandings from St Basil the Great (Cappadocian Legacy)