St Gregory the Theologian: A Patristic Paradigm for Pastoral Theology and Ministry in the

Digital Age.

Archimandrite Alexandros Salmas

Introduction

The Christian anthropology of the Eastern Church is the inheritance of the theology of

the Eastern Fathers. Starting with a vision of continuity between the Old and New Testament,

Christian anthropology proceeds to its first phase of development with the Church Fathers

known as the Apologists, by St. Athanasios of Alexandria and Irenaeus of Lyon along with the

influence of Origen. Afterwards, it is systematized mainly by the Cappadocian Fathers and

continues its development through John the Damascene and Maximos the Confessor, which,

being thusly put into a more finalized form, is echoed in the 15 century by St. Gregory Palamasth

and St. Symeon the New Theologian. Anthropology is indistinguishably interconnected with

theology, because the first presupposes the second. Theology gives the framework for

understanding the relationship of Man with God and his manner of salvation. The whole effort of

St. Gregory the Theologian is directed to this end. Even though he did not formulate a complete

system of anthropology, his theology, at its peak, is transformed into anthropology, into agony

for man. When he gave a confession (áðïëïãßá) to the Pneumatomachi of his era, he supports:

“If the Holy Spirit is not God, let it become God first and then make me God” (ÅÆ ì¬ ÈåÎò ôÎ

Ðíå ìá ôÎ �ãéïí, èåùèÞôù ðñ ôïí, êá ïàôù èåïýôù ìå ôÎí Òìüôéìïí).1

St. Gregory is characterized as one of the theologians par excellence of the Church due to

his significant contribution to theology – a contribution, which, because of his experience of the

uncreated light, was transformed into a dynamic theology in his writings. What we discover in

his work is his passion to proclaim an orthodox interpretation of the faith in the Triune God and

the faith of the Church in Christ and in the Holy Spirit. Why, then, should one study the

anthropology of St. Gregory? Because his efforts do not end with him merely teaching about

God, but, rather, he continues to actively integrate anthropology into his theology with the

1

Gregorius Nazianzenus Theol., In Aegyptiorum adventum (orat. 34) (2022: 042); MPG 36.

Volume 36, page 252, line 15.

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purpose of reconnecting fallen man with God. In addition, we must emphasize that, when

studying St. Gregory, the saint is not just providing dry theological content but, through his

writings, is constantly attempting to mold man according to the divine model, a pastoral quest

which coincides with the purpose and theme of the present conference. His love (áãÜðç) for

mankind was of such decisive importance that he abandoned the isolation and contemplative

ascetic life (çóõ÷ßá) that he so desired to be thrown into the midst of the theological

controversies of his day despite his sickly physical condition.

St Gregory is considered one of the Cappadocian Fathers. Cappadocian theology was

particularly influenced by the Nicene-Constantinopolitan Creed, the theology of St. Athanasios,

and the corpus of Origen. Moreover, the use of philosophical vocabulary, based largely on

Platonic vocabulary and Aristotelian or even Stoic concepts, conveyed their attempts to connect

Christian theology with Greek philosophy. The systematic cultivation of Greek paideia and the

sciences of the age was used as necessary weapon to achieve this end. This allowed the

Cappadocians to formulate Christian dogmas in the language of the age and gave the Church the

opportunity to dialogue with its contemporary philosophical adversaries. Some of the images

used by St. Gregory are certainly found in the philosophical world of ancient Greece, and, we

should not forget St. Gregory’s broad education and deep connection with Greek philosophy,

and even with his contemporary intellectuals, the Neoplatonists and the Stoics. He knows and

relies upon the goods of ancient Greek philosophy, thought and presentation of the world and life

of Man, harmoniously leading Greek thought into the Christian culture of his era.

Gregory himself being prone to illness and his studies in medicine had an influence on

his anthropological views: Man is a fragile mixture composed of two opposites, the soul and the

body. This view will become the basis of St. Gregory’s teaching on the salvation of Man. 2

Below we will present some elements of St Gregory’s anthropology.

The Dual Origin (Spirit and Matter)

An essential element of St. Gregory’s anthropology is that Man’s composition of soul

and body has a dual origin from spirit and matter. Hence, St. Gregory answers those questions

John McGuckin, Saint Gregory of Nazianzus- An Intellectual Biography, åêä.: St Vladimir’s Seminary Press, Crestwood New York 2001, ó. 47.2

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that relate both with the material as well as with the spiritual dimension of Man. Matter, spirit

and the bond that links them allow man to live in two realities simultaneously, the earthly and

heavenly, and in fact, because he is of both and is able to unite them.

The earthen element in Man is connected with human frailty, the materiality and

createdness that governs human nature. At certain points, St. Gregory mocks the body; referring

to it as clay, brick, hay and flesh . (“ôï ðçëï êá ô ò ðëéíèåßáò ¦ëåõèåñïýìåèá, ô ò ôå ôï �÷ýñïõ

êá óöáëåñ ò ôï óáñêßïõ ôï äå óõóôÜóåùò”). Another time, he speaks with contempt and3

identifies his position with that of Plato, asserting that the body is the tomb for the soul

(“ðåñéöñïíï íôá ôÎ ó ìá êá ô� óùìáôéê� êá ð í ôÎ ÕÝïí êá ôáñá÷ äåò êá �ðïëëýìåíïí, Óëïí ô

ò �íù ãåíÝóèáé ìïßñáò, êá æ í �íô ôï ðáñüíôïò ô ìÝëëïíôé, <èáíÜôïõ ìåëÝôçí> – ôï ôï Ó öçóé

ÐëÜôùí – ôÎí ô äå âßïí ðïéïýìåíïí êá ëýïíôá ô¬í øõ÷¬í ôï åÇôå <óþìáôïò>, åÇôå <óÞìáôïò>,

êáô' ¦êå íïí åÆðå í, Óóç äýíáìéò”).4

Why, then, did God give Man a body? Why aren’t we fashioned like the angels in

heaven, but are, rather, bound to the earth? St. Gregory answers these questions by relating them

to the present life of Man. God honored Man by creating him with his own “hands” (÷åéñþí)

after all other created things as the last and most perfect creature on earth. He created the

kingdom first for the King. (“ì¬ ôï ò �íù ìüíïí ô¬í ðñïóêýíçóéí ðåñéãñÜöåóèáé, �ëë' å íáß ôéíáò

êá êÜôù ðñïóêõíçô�ò, Ëíá ðëçñùè ô� ðÜíôá äüîçò Èåï , ¦ðå êá Èåï · êá äé� ôï ôï êôßæåôáé

�íèñùðïò, ÷åéñ Èåï ôéìçèåÂò”). Through the distinct, creative intervention of God, the human5

body not only participates in visible creation as do other created beings, but receives the

stewardship of paradise that has been entrusted to him by God in order to be the “overseer of

visible creation”- (å*ðüðôçí ôç ò ï%ñáôç ò êôßóåùò), that is, the manager of this earth, a witness to6

the existence of God but also the one who glorifies Him in the visible world. The second reason,

in the words of St. Gregory, is “…on account of pride…in order that he may suffer and in

suffering remember and be disciplined” (“…äéáÌ ôç Ìí ¦ ìðáñóéí· …, Ê ìíá ðÜó÷ç|, êáéÌ ðÜó÷ùí

õ%ðïìéìíÞóêçôáé, êáéÌ ðáéäåýçôáé ô | ìåãÝèåé öéëïôéìïýìåíïò”). Man’s material body, because of

its innate weakness, can remain humble and accept the pedagogical benefactions of God. We

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÅ´, ÅÆò ôÎ �ãéïí ÐÜó÷á, PG 36, 644ÁÂ.3

Gregorius Nazianzenus Theol., Epistulae (2022: 001) “Saint Grégoire de Nazianze. Lettres, 2 vols.”, Ed.4

Gallay, P. Paris: Les Belles Lettres, 1:1964; 2:1967. Epistle 31, section 4, line 4 Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ËÈ´, ÅÆò ô� �ãéá Ö ôá, PG 36, 348D.5

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÅ´, Åé*ò ôï Ì �ìãéïí ÐÜó÷á, PG 36, 629D- 632B.6

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conclude, then, that the body, with the way that it has been fashioned from dust, plays a

regulatory role in the relationship of Man and God.

It is very important though to correctly understand St. Gregory’s position concerning

man’s formation from dust (÷ïéêÎ óôïé÷åßï) in order to avoid all suspicion of Platonic

inclinations about the body because sometimes he refers to it in a positive light and sometimes in

a negative. (“Óôé òóðåñ �äýíáôïí ßðåñâ íáé ô¬í ©áõôï óêéÜí, êá ô ëßáí ¦ðåéãïìÝíå, … ´ ôï ò

Òñáôï ò ðëçóéÜóáé ô¬í Ðøéí äß÷á ôï ¦í ìÝóå öùôÎò êá �Ýñïò, … ïàôùò �ìÞ÷áíïí ôï ò ¦í

óþìáóé äß÷á ô í óùìáôéê í ðÜíô® ãåíÝóèáé ìåô� ô í íïïõìÝíùí. �å ãÜñ ôé ðáñåìðåóå ôáé ô í

ºìåôÝñùí, ê�í Óôé ìÜëéóôá ÷ùñßóáò ©áõôÎí ô í ÒñùìÝíùí Ò íï ò, êá êáè' ©áõôÎí ãåíüìåíïò,

ðñïóâÜëëåéí ¦ðé÷åéñ ôï ò óõããåíÝóé êá �ïñÜôïéò”). St. Gregory admits that Man is7

“incapable” (�ìÞ÷áíïí) of acquiring a mere spiritual being, without his corporeal body and

without his bodily functions. Additionally, we also understand the dual stance of St Gregory with

respect to the body thus: Sometimes, he speaks ontologically (as in the above passage) in order

to interpret the creative relationship between God and man, and, other times, he speaks

economically and pastorally in order to impel man to know his condition, to humble himself and

seek after salvation.

Immediately after God formed Man’s body, He breathed into the body His breath. The

divine breath is interpreted as an “emanation” (áðïññïÞ) of the Spirit of God, as the image of8

God in man. The way that the divine breath is connected to the body is known only to God, who

created this link, and unknown to Man. It follows, then, that the concept of the image of God is9

localized only to the soul and not the body, though the body is undoubtedly linked with the soul

being in the image of God. The soul has the ability to imitate God and to grow in His likeness as

much as possible. The image of God is “maintained” (äéáóþæåôáé) within Man in as much as

Man remains in relationship with his Creator: “ Ìí ìåÌí äçÌ ôïõ ôï, êáéÌ ôïóïõ ôïí åé*ò åõ*íïßáò ôå êáéÌ

óõìöùíßáò á*íÜãêçí, ç% Èåïõ êáéÌ ôù í èåßùí ìßìçóéò· ðñï Ìò � Ì âëÝðåéí á*óöáëåÌò ìüíá ôç Ìí êáô'

åé*êüíá Èåïõ ãåíïìÝíçí øõ÷ç Ìí, Ê ìí' ù%ò ìÜëéóôá ôï Ì åõ*ãåíåÌò áõ*ô | äéáóþæçôáé äéáÌ ôç ò ðñïÌò

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008) “Gregor von Nazianz. Die fünf7

theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963. Section 12, line 3Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ËÇ´, ÅÆò ô� ÈåïöÜíåéá, åËôïõí ÃåíÝèëéá ôï Óùô ñïò, PG 36, 632D: “ðáñ'8

©áõôï ä¥ ðíï¬í ¦íèåÂò (Ô ä¬ íïåñ�í øõ÷¬í êá åÆêüíá Èåï ï äåí Ò ëüãïò)”. Ãñçãïñßïõ Èåïëüãïõ, ÐïéÞìáôá ÄïãìáôéêÜ, Ðåñ øõ÷ ò, PG 37, 452Á: “ í ã�ñ ªçêå Ðíå ìá, ôÎ ä¬9

èåüôçôïò �åéäÝïò ¦óôÂí �ðïÕÕþî… Ï äåí Ò ìßîáò ð ò ðñ ôüí ô §ðíåõóå, êá åÆêüíá äÞóáôï ãáß®”.

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áõ*ôáÌ íåýóåùò, êáéÌ ù%ò å*öéêôï Ìí ï%ìïéþóåùò”. This occurs because it is necessary for Man,10

being in the image of the Triune God, to participate in God’s being in order to be directed

towards an ever-growing perfection, in other words to move towards His likeness. In this way,

created Man reinforces his active relationship with the Uncreated as much as he can accept. 11

The “potential” (å*öéêôï Ìí) of his similarity with God refers to the createdness of Man since Man

is “bound to his own flesh” (ðñÎò ôÎ �ñ÷Ýôõðïí ¦îïìïßùóéí, Óóïí ¦öéêôÎí ôï ò óáñêÎò

äåóìßïéò).12

Having been integrated into a world that is full of light, Man is able, by virtue of being in

the image of God, to communicate with the divine Logos and reach a state of illumination,

bearing witness to the light of God to the rest of material creation and functioning as the means

of connection between God and the world.

St. Gregory uses the terms “mix” (ìßîç), “mixing” (êñÜóç) and “mixing together”

(óýãêñáóç) to convey the synthesis of that which is rational with that which is irrational within

man. The mixture of the element of dust with the noetic (íïåñü) and, moreover, the connection

of the noetic (íïåñü) with the spiritual secures in Man not only the possibility to participate in all

of visible and invisible creation but also to share in the divine life of the Triune God. The way

with which all these elements are connected is something mystical and indescribable, being fully

known only to the Creator, the Logos: “ÔÜîéò ¦ê ëïãéêï ôå êá �ëüãïõ êñÜìáôïò, ôÎí �íèñùðïí,

æ ïí ëïãéêÎí, óõíåóôÞóáôï· êá óõíÝäçóå ìõóôéê ò ôå êá �ÖÕÞôùò ôÎí ÷ï í ô íï , êá ôÎí íï í ô

ðíåýìáôé.” The mind (íïýò) is the intermediary which connects matter to the spirit, which is in13

the image of God and, as we have seen, located in the rational soul. As St. Gregory describes it

“Dust became spiritual through the divine icon.” ( ÷ï ò Ò èåß� ðíåõìáôùèåÂò åÆêüíé).14

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò, ÓÔ´, Åé*ñçíéêï Ìò Á!, ðé Ì ô | å%íþóåé ôù í ìïíáæüíôùí, ìåôáÌ ôç Ìí10

óéùðç Ìí, å*ðéÌ ðáñïõóßá| ôïõ ðáôñïÌò áõ*ôïõ , PG 35, 740Â.Báóéëéêçì B. MáõñïóêÜ, H èåïëïãéìá ôùí éåñù ìí åéêïìíùí óôçí Oñèïìäïîç Eêêëçóéáóôéêç ì11

Ðáñá ìäïóç êáé ç ëåéôïõñãéêïêáíïíéêçì ôåêìçñé ìùóç ì ôçò, ä.äéáôñéâÞ, Èåóóáëïíßêç 2006, óåë. 92-93.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÊÄ´, Åé*ò ôï Ìí �ìãéïí é%åñïìÜñôõñá Êõðñéáíï Ìí, å*î á*ãñïõ ìåôá Ì ìßáí ôç ò12

ìíåßáò ç%ìÝñáí å*ðáíÞêïíôïò, PG 35, 1188Â.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò Ë´, Ðåñ ô ò ¦í äéáëÝîåóéí åÛôáîéáò, êá Óôé ïÛ ðáíôÎò13

�íèñþðïõ, ïÜôå ðáíôÎò êáéñï ôÎ ðåñ Èåï äéáëÝãåóèáé, PG 36, 184C. Ãñçãïñßïõ Èåïëüãïõ, ðç èéêÜ, PG 37, 787A.14

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The mixture of dust (being visible and material) with the element of mind (íïýò)

(invisible and spiritual) is something new, even revolutionary, for creation. These two elements,

despite their antithetical properties, are found in a synthetic relationship within Man in as much

as both of these two together constitute the entire human being. St. Gregory says that “I am not

wholly mind, pure nature, nor humble earth, but from both, something else with both together”

(ÏÜè' Óëïò åÆì íüïò, êáèáñ¬ öýóéò, ïÜôå ÷åñåßùí ÷ï ò Óëïò, ¦ê ä' �ìöï í �ëëï ôé ê�ìöüôåñïí).15

Man has a dual composition in the end, or as St. Gregory calls it, a “dual pedigree” (äéôôÞ

ãåíåáëïãßá).

Originally, the intangible and sensible worlds were separated without any possibility of

intercommunication or proclamation of the magnificence and the wisdom of God from one

world to the other. In order for these two worlds to connect, God created a mixture, Man. But

how does Man’s He is an entity that is simultaneously able to share in the visible and invisible

world; a noetic spirit living inside the material world (an earthly angel) but, at the same time, a

fleshly creature belonging to the spiritual realm. He is a composite pilgrim of the two worlds

who is able to oversee visible creation and initiate it into the noetic reality. Both of these worlds

are contained within Ìan, constituting a microcosm, a summation of both the invisible and

visible world. He is, at same the time, temporal yet immortal, visible yet invisible (íïïýìåíïò),

sensible yet spiritual, able to participate in divine grace yet carnal in order to avoid the pride of

Lucifer. The premises for Man’s salvation are found upon the earth since he is able to partially

know the brilliance and the truth of God, but the mystery of Man’s deification (èÝùóç) is

completely fulfilled in the noetic world since in death the bonds of the two elements are broken

through the separation of soul and body and reconnected once again with a “higher” (õøçëüôåñï)

Ãñçãïñßïõ Èåïëüãïõ, ðç óôïñéêÜ, Ðåñ åáÛôï , PG37, 1358A .15

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spiritual bond. Man is the medium between visible and spiritual creation, and, in someone way,16

because the medium is the message, man becomes God’s message to the world.

According to St. Gregory, the synthesis of two antithetical elements, of matter and of

spirit, causes a kind of internal war, a contradiction, even a tragedy, that is hidden within Man,

certainly with a purpose (“Ó× ä' §ñãïí àëçò öõãï óá, ôï ò �íù óõíçñìüóèçò, ò íï ò �ñìüæåôáé íï

ô¬í èåßáí �ñìïíßáí, Êá óáñê ðïëåìï óá âïçèå ò ô åÆêüíé. Ðíï¬ ã�ñ §öõò Èåï , ô ÷åßñïíé

óõíäåèå óá, íá ¦ê ðÜëçò êá íßêçò ôÎ óôÝöïò �ðïëÜâ®ò, íù èå óá êá ôÎí ÷ï í êáë ò

ßðïôáãÝíôá”). Man ought to overcome, as much as he is capable, his materiality and assimilate17

the image. The mixture of the two elements provide the possibility for cooperation of Man with

God so that, in this way, the likeness might not only be a gift of God, but also an effort of man

by virtue. The “compound” (êñÜìá), in some way, balances the two contradictory forces in18

Man, the spirit and the flesh: The material element can be dragged down into evil because of the

defectiveness of being created. Thus, the “earthly” (ãåþäåò) body of Man prevents the mind from

following its upward path towards God. However, the spiritual element has the potential to

cancel out this evil by using the rational faculty (ôï ëïãéêü). In the end, Man’s flesh is able to

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ËÇ´, Åé*ò ôá Ì ÈåïöÜíéá, åÆ ìôïõí ÃåíÝèëéá ôïõ Óùôç ñïò, PG 36,16

321CD- 324AB: “Íï ò ì¥í ï í ³äç êá áÇóèçóéò, ïàôùò �ð' �ëëÞëùí äéáêñéèÝíôá, ô í ÆäßùíÓñùí ¦íôÎò åÊóôÞêåéóáí, êá ôÎ ôï äçìéïõñãï Ëüãïõ ìåãáëå ïí ¦í ©áõôï ò §öåñïí, óéã íôåò¦ðáéíÝôáé ô ò ìåãáëïõñãßáò, êá äéáðñýóéïé êÞñõêåò. ÏÜðù ä¥ í êñ ìá ¦î �ìöïôÝñùí, ïÛäÝ ôéòìßîéò ô í ¦íáíôßùí, óïößáò ìåßæïíïò ãíþñéóìá, êá ô ò ðåñ ô�ò öýóåéò ðïëõôåëåßáò· ïÛä¥ Ò ð òðëï ôïò ô ò �ãáèüôçôïò ãíþñéìïò. Ôïõ ôï äç Ì âïõëçèåéÌò ï% ôå÷íßôçò å*ðéäåßîáóèáé Ëüãïò, êáéÌ æùïí © Ìí å*î á*ìöïôÝñùí, á*ïñÜôïõ ôå ëÝãù êáéÌ ï%ñáôç ò öýóåùò, äçìéïõñãåé ôïÌí � ìíèñùðïí· êáéÌðáñá Ì ìå Ìí ôç ò ßìëçò ëáâù Ìí ôïÌ óù ìá ² ìäç ðñïõ@ðïóôÜóçò, ðáñ' å%áõôïõ äåÌ ðíïç Ìí å*íèåé Ìò (Ò Ì äç Ìíïåñá Ìí øõ÷ç Ìí êáéÌ åé*êüíá Èåïõ ïÆ äåí ï% ëüãïò), ïÊ üí ôéíá êüóìïí äåýôåñïí, å*í ìéêñ | ìÝãáí,å*ðéÌ ôç ò ãç ò Ê ìóôçóéí, � ìããåëïí � ìëëïí, ðñïóêõíçôç Ìí ìéêôïÌí, å*ðüðôçí ôç ò ï%ñáôç ò êôßóåùò,ìýóôçí ôç ò íïïõìÝíçò, âáóéëÝá ôù í å*ðéÌ ãç ò, âáóéëåõüìåíïí � ìíùèåí, å*ðßãåéïí êáéÌïõ*ñÜíéïí, ðñüóêáéñïí êáéÌ á*èÜíáôïí, ï%ñáôïÌí êáéÌ íïïýìåíïí, ìÝóïí ìåãÝèïõò êáéÌôáðåéíüôçôïò· ôïÌí áõ*ôïÌí, ðíåõ ìá êáéÌ óÜñêá· ðíåõ ìá äéáÌ ôç Ìí ÷Üñéí, óÜñêá äéáÌ ôç Ìí ¦ ìðáñóéí·ôï Ì ìå Ìí, Ê ìíá ìÝíç| êáéÌ äïîÜæç| ôïÌí åõ*åñãÝôçí· ôïÌ äåÌ, Ê ìíá ðÜó÷ç|, êáéÌ ðÜó÷ùí õ%ðïìéìíÞóêçôáéêáéÌ ðáéäåýçôáé ô | ìåãÝèåé öéëïôéìïýìåíïò· æù ïí å*íôáõ èá ïé*êïíïìïýìåíïí, êáéÌ á*ëëá÷ïõ ìåèéóôÜìåíïí, êáéÌ ðÝñáò ôïõ ìõóôçñßïõ ô | ðñïÌò ÈåïÌí íåýóåé èåïýìåíïí. Åé*ò ôïõ ôï ãá Ìñå*ìïéÌ öÝñåé ôïÌ ìÝôñéïí å*íôáõ èá öÝããïò ôç ò á*ëçèåßáò, ëáìðñüôçôá Èåïõ êáéÌ é*äåé í êáéÌðáèåé í, á*îßáí ôïõ êáéÌ óõíäÞóáíôïò, êáéÌ ëýóïíôïò, êáéÌ áÛ èéò óõíäÞóïíôïò õ%øçëüôåñïí”.

Ãñçãïñßïõ Èåïëüãïõ, ðç èéêÜ, PG 37, 634Á.17

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÉÄ , Ðåñ öéëïðôù÷ßáò, PG 35, 865C: “Ôïéï ôïí ôÎ êñ ìá ºì í, êá äé� ôá18

ôá, ñò ãï í ¦ìï êáôáöáßíåôáé, Ëí' Óôáí ¦ðáéñþìåèá äé� ô¬í åÆêüíá, äé� ôÎí ÷ï í óõóôåëëþìåèá”.

7

follow the mind (íïýò) in its upward ascension. It is due to this binding together of mind (íïýò)19

and flesh in Man that gives him his particular place in relation to all other living beings, human

culture, the ethical and communal life of Man and the longing for deification (èÝùóéò).

How we come to know about God

St. Gregory presents two arguments concerning the creative and sustaining operation of

God. The first refers to vision, meaning the direct experience of viewing the world through the

bodily senses. The second refers to the observance of natural laws through one’s reasonable

assessment. Through viewing tangible things directly, Man is able to behold fixed existence, the

movement and the coherence of the world, while, through syllogistic reasoning, he comprehends

that all of these things came forth from and are sustained by God: How can beings exist in the

way that they exist if God had not fashioned them? There is, however, a certain boundary: the 20

senses and syllogistic ability of Man can verify the existence and operation of God in creation, but can not

let man enter into the mystery of the eternal existence of God (“ôÎ ä¥ ôïóï ôïí ðñ ãìá ô äéáíïß� ðåñéëáâå

í ðÜíôùò �äýíáôïí êá �ìÞ÷áíïí, ì¬ Óôé ôï ò êáôáâåâëáêåõìÝíïéò êá êÜôù íåýïõóéí, �ëë� êá ôï ò ëßáí

ßøçëï ò ôå êá öéëïèÝïéò, êá Òìïßùò ðÜó® ãåííçô öýóåé”). 21

Hierarchical Integration in the World

For St. Gregory the Theologian, Man ought to respect the world and integrate himself

harmoniously into it. Every refusal to do so leads to disorder and destruction. Professor Papaioannou

refers to the consequences of the rupture between Man and the world, writing that “… with the

destruction of the theophanic universe, it was not only man’s place in the world which became

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÉÓÔ´, Åé*ò ôïÌí ðáôÝñá óéùðù íôá äéáÌ ôç Ìí ðëçãç Ìí ôç ò ÷áëÜæçò, PG19

35, 953C- 956A: “Åé* ãá Ìñ êáéÌ ï% ÷ïõ ò å*ðéóýñåôáß ôé ôç ò êáêßáò, êáéÌ ôïÌ ãåù äåò óêç íïò âñßèåéôï Ìí íïõ í � ìíù öåñüìåíïí, ²Ì � ìíù öÝñåóèáé äåäçìéïõñãçìÝíïí· á*ëë' ç% åé*êùÌíá*íáêáèáéñÝôù ôç Ìí é*ëõÌí, êáéÌ � ìíù ôéèÝôù ôç Ìí ï%ìüæõãïí óÜñêá, ôïé ò ôïõ ëüãïõ ðôåñïé òêïõößæïõóá. Êáé Ì êñåé ôôïí ìå Ìí, ìÞôå äåçèç íáé ôïéáýôçò êáèÜñóåùò, ìÞôå êáèáñèç íáé, ôïõ ðñþôïõ ìÝíïíôïò ç%ìé í á*îéþìáôïò, åé*ò Ò Ì êáéÌ óðåýäïìåí å*ê ôç ò å*íôáõ èá ðáéäáãùãßáò”.20 Ãñçãïñßïõ Èåïëüãïõ, Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963: “Ôïõ ìå Ìí ãá Ìñ åÆ íáé èåüí, êáé Ì ôç Ìí ðÜíôùí ðïéçôéêÞí ôå

êáé Ì óõíåêôéêç Ìí áé*ôßáí, êáé Ì Ï ìøéò äéäÜóêáëïò, êáé Ì ï% öõóéêï Ìò íüìïò· ç% ìå Ìí ôïé ò ï%ñùìÝíïéò ðñïóâÜëëïõóá, êáéÌ ðåðçãüóé êáëù ò êáé Ì ï%äåýïõóé, êáé Ì á*êéíÞôùò,

Ê ìíá ïß ìôùò åÆ ìðù, êéíïõìÝíïéò êáé Ì öåñïìÝíïéò· ï% äå Ì äéá Ì ôù í ï%ñùìÝíùí êáé Ì ôåôáãìÝíùí ôï Ìí á*ñ÷çãï Ìí ôïýôùí óõëëïãéæüìåíïò. ðù ò ãá Ìñ � Ìí êáé Ì õ%ðÝóôç ôüäå

ôï Ì ðá í, ² Ì óõíÝóôç, ìç Ì èåïõ ôá Ì ðÜíôá êáéÌ ïõ*óéþóáíôïò êáé Ì óõíÝ÷ïíôïò;”.

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008) “Gregor von Nazianz. Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963.,21

4.1

8

problematical but the very idea of the universe; the experience of the living totality of the world was

progressively drained of its substance. The new situation of man in the world is that of a being savagely

freed of every thing, profoundly isolated in the midst of an infinitely open world in which the global has

less and less meaning and in which it is no longer a question of participating in being but of doing and of

having.” 22

Beings are structured hierarchically “according to their order [of creation]” (êáô� ô¬í �íáëïãßáí ô

ò ôÜîåùò). Hierarchy is directly connected with the concept of the uncreated light, which is the light of23

knowledge and participation in divine life. Beings are ordered hierarchically from the highest to the24 25

lowest, in proportion to their degree of participation in the First Light, even transmitting the Light to

subsequent levels. The hierarchy of beings based upon illumination is an important element of the entire 26

theological system of St. Gregory. Anthropologically speaking: the soul is considered to be ordered

higher than the body. Even so, in the neptic or ascetic tradition (íçðôéêÞ ðáñÜäïóç) of the Church, only27

those who have been illumined (ïé öùôéóìÝíïé) are able to guide and teach the newly illumined or those

who are yet inexperienced and at the beginning of illumination. 28

Êþóôáò ÐáðáúùÜííïõ, Nature and History in the Greek Conception of the Cosmos, Diogenes 1959: 7:22

1. p. 2.

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008) “Gregor von Nazianz. Die23

fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963. Section 3, line 23 Ãñçãïñßïõ Èåïëüãïõ, ðç èéêÜ, PG 37, 751Á: “ÖùôÎò ä¥ ðñ ôïí áÛôÎ ãéãíþóêåéí ôÎ ö ò”.24

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÄ , ÅÆò ô¬í êáéí¬í ÊõñéáêÞí, PG 36, 609Â: “Ö ò í �ðñüóéôïí,25

êá �äéÜäï÷ïí, Ò ÈåÎò, ïÜôå �ñîÜìåíïí, ïÜôå ðáõóüìåíïí, ïÜôå ìåôñïýìåíïí, �åéëáìð¥ò,ôñéëáìð¥ò…”26 Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008) “Gregor von Nazianz. Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf:

Patmos–Verlag, 1963. Section 31, line 7

“¦êå èåí ¦ëëáìðïìÝíáò ô¬í êáèáñùôÜôçí §ëëáìøéí, ´ �ëëùò �ëëçí êáô� ô¬í �íáëïãßáí ô ò öýóåùò êá ô ò 31.20 ôÜîåùò· ôïóï ôïí ô êáë ìïñöïõìÝíáò êáÂ

ôõðïõìÝíáò, òóôå �ëëá ãßíåóèáé ö ôá êá �ëëïõò öùôßæåéí äýíáóèáé ôá ò ôï ðñþôïõ öùôÎò ¦ðéññïá ò ôå êá äéáäüóåóé·”

Ãñçãïñßïõ Èåïëüãïõ, Epistulae theologicae (2022: 002)“Grégoire de Nazianze. Lettres théologiques”,27

Ed. Gallay, P. Paris: Cerf, 1974; Sources chrétiennes 208. Epistle 101, section 58, line 3 ÓÜñêá ã�ñ å íáé

øõ÷ ò åÛôåëÝóôåñïí Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ´, Ôï áÛôï ÜðïëïãçôéêÎò ô ò åÆò Ðüíôïí öõã ò §íåêåí, êá á èéò ¦ðáíüäïõ ¦êå èåí, ìåô� ô¬í ôï ðñåóâõôÝñïõ ÷åéñïôïíßáí, ¦í ô ôÎ ô ò28

Êåñùóýíçò ¦ðÜããåëìá, PG 35, 480Â: “Êáèáñè íáé äå ðñ ôïí, å ôá êáè ñáé· óïöéóè íáé, êá ïàôù óïößóáé· ãåíÝóèáé ö ò, êá öùôßóáé· ¦ããßóáé Èå , êá ðñïóáãáãå í �ëëïõò·

�ãéáóè íáé, êá �ãéÜóáé· ÷åéñáãùã óáé ìåô� ÷åéñ í, óõìâïõëå óáé ìåô� óõíÝóåùò.”

9

The transmission of Divine Light defines the hierarchy of noetic (íïçôþí) and material things.

The world of the second lights, the angels, was created first and, afterwards, the sensible world with29 30 31

its crowning achievement, the third light, rational Man. In Man, the spirit is higher than the flesh, and32

the mind is higher than matter. This hierarchy explains the powerful distinction between soul and body

that we come across within the works of the saint. The True and Unique Light flows through33

everything, uniting all beings hierarchically. The concord of the entire world is due to the transmission of

the Ïne Light, which, acts as the chain that links together and unites all beings. Beings who deny to

partake in the Divine Light fall into a state of darkness of mind, losing their hierarchical position. 34 35

Only if we understand this, will we be able to understand the harsh, descriptive language that the saint

uses many times concerning the body and concerning matter, when he is referencing the rebellion of the

material earthly body against the logical and noetic soul. Conversely, in those cases where the body

subjects itself the hierarchically higher soul, there exists harmony in Man. We should not confuse

Platonic ideas of hierarchy and illumination (öùôéóìüò) with the Christian hierarchy and the illumination

found in St. Gregory. In Plato, hierarchy has a value based, ethical character in respect to the perfect

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò Ì´, ÅÆò ôÎ �ãéïí ÂÜðôéóìá, PG 36, 364Â: “Äåýôåñïí ä¥ ö ò29

�ããåëïò, ôï ðñþôïõ öùôÎò �ðïÖÕïÞ ôéò, ´ ìåôïõóßá, ô ðñÎò áÛôÎ íåýóåé êá ßðïõñãß� ôÎíöùôéóìÎí §÷ïõóá· ïÛê ï äá, åÇôå ô ôÜîåé ô ò óôÜóåùò ìåñéæïìÝíç ôÎí öùôéóìÎí, åÇôå ôï òìÝôñïéò ôï öùôéóìï ô¬í ôÜîéí ëáìâÜíïõóá”

Ãñçãïñßïõ Èåïëüãïõ., Ëüãïò ÌÅ´, Åé*ò ôï Ì �ìãéïí ÐÜó÷á, PG 36, 629Á: “ðñ ôïí ì¥í ¦ííïå ô�ò30

�ããåëéê�ò äõíÜìåéò êá ïÛñáíßïõò·” Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÅ´, Åé*ò ôï Ì �ìãéïí ÐÜó÷á, PG 36, 629C: “äåýôåñïí ¦ííïå êüóìïí, ßëéêÎí31

êá Òñþìåíïí· êá ï ôüò ¦óôé, ôÎ ¦î ïÛñáíï , êá ã ò, êá ô í ¦í ìÝóå óýóôçìÜ ôå êá óýãêñéìá”.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò Ì´, ÅÆò ôÎ �ãéïí ÂÜðôéóìá, PG 36, 364C: “Ôñßôïí ö ò �íèñùðïò,32

Ô êá ôï ò §îù ä ëüí ¦óôé. Ö ò ã�ñ ôÎí �íèñùðïí ÏíïìÜæïõóé, äé� ô¬í ôï ¦í ºì í ëüãïõäýíáìéí· êá ºì í áÛô í ðÜëéí ïÊ èåïåéäÝóôåñïé, êá ì ëëïí Èå ðëçóéÜæïíôåò”.

Gregorius Nazianzenus Theol., De spiritu sancto (orat. 31) (2022: 011) “Gregor von Nazianz.33

Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963. Section 3, line 4

“Ò ðáôÞñ. í ôÎ ö ò ôÎ �ëçèéíüí, Ô öùôßæåé ðÜíôá �íèñùðïí ¦ñ÷üìåíïí åÆò ôÎí êüóìïí, Ò õÊüò. í ôÎ ö ò ôÎ �ëçèéíüí, Ô öùôßæåé ðÜíôá �íèñùðïí ¦ñ÷üìåíïí åÆò ôÎí êüóìïí, Ò �ëëïòðáñÜêëçôïò. í, êá í, êáÂ í· �ëë' «í í. ö ò, êá ö ò, êá ö ò �ëë' «í ö ò, å ò èåüò. ôï ôü ¦óôéí Ôêá ÄáâÂä ¦öáíôÜóèç ðñüôåñïí, ëÝãùí· í ô öùôß óïõ Ïøüìåèá ö ò. êá í í ºìå ò êáÂôåèåÜìåèá êá êçñýóóïìåí, ¦ê öùôÎò ôï ðáôñÎò ö ò êáôáëáìâÜíïíôåò ôÎí õÊÎí ¦í öùô ô ðíåýìáôé, óýíôïìïí êá �ðÝñéôôïí ô ò ôñéÜäïò èåïëïãßáí.”

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ËÇ´, ÅÆò ô� ÈåïöÜíåéá, åËôïõí ÃåíÝèëéá ôï Óùô ñïò, PG 36, 321Á: “Ò äé�34

ô¬í ëáìðñüôçôá ùóöüñïò, óêüôïò äé� ô¬í §ðáñóéí êá ãåíüìåíïò, êá ëåãüìåíïò”. Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ËÈ´, ÅÆò ô� �ãéá Ö ôá, PG 36, 336Á: “�ñ÷¬í ì¥í ôÎ ôï ¦ìï ×ñéóôï 35

âÜðôéóìá ëáìâÜíåé, ôï �ëçèéíï öùôÎò, ôï öùôßæïíôïò ðÜíôá �íèñùðïí ¦ñ÷üìåíïí åÆò ôÎí êüóìïí·

¦íåñãå ä¥ ô¬í ¦ì¬í êÜèáñóéí, êá âïçèå ô öùôÂ, Ô ðáñ' áÛôï ëáâüíôåò �íùèåí �ð' �ñ÷ ò, ¦ê ô ò

�ìáñôßáò ¦æïöþóáìÝí ôå êá óõíå÷Ýáìåí.”

10

world of ideas and it changes according to participation in the good. The more you wander away from the

good, the more material your condition, which is a form of punishment. In St. Gregory, every being has

an ontological rank in the hierarchical order in accordance with its potential for participation in the Light

and in accordance with the way that it has been created and placed into the world by God. With this

criterion, St. Gregory refers to the higher soul and the lower body in terms of their ontology and not based

upon ethics or moral value. The body and soul, or, better to say, both together are responsible for both

Man’s spiritual and bodily existence.

Anthropological Elements of Paradise (The Tree of Knowledge)

After the creation of man, God put him in Paradise, where there was the tree of “knowledge”

(ãíþóåùò) of perfect discernment between good and evil, which contained the most perfect36

“contemplation” (èåùñßá), which was safe for Man in so much as he had previously been educated in a

suitable manner in his “state” (ªîéí) to participate in the divine contemplation (èåùñßá), but dangerous in

as much as man was still spiritually immature. The “contemplation” (èåùñßá) an activity of the mind37

(íïýò) according to which, man understands noetic things (“ÓêÝøéí íïçô í, ô¬í èåùñßáí íüåé”) and38

corresponds to the function of physical sight, which man uses to behold visible things. According to St.

Gregory, then, “êáèáñ í êáèáñ�í ô¬í �ëÞèåéáí ¦ðïðôåýïíôåò, êá ôï ôïí ìéóèÎí åßñßóêïéìåí ô ò ðåñ ôÎ

êáëÎí ¦íôá èá öéëïðïíßáò, ô¬í ôåëåùôÝñáí ¦êå óå ôï êáëï ìåôïõóßáí êá èåùñßáí”. Contemplation39

(èåùñßá) does not constitute an abstract thought process of the mind (íïýò) or the contemplative aspect of

the brain, but a cleansing of the mind (íïýò) and laboring of the body to achieve a concrete spiritual

Ãñçãïñßïõ Èåïëüãïõ, ðç ÄïãìáôéêÜ, PG 37, 455Á: “ôåëåéïôÝñïéï öõôï ï, óèëï ô' ²ä¥ êáêï ï36

äéÜêñéóéí ¦íôÎò §÷ïíôïò Ô¬í ôåëÝçí”.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÅ´, Åé*ò ôïÌ � ìãéïí ÐÜó÷á, PG 36, 632CD- 633A: “ÔïÌ äåÌ ² í, ôïÌ37

îýëïí ôç ò ãíþóåùò, ïÛìôå öõôåõèå Ìí á*ð' á*ñ÷ç ò êáêù ò, ïÛìôå á*ðáãïñåõèå Ìí öèïíåñù ò (ìç ÌðåìðÝôùóáí å*êåé ôá Ìò ãëþóóáò ïé% èåïìÜ÷ïé, ìçäå Ì ôïÌí Ï ìöéí ìéìåßóèùóáí)· á*ëëáÌ êáëïÌí ìå Ìíåõ*êáßñùò ìåôáëáìâáíüìåíïí (èåùñßá ãá Ìñ ² í ôïÌ öõôïÌí, ù%ò ç% å*ìç Ì èåùñßá, º ò ìüíïéòå*ðéâáßíåéí á*óöáëåÌò, ôïé ò ôç Ìí © ìîéí ôåëåùôÝñïéò, ïõ* êáëïÌí äåÌ ôïé ò á%ðëïõóôÝñïéò ¦ ìôé, êáéÌ ôç Ìí¦ ìöåóéí ëé÷íïôÝñïéò· ñ ìóðåñ ïõ*äåÌ ôñïöç Ì ôåëåßá ëõóéôåëç Ìò ôïé ò á%ðáëïé ò ¦ìôé, êáéÌ äåïìÝíïéòãÜëáêôïò”.

Ãñçãïñßïõ Èåïëüãïõ, ðç èéêÜ, MPG 37, 955Á.38

Ãñçãïñßïõ Èåïëüãïõ, Funebris in laudem Caesarii fratris oratio (orat. 7) (2022: 005)39

“Grégoire de Nazianze. Discours funèbres en l'honneur de son frère Césaire et de Basile deCésarée”, Ed. Boulenger, F. Paris: Picard, 1908. Chapter 17, section 4, line 6.

11

experience (�ìöüôåñá äé' �ëëÞëùí åÛäïêéìå · êá ã�ñ èåùñßáí óõíÝêäçìïí ðñÎò ô� ¦êå èåí ðïéïýìåèá,40

êá ðñ îéí èåùñßáò ¦ðßâáóéí). Man was placed in paradise as a free person, with self-determination and41

self-sufficiency” (åëåýèåñïò, áõôåîïýóéïò êáé áõôÜñêçò). God granted him all of the indispensable goods

both necessary as well as for his enjoyment, as common for all humans, in order for man to recognize42

the magnitude of God’s philanthropy. For St Gregory, the value of those goods is not only in their use,

but also in their pedagogical value in order for Man to be led to self-knowledge and knowledge of God.43

Extending this to the meaning of paradise, creation was given as a common possession to all people for

enjoyment and indulgence. St Gregory considers that the good things belong to all people. The

underlying meaning of the “enjoyment” (áðïëáýóåùò) of creation is Man’s thanksgiving to God.

The Two Sexes (Öýëëá)

It is not that St. Gregory sees particular difference between the two sexes, beyond only certain

ones, which, as we will see, are circumstantial. Woman is considered “softer” (�ðáëùôÝñá) than man44

while “femininity” (è ëõ) oftentimes is identified with the concept of softness and sensitivity. These45

attributes of the female gender are often found in his work but are not, however, exclusive only to

women. In the new life of the gospel, woman is able to surpass man in those characteristics usually

Gregorius Nazianzenus Theol., Adversus Eunomianos (orat. 27) (2022: 007) “Gregor von Nazianz. Die40

fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963.

Section 2, line 17 “ÏÛ ðáíôüò, ï ôïé, ôÎ ðåñ èåï öéëïóïöå í, ïÛ ðáíôüò· … Óôé ô í ¦îçôáóìÝíùí êáÂ

äéáâåâçêüôùí ¦í èåùñß�, êá ðñÎ ôïýôùí êá øõ÷¬í êá ó ìá êåêáèáñìÝíùí, ´ êáèáéñïìÝíùí, ôÎ

ìåñéþôáôïí. ì¬ êáèáñ ã�ñ �ðôåóèáé êáèáñï ôõ÷Îí ïÛä¥ �óöáëÝò, òóðåñ ïÛä¥ Ðøåé óáèñ ºëéáê ò �êô

íïò”.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò Ä´, Êáô� ïõëéáíï ÂáóéëÝùò, ÓôçëéôåõôéêÎò ðñ ôïò, PG 35, 649Â-41

652Á. Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÉÄ , Ðåñ öéëïðôù÷ßáò, PG 35, 892Á: “ ð' �ñ÷ ò ä¥, öçóÂí, ïÛ42

ãÝãïíåí ïàôùò· �ëë' Ò ðëÜóáò �ð' �ñ÷ ò ôÎí �íèñùðïí, ¦ëåýèåñïí �ö êå êá áÛôåîïýóéïí,íüìå ô ô ò ¦íôïë ò ìüíå êñáôïýìåíïí, êá ðëïýóéïí ¦í ðáñáäåßóïõ ôñõö · ôï ôï êá ô ëïéð ãÝíåé ô í �íèñþðùí âïõëçèåßò ôå êá ÷áñéóÜìåíïò äé' ©íÎò ôï ðñþôïõ óðÝñìáôïò”.

Ãñçãïñßïõ Èåïëüãïõ, ËÏÃÏÓ ÈÅÏËÏÃÉÊÏÓ ÅÕÔÅÑÏÓ ÐÅÑÉ ÈÅÏËÏÃÉÁÓ, “Gregor von Nazianz.43

Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963. “… å*ðåéäÞ óïéðÜíôá ðñïÛìèçêåí, ñ ìóðåñ å*í ðáíäáéóßá| êïéí |, Òìóá ôå á*íáãêáé á, êáéÌ Ò ìóá ðñïÌò á*ðüëáõóéí,ç% öýóéò· Ê ìí', åé* ìÞ ôé � ìëëï, å*î ñ í åõ*åñãåô |, ãíùñßóç|ò èåüí, êáéÌ ô | äåé óèáé ãÝíç| óåáõôïõ óõíåôþôåñïò”.

(Gregorius Nazianzenus Theol., In theophania (orat. 38) (2022: 046); MPG 36. Volume 36,44

page 324, line 40). Gregorius Nazianzenus Theol., In theophania (orat. 38) (2022: 046); MPG 36.45

Volume 36, page 316, line 23 “ì¬ Ðóöñçóéí ¦êèçëýíùìåí, ì¬ ãå óéí êáôáðïñíåýóùìåí”.

12

associated with manliness (i.e. bravery or valor) (áíäñåßá) and even overturn the “usual” (óõíÞèçò)46

order where man is the leader of the family and the woman is his subject. The core of St. Gregory’s47

anthropology revolves around those ontological characteristics that are common to both sexes and not the

particular characteristics which are attributed to one sex or the other. While such differences exist

amongst the sexes, they are considered secondary, and they do not play a role in human salvation as the

human soul does not have a gender but is defined by the image and virtue. St. Gregory says “When a man

commits adultery, is he blameless? I do not accept such legislation. I do not praise this habit. Men were

those that made the laws and that is why the laws are against women…but God isn’t like this…See the

equality of the [divine] law; One Creator of man and woman, both being one earth, one icon, one law, one

death, one resurrection.” «�í¬ñ ä¥ êáôáðïñíåýùí ãõíáéêÎò, �íåýèõíïò; ÏÛ äÝ÷ïìáé ôáýôçí ô¬í

íïìïèåóßáí, ïÛê ¦ðáéí ô¬í óõíÞèåéáí. íäñåò óáí ïÊ íïìïèåôï íôåò, äé� ôï ôï êáô� ãõíáéê í º íïìïèåóßá·

¦ðå êá ôï ò ðáôñÜóéí ßð' ¦îïõóßáí äåäþêáóé ô� ôÝêíá, ôÎ ä¥ �óèåíÝóôåñïí, �èåñÜðåõôïí åÇáóáí. ÈåÎò ä¥

ïÛ÷ ïàôùò... ñ ôå ôÎ Çóïí ô ò íïìïèåóßáò. Å ò ðïéçô¬ò �íäñÎò êá ãõíáéêÎò, å ò ÷ï ò �ìöüôåñïé, åÆêãí ìßá,

íüìïò å ò, èÜíáôïò å ò, �íÜóôáóéò ìßá».

The Purpose of the God’s Command to Adam and Even - Commandment and Freedom

God’s commanded Adam and Even not to eat of the fruit of the tree of knowledge. The command

was given for man’s benefit, because God wanted Man’s spiritual progress and perfection through the

keeping of the commandment. For the first-formed this was a test of their freedom, while its violation led

to enslavement and spiritual weakness. If Man had kept the commandment, he would be able to partake48

Gregorius Nazianzenus Theol., In laudem sororis Gorgoniae (orat. 8) (2022: 021); MPG 35.46

Volume 35, page 805, line 29 “ ãõíáéêåßá öýóéò ô¬í �íäñåßáí íéêÞóáóá äé� ôÎí êïéíÎí �ã íá ôò óùôçñßáò, êá óþìáôïò äéáöïñ�í ïÛ øõ÷ ò ôÎ è ëõ êá ôÎ �ÖÕåí ¦ëÝãîáóá”!

Gregorius Nazianzenus Theol., Funebris oratio in patrem (orat. 18) (2022: 031); MPG 35.47

Volume 35, page 992, line 42

“Ô ä¥ ïÛ óõíåñãÎò ìüíïí º ðáñ� Èåï äïèå óá ( ôôïí ã�ñ ôï ôï èáõìáóôÎí), �ëë� êáÂ�ñ÷çãÎò ãßíåôáé, §ñãå ôå êá ëüãå ðñÎò ô� êñÜôéóôá äé' ©áõô ò �ãïõóá· êá ô� ì¥í �ëëá ôï �íäñÎò êñáôå óèáé íüìå óõæõãßáò �ñéóôïí å íáé êñßíïõóá, ô ò åÛóåâåßáò ä¥ ïÛê áÆó÷õíïìÝíçðáñÝ÷åéí ©áõô¬í êá äéäÜóêáëïí. èáõìÜæåéí ì¥í ¦êåßíçò �îéïí, èáõìÜæåéí ä¥ ðëÝïí ôÎí©êïíô ºôôþìåíïí”. Ç ìçôÝñá ôïõ áã. Ãñçãïñßïõ, áíôß íá áêïëïõèÞóåé ôïí óýæõãü ôçò Ãñçãüñéïóôçí áßñåóç ôùí õøéóôáñßùí, êáôáöÝñíåé íá ôïí ìåôáóôñÝøåé óôçí ïñèüäïîç ðßóôç êáé ÝôóéêáôÝóôç áñ÷çãüò ôçò ïéêïãÝíåéáò êáé äéäÜóêáëïò ôïõ óõæýãïõ ôçò óôçí ðßóôç.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÉÄ , Ðåñ öéëïðôù÷ßáò, PG 35, 892Á: “ ëåõèåñßá ä¥ êá ðëï ôïò, º ô ò48

¦íôïë ò ìüíç ôÞñçóéò í· ðåíßá ä¥ �ëçè¬ò êá äïõëåßá, º ôáýôçò ðáñÜâáóéò”.

13

of the tree of immortality. The commandment was a means of pedagogy and correction for Adam and49

Eve, so that they would not be deceived by the luxury of paradise: “Á*ñ÷áßá ãáÌñ ² í ç% å*íôïëçÌ, êáéÌ ç%ìé í

ï%ìü÷ñïíïò øõ÷ç ò ôéò ïÛ óá ðáéäáãùãßá, êáéÌ ôñõöç ò óùöñüíéóìá· º Ìí å*ðåôÜ÷èçìåí åé*êüôùò, Êìí' ÒÌ ìçÌ

öõëÜîáíôåò á*ðïâåâëÞêáìåí, öõëÜîáíôåò á*ðïëÜâùìåí.” The commandment that God gave functioned50

as a light, which would help them to see more clearly how to progress spiritually and even how to acquire

knowledge and information. In the same way, the written law that was given later on to the people of the

Old Testament is light “typical and commensurable” (ôõðéêÎí êá óýììåôñïí) for Man. “Typical”51

(ôõðéêü) because it manifests the truth by means of rules and “commensurable” (óýììåôñïí) to man

insofar as it is analogous to man’s spiritual condition.

In contrast to the “consumeristic” (êáôáíáëùôéêÞ) anthropology of our day, according to which

freedom is defined completely as the ability to choose or to possess goods, in St. Gregory’s view,52

freedom is not only the ability to affirm or deny God, but the ability of Man to develop and advance in his

active relationship with God. Man, by correctly utilizing his faculty of self-determination (áõôåîïýóéï), is

able to increase his freedom by affirming the divine will. Freedom is not a permanent and static53

condition in man, in as much as he remains upon the earth, but is a continuous process of “liberation”

(áðåëåõèÝñùóçò) from the manacles of corruption that, as we have seen, exists on every level of human

life (which, on a spiritual level, is expressed as evil, illness, sin and the death of man). Simultaneously

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÄ , ÅÆò ô¬í êáéí¬í ÊõñéáêÞí, PG 36, 612ÁÂ: “ÅÆ ì¥í ï í ¦ìåßíáìåí,49

Óðåñ ìåí, êá ô¬í ¦íôïë¬í ¦öõëÜîáìåí, ¦ãåíüìåèá �í Óðåñ ïÛê ìåí, ô îýëå ô ò æù ò ðñïóåëèüíôåò, ìåô�

ôÎ îýëïí ô ò ãíþóåùò”. Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÅ´, Åé*ò ôï Ì �ìãéïí ÐÜó÷á, PG 36, 661C.50

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò Ì´, Åé*ò ôïÌ � ìãéïí âÜðôéóìá, PG 36, 364D: “Öù ò ìå Ìí ² í êáéÌ ç% ô51

| ðñùôïãüíù| äïèåé óá ðñùôüãïíïò å*íôïëç Ì (å*ðåéäçÌ, Ëý÷íïò å*íôïëç Ì íüìïõ êáéÌ öù ò· êáéÌäéüôé, Öù ò ôá Ì ðñïóôÜãìáôÜ óïõ å*ðéÌ ôç ò ãç ò), åé* êáéÌ ôïÌ öèïíåñïÌí óêüôïò å*ðåéóåëèïÌí ôç Ìíêáêßáí å*äçìéïýñãçóåí· öù ò äåÌ ôõðéêïÌí êáéÌ óýììåôñïí ôïé ò õ%ðïäå÷ïìÝíïéò, ï% ãñáðôïÌòíüìïò, óêéáãñáöù í ôç Ìí á*ëÞèåéáí”.

McFarland A. Ian, In Adam’s Fall, A Meditation on the Christian Doctrine of Original Sin, Challenges52

in Contemporary Theology Series, publ. Wiley- Blackwell, U.K. 2010.

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ÌÅ´, Åé*ò ôïÌ � ìãéïí ÐÜó÷á, PG 36, 661BC: “Ãåãüíáìåí, Ê ìí' åÛ 53

ðÜèùìåí· åÛ ðåðüíèáìåí, å*ðåéäçÌ ãåãüíáìåí. ÔïÌí ðáñÜäåéóïí å*ðéóôåýèçìåí, Ê ìíáôñõöÞóùìåí. Å*íôïëç Ìí å*ëÜâïìåí, Ê ìí' åõ*äïêéìÞóùìåí ôáýôçí öõëÜîáíôåò· ïõ*ê á*ãíïïõ íôïòôïõ Èåïõ ôïÌ å*óüìåíïí, á*ëëáÌ íïìïèåôïõ íôïò ôïÌ áõ*ôåîïýóéïí. Ç*ðáôÞèçìåí, å*ðåéäçÌå*öèïíÞèçìåí· å*êðåðôþêáìåí, å*ðåéäçÌ ðáñÝâçìåí· å*íçóôåýóáìåí, å*ðåéäçÌ ìç Ìå*íçóôåýóáìåí, ôïõ îýëïõ ôç ò ãíþóåùò õ%ðïêñáôçèÝíôåò. Á*ñ÷áßá ãá Ìñ ² í ç% å*íôïëç Ì, êáéÌ ç%ìéí ï%ìü÷ñïíïò øõ÷ç ò ôéò ïÛ óá ðáéäáãùãßá, êáéÌ ôñõöç ò óùöñüíéóìá· º Ìí å*ðåôÜ÷èçìåíåé*êüôùò, Ê ìí' Ò Ì ìç Ì öõëÜîáíôåò á*ðïâåâëÞêáìåí, öõëÜîáíôåò á*ðïëÜâùìåí. Å*äåÞèçìåí Èåïõ óáñêïõìÝíïõ êáéÌ íåêñïõìÝíïõ, Ê ìíá æÞóùìåí· óõíåíåêñþèçìåí, Ê ìíá êáèáñù ìåí·óõíáíÝóôçìåí, å*ðåéäçÌ óõíåíåêñþèçìåí· óõíåäïîÜóèçìåí, å*ðåéäçÌ óõíáíÝóôçìåí”.

14

the faculty of self-determination is connected to the concepts of “will” (ðñïáßñåóçò) and cooperation

between God and Man ( “… ô áÛôåîïõóßå ôéìÞóáò (ôïí Üíèñùðï), Ëí' ôï ©ëïìÝíïõ ôÎ �ãáèÎí ïÛ÷ ôôïí

´ ôï ðáñáó÷üíôïò ô� óðÝñìáôá…”). Man no longer possesses only the good seeds that God planted in54

human nature, but has the ability to cooperate with God for his salvation, choosing to do good deeds and

even to use “knowledge” wisely, worthily utilizing the faculties of will and self-determination: “êá ôï ôï

ä¥ í �ñá ô ò �êñáò �ãáèüôçôïò, ðïé óáé ôÎ �ãáèÎí êá ºìÝôåñïí, ïÛ öýóåé ìüíïí êáôáóðåéñüìåíïí, �ëë�

êá ðñïáéñÝóåé ãåùñãïýìåíïí, êá ôï ò ¦ð' �ìöù ôï áÛôåîïõóßïõ êéíÞìáóéí.” But, the “infantile”55

(íÞðéïò) and “newly formed” (�ñôéðáã¬ò) easily tires and is weighed down, while the senses of a “more

perfected” (¦í ôï ò ôåëåßïéò) Man can sufficiently handle spiritual asceticism, moving toward the

discernment of good and evil.56

But alas, Man forgot the commandment. St. Gregory explains that the fruit was beautiful to

behold and sweet to the taste and the devil, through the attraction of pleasure and the “hope of becoming57

a god” (èåüôçôïò ¦ëðßäé) , deceived man. Through the temporary deception of the senses and the58

appetitive part of the soul (åðéèõìçôéêü), Adam and Even forgot God’s command, and, thus, becoming a

god by trying the attractive fruit appeared good to man. It becomes clear that the ancestral sin constitutes59

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ËÇ´, ÅÆò ô� ÈåïöÜíåéá, åËôïõí ÃåíÝèëéá ôï Óùô ñïò, PG 36, 324Â.54

Ãñçãïñßïõ Èåïëüãïõ, Ëüãïò ´, Ôïõ áõ*ôïõ á*ðïëïãçôéêïÌò ôç ò åé*ò ôïÌí Ðüíôïí öõãç ò55

© ìíåêåí, êáéÌ áÛ èéò å*ðáíüäïõ å*êåé èåí, ìå ôá Ì ôç Ìí ôïõ ðñåóâõôÝñïõ ÷åéñïôïíßáí, å*í | ôß ôïÌ ôçò é%åñùóýíçò å*ðÜããåëìá, PG 35, 425C- 428A.

Ãñçãïñßïõ ôïõ Èåïëüãïõ, Ëüãïò ´, Ôï áÛôï �ðïëïãçôéêÎò ô ò åÆò ôÎí Ðüíôïí öõã ò ªíåêåí,56

êá á èéò ¦ðáíüäïõ ¦êå èåí, ìåô� ô¬í ôï ðñåóâõôÝñïõ ÷åéñïôïíßáí, ¦í ôß ôÎ ô ò Êåñùóýíçò¦ðÜããåëìá, PG 35, 453Á: “Óóïé ô¬í ªîéí íÞðéïé êá �ñôéðáãå ò, ñò �í åÇðïé ôéò, ô¬í �íäñåßáí ôï ëüãïõ ôñïö¬í ïÛ öÝñïíôåò· ¼í åÆ ðñïóÜãïé ôéò ðáñ� äýíáìéí, ôÜ÷á �í êáôáðéåóèÝíôåò êáÂâáñçèÝíôåò, ïÛê ¦îáñêïýóçò ô ò äéáíïßáò, òóðåñ ¦êå ô ò àëçò ôÎ ¦ðåéóåëèÎí ©ëê óáé êáÂïÆêåéþóáóèáé, æçìéùèå åí �í êá åÆò ô¬í �ñ÷áßáí äýíáìéí· ïÊ ä¥ ô ò ¦í ôï ò ôåëåßïéòëáëïõìÝíçò óïößáò ÷ñ¯æïíôåò êá ôñïö ò ô ò ßøçëïôÝñáò êá óôåÖÕïôÝñáò, ô ðñÎò äéÜêñéóéí�ëçèï ò ôå êá øåõäï ò Êêáí ò ãåãõìíÜóèáé ô� áÆóèçôÞñéá, åÆ ãÜëá ðïôßæïéíôï êá ôñÝöïéíôïëá÷Üíïéò, �óèåí í âñþìáôé, äõó÷åñáßíïéåí”.

Ãñçãïñßïõ ôïõ Èåïëüãïõ, Ëüãïò ÌÄ´, ÅÆò ô¬í êáéí¬í ÊõñéáêÞí, PG 36, 613B: “ ñá ïò í åÆò57

Óñáóéí, êá êáëÎò åÆò âñ óéí, Ò ¦ì¥ èáíáôþóáò êáñðüò· öåýãùìåí ô�ò åÛ÷ñïßáò, åÆò ºì òáÛôï×ò âëÝðùìåí. ÌÞ óå íéêçóÜôù êÜëëïõò ¦ðéèõìßá, ìçä¥ óõíáñðáóè ò óï ò âëåöÜñïéò, åÆäõíáôÎí, ìÝ÷ñé êá ðáñïñÜìáôïò, ô¬í Å áí ¦íèõìçèåÂò, ôÎ ãëõê× äÝëåáñ, ôÎ ôéìþìåíïíöÜñìáêïí. Ð ò ã�ñ óþóåé Õ�äßùò º �ëëïôñßá, Ôí �ðþëåóåí º Æäßá”.

Ãñçãïñßïõ ôïõ Èåïëüãïõ, Ëüãïò ËÈ´, ÅÆò ô� �ãéá Ö ôá, PG 36, 349A.58

Ãñçãïñßïõ ôïõ Èåïëüãïõ, Ëüãïò ËÓÔ´, ÅÆò ©áõôÎí, êá ðñÎò ôï×ò ëÝãïíôáò ¦ðéèõìå í áÛôÎí ô59

ò êáèÝäñáò Êùíóôáíôéíïõðüëåùò, êá åÆò ô¬í ôï ëáï ðñïèõìßáí, ¼í ¦ðåäåßîáíôï åÆò áÛôüí, PG36, 269CD: “…ôÎí ä�ì ¦îÝâáëå ôï ðáñáäåßóïõ, äé' ºäïí ò êëÝøáò êá ãõíáéêüò. ðåßóèç ã�ñ,ñò èåÎò å íáé âáóêáßíåôáé, ôï ô ò ãíþóåùò îýëïõ ôÝùò åÆñãüìåíïò”. ÏñèÜ ï Í. Ìáôóïýêáòåñìçíåýåé, ìåôáîý Üëëùí, ôçí áíõðáêïÞ êáé ôçí ðôþóç, ùò ìéá äéáêïðÞ ôçò äïîïëïãéêÞò

15

an abuse of the faculty of self-determination given to man, since man partook of knowledge “not at the

right time, nor according to its purpose;” (ïÛ êáô� êáéñüí, ïÛä ¦ðéôçäåßùò). Çe was not ready, since it60

was not the suitable time, when man’s reason and spiritual powers had matured, and since he partook

without the permission of God in order for the tree to constitute a cause of knowledge of the most perfect

good.61

Because of the abusive and undiscerning action of man to know God, the governing part of the

soul was weakened. Knowledge of God is a practice which is carried out by means of man’s rational and

intellectual power. The “first-falling” (ðñùôïðáèÞóáò) mind (íïõò) is the principle organ of man which 62

succumbed to sin while the body and the soul followed the mind (íïõò) in its fall. The weakened mind63

(íïõò) was deceived still more easily and under the influence of demonic wickedness become vulnerable

to the passions by means of the “shameful glory and fantasy” (áÆó÷ñÜò äüîáò êá öáíôáóßáò). It becomes

clear that in the fall the human mind loses its immediacy of revelatory communication with God, his

ability in paradise to speak with God. Knowledge of God now comes through the expression of the weak

gnomic will and fantasy, with tragic consequences. The ancestral sin does not obscure only the rational

part of the soul but also distorts the desiring faculty in man. Man’s desire, while initially turned toward

the worship of the Creator, is now transformed into a yearning for created and corruptible things, to the

ó÷Ýóçò ôïõ áíèñþðïõ êáé Èåïý êáé ýâñç ðñïò ôïí æùïäüôç Èåü (Ìáôóïýêá, Í. Áèáíáóßïõ,Äïãìáôéê¬ êá Óõìâïëéê¬ Èåïëïãßá ô, íáêåöáëáßùóç êá ãáèïôïðßá. êèåóç ôï ÏÆêïõìåíéêï ×áñáêôÞñá ô ò ×ñéóôéáíéê ò Äéäáóêáëßáò, Èåïëïãßá êá ÏÆêïõìÝíç – 3, Åêäüóåéò Êõñéáêßäç,Èåóóáëïíßêç 2016, ó. 211.

Ãñçãïñßïõ ôïõ Èåïëüãïõ, Ëüãïò ËÈ´, ÅÆò ô� �ãéá Ö ôá, PG 36, 341B“ô | îýëù| ôç ò ãíþóåùò60

ïõ* êáôá Ì êáéñïÌí, ïõ*ä' å*ðéôçäåßùò ìåôáëçöèåßóçò”. ÐåñéÝñãùò ï ÁëÝîáíäñïò ÓìÝìáí, õðïóôçñßæåé üôé ï êáñðüò ôïõ äÝíôñïõ ôçò ãíþóåùò, äåí åß÷å äïèåß61

ùò äþñï êáé äåí Þôáí öïñÝáò ôçò åõëïãßáò ôïõ Èåïý, åñìçíåßá ðïõ äåí âñßóêåôáé óôçí ÷ñéóôéáíéêÞ

ðáñÜäïóç. Ç èÝóç ôïõ áã. Ãñçãïñßïõ üôé ç åíôïëÞ êáé ôï äÝíôñï íïìïèÝôçóáí ôï áõôåîïýóéï Üñá êáé

ôçí áíèñþðéíç åëåõèåñßá, Ýñ÷åôáé óå áíôßèåóç ìå ôçí ðáñáðÜíù èÝóç (âë. ÓìÝìáí ëÝîáíäñïò, ó÷áôïò

÷èñÎò Êáôáñãå ôáé Ò ÈÜíáôïò, ìåôáöñ. Âáóßëçò ñãõñéÜäçò, åêä. í Ðë , ÁèÞíá 2006, ó. 85). 3

Ìáôóïýêá Áè. Íßêïõ, Äïãìáôéê¬ êá Óõìâïëéê¬ Èåïëïãßá Á´, ÅÆóáãù㬠óô¬ Èåïëïãéê¬ Ãíùóéïëïãßá, Èåïëïãßá êá ÏÆêïõìÝíç- 1, Åêä. Êõñéáêßäç, Èåóóáëïíßêç 2016,62

ó. 219.

Ôïõ áõ*ôïõ ðñï Ìò Êëçäüíéïí ðñåóâýôåñïí å*ðéóôïëç Ì ðñþôç Gregorius Nazianzenus Theol.,63

Epistulae theologicae (2022: 002) “Grégoire de Nazianze. Lettres théologiques”, Ed. Gallay, P.Paris: Cerf, 1974; Sources chrétiennes 208. Epistle 101, section 51, line 5.

“Åé* äåÌ Ê ìíá ëýóç| ôïÌ êáôÜêñéìá ôç ò á%ìáñôßáò ô | ï%ìïßù| ôïÌ Òììïéïí á%ãéÜóáò ñ ìóðåñ óáñêïÌòå*äÝçóå äéáÌ ôç Ìí óÜñêá êáôáêñéèåé óáí êáéÌ øõ÷ç ò äéáÌ ôç Ìí øõ÷Þí, ïßìôù êáéÌ íïõ äéáÌ ôïÌí íïõ íïõ* ðôáßóáíôá ìüíïí å*í ô | Á*äÜì, á*ëëáÌ êáéÌ ðñùôïðáèÞóáíôá, Ò ìðåñ ïé% é*áôñïéÌ ëÝãïõóéí å*ðéÌôù í á*ññùóôçìÜôùí. Ì ãá Ìñ ôç Ìí å*íôïëç Ìí å*äÝîáôï, ôïõ ôï êáéÌ ôç Ìí å*íôïëç Ìí ïõ*ê å*öýëáîåí· Ò ÌäåÌ ïõ*ê å*öýëáîå, ôïõ ôï êáéÌ ôç Ìí ðáñÜâáóéí å*ôüëìçóåí· Ò Ì äåÌ ðáñÝâç, ôïõ ôï êáéÌ ôç òóùôçñßáò å*äåé ôï ìÜëéóôá· Ò Ì äåÌ ôç ò óùôçñßáò å*äåé ôï, ôïõ ôï êáéÌ ðñïóåëÞöèç· ï% íïõ ò � ìñáðñïóåßëçðôáé”.

16

worship of idols expressed by material riches, [worldly] satisfaction, greed, hubristic excess, and the

pampering of the senses. After the fall, man fell into idolatry and separation from his Creator. 64 65 As N.

Matsoukas points out, though the ancestral sin is not the central point in the history of divine economy,

however, at the same time, it is repeated in Man’s every subsequent transgression. We ought to66

remember that, in the Orthodox Christian theology of the eastern fathers, the foundation of anthropology

is the divine element, the icon, which is preserved after the fall and does not completely remove man from

his relationship with God.67

The mind, because of the bond between soul and body, cannot conceptualize spiritual things

without their corporeal analogy because it is not possible for the mind to supersede material forms. For

this reason, it looks upon spiritual concepts that are beyond its capabilities according to the measure of its

weakness. As a result, Man’s mind is a weak organ for producing spiritual truths. Reason directs one in68

the pursuit of the spiritual truths but is unable to completely grasp these truths. Thus, Man cannot favor

the intellectual power of reason at the expense of the spiritual power of faith (the power of the Divine

Ãñçãïñßïõ ôïõ Èåïëüãïõ, Ëüãïò ÊÄ´, ÅÆò ôÎí �ãéïí ÊåñïìÜñôõñá ÊõðñéáíÎí, ¦î �ãñï ìåô�64

ìßáí ô ò ìíåßáò ºìÝñáí ¦ðáíÞêïíôïò, PG 35, 1173Á: “ïõ* ðëïõ ôïò ï% êÜôù óõñüìåíïò êáéÌðåñéôñåðüìåíïò, ïõ* ãáóôñïÌò ç%äïíáéÌ, êáéÌ êüñïò ðáôç Ìñ ßìâñåùò, ïõ*ê å*óèç Ìò ìáëáêÞ ôå êáéÌðåñéñ*ñ%Ýïõóá, ïõ* ëßèùí äéáýãåéáé êáéÌ ÷Üñéôåò, ïõ*ê á*êïçÌ ãïçôåýïõóá, ïõ*ê Ï ìóöñçóéòå*êèçëýíïõóá, ïõ* êñüôïé äÞìùí êáéÌ èåÜôñùí å*êìáßíïíôåò, ñ í ðÜëáé ôïé ò âïõëïìÝíïéòðáñå÷ùñÞóáìåí· ïõ*÷ Ò ìóá ôç ò ðñþôçò ãåýóåùò ç%ìù í, å*î º ò á*ðïëþëáìåí, ¦ìêãïíá”.

×áñáêôçñéóôéêü ðáñÜäåéãìá áõôïíïìçìÝíçò áíèñùðïëïãßáò, ï ÊïñíÞëéïò ÊáóôïñéÜäçò, õðÝñìá÷ïò65

ôçò áíèñþðéíçò áõôïíïìßáò, áíáöÝñåé üôé ï Üíèñùðïò ïöåßëåé íá äå÷ôåß üôé äåí õðÜñ÷åé íüçìá ðïõ íá

äßíåôáé ùò äþñï Þ êÜðïéïò åããõçôÞò ôïõ íïÞìáôïò (Èåüò) êáé äåí õðÜñ÷åé Üëëï íüçìá åêôüò áðü áõôü

ðïõ äçìéïõñãåßôáé ìÝóá êáé áðü ôçí éóôïñßá. Ïöåßëïõìå íá ðáñáäå÷ôïýìå üôé åßìáóôå èíçôïß êáé üôé äåí

õðÜñ÷åé êÜðïéá «åðÝêåéíá» óùôçñßá. Ìå âÜóç ëïéðüí ôçí êáôáíüçóç êáé áðïäï÷Þ ôçò èíçôüôçôÜò ìáò

íá æÞóïõìå áëçèéíÜ ùò áõôüíïìá üíôá ( ÊáóôïñéÜäçò ÊïñíÞëéïò, × ñïé ôï íèñþðïõ, ìåôÜöñ. ÆÞóçò

Óáñßêáò, åêä. øéëïí/ Âéâëßá 1995, ó. 336). Êáô áñ÷Þí áí ðïýìå üôé ç áõôïðñáãìÜôùóç äåí åßíáé

Üãíùóôç óôï ÷ñéóôéáíéóìü. Ï Üíèñùðïò åßíáé ïí ðïõ áõôïðñáãìáôþíåôáé, êáëåßôáé äçëáäÞ íá

äçìéïõñãÞóåé ôïí åáõôü ôïõ, ìå ôç äéáöïñÜ üôé ç åóùôåñéêÞ åéêüíá ôçò áõôïðñáãìÜôùóçò äåí åßíáé áõôÞ

ôïõ êüóìïõ áëëÜ ôïõ Èåïý (âë. Åõäïêßìïö Ðáýëïò, Ç Ïñèïäïîßá, ÂéâëéïèÞêç Ïñèïäüîïõ Ìáñôõñßáò,

ìåôáöñ. ÁãáìÝìíùí Ô. Ìïõñôæüðïõëïò, åêä. Âáó. Ñçãüðïõëïõ, Èåóóáëïíßêç 1972, óó. 100- 101). Ìáôóïýêá Í. Áèáíáóßïõ, Äïãìáôéê¬ êá Óõìâïëéê¬ Èåïëïãßá ô, íáêåöáëáßùóç êá ãáèïôïðßá. 66

êèåóç ôï ÏÆêïõìåíéêï ×áñáêôÞñá ô ò ×ñéóôéáíéê ò Äéäáóêáëßáò, Èåïëïãßá êá ÏÆêïõìÝíç – 3,

Åêäüóåéò Êõñéáêßäç, Èåóóáëïíßêç 2016, óó. 211- 212. Åõäïêßìïö Ðáýëïò, Ç Ïñèïäïîßá, ÂéâëéïèÞêç Ïñèïäüîïõ Ìáñôõñßáò, ìåôáöñ. ÁãáìÝìíùí Ô.67

Ìïõñôæüðïõëïò, åêä. Âáó. Ñçãüðïõëïõ, Èåóóáëïíßêç 1972, óó. 76- 77.

Gregorius Nazianzenus Theol., De theologia (orat. 28) Section 13, line 2068

«ïàôù êÜìíåé ¦êâ íáé ô� óùìáôéê� Ò ºìÝôåñïò íï ò, êá ãõìíï ò Òìéë óáé ôï ò �óùìÜôïéò, ªùòóêïðå ìåô� ô ò Æäßáò �óèåíåßáò ô� ßð¥ñ äýíáìéí».

17

Logos), because, in doing so, he removes the credibility of the spirit. Having said this, I certainly do not69

want undermine the value of human reasoning, but, rather, restore the correct hierarchy of faith over

reason in the pursuit of spiritual truth.

Besides this, the human mind, despite its admirable perfection, is still imperfect in relation to the

Divine Mind. Hence, the perfect understanding of creation is impossible, and we only come to know 70

mere shadows of it. In addition, the connection of the mind with the body constitutes yet another reason71

that the human intellect struggles to overcome its corporeality, no matter how much it tries. The problem72

is once again put forth with natural analogies, almost mechanically: In the same way that it is impossible

to get away from our own shadow, or to see without air and light or to find fish out of water, so too is it

impossible for the mind to overcome its corporeality.73

Gregorius Nazianzenus Theol., De filio (orat. 29) (2022: 009)69

“Gregor von Nazianz. Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag,1963. Section 21, line 9, «Óôáí ã�ñ ôÎ ôï ëüãïõ äõíáôÎí ðñïâáëëþìåèá, ôÎ ðéóôåýåéí�öÝíôåò, êá ôÎ ôï ðíåýìáôïò �îéüðéóôïí ôá ò æçôÞóåóé ëýóùìåí, å ôá ºôôçè ôï ìåãÝèïõò ô íðñáãìÜôùí Ò ëüãïò, – ºôôçèÞóåôáé ä¥ ðÜíôùò, �ðÎ �óèåíï ò ÏñãÜíïõ ô ò ºìåôÝñáò äéáíïßáòÒñìþìåíïò».

Gregorius Nazianzenus Theol., Epistulae theologicae (2022: 002) “Grégoire de Nazianze. Lettres théologiques”, Ed. Gallay, P. Paris: Cerf, 1974; Sources chrétiennes 208.70

Epistle 101, section 39, line 3

ÔÝëåéïí ï í Ò ºìÝôåñïò íï ò êá ºãåìïíéêüí, �ëë� øõ÷ ò êá óþìáôïò, ïÛ÷ �ðë ò ôÝëåéïí, Èåï ä¥ äï ëïí êá ßðï÷åßñéïí, �ëë' ïÛ óõíçãåìïíéêÎí ïÛä¥ Òìüôéìïí.

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008)71

“Gregor von Nazianz. Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag,1963. Section 4, line 9

“Ôï ôï ì¥í ï í ¦íôá èá êåßóèù· ôÎ ä¥ ºìÝôåñïí, ïÛ÷ º åÆñÞíç ôï èåï ìüíïí ßðåñÝ÷åé ðÜíôá íïí êá êáôÜëçøéí, ïÛä¥ Óóá ôï ò äéêáßïéò ¦óôÂí ¦í ¦ðáããåëßáéò �ðïêåßìåíá, ô� ìÞôå Ïöèáëìï òÒñáôÜ, ìÞôå éóÂí �êïõóôÜ, ìÞôå äéáíïß� èåùñçôÜ, êáô� ìéêñÎí ãï í, ïÛä¥ º ô ò êôßóåùò�êñéâ¬ò êáôáíüçóéò· êá ã�ñ êá ôáýôçò ðåßóèçôé ô�ò óêé�ò §÷åéí ìüíïí”.

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008)72

“Gregor von Nazianz. Die fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag,1963. Section 4, line 9

“Ôï ôï ì¥í ï í ¦íôá èá êåßóèù· ôÎ ä¥ ºìÝôåñïí, ïÛ÷ º åÆñÞíç ôï èåï ìüíïí ßðåñÝ÷åé ðÜíôá íïí êá êáôÜëçøéí, ïÛä¥ Óóá ôï ò äéêáßïéò ¦óôÂí ¦í ¦ðáããåëßáéò �ðïêåßìåíá, ô� ìÞôå Ïöèáëìï òÒñáôÜ, ìÞôå éóÂí �êïõóôÜ, ìÞôå äéáíïß� èåùñçôÜ, êáô� ìéêñÎí ãï í, ïÛä¥ º ô ò êôßóåùò�êñéâ¬ò êáôáíüçóéò· êá ã�ñ êá ôáýôçò ðåßóèçôé ô�ò óêé�ò §÷åéí ìüíïí”.

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008) “Gregor von Nazianz. Die73

fünf theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963. Section 12, line 1

“êá ôÎ ðá÷× ôï ôï óáñêßïí ðåñéâåâëçìÝíïéò, Óôé òóðåñ �äýíáôïí ßðåñâ íáé ô¬í ©áõôï óêéÜí,êá ô ëßáí ¦ðåéãïìÝíå, – öèÜíåé ã�ñ �å ôïóï ôïí, Óóïí êáôáëáìâÜíåôáé, – ´ ôï ò Òñáôï òðëçóéÜóáé ô¬í Ðøéí äß÷á ôï ¦í ìÝóå öùôÎò êá �Ýñïò, ´ ô í ßäÜôùí §îù ô¬í íçêô¬í öýóéí

18

The divinely illumined creature can see more clearly the light through the purification of the mind

(íïýò) through virtue. In this life, the light is seen through a mirror only partially. In the next life, the

light will shine more clearly on those creatures who were made worthy of purification by means of virtue

and, in this way, they know God. As much as we become known by God according to assimilation, to the

same extent will we know God. Purification contributes to the contemplation of the good through images

as the sun is reflected in the water. Darkness and dullness of the flesh impede the human mind from

beholding the divine mind clearly. In its attempt to behold the invisible and unchanging things of the

divine reality, the human mind necessarily mixes them with the changing and visible images of its current

state. Man, through reason (ëüãïò) and the “contemplation” (èåùñßá) of God, can surpass matter and his

fleshly covering and approach God insofar as it is possible for him and commingle with the supreme light

of God, obtaining unity with the Holy Trinity. Man’s present state should not discourage him from his

call to deification (èÝùóéò), but good works should constitute his attempt to imitate God. Man can do

good as God does.

The Pedagogy of Transgression

Creation while originally purposed for the enjoyment and delight of Man, now is transformed into a

“hell” (êüëáóç) of impiety and wickedness. Because of this, we discern a corresponding change in the

manner of pedagogy of Man. However, St. Gregory points out that it is much better for the sick person to

suffer from the medicine than from sickness itself. On one hand, Man is turned towards a hell of impiety

but, at the same time, he remains in a place that God still grants delights, healing and knowledge of God

for those who perceive creation itself as a good work of God. Equality under the divine law remains

people’s natural condition since they share a common, creative origin. The Creator-Logos, the dust, the74

image of God in Man and the faculty of self-determination (áõôåîïýóéï) constitute the conditions of

human equality. At the same time, the gifts of paradise still remain useable.

äéïëéóèáßíåéí, ïàôùò �ìÞ÷áíïí ôï ò ¦í óþìáóé äß÷á ô í óùìáôéê í ðÜíô® ãåíÝóèáé ìåô� ô ííïïõìÝíùí. �å ãÜñ ôé ðáñåìðåóå ôáé ô í ºìåôÝñùí, ê�í Óôé ìÜëéóôá ÷ùñßóáò ©áõôÎí ô íÒñùìÝíùí Ò íï ò, êá êáè' ©áõôÎí ãåíüìåíïò, ðñïóâÜëëåéí ¦ðé÷åéñ ôï ò óõããåíÝóé êáÂ�ïñÜôïéò. ãíþó® ä¥ ïàôùò”.

Gregorius Nazianzenus Theol., Contra Arianos et de seipso (orat. 33) (2022: 041) MPG 36.74

36.229.5

“Ð óé ãÝíïò «í, åÆ ì¥í ô� êÜôù âïýëåé óêïðå í, Ò ÷ï ò· åÆ ä¥ ô� ßøçëüôåñá, ôÎ ¦ìöýóçìá, ï ìåôåéëÞöáìåí, êáÂ Ô ôçñå í ¦êåëåýóèçìåí, êá ìåè' ï ðáñáóô íáß ìå äå ëüãïí ßöÝîïíôá ô ò�íùèåí åÛãåíåßáò êá ô ò åÆêüíïò”.

19

Being made in the image of God is the natural reason for equality and unity. This foundational

unity of people is challenged through the demonic tyranny of hedonistic pleasure, envy and strife,

resulting in the oppression of the weak by the strong. Greed creates discrimination and inequality, which

despite how much we attempt to correct through human laws, in practice we are again gradually led to

new types of human oppression. Superior peoples do not exist. Instead, all people have equal primacy75

before God and all people can enjoy and participate in the good things of creation.

The world, before the fall, functioned as the place where Man, being made in the image of God,

followed the commandments of God and, therefore, was appointed as God’s witness and the rational

steward of creation. After the fall, Man’s relationship with the world changes. He exited paradise and

entered into the present world, already having a distorted relationship with the later; although it is

absolutely clear that the image of God continues to exist in Man. Tumultuous human life, then can76

advance in two possible directions. Either it advances in perfection towards the eschaton, or it remains of

this world, clinging to the perfection of the present age. The present world can be a place of injury and

death or a place of divine illumination and knowledge of God. According to his origin from the material

and spiritual elements, Man turns towards the intangible and towards the sensible phenomena: Spiritual77

pedagogy in a continuously changing world becomes necessary to turn Man’s powers towards the

spiritual phenomena of the eternal, and in fact, if this does not occur, the present world becomes a shadow

ËÏÃÏÓ É !. ÐåñéÌ öéëïðôù÷ßáò.75

“Á*ö' ïß äåÌ êáéÌ öèüíïé, êáéÌ ¦ ìñéäåò, êáéÌ ç% äïëåñá Ì ôïõ Ïìöåùò ôõñáííéÌò, á*åéÌ ô | ëß÷íù| ôç òç%äïíç ò õ%ðïóýñïõóá, êáéÌ å*ðáíéóôù óá ôïé ò á*óèåíåóôÝñïéò ôïõÌò èñáóõôÝñïõò, å*ñ*ñ%Üãç ôïÌóõããåíå Ìò åé*ò ï*íïìÜôùí á*ëëïôñéüôçôáò, êáéÌ ôïÌ ôç ò öýóåùò åõ*ãåíå Ìò ðëåïíåîßá êáôÝôåìå,ðñïóëáâïõ óá êáéÌ íüìïí, ôç ò äõíáóôåßáò å*ðßêïõñïí”. Óå Üëëï óçìåßï èá ó÷ïëéÜóåé ãéá ôïõòñùìáúêïýò íüìïõò: “Êá ìÞ óå �ðáôÜôù ìÜôáéïò ëïãéóìüò, Óôé ôÎ äéêáßùò ¦ðåîåëèå í�íåýèõíïí êá ôÎ ðáñáäï íáé ôï ò íüìïéò ôÎí ðáñáíïìÞóáíôá. ÅÆó íüìïé ùìáßùí, åÆóÂ ä¥ êáºìÝôåñïé. ëë' ïÊ ì¥í �ìåôñïé êá ðéêñï êá ìÝ÷ñéò áËìáôïò ðñïúüíôåò· ºì í ä¥ ÷ñçóôï êáÂöéëÜíèñùðïé êáÂ ì¬ óõã÷ùñï íôÝò ôé ô èõì ÷ñ óèáé êáô� ô í �äéêïýíôùí” (GregoriusNazianzenus Theol., Epistulae (2022: 001) “Saint Grégoire de Nazianze. Lettres, 2 vols.”, Ed.Gallay, P. Paris: Les Belles Lettres, 1:1964; 2:1967,Epistle 77, section 15, line 3, ÈåïôÝêíå)

Philippou A. J., Orthodoxy: Life and Freedom, Essays in Honour of Archbishop Iakovos, publ. Studion76

Publications, Oxford 1973, p. 57.

Gregorius Nazianzenus Theol., Funebris oratio in patrem (orat. 18) (2022: 031); MPG 35.77

Volume 35, page 988, line 32

“ ì í ä¥ ðåñ æù ò êá èáíÜôïõ âñá÷Ýá öéëïóïöÞóáò, êá ô ò êáô� ó ìá êá øõ÷¬í óõæõãßáò êáÂäéáæåýîåùò, êá ô í äýï êüóìùí, ôï ôå ðáñüíôïò êá ïÛ÷ ©óô ôïò, êá ôï íïïõìÝíïõ êáÂìÝíïíôïò· êá ðåßóáò, ôï ì¥í ðåñéöñïíå í ôÎ �ðáôçëÎí, êá �ôáêôïí, êá �íþìáëïí, êáÂ,òóðåñ ¦í êýìáóéí, �íù êá êÜôù öÝñïí ôå êá öåñüìåíïí· ôï ä¥ ðñïóôßèåóèáé ô ðáãßå, êáÂóôáèåñ , êá èåïåéäå , êá ñóáýôùò §÷ïíôé, êá ðÜóçò ¦ëåõèÝñå ôáñá÷ ò êá óõã÷ýóåùò”.

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of death. The value of the present unstable life is that it guides us to the immovable, eternal life. Thus, 78

the earthly life is the stadium where Man is tested for the next life. It is a stage of ascetic preparation, a

foretaste of the future life. At the same time, it is a prison because of the heaviness of the body, which

nails Man to the needs and restrictions of matter. The transience of the present life is a mere shadow of

the permanence of the future world.79

Pedagogy, as harsh as it might appear to us, stems from divine agape and philanthropy since not

having the possibility of any therapy is an even harsher affliction: “ í ì¥í ã�ñ �ãáð Êýñéïò ðáéäåýåé, êáÂ

ðáôñéêÎí ôÎ ô ò ¦ðéôéìÞóåùò· … ÏÛêï í ïÛ ðëçã íáé ÷áëåðÎí, �ëë� ì¬ óùöñïíéóè íáé ô ðëçã

÷áëåðþôåñïí.” At the same time, St. Gregory stresses that the divine process of pedagogy occurs80

through opposites. In other words, pedagogy simultaneously has a dialectical character.

The first means of pedagogy is the partial knowledge of the way in which God created and

sustains the world (science), “faintly” (�ìõäñÜ), and through “enigmas” (áÆíéãìÜôùí) and “images”

(öáíôáóìÜôùí) so that we humble ourselves and turn towards the true source of knowledge. The second

is through the ever changing, tumultuous condition of visible things, which leads Man towards the

immovable and permanent true wisdom. For, in human affairs nothing is static or complete, so nothing

leads to full knowledge and self-sufficiency. Even so, pedagogy through opposing elements (i.e. envy can

lead to virtue and misfortune induces mercy) orients Man to the divine reality. The third pedagogical

means is characterized as “a new [means]…being taught through assimilation”(êáéíüò… Òìïßå ô Óìïéïí

¦êðáéäåýùí). It is the law of Christ, who becoming man, perfected the older law, which also failed to

teach Man.

The culmination of spiritual pedagogy is knowledge of God. Man is trained in order that he

might know God, as much as possible, “as he was known by God” (éò ¦ãíþóèç ßð áÛôï ). Knowledge is

not just a theoretical cognitive process but more of a practical, experiential type (ðñ îéò ã�ñ ¦ðßâáóéò

èåùñßáò), in which the labor of the soul to acquire virtue comes through the hard work of the body for, as

78 Gregorius Nazianzenus Theol., Funebris in laudem Caesarii fratris oratio (orat. 7) Chapter 19, section 4, line 5

“«ÐÜíôá ìáôáéüôçò ìáôáéïôÞôùí, ô� ðÜíôá ìáôáéüôçò êá ðñïáßñåóéò ðíåýìáôïò, åÇô' ï í ÒñìÞ ôéò øõ÷ ò �ëüãéóôïò, êá ðåñéóðáóìÎò �íèñþðïõ, ôï ôï

êáôáêñéèÝíôïò, Çóùò ¦ê ôï ðáëáéï ðôþìáôïò· ô�ëëÜ, ôÝëïò ëüãïõ, öçóÂ, ôÎ ð í �êïõå, ôÎí ÈåÎí öïâï ». íôá èá ô ò �ðïñßáò Ëóôáôáé· êá ôï ôü óïé ìüíïí ô ò

¦íôá èá æù ò ôÎ êÝñäïò, Òäçãçè íáé äé� ô ò ôáñá÷ ò ô í ÒñùìÝíùí êá óáëåõïìÝíùí ¦ð ô� ©óô ôá êáÂ ì¬ êéíïýìåíá”.

Gregorius Nazianzenus Theol., Ad cives Nazianzenos (orat. 17) (2022: 030); MPG 35. Volume79

35, page 976, line 29

“ÅÆêãí å ôï Èåï · êá åÆêüíá äé� ÷åéñÎò �ãåéò, ¦íôá èá ïÆêïíïìïõìÝíçí, êá ðñÎò âßïí �ëëïíìåèéóôáìÝíçí, åÆò Ôí ðÜíôåò ìåôáâçóüìåèá, ìéêñ� ðáßîáíôåò ¦í ô ô ò æù ò ôïýôå, åÇôåäåóìùôçñßå, åÇôå óôáäßå, åÇôå ðñï÷áñÜãìáôé, åÇôå óêéÜóìáôé”.

Gregorius Nazianzenus Theol., In patrem tacentem (orat. 16) (2022: 029); MPG 35. Volume80

35, page 953, line 33

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St. Gregory says, “through your body, make your soul labor” (¦ê ôï óþìáôïò ô øõ÷ öéëïðüíçóïí). Full

knowledge of beings (ãíþóç ôùí üíôùí) and especially of the highest being, God, is impossible for Man

in his present condition. However, he ought to maximize his effort to know God as much as is possible,

until the time comes for a more direct, face to face (êáôÜ ðñüóùðïí) knowledge of the “most perfect

being” (ôåëåùôÜôïõ Ðíôïò).

The Role of Hedonistic Pleasure

The pleasures originate in the appetitive part of the soul (åðéèõìçôéêü), which is located in the

region of the loins. The appetitive faculty (åðéèõìçôéêü), is controlled by the rational faculty (ëïãéêü)

through temperance. Consequently, the pleasures are controlled by rationality, while in irrational

animals, pleasures predominate under the conditions of their natural existence. The rational faculty81

controls the appetitive faculty in as far as man, through his possession of reason, discerns reality and

knowledge of truth. If the appetitive faculty dominates the theoretical part of the soul, then it is difficult

for the mind to be turned towards the contemplation of beings. The deception of pleasure, through the

pursuit of self-satisfaction, promotes human isolation, makes the present world absolute and distracts Man

from his eschatological perspective. Even acquiring knowledge or information for pleasure, without 82

eschatological perspective leads to the distortion of the aim of knowledge. For this reason, St. Gregory

rejects the Epicurean meaning of pleasure, which leads Man to a materialistic system of life. St. Gregory

turns against sinful pleasure, since it enslaves man, remaining, as we have seen above, on his urge to turn

with eros towards God, the True Good. Epicurean pleasure fosters atheism, because it identifies the good

with man’s pleasure, consequently defining pleasure as the telos of human happiness and of the human

purpose.

Human actions are framed in the same way: They do not only have unstable and corrupted

character, but also an eschatological dimension. The value of those actions are defined by one’s beliefs

ËÏÃÏÓ ÌÅ!. Åé*ò ôï Ì � ìãéïí ÐÜó÷á.81

“Ï*óöõÌò äåÌ, ôïé ò ìå Ìí á*ëüãïéò, � ìíåôïò ¦ ìóôù êáéÌ � ìäåôïò· ïõ*äå Ì ãá Ìñ ëüãïí ¦ ì÷ïõóé, ôïÌí êñáôïõíôá ôù í ç%äïíù í· ïÛìðù ëÝãù, Ò ìôé êá*êåé íá Òìñïí ïÆ äå ôç ò öõóéêç ò êéíÞóåùò· óïéÌ êáéÌá*íáóôåëëÝóèù æþíç| êáéÌ óùöñïóýíç| ôïÌ å*ðéèõìçôéêïÌí êáéÌ ÷ñåìåôéóôéêïÌí (ù%ò ç% èåßá öçóéÌÃñáöç Ì, ôï Ì ôïõ ðÜèïõò áé*ó÷ñïÌí äéáóýñïõóá), Ê ìíá êáèáñù ò å*óèßç|ò ôïÌ ÐÜó÷á, íåêñþóáò ôá ÌìÝëç ôá Ì å*ðéÌ ôç ò ãç ò, êáéÌ ôç Ìí É*ùÜííïõ æþíçí ìéìïýìåíïò, ôïõ å*ñçìéêïõ , êáéÌ ðñïäñüìïõ, êáéÌìåãÜëïõ ôç ò á*ëçèåßáò êÞñõêïò”.82 Gregorius Nazianzenus Theol., De pauperum amore (orat. 14) Volume 35, page 884, line 23

«Ôß ã�ñ �í ¦ðïéÞóáìåí, ©óô ôïò ôï å ðñÜôôåéí ºì í, Òðüôå, ïÛ ìÝíïíôïò, ôïóï ôïí áÛô ðñïóäåäÝìåèá, êá ïàôùò ºì ò º ðåñ ôï ôï ºäïí¬ êá �ðÜôç §÷åé

äïõëþóáóá, òóôå ìçä¥í êñå ôôïí, ìçä¥ ßøçëüôåñïí ô í ðáñüíôùí äéáíïå óèáé äýíáóèáé, êá ôá ôá êáô' åÆêüíá Èåï ãåãïíÝíáé êá �êïýïíôáò êáÂ

ðéóôåýïíôáò, ô¬í �íù ôå ï óáí êá ðñÎò ©áõô¬í ªëêïõóáí;».

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concerning the future life and determine the quality of one’s relationship with God. The fixation of Man 83

on the present condition, in the pursuit of pleasure, power and worldly glory disorients Man from his

eschatological perspective and gives him a sense of false prosperity. 84

It appears that the views of St. Gregory concerning the present life and concerning the body by in

large take three positions, sometimes being in cooperation and other times being in opposition. This

description is given by N. Matsoukas who says that life and reality can be expressed in three ways: A) as85

a hierarchically ordered reality (that is applied in the following observations: the soul is higher in rank

than the body, the noetic transcends the sensory, and the spiritual is superior to the material) according to

which the soul is superior to the body, and the death of the soul is worse than bodily death, B) as an

image of a cohesive reality (Unified Man is a compound who consists of soul and body, which together

live as philosophers in this life, and will jointly enjoy the goods of the future life). The material reality,

despite the prevalence of evil, creates opportunities for pedagogy, and C) as an image of two antithetical

elements combatting each other (i.e. the body is a prison that restricts the soul, the soul is freed from

bodily heaviness after death, the battle between the sensory and spiritual elements in Man, and the

antithesis between pleasure and pain).

Theophanies

St. Gregory clearly demonstrates that in both the Old Testament and in the New Testament. the

revelation of the Triune God is the safest knowledge about faith. The knowledge of the trinitarian unity

that occurs throughout the Law, the prophets, both the Old and New Testament, and the Gospel is a

common and supreme good. The restoration of creation, pedagogy and healing, and in economical

incarnation of Christ is an energy common to the entire Trinity. In every manifestation of God

(theophany) in this world, Man participates in the illumination of the uncreated light of God according to

his will, but in the future world, he participates without any measure or end (ôÝëïò). In one revealing

description, in St. Gregory’s work entitled ðåñß Èåïëïãßáò Ëüãï, he confesses an “incident” (ðÜèçìá) of

83 Gregorius Nazianzenus Theol., Ad Julianum tributorum exaequatorem (orat. 19)

Volume 35, page 1061, line 14

“ êå ðÜíôåò ¦ããñáöçóüìåèá, ì ëëïí ä¥ ³äç ãåãñÜììåèá êáô' �îßáí ô í ¦íôá èá âåâéùìÝíùí ªêáóôïò”.

84 Gregorius Nazianzenus Theol., Ad Julianum tributorum exaequatorem (orat. 19) (2022: 032); MPG 35. Volume 35, page 1048, line 25

“ íá ôß �ãáð ôå ìáôáéüôçôá, êá æçôå ôå øå äïò, ìÝãá ôé ôÎí ¦íôá èá âßïí, êá ô¬í ôñõö¬í, êá ôÎ ìéêñÎí äïîÜñéïí, êá ô¬í ôáðåéí¬í äõíáóôåßáí, êá ô¬í

øåõäïìÝíçí åÛçìåñßáí ßðïëáìâÜíïíôåò;”.

Íßêïõ Á. Ìáôóïýêá, ÄÏÃÌÁÔÉÊÇ ÊÁÉ ÓÕÌÂÏËÉÊÇ ÈÅÏËÏÃÉÁ Á, ÅÆóáãùãÞ óôÞ èåïëïãéêÞ85

ãíùóéïëïãßá, åêä. Ð. ÐÏÕÑÍÁÑÁ, èåóóáëïíßêç 1996, ó.91.

23

personal experience of theophany and how he acquired it. His description of this uses a narrative

analogous to the divine vision of Moses during his ascent of Mount Sinai. Abandoning material reality

and entering into the cloud, Gregory turns into himself. The incarnate Word is the rock that he hid himself

behind in order to see the “back” (Ïðßóèéá) of God, that is the divine splendor either in creatures or in the

wisdom of creation and administration of the world. And these things constitute a way of knowing God –

not according to His essence, something only know to the Trinity in Itself- but through His energies in

creation. Because it is impossible for human senses to gaze upon the “the most pure and untouched light”

(�êñáéöíÝò ö ò).86

Conclusion

So now, having sketched out for all of you the anthropological pressupositions of st Gregory the

Theologian, theological views of course which represent the entire orthodox christian world, at this point

we should probably discuss what this means for the work and ministry of the Church in the digital age.

Basically, the more we understand ourselves theologically, the better we will understand and be more

prepared for christian work and ministry in our present day and age regardless of what challenges or

benefits technological advancements may bring.

The human person is made from spirit and dust. And because of the dual nature of the human person, and

the unbreakable bond between them, man is able to unify both realities (visible and invisible) and at the

same time is able to participate in both as well. But in order for the human person to fully participate in

Gregorius Nazianzenus Theol., De theologia (orat. 28) (2022: 008) “Gregor von Nazianz. Die fünf86

theologischen Reden”, Ed. Barbel, J. Düsseldorf: Patmos–Verlag, 1963. Section 2, line 25

“Ôß ôï ôï §ðáèïí, ößëïé êá ìýóôáé êá ô ò �ëçèåßáò óõíåñáóôáß; §ôñå÷ïí ì¥í ñò èåÎí êáôáëçøüìåíïò,

êá ïàôùò �í ëèïí ¦ð ôÎ Ðñïò, êá ô¬í íåöÝëçí äéÝó÷ïí, åÇóù ãåíüìåíïò �ðÎ ô ò àëçò êá ô í ßëéê í,

êá åÆò ¦ìáõôÎí ñò ï üí ôå óõóôñáöåßò. ¦ðåÂ ä¥ ðñïóÝâëåøá, ìüëéò å äïí èåï ô� Ïðßóèéá· êá ôï ôï ô

ðÝôñ� óêåðáóèåßò, ô óáñêùèÝíôé äé' ºì ò èå Ëüãå· êá ìéêñÎí äéáêýøáò, ïÛ ô¬í ðñþôçí ôå êáÂ

�êÞñáôïí öýóéí, êá ©áõô , ëÝãù ä¬ ô ôñéÜäé, ãéíùóêïìÝíçí, êá Óóç ôï ðñþôïõ êáôáðåôÜóìáôïò åÇóù

ìÝíåé êá ßðÎ ô í ÷åñïõâÂì óõãêáëýðôåôáé, �ëë' Óóç ôåëåõôáßá êá åÆò ºì ò öèÜíïõóá. º äÝ ¦óôéí, Óóá

¦ì¥ ãéíþóêåéí, º ¦í ôï ò êôßóìáóé êá ôï ò ßð' áÛôï ðñïâåâëçìÝíïéò êá äéïéêïõìÝíïéò ìåãáëåéüôçò, ³,

ñò Ò èå ïò ÄáâÂä ÏíïìÜæåé, ìåãáëïðñÝðåéá. ôá ôá ã�ñ èåï ô� Ïðßóèéá, Óóá ìåô' ¦êå íïí ¦êåßíïõ

ãíùñßóìáôá, òóðåñ áÊ êáè' ßäÜôùí ºëßïõ óêéá êá åÆêüíåò ôá ò óáèñá ò Ðøåóé ðáñáäåéêí óáé ôÎí

»ëéïí, ¦ðåÂ ì¬ áÛôÎí ðñïóâëÝðåéí ï üí ôå, ô �êñáéöíå ôï öùôÎò íéê íôá ô¬í áÇóèçóéí. ïàôùò ï í

èåïëïãÞóåéò, ê�í ò Ìùõó ò êá Öáñáã èåüò, ê�í ìÝ÷ñé ôñßôïõ êáô� ôÎí Ðá ëïí ïÛñáíï öèÜó®ò, êáÂ

�êïýó®ò �ññçôá ÕÞìáôá· ê�í ßð¥ñ ¦êå íïí ãÝí®, �ããåëéê ò ôéíÎò ´ �ñ÷áããåëéê ò óôÜóåþò ôå êá ôÜîåùò

²îéùìÝíïò”.

24

anything at all, it is essential for the relationship to involve both body and soul, and this means that the

things themsleves that the human person deals with, must have both of these aspects aswell. In other

words, it is the human person as the priest of creation who needs to give full meaning to everything. The

human person is the only one, through the special role as the medium between visible and invisible, who

can give the digital realm its absolutely necessary spiritual dimension, and by being transformed in Christ,

the digital realm will have its fulness and true meaning.

In general, the human person can know God by observing the created and spiritual world and by using the

mind, by using the nous he was given by God. This means though that even if or when the human person

gives the digital realm its fulness and true meaning. Salvation, though, comes only from the grace of God.

Here, however, I m not speaking against technology or the digital revolution, but simply I am describing

its limitations realistically. The reason that this is important is because unfortunately in our day, this is

sometimes overlooked and grossly is at odds with the anthropology of st. Gregory.

As I mentioned before, there is a hierarchical order when it comes to knowing God and participating in

divine life. By placing or rather by misplacing technology in the overall order of things, we have seen a

lot of confusion. Even withing the human person there is a particular order. St Gregory even talks about

the primacy of the soul over the body. In this spirit, technology can never replace the uncreated light.

Only the uncreated light can fully provide the utmost depths and knowledge, or even better, theoria of the

divine.

When I outlined the anthropological elements of paradise earlier, my discussion was centered around

knowledge and information. Especially with how in our day both knowledge and information have such a

mesmerizing appeal, my aim was to show that knowledge and information need dicernment, pedagogy

and labor in virtue in order for them to be acquired, or else it will be nothing more than idolatry. So if

technology is used in a manner that is contrary to this, in a manner that is undescerning, in a manner that

is not constructive and full of hedonistic pleasure, then especcially according to st Gregory, technology

becomes deception and the enemy of truth.

Dear colleagues, I appreciate wholeheartedly this opportunity to present to you my research and findings

on this topic. As christians, the very knowledge or even the information we seek first and foremost is the

knowledge of God. This however is something that is revealed to us, not somehting based on our fantasies

or imagination, but revealed exactly to us as is, let’s say, by God himself. It is unrealistic to expect the

same from technology, the internet and digital communications. However,what remains to be seen is what

exactly man can accomplish through these mediums. Indeed we can easily agree with the statement that

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the medium is the message, but what st Gegory’s anthropology shows us is that this is the best case

scenario, when man himself trully becomes the medium he was called to be.

Thank you!

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