Oneself A Christian
TO CALL ONESELF A CHRISTIAN
they say that he threw onto the dancing place some of the sweetmeats which arouse the greediness of such animals; whereupon the monkey, without a moment's delay, when he saw the almonds scattered in front of the chorus, forgetting the dancing and the applause and the elaborate costume, ran after them and grabbed what he found in the palms of his hands. And in order that the mask would not get in the way of his mouth, he energetically thrust aside the disguise with his nails and immediately evoked a laugh from the spectators in place of the praise and admiration, as he emerged ugly and ridiculous from the shreds of the mask. Therefore, just as the assumed form was not sufficient for that creature to be considered a man, once his nature was disclosed in the incident of the almonds, so those individuals not truly shaping their own natures by faith will easily be disclosed in the toils of the devil as being something other than what they are called. For, instead of a fig or an almond or some such thing, vanity and love of honor and love of gain and love of pleasure, and whatever else the evil assembly of the devil places before greedy men instead of sweetmeats, easily bring to light the ape-like souls who, through pretense and imitation, play the role of the Christian and then remove the mask of moderation or meekness or some other virtue in a moment of personal crisis. It is necessary, therefore, for us to understand what the name 'Christian' means, for then, perhaps, we will become what the term implies and not be shown up by the one who perceives what is hidden, namely, that we have disguised ourselves by mere assent and by the pretense of the name alone when we are actually something contrary to what we appear to be.
Let us, then, consider, first of all, from the term itself what Christianity is. From those who are wiser it is, of course, possible for us to discover a meaning more profound and more noble in every way, and more in keeping with the dignity of the word. However, what we begin with is this: the word
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'Christ,' exchanged for a clearer and more familiar word, means 'the king,' and Holy Scripture,2 in accordance with proper usage, indicates royal dignity with such a word. But since, as Scripture says, the divine is inexpressible, incomprehensible, exceeding all comprehensive thoughtS the prophets, inspired by the Holy Spirit, and the apostles necessarily contribute with many words and ideas to our understanding of Christ's incorruptible nature, one setting us right about one divine idea and another about another. His dominion over all is suggested by reference to his kingship, and his purity and freedom from every passion and every evil is indicated by the names of the virtues, each being understood as referring to the Almighty. Such expressions are used as 'justice itself' and 'wisdom and power' and 'truth' and 'goodness' and 'life' and 'salvation' and 'incorruptibility' and 'permanence' and 'lack of change' and whatever elevated concept there is, and Christ is and is said to be all of them.4 If, therefore, every lofty idea is conceived of in the name of Christ (for the other qualities mentioned are included under the higher designation, each of them being implied in the notion of royal power), perhaps some understanding of our interpretation of the term 'Christian' will follow. If we, who are united to Him by faith in Him, are synonymous with Him whose incorruptible nature is beyond verbal interpretation, it is entirely necessary for us to become what is contemplated in connection with that incorruptible nature and to achieve an identity with the secondary elements which follow along with it. For just as by participating in Christ we are given the title 'Christian,' so also are we drawn into a share in the lofty ideas which it implies. Just as in a chain, what draws
2 Cf. 1 Tim. 6.15.
3 Cf. 1 Tim. 6.16.
4 Of the nine expressions enumerated, the first six are Biblical: 'justice'
(cf. Reb. 7.2), 'wisdom and power' (1 Cor. 1.24), 'truth' Gohn 14.6), 'goodness' (cf. John 7.12), 'life' Gohn 14.6), 'salvation' (Acts 4.12); the remaining three, St. Gregory has taken from the language of the philosophers.
TO CALL ONESELF A CHRISTIAN
the loop at the top also draws the next loops, in like manner, since the rest of the words interpreting His ineffable and multiform blessedness are joined to the word 'Christ,' it would be necessary for the person drawn along with Him to share these qualities with Him.
If, therefore, someone puts on the name of Christ, but does not exhibit in his life what is indicated by the term, such a person belies the name and puts on a lifeless mask in accordance with the model proposed to us. For it is not possible for Christ not to be justice and purity and truth and estrangement from all evil, nor is it possible to be a Christian (that is, truly a Christian) without displaying in oneself a participation in these virtues. If one can give a definition of Christianity, we shall define it as follows: Christianity is an imitation of the divine nature.5 Now, let no one object to the definition as being immoderate and exceeding the lowliness of our nature; it does not go beyond our nature. Indeed, if anyone considers the first condition of man, he will find through the Scriptural teachings that the definition does not exceed the measure of our nature. The first man was constituted as an imitation of the likeness of God. So Moses, in philosophizing about man, where he says that God made man, states that:
'He created him in the image of God,'6 and the word 'Christianity,' therefore, brings man back to his original good fortune.
But, if man was originally a likeness of God, perhaps we have not gone beyond the limit in declaring that Christianity is an imitation of the divine nature. Great, indeed, is the promise of this title. Perhaps it would be fitting to investigate also whether not conforming to the definition in one's life is without danger for one who makes use of the word. What is meant might become clear from examples. Assume that a professional painter is given a commission to paint a picture of the king for those living far away. If he draws a ridiculous
5 Cf. Plato Theaet. 176b; Rep. 613b.
6 Gen. 1.27.
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and ugly shape on the wood and calls this ungracious figure an image of the king, would it not be likely that the powers that be would be annoyed, on the grounds that the handsome original had been insulted through this bad painting among those who had never seen the king? For people will necessarily think that the original is what the form on the icon shows him to be. If, then, the definition says that Christianity is an imitation of God, the person who has never been given an explanation of this mystery will think that the divine is such as he sees life among us to be, accepting it as a valid imitation of God, so that, if he sees models of complete goodness, he will believe that the divine revered by us is good; but, if someone is emotional and brutal, changing from one passion to another, and reflecting many forms of animals in his character (for it is easily possible to see how the changes in our nature correspond to animals7) when such a one calls himself a Christian and it is clear to all that the promise of the name proclaims an imitation of God, then, that person makes the divine, which is believed to be reflected in our private life, an object of blame among upbelievers. Scripture, therefore, utters a kind of fearful threat to such persons, crying: 'Woe to those on account of whom my name is blasphemed among the nations.'s and our Lord seems to me to be guiding our thoughts in this direction when He says to those able to hear: 'You are to be perfect, even as your heavenly Father is perfect.'9
For, in naming the true Father of the faithful, He wishes the Father and those born through Him to be the same in the perfection of the goods contemplated in the Father.
Then you will ask me: 'How could it come about that human lowliness could be extended to the blessedness seen in God, since the implausibility in the command is immediatelyevident? How could it be possible for the earthly to be like the One in heaven, the very difference in nature proving the 7 Cf. Plato Rep. 588b if.
8 Cf. Isa. 52.5.
9 Matt. 5.48.
TO CALL ONESELF A CHRISTIAN
unattainableness of the imitation? For it is as difficult to make oneself equal in appearance to the heavenly greatness and the beauties in it as it is for man on earth to make himself like the God of heaven: But the explanation of this is clear.
The Gospel does not order nature to be compounded with nature, I mean the human with the divine, but it does order the good actions to be imitated in our life as much as possible. But what actions of ours are like the actions of God?
Those that are free from all evil, purifying themselves as far as possible in deed and word and thought from all vileness.
This is truly the imitation of the divine and the perfection connected with the God of heaven.
It does not seem to me that the Gospel is speaking of the firmament of heaven as some remote habitation of God when it advises us to be perfect as our heavenly Father is perfect, because the divine is equally present in all things, and, in like manner, it pervades all creation and it does not exist separated from being, but the divine nature touches each element of being with equal honor, encompassing all things within itself. And the prophet teaches this saying, 'even if I am in heaven in my thought, even if I examine what is below the earth in my calculation you are present, even if I extend the intellectual part of my soul to the boundaries of being, I see all things in the power of your right hand,' for the text is as follows: 'If I go up to the heavens, you are there; if I sink to the nether world, you are present there. If I take the wings of the dawn, or settle at the farthest limits of the sea, even there your hand shall guide me, and your right hand hold me fast: 10 It is possible to learn from these words that not being separated by choice from God is the same as living in heaven. Since the world above is known to be free from evil, Holy Scripture often mentions this to us symbolically, and since experiences connected with evil take place in this more material life below, the inventor of evil, the serpent,
10 Ps. 138.8-11.
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crawls and creeps through life on earth, as is said of it in the symbolic statement: 'On your belly shall you crawl and dust shall you eat, all the days of your life:ll This kind of movement and this type of food explain to us that this refers to the life on earth which accepts the serpent of manifold evil and nurtures this creature that creeps upon it. Therefore, the One who orders us to imitate our Father orders us to separate ourselves from earthly passions, and this is a separation which does not come about through a change of place, but is achieved only through choice. If, then, estrangement from evil is accomplished only in the impetus of thought, the word of the Gospel enjoins nothing difficult upon us. There is no trouble connected with the onrush of thought, since it is possible for us without exertion to be present through thought wherever we wish to be, so that a heavenly sojourn is easy for anyone who wants it even on earth, as the Gospel suggests, by our thinking heavenly thoughts and depositing in the treasury there a wealth of virtue. 'Do not lay up for yourselves treasures on earth,' it says, 'but lay up for yourselves treasures in heaven, where neither moth nor rust consumes nor thieves break in and steal:12 In these words, Scripture indicates the incorruptible power that governs blessedness above. For in the midst of the moral filth of life here, we produce many different kinds of evil for ourselves, either we beget through our thoughts a moth, which, because of its corroding and destroying power, renders useless anything it grows upon unless it is shaken off, and creeps towards whatever is lying about, suggesting through its movement a path of destruction for those it comes near; or, if all is secure within, there is a conspiracy of external circumstances. Either the treasure of the heart is shut off through pleasure or the receptacle of the soul is rendered empty of virtue through some other experience, being distracted by desire or grief or some such emotion. But since the Lord says that in the treasures above
11 Gen. 3.14.
12 Matt. 6.19; d. Luke 12.33.
TO CALL ONESELF A CHRISTIAN
neither moth nor rust is present, nor evil from theft which teaches us to be suspicious, we must transfer our activities to a region where what is stored is not only safe and undiminished forever, but where it also produces many kinds of interest. Because of the nature of the One receiving the deposit, it is altogether necessary that the return be amplified. For just as we, in accordance with our nature, accomplish little in making our deposit because we are what we are, so, also, it is likely that the One who is rich in every way will give to the depositor a return which reflects His nature. So let no one be discouraged when he brings into the divine treasury what is in keeping with his own power, assuming that he will go off with what corresponds to the amount he has given, but let him anticipate, according to the Gospel which says he will receive in exchange large for small, the heavenly for the earthly, the eternal for the temporal, such things as are not able to be grasped by thought or explained by word, concerning which: 'Eye has not seen, ear has not heard, nor has it entered into the heart of man, what things God has prepared for those who love him.'13
Thus, 0 cherished friend, we have given you payment in full, not only for the letters not sent before, but also in advance for the ones which may not be written hereafter. May you fare well in the Lord and may what is pleasing to God be always in your mind and heart and in mine.
13 1 Cor. 2.9.
ON PERF EC TION
INTRODUCTION
U RIS TREATISE HAS AN alternate title: 'On What It is Necessary for a Christian to be,' and, in the margin
. of one of the manuscripts, it is described as 'a letter characterizing the true Christian.' It is clearly related in subject matter to the foregoing letter to Harmonius on what it means to call oneself a Christian. In fact, it is an amplification of the conviction that St. Gregory expressed therein, that the essential activity of the Christian is to imitate the nature of God in whose image he has been created, and that this can only be achieved if man perfects his own nature by living a life of perfect virtue. Because of the enlargement upon this theme, the treatise is thought to be later in date than the letter to Harmonius. It is in every way a more formal work and less revealing of the author, although, in the opening paragraph, there is an appealing personal note when St. Gregory states that he feels that he himself has not advanced sufficiently in virtue to offer his own life as a model. There is some doubt about the identity of the person to whom the letter is addressed since three persons are named in the manuscripts. One of those named is Olympius, the ascetic to whom St. Gregory's biography of his sister, St. Macrina, is addressed.
In the introduction, we are again reminded of the incongruity of a man who calls himself a Christian, but is inconsistent in his practice of Christianity, and St. Gregory warns that the Christian who is not recognized as such in his entirety is a kind of monster not unlike the fabled Minotaur and the centaurs. Despite its title, the work might better have been called 'Christ, the Model of Perfection' since the central
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portion of it consists of a detailed analysis of some thirty references to Christ in the writings of St. Paul, who, according to St. Gregory, knew more than any other person what Christ is, and transformed his own soul by his imitation of Christ.
The treatise has rightly been referred to as St. Gregory's Christology because in it he provides us with a systematic commentary on each of the terms which St. Paul applied to Christ. There are still echoes of St. Gregory's Platonic way of thinking, as when, in his discussion of the power and wisdom of Christ, he says that one's belief in them should be connected with 'the possession of the good,' and that, in applying to ourselves the idea that Christ is peace, what we must aim at is not only peace with our neighbor, but a harmony of the dissonant parts of our own being. However, emphasis is placed more on the specifically Christian themes, e.g., Christ the Redeemer who has purchased us from death,
Christ the paschal victim, Christ as propitiation. There is a soaring toward mysticism in St. Gregory's referring to Christ as 'the brightness of glory and the figure of his substance.'
St. Paul's image of Christ as the 'corner stone' provides the author with an opportunity to develop a brilliant passage filled with architectural symbols. Ingenious, also, is St. Gregory's allegory of the Christian as a student of painting who must strive to capture the qualities of his model Christ by the use of the colors of meekness and patience. And finally, lest an objection be made that a human being cannot hope to imitate God whose nature is immutable, St. Gregory extols man's capability of changing which allows for a continuous process of perfection like a kind of 'wing of flight to greater achievements.'