| Maximus, St. Gregory Palamas emphasized the fulness of the human structure, in which an earthly body is united with the reasonable soul, as the preeminent title of man to be regarded as the «image of God,» Capita physica, theol. etc., 63, 66, 67, M.G. CL, col. 1147, 1152, 1165. 144 Cf. St. Gregory of Nyssa, Oratio cat., 35, ed. Srawley, p. 133; Eng. transl. p. 103; c. 8, p. 46, transl. p. 47; De mortuis, M.G. XLVI, col. 520, 529; Orat. fun. de Placid., XLVI, 876–877. St. Gregory here reechoes St. Methodius, the similarity is even in the terms used; see Srawley’s comparison in the introduction to his edition of the «Catechetical Oration,» p. xxv–xxviii. The analogy of refinement itself is taken from St. Methodius: see De resurr. 1.43.2–4, Bonwetsch (1917), p. 291; 42.3, p. 288–289; cf. Symp. ix.2, Bonw. 116. Methodius reproduces the tradition of Asia Minor. See in Theophilus of Antioch, ad Autolicum II.26, Otto s. 128 ss. Almost word for word St. Irenaeus, adv. haeres. III.23.6; 19.3, M.G. VII, 964, 941; 23–111; cf. frg. XII, c. 1233, 1236. The same in Hippolitus, adv. Graecos, 2, ap. Hell, TU XX.2, frg. 353, s. 140. St. Epiphanius includes large sections from Methodius in his Panarion, haeres. 64, cap. 22–29, ed. Holl II, 435–448. St. Basil also held the conception of death as a healing process, Quod Deus non est auctor malor., 7, M.G. XXXI, 345; also St. John Chrysostom, De resurr. mort. 7, M.G. L, c. 429. 145 St. Irenaeus, adv. haeres. III. 18.7: νωσεν ον τν νθρωπον τ Θε (lat.: haerere facit et adunavit), M.G. VII, c. 937; 19.2: non enim proteramus aliter incorruptelam et immortalitatem percipere, nisi adunati fuissemus incorruptelae et immortalitati, nisi prius incorruptela et immortalitas facta fuisset id quod et nos, ut absorberetur quod erat corruptibile ab incorruptela; c. 939; V.12.6: hoc autem et in semel totum sanum et integrum redintegravit hominem, perfectum eum sibi praeparans ad resurrectionem, c. 1155–1156. 146 St. Athanasius, De Incarnatione, 6–8; M.G. |
| 186 Origen dealt with the doctrine of the Resurrection on several occasions: first in his early commentary on the first Psalm and in a special treatise De resurrectione, which is now available only in fragments preserved by Mehodius and in the Apology of Pamphilus; then in De Principiis; and finally in Contra Celsum. There was no noticeable development in his views. See Selecta in Ps. 1.5 , M.G. XII, c. 1906: περ πτε χαρακτηρζετο ν τη σαρκ, τουτο χαρακτηρισθσεται ν τω πνευματικ σματι; c. 1907: σπερματικς λγος ν τω κκκ του στου δραξμενος της παρακειμνης λης, κα δι’ λης ατς χωρσας κτλ.; cf. ар. Method. De resurr. I.22.3, p. 244 Bonw.: τ λικν ποκεμενον οδποτε χει τατν διπερ ο κακς ποταμς νμαστε τ σμα, διτι ς πρς τ κρις τχα οδ δο μερν τ πρτον ποκεμενον ταυτν στιν ν τω σματι μν… κν ρευστ ν σις το σματος, τ τ εδος τ χαρακτηρζον τ σμα τατν εναι, ς κα τος τπους μνειν τος ατος τος τν ποιτητα Πτρου κα Παλου τν σωματικν παριστνοντος… τουτο τ εδος, καθ’ εδιοποιεται Παλος κα Πτρος, τ σωματικν, ν τη ναστσει περιτθεται πσιν τη ψυχ, π τ κρειττον μεταλλον. The same αρ. Pamphil. Apologia pro Origene, cap. 7, M.G. SVII, c. 594: nos vero post corruptionem mundi eosdem ipsos futuros esse homines dicimus, licet non in eodem statu, neque in iisdem passionibus; p. 594–595: per illam ipsam substantialem rationem, quae salva permanet; ratio illa substantiae corporalis in ipsis corboribus permanebat; p. 595: rationis illius virtus quae est insita in interioribus ejus medullis; De Princ. II. 10.I, Koetschau: virtus resurrectionis; schema aliquid; 10.3: Ita namque etiam nostra corpora velut granum cadere in terram putanda sunt; quibus insita ratio, ea quae substantiam continet corporalem, quamvis emortua fuerint corpora et corrupta atque dispersa, verbo tamen Dei ratio illa ipsa quae semper in substantia corporis salva est, erigat ea de terra, et restituat ac reparet, sicut ea virtus quae est in grano frumenti…; Dei jussu ex terreno et animali corpore corpus reparat spiritale, quod habitare possit in coelis; Sic et in ratione hamanorum corporum manent quaedam surgendi antiqua principia, et quasi ντερινη id est seminarium mortuorum, sinu terrae confovetur. |
| There was no noticeable development in his views. See Selecta in Ps. 1.5 , M.G. XII, c. 1906: δπερ πτε χαρακτηρζετο ν τη σαρκι, τοτο χαρκτη ρισθσεται ν τω πνευματικ σματι; c 1907: δ σπερματικς λγος ν τω κκκω του στου δραξμενος της παρακεμενης λης, και δι» δλης αυτς χωρσας κτλ.; cf. ap. Method. De resurr. 1.223, p. 244 Bonw.: τ λικν ποκε " ιμενον ουδποτε χει τατν διπερ ο κακς ποταμς νμαστε τ σμα, διτι ς προς τ ακριβς τχα ουδ δο μερων τ πρτον ποκεμενον ταυτν στιν ν τφ σματι ημν .. . καν ρευστ ν φσις του σματος, τω τ εδος τ χαρκτηρζον τ σμα τατν εναι, ς και τους τπους μνειν τους αυτος τος τν ποιτητα Πτρου και Παλου τν σωματικν παριστνοντος . . . τοτο τ εδος, καθ» δ ειδιοποιεται Παλος κα Πτρος, τ σωματικν, δ ν τη ναστσει περι-τθεται πσιν τη ψυχ, επ τ κρεττον μεταβλλον. The same ap. Pamphil. Apologia pro Origene, cap. 7, M.G. SVII, c. 594: nos vero post corruptionem mundi eosdem ipsos futuros esse homines dicimus, licet non in eodem statu, neque in iisdem passionibus; p. 594–5: per illam ipsam substantialem rationem, quae salva permanet; ratio ilia substantiae corporalis in ipsis corboribus permanebat p. 595: rationis illius virtus quae est insita in interioribus ejus medullis; De Princ. II.10.I, Koetschau: virtus resurre-ctionis; schema aliquid 10.3: Ita namque etiam nostra corpora velut granum cadere in terrain putanda sunt; quibus insita ratio, ea quae substantiam continet corporalem, quamvis emortua fuerint corpora et corrupta atque dispersa, verbo tamen Dei ratio ilia ipsa quae semper in substantia corporis salva est, erigat ea de terra, et restituat ac reparet, sicut ea virtus quae est in grano frumenti. ..; Dei jussu ex terreno et animali corpore corpus reparat spiritale, quod habitare possit in coelis; Sic et in ratione hamanorum corporum manent quaedam surgendi antiqua principia, et quasi ντερινη id est seminarium mortuorum, sinu terrae conjovetur. Cum autem judicii dies advenerit, et in voce Archangeli et in novissima tuba tremuerit terra, movebuntur statim semina, et in puncto horae mortuos germinabunt; non tamen easdem carnes, nee in his formis restituent quae fuerunt; cf. |
| 20 Many of the Fathers regarded the «image of God» as being not in the soul only, but rather in the whole structure of man. Above all in his royal prerogative, in his calling to reign over the cosmos, which is connected with the fulness of his psycho-physical composition. This idea was brought forward by St. Gregory of Nyssa in his De opijicio hominis; later it was strongly emphasized by St. Maximus the Confessor. And, probably under the influence of St. Maximus, St. Gregory Palamas emphasized the fulness of the human structure, in which an earthly body is united with the reasonable soul, as the preeminent title of man to be regarded as the «image of God,» Capita physica, theol. etc., 63, 66, 67, M.G. CL, col. 1147, 1152, 1165. 22 Cf. St. Gregory of Nyssa, Oratio cat., 35, ed. Srawley, p. 133; Eng. transl. p. 103; c. 8, p. 46, transl. p. 47; De mortuis, M.G. XLVI, col. 520, 529; Orat. fun. de Placid., XLVI, 876–877. St. Gregory here reechoes St. Methodius, the similarity is even in the terms used; see Srawley " s comparison in the introduction to his edition of the «Catechetical Oration,» p. xxv-xxviii. The analogy of refinement itself is taken from St. Methodius: see De resurr. 1.43.2–4, Bonwetsch (1917), p. 291; 42.3, p. 288–289; cf. Symp. ix.2, Bonw. 116. Methodius reproduces the tradition of Asia Minor. See in Theophilus of Antioch, ad Autolicum 11.26, Otto s. 128 ss. Almost word for word St. Irenaeus, adv. haeres. III.23.6; 19.3, M.G. VII, 964, 941; 23–111; cf. frg. XII, c. 1233, 1236. The same in Hippolitus, adv. Graecos, 2, ap. Hell, TU XX.2, frg. 353, s. 140. St. Epiphanius includes large sections from Methodius in his Panarion, haeres. 64, cap. 22–29, ed. Holl II, 435–448. St. Basil also held the conception of death as a healing process, Quod Deus non est auctor malor., 1, M.G. XXXI, 345; also St. John Chrysostom, De resurr. mart. 7, M.G. L, c. 429. 23 St. Irenaeus, adv. haeres. III. 18.7: νωσεν ον τον νθρωπον τω θεω (lot.: haerere facit et adunavit), M.G. VII, c. 937; 19.2: non enim proteramus aliter incorruptelam et immortalitatem percipere, nisi adunati fuissemus incorruptelae et immortalitati, nisi prius incorruptela et immorta-litas facta fuisset id quod et nos, ut absorberetur quod erat corruptibile ab incorruptela; c. 939; V.12.6: hoc autem et in semel totum sanum et integrum redintegravit hominem, perfectum eum sibi praeparans ad re-surrectionem, c. 1155–1156. |
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