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The paper considers a particular interpretive strand within patristic tradition, for which the paradise narrative in Genesis constituted a metaphor of the spiritual life with Adam as a hesychast saint – virtuous, directly connected with God and transformed by this experience. The authors and the texts discussed herein, from St Silouan the Athonite’s diary to a Palamite chapter, from St Cyril of Alexandria’s Against the Anthropomorphites and St Athanasius’ Against the Gentiles to the Sayings of the Fathers, represented the experience of Adam both contextually and in various terms, such as image and likeness, vision, union and the breath of life, all converging toward the notion of the paradise narrative as signifying the experience of holiness in general. This contextual interpretation of Genesis, from the vantage point of holiness, reveals uncommon aspects of the traditional construal of Adam and likewise says something about the personal character of the interpreters.
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Costache - Adam’s Holiness: Athonite and Alexandrine Perceptions
The paper considers a particular interpretive strand within patristic tradition, for which the paradise narrative in Genesis constituted a metaphor of the spiritual life with Adam as a hesychast saint – virtuous, directly connected with God and transformed by this experience. The authors and the texts discussed herein, from St Silouan the Athonite’s diary to a Palamite chapter, from St Cyril of Alexandria’s Against the Anthropomorphites and St Athanasius’ Against the Gentiles to the Sayings of the Fathers, represented the experience of Adam both contextually and in various terms, such as image and likeness, vision, union and the breath of life, all converging toward the notion of the paradise narrative as signifying the experience of holiness in general. This contextual interpretation of Genesis, from the vantage point of holiness, reveals uncommon aspects of the traditional construal of Adam and likewise says something about the personal character of the interpreters.
The paper considers a particular interpretive strand within patristic tradition, for which the paradise narrative in Genesis constituted a metaphor of the spiritual life with Adam as a hesychast saint – virtuous, directly connected with God and transformed by this experience. The authors and the texts discussed herein, from St Silouan the Athonite’s diary to a Palamite chapter, from St Cyril of Alexandria’s Against the Anthropomorphites and St Athanasius’ Against the Gentiles to the Sayings of the Fathers, represented the experience of Adam both contextually and in various terms, such as image and likeness, vision, union and the breath of life, all converging toward the notion of the paradise narrative as signifying the experience of holiness in general. This contextual interpretation of Genesis, from the vantage point of holiness, reveals uncommon aspects of the traditional construal of Adam and likewise says something about the personal character of the interpreters.
Adam`s Holiness: Athonite and Alexandrine Perceptions Doru Costache, ThD Senior Lecturer St Andrews Greek Orthodox Theological College !"#$%&'$( The paper considers a particular interpretive strand within patristic tradition, for which the paradise narrative in Genesis constituted a metaphor of the spiritual life with Adam as a hesvchast saint virtuous, directlv connected with God and transformed bv this experience. The authors and the texts discussed herein, from St Silouan the Athonites diarv to a Palamite chapter, from St Cvril of Alexandrias Against the Anthropomorphites and St Athanasius Against the Gentiles to the Sayings oI the Fathers, represented the experience of Adam both contextuallv and in various terms, such as image and likeness, vision, union and the breath of life, all converging toward the notion of the paradise narrative as signifving the experience of holiness in general. This contextual interpretation of Genesis, from the vantage point of holiness, reveals uncommon aspects of the traditional construal of Adam and likewise savs something about the personal character of the interpreters. W ithin the wide range oI patristic interpretations oI Adam`s experience in paradise, one particularly deserves more attention than has been allocated so Iar. Thus, contrary to the widespread notion oI the paradisal condition oI humankind as unique and extraordinary, which supposedly was lost Iorever, on occasion patristic tradition depicts Adam as an ascetic and a deifed saint, a genuine hesychast, albeit a Iailed one, whose experience signifes holiness and not the path oI the ungodly. This interpretive strand, which has never come to I am grateful to Pauline Allen, Carole Cusack and the Phronema reviewers for their competent advices. Phronema 2 2014 inside.indd 173 1/09/2014 11:26 am 174 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& prominence within the ecclesial tradition and still remains largely ignored, changes in a dramatic Iashion our understanding oI the patristic approaches to the paradise narrative. It is precisely this view oI Adam as a holy man that constitutes the object oI the current study, an undertaking Ior which I borrow Irom the methodology outlined by Bishop Alexander Golitzin. To be sure, in recent years Golitzin has undertaken important work in this area 1 by exploring the Second Temple roots oI this tradition, and its rabbinic and pseudepigraphic oIIshoots, together with certain pre-Nicene traditions and their Syro-Mesopotamian and Coptic ramifcations. In what Iollows, alongside building on Golitzin`s presupposition that within various ascetic milieus Adam was construed as a saint, I move past those roots and connections to several representatives oI the mainstream Alexandrine and Athonite traditions. My interest is motivated by the Iact that, whilst undeniably Semitic in origin, within the traditions here considered the notion oI Adam`s holiness drew on various other sources. I agree with Golitzin`s conclusion that these other sources were not opposite to the Second Temple roots and their oIIshoots, 2 yet they defnitely led to new ways oI articulating the same understanding. In this order, below I look at the spiritual diary oI St Silouan the Athonite (d. 1938); a passage Irom On the Divine and Deifving 1 See Ior instance Alexander Golitzin, Heavenly Mysteries: Themes Irom Apocalyptic Literature in the Macarian Homilies and Selected Other Fourth- Century Ascetical Writers` in ed. Robert Daly, Apocalvptic Themes in Earlv Christianitv (Grand Rapids: Baker Academic, 2009) 174-92; idem, Recov- ering the 'Glory oI Adam: Divine Light Traditions in the Dead Sea Scrolls and the Christian Ascetical Literature oI Fourth-Century Syro-Mesopotamia` in ed. James R. Davila, The Dead Sea Scrolls as Background to Postbiblical Judaism and Earlv Christianitv, Studies on the Texts oI the Desert oI Judah 46 (Leiden: Brill, 2003) 275-308; idem, The Vision oI God and the Form oI Glory: More Refections on the Anthropomorphite Controversy oI AD 399` in ed. John Behr, Andrew Louth, Dimitri Conomos, Abba. The Tradition of Orthodoxv in the West (Crestwood, NY: St Vladimir`s Seminary Press, 2003) 273-97; idem, 'The Demons Suggest an Illusion oI God`s Glory in a Form: Controversy over the Divine Body and Vision oI Glory in Some Late Fourth, Early FiIth Century Monastic Literature` Studia Monastica 44 (2002) 13-43. 2 See Golitzin, 'The Demons Suggest an Illusion oI God`s Glory in a Form` 42-43. Phronema 2 2014 inside.indd 174 1/09/2014 11:26 am 175 !"#$%&'( )$*+'& -./-01 -234 Participation by St Gregory Palamas (d. 1359); a chapter Irom St Cyril oI Alexandria`s (d. 444) treatise Against the Anthropomorphites; and select passages Irom Against the Gentiles, by St Athanasius the Great (d. 373), the latter considered in connection with the Life of St Antonv and the Savings of the Fathers. One could wonder at this choice oI authors and texts. Initially, it was a matter oI circumstance; as it happens, I accidentally discovered a reIerence to St Cyril`s work in the Palamite treatise. What captured my attention was that both Iathers construed the breath oI liIe in Genesis 2 not as signiIying the animation oI a human being, as is commonly thought, but as metaphor oI the typically hesychast ( the Byzantine way oI peace or serenity) experience with God, unmediated and supernatural. This discovery prompted me, on the one hand, to dig up the antecedents oI this unusual interpretation, and so I looked at St Cyril`s most probable sources, St Athanasius and the desert ascetics, and on the other hand it inspired me to seek more recent reiterations oI this approach, Ior which reason I examined the writings oI St Silouan the Athonite, a modern hesychast. At the end oI my investigation I gathered that whilst the agendas 3 oI these Iathers, their approaches, sensitivities, themes and immediate goals diIIered, they were agreed on two related matters. First, they perceived the paradise narrative as an outline oI saintly liIe in general, at least as accepted in the ascetic circles within the traditions here considered. Second, they construed it as a landmark in relation to which saints oI diIIerent times and places can authenticate their own experiences. I realised, Iurthermore, that these understandings entailed a contextual approach to the adamic experience, which was conditioned by the very circumstances oI the interpreters and the intended readership oI their writings. Beyond the possible antecedents in the Second Temple and pre-Nicene traditions, the interpretation oI Adam as a holy man was made possible Ioremost by the holiness oI the interpreters themselves. 3 There is a renewed interest among recent scholars, in identiIying the undis- closed agendas behind the early Christian ascetical texts. CI. Rebecca Krawiec, Asceticism` in ed. Susan Ashbrook Harvey and David G. Hunter, The Oxford Handbook of Earlv Christian Studies (New York: OxIord University Press, 2008) 764-85 esp. 773. Phronema 2 2014 inside.indd 175 1/09/2014 11:26 am 176 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& Together with bringing to the Iore this neglected tradition oI Adam`s sanctity, my primary purpose is to prove that in addressing either the image oI God or the breath oI liIe in Genesis, the authors and the texts reviewed herein took holiness as hermeneutical criterion. Correlatively, I will show that in the light oI this criterion Adam appeared as the frst exemplar in a saintly series and not an exceptional character. Furthermore and related, I aim to show that this approach, hagiographical in nature, had an inbuilt hortatory dimension insoIar as it was meant to inspire the readers towards embracing a similar liIestyle, namely, the liIe oI holiness. Here I take on Rapp`s note that the actual purpose oI a hagiographer is to make the readers saints. 4 Without this constituting a goal oI the present study, I hope moreover that the above elements will make plain that there is more to the patristic approaches to the paradise narrative than a drawing oI symmetries between the primal man and the recommencement oI the human race in Christ. 5
BeIore turning to the Alexandrine and Athonite witnesses oI this tradition, I have to clariIy several more aspects. First, when speaking oI Adam` herein I reIer both to the mysterious character made in the image oI God (Genesis 1) and the one who experienced the divine breath oI liIe (Genesis 2), which, Iollowing the Iathers mentioned above, I see as one. Second, in most oI the texts analysed in what Iollows this complex character is taken both as one human being and as humankind an aspect abundantly illustrated by the cases analysed below, and elsewhere 4 Claudia Rapp, The origins oI hagiography and the literature oI early monasti- cism: purpose and genre between tradition and innovation` in ed. Christopher Kelly, Richard Flower and Michael Stuart Williams, Unclassical Traditions, vol. 1: Alternatives to the Classical Past in Late Antiquitv, Cambridge Clas- sical Journal, Supplementary Volume 34 (Cambridge University Press, 2010) 119-30 esp. 130. 5 For the customary Adam-Christ rapports, see e.g. Robert L. Wilken, Exegesis and the History oI Theology: Refections on the Adam-Christ Typology in Cyril oI Alexandria` Church Historv 35:2 (1966) 139-56, and Daniel Keating, The Baptism oI Jesus in Cyril oI Alexandria: The Re-creation oI the Human Race` Pro Ecclesia 8:2 (1999) 201-22. Phronema 2 2014 inside.indd 176 1/09/2014 11:26 am 177 !"#$%&'( )$*+'& -./-01 -234 in tradition. 6 The main particularity attached here to the concept is that whether taken as a person or a group, Adam is construed as shaped by the Maker in order to reach perIection in virtue and, above all, to commune with God and be divinely transIormed within that experience. In other words, called to a holy liIe. As already pointed out, my presentation shall Iollow a reverse chronology, thus beginning with the more recent witnesses beIore addressing those that are increasingly remote in time. !" !$%&'() "*+ ,"*&)$"+ A modern representative oI the philokalic tradition and a hesychast, St Silouan the Athonite was acknowledged by the Ecumenical Patriarchate, in 1987, as an 'apostolic and prophetic teacher worthy oI the company oI the 'holy and divine men; in other words, a Church Iather. 7 His Iascinating autobiographical writings take the reader by surprise in that they Irequently and reverently reIer to Adam and the paradisal experience. This uncommon Iorm oI devotion, to my knowledge both unparalleled within the Christian tradition and usually unnoticed by the explorers oI St Silouan`s writings, 8
concerns me in what Iollows. St Silouan construed Adam as a holy man, indeed a hesychast saint, in whose story he identifed typical Ieatures oI the saintly profle and stages 6 CI. Peter C. BouteneII, Beginnings. Ancient Christian Readings of the Biblical Creation Narratives (Grand Rapids: Baker Academic, 2008) 14-16, 25-26, 44-46 etc. 7 My various attempts to retrieve the Patriarchal act oI canonisation in the original Iailed. I could fnd only a Romanian translation oI the document in Cuviosul Siluan Athonitul, Intre iadul de:ndefdii si iadul smereniei. Insemnri duhovnicesti, revised Iourth edition with an introductory study and translation (Irom the Russian) by Ioan I. Ic jr (Sibiu: Deisis, 2001) 5-6. 8 The only exception that I know oI is the work oI Jean-Claude Larchet, Saint Silouane de LAthos (Paris: CerI, 2001), which I could consult in its Romanian version, Dumne:eu este iubire. Mrturia Sfantului Siluan Athonitul, trans. Marinela Bojin (Bucuresti: , 2003) esp. 174-75. Phronema 2 2014 inside.indd 177 1/09/2014 11:26 am 178 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& oI his own spiritual journey. He was convinced, 9 Ior instance, that like many other saints the paradisal ancestor strayed only Ior a while Irom the spiritual path, to which he returned through the gates oI repentance and humility. 10 As we shall discover within this study, this positive appraisal oI the paradisal ancestor together with the perception oI the adamic experience as common are not entirely new; unique about St Silouan`s approach, however, is that alongside the traditional meditation on the ancestor`s experience, it entailed recurrent conversations with the latter. The chapter Adam`s Lament,` which mainly consists in a dialogue between our saint and the IoreIather, 11 contains supplications such as these: O Adam, sing unto us the song oI the Lord, that my soul may rejoice in the Lord and be moved to praise and gloriIy Him as the Cherubim and Seraphim praise Him in the heavens, and all the hosts oI heavenly angels sing to Him the thrice-holy hymn. 12
O Adam, our Iather, tell us, your children, oI the Lord. Your soul knew God on earth, Knew paradise, too, and the sweetness and gladness thereoI, And now you live in heaven And behold the glory oI the Lord. 13
9 His convictions were ultimately Iounded on his personal experience. See Ior this Hilarion AlIeyev, St. Svmeon the New Theologian and Orthodox Tradi- tion (OxIord University Press, 2000) 284-85; Ioan I. Ic jr, Cuviosul Siluan Athonitul: ntre iadul dezndejdii si iadul smereniei si iubirii lui Hristos` in Intre iadul de:ndefdii si iadul smereniei 5-49, 34-5; Sister Magdalen, St Silouan, A Modern Athonite Saint` in ed. Dimitri Conomos and Graham Speake, Mount Athos, the Sacred Bridge. The Spiritualitv of the Holv Mountain (Bern: Peter Lang, 2005) 123-40 esp. 133. 10 See St Silouan the Athonite, Writings 1: Yearning Ior God` in Archimandrite Sophrony, Saint Silouan the Athonite, trans. Irom the Russian by Rosemary Edmonds (Crestwood, NY: St Vladimir`s Seminary Press, 1991) 270, 271. All reIerences to the writings oI St Silouan are to this edition. 11 Writings 18: Adam`s Lament` 448-56 esp. 452-56. 12 Writings 18: Adam`s Lament` 451. 13 Writings 18: Adam`s Lament` 452. Slightly altered. Phronema 2 2014 inside.indd 178 1/09/2014 11:26 am 179 !"#$%&'( )$*+'& -./-01 -234 Such entreaties and prayerIul conversations with Adam, together with the latter`s portrait as a holy person in St Silouan`s writings, challenge the customary understanding oI the ancestor as typiIying the path oI the ungodly. The Iact oI the matter is that our Athonite Iather consistently disregarded the standard interpretation oI Adam, namely, as a sinIul and unwholesome person whose actions caused cataclysmic aItershocks Ior humankind and the creation. The passages quoted above show the belieI oI St Silouan that aIter experiencing the divine glory in this liIe ('your soul knew God on earth, knew paradise, too) the ancestor remains Ior evermore in the presence oI God ('now you live in heaven and behold the glory oI the Lord). It is precisely due to his participation in the divine Iellowship that Adam`s 'song oI the Lord has the power to stir one to doxology in the company oI the celestial hosts. For this same reason, oI all the saints our Athonite Iather seems to have chosen Adam as both criterion and spiritual guide as illustrated by the plea 'tell us, your children, oI the Lord. Furthermore, and interestingly, the plural subject oI this plea points to the Iact that St Silouan took the experience oI Adam as paradigmatic Ior the quest oI any seeker oI sanctity. Thus, Ior him the Iall was the ancestor`s temporary lapse Irom grace and glory, completely Iree oI juridical connotations 14 a state oI existential impoverishment which Adam dramatically resented and which only the saints could Iully comprehend, given their similar experiences. For instance, Adam appears as having shed sorrowIul tears Ior the loss oI God`s vision, a vision which amounted to experiencing eternal joy, '|w|eeping, Adam cried to God: My soul yearns aIter You, O Lord, and I seek You in tears. Look upon my aIfiction, and lighten my darkness, that my soul may rejoice again. 15 Typically, St Silouan accompanied such reIerences to Adam by evoking the saints that happened to lose the holy grace. In his words, 'the soul which has known God through the Holy Spirit but has aIterwards lost grace experiences the torment that Adam 14 Whilst without reIerring to juridical connotations, still Archimandrite Sophrony reduced the saint`s teaching about Adam to the responsibility Ior sin. See his The Staretz` LiIe and Teaching` in !"#$% !#'()"$ %*+ ,%*($#%+ 9-259 here 121. 15 -.#%#$/0 1: Yearning Ior God` 278. Slightly altered. See also 18: Adam`s Lament` 448, 450. Phronema 2 2014 inside.indd 179 1/09/2014 11:26 am 180 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& suIIered. 16 This kind oI general statements, which relativise the standard view that the adamic experience was exceptional, are supplemented by very personal notes: 'I, too, have lost grace and call with Adam: Be merciIul unto me, O Lord!` 17 Looking more closely at the rapports between St Silouan and Adam, one discovers that our Athonite Iather took Adam`s journey as anticipating his own experience whilst being convinced that his experience both repeated and clarifed the meaning oI Adam`s journey. The complementarity, iI not identity, oI the two experiences is so perIectly rendered that when reading the notes oI the Athonite saint one cannot easily tell oI whom they speak, Adam or Silouan? The story oI Adam is that oI Silouan as much as the story oI Silouan is that oI Adam; somehow, Silouan was Adam redivivus. As such, the Athonite saint established a hermeneutical bridge between his own experience and that oI the ancestor. 16 Writings 18: Adam`s Lament` 448. See also 5: On Grace` 326. Without men- tioning the torment oI the saints, St Basil the Great already pointed out that whilst ever present in them the Holy Spirit is not always obvious to them. CI. On the Holv Spirit 26.16-19, in Basile de Cesaree, Sur le Saint-Esprit, introduction, texte, traduction et notes par Benot Pruche, Sources chretiennes 17, deuxieme edition entierement reIondue (Paris: CerI, 1968) 460. For a similar yet more detailed account, see St Diadochos oI Photiki, , , , , in
, , , vol. 1, second edition ( : , 1893) 140-64 here 159. For a detailed analysis oI this topic in St Silouan and other Church Iathers, see Larchet, Dumne:eu este iubire (chapter fve) 160-228. 17 Writings 18: Adam`s Lament` 449. CI. Larchet, Dumne:eu este iubire 35-36. Whilst the conversational approach oI St Silouan is, as stated above, unique, Byzantine hymnography (with which our Athonite Iather was well acquainted, like any other Orthodox monk) oIIers a range oI examples oI personal iden- tifcation with Adam. For instance, in his Great Canon St Andrew oI Crete construes himselI as reiterating the ancestral experience. CI. Doru Costache, Byzantine Insights into Genesis 1-3: St Andrew oI Crete`s Great Canon` Phronema 24 (2009) 35-50 esp. 38-44; Alexander Schmemann, Great Lent, revised edition (Crestwood, NY: St Vladimir`s Seminary Press, 1974) 64; Elizabeth TheokritoII, Praying the Scriptures in Orthodox Worship` in ed. S. T. Kimbrough, Jr., Orthodox and Weslevan Scriptural Understanding and Practice (Crestwood: St Vladimir`s Seminary Press, 2005) 73-87 esp. 84. Phronema 2 2014 inside.indd 180 1/09/2014 11:26 am 181 !"#$%&'( )$*+'& -./-01 -234 This hermeneutical rapport, which takes holiness as a common denominator, oIIers important glimpses oI the interpretive processes that lead both St Silouan and earlier Iathers, such as those whose thinking is studied below, to interpret the paradisal events as typiIying the experiences oI the saints. In the light oI St Silouan`s case, I propose that these authors were able to read Adam`s story as an account on holiness primarily due to their own saintly lives or at least by having had the opportunity oI contemplating the lives oI certain holy people. This hermeneutical rapport seems to draw on the apostolic interpretation oI the Scriptures post hoc in the light oI the Christ event and the apostolic preaching about Christ according to the Scriptures. 18 As the apostles construed the messianic dimension oI the Old Testament Irom the vantage point oI their experience with Jesus Christ, St Silouan and his traditional precursors recognised the sanctity oI Adam due to known, 19 or even their own, experiences oI holiness. In what Iollows, I attempt a brieI reconstruction oI the story oI Adam as rewritten by St Silouan. The latter presented the paradisal ancestor, along the lines oI Genesis 2:7, as both created oI the earth and linked to God through the Holy Spirit. In awe, he exclaimed, '|w|ondrous are the works oI the Lord! Out oI the dust oI the ground He created man, and gave this creature oI dust to know Him in the Holy Spirit. 20 Note in this passage the reIerence to the Spirit as mediating the knowledge oI God and not as indicative oI the soul`s insertion in a supposedly inanimate human body; the import oI this reIerence will become obvious Iurther down within this study. Whilst elaborating in the same parameters, the saint`s 18 For the complexities pertaining to Christ and the Scriptures in the apostolic hermeneutic, see e.g. John Behr, The Formation of Christian Theologv, vol. 1: The Wav To Nicaea (Crestwood, NY: St Vladimir`s Seminary Press, 2001) 17-48, and John Breck, Scripture in Tradition. The Bible and Its Interpreta- tion in the Orthodox Church (Crestwood, NY: St Vladimir`s Seminary Press, 2001) 21-31, 33-44. 19 Interesting Irom this viewpoint, and as a possible antecedent, is St Neilos the Ascetic`s interpretation oI Adam and Joseph, both important characters in Genesis, in monastic or ascetic terms. See his , , in , vol. 1, 111-39 esp. 135. 20 Writings 1: Yearning Ior God` 273. Phronema 2 2014 inside.indd 181 1/09/2014 11:26 am 182 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& earlier enthusiasm Ior the mystery oI the earthling made participant in the divine liIe was curved by a realistic appraisal oI the human condition: 'without the Holy Spirit man is but sinIul dust, 21 and we could recognise here an allusion to Genesis 3:19. By all accounts, alongside paraphrasing the Scriptures St Silouan reiterated in both instances, we shall soon discover, the traditional perception that the adamic experience entailed two dimensions, one natural, signifed by the dust, and one supernatural, signifed by the Spirit. Regarding the latter, we Iound above that our Athonite Iather identifed it as mystical vision or an experiential knowledge Iacilitated by the gracious activity oI the Spirit. In turn, this activity was beckoned by an ineIIable sweetness. 'It is sweet Ior the soul to be with the Lord: Adam tasted the sweetness oI this bliss in paradise when he saw the Lord with open eyes. 22 This sweet and blissIul vision constituted, however, but one aspect oI the paradisal experience, which ultimately represented an event oI unIathomable love. .the love oI God is that sweet paradise in which our Iather Adam dwelt beIore the Iall. O Adam, our Iather, tell us how your soul loved the Lord in paradise! This is past understanding, and only the soul that has been touched by the love oI God can in part comprehend it. 23 The above passage is oI great importance Ior the scope oI this paper. Whilst Adam did experience the love oI God !" paradise he experienced it #$ paradise, and so the same experience is at hand Ior all those who are aware oI or 'touched by the love oI God, namely, the saints. It is thereIore saIe to inIer that our passage renders paradise as a metaphor oI the transcendental experience oI God`s love an experience irreducible 21 %&!'!"($ 1: Yearning Ior God` 281. 22 %&!'!"($ 3: On Humility` 307. For other reIerences to this mystical sweetness see his %&!'!"($ 5: On Grace` 321 and 7: On Repentance` 346 etc. The render- ing oI God`s presence as sweetness in the hesychast tradition is not new. See e.g. St Diadochos oI Photiki, 33 ( , vol. 1, 145) and St Hesychios the Presbyter, , , 87-88, in , vol. 1, 82-101 here 90. 23 %&!'!"($ 1: Yearning Ior God` 289. Slightly altered. Phronema 2 2014 inside.indd 182 1/09/2014 11:26 am 183 !"#$%&'( )$*+'& -./-01 -234 to a single event in time and space. It Iollows that the story oI Adam corresponds to that oI any 'soul that has a grasp oI God`s compassion. In the light oI this evidence one can better understand the interplay oI St Silouan and Adam, addressed above, whose stories overlapped. More relevant here is that the paradisal events are taken as typical Ior the liIe oI holiness, which primarily consists in the participation oI the saints in God`s love. St Silouan was proIoundly convinced that the experience oI divine love, mediated by the Holy Spirit, was accessible both to Adam and the saints oI old, and remains so Ior all who wholeheartedly seek God. O Lord, send down to us Your Holy Spirit, Ior knowledge oI You |.| comes solely through the Holy Spirit, Whom in the beginning You gave to Adam, and aIter him to the holy prophets, and then to the Christian people. 24 More signifcant than his being the frst exemplar oI humankind, Adam was the frst among the very important people indeed the aristocrats oI the mystical liIe that knew and continue to know God in the Holy Spirit, an appraisal that seems to echo St Maximus the ConIessor`s notion oI a tradition oI the saints directly initiated Irom above in the mysteries oI the Kingdom. 25 There is no room in St Silouan Ior the popular acceptance oI the adamic experience as unique and impossible to replicate. More precisely, in suggesting the repeatability oI this experience our Athonite Iather did not mean the inordinate number oI those that ever emulated the Iailure oI the ancestor; he meant the liIe oI holiness that was ardently pursued by the ancestor as is pursued by all the saints aIter him. Whilst the frst one recorded in the Scriptures, the mystical experience oI Adam was thereIore no diIIerent Irom that oI any other saint aIter him. And in Iact, we have seen, our Athonite Iather believed that in the story oI Adam any saint could recognise Ieatures oI his or her own journey. It comes as no surprise thereIore that at times St Silouan rendered the paradisal 24 Writings 1: Yearning Ior God` 274. Slightly altered. 25 CI. Ambiguum 41.2.1-5, in Maximos the ConIessor, On Difhculties in the Church Fathers. The Ambigua, vol. 2, edited and translated by Nicholas Constas, Dumbarton Oaks Medieval Library (Cambridge, Massachusetts and London, England: Harvard University Press, 2014) 102. Phronema 2 2014 inside.indd 183 1/09/2014 11:26 am 184 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& narrative in standard monastic terms, namely, oI the necessity oI proving one`s spiritual Iortitude through watchIulness and ascetic struggle. Adam`s soul was perIect in the love oI God, and he knew the sweetness oI paradise, but his soul was unpractised, and he did not resist when Eve tempted him, as the sorely-aIficted Job resisted when tempted by his wiIe. 26
Unlike Job, Adam reached virtue and holiness without being able to stay the course in times oI temptation; the Iact that he was weak or inexperienced does not exclude however his acquiring virtues through ascetic eIIorts, as reiterated within philokalic tradition. 27 That being said, relevant is that St Silouan`s remark echoes the recurrent exhortations to watchIulness that pervade !"# $"%&'()&%), 28 thus pointing to the ascetic dimension oI this particular interpretive strand oI the ancestral experience, a dimension Iurther confrmed by the evidence produced within the present study. To bring this section to a close, it is noteworthy that St Silouan`s rendition oI the adamic experience oIIers important hints as to how the saints read the paradise narrative. More precisely, St Silouan perceived the paradise narrative Irom the vantage point oI his own state oI grace, a state that, according to his own conIessions, he could not maintain Ior too long and which he unceasingly yearned. In this context, Adam`s journey typifed the experience oI holiness an experience oI God`s love mediated by the Holy Spirit and which can be replicated anywhere and anytime. For all these reasons, the *+%,%-./ oI St Silouan are an inestimable source Ior the understanding oI the earlier interpretive engagements with the paradise narrative, to which I must now turn. The object oI the next section is a particular passage in perhaps the most celebrated Athonite Iather, St Gregory Palamas, which discusses a text Irom St Cyril oI Alexandria. In analysing this passage, we shall rediscover Ieatures already encountered in St Silouan, which would suggest a traditional connection yet nothing oI the latter`s daring devotion to Adam. 26 *+%,%-./ 5: On Grace` 327. 27 CI. St Neilos the Ascetic, 135. 28 See e.g. St Isaiah the Solitary, 2 and 3, in , vol. 1, 17-21 esp. 17-18. Phronema 2 2014 inside.indd 184 1/09/2014 11:26 am 185 !"#$%&'( )$*+'& -./-01 -234 !" $%&'(%) *+,+-+. Acknowledged as the champion oI Byzantine hesychasm, St Gregory Palamas was equally, in the words oI Chrestou, 'the great synoptic presenter oI the views oI the Iathers. 29 His writings, indeed, abound in explicit patristic citations intended to illustrate the traditional roots oI the hesychast theory and practice. OI interest is that in his On the Divine and Deifving Participation ( Part.), 30 which discusses the virtues oI the saints and the deiIying giIt oI the Holy Spirit, 31 Palamas included a passage Irom St Cyril oI Alexandria. Just beIore addressing the Cyrilline text in question St Gregory either reIerred by name to or quoted Irom St Athanasius the Great, 32 St Basil the Great, 33 St John Chrysostom, 34 the author known as 29 CI. Panagiotes K. Chrestou, Greek Orthodox Patrologv. An Introduction to the Studv of the Church Fathers (RollinsIord: Orthodox Research Institute, 2005) 111. See also John A. McGuckin, Gregory Palamas (1296-1359): Triads in Defense of the Holv Hesvchasts in ed. Arthur Holder, Christian Spiritualitv. The Classics (London and New York: Routledge, 2010) 136-47 esp. 136, 141. 30 The original title is o . The text utilised herein is that oI , vol. 3, ed. Panagiotes Chrestou, 61 (: , 1983) 212-60. 31 For descriptions and analyses oI this treatise, see Chrestou, to , vol. 3, 49-73 esp. 60-61; Doru Costache, Experiencing the Divine LiIe: Levels oI Participation in St Gregory Pala- mas` On the Divine and Deifving Participation Phronema 26:1 (2011) 9-25; Norman Russell, The Doctrine of Deihcation in the Greek Patristic Tradition (OxIord: OxIord University Press, 2004) 308. Dumitru Stniloae oIIered the frst modern analysis oI the historical circumstances within which the work was written, i.e. the controversy with Akindynos, together with a synopsis oI St Gregory`s ideas at the time. See his 1938 book, Jiata si invttura Sfantului Grigorie Palama, cu patru tratate traduse, second edition (Bucuresti: Scripta, 1993) esp. chapters 7 and 8. For an historical reconstruction oI the events but without reIerence to the treatise under consideration, see also John MeyendorII, A Studv of Gregorv Palamas, trans. by George Lawrence (Crestwood, NY: St Vladimir`s Seminary Press, 1998) 56-85. 32 Part. 8, 9, 12 (Chrestou 224, 228, 230-32). 33 Part. 3, 8, 12 (Chrestou 214-16, 226, 232). 34 Part. 12 (Chrestou 234). Phronema 2 2014 inside.indd 185 1/09/2014 11:26 am 186 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& St Dionysius the Areopagite 35 and St Maximus the ConIessor. 36 Turning to St Cyril`s wisdom at this particular instance, Palamas produced excerpts Irom the second chapter oI Against the Anthropomorphites ( Anthrop.), 37
which, commenting upon the paradise narrative in Genesis, speak about God breathing the breath oI liIe upon the human person the latter being designated as 'animal or 'living being (). 38 We shall see immediately that, together with the Alexandrine theologian, St Gregory rejected the interpretation oI Genesis 2:7 as being about the making oI the human soul, and that both Iathers took the scriptural narrative as reIerring to the experience oI holiness. Continuing the argument oI the previous sections, the relevant passage Irom Part. reads as Iollows. Whilst reIuting those who say that the divine breath ( ) became a soul Ior the human being, the divine Cyril expounds in greater detail the same |perception noticed in other Iathers|. For in concluding Iorthwith his words, he said, 'one understands that what was breathed upon () Irom him |i.e. God| undoubtedly belongs wholly to him or to his essence. ThereIore, how could the Spirit Irom God be transIormed into the nature oI the soul 39 ? At any rate, he |i.e. St Cyril| said, the living being received a soul by the ineIIable power oI God and inasmuch as it kept growing good and righteous, and in all virtue ( ), it 35 Part. 5, 7, 9 (Chrestou 220, 222, 226). 36 Part. 2, 11 (Chrestou 214, 230). 37 Anthrop. 2 (PG 76, 1081AB). The Cyrilline text available to Palamas was virtually identical to the one oI PG 76. The writing in its entirety is Iound in PG 76, 1065-1132. 38 This designation is common in St Cyril`s writings. See Ior instance his Gla- phvra or Polished Comments on Genesis ( Glaph.) 1.2 (PG 69, 20A), where the human being appears as a rational or thinking animal ( ). For a similar designation, see Commentarv on John ( On John) 2.1 (on John 1:32- 33) in P. E. Pusey, Sancti patris nostri Cvrilli archiepiscopi Alexandrini in D. Joannis evangelium accedunt fragmenta varia necnon tractatus ad Tiberium diaconum duo, 3 vols. (OxIord: Clarendon Press, 1872) vol. 1, 182.31-183.1. 39 The version oI Anthrop. given in PG 76, 1081A includes here, beIore the question mark, the phrase ('or become the |human| mind). Moreover, between the question mark and the new sentence, which begins with (translated above as 'at any rate), there are a Iew sentences in PG 76, 1081AB, covering almost ten lines, which St Gregory ignores. Phronema 2 2014 inside.indd 186 1/09/2014 11:26 am 187 !"#$%&'( )$*+'& -./-01 -234 became like him |i.e. like God| ( ) 40 to the best oI its ability. Furthermore, in being proven a partaker () oI the divine Spirit, it was sanctifed (). This |latter aspect| is what it lost through sin. 41 Where are, then, those who consider the deiIying giIt oI the Spirit ( ) a created and natural imitation ( ) instead oI a divine and ineIIable, or an ineIIably essential, energy |oI God|? 42 Neither this chapter nor in Iact the whole writing provides a Iurther reIerence to St Cyril; thus, the original context oI the excerpts included in the above passage remains elusive. What matters is that St Gregory read the Cyrilline text as signiIying the hesychast experience. Several elements within the above passage are oI particular interest Irom this viewpoint. BeIore anything else, the excerpts Irom Anthrop. outline a tripartite anthropology that distinguishes, frst, the human nature represented by the living being that received a soul; second, the ethical achievements pertaining to the likeness oI God (cI. ); and, third, the supernatural liIe illustrated by sanctifcation (cI. ) and the participation (cI. ) in the Holy Spirit. The Iact that Palamas was Iascinated by this passage should not come as a surprise. St Cyril presented therein a tripartite schema (although within the broader context oI the relevant chapter this schema was Iurther nuanced) that corresponded to the hesychast anthropology delineated by Palamas himselI. For instance, both in the treatise oI interest 43 and elsewhere 44 St Gregory advocated a triple schema reIerring to the sensorial, the rational and the noetic levels oI perception within the human being, where the frst level related to the 40 In PG 76, 1081B the phrase is preceded by ('in), which is missing in the version available to Palamas. 41 For the variant oIIered by Wickham, see Doctrinal Questions and Answers ( Doctr.) 2.7-9,18-22 at 190. See Cyril oI Alexandria, Select Letters, ed. and trans. by Lionel R. Wickham (OxIord: Clarendon Press, 1983) 190. 42 Part. 13.8-22 (Chrestou 234). 43 CI. Part. 14.5 (Chrestou 236). 44 CI. One Hundred and Fiftv Chapters 63.4-6. Robert E. Sinkewicz, Saint Gregorv Palamas. The One Hundred and Fiftv Chapters A Critical Edition, Translation and Studv, Studies and Texts 83 (Toronto: Pontifcal Institute oI Mediaeval Studies, 1988) 156. Phronema 2 2014 inside.indd 187 1/09/2014 11:26 am 188 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& parameters oI nature, the second to existential achievements in terms oI virtue and knowledge, and the last one to the mystical experience. 45
The similarity oI the two patristic views, apart Irom their terminological variance, is unquestionable and it is doubtIul that Palamas encountered diIfculties in recognising this correspondence. AIter all, it is he that quoted the passage Irom St Cyril in the frst place. Another common element to both patristic interpreters is their understanding oI the breath oI liIe as experienced by a human being who reached a state oI existential compatibility with God (cI. ), in the Cyrilline text, or a 'created and natural imitation (cI. ) oI God`s way, in the Palamite comment; a state which reIers to virtue. It is apparent that Ior both St Cyril and St Gregory the adamic experience oI the breath oI liIe was Iacilitated by the virtuous compatibility established between the human being and God. This understanding entails a distinction between nature/virtue and grace, or what was naturally achieved and what was supernaturally given within the paradisal condition. 46 In turn, and more relevant to this study, the two Iathers identifed in the metaphor oI the breath oI liIe the culminating experience oI deifcation through participation in the Holy Spirit. This perception is obvious in the last line oI the Cyrilline passage, which reIers to the Spirit 45 For more on this triple distinction, see Stniloae, Jiata si invttura Sfantului Grigorie Palama 138. See also Costache, Experiencing the Divine LiIe` 15- 17 and idem, Queen oI the Sciences? Theology and Natural Knowledge in St Gregory Palamas` One Hundred and Fiftv Chapters` Transdisciplinaritv in Science and Religion 3 (2008) 27-46 esp. 40-44. 46 It is signifcant that St Gregory included the passage Irom St Cyril not long aIter his crucial statement, 'those who are deifed ( ) do not simply improve ( ) their nature ( ); they actually receive the divine energy ( ) or indeed the Holy Spirit. Part. 3.28-30 (Chrestou 214). Improvement reIers to the virtues, which are achieved within the limits oI nature. On the signifcance oI this distinction, see David Brad- shaw, Aristotle East and West. Metaphvsics and the Division of Christendom (Cambridge: Cambridge University Press, 2004) 275-76. Briefy on the ir- reducibility oI deifcation to the virtues, see MeyendorII, A Studv of Gregorv Palamas 175-76. Phronema 2 2014 inside.indd 188 1/09/2014 11:26 am 189 !"#$%&'( )$*+'& -./-01 -234 and the sanctifcation that were lost by the 'living being a loss which St Silouan dramatically depicted, we have seen above, as an existential impoverishment or, verbatim, the human being`s reduction to the state oI 'sinIul dust. 47 Palamas described the same loss as removal oI the divine inbreathing ( ) Irom Adam because oI his disobedience. 48
Elsewhere St Gregory reIerred to the same happening as the ancestors` () deprivation oI 'the luminous and living raiment oI the supernal radiance ( ). 49 This patristic consensus on the deiIying activity oI the Spirit as the content oI the breath oI liIe complements the Cyrilline ruminations, in !" $%&", about the Spirit as gained and lost, which made the object oI Keating`s analysis. 50
The pneumatological take on the breath oI liIe shows, moreover, that the two Iathers, and St Silouan, construed the paradise narrative as addressing the spiritual remaking oI a human being and not its natural making a view that corresponds, Iurthermore, to St Gregory oI Nyssa`s perception oI the same scriptural account as sketching a 'mystical anthropogony ( ). 51 Irrespective oI the immediate meaning oI Genesis, thereIore, it was not the making oI man that primarily interested the Iathers. It was the Iact that, by becoming existentially compatible with God through virtue, a human person had become worthy oI being deifed through participation. The Iact that this experience was variously expressed, namely, by the metaphor oI the breath oI liIe in Genesis, the pneumatological notes oI St Cyril on the same metaphor, as well as the tradition oI the saints that Iormed the object oI Palamas` own investigation, 52 opens up interesting 47 St Silouan, '()*)"+, 1: Yearning Ior God` 281. 48 -.(*. 14.31-33 (Chrestou 234). 49 !"/ 01"2(/2 ."2 3)4*5 6&.7*/(, 46.1,5-6 (Sinkewicz 136). We shall see below that this vocabulary oI light` in relation to the glory oI the saints Ieatures in Iar earlier sources than the witnesses oI the Iourteenth century hesychasm. 50 CI. Keating, The Baptism oI Jesus in Cyril oI Alexandria` 206. 51 !" *&/ 8.9)"+ %4 8." 30.33 (PG 44, 256B). 52 Stniloae, Jiata si invttura Sfantului Grigorie Palama 137-38, noted that precisely the experiences oI the saints ultimately represented the object and source oI Palamas` teaching. Phronema 2 2014 inside.indd 189 1/09/2014 11:26 am 190 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& avenues. Like with St Silouan, 53 Palamas possibly perceived Adam as having experienced the same holiness or rather the same Holy Spirit that was and is attained by many others. This commonality was obvious to St Gregory to such an extent that he construed these illustrations as mutually clariIying. Indeed, the passage quoted above shows that he read the Cyrilline comments on the breath oI liIe simply as endorsing the hesychast experience and, likewise, that his own articulation oI hesychasm merely reiterated St Cyril`s understanding oI the paradise narrative. It is not unsaIe thereIore to inIer that St Gregory believed in the possibility oI the same experience as being at hand in other times and places. Corresponding to the Athonite saying, 'what matters is the manner, not the place, this interpretation oI the adamic experience as replicated through the centuries in the lives oI the saints is by no means an isolated case. Indeed, whilst this interpretation draws explicitly on St Cyril oI Alexandria, it actually reiterates a widespread early Christian perception oI the paradise as regained within the ecclesial environment. 54 That being said, in order to test the accuracy oI the Palamite reading oI St Cyril`s thoughts I shall soon turn to the relevant context Irom Anthrop. BeIore doing so, however, it should be pointed out that, except Ior St Silouan`s very personal notes, there seems to be complete agreement between the two Athonite Iathers in relation to Adam as typiIying the experience oI holiness in general an experience that can be replicated irrespective oI one`s time and place. Could this agreement be taken as a clue that only the saintly theologians can read the paradise narrative in this Iashion, and that iI they so read it they are saints, too? The answer to this question may cast a surprising light upon the slandered personality oI St Cyril, to whose perception oI Adam I must now turn. 53 See St Silouan, Writings 1: Yearning Ior God` 274. 54 CI. H. S. Benjamins, Paradisiacal LiIe: The Story oI Paradise in the Early Church` in ed. Gerald P. Luttikhuizen, Paradise Interpreted. Representations of Biblical Paradise in Judaism and Christianitv, Themes in Biblical Narrative (Leiden and Boston: Brill, 1999) 153-67. Phronema 2 2014 inside.indd 190 1/09/2014 11:26 am 191 !"#$%&'( )$*+'& -./-01 -234 !" $%&'( )* +(,-./0&'. In his pastoral letter to a suIIragan bishop, Calosirius, 55 St Cyril addressed the matter oI a group oI monks Irom Mount Calamon who were preaching that since human beings are created in God`s image it Iollows that God himselI has to share somehow in the shape oI our bodies. 56 The letter, which preIaces Anthrop. in Migne`s Patrologia Graeca 67, contains a summary oI the orthodox reIutation oI this 'latest irreverence. 57 In brieI, the letter dismisses any corporeality oI the divine image and likeness 58 on the grounds oI God having no share in the biological Ieatures common to both humans and the animal kingdom; 59 Iurthermore, being spirit and having no shape, God cannot be circumscribed or measured. 60 It appears that in making these points St Cyril tacitly reiterated the opinions oI the Origenist monks whom Theophilus who ended up, at least Ior the eyes oI the public, a supporter oI the anthropomorphites had previously exiled 55 Letter to Calosirius ( Calos.) (PG 76, 1065A-1077B). The critically edited text can be Iound, with a rendition into English, in Cyril oI Alexandria, Select Letters, ed. and trans. by Lionel R. Wickham (cited above, n.41) 214-221. See also the notes oI Wickham on the letter, Introduction` xxx-xxxi. 56 Calos. (PG 76, 1068A; Wickham 214.12-14). The monks believed 'the divine to be in a human shape or Iorm ( ). 57 Ibidem (Wickham 214.15). Wickham (215) translates as 'extreme blasphemy. 58 Calos. (PG 76, 1068A; Wickham 214.17-18). Lit. 'the likeness is not bodily, Ior God is incorporeal ( ). On the nuanced approach oI St Cyril to the theme oI the image oI God, see John J. O`KeeIe, Incorruption, Anti-Origenism, and Incarnation: Eschatology in the Thought oI Cyril oI Alexandria` in ed. Thomas G. Weinandy and Daniel A. Keating, The Theologv of St Cvril of Alexandria. A Critical Appreciation (London and New York: T & T Clark, 2003) 187-204 esp. 199-200. We shall see below that by image and likeness St Cyril understood an existential state oI compatibility with God, namely, the virtuous liIe. 59 Calos. (PG 76, 1068C; Wickham 214.22-216.2). 60 Calos. (PG 76, 1068A; Wickham 214.21-22). Lit. 'the divine is indefnite and unshaped ( ). Phronema 2 2014 inside.indd 191 1/09/2014 11:26 am 192 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& Irom Egypt. 61 Relevant here is that the views outlined in Calos. reappear identically within the treatise, which in addition addresses topical aspects oI the anthropomorphite teaching, such as the diIIerence between image and likeness, 62 and the idea that human beings are created in the image oI the image. 63 This is not the place to discuss the whole content oI the treatise. BeIore turning to the aspects oI interest, it is noteworthy that, Iollowing Pusey, 64 Wickham literarily dissociated the letter Irom the treatise and showed that Anthrop. is a later compilation oI St Cyril`s two collections oI answers to a deacon Tiberius 65 (oI which the most important here is the second one, Doctr.). 66 Wickham nevertheless confrmed the consistency oI Calos. and the two series oI answers to Tiberius, and thus, implicitly, the compilation known as Anthrop., in relation to their approaches to the matters at hand. 67 That being said, given that St Gregory Palamas cited Irom Anthrop., I shall utilise herein the text Iound in Patrologia Graeca, which, 61 For an introduction to the circumstances oI this aIIair and the relevant texts in Theophilus, see Norman Russel, Theophilus of Alexandria (London and New York: Routledge, 2007) 89-174. For more on the complexities oI the anthropomorphite controversy under Theophilus, see Georges Florovsky, Theophilus oI Alexandria and Apa Aphou oI Pemdje` in Aspects of Church Historv (Belmont, Mass: Nordland Publishing Co, 1975) 97-129. For analyses oI Cassian`s account oI the same matters, see Florovsky, The Anthropomor- phites in the Egyptian Desert` in Aspects of Church Historv (quoted above) 89-96, and Mark DelCogliano, Situating Sarapion`s Sorrow: The Anthropo- morphite Controversy as the Historical and Theological Context oI Cassian`s Tenth ConIerence on Pure Prayer` Cistercian Studies Quarterlv 38:4 (2003) 377-421. For the reasons behind Theophilus` apparent change oI heart, with a reconstruction oI the anthropomorphite position, see Golitzin, The Vision oI God and the Form oI Glory` 286-94 and idem, 'The Demons Suggest an Illusion oI God`s Glory in a Form` 23-28, 29-30. 62 Anthrop. 5 (PG 76, 1086B-88C). 63 Anthrop. 6 (PG 76, 1088C-89B). Meijering noted that in Iact this idea could not ft in the anthropomorphite schema. See E. P. Meijering, Some Refec- tions on Cyril oI Alexandria`s Rejection oI Anthropomorphism` Nederlands Theologisch Tifdschrift 28 (1974) 297-301 esp. 297. 64 CI. Pusey, vol. 3, viii and 545-47. 65 Wickham, Introduction` xlviii-xlix. 66 The treatise can be Iound in Wickham, 180-213 (text and translation). 67 Wickham, Introduction` xxviii-xxxi. Phronema 2 2014 inside.indd 192 1/09/2014 11:26 am 193 !"#$%&'( )$*+'& -./-01 -234 as pointed out earlier, is almost identical to the one that was available to the Athonite theologian. Turning to the second chapter oI !"#$%&'(, 68 Irom which Palamas excerpted the lines analysed above, we discover that among other matters it examines the divine breath in Genesis 2:7, which the suspected monks, it seems, identifed with the Holy Spirit who supposedly changed into a human soul or the vital Iactor within the human organism. 69
BeIore considering this topic in detail, however, the chapter addresses hermeneutical aspects pertaining to a respectIul approach to Genesis. In short, the passage points out that in Scripture one can fnd both plain statements, like the Iact that God made all things, which do not pose serious diIfculties, and more mysterious matters, which Scripture runs over in silence 70 and the readers receive through Iaith. 71 Such hermeneutical precautions being taken, St Cyril proposed the Iollowing as a saIe approach to the making oI the human being. II we are to set a rule by considering |the matter| with the aid oI correct reasoning, we aIfrm that the Maker oI all moulded the human being, more precisely the body, Irom the earth, and that he animated it with a living and intelligent soul the way only he knew. Furthermore, he naturally () set into it the thrust toward every good deed and knowledge. This was clearly proclaimed by the blessed evangelist John: 'He was the true light that illumines every human being that comes into the world. 72 The living being is born thereIore with a natural penchant ( ... ) toward the good. This is what the most-wise Paul will simply teach when writing, 'We are his creation, made Ior good deeds, which God prepared Ior us beIorehand to walk in them. 73 Nevertheless, the human being entrusts the controlling reins oI its own conscience to the Iree choice, so that it runs as it wishes either toward the 68 !"#$%&'. 2 (PG 76, 1080B-81C). CI. )&*#%. 2 (Wickham 186.16-192.2). 69 !"#$%&'. 2 (PG 76, 1080AB). CI. )&*#%. 2 (Wickham 186.16-25). 70 !"#$%&'. 2 (PG 76, 1080C). CI. )&*#%. 2 (Wickham 188.11-12). 71 !"#$%&'. 2 (PG 76, 1080B). CI. )&*#%. 2 (Wickham 188.7). 72 John 1:9. 73 Ephesians 2:10. Phronema 2 2014 inside.indd 193 1/09/2014 11:26 am 194 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& good or toward the opposite. On the other hand, implanted within nature there is an inclination toward all Iorms oI goodness and kindness whatsoever, together with a desire to pursue goodness and righteousness. We aIfrm that in this way |i.e. by Ireely choosing the good| the human being arrives to be in the image and likeness oI God, 74 Ior the living being is made to become good and righteous. Moreover, |God| breathed () the breath oI liIe into |the human being| Ior it to be a partaker () oI the Holy Spirit, which thus possesses the radiant marks oI divine nature ( ... ) within itselI, and not just a reasoning being. 75 This |breath| is the Spirit who is given by the Son to the reasoning creature and who shapes () the latter into the highest Iorm ( ), namely, the divine one ( ). Hence it is obvious that the Spirit was breathed neither in order to become |the human being`s| soul nor its mind, as some suppose. 76
The passage continues with the lines cited by St Gregory Palamas within his discourse on the supernatural and uncreated character oI the grace bestowed upon the saints, including Adam. Looking at the text and bearing in mind its interpretation by Palamas, we notice that the latter oIIered a very accurate summary oI the Cyrilline teaching on the paradisal experience, which distinguishes the natural and supernatural elements pertaining to the edenic morphology oI the human being, to which I must now turn. The text under consideration reveals the complexity oI St Cyril`s anthropology, which unIolds by way oI Iour aspects, namely, the natural 74 That the human being is created to be in the image and likeness oI God, without the distinction oI the two aspects, was apparently a common Cyrilline under- standing. For instance, the two terms Ieature again without discrimination in his On John 2.1 (Pusey, vol. 1, 183.21-23). In making no distinction between image and likeness, St Cyril Iollowed St Athanasius. CI. Norman Russell, Cvril of Alexandria (London and New York: Routledge, 2000) 211, n.35. 75 Wickham`s text includes here the phrase 'with an aptitude Ior doing good and right ( ). CI. Doctr. 2 (Wickham 188.31-32; 189). 76 Anthrop. 2 (PG 76, 1080C-81A). CI. Doctr. 2 (Wickham 188.13-190.6). The phraseologies oI the two versions diIIer signifcantly yet the ideas presented are identical. This passage is passed over in silence within Russell`s overview oI the Cyrilline teaching on deifcation; cI. The Doctrine of Deihcation 191-204. Phronema 2 2014 inside.indd 194 1/09/2014 11:26 am 195 !"#$%&'( )$*+'& -./-01 -234 constitution oI the human being; the latter`s natural disposition toward the good; its capability oI choosing Ireely and its virtuous exercise 'in the image and likeness oI God; and, fnally, the giIt oI divine liIe and a superior reshaping. Interesting Irom the viewpoint oI theological anthropology, the passage is unequivocal in maintaining that all Iour aspects presuppose the divine activity: 'the Maker oI all moulded () the human being, 'animating () it with a living and intelligent soul; 77 'he naturally set into it () the thrust toward every good deed and knowledge; 78 'he has produced it () in order to be good and righteous; 79 'he inbreathed () the breath oI liIe Ior it to be a partaker oI the Holy Spirit. 80 These theological nuances correspond to the overall and richly soteriological vocabulary oI St Cyril in relation to creation and re-creation, as discussed by Wilken. 81 More importantly, this consistent reIerence to the divine activity confrms Papadopoulos` assessment regarding !" $%&" 2.1 that the Cyrilline teaching construed the 'frst moulded human beings as charismatically constituted (cI. ). 82 I shall return later to the signifcance oI this theological emphasis. What matters Ior now is that the broader context oI the Cyrilline passage cited by Palamas displays a more detailed and nuanced view oI the human existence than the ternary schema which we studied above. Having said this, when comparing the two outlines, namely, the threeIold schema and the IourIold one, it becomes obvious that the frst two aspects i.e. the natural constitution and disposition oI the latter correspond to the frst element i.e. nature oI the Iormer. It can be saIely surmised thereIore that whilst the triadic outline summarises the quaternary schema, the latter 77 '"(&)%*. 2 (PG 76, 1080C). 78 Ibidem. 79 '"(&)%*. 2 (PG 76, 1080D). 80 '"(&)%*. 2 (PG 76, 1080D-1081A). 81 For a list oI relevant terms in +,-*&. and !" $%&", see Wilken, Exegesis and the History oI Theology` 143. 82 . , , , (: , 2010) 474. Lit. 'the charismatic constitution oI the frst made/moulded humans. Phronema 2 2014 inside.indd 195 1/09/2014 11:26 am 196 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& displays the content oI the Iormer in a developed manner. As such, the structure oI Cyrilline anthropology appears analogous to, iI not building upon, other and Iar better known triadic patterns sketched in previous ages, typical Ior what Hadot designated as pvramide conceptuelle and svsteme hierarchique. 83 Such patterns are, Ior instance, the Platonic pedagogical schema consisting in ethics, natural knowledge and the contemplation oI the loItier aspects oI reality; Clement`s and Origen`s curriculum oI ethics, physics and epoptics; the Evagrian map (which builds on Origen`s perception) oI the spiritual pursuit that reIers to practical philosophy, natural contemplation and theological vision etc. Even more closely, the Cyrilline approach echoes the epistemology oI Aristotle, which proceeds, at least according to the ancient editors oI the Stagirite`s catalogue oI writings, Irom the exploration oI nature to ethics and then theology. 84 For instance, to take on the last example, the Aristotelian natural knowledge corresponds in Cyrillian anthropology to what human beings are made oI and their natural inclination toward the good; ethics to the appropriate exercise oI Iree will in choosing the good (virtue, kindness, righteousness); and, fnally, theology to the divine participation and supernatural reshaping oI the virtuous human being. Similar to the views oI St Gregory Palamas on the three levels oI perception, addressed above, it is thereIore very likely that Cyrilline anthropology Iollowed the epistemology oI the Stagirite. One way or the other, apart Irom the variations in ordering the items within the above Irameworks, it appears that Ior both St Cyril and his cultural antecedents the human being appears as impossible to construe outside the complex, ternary pattern oI nature, ethics and/or axiology, and the relationship with the divine. 83 CI. Pierre Hadot, Les divisions des parties de la philosophie dans l`Antiquite` Museum Helveticum 36:4 (1979) 201-23 at 201, 206 etc. 84 For these and other ternary philosophical approaches yet without reIerence to St Cyril, see Hadot, Les divisions des parties de la philosophie` 203, 206- 207, 210-11, 212, 218-20, 222; Andrew Louth, The Origins of the Christian Mvstical Tradition. From Plato to Denvs, second edition (New York: OxIord University Press, 2007) 56-60; Bogdan Gabriel Bucur, Angelomorphic Pneu- matologv. Clement of Alexandria and Other Earlv Christian Witnesses (Leiden and Boston: Brill, 2009) 18-24. Phronema 2 2014 inside.indd 196 1/09/2014 11:26 am 197 !"#$%&'( )$*+'& -./-01 -234 To be more truthIul to the spirit oI the above text, the same IourIold anthropological schema can be likewise rendered as a double structure, which reIers, on the one hand, to nature, Iree will and the virtuous or ethical accomplishments within the confnes oI nature, and on the other hand to what tradition usually designates as deifcation, divine participation or holiness. When he reIerred to the human capacity to 'exercise virtues (especially goodness, righteousness, and holiness), Meijering has not noticed this nuance. 85 Nevertheless, we have encountered this double structure both in St Silouan`s reIerence to the moulding oI the human being oI earth Iollowed by the bestowal oI the Spirit, 86 and in St Gregory`s discrimination between natural virtues and supernatural deifcation. 87 I propose that just like Ior the Athonite Iathers, in St Cyril virtue, achieved within nature, and holiness, as a supernatural dimension, belonged to diIIerent levels oI experience. The twoIold representation fnds support, frstly, in the Cyrilline aIfrmation that God implanted naturally () within the human makeup the drive toward a virtuous liIe, so that the human being displays a natural propensity ( ... ) toward the good or virtue. When consistently pursuing this inclination, the human being reaches the state oI being 'in the image and likeness oI God, a state which Ior St Cyril, within this context and elsewhere, 88 appeared as a task 85 Meijering, Some Refections` 297. 86 CI. !"#$#%&' 1: Yearning Ior God` 273. 87 CI. ()"$. 3.28-30 (Chrestou 214). 88 For a similar, yet not identical, reIerence to image and likeness as connected with the paradisal commandment and its upholding by the human beings, see St Cyril`s *% ,-.% 2.1. Here, whilst the marks or 'characters () oI the Spirit are 'put into () the human being Irom above (Pusey, vol. 1, 182.29-31), the sense oI these marks being in need oI the human virtuous maintenance is inescapable (Pusey, vol. 1, 182.31-183.1-4). CI. also the notes on this passage by Keating, The Baptism oI Jesus in Cyril oI Alexandria` 205- 206, repeated in idem, Divinization in Cyril: The Appropriation oI Divine LiIe` in ed. Weinandy and Keating, /.0 /.0-1-&2 -3 4$ 52"#1 -3 6107)%8"#) (quoted above, n.58) 149-85 esp. 154; likewise, Papadopoulos, , vol. 3, 474. Neither author identifes however the virtuous liIe with the Iact oI being in the image oI God. For a diIIerent approach in St Cyril, see 91):.. 1.2 (PG 69, 20B), where the human being Ieatures as 'truly an animal oI good natural disposition and very much Godlike ( ); Phronema 2 2014 inside.indd 197 1/09/2014 11:26 am 198 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& to perIorm rather than a given. OI course, neither nature nor the virtuous achievements within its parameters are deprived oI the gracious activity oI God, 89 as stated in the beginning oI the passage under consideration and as pointed out above in terms oI a theological and charismatic conditioning oI human existence. Secondly, this twoIold reading fnds support in St Cyril`s interpretation oI the breath oI liIe as a metaphor oI the supernal activity oI the Holy Spirit. As signalled by the superlatives which accompany its description, the breath oI liIe reIers to an experience above nature that signifes both the human being as participant () in the divine liIe, and its loIty, Godlike reshaping (cI. , , ) through which it receives the radiant Ieatures oI God (cI. ... ). 90 For St Cyril, thereIore, the breath oI liIe in Genesis 2:7 represented the metaphor oI an experience not oI this world. He confrmed this understanding somewhere else in a reIerence to the breath oI the Spirit as engraving an immortal character within the human being, a mark which provides the latter with the possibility oI transcending nature`s limitations. 91 Thus, whilst not explicitly aIfrmed, the distinction oI the two layers emerges with clarity within our text. It does so likewise within another setting where, however, St Cyril maintained somehow diIIerently that the two aspects, namely, the biological liIe and the here, being like God appears as a given and not a task to perIorm or a goal to pursue. 89 Whilst the passage under consideration does not use the word grace,` the latter Ieatures in the related section Irom !" $%&" 2.1 (Pusey, vol. 1, 183.7). 90 '"(&)%*. 2 (PG 76, 1080D-1081A). CI. +%,(). 2 (Wickham 188.30-190.4). See also !" $%&" 2.1 (Pusey, vol. 1, 182.27-28, 183.3-4), where the divine breath or the indwelling oI the Spirit (cI. ) is again associated with the human being 'having been sealed toward the divine image ( ) and endowed with 'resplendent Ieatures ( ). 91 See -./*&. 1.2 (PG 69, 20BC): , , , , , ('He made a statue out oI earth, completed it as a rational animal, and engraved within it directly an incorruptible and liIe-giving spirit so that it can exceed the principles oI its own nature. For it is written, and he breathed in his Iace the breath oI liIe, and the human being was made into a living soul`.). Phronema 2 2014 inside.indd 198 1/09/2014 11:26 am 199 !"#$%&'( )$*+'& -./-01 -234 'Ieatures oI the Spirit, have their origin in the divine breath. 92 Although, granted, this assertion introduces a tension within the perspective discussed above which reIers the divine breath to the supernatural liIe no absolute chasm oI contradiction separates the two passages. There is, indeed, a common ground shared by the two texts, namely, the theological vantage point oI Cyrilline anthropology Irom the angle oI which the distinction between natural and supernatural, together with all the layers within the human being and experience, ultimately reIer to God. BeIore moving any Iurther with this analysis, another point on the above is noteworthy. In operating with the distinction between what is natural, namely, the virtuous accomplishments, and what is above nature or irreducible to it, namely, the deiIying grace, St Cyril proved to be a signifcant contributor to the articulation oI perIection in terms oI a divinehuman experience, which entails precisely the aspects oI virtuous likeness and divine participation, or union through grace. This concept oI perIection was Iurther considered, well into the Byzantine era, by such teachers oI the mystical theology as the author known as St Dionysius the Areopagite, 93 Iollowed by St Maximus the ConIessor 94 and St Gregory Palamas. 95 No wonder, thereIore, the interest oI the latter in the Cyrilline passage. 92 On John 2.1 (Pusey, vol. 1, 182.28-31). Here he was possibly Iollowing St Gregory the Theologian, who, in one oI his most celebrated Iestal orations, aIfrmed something similar, namely, that whilst taking the body Irom a 'pre- Iormed matter ( ) the Logos put into it Irom himselI ( ) the 'breath (), which signifes both the 'noetic soul and the image oI God ( ). See Oration 38 On the Theophanv 11.10-13, in Gregorie de Na:ian:e. Discours 38-41, introduction, texte critique et notes par Claudio Moreschini, trad. par Paul Gallay, Sources chretiennes 358 (Paris: CerI, 1990) 124. 93 See e.g. Ecclesiastical Hierarchv 1.3 (PG 3, 376A). 94 See e.g. To Thalassius 59.12-54 in Maximi Confessoris Quaestiones ad Thalassium II Quaestiones LVI-LXV, una cum latina interpretatione Ioannis Scotti Eriugenae iuxta posita, ediderunt Carl Laga et Carlos Steel, Corpus Christianorum Series Graeca 22 (Turnhout and Leuven: Brepols and Leuven University Press, 1990) 45-47. 95 See e.g. Part. 3 (Chrestou 214.28-30). Phronema 2 2014 inside.indd 199 1/09/2014 11:26 am 200 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& Returning to St Cyril, in the light oI the above it emerges that our Alexandrine Iather considered the paradisal experience a deiIying event and that he construed Adam as a saint who reached the level oI theology` or the divine participation in which Palamas could discern typical Ieatures pertaining to the hesychast experience, such as the supernatural character oI the union with God. Indeed, and apart Irom the variation introduced by the passage Irom his On John 2.1, discussed above, we have Iound that in interpreting Genesis 2:7 in Anthrop. 2 St Cyril reIused to identiIy the divine breath with the source oI either a biological existence or the virtuous liIe. Certainly, we have seen, St Cyril questioned neither the making oI the human being by God nor that the Creator brought humanity to liIe and reason. Our text is clear on these matters, as proven by the statement that although in a Iashion beyond comprehension 'the Maker oI all moulded () the human being, more precisely the body, Irom the earth, and animated () it with a living and intelligent soul. 96 Likewise, as noted above, our holy Iather was convinced that, whilst providing it with the capacity to Ireely choose its path in liIe, God conditioned humankind to seek the good. 97 What mattered more Ior St Cyril, however, is that the worth oI humankind could not be reduced to the defnition oI being 'reasoning () 98 either by nature or due to virtuous profciency. What crowned humankind with glory were neither its intellectual prowess nor its ethical achievements it was the bestowal by the Spirit oI a giIt above nature and irreducible to nature, theological par excellence, which consisted in both a share in the liIe oI God and a divine reIashioning oI the 96 Anthrop. 2 (PG 76, 1080C). CI. Doctr. 2 (Wickham 188.14-17). 97 The passage under consideration contains recurrent reIerences to this natural conditioning oI the human being on the part oI God toward the good and/or righteousness: (PG 76, 1080C; Wickham 188.16); ... (PG 76, 1080C; Wickham 188.20-21); , (PG 76, 1080D; Wickham 188.27-28); (PG 76, 1080D; Wickham 188.30). There is also, oI course, the reIerence to the need Ior the human being to choose between the good ( ) and its opposite ( ) (PG 76, 1080D; Wickham 188.25-26). For Iurther notes on God as source oI the virtuous liIe in Anthrop., see Meijering, Some Refections` 299. 98 Anthrop. 2 (PG 76, 1080D). Phronema 2 2014 inside.indd 200 1/09/2014 11:26 am 201 !"#$%&'( )$*+'& -./-01 -234 human being. Illustrating this very understanding, in the Cyrilline reading oI the paradise narrative, Adam, aIter committing himselI to the good, or the virtuous path, experienced a divine remaking through a culminating participation in the liIe oI God. Becoming a saint, a hesychast, Adam was glorifed. We have Iound out earlier that both Palamas and St Silouan shared this understanding oI human dignity as irreducible to any natural condition and accomplishment. Another important aspect reIers to the possibility that here St Cyril did not solely envisage the hesychastic experience oI the characters in Genesis 2. Looking again at the passage, 99 one notices that it knits together the past and the present tenses, alongside speaking alternately, on the one hand, oI the paradisal human being ( , ) that God made, produced and ensouled (, , ), within which God set () 'the thrust toward every good deed and knowledge and upon which God breathed () the breath oI liIe and on the other hand oI the human being in general ( , , , ), which is born () to do good or being made to be () 'good and righteous, yet who 'entrusts () the controlling reins oI its own conscience to the Iree choice, so that it runs () as it wishes, having to choose rightly so that it becomes () what it is meant to be, namely, 'in the image and likeness oI God. Obviously, St Cyril took the experience oI the ancestors as typical Ior that oI the entire race and more specifcally that oI any other saint the way he presented events oI Christ`s earthly liIe, such as his baptism and crucifxion, as typical Ior the whole oI humankind and as recapitulating all human beings. 100
These nuances are enIorced, frst oI all, by the choice oI scriptural texts that accompany the Cyrilline analysis oI the paradise narrative, namely, John 1:9 and Ephesians 2:10, oI which the Iormer reIers to the experience 99 Anthrop. 2 (PG 76, 1080C-1081A). 100 For Christ as typiIying and recapitulating humankind in St Cyril, see Wilken, Exegesis and the History oI Theology` 143-44, 151, and Keating, The Baptism oI Jesus in Cyril oI Alexandria` 207, 210-11, 212. See also Keating, The Appropriation of Divine Life in Cvril of Alexandria, OxIord Theological Monographs (OxIord University Press, 2004) 33-35, where the author reiter- ates the same line oI argument. Phronema 2 2014 inside.indd 201 1/09/2014 11:26 am 202 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& oI humankind as a whole whereas the latter to the experience oI God`s people; one way or the other, both scriptural texts consider humanity in the plural, corresponding to the reIerence to humankind in general within the Cyrilline passage. Second, the possibility that the passage takes Adam as typiIying the experience oI holiness occurs through the ascetical component suggested by the text, with the human being having to grapple with the choice between the good and its opposite, and having to sustain its commitment to the path oI virtue and righteousness a struggle in which we recognise the Ieatures oI both Adam and all the saints aIter him. Third, this interpretation fnds endorsement in St Cyril`s use, with reIerence to the adamic experience, oI the established terminology and imagery Ior the glory bestowed upon the saints, an aspect already pointed out in relation to St Silouan the Athonite and St Gregory Palamas, and to which I shall return in the next section. Taking in consideration the aspects discussed above, one can confdently conclude that St Cyril construed the ancestral experience as epitomising holy liIe in general, and that he arrived at this interpretation by looking at Genesis through the lens oI what was later called hesychasm; whence the interest oI St Gregory Palamas in the passage Irom !"#$%&'( 2. An unexpected outcome oI my investigation, to be Iurther ruminated, is the impact oI these discoveries on the current understanding oI the Adam- Christ typology in St Cyril, to which I reIerred only tangentially; it seems that a revisiting oI this typological rapport, within the Iramework oI St Cyril`s broader interest in the experience oI holiness, is in order. What matters Ior the time being is that similar Ieatures, such as the criterion oI holiness in the interpretation oI the paradise narrative, appeared, wholly unsurprisingly, in the Alexandrine`s revered predecessor, St Athanasius the Great, and in the monastic tradition on which both theologians certainly drew. To these sources I must now turn. !" $"%&'&()*( "%+ ,-+&" &'. "%+ /+(+-" 0-&.)")1' Earlier on I proposed that in alternating the past and the present tenses when it discusses paradise, the second chapter oI !"#$%&'( portrays the experience oI Adam in terms that are applicable to the general typology oI holiness. Phronema 2 2014 inside.indd 202 1/09/2014 11:26 am 203 !"#$%&'( )$*+'& -./-01 -234 Furthermore, I inIerred that St Cyril understood Adam`s experience as one among many such occurrences, which later tradition, as represented by the Athonite saints, associated with hesychasm. In what Iollows, I turn to one oI the most probable literary sources oI this understanding, St Athanasius` Against the Gentiles ( Gent.), which I shall consider together with the Life of St Antonv ( Ant.) and the Apophthegmata or Savings of the Fathers ( Apoph.). Any attempt to prove here the devotion oI St Cyril Ior St Athanasius, which is extensively documented, 101 would be Iutile. Since the latter represented Ior the Iormer the very embodiment oI tradition, it is very likely that St Cyril looked toward the great Athanasius Ior guidance even in matters regarding the adamic experience. In turn, the insight oI St Athanasius in such matters largely drew on the wisdom oI the desert 102 (which had its roots deeply planted in older traditions, as repeatedly pointed out by Golitzin). 103 101 See e.g. John A. McGuckin, St Cvril of Alexandria. The Christological Con- troversv, Its Historv, Theologv, and Texts (Crestwood: St Vladimir`s Seminary Press, 2004) 3; Russell, The Doctrine of Deihcation 191; idem, Cvril of Alex- andria 5-6, 21, 41, 219 n.89, 235 n.44. 102 CI. William Harmless, SJ, Desert Christians. An Introduction to the Literature of Earlv Monasticism (New York: OxIord University Press, 2004) 33-36. ReI- erences to St Athanasius and his rapports with the desert ascetics in Harmless` book are in Iact ubiquitous. For earlier discussions oI the same connection, with an emphasis on ecclesiastical politics, see David Brakke, Athanasius and the Politics of Asceticism, OxIord Early Christian Studies (OxIord: Claren- don Press, 1995) 80-141, 201-65, and Uwe Khneweg, Athanasius und das Mnchtum` Studia Patristica 32 (Leuven: Peeters, 1997) 25-32. Recently, Brakke expressed doubts in relation to the desert awareness oI St Athanasius, and specifcally in matters concerning the biography oI St Antony. See David Brakke, Macarius`s Quest and Ours: Literary Sources Ior Early Egyptian Monasticism` Cistercian Studies Quarterlv 48:2 (2013) 239-51 esp. 240. 103 CI. Golitzin, 'The Demons Suggest an Illusion oI God`s Glory in a Form` 20-28, 33-37; idem, Heavenly Mysteries: Themes Irom Apocalyptic Literature` 176-80. Phronema 2 2014 inside.indd 203 1/09/2014 11:26 am 204 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& Immediately aIter its prologue, Gent., 104 a complex writing oI both apologetic and catechetical signifcance, 105 oIIers a series oI stunning propositions, which may have inspired the Cyrilline approach to the paradise narrative, more specifcally the interpretation oI the adamic experience as signiIying holiness in general. For instance, the second chapter oI the treatise 106 aIfrms at the outset an identity between what was 'Irom the beginning ( ) or in the paradisal experience oI Adam, as clarifed later on, 107 and what someone contemplates 'nowadays () in the lives oI the saints ( ), namely, their complete strangeness to evil. 108 This initial sentence oI the chapter presupposes a kinship oI Adam and the saints in terms oI holiness, an understanding Iurther signifed by the reIerence to their commitment to the 'good and most beautiIul God. 109
We shall see below that alongside interpreting the scriptural narrative as signiIying holiness, this presupposition reveals sainthood, particularly in 104 The edition utilised herein is that oI Robert W. Thomson, Athanasius. Contra Gentes and De Incarnatione (OxIord: Clarendon Press, 1971). 105 CI. E. P. Meijering, Orthodoxv and Platonism in Athanasius. Svnthesis or Antithesis? Reprint with corrections (Leiden: E. J. Brill, 1974) 107-108; idem, Athanasius. Contra Gentes Introduction, Translation and Commentarv (Leiden: Brill, 1984) 154-55; John Behr, The Formation of Christian Theol- ogv, vol. 2: The Nicene Faith, part 1: True God of True God (Crestwood, NY: St Vladimir`s Seminary Press, 2004) 168. 106 For comprehensive analyses oI Gent. 2, with rich parallels to the Christian and classical literature, see Meijering, Orthodoxv and Platonism in Athanasius 5-9, and idem, Athanasius. Contra Gentes 15-20. For a detailed analysis oI Adam`s purifed and contemplative soul, see Alvyn Pettersen, Athanasius, Outstanding Christian Thinkers (London: GeoIIrey Chapman, 1995) 40-44. For a summary oI the adamic experience as sketched in Gent. 2 and parallels in On the Incarnation, see Russell, The Doctrine of Deihcation 179-80, and Behr, True God of True God 172-73. For a very brieI consideration oI the chapter alongside related Athanasian passages, see BouteneII, Beginnings 122-23. 107 Gent. 2.27-29, 3.14-15 (Thomson 6, 8). 108 Gent. 2.1-2 (Thomson 4). See also the end oI 5.23-26 (Thomson 14), which reIers to evil as Ioreign to 'the blessed Paul, the Christ-bearer man. Neither place reIers to evil in an ontological sense, as believed by Weinandy, very likely by assimilation with Gent. 7.14-16 (Thomson 18). CI. Thomas G. Weinandy, Athanasius. A Theological Introduction, Great Theologians Series (Aldershot: Ashgate Publishing, 2007) 13. 109 Gent. 2.7 (Thomson 6). Phronema 2 2014 inside.indd 204 1/09/2014 11:26 am 205 !"#$%&'( )$*+'& -./-01 -234 its ascetic or monastic Iorm, as the vantage point Ior the whole Athanasian construct. The notion oI an aIfnity between Adam and the saints is implicit in a series oI assertions which reIer to both oI them, namely, that God made () the human race through 'his own Logos, our Saviour Jesus Christ, in the very image ( ) oI God, Ior it to know its maker; that God structured () the human being toward (cI. ) God`s likeness () so that it can make sense oI the world; 110
that the above are graciously (cI. ) and perhaps simultaneously bestowed 111 upon the human being; that the grace oI being in the image and likeness makes it possible Ior the human being to be glorifed in the presence oI God and able to speak to God; 112 and that the human mind properly exercises its contemplative capability only when unhindered by the passions. 113 Adam and the saints shared these marks oI holiness, as suggested by the interplay oI the past and present tenses, or what was 'Irom the beginning and what is experienced 'nowadays. Interestingly, and Iurthermore, this complex narrative that combines the Genesis account oI paradise and elements oI hagiography employs a rich scriptural and philosophical vocabulary oI knowledge, representation and vision, 114 terms that signiIy a gradual Iamiliarisation with the divine. Three main stages are prominent, namely, the contemplation oI things created, God`s providence in the universe and God`s eternity. 115 These levels oI 110 Gent. 2.7-10 (Thomson 6). 111 Gent. 2.13 (Thomson 6). This is the frst reIerence to grace within the chapter, which may suggest its employment as an alternative expression Ior the state oI being in the image and likeness. It is possible that this utilisation oI grace as an alternative expression determined Meijering, Athanasius. Contra Gentes 17, to speak oI the simultaneity oI image and likeness in the paradisal condition. 112 Gent. 2.14-15 (Thomson 6). 113 Gent. 2.15-27 (Thomson 6). 114 CI. Gent. 2.6,9,11,12,16,18,21,26,31,33 (Thomson 6): , , , , , , , , , and . The display oI this complex vocabulary on a single page is impressive. 115 Gent. 2.9-11,15-19 (Thomson 6). For some reason, in commenting upon this passage Meijering, Athanasius. Contra Gentes 17, reIers only to the knowl- Phronema 2 2014 inside.indd 205 1/09/2014 11:26 am 206 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& contemplation correspond to the portIolio oI any saint, or, paraphrasing Meijering, any 'Platonic mystic and 'Christian ascetic. 116 It appears thereIore that St Athanasius deliberately presented the paradisal experience through the lens oI the ideal Christian philosopher, the saint, a topic in which he was deeply interested, as likewise proven by Ant., 117 in line with his agenda oI providing a Christian counterweight Ior the paradigm oI the classical philosopher. St Athanasius did not bother to explain the distinctions, apparent in the text, between being created in` the image oI God and being structured toward` (or, with reIerence to`) the likeness oI God. SuIfce it to remember that he must have considered these aspects as simultaneously and graciously constituted an understanding later appropriated, to some extent, by St Cyril. The major variance between the two Alexandrine approaches consists in the diIIerent Iunctions associated with the Iact oI being in God`s image and likeness. More precisely, where St Athanasius reIers to knowing God, his providence in creation and the nature oI things created, St Cyril, we have seen above, whilst not discarding the contemplative aspect, 118 gives priority to righteousness, gentleness and virtue. All things considered, the Athanasian rendition oI the paradise narrative as signiIying the experience oI holiness Iinds an explicit edge oI the created beings. On a diIIerent note, it is very likely that whereas he quoted St Athanasius on another matter Evagrius borrowed Irom Gent. 2 his notion oI the three stages oI contemplation, which appear as such in his The Gnostic 48-49. CI. Evagre le Pontique. Le Gnostique ou A celui qui est devenu digne de la science, edition critique des Iragments grecs, traduction integrale etablie au moyen des versions syriaques et armenienne, commentaire et tables par Antoine Guillaumont et Claire Guillaumont, Sources chretiennes 356 (Paris: CerI, 1989) 186-91. 116 Meijering, Athanasius. Contra Gentes 17; idem, Orthodoxv and Platonism in Athanasius 5, 8-9 (here he uses the phrase 'Platonic philosopher). See also Brakke, Athanasius and the Politics of Asceticism 146-47. 117 CI. Arthur Urbano, Jr., 'Read It Also to the Gentiles: The Displacement and Recasting oI the Philosopher in the Jita Antonii` Church Historv 77:4 (2008) 877-914. Without reIerring to philosophy, see Brakke, Athanasius and the Politics of Asceticism 239-40, Ior a connection between the portrayal oI Adam and that oI St Antony. 118 See Anthrop. 2 (PG 76, 1080C). Phronema 2 2014 inside.indd 206 1/09/2014 11:26 am 207 !"#$%&'( )$*+'& -./-01 -234 confrmation and dramatically increases in intensity when it asserts that to be in the image and likeness oI God entails the perseverance oI human beings in Iellowship with the saints. Two sentences within !"#$% 2 address this matter. The topic occurs frst oI all within the statement on our divine confguration as Iacilitating the knowledge oI God Ior humanity. God, the demiurge oI the universe and king oI all, the one who exists beyond all nature and the human perception, Ior being good and most beautiIul, created the human race in conIormity with his own image ( ) through his own Logos, our Saviour Jesus Christ. Furthermore, he structured () it () |i.e. the human being| with reIerence to the likeness to him ( ) so that it can contemplate and know the |created| beings, and gave it also the concept and knowledge oI his own eternity. These have been done so that, by preserving its integrity, it neither leaves the |true| representation oI God one day nor abandons the company oI the saints ( ... , ). 119 For both humankind (cI. ) and a given human person (cI. ), 120 to respect the grammatical layout oI the passage, the ultimate outcome oI this association with God and the saints, reIerred to in the last line, is the Iact oI being granted 'to live an immortal liIe, Iull and truly blessed ( ). 121 Whilst the chapter as a whole and this particular passage are very rich in meaning, only a couple oI aspects are immediately relevant here. Noteworthy is, beIore all else, the alternating reIerence to the human race and an individual being, a play oI plurals and singulars or general and particular categories that we have already encountered in St Cyril. The passage is so craIted, indeed, that its message can be applied not only to the character in the paradise narrative but likewise to all human beings that maintain their wholeness (cI. ) 122 intact throughout history. Second, our text 119 !"#$. 2.5-13 (Thomson 6). 120 !"#$. 2.8-9 (Thomson 6). 121 !"#$. 2.15 (Thomson 6). 122 !"#$. 2.11 (Thomson 6). Lit. identity` or integrity.` Phronema 2 2014 inside.indd 207 1/09/2014 11:26 am 208 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& points out that in remaining wholly in the image and likeness oI God the human being can both maintain a proper representation oI God (cI. ) and abide in the company oI the saints (cI. ). 123 St Athanasius made no Iurther comments on this mysterious Iellowship oI the saints, other than mentioning it once more within the same chapter; he must have taken it thereIore as commonplace, perhaps Ior the reasons that shall soon become apparent. The second occurrence oI the topic, Iurther down in the same chapter, includes a reIerence to Adam by name whilst alluding to his experience as matched by those pure in heart. Let us look more closely at this passage. The Holy Scriptures reIer to the one called Adam in the language oI the Hebrews, the frst human person that was brought into being, as having Irom the beginning ( ) his mind Iocused upon God ( ) with an unembarrassed 124 boldness, and as being set together with the saints ( ) in perceiving the intelligible things. He experienced these in that place that Moses fguratively () designated as paradise. Thus, the purity oI the soul ( ) is in itselI able to mirror () God, as the Lord says, 'Blessed are the pure in heart, Ior they shall see God. 125 As much as the previous one, this passage is puzzling on a number oI levels. For instance, it takes Ior granted that Adam lived Irom the outset a God-centred liIe 126 and that he gazed upon the invisible entirely like the saints and together with them both these latter nuances being entailed 123 !"#$. 2.12-13 (Thomson 6). Pettersen, %$&'#'()*( 37, reIers to the company oI the saints as a Iuture reward Ior consistency in communion with God. In turn, Weinandy, %$&'#'()*( 14, altogether ignores this reIerence to the saints. 124 I borrowed here Thomson`s excellent rendition oI (Thomson 7). It is, oI course, about a proIound Iamiliarity between the human being and God. 125 !"#$. 2.27-35 (Thomson 6-8). 126 This assertion corresponds to the indirect portrayal oI Adam as virtuous in !"#$. 4.9-12 (Thomson 9-12). Phronema 2 2014 inside.indd 208 1/09/2014 11:26 am 209 !"#$%&'( )$*+'& -./-01 -234 by the verb , 127 translated above as 'set together with, which Iurther qualifes the statement concerning the human being`s abiding in the company oI the saints (cI. ). 128 This reiteration oI the topic strengthens the suggestion, discussed above, that Adam and the saints display the same Ieatures oI holiness. That said, there is something challenging about the passage oI interest. True, Genesis 2 aIfrms a special relationship between God and Adam, albeit more on the part oI the Iormer than the latter, but it nonetheless makes no mention oI other human beings in paradise, let alone saints, other than Adam`s wiIe. One could legitimately wonder as to the signifcance oI these two reIerences to the company oI the saints. Was St Athanasius oI the opinion that the story oI the garden, which he qualifed as a fgurative account (cI. ), 129 represents a metaphor that generally reIers to the liIe oI holiness or, in a more restrictive sense, a group oI ascetics that reached a measure oI perIection? The phrasing oI the passage does not leave room Ior doubt, expressing the author`s views in Iactual terms, which give Iurther substance to Brakke`s observation that the imitation oI the saints and their company represent recurrent themes in St Athanasius. 130 For the great Alexandrine, Adam was a saint who experienced the paradise oI the spiritual liIe in Iellowship with other saints and like them, with whom he shared the purity oI the soul/heart; there is nothing in the above passage to support the interpretation oI ioi (saints) as angels, proposed by Meijering and Brakke. 131 Incidentally, this evidence would require a reconsideration oI the Athanasian sketch oI the paradisal experience in the context oI the established portrayals oI Adam in early Christian literature. 132 Returning to the association oI Adam and 127 Gent. 2.30-31 (Thomson 6). 128 CI. Gent. 2.12 (Thomson 6). 129 Gent. 2.31-32 (Thomson 6). 130 See Brakke, Athanasius and the Politics of Asceticism 163. 131 CI. Meijering, Athanasius. Contra Gentes 15; Brakke, Athanasius and the Politics of Asceticism 161. But see Brakke, Athanasius and the Politics of Asceticism 198, where no reIerence to angels is made. 132 For the representation oI Adam as typiIying the spiritual path in early Christian encratite sources, but without more than a feeting reIerence to St Athanasius, see Giulia SIameni Gasparro, Asceticism and Anthropology: Enkrateia and 'Double Creation in Early Christianity` in ed. Vincent L. Wimbush, Richard Phronema 2 2014 inside.indd 209 1/09/2014 11:26 am 210 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& the saints, would it be Iar Ietched, thereIore, to surmise that the purity oI the IoreIather`s heart, as implied by the conclusion oI the passage, was construed Irom the vantage point oI the wholesomeness reached by the desert ascetics known to St Athanasius? In what Iollows, we shall discover that this appears as the most plausible explanation Ior the depiction oI the adamic experience in Gent. 2, even though, as Golitzin has proven, 133
literary antecedents oI this depiction can be Iound in earlier rabbinic and pre-Nicene traditions. Whilst I do not discard the possibility Ior such antecedents to have been known to St Athanasius, Ior now I would say that albeit very obvious in the desert representations oI Adam their infuence in his writings does not immediately show. When it reIers to the contemplation oI God and the Iellowship oI the saints as pertaining to the paradisal circumstances oI Adam, 134 the Athanasian narrative echoes the classical quest Ior perIection as both emulation oI the divine liIe by the philosopher and an experience that takes place in the company oI other seekers oI holiness. 135 The relevance oI this cultural parallel consists in that the philosophical quest undoubtedly shaped the Christian liIestyle oI the monks in Egypt and Sinai, 136 through Valantasis et al., Asceticism (New York: OxIord University Press, 1998) 127- 46 esp. 136-38. For a positive appraisal oI the Athanasian Adam see Brakke, Athanasius and the Politics of Asceticism 146-47. 133 See Golitzin, Recovering the 'Glory oI Adam` 275-308. 134 This double aspect is reIerred to within both passages considered here. CI. Gent. 2.11-13,29-31 (Thomson 6). 135 See Dominic J. O`Meara, Platonopolis. Platonic Political Philosophv in Late Antiquitv (OxIord: Clarendon Press, 2005) 32-34. I am grateIul to Mario Bag- hos Ior this reIerence. Regarding the philosophical quest Ior a noble liIe, see Pierre Hadot, Forms oI LiIe and Forms oI Discourse in Ancient Philosophy` (trans. by A. I. Davidson and P. Wissing) Critical Enquirv 16:3 (1990) 483-505 esp. 493-96. 136 See e.g. Les Apophtegmes des Peres. Collection svstematique chapitres I-IX, texte critique, traduction et notes par Jean-Claude Guy, S.J., Sources chre- tiennes 387 (Paris: CerI, 2005) 7.6.2 at 338. See also, Irom the same timeIrame, St Neilos the Ascetic, 111-12. For the useIulness oI 'abiding and exercising in the company oI the virtuous ones ( ), see St John Cassian, , in , vol. 1, 35-47, here (on grieI) at 43. Phronema 2 2014 inside.indd 210 1/09/2014 11:26 am 211 !"#$%&'( )$*+'& -./-01 -234 the medium oI which, in turn, it must have conditioned the understanding oI our Alexandrine Iather. It should not come as a surprise thereIore that typical Ieatures oI the philosophical liIe could be traced within the portrayal oI Adam in Gent. 2, very likely in the guise oI monastic asceticism, an approach which we have discovered likewise in St Silouan. In Iact the chapter oI interest is not the only text that shows St Athanasius borrowing Irom the philosophical` tradition oI monasticism. For instance, and as pointed out earlier, his depiction oI Adam in Gent. anticipated the fgure oI the true Christian philosopher, i.e. the saintly ascetic, 137 which he sketched in the vita oI St Antony the Great. 138
On monasticism as Christian exemplar oI the philosophical liIe, see Samuel Rubenson, Christian Asceticism and the Emergence oI the Monastic Tradition` and Bernard McGinn, Asceticism and Mysticism in Late Antiquity and the Early Middle Ages` in ed. Wimbush, Valantasis et al., Asceticism 49-57, 58-74. See also Henrik Rydell Johnsen, Renunciation, Reorientation and Guidance: Patterns in Early Monasticism and Ancient Philosophy` Studia Patristica 55:3 (Leuven Paris Walpole, MA: Peeters, 2013) 79-94. 137 Athanase d`Alexandrie, Jie dAntoine, introduction, texte critique, traduction, notes et index par G. J. M. Bartelink, Sources chretiennes 400 (Paris: CerI, 1994) 80.1-7 at 338-40. CI. Brakke, Athanasius and the Politics of Asceticism 253-65; Russell, The Doctrine of Deihcation 184; Urbano, 'Read It Also to the Gentiles` 910-12. 138 For overviews oI the vita, see Brakke, Athanasius and the Politics of Asceti- cism 201-65, with emphasis on the political` Athanasian reconstruction oI the hermit`s legacy; Weinandy, Athanasius 129-32, where the hermit`s portrait is interpreted in the light oI the New Adam, Christ; Behr, True God of True God 253-59, with emphasis on the incarnational` construction oI the Athanasian spirituality oI the body; William A. Clebsch, PreIace` to Athanasius. The Life of Antonv and the Letter to Marcellinus, trans. and intro. by Robert C. Gregg, The Classics oI Western Spirituality (Mahwah, NJ: Paulist Press, 1980) xiii-xxi esp. xiv-xviii, which takes the vita as mapping the trajectory oI holiness within the context oI St Athanasius` Nicene theology; Robert C. Gregg, Introduction` to Athanasius. The Life of Antonv and the Letter to Marcellinus 1-26 esp. 2-17, emphasising the spirituality oI the Athanasian Antony, his rapports with Nicene orthodoxy and the enduring legacy oI the vita. See Krawiec, Asceticism` 772, Ior St Athanasius` interest in articulating a 'coherent ascetic ideology. For the status quaestionis in Antonian scholarship, see J. William Harmless, SJ, Monasticism` in ed. S. A. Harvey and D. G. Hunter, The Oxford Handbook of Earlv Christian Studies (OxIord University Press, 2008) 493-517 esp. 498- 501. Phronema 2 2014 inside.indd 211 1/09/2014 11:26 am 212 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& Albeit the term philosopher` occurs only twice in the biography oI the saintly hermit, 139 both times associated with paganism, the journey oI St Antony Iollows the pattern oI a classic philosophical hagiography. 140 To begin with, Abba Antony learnt Irom other ascetics the ways oI the virtuous liIe, 141 and then, through a sustained practice oI prayer and asceticism, 142
progressed to the point that he was able to keep his mind 'unshaken and calm, undisturbed in its prayerIul Iocus upon God (cI. ). 143 Thus he reached a transfgured, deifed state and became a guide Ior many disciples in the ways oI the desert. 144 When the saint emerged Irom his Iortress aIter twenty years oI seclusion, he appeared to the witnesses as an accomplished philosopher or rather like one that bears the marks oI Iull initiation, whose depiction required the suggestive means oI the mysteric vocabulary. 145 These Ieatures oI the philosophical quest Ior holiness have become commonplace in later monastic literature, beginning with St Gregory oI Nyssa`s portrayal oI St Macrina as philosopher. 146 OI relevance is that the portrait oI Adam in Gent. 2 proposes very similar traits, such as the IoreIather`s purity () and his 'becoming Iree oI things sensible and all bodily representation, together with his capacity to join his mind 139 Ant. 72.2, 80.5 (Bartelink 320, 338). 140 CI. Harmless, Monasticism` 498-99; Rapp, The origins oI hagiography` 119-20; Urbano, 'Read It Also to the Gentiles` 894-902. 141 Ant. 3.3-4.12-20 (Bartelink 136). 142 Ant. 3.1.6-8,5.20-24, 51.1.1-2 (Bartelink 136, 272). 143 Ant. 51.4.13-14, 51.5.18-20 (Bartelink 274). CI. Harmless, Desert Christians 90-93; Douglas Burton-Christie, The World in the Desert. Scripture and the Quest for Holiness in Earlv Christian Monasticism (New York and OxIord: OxIord University Press, 1993) 214-15. 144 Ant. 14.5-7.19-33 (Bartelink 174). 145 CI. , 'being mystically initiated and divinely- inhabited. Ant. 14.2.6-7 (Bartelink 172). 146 CI. Urbano, 'Read It Also to the Gentiles` 894. See also Stavroula Con- stantinou, Male Constructions oI Female Identities: Authority and Power in the Byzantine Greek Lives oI Monastic Foundresses` in ed. Lioba Theis, Margaret Mullett and Michael Grnbart et al., Female Founders in Bv:antium and Bevond (Vienna: Bhlau, 2013) 43-62 esp. 43-44, 46, 48, and Morwenna Ludlow, Macrina in LiIe and in Letters` in Gregorv of Nvssa, Ancient and (Post)modern (New York: OxIord University Press, 2007) 202-19. Phronema 2 2014 inside.indd 212 1/09/2014 11:26 am 213 !"#$%&'( )$*+'& -./-01 -234 with 'things in heaven, divine and intelligible. 147 In all likelihood, the ascetic and prayerIul Antony is the paradigm that inspired the account on the philosophical` Adam called to converse with God. 148 Interestingly, in reIerring to the same event oI St Antony`s exit Irom the Iortress the Syriac version oI the vita depicts the hermit as possessed oI a countenance like that oI an angel oI light. 149 In this regard, the Syriac rendition is even more signifcant than the Greek account, given that it establishes a direct rapport between the glorious portrayal oI St Antony and that oI Adam in Gent. 2. It Iollows that Adam`s experience was construed one way or the other in the light oI the desert liIe. But let us consider more closely the implication oI St Athanasius that the paradisal experience, Iar Irom unique, was reiterated in the lives oI the desert saints. Meijering already proposed that the last sentence oI Gent. 2 represents a 'general statement that applies to any human being that lives in the image oI God, not only Adam. 150 More precisely, in his words, 'Adam`s liIe and Iall in Paradise are treated as both historical and timeless events: the Christian who realizes that his soul has been created in God`s image can live in the same way as Adam beIore the Iall... 151 Thus, and to Irame this idea within the passage under consideration, all human beings who reach the purity oI the heart anytime and anywhere can see God as Adam did, even as they make sense oI the adamic experience. In making 147 Gent. 2.17,19-21 (Thomson 6). See also Gent. 2.15-27 (Thomson 6), Ior the broader Antonian` portrait oI Adam. 148 CI. Gent. 2.14-15 (Thomson 6). 149 CI. Tim Vivian, Introduction` to Athanasius oI Alexandria, The Life of Antonv The Greek LiIe oI Antony, The Coptic LiIe oI Antony, and An Encomium on Saint Antony bv John of Shmn, and A Letter to the Disciples oI Antony bv Serapion of Thmuis, trans. by Tim Vivian and Apostolos N. Athanassakis, with Rowan A. Greer, intro. by T. Vivian, preI. by Benedicta Ward, SLG, and Ioreword by Rowan Williams, Cistercian Studies 202 (Kalamazoo, Michigan: Cistercian Publications, 2003) xxii-lxvi here xxxix. 150 Meijering, Athanasius. Contra Gentes 20. 151 Meijering, Athanasius. Contra Gentes 19. Rubenson indirectly endorsed this assessment in a recent essay on the Iormative purpose oI Apoph. See Samuel Rubenson, The Formation and Re-Iormations oI the Sayings oI the Desert Fathers` Studia Patristica 55:3 (cited above n.133) 5-22 esp. 19-22. Phronema 2 2014 inside.indd 213 1/09/2014 11:26 am 214 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& explicit reIerence to Meijering`s point, 152 Behr rehearsed more recently this very understanding. Nevertheless, he shiIted the interpretive scope by developing the idea Irom the angle oI another work by our Alexandrine, !" $%& '"()*")$+,". Thus he asserted that the actual theme oI St Athanasius was Christ as an illustration oI what the proper human liIe is and not Adam as a type oI the original liIe. 153 Whilst this proposition, which operates along the lines oI the standard Adam-Christ typology, is certainly valid when the chapter oI interest is considered in the light oI !" $%& '"()*")$+,", in its immediate setting the text conveys a diIIerent message. We have seen above that the point oI reIerence Ior the paradisal events, or what was 'Irom the beginning, is the experience oI (desert) saints like Antony, 'nowadays, or in the here and now. 154 OI course, the saints are such through the grace oI the Lord, and it is very likely that within the economy oI the chapter the identifcation oI the Logos oI God with the Saviour Jesus Christ 155 points to both aspects, namely, that the saints reach perIection in Christ and that the same Lord is the source oI the paradisal grace. That being said, it is inescapable that Irom the outset St Athanasius placed the entire discussion about Adam within a hagiographical, not christological, context, and that he perceived the paradisal experience through the lens oI the saints oI his own day. This approach was shared by the monastic sources oI the time. Indeed, apart Irom the variance in vocabulary, the message oI -&"$. 2 does not essentially diIIer Irom that oI the /0,0%., which take the exploit oI one`s purifcation oI the heart as matching the adamic experience. For instance, the systematic collection oI the desert sayings contains the story oI a certain Abba Paul who was able to handle asps and scorpions. When asked by some monks how did that grace come to him, he answered, 'Forgive me, Iathers. II one would acquire purity () all things would be submitted to him as they were to Adam in paradise ( 152 CI. Behr, 1*2& -,3 ,4 1*2& -,3 174. 153 CI. ibidem. 154 -&"$. 2.1 (Thomson 4). 155 -&"$. 2.7-8 (Thomson 6). Phronema 2 2014 inside.indd 214 1/09/2014 11:26 am 215 !"#$%&'( )$*+'& -./-01 -234 ) beIore he disobeyed the commandment. 156 The explanation oIIered by Abba Paul corresponds to the reIerence in our text to the 'purity oI the soul that leads to the vision oI God. 157 This is but one example that might have determined the great Alexandrine to read the paradise narrative post hoc through the lens oI the desert experience. Furthermore, it is very likely due to such reIerences to Adam in the desert tradition, and possibly its older sources, that St Athanasius Ielt no need to provide clarifcations regarding his interpretation oI the IoreIather as a saint and as living in Iellowship with the saints. He believed his reader to have been Iully acquainted with this interpretation. As a matter oI Iact, the tradition oI considering Adam a saint whose liIe epitomised the experience oI holiness was very strong within the monastic milieus oI Egypt, some oI the desert ascetics, like Abba Pambo, being likened by the alphabetic collection oI the Apoph. to both Adam and Moses. They said oI the Iace oI Abba Pambo that it was glorifed () as much as Moses` when he |the latter| received the image oI Adam`s glory ( ). In the same way the Iace oI Abba Pambo radiated like a lightening ( ) and he was like an emperor sitting on his throne. Abba Silvanus and Abba Sisoes experienced a similar |divine| working 158 (). 159 The passage displays the same light` imagery pertaining to the glorious portrayal oI Adam in St Athanasius, which we already noticed in the articulation oI holiness by St Cyril, St Gregory and St Silouan. Golitzin dealt with this very passage within his analysis oI a range oI apocalyptic 156 Les Apophtegmes des Peres. Collection svstematique chapitres XJII-XXI, texte critique, traduction et notes par Jean-Claude Guy, S.J., Sources chretiennes 498 (Paris: CerI, 2005) 19.15.7-10 at 150. This story about Abba Paul Ieatures identically in the alphabetic collection. CI. Apoph. Paul 1 (PG 65, 381A). 157 Gent. 2.32-33 (Thomson 6). 158 Lit. 'were oI the same working. 159 Apoph. Pambo 12 (PG 65, 372A). CI. Pambo 1 (PG 65, 368BC). For relevant passages on the other two ascetics mentioned in the text, see Sisoes 14 (PG 65, 396BC) and Silvanus 12 (PG 65, 412C). See also Joseph oI Panephysis 6 and 7 (PG 65, 229CD). Phronema 2 2014 inside.indd 215 1/09/2014 11:26 am 216 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& texts in the spiritual tradition oI the Iourth century, 160 oI which I retain the reIerence to the glory oI Adam that was retrieved not only in Christ but also by his saints. 161 I shall not venture into commenting on the content oI the experience articulated by the above passage and its parallels in the Apoph., other than by pointing to the angelic Iace oI St Antony in the Syriac vita, reIerred to above, as a possible correspondent. 162 What matters here is that the adamic portrayal oI Abba Pambo complements the interpretation oI the paradise narrative in St Athanasius. In establishing the deiIying experiences oI Adam, Moses, Pambo, Silvanus and Sisoes as identical, the passage in the Apoph. makes plain, as much as Ant., the extent to which St Athanasius drew on the desert tradition to interpret the paradise narrative as signiIying the experience oI holiness in Gent. 2. To conclude this section, the similarities discussed above in terms oI Adam`s appraisal as a saint, together with the grammatical plays oI singulars and plurals, allow one to saIely inIer that in his interpretation oI the paradise narrative St Cyril drew Irom St Athanasius, who borrowed, in turn, Irom the desert tradition. This literary aIfliation cannot be ignored although none oI the passages discussed within this section deals with the breath oI liIe, instead Iocusing on the theme oI image and likeness. For both St Cyril and his sources, Adam achieved perIection, at least up until some point, like any other saintly philosopher or ascetic oI the desert. Furthermore, through the intermediary oI St Cyril this Iourth century, Athanasian and monastic perception oI Adam as a holy man reached the Athonite tradition, thus contributing to the Palamite articulation oI the 160 Golitzin, Heavenly Mysteries` 179-80. See also idem, 'The Demons Suggest an Illusion oI God`s Glory in a Form` 34-35. For a similar occurrence in the Macarian Homilies, see idem, Recovering the 'Glory oI Adam: Divine Light Traditions` 280 and idem, 'The Demons Suggest an Illusion oI God`s Glory in a Form` 38-42. 161 CI. Golitzin, Heavenly Mysteries` 179; idem, Recovering the 'Glory oI Adam` 301. 162 A possible indication as to what the angelic Iace oI St Antony could have looked like appears to be given, indirectly, by Abba Sisoes. CI. Les Apophtegmes des Peres. Collection svstematique chapitres X-XJI, texte critique, traduction et notes par Jean-Claude Guy, S.J., Sources chretiennes 474 (Paris: CerI, 2003) 15.62 at 326-28. Phronema 2 2014 inside.indd 216 1/09/2014 11:26 am 217 !"#$%&'( )$*+'& -./-01 -234 adamic experience as typically hesychastic and through the latter, possibly, infuenced St Silouan`s appraisal oI Adam as saint. In Iact, any Athonite monk could have taken St Athanasius` reIerence to Adam as 'brought into being in order to see God and be enlightened by him ( ), 163 as integral to the hesychast or philokalic patrimony. I conclude this section by singling out, once again, the very signifcant contribution oI St Athanasius, who interpreted the adamic experience as having unIolded in the company oI the saints an interpretation which seems to have taken the paradise narrative primarily as a parable oI the spiritual liIe in the desert. !"#$%&'(#) +,-./01 The patristic texts reviewed above show the existence oI an interpretive strand within the ecclesial tradition, according to which, whilst indeed supernatural, the paradisal experience oI Adam was by no means unique and exceptional. We have seen that St Athanasius and the !"#$%&' )* +,- ."+,-/', St Cyril and St Gregory Palamas, and fnally the modern hesychast St Silouan the Athonite, perceived the paradise narrative primarily as reporting on the maximal achievement oI humanity in the spiritual journey, namely, the experience oI holiness or deifcation through virtuous perIection and divine participation an experience available to each and everyone who takes this path. OI course, none oI the texts examined above advances the hypothesis that what we read in Genesis is not the history oI the frst human being; nevertheless, they all approach Genesis primarily as a hagiographic piece or a metaphorical account oI the hesychast experience, which so rendered stimulates in the readers the yearning Ior this same experience. True, one oI these texts displays the bewildering perspective oI Adam as having achieved holiness in the company oI other saints and that only by cultivating their Iellowship could have the ancestor progressed on the path oI godly liIe. The Athanasian passage in question is the only one that I know oI, within mainstream 163 0-%+. 7.27-28 (Thomson 18). For a brieI synopsis oI this Ieature in Athanasian anthropology, see . , , , (: , 1990) 266. Phronema 2 2014 inside.indd 217 1/09/2014 11:26 am 218 !"#$%& ()*+,-&&. !/0),+/- #," !*-1#,"2+,- 3-24-5/+),& tradition, to address the paradisal experience in this sense. What matters here, however, is that this interpretive strand allows one to read Genesis in particular and the Scriptures in general as constituting a narrative about God`s people and not the origins and the historical trajectory oI humankind a narrative, to echo the argument oI Rapp, that aims less at providing the readers with accurate data about the past and more at enticing them to reiterate the same experience. We have discovered, Iurthermore, that none oI the Iathers reviewed above Ielt the need to justiIy their respective constructs oI Adam as a holy person. This tacit consensus oI the Alexandrian and the Athonite saints points to the existence oI an established tradition (oI which one fnds more in the contributions oI Golitzin, Brakke and Gasparro, to which I reIerred in this study), even though, as noted Irom the outset, this tradition never reached prominence within the Church. In Iact, one might wonder as to the reasons Ior which this approach remained, as it does today, marginal within the ecclesial milieus. I propose that this interpretation must have been subject to the disciplina arcani, being prevented Irom becoming widespread given the possibility oI its misreading outside the tradition oI the saints. Another way oI addressing this matter is by considering both the authors and the targeted readership oI the analysed passages. More precisely, these texts have been written within various monastic circles (e.g. the Savings of the Fathers, St Gregory, St Silouan) or by authors under their infuence (e.g. St Athanasius, St Cyril), being destined as readings mainly iI not exclusively Ior such environments. One thing is clear though, namely, all these passages are pervaded by a common thread that oI holiness as the theme oI both authors and readers. Holiness, precisely, was the ultimate criterion in the exegesis oI the paradise narrative in the Alexandrian and the Athonite traditions, which makes unavoidable the conclusion that whilst unveiling a diIIerent portrait oI Adam, namely as a holy man instead oI a wretched sinner, the analysed texts reveal something Iundamental about the character oI their authors. Only saintly persons can ultimately read the story oI Adam as a report on holiness. Phronema 2 2014 inside.indd 218 1/09/2014 11:26 am
Bogdan Gabriel Bucur, Angelomorphic Pneumatology: Clement of Alexandria and Other Early Christian Witnesses. Supplements to Vigiliae Christianae 95. Leiden and Boston: Brill, 2009. 232 pages. ISBN 978-90-04-17414-6.