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Transcript of Costache - Christian Worldview: Understandings from St Basil the Great (Cappadocian Legacy)
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CAPPADOCIAN LEGACY
ACriticalAppraisal
Editedby
DoruCostacheandPhilipKariatlis
StAndrewsOrthodoxPress
Sydney,2013
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Textcopyright2013remainswiththeauthors
Allrightsreserved.ExceptforanyfairdealingpermittedundertheCopyrightAct,
nopartofthisbookmaybereproducedbyanymeanswithoutpriorpermission.
Inquiriesshouldbemadetothepublisher.
NationalLibraryofAustraliaCataloguing-in-Publicationentry
Title: Cappadocianlegacy/DoruCostacheandPhilipKariatlis(eds).
ISBN: 978-0-9775974-9-9(paperback)
Notes: Includesbibliographicalreferencesandindex.
Subjects: Gregory,ofNazianzus,Saint. Basil,Saint,BishopofCaesarea,
approximately329-379.
Gregory,ofNyssa,Saint,
approximately335-approximately394
Theology--Earlyworksto1800
Christiansaints--Biography--Earlyworksto1800.
OtherAuthors/Contributors:
Costache,Doru,editor.Kariatlis,Philip,editor.
DeweyNumber:230
StAndrewsOrthodoxPress
242ClevelandStreet,Redfern,NSW,2016
www.standrewsorthodoxpress.com.au
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Contents
PREFACE..................................................................................................................................................5
1.THECAPPADOCIANSWITHINTRADITION
TheCappadocianFathersasFoundersofByzantineThought
DavidBradshaw..................................................................................................................................... 11
WeretheFathersProponentsofaFamilialImagoTrinitatis?
AdamG.Cooper..................................................................................................................................23
2.THELEGACYOFSTBASILTHEGREAT
StBasiltheGreatsExpositionofNiceneOrthodoxy
JohnAnthonyMcGuckin......................... ......................... ......................... ......................... ..................47
WhyDidntStBasilWriteinNewTestamentGreek?
JohnA.L.Lee........................ ......................... ......................... ......................... ......................... ................61
Light(/)anditsLiturgicalFoundationintheTeaching
ofStBasiltheGreat
AdrianMarinescu...................................... ......................... ......................... ......................... .................77ChristianWorldview:UnderstandingsfromStBasiltheGreat
DoruCostache......................................................................................................................................... 97
StBasilsTrinitarianDoctrine:AHarmoniousSynthesisof
GreekPaideiaandtheScripturalWorldview
PhilipKariatlis..................................................................................................................................... 127
TheRecapitulationofHistoryandtheEighthDay:
AspectsofStBasiltheGreatsEschatologicalVision
MarioBaghos........................................................................................................................................ 151
StBasiltheGreatasEducator:ImplicationsfromtheAddresstoYouth
DimitriKepreotes................................................................................................................................169
3.THELEGACYOFSTGREGORYTHETHEOLOGIAN
TheTeachingsofGregoryofNazianzusontheTrinity
ArchbishopStylianosofAustralia......................... ......................... ......................... .....................187
Self-KnowledgeandKnowledgeofGod
accordingtoStGregorytheTheologian
GeorgiosMantzarides....................................................................................................................... 203
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GregorytheTheologianASpiritualPortrait
ArchbishopStylianosofAustralia......................... ......................... ......................... .....................215
SeekingOuttheAntecedentsoftheMaximian
TheoryofEverything:StGregorytheTheologiansOration28.DoruCostache...................................................................................................................................... 225
Whatthen?IstheSpiritGod?Certainly!StGregorysTeaching
ontheHolySpiritastheBasisoftheWorldsSalvation
PhilipKariatlis..................................................................................................................................... 243
ScriptureintheWorksofStGregorytheTheologian
MargaretBeirne.................................................................................................................................. 261
StGregorytheTheologiansExistentialMetanarrativeofHistory
MarioBaghos........................................................................................................................................ 275
FeaturesoftheTheandricMysteryofChristintheChristologyofStGregorytheTheologian
AnthonyPapantoniou......................... ......................... ......................... ......................... ...................299
4.THELEGACYOFSTGREGORYOFNYSSA
DivineProvidenceandFreeWillinGregoryofNyssa
andhisTheologicalMilieu
BronwenNeil........................................................................................................................................ 315
DazzlingDarknessTheMysticalorTheophanic
TheologyofStGregoryofNyssa
PhilipKariatlis..................................................................................................................................... 329
ApproachingAnApologyfortheHexaemeron:
ItsAims,MethodandDiscourse
DoruCostache...................................................................................................................................... 349
SpiritualEnrichmentthroughExegesis:StGregoryofNyssa
andtheScriptures
MargaretBeirne.................................................................................................................................. 373
ReconsideringApokatastasisinStGregoryofNyssas
OnTheSoulandResurrectionandtheCatecheticalOration
MarioBaghos........................................................................................................................................ 387
INFORMATIONABOUTTHECONTRIBUTORS.................................................................. 417
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97
ChristianWorldview:UnderstandingsfromStBasil
theGreat
DoruCostache
Abstract:ThisarticleexploresaspectspertainingtoStBasilscontri-
butionstotheChristianworldvieworcosmology.Lessresearchedin
recenttimes,atleastfromthisviewpointBasilianthinkingcansur-
prisecontemporaryreadersbyitsfreshandbalancedapproach.In
fact,itofferssolutionstocurrentinterests,inthewaythatitbridges
ofdivinepresenceandmeaning.Theanalysisproceedsbydiscussing
StBasilscontributionstoscienceandtheology,followedbyhisvi-
worldasasynergeticframeworkwheredivineandcosmicenergies
creativelyinteract.
Inrecenttimes,whennotsimplypushedintoaconeofshadow,StBasil
ecclesiasticalpolitics,asceticism,ethics andexegesis.Within thisalmost
generalindifference,threemonographsbyPhilipRousseau,1AnnaSilvas2
andStephenHildebrand3standaloneintheirattemptstohighlightforthe
Idedicatethisarticletothememoryofmylatementor,RevdProfessorDumitruPopescu
(1929-2010;UniversityofBucharestandRomanianAcademy),apassionateresearcherof
StBasilsthoughtandtheinspirationformyinterestinChristiancosmology.Aprevious
versionofthisarticlewaspublishedinPhronema25(2010):21-56.Thetextbelowrep-resentsarevisedandexpandedversion.Atvariousstagesofitselaboration,thispaperhas
KariatlisandthePhronemareviewers,towhomIamdeeplygrateful.MarioBaghosrecti-
1 PhilipRousseau,BasilofCaesarea(Berkeley-LosAngeles-London:UniversityofCali-
forniaPress,1998).
2 AnnaM.Silvas,TheAsketikonofStBasiltheGreat,TheOxfordEarlyChristianStudies
Series(Oxford:OxfordUniversityPress,2005).
3 StephenM.Hildebrand, The TrinitarianTheologyofBasil ofCaesarea: A Synthesisof
GreekThoughtandBiblicalTruth (Washington:TheCatholicUniversityofAmericaPress,2007).
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Englishspeakingreadershipthecomplexityofhispersonalityandwork,
beyondthevarietyoftheirrespectiveapproaches.Evenso,andquitesur-
-
ture,hiscontributionstotheChristianworldviewherein, Weltanschau-
ung,representationofreality,orcosmologyinaverybroadsensedonot
underthescholarlyscope,theyarereadilyabandonedforthesakeofthe
ethicalconnotationsthatcanbeinferredfromit.4Veryrecently,however,
PeterBouteneff addressedStBasilscontributions totheChristianworl-
dviewinrelationwiththefamousHomiliesontheHexaemeron.5Muchhas
yettobediscussed.Inthefollowing,IshalltrytoarticulatetheBasilian
approachtoworldview,whichisofrelevancetotheongoingconversations
betweentheologiansandscientists,andtothemoregeneralthemeofthe
Christianexperienceintheworld.
Withoutclaimingtobeexhaustive,thispaperwilladdressthreemain
theologicalschool(teaching-ground)andtheinteractivenatureofreality.
6StBasilof-feredinhisHomiliesontheHexaemeron(whosedateofpublicationisstill
disputed)7agemofChristianscholarshipthatremainednormativethrough-
outthemedievalperiod.8Indeed,whilsttheopinionthatheattempteda
completecosmology9shouldbetakencarefully,thegreatCappadociandis-
4 Seee.g.Rousseau,BasilofCaesarea,320-37.
5 PeterC.Bouteneff,Beginnings:AncientChristianReadingsoftheBiblicalCreationNarra-
tives(GrandRapids:BakerAcademic,2008),133-36.
6 Seee.g.thefamouspassageinHexaemeron8.2(PG29,168BC)whereStBasilhadto
interrupthisdiscourseinordertoreturntoapreviouslyoverlookedtopic.
7 -
wick(ed.),BasilofCaesarea:Christian,Humanist,Ascetic
Basilede
Csare,HomliessurlHexamron,Greektext,intro.andtrad.byS.Giet,SourcesChr-
tiennes(Paris:Cerf,1949):5-84,esp.6-7;JohannesQuasten, Patrology,Vol.3(Westmin-
ster:ChristianClassicsInc.,1986),216;Rousseau,BasilofCaesarea ,363.
8 ByzantineTheology:HistoricalTrendsand
DoctrinalThemes (NewYork:FordhamUniversityPress,1979),133.
9 Diakonia17:3(1982):215-23,esp.216;
theGreat,GregorytheTheologian,andGregoryofNyssa, inS.T.Kimbrough,Jr.(ed.),
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10whichhesuccessfullyinterpretedwithinagenuineChristianframework,scriptur-
al,liturgicalandspiritual.Insodoing,hegreatlycontributedtoaprocess
thathadbeeninitiatedbytheapostoliceffortstodisseminatethegospelin
theHellenisticworld,aprocessthatcontinuedlongafterthefourthcentury.
FollowinginthefootstepsoftheearlyChristianapologists,andprom-
inentlythesecondcenturyeruditebishopTheophilusofAntioch,11StBasil
aimedtoprovidehiscongregationandreadershipwithacomprehensive
explanationofthecreatedrealm,heavenlyandearthly,humanandbiologi-
cal,astronomicalandmineral.Thislaboriousdepictionstemmedfrom,and
unfoldedaround, theGenesis creationnarrative. Incontrastwithearlier
approacheswhichengagedancientcultureinapolemicalmannerand
althoughtheargumentativenotesofhisdiscoursearefarfromremaining
inaudible,whatmotivatedStBasilseffortwereprimarilypastoralandsalv-
12aspointedoutbyBouteneff.13Beingacaringpastor,heun-dertooktodepictforhiscongregationameaningfuluniverse,markedby
divinewisdomandpresence,yetauniversethatcouldalsobedescribedby
theavailablesciences.Thisappraisalwasinoppositiontothepessimistic
worldviewoftheManichaeanmyths,whichelicitedtheconjugatereaction
ofStBasil,hisfriend,StGregorytheTheologian,andhisyoungersibling,St
GregoryofNyssa.TheircontributionstofourthcenturyChristiantheodicy,
focusedondismantlingtheconceptofevilasanontologicalcategory,can-notbediscussedhere;however,IshallreturntotheManichaeanchallenge
andStBasilsresponsetoit.Likewise,thelatterssavantdigressionsabout
OrthodoxandWesleyanScripturalUnderstandingandPractice(Crestwood,NY:StVladi-mirsSeminaryPress,2005):37-54,esp.46;Rousseau,BasilofCaesarea,320.
10 Cf.Hildebrand,TheTrinitarianTheologyofBasilofCaesarea ,114-17,121-22;Quasten,PatrologyAndrewLouth(eds.),TheCambridgeHistoryofEarlyChristianLiterature(Cambridge:CambridgeUniversityPress, 2004):289-301,esp.294.Against thecommonopinion,
wasmediocreandlargelymediatedbyhandbooks.
11 -BdespreCreareaLumiilaSf.VasilecelMare,inEmilianPopescuandAdri-anMarinescu(eds.),SfntulVasilecelMare:nchinarela1630deani ,secondedition,TheophilusapproachtoGenesisandcosmology,seeBouteneff,Beginnings,68-72.
12 Thisaspectisshownattheendoftheprologue;cf.Hexaemeron1.1(PG29,5C).SeealsoHexaemeron-comesoftheinterpretiveeffort.InHexaemeron3.10(PG29,77AB),StBasilinvitedthe
13 Cf.Bouteneff,Beginnings,133.
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thenatural realmwhere directedagainstremnants ofpaganism like the
interestofmanyChristiansinastrology.Indeed,againstastrologicalbeliefs,
reality.
thedawnofmodernity,thisdescriptiveapproachcouldnotbemaintained
asStBasilsmajorcontributiontotheChristianworldview.Likemanyother
aspectsofancientculture,thesciencesonwhichhisHexaemerondepended
hadbecomeobsolete.14Nevertheless,beforemovingtodiscussthemore
importantcontributionofStBasiltothisarea,weshouldnotethattherel-
evanceofhishomiliestoChristiantraditionandexperiencewasnotdimin-
Christianconstrualofthecosmos,theBasilianhomiliesshareintheinde-
pendentcharacteroftheChristianworldview,which,asshownbyVladimir
Lossky,15buildsupontheecclesialmindsetandtheoreticallyremainsun-
affectedbyanyculturalparadigmitengages.Thus,itistheChristiansub-
stancethatmakestheHexaemeronmeaningful.Forinstance,anyChristian
fromthepast,presentorthefuture,canbeinspiredbyStBasilssenseof
ofGodswisdom,16therealisticassessmentofthenaturalmortalityofcre-
ation,17andtheethicalparadigmsinferredfromvariousanimalandplant
behaviours.18 Furthermore,whenconsideredthroughthe lensofthe an-thropiccosmologicalprinciple, 19StBasilsinsistenceontheontologicaland
14 -sis,inTheDoctrineofCreation (Edinburgh:T&TClark,1997):47-62,esp.58-9;Clapsis,
15 Cf.VladimirLossky,TheMysticalTheologyoftheEasternChurch(Crestwood,NY:StVlad-
imirsSeminaryPress,2002),104-106.
16 Heexplainsthisstateofcoherenceofthevisiblerealminlightofthedivinesourceofor-
der,(literallytheoriginoftheorderofvisiblethings).Hexaemeron1.1(PG29,4A).
17 Cf.Hexaemeron -mology,217-18.
18 Seee.g.Hexaemeron5.6(PG29,108BC);9.3(PG29,192B-196B).Cf.Bouteneff, Begin-
nings,136;Hildebrand,TheTrinitarianTheologyofBasilofCaesarea ,117;PhilipRous-
HumanNatureandItsMaterialSettinginBasilofCaesareasSermonsontheCre-ationTheHeythropJournal49(2008):222-39,esp. BdespreCreareaLumii,186.
19 Cf.JohnD.BarrowandFrankJ.Tipler, TheAnthropicCosmologicalPrinciple (Oxfordand
NewYork:ClarendonPressandOxfordUniversityPress,1986),16-20;TrinhXuanThu-
an,Lamlodiesecrte:EtLHommecralUniverse(France:Fayard,1988),287-88,292-
96;JohnD.Barrow,TheConstantsofNature:FromAlphatoOmegatheNumbersthatEncodetheDeepestSecretsoftheUniverse(NewYork:PantheonBooks,2002),141-76.
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teleologicalinterconnectivityofhumanandcosmicrealms20remainsvery
Thereare,nevertheless,otherimportantaspectsintheBasilian Hexaem-
eronwhichshouldnotbeoverlookedgiventheirrelevancetotheecclesi-
alexperience,andthecurrentconversationsinscienceandtheology.An
outstandingcontributionishisproofthattheChristianworldviewcancre-
ativelyintersectwiththeculturalpatternsandcosmologicalparadigmsof
agiventime.StBasilsunderstandingofthismatter,perfectlyepitomised
bythepolygonalcharacterofhiseducation,ChristianandClassical,21was
theologicalworldviewsisonlypossiblewhenthetwopartiesacknowledge
both their own epistemological limitations and each others competen-
cies. TheHexaemeron abundantly illustrates this principle. The homilies
displaybothanexpertuseoftheavailablesciencesinexplainingnatural
scripturalandtheologicalframework.22Thisremarkableaccomplishment
suggeststhatStBasilwasfullyawareoftheanalyticalanddescriptivechar-
interpretivecharacterofthetheologicalapproach.Thus,incontrastwiththeunswervingrejectionofpaganculturebyearlierauthorssuchasTer-
tullian,23andapartfromhisownrhetoricalturns,24heaccommodatedboth
thecontoursofreality.Thisnuancedsynthesisgivesproperaccountforthe
tensionsnoticedbyStanislasGietinbothStBasilsappreciationforand
reticencetowardscience,tensionswhichtheformerconsideredas point-
ingtouncertaintyandoscillation25yetwhich,fromtheperspectiveofthis
synthesis,witnesstheCappadociansefforttodiscernthecompetenciesof
thetwoworldviews.Gietsimpassecouldhavebeenavoidedifhemadea
20 Cf.Hexaemeron1.4(PG29,12BC).
21
Greek?Phronema25(2010):3-20,esp.10-13.
22
(ed.),ScienceandReligion:AHistoricalIntroduction (BaltimoreandLondon:TheJohns
HopkinsUniversityPress,2002):47-56,at51.
23 Patrology,vol.2,
247,320-21.
24
25
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furtherdistinction,betweenthesciencessomuchappreciatedbyStBasil
andtheatheistideologiesheabhorred,anuancetowhichIshallreturnin
duecourse.
-resentationoftheworld,aspointedoutbyscholars,26implicitlydismiss-
ingsuchfacilegeneralisationsastheperceptionofapatristicworldview
thatdevelopedwhollyatoddswiththecosmologyandanthropologyof
theGreek ancients.27LateAntiquityasalegitimatedescriptionofreality.Heneverobjected,for
instance, tothe geocentricmodeloranyother featurepertaining tothe
Aristotelian-Ptolemaic cosmography.28 Furthermore, whilst repudiating
ontheologicalgroundstheatheistconvictionsofsomeancientsages,he
Togivejustoneexample,inafamouspassageinwhichheconsideredthe
29headvocatedtheideaofapurposefuluniverseappreciationforsciencecanbeperceivedmoresoinhispenchantfornat-
uralisticexplanations.WithoutbecomingobliviousofGodsever-creative
andall-pervadingenergy,heelaboratedatlengthonthenaturalcharacter
aspresentedbythevarioussciencesofhuman,biologicalandcosmic
phenomena.This interest in, and acknowledgment of, nature,which he
26 thePatristic andMonasticTraditionsof theEasternOrthodoxChurch,Transdiscipli-
narityinScienceandReligion2(2007):183-94,at190;EmmanuelDanezis,Efstratios
-mologicalViewsofHisTime,inBasarabNicolescuandMagdaStavinschi(eds.),Science
andOrthodoxy, aNecessary Dialogue (Bucharest:CurteaVeche, 2006): 103-109,esp.
B-my,StVladimirsSeminaryQuarterly46:2-3(2002):147-62,esp.147,152.
27 ThoughtontheCosmosandManintheGreekFathers, ThePatristicandByzantineRe-
view9:2-3(1990):123-34,at123.
28 Seee.g.Hexaemeron1.3-4(PG29,9A-12C);3.3(PG29,56C-60A)etc.Lossky, TheMys-
ticalTheology,105,suggestedthatinmoderntimesthegeocentricparadigmcouldbe
that ourvisionoftheuniverse isgeocentricallyandanthropocentricallyconditioned,
giventhathumankindisthecentreofperspectiveandthesourceofanyrepresentation
ofreality.Inthelightofhisappreciationforthesciences,wecaninferthathadhelived
inourtimesaliteralgeocentrismwouldhaveseemedunacceptabletoStBasil.29 Hexaemeron1.2(PG29,5C-9A);cf.Hexaemeron1.11(PG29,25A-28B).
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sharedwiththeothertwoCappadocianfathers30andsuccessfullyhanded
ontofuturegenerationsofByzantinetheologians,31emergeswithclarity
throughthe followingexamples.Hebelievedfor instance thatMosesre-
ceived fromnature itself( )hisloveofjustice( ),32 whilstmaintaining that the Holy Spirit pre-pares()oractivatesthewatersnature(),itsnaturalcapacity,forthegerminationoflife();33likewise,heexhibitedtheconvictionthattheheat()producedbythesunpertainstoitsnature,sincethesunisnaturallyhot( ),andisnotreceivedfromelsewhere.34TheHexaemeronisfullofsimilarnaturalisticillustrations;IshallreturntothetopicofStBasils
understandingofnatureinthelastsectionofthisarticle.
Dissociatingsciencefromideology
Theappreciationofnatureandscience isneverthelessbutonevirtueof
theHexaemeron.TakingonthepreviousdiscussionofStBasilsapproach
toatomism,itshouldbenotedthatwhilstpresentingtheologyandscience
-moted tothe broad public.35 Forthispurpose,headoptedan intelligent
strategyinrelationtothesciencesandtheirassociatedideologies,whichevokesthesimilareffortsundertakenbytheearlyChristianapologiststo
bridgetheology,scienceandphilosophy,bycriticisingpaganreligiosity.36
Moreprecisely,heendeavouredtodismantletheatheistpresuppositionsof
somephilosophicalschoolsofLateAntiquity,likethematerialisticone,and
-wisetheologicallyneutralasantagonistictotheChristianworldview.This
30 Cf. JaroslavPelikan,Christianity andClassicalCulture:TheMetamorphosisofNatural
TheologyintheChristianEncounterwithHellenism(NewHavenandLondon:YaleUni-
versityPress,1993),100,105etc.31 Forinstance,asimilarapproachtonaturewasreiteratedinthefourteenthcenturyby
StGregoryPalamas,whoexplicitlyborrowedfromStBasil.Cf.DoruCostache, oftheSciences?TheologyandNaturalKnowledgeinStGregoryPalamasOneHundred
andFiftyChapters,TransdisciplinarityinScienceandReligion3(2008):27-46,esp.32-3,
38-9etc.SeemoreexamplesinMeyendorff,ByzantineTheology,132-34.
32 Cf.Hexaemeron1.1(PG29,5B).
33 Cf.Hexaemeron2.6(PG29,44B).
34 Cf.Hexaemeron3.7(PG29,69C).
35 Cf.Pelikan,ChristianityandClassicalCulture,100.
36 TheCambridgeHistoryofEarlyChristianLiterature(citedaboven.10):36-44,esp.36-7,39,42-3.
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-allyconvincedthattheinconsistencieshetracedwithinandbetweenthe
-sumptionsofmanyoftheirauthors.
ThesagesamongtheGreekshavestruggled[toelaborate]many[the-
ories]aboutnature(),butnotoneidea()oftheirsremainedunmovedandunshaken,thelatteroverthrowingtheprevi-
ousone.[]IgnoringGod,theycouldnotconceivethatanintelligent
cause()precededthegenesisofall( ), drawing their conclusions from their initial ignorance[concerningGod].37
Atthispoint,heseemstohavefollowedTheophilus, 38eitherdirectly,which
itsentirety,39andthediscourseoftheAntiochenebishop,or,alternatively,
throughthemediationofStAthanasiustheGreat.40Onewayortheoth-
neitherwithremediatingtheinconsistenciesofthepaganworldviewsnor
41This
37
Hexaemeron1.2(PG29,8A).SeeasimilarcriticisminHexaemeron3.3(PG29,57AB).38 Cf.Theophilus,ToAutolycus3.3(PG6,1124B):yearningforvainandemptyglory,all
[theGreeksages]neitherhavethemselvesknownthetruthnorhavetheyguidedoth-
erstothetruth.Preciselythethingstheysaiddemonstratetheirutterinconsistencies
(andmanyamongthemdemolishedtheirownopinions(.Fornotonlydidtheyrefuteoneanother,butsomeevenmadenulltheirownopinions.
Thus,theirreputationresultedinembarrassmentandfolly,beingdespisedbythosewho
understand.Foreithertheyspokeofthegodsandthentaughtatheism(,or)theysaidintheendthatallthingsemergespontaneously(...).Andwhilst,againitseemedtothemthatthecosmosiswithoutprovidence(.ForabriefreferencetothispassageseeGietsnoteinBasildeCsare,HomliessurlHexamron(citedabove
n.7),92,n.3.
39 )oftheskyandearthmustbecon-),assomehaveimagined,butfromGod.Hexaemeron1.1(PG29,6A).
40 InOntheIncarnation2(PG25,97C-100A),StAthanasiusnoted:somesaythatallthings
areself-originated(),sotospeak.TheEpicureansareamong these; theydeny that there isanyprovidence ()behind the evidentandvisiblethings.[]OtherstaketheviewexpressedbyPlato[].HesaidthatGod
hadmadeallthingsoutofpre-existentanduncreatedmatter(
).41 Seee.g.Hexaemeron3.8(PG29,73C);9.1(PG29,188C-189A).
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conclusionbringsusbacktothepastoralmotivationsbehindtheHexaem-
eron
takeprecedenceinhispositionasashepherdoftheChurch,nomatterhow
passionateaboutgeneralknowledgehewas.42Hispointagainstignoring
Godscontinuousactivitywithincreationandthereductionofthecosmic
-
logical.Thisconsistentapproachundoubtedlydrawsonhisunderstanding
43
Beforeproceedinganyfurther,onemoreaspecthastobeaddressed.
ideologies,StBasilrepeatedlydenouncedtheillegitimatealliancebetween
themasafactorcausingthefadingofvaluesandmeaningsinsociety.He
pointedout,forinstance,thefailureofsomeancientcosmologieslikethat
44to
appreciatethebeautyofcreationasindicativeofthedivinewisdomthat
pervadesrealitytogetherwiththeuniversesvocationtopermanenceand
45Beautycannotbetheoutcomeofrandomforcesoranaccident;
forthisreason,StBasilcouldacceptneithertheprospectofitsdisappear-
ancenortheideaofaneschatologicaldissolutionoftheuniverse.Against
theweaknesscharacterisingancientcosmologies,fromtheoutsethenoted
withclarityyetavoidingpolemicalovertonesthatthenotionofrenewal
The anticipated statement of the dogmas concerning the worlds
consummation( )is
nowhandedonasanutterancethroughtheelementsoftheinspired
teaching:InthebeginningGodmade.46
42 InhisanalysisoftheBasilianHexaemeron
excellentlypointedoutthesaintscarenottoimposeonthecongregationasdogmacon-
ceptsborrowedfromtheouterwisdom.43 Cf.Hexaemeron1.2(PG29,8B);1.11(PG29,28B);6.2(PG29,120D);9.1(PG29,188D);
OntheOriginofHumanity1.4(PG30,13CD;foranEnglishversionofthishomily,see
StBasiltheGreat,OntheHumanCondition,trans.andintro.byNonnaVernaHarrison
(Crestwood,NY:StVladimirsSeminaryPress,2005),31-48,at33).Asimilarattitude
occurredagenerationlaterinStJohnChrysostomsHomiliesonGenesis2.2(PG53,28).
SeealsoBouteneff,Beginnings
44 Cf.Hexaemeron3.8(PG29,73C).
45 Seee.g.Hexaemeron3.10(PG29,73CD).
46 Hexaemeron1.3(PG29,9B).StBasilsunwaveringcommitmenttothedogmaofcre-
ationleavesnoroomforspeculationslikethoseofDanezis,TheodossiouandDimitrije-
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ThisdeclarationshowsasinaccurateRousseausviewoftheeschatological
an ancient fatherland which he construed as a heavenly, disembodied
paradise.47OversteppingtheBasiliandependenceonthePlatonicandOri-
genisttraditions,anaspectthatwillbeaddressedshortly,Rousseaufailed
tonoticetheCappadociansprudentuseofthesesources.Whatmattersat
thisstage,however,isthatthephraseancientfatherland(infactnotused
intheHexaemeron)48referstothescripturalparadiseasdepictedinGene-
sis2andnotaheavenlyrealm.Moreover,theinterpretationoftheeschaton
intermsofadisembodiedandinvisibleconditionwouldquestionthecon-
sistencyofStBasilscritiqueoftheStoicworldview.49
Toconcludethisdiscussion,itisnoteworthythatStBasildemonstrat-
edthroughouthisHomiliesontheHexaemeronwisdomanddiscernment,
abundantly(yetwithoutpedanticreferences)integratingfeaturesofClas-
sicalandLateAntiquecultureinhisinterpretiveapproachtoGenesisand
likewiseinhisarticulationoftheChristianworldview.Moreprecisely,un-
dertakingtoretelltheGenesisstoryforanaudienceconditionedbytheHel-
lenisticparadigm,heplacedthewholenarrativewithintheculturalsetting
ofthetimeandmadeskilfuluseofitspowerfultools.Intheprocess,as
aresultofhisdissociationofsciencefromitsideologicalentanglements,
hemanagedtoreinterpretwithinagenuineChristianframeworksomeas-
forvalues,meaningandtheperspectiveofapurposefuluniverse.Correl-
vehiclesfortheecclesialviewofreality,StBasilcoulddistancehimselffrom
thequestionableaspectsoftheculturalcontextandanyemotionalattach-
menttoitsfragilecertainties.
theideaofaneternalmatter.TheirinterpretationiscontradictedbytheBasilianrefuta-
tionoftheconceptoftheuncreatedmatterinHexaemeron2.2(PG29,29C-32B).ForSt
Basilsviewsonmatter,seeBouteneff,BeginningsB despreCreareaLumii,189.
47 Cf.Rousseau,BasilofCaesarea,320.
48 Cf.OntheHolySpirit27.66(PG32,192A).Theonlyparallelinthehomiliesistherefer-
encetotheJerusalemaboveastruefatherland( ;animageevokingRevelation21-22).Cf.Hexaemeron9.2(PG29,192B).Nevertheless,
thiscannotbetakenasaheavenlyordisembodiedreality.49 -
istingMatter?SomePassagesinBasilofCaesareaReconsidered,StudiaPatristica41(Leuven-Paris-Dudley:Peeters,2006):425-30.
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caninspirethecontemporaryconversationsbetweenscientistsandtheolo-gians.Itisremarkableinfacthowthisapproachhasbeenfruitfullyreiter-atedinthelastcenturybyaseriesofOrthodoxscholarsintheirattemptsto50
TheWorldasaTheologicalSchool
AnotherpointofinterestisStBasilsassessmentoftheworldintermsofaschoolorateaching-ground(),51whereaninstructionaboutGodissupplied.Thisthemeappearstobeatheologicalcorollaryoftheanthropicprinciple,referredtoabove,towhichStBasilwas
committed likeanyotherreaderoftheScriptures: thecosmoswas fash-ionedforusandinawaythatfacilitatesourknowingGod.Hisconvictionthatthecosmosasawholeandtheterrestrialecosysteminparticularhave52comesasnosurprise,sincetheuniverseiscreat-edforhumanityandshapedaccordingtotheparametersofitsexistence. 53Incontrastwithearlierapproaches,illustratede.g.byGiet, 54recentscholarshavenotoverlookedthetopicoftheworldasaschool.Nevertheless,whilstquoting the phrase teaching-ground both Rousseau55 and Bouteneff56retaineditscommonethicalsenseyetpayedattentiontoneitheritsher-
meneuticalfunctionwithinthe Hexaemeronnortheliturgicalnuancesitentails.Iproposethethemeoftheschoolas thethemeandthehermeneu-ticalcentreoftheBasilianworkconsideredhere,andnotmerelyapaideu-ticdigression.AstheunderlyingthemeoftheHexaemeron,theideaoftheschoolshapestheentirediscourseofthehomilies,explainingforinstancewhytheexplorationofthecosmosandtheGenesisnarrativeultimately
50 TheMystical Theology, 106; Mey-endorff,ByzantineTheology,134;PanayiotisNellas, -spectivesontheNatureoftheHumanPerson (Crestwood,NY:StVladimirsSeminary
Press,1997),97-9,102-103;ChristosYannaras,Elements ofFaith:An Introduction toOrthodoxTheology(Edinburgh:T&TClark,1991),46.51 Cf.Hexaemeron1.5(PG29,13B).52 Hexaemeron9.3(PG29,196B)speaksofthemediationoftheuntaughtlawofnature
().Untaughtmeansnotacquiredbyformaleducation.53 Seee.g.Hexaemeron
seeBarrow,TheConstantsofNature,160-65;BasarabNicolescu,Nous,laparticuleetlemonde,2ndedition(Monaco:ditionsduRocher,2002),101-105;Thuan, Lamlodiesecrte,294.
54 SeeBasiledeCsare,HomliessurlHexamron (citedaboven.7),106-107.55
Cf.Rousseau,BasilofCaesarea,334.56 Cf.Bouteneff,Beginnings,133,136.
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becameforStBasilaquestforthemarksoftheCreatorswisdomandthe
theologicalmeaningofhumanlife.Thisaspectissuggestedfromtheoutset
bytheprologueoftheHexaemeron,bywayofasuccinctdepictionofMoses
journey,towhichIshallreturn.Attheendofthisdiscussion,therichnessof
theBasilianconceptofatheologicallymeaningfulandpurposefulcreation
willbecomeevident.
AwayofreadingtheScriptures
Thetopicoftheworldasateaching-groundseemstoderivefromStBa-
silsunderstandingofthescripturalnarratives,liketheGenesisaccounts
ofcreationandparadise,asteachingsorpedagogicalparables;anaspect
discussedbyBouteneff.57InatextattributedtothegreatCappadocian,itisstated:thestoryofthefashioningofmanisalesson[]forour
life.58Thevalueofthisstatementcanbechallengedonthegroundsofits
doubtfulBasilianauthorship;59however,itostensiblyrehearsesthesaints
elaborationsonthesymbolicshapeofthehumanbeing,60whichheoffered
asaninterpretationforGenesis1:24(LXX).Givenatleasttheconcordbe-
tweenthesetwotexts,onecaninferbywayofgeneralisationthatStBasil
construedthecreationnarrativeasinspiringapedagogicalviewoftheuni-
verse,andthat inturnthisconstructconditionedhis ideaofthecosmos
asatheologicalschool.Thisassumptionwillleadusthroughthefollowinganalysis.
57 Cf.Ibidem,135.
58 OntheOriginofHumanity1.17(PG30,33A).Forthebinomialconstructof historia(nar-
rative)and theologia HumanNatureand
ItsMaterialSetting,225-26,232.ForthemeaningofhistoriaortohistorikoninStBasil
andotherearlyChristianauthors,seeHildebrand, TheTrinitarianTheologyofBasilofCaesarea,107-109.WithoutreferencetoStBasil,seethetopicofhistoriaaspresentedby
-
erickWatson(eds.),AHistoryofBiblicalInterpretation,Vol.1:TheAncientPeriod(Grand
RapidsandCambridge:WilliamB.EerdmansPublishingCompany,2003):334-54,esp.
341-47.
59 Cf.Quasten,Patrology,Vol.3,217.Foralittlemorethanasentenceconcerningtheau-
thenticityofthehomiliesOntheOriginofHumanity -
ductiontoOntheHumanCondition(quotedaboven.43),14-5.Rousseau(BasilofCaes-
area,318etc.)speaksoftheelevengreatsermonsonthecreationoftheworld,thatis,
theHomiliesontheHexaemeron,thustacitlyaddingthetwosupposedlyspurioushomi-
liestothenineauthenticones.Cf.idem,HumanNatureandItsMaterialSetting,222.60 Cf.Hexaemeron9.2(PG29,192AB).
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TheBasilianapproachtothecosmosviascripturalinterpretationvery
likely drewonOrigen the Alexandrian.61 ForOrigen, theologyprimarily
consistedinbiblicalexegesis,62anaspectwellillustratedbyhisarticulation
ofcontemplationofthephysicalreality,astageintheprocessofspiritual formation63asmediatedbytheethicalandspiritualinterpre-
tationoftheBible.64Forexample,OrigensFirstHomilyonGenesis65goes
asfarastopropoundthatatsomeinterpretivelevelthenarrativeofcre-
ationspeaksofthemysticalremakingofthehumanbeing,allthedetails
ofthecosmicenvironshavinganthropologicalcorrespondents.Somehow
in a similar manner, as an outcome of his pedagogical approach to the
sameGenesisaccountStBasilpresented theworldwhichincludesthe
terrestrialecosystemandthe farreachesofspacealike asa privileged
themselves.66BetweenOrigenandStBasilsrespectiveapproachesthereisarangeofcontinuitiesanddiscontinuitiesthatcannotbeaddressedhere
infull.67Nevertheless,apartfromitsemphaticallycosmologicaldimension
whichcontrastswiththealmostacosmisticOrigenianviewofthecreation
61 Beginnings,124-25;HandbookofPatristicExegesis:TheBibleinAncientChristianity(LeidenandBoston:Brill,2006),740;Andrew
Louth,TheOriginsoftheChristianMysticalTradition:FromPlatotoDenys(Oxford:Clar-
-docianFathers,44-5;Rousseau, BasilofCaesarea,320;NormanRussell,TheDoctrine
(Oxford:OxfordUniversityPress,2004),
206-207.
62 Cf.JohnBehr,TheFormationof ChristianTheology,Vol.1:TheWaytoNicaea(Crest-
wood,NY:StVladimirsSeminaryPress,2001),169;Bouteneff,Beginnings,96;Fearghus
V-centTwomey(eds.),ScripturalInterpretationintheFathers:LetterandSpirit(Dublin
andPortland:FourCourtsPress,1995):39-59,at56;AndrewLouth, TheOriginsofthe
ChristianMysticalTradition,54.
63 Cf.Louth,TheOriginsoftheChristianMysticalTradition,59-61.
64 Muchlater,yetinthesamevein,StMaximustheConfessoraddedthatthemediationof
Scripturetowardanaccuratenaturalcontemplationispossiblegiventhattherespective
-ties,10.17(PG91,1128CD).
65 Origen,HomiliesonGenesisandExodus,TheFathersoftheChurchSeries,trans.R.E.
Heine(Washington,DC:TheCatholicUniversityofAmericaPress,1982),47-71.Seealso
Origen,Omilii,Comentarii,bilingualedition,intro.,trans.andnotes -gensHomily1onGenesis,StudiaPatristica41(citedaboven.49):175-79.
66
Seee.g.Hexaemeron3.10(PG29,77B).Cf.Bouteneff,Beginnings,136.67 Forfurtherdetails,seeBouteneff,Beginnings,121,124-131.
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narrative,68StBasilsdiscourseisnotaltogetherdeprivedofspiritualcon-
notations.69TheprologueoftheHexaemeron,forinstance,takesasastart-
ingpointthetraditionalparametersofthemysticalapproach.70
Indeed,theprologueofthehomiliessharesintheconventionaltraits
ofmysticalliterature,towhichRousseauseemstohavehintedwhenan-
alysing the connections between the Spirit, Moses, Genesis and the in-
terpreter.71Butletushaveacloserlookatthetext.Indirectly,bywayof
rhetorical interrogations, thepassageof interest72exhorts the readerof
otherwiseunsophisticatedphraseology(
, small voices) of the narrative. For the impure ones, the high-
ermessageoftheaccountwouldremainelusive.73Surprisingly,however,
theprologuedoesnotpromise,asonewouldexpectaftersuchimportant
statements,eitheraspiritualinterpretationofGenesisoramysticalsurvey
character,thesermonsdonotdisplaymorethandoxologicalexpressionsof
awebeforethewisearchitectureofcreationandtobesurefrequentethical
digressions74(touchingontheformativescopeofthehomiliesandconverg-
ingtowardsthethemeoftheschool).
68 Asdiscretelysuggested,withoutmentioningOrigen,inHexaemeron3.9(PG29,73CD).
69 Seee.g.Hexaemeron2.1(PG29,28C),asacomplementtotheprologue,discussedbelow.
70 TheingeniousBasilianreiterationofOrigenshermeneuticalmethodwithinthecanon-
ical frameworkofmainstream fourth centuryOrthodoxyseems tohave inaugurated
aprocessofcriticalyetpositivereceptionthatdespitethesixthcenturyanathemas
againstOrigenreachedcompletionwithStMaximustheConfessorintheseventhcen-
tury.Cf.AndrewLouth,MaximustheConfessor(LondonandNewYork:Routledge,1996),
24-5.
71 HumanNatureandItsMaterialSetting,226.
72 Cf.Hexaemeron1.1(PG29,4A-5A).
73 Onthecompatibilitybetweenreaderandthespiritualmeaningofthetext,seeHildeb-
rand,TheTrinitarianTheologyofBasilofCaesarea,111.
74 Human
NatureandItsMaterialSetting,223.Itisunfortunatethatwhilstdiscussingtheethical
dimensionofStBasilsthinking,Hildebrand(TheTrinitarianTheologyofBasilofCaesar-
ea,117-21)makesnoreferencetotheHexaemeron.TheethicaldigressionsofStBasil
-
fyingthePsychicandPneumaticSenses, StudiaPatristica34(Leuven:Peeters,2001):306-17.
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namely,atensionbetweenthespiritualisingprologueandtheprimarilyde-
scriptivecontentof thehomilies.Thischallengingincongruity,overallig-
noredbyrecentscholarsoftheHexaemeron,cannotbeunintentional.The
saintssilencewithreferencetotheloftiercontemplationsalludedtointhe
prologue(andrelatedtextslikeHexaemeron2.1,mentionedabove),75to-
getherwithhistiradeagainstallegory,76mayhavebeenrequiredbythein-
tentiontoaccommodatehislesseducatedaudiencesandreaders,asnoted
inscholarship.77Itisnotimpossible,however,thatthisapproachillustrated
StBasilsadherencetothedisciplinaarcani.78Ifthiswerethecase,bydelib-
eratelyrefrainingfromincursionsintobroadersemantichorizonshewould
havebuiltabarrieragainstindiscretionsregardingmysticalteachings.Fur-
thermore, inapositive rehearsal of thedisciplina within the practice of
spiritualguidance,bynotprovidingalltheanswershewouldhaveintend-edtoincitethereadertowardfurtherenquiry,oraspiritualexaminationof
thecosmosandthescripturalnarrative. 79Inhisownwords,bythissilence
[concerningtheformationoftheelements],[theGenesis]historyenticed
80Hemay
havealsoimpliedtheneedofasimilarapproachforthereaderofhisown
theconundrumsofGenesis.81StBasilscommitmenttothedisciplinamight
elucidatethemysteryofthediscrepancybetweentheprologueandtherest
oftheHexaemeron.
75 SeealsothecommentsbyHildebrand,TheTrinitarianTheologyofBasilofCaesarea ,110-
11.
76 Cf.Hexaemeron9.1(PG29,188BC).OnStBasilscomplexattitudetowardsallegory,see
Hildebrand,TheTrinitarianTheologyofBasilofCaesarea,133-39.
77 Cf.Bouteneff,Beginnings,130;Hildebrand, TheTrinitarianTheologyofBasilofCaesarea,
139-41.
78 StudiaPatris-
tica35(Leuven:Peeters,2001):266-70,esp.269,withaclearreferenceStBasilsuseof
thedisciplineofsecrecyinOntheHolySpirit,27.66.Seealsomyarticle
theVisible:ApostolicCriteriaandSpiritintheOrthodoxTradition,inTeodosiePetrescu
(ed.),-
pieiTomisului,2006):386-91,esp.387-88.Thisaspectis likewise ignoredbyrecent
researchersoftheHexaemeron,maybedeceivedbythestrongexpressionsofitsauthors
commitmenttotheliteralinterpretation.
79 ApointmadebyHildebrand,TheTrinitarianTheologyofBasilofCaesarea,112,yetwith-
outreferencetothedisciplinaarcani.
80
Hexaemeron2.3(PG29,33C).81 Cf.Hexaemeron3.10(PG29,77AB).
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Approachingthecreation
All thingsconsidered,onlynowcanwemakesenseofStBasilsindirect
invitation, suggested by the sketched picture of the spiritual journey ofMoses,82 toundertake the three-stage course ofperfectionwhich leads,
through ascetic detachment and natural contemplation, to the mystical
visionofGod.Suchspiritualexigencies,evocativeoftheOrigenianpath-
waytoperfection,83wouldbeutterlymisplacediftheintentofthehomilies
wereonlytheliteralinterpretationofGenesistogetherwithanempiricex-
plorationoftheworld.Bythisstrangeprologuetherefore,StBasilimplies
thatinemulatingthetransformativejourneyofMosesthereadercanreach
mysticalvisionandaccesstheinneraspectsofbothScriptureandnature.
Withintheplotoftheprologue,Mosespersonaltrajectoryappearstohave
becomenotonlyaninspirationalparadigmbutalsoahermeneuticalkeynecessarytounlocktheinnermeaningsofboththescripturalandcosmic
narratives.Aspointedoutinthebeginningofthissection,wecansurmise
that,togetherwiththetraditionofthespiritualexegesisofGenesisasa
startingpointfornaturalcontemplation,whatinspiredthesainttorefer
totheworldasaschoolwaspreciselyMosesexperienceinthewilderness.
Inhisownwords,afterdedicatingfortyfullyearstothecontemplation
ofthethingsthatare()MoseseventuallyreachedtheclimaxofthemysticallifeandsawGod. 84Theprophetsexperience
disciplinaarcaniupontheHexaemeron.Thehomiliesaremeanttostirinthereaderthedesirefora
similarcontemplativeapproachtowardGodscreationthroughthelensof
thescripturalaccount,forwhichtheuniverseappearsasamanifestationof
divinewisdom.
AsepitomisedbytheexperienceofMoses,StBasilscommitmentto
aspiritualhermeneuticexplainswhyboththecosmosandthescriptural
narrativeonthecosmogenesisaretakenintheHexaemeronassourcesforaChristian pedagogyrootedwithin aholisticworldview.One step clos-
82 Cf.Hexaemeron1.1(PG29,5ABC).Thispassage,andnotonlythehomonymouswork
byPhilo,mighthaveinspiredStGregoryofNyssatowritehisLifeofMoses,wherehe
expandsonsimilarideas.SeeTheLifeofMoses2.22-6,2.157,inTheClassicsofWestern
SpiritualitySeries,trans.,intro.andnotesbyAbrahamJ.MalherbeandEverettFerguson
(NewYork-Ramsey-Toronto:PaulistPress,1978),59-60,93.Forthereiterationofthis
imageintheNyssenswork,seeGietsnoteinBasiledeCsare, HomliessurlHexam-
ron(citedaboven.7),90-1,n.2.
83
SeeadescriptioninLouth,TheOriginsoftheChristianMysticalTradition ,54-5.84 Hexaemeron1.1(PG29,5B).
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-
ations,namelythatpreciselybytakingthespiritualapproachStBasilwas
abletoascribepositiveconnotationstothethemeoftheworldasateach-
ing-ground.Heofferedanewandbalancedversionoftheconcept,thor-
oughlyextricatedfromanypessimisticOrigenist-likeappraisalofthe
cosmosasatransitoryplaceoflearningthroughthepainandmiseryso
relatedtomateriality.
Along with its scriptural inspiration, this positive approach might
oncemoreindicatethesaintsrelianceonthecanonicalversionofAlexan-
drinetradition,representedforexamplebyStAthanasiustheGreat.85For
StAthanasius,intruth,creationembodiesadivinesyntax,eachthing,living
ornot,representingawrittencharacter.Giventheirsyntacticcoherence,
theensembleofalltheselettersconveysthroughthecolossaltomeofthe
universeinvastomundivolumine, tousetheCartesiancoinageonetheo-
logicalmessage.Initselfaningeniousversionoftheso-calledcosmologi-
calproofofGodsexistence,thisunderstandingpresentscreatedorderin
The knowledge of God ( ) can be also
reachedfromthevisiblethings(),giventhatby
itsorderandharmony()creationpoints
to,andloudlydeclares,itsLordandCreator,asthoughthroughletters().86
Creation appears here as an implicit Scripture,87
thedivinerevelation,acomplexweboftheophanieswhichplaysananal-
85 Handbookof
PatristicExegesis,741;NormanRussell, ,207-208.
86 AgainstthePagans34(PG25,69A);seealsoAgainst thePagans35(PG25,69B).St
AthanasiushimselfseemstohavedependedontheidenticalelaborationsofOrigenin
hisCommentaryonGenesis1.1-9and3.20.SeeOrigen,Omilii,Comentarii,464-69,506-509.
87 ThesymmetrybetweentheworldasascriptureandScriptureasaworldwasmore
intenselyponderedbyStMaximustheConfessor;cf.Bookof,10.17-8(PG
ruminationsonScriptureandnature.Seehis,Vol.1,third
Ambigua,
OrtodoxeRomne,1983),126-29,n.132-38.Thetextualnatureofcreationisvariously
TimpulRuguluiAprins:Maestrulspiri-
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ogousroletoStBasilsmetaphoroftheteaching-ground.The Hexaemer-
on commences ona similarnote,by reiterating the possibilityofknow-
ing God through the order of the visible realities ( ).88 It is apparent therefore that, possibly inspiredby themetaphorofameaningfulcosmosinPsalm18:1-4(LXX) 89andthereve-
latoryworldassketchedbyRomans1:19-20,90thefathersneverreduced
hollowspacemarkedbypointlessness.Asmateriasignata,toparaphraseSt
ThomasAquinas,91cosmicexistencebearstheimprint,orsignature,ofthe
defendedbytheChurchfathersinuttercontrasttothedualisticsystems
oflateantiquity,likeGnosticismandManichaeismcharacterisedbythe
oppositionofspiritandmatterwhichconstruedthematerialworldasan
irrationalandworthlessdomain.92
Thecosmosasaschool
Beforecontinuingour analysisofthe topicoftheworldas atheological
school,itisworthpointingtootherfactorsthatequallycontributedtothe
arrangementof thehexaemeronic homiliesaroundthistheme. Contrary
toRousseausopinion,thattheHexaemeronhadlittletodowithcircum-
stanceandthatStBasilwasinfactinterestedinexpoundingthehuman93theimportanceofthesefactorspo-lemicalinnatureandoutsidethescopeofthespirituallifeshouldnotbe
article sauparadoxulteologieiAnastasia,2003):183-241.
88 Hexaemeron1.1(PG29,4A).Inrejectingfromtheoutsettheideaofaspontaneousgen-
eration,StBasilemployedsimilartermstothoseusedbyStAthanasiusinOntheIncar-
nationB89 QuotedinHexaemeron3.9(PG29,76B).90 QuotedinHexaemeron1.6(PG29,16C).
91 Cf.DeEnteetEssentia2.WhereasforStThomasthephrasereferstomatterascon-
sideredunderdetermineddimensions(
dimensionibusconsideratur)orindividualisedasaconcretebeing,forme,takingasa
pretextthemetaphorinJohn8:6,8,itdesignatestheaspectofmatterasimprintedand
shapedbytheLogos.
92 OnGnosticdualismanditsdilemmas,seeIoanP.Couliano, TheTreeofGnosis:Gnostic
MythologyfromEarlyChristianitytoModernNihilism,trans.byH.S.Wiesnerandthe
author(NewYork:HarperSanFrancisco,1992),135-37.
93 Cf.BasilofCaesarea,319.Althoughthisassessmenthassomemerittoit,itisneverthe-lessobviousthatasaconcernedshepherdStBasilwasnotinsensibletocontext.
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overlooked.Sofar,wehavedeterminedthatStBasildrewonOrigensand
-
edgeofGod;also,thatnaturalcontemplationisconsequentlyusefulinthe
processofonesspiritualformation,asintheexampleofMoses.Neverthe-
refutationoftheManicheanmythofcreation,whichpresentedtheworldas
broughtintobeingbyanevildeityandthereforevoidofpositivequalities. 94
ThisexplicitreferencetotheManicheanmythandotherdualismspointsto
theseworldviewsasStBasilsmainpolemicaltargetandnottheArianher-
esy,asmaintainedbybothBouteneff95andRousseau.96Indeed,Arianism
togetherwithJudaismwerequestionedbythesaint,butfortheirfailureto
interpretGenesis1:26asaTrinitarianreference 97andnotinrelationtothe
underlyingthemeandfocusofthehomilies.
Another external factor is the popularity of astrological fairy tales,
-
futedbyStBasil,whoassertedinaccordancewithGenesis1:14that
thecelestialbodiesservepeople(theanthropicprinciple,again)insteadof
rulingtheirlives.Furthermore,heskilfullypointedouttheinadvertences
rootedinthepseudoscienceofastrology.98Finally,thethemeoftheschool
seemstohaveaimedatcounteracting,asshownintheprevioussection,the
atheisticideologiesthathijackedancientcosmologyanddeniedtheideaofapurposefuluniverse.Inthehomilies,indeed,thethemeoftheschool
seemstobeintegratedintoStBasilseffortstodemonstratethepurpose-
fulnessthatpervadescreation.Thefollowingpassageendorsesthisunder-
standing.
the cosmoshas not been conceived vainly and without reason99
useofallbeings.Thus,sinceittrulyisateaching-groundforcon-
94 Cf.Hexaemeron2.4(PG29,36BCD);cf.thenotebyQuasten,Patrology,Vol.3,217.On
Manichaeism,seeCouliano,TheTreeofGnosis,161-88.
95 Cf.Beginnings,131.
96 Cf.BasilofCaesarea,321.
97 Cf.Hexaemeron9.6(PG29,204C-208C).
98 Cf.Hexaemeron6.5(PG29,128B-129B);seealso6.6-6.7(PG29,129C-133C).OnStBa-
silsattitudetowardsastrology,seeRousseau, BasilofCaesarea-
99 HereiteratesthisstatementinHexaemeron5.8(PG29,113A):nothingiswithouta
cause, nothing is there spontaneously. There is an ineffable wisdom in all (,).
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scioussouls()andaschoolofdivine
knowledge ( ), through the guidance(
)ofthevisibleandsensiblethingsthemindisledtothe
contemplationoftheinvisibleones.100
TogetherwiththeOrigenistandPlatonicovertonesofthisphraseology,such
astheperceptionofthevisiblerealmasguidingsoulstowardtheinvisible,
the logicof thequotedpassagecannotescapeus.Elaboratingwithin the
scripturalsetting,StBasilrejectedanypossibilityofinterpretingtheworld
outsidetheperspectiveofGodastheoriginofallthatis;weobservedmore
ofthisaspectintheprevioussection.Consequently,giventhewisdomre-
thattheuniverseisteleologicallyconditionedandthereforeendowedwith
purpose.101Thesetwostances,however,arenotreadilydigestiblewithinourtimes.Evencontemporarycosmologistswhoseerationalityasthein-
frastructureofrealityaddresstheteleologicalconditiononlyreluctantly,
and,remainingentrappedbythenaturalismofpreviouscenturies,donot
daretogazeuponthedivinesourceofthisrationality,i.e.theLogosofGod.
In turn, the assertionconcerning purposeoutragesmany contemporary
minds,accustomedtoperceivetheworldasanaxiologicallyneutralspace
tobeexperimentedwithorareservoirofresourcestobegreedilyexploited
forthesakeofourcomfortorthirstforpower,forthatmatter.Neverthe-
less,workingfromwithintheecclesialtraditionandhavingbeenexposedtothemysticalteachingsofthesaints,102StBasilproposedaverydifferent
pictureoftheworldasGodscreation.
Guidedbythescripturalnarrative,theeyesoffaithinGodascreator
inquisitiveness,economicinterests(whichcansuffocatesouls,depriving
themofthesenseofaweforthemeaningfulbeautyofthings)103andlei-
surelypursuits,whicharesowidespreadtoday.StBasilsapproachdenotes
aprofoundsensitivityfortheworldscorollaofwonderstoechoLucianBlagasverseentailingacarefulrespectandanapophaticreverencefor
100 Hexaemeron1.6(PG29,16BC).Elsewhereinthisvolume,IhaveshownthatStGregory
ofNyssareiteratedthesameunderstandinginhisApologyfortheHexaemeron.Without
referencetoStBasil,similarideasemergeinNicolescus
worldviewandtradition,Nous,laparticuleetlemonde,185-90.
101 -
lianism.
102
SeeOntheHolySpirit27.66,citedabove.103 Cf.Yannaras,ElementsofFaith,50-2.
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bothnatureanditsmaker.104Thisdeferentialapproachisillustratedforin-
stancebythesaintsconsistentreferencetoGodassupremebeautyanda
skilfulartisan,correspondingtothedesignationoftheuniverseasastruc-
turedorder,(literally,ornamentorbeauty).105Asanexpressionofdivinewisdom, theworld isnot thereforeto betreatedwithsang-froid,
anatomically,withoutregardforitsintrinsicvalueanditscontinuousrela-
tionshipwiththecreator.Symptomatically,whenfacingthereductionisms
ofhistime,StBasilexclaimed:letusceasetalkingabouttheessence()[ofthings],sincewehavebeenconvincedbyMosesthatGodhascreatedtheskyandtheearth.106Indoingsoheinfacturgedhisaudi-
encesandreadershiptoceaselookingforabstractconceptswhichcanso
easilymisleadbyoversimplifyingrealityandtorejoiceatthesightofa
complexworldthatspeaksofitscreatorthroughtheconcretebeautyofits
makeup.Heurged,
Iwantyoutoimprintinyourselfanutmostsenseofwonderforwhat
is made ( ), so that irrespective of where you are, thepresenceofsomeofthosebelongingtothegenusofgrowingthings
(;plants)clearlyremindsyouofthecreator( ).107
Thus,aswellasbeingourmaternalabode,tothecontemplativeeyetheuni-
verseunfoldsasanartisticstructure(),symphonicandharmonious,108anepiphanyofGodswisdomandbeauty.Evokingthe
experienceofGodspeople,StBasildesignatedtheworldascreationslitur-
gicalcommon/generalchoir()that
104 TheMysticalTheology,33,50;idem,OrthodoxTheology:AnIntroduction(Crestwood,NY:StVladimirsSeminaryPress,
1978),51;Rousseau,BasilofCaesarea323.
105 Forinstance,inHexaemeron1.2(PG29,9A)hedesignatedGodasthemuchyearnedfor
beauty(),whereasinHexaemeron1.11(PG29,28A)hemen-tionedthebeautyofthevisiblethings().Theuseofsuchcategorieswasmadelegitimatebytherepeateduseof intheSeptuagint(cf.intheHexaemeronbacktoPlatosTimaeus.OnthefunctionofbeautyinStBasil,seemy
article NouaReprezentareaLumii:StudiiInterdisciplinareB
106 Hexaemeron1.11(PG29,28A).SeealsoBouteneff,Beginnings,33,andRousseau,Basil
ofCaesarea,322.
107 Hexaemeron5.2(PG29,97C).
108 Cf.Hexaemeron1.7(PG29,17B,20A);Hexaemeron4.1(PG29,80B).Withoutreferring
tothethemeoftheschool,Rousseau,BasilofCaesarea-silsCosmology,218-19,cametosimilarconclusions.
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118
continuallyintonesthehymntoitsmaker.109Betterthananytheological
school,bydoxologicallyreferringtoGodinanunceasingmannercreation
teachesus,inwordlessways,toacknowledgehimandtointerpretevery-
thinginthelightofhispresenceandintention.Therevelationofthistruth
caninspireus,bringingbackjoyandhopetoasocietywhich,byfunction-
inglikeacommonandpublicschoolofindecency(
),110hasfallenintoadeepstateofdepression,con-
sideringbothlifeandtheworldaspointless.Whenlearningthewisdomof
acknowledgmentoflifeasagift,whichhastobeembracedwitheucharistic
doxology,whilstshowinghowthecosmicschoolworksbywayofvertical
analogies.
Letusglorifythenobleartist()forallthatwisely
andartistically()hasbeenaccomplished.From
thebeautyofthevisiblethings()letus
formanideaoftheonethatissupremelybeautiful(),
and fromthemajestyofthesedelimitedbodies thatareaccessible
throughsenses()
letusmakeananalogyforhimwhoisboundless,supremelymag-
)andwhosurpassesallunder-
standingbythefullnessofhispower.111
thecurrentChristianexperience,amongwhichthebestrepresentedinthe
Hexaemeronaretheethicalparadigmsandthenumerousinvitationstoa
doxologicalacknowledgmentofGodsgifts.OnefurtheraspectIshallmen-
tionhere.Giventhattheschoolofcreationisopentoall,theCappadocian
stronglybelievedtogetherwithStPaul(cf.Romans1:19-20;2:14)that
virtuecouldbeachievedbothinthelivesofunbelieversandpeoplesep-
aratedfromtheChurch.112DrawingontheearlyChristianapproachesto
paganphilosophy,thisconviction(alreadyillustratedbyhisAddresstothe
Youth -
tialtoprepareallnationsandculturesfortheencounterwithChrist,the
Logosofeverything.Hiselaborationsontheworldasatheologicalschool
109 Cf.Hexaemeron3.9(PG29,76C).
110 Hexaemeron4.1(PG29,80A).SeefurthercommentsinRousseau, BasilofCaesarea,234.
111 Hexaemeron1.11(PG29,28AB).Concerningtheattitudeofwonderleadingtoworship
inStBasilsHexaemeron,seeRousseau,BasilofCaesarea329;cf.Bouteneff,Beginnings,
136.112 Cf.Hexaemeron5.7(PG29,112BC).
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119
witnessthereforetoanall-embracing,pan-Christianhumanismthattran-
scendsreligiousandculturalboundaries.
TheInteractiveAspectofReality
Fromthemany themes pertaining tothe ecclesialworldviewaddressed
byStBasil,Iturntoatopiclargelyignoredbycontemporaryscholarship,
namelytheinteractiveorsynergeticaspectofnature.ForthegreatCappa-
docian,ratherthanrepresentingaself-containedreality,closedwithinit-
self,theuniversethisgreatandvariedworkshopofthedivinefashioning
action()113-
ativelyconverge,synergising.Toagreatextent,apartfromitsparameters,theconceptofsynergyisrelatedtothatoftheworldasatheologicalschool.
Indeed,itisonthelevelofthisinteractionthattheuniversemanifestsits
characterasanepiphanyofGod.Withoutreferencetothetopicoftheschool,
thisaspectwasalreadypointedoutbyLossky114whencommentingonthe
andthereforeasmediatingGodsaccessibilitytous.Althoughthisdetail
divineknowledge,Iwillnotexplorethisconnectionanyfurther.
Ihavealreadymentionedthesaintsrealisticassessmentofcreated
nature in termsof an inconsistent, bounded and perishable reality. Be-
ingontologicallycontingentandfragilebyitsverynature,115theuniverse
canneithersurvivenorevolvewithouttheconstantsupportofthevivify-
ingwavesofdivineenergy,thatis,thecreatorspower().116Instatingthis,StBasilseemstohavereiteratedStAthana-siusexpositionofthecosmosasdependingonthepermanentandper-
vadingactivityofGod.ForStAthanasius,indeed,giventhattheuniverseis
)bynature,itnecessarilyreliesuponthelordship,providenceandorganisingworkof
113 Hexaemeron4.1(PG29,80B).
114 Cf.TheMysticalTheology,82.
115 Seeaboven.17.
116 Cf.Hexaemeron1.9(PG29,24B);infact,thewholechapterisofinteresthere.Heoften
returnedtothisaspectofdependence,likeinHexaemeron8.1(PG29,164C).Formoreexamples,seeRousseau,BasilofCaesarea
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120
theLogos()tomain-tainitsbeing.117
NotwithstandinghisagreementwiththegreatAlexandrian,bystrong-lypointingtotheinteractivecharacterofrealityStBasilmanagedtogobe-
yondtheclassicalconceptofadivinepowerunilaterallyexertedupon,and
within,theuniverse.Herepeatedlynoted,itistrue,thatthephysicallim-
itationsofthecosmosareobviousonthelevelofitsgenerativecapacities,
whichwouldremainlatentifnotactivatedbythedivinewillandpower.For
instance,hespokeofasoilthatiscold,sterileandincontinuouslabours,
whosefertilityisactivatedonlybythewordofGodwhichmakesitactive
for the generationof livingbeings.118 That said,although still struggling
withtheancientconceptofinertmatteractivatedmechanicallybyexterior
roletoplaywithintheunfoldinghistoryoftheuniverseandlife.Forexam-
ple,heassertedtheearthtohavebeenendowedwithgerminatingpow-
erswhichfunctionwithouttheassistanceofexternalfactors;likewise,he
presentedthewatersasnotbeingidleandinfactplayingtheirpartinthe
originationoflife.119Thesedifferentandevenopposingstatements,some
pointingtotheuniversesdependenceonGodandsometonaturesinner
principleofsynergy.StBasilsbeliefinnatureasadynamicandinteractive
eventissuperiortoanyreductionistideologieswhich,forinstance,consid-ercreationassupernaturalandevolutionasnatural,andbothasinherently
antagonistic.ThereisnothinginStBasilthatechoeseitherthenaturalist
evolutionismorthesupernaturalistcreationismofourtimes.Commenting
onaselectionofpassagesfromHexaemeron 5,120JohnMeyendorffperti-
nentlyobservedthat,followinginthefootstepsofthegreatAthanasius,St
Basilbelievedinthenaturalgenerativecapacityofcreatedreality.
movementanddynamismincreatures.ThecreaturesdonotsimplyreceivetheirformanddiversityfromGod;theypossessanenergy,
certainlyalsoGod-given,butauthenticallytheirown.121
117 Cf.AgainsttheHeathen,41(PG25,84AB).Seecommentsonhisideaofcreation,provi-
denceandthefragilityoftheuniverse,inAlvynPettersen,Athanasius(London:Geoffrey
Chapman,1995),24-6.
118 Cf.Hexaemeron5.2(PG29,97B);8.1(PG29,164CD).
119 Cf.Hexameron5.1(PG29,96A);7.1(PG29,148B).
120 ErroneouslyrenderedasPG29,1160D.Infact,itisareferenceto97Bandsomeother
portionofthetextwhichIcouldnotidentify.121 Meyendorff,ByzantineTheology,133.
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121
Meyendorffcontinuedbyaddingthat,ascanbefoundearlierinStAthana-
siusandlaterinStMaximus,theCappadocianfatherbelievedinacontinu-
ousexertionofdivineprovidencethatbothbringsintobeingandmaintains
theuniverseinexistence,butnotattheexpenseoftheworldsowncreat-
eddynamism,whichispartofthecreativeplanitself. 122Withinthesame
context,Meyendorffreachedtheimportantconclusionthatthenaturaldy-
different angle, legitimises thetheological interpretation ofreality, given
thatthedesignofthecosmospointstoGod.Gietreachedindependentlya
similarconclusion,thatneitherStBasilnorStGregoryofNyssafoundan
irreduciblecontradictionbetweenscienceandfaith.123Thesecrucialnotes
paper.
Now, returning to the generative capacities latentwithin theworld
andtheirdivineactivation,thebestillustrationofthesynergeticprinciple
isperhapsStBasilsmusingonthephrasetheearthwasinvisibleandun-
organisedfromGenesis1:2(LXX).
[The earth] was in painful labours () with the genera-tion of all things through the power stored in it ( )124 by the demiurge, waiting for the auspicious times
( ) when, by a divine call, it would bring outintotheopen()thethingsengendered()withinit.125
imageryoftheweddingofskyandearth,126infactstillbearingitspower-
fuleroticconnotations.InStBasilsplasticdepiction,God,somehowrep-
122 Cf.Ibidem,134.
123 124 Theterm-
ity,aspreviouslysuggested.SeeitsvariousmeaningsinH.G.LiddellandR.Scott, A
Greek-EnglishLexicon,witharevisedsupplement,revisedbyH.S.JonesandR.McKenzie
(Oxford:OxfordUniversityPressandClarendonPress,1996),452.
125 Hexaemeron2.3(PG29,36B).Whenhighlightingthecharacterofthegenerativecapac-
ityoftheearthasadivinegift,Rousseau(BasilofCaesarea-cantnoteonsynergyintroducedbythismetaphor.
126 Seealsotheimageryoftheintercourseoftheelements(earth,waterandair),asexplic-itlyreferredtoinHexaemeron4.5(PG29,89C).
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122
resentedasamasculineprinciple,lovinglyimpregnatescreatedmatter127
andthusactivatesitsmaternalorgenerativecapacity.128Asaresultofthis
unfathomable interaction which cannot be properly addressed with-
outrecoursetosuchpoeticaldevicesmattersmetaphoricalpregnancy
becomestheoriginoftheterrestrialecosystemandtheentirecosmosas
well.129
bytheCreatorwithagenerativepotentialwhichwouldremaininertifde-
privedofGodsdiscrete energy.Weencounter the sameidea inthevery
beginningofthechapter,withinanewrefutationofwhattheauthorheld
ofGod)inconjunctionwiththereceptive
characterofmatter)130arethetwonecessary
factorscontributingtotheestablishmentofthewholeorderofcreation.As
alreadypointedout,thesearenotisolatedstatements.Presentedbywayofadifferentmetaphor,thedynamicinteractionbetweendivineandcosmic
energiesrecursintheninthhomily,131towhichIshallsoonturn,withan
emphasisonthecontinuouscharacterofthisongoingphenomenon.Never-
theless,beforeadvancingtothisdifferentsettingwhichreferstothesixth
dayafurtherremarkisinorder,tostrengthenthepositionoftheprinciple
ofsynergywithintradition.Thepretextforthisnoteisofferedbythefact
thatitdealswiththesamecontextinthenarrativeofcreation.Ageneration
afterStBasil,StJohnChrysostomdisplayedasimilarunderstandingofGen-
esis1:2yetwithreferencetothemetaphoroftheSpirithoveringoverthewaters.Forhim,themoving()primordialwater,vibratingand
fullofalivingpowerofsomesort( )couldnotbeget
lifeofitself,beinginneedofthevivifyingenergy( )
oftheSpirit.132Theconsensusbetweenthetwofathersisobvious.Infact,
whenaddressingthesamemetaphor,StBasilappliedanidenticalinterpre-
tation,onlysupportedbyhispreferenceforaSyriacversionthatpictured
theSpiritasanecosystemicagentwho
127 Lossky,MysticalTheology,214,referredtoaworkwhosetitlehedidnotindicate(hementionedthoughPG 31,908CD),whereStBasilspokeofalovingpotential/power
()oranaturalpropensityofcreationtobelovedbyGod.128 ThisimageryispossiblysuggestedbythewordsofStPaulinRomans8:22.
129 Forfurthernotesonthispassage,seeCostache,Mistic,44.130 Cf.Hexaemeron
opentotheworkofGod.
131 Cf.Hexaemeron9.2(PG29,189B-D).Theconceptofpermanencehasbeenalreadysug-
gestedbyHexaemeron
functionasaninherentlawofnaturefortheearth.132 SeehisHomiliesonGenesis3.1(PG53,33C).
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thoroughlywarmedup(waters(),likeintheimageofabirdhatchingthe eggs,endowing themwithsomesort of livingpower
().133
TogetherwithfollowingStBasilslineofthought,Chrysostomclearlyincor-
poratedBasilianterminology(e.g.,)inhisowninter-pretationofthescripturaltext.Inthelightofandbeyondthesemetaphors,
themessageconveyedbyStsBasilandJohnisthattheentireformationof
theworldunfoldsasacontinuoussynergeticact,adynamicconvergenceof
createdanduncreatedfactors.134ReturningtoStBasil,thereisindication
thathehastakenbothdepictionsoftheearthspregnancyandtheSpirit
hoveringoverthewatersasapplicabletoanystagewithintheuniverses
complexunfoldingbetweentheAlphaandtheOmega.Ifthisisthecase,thenGenesisdoesnotonlydepictpastevents.Instead,itpointstoauni-
versestillinthemaking,stilljourneyingtowardsitseschatologicalhori-
zon,theeighthdayofcreation.135StBasilrehearsedthisthemeintheninth
homily:
ThinkofthewordofGodrunningthroughcreation[],stillactive()nowasithasbeenfromthebeginning(
).136
Thetextleavesnoroomfordoubt:StBasildepictedthedivinewordoren-
ergyasanuninterruptedwavethatpervadestheentirespace-timecontin-
uum,thusplayingavitalyetdiscreteroleintheuniversesevolution.We
can inferthatforhimthemetaphors inGenesis1:2referredtoachaotic
133 Hexaemeron -rowedfromTheophilusofAntioch.Forfurthernotesonthisimagery,seeMoniqueAle-
xandre, -
ception,ChristianismeAntique3(Paris:Beauchesne,1988),86-7;Costache,MoralMistic,45;Hildebrand,TheTrinitarianTheologyofBasilofCaesarea,113.
134 Later,StMaximusendorsedthisperceptionwhenspeakingoftheparticipationofcre-
ationinGodbyitsverynaturalmovement:;,7(PG91,1080B).
135 OfwhichhespeaksmoreinOntheHolySpirit27.66(PG32,192AB);thetopicisanalysed
indetailelsewhereinthisvolume,byMarioBaghos.Forapatristicdevelopmentofthe
eschatologicalinterpretationofGenesis,seeStSymeontheNewTheologian,FirstEthical
Discourse,inOntheMysticalLife:TheEthicalDiscourses ,vol.1:TheChurchandtheLast
Things,trans.fromtheGreekandintro.byA.Golitzin(Crestwood,NY:StVladimirsSem-
inaryPress,1995),21-80.136 Hexaemeron9.2(PG29,189B).
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stateofthecosmosonitswaytoorganisation,implyingtheexistenceofa
reservoirofpotentialitieswhosecontentisactualisedorrealisedgradu-
allythroughoutthehistoryofcreationfrombeginningtoend.Allthings
considered,weareledsofartoadoubleconclusion:thatStBasilbelieved
inahumbleorkenoticGodwhocondescendstoworkthroughthenatural
possibilitiesoftheuniverse,withwhichhehimselfendowsthelatter,and
atthesametime,thatthecosmosexistsandthrivesonlybybeingsustained
byGodscreativepower.
Thecontentofthisongoingprocess,interpretedasaninteractiveex-
perience,cametobemorethoroughlyexploredbyStBasilinhistreatise
OntheHolySpirit,hislastmajorpublishedtext(in376)137workonthesenseoftradition.AccordingtoStBasil,andgiventhepneu-
matologicalfocusofthework,thedivine oikonomiaconcerningtheworld
isdeprivedoftheSpiritspresence;thereisnocreaturethatdoesnothave
itsoriginintheworkoftheSpirit;thereisnoperfectionofcreationoutside
thelife-givingandenlighteningenergyoftheSpirit.Co-workerwiththeLo-
gosinthemakingoftheuniverse,theSpiritimmediatelyanswerscreations
thirstforthefullnessofbeing,forlifeandholiness.138This,inturn,indicates
thatnothingcanattainnaturalperfectionwithoutthedivinegiftoftheSpir-
it;theinteractiveorsynergeticprinciplethatpervadestheBasilianworksourearthandthe lifeonit, ispossibleonlyintheactivepresenceofthe
LogosandtheHolySpirit.Representinginitselfasuccincttreatiseonthe
identityandeconomyoftheSpirit,theninthchapteroftheworkdepicts
themultitudeofgraceshebestowsuponcreation:
[Allthingsare]wateredbyhisbreathandhelpedontoreachtheir
properandnaturalpurpose().Per-
fectingallotherthings,[]heisthegiveroflife()[]andomnipresent.[]Bynatureunapproachable,heisapprehended
throughgoodness(
137 Cf.Rousseau,BasilofCaesarea,318.Quasten(Patrology,Vol.3,210)gaveabout375as
BasilofCaesarea,3-21.
138 Rousseau(BasilofCaesarea,337,343)linkedtheworkoftheSpiritmostlytothesote-
riologicalandsacramentalteachingsofStBasil,ignoringitsecosystemicfunction.Fora
morenuancedandcomprehensiveapproach,seeLossky,TheMysticalTheology,100-101
(referringtoOntheHolySpirit16.38),157(referringtoOntheHolySpirit19.49),163
(referringtoOntheHolySpirit16.37),166(referringtoOntheHolySpirit9.22).SeealsoB
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125
power(),[]inessencesimple,inpowersvarious,whollypresentineachandwhollyeverywhere 139
The immense varietyof the Spiritsmanifestations, energies ()orgraces()140throughwhichhispresenceincreationcomestobemanifested,isreiteratedinchapter19.48-49. 141Again,StBasiladoptedhere
theapophaticapproach,pointingtotheinexhaustibilityoftheHolySpirits
gifts.Hemaintainedthatifwecannotknowthemanyblessingscurrently
bestowedbytheSpirit,wecouldevenlessanticipatethepower()throughwhichhewilloperateintheagestocome.142Althoughtheempha-
sisofthetreatisefallsmainlyontheeschatologicaldimensionsofrenewal
143itisobviousthatforStBasiltheuniversedependsontheHolySpiritssupportthroughoutitsentireduration.144
Thethemeofthesynergeticcharacterofrealityopensupinteresting
avenues.Forinstance,itinvitesareassessmentofthepopularrepresenta-
tionofdivineactivityintheworld,themeaningofthephilosophicalcon-
onebyone.
SomeChristianworldviewsimagineGodasanomnipotententitysitu-both the universeandus. Furthermore, theyaccept as the only signsof
thisentitythecreationoftheworldandaseriesofarbitrarymanifesta-
tionsexmachina,thatis,miracles,takenaseventsthroughwhichthelawsofnatureareabrogated.Thecomplicationsentailedbythisunderstanding
cannotbetreatedhere.WhatwelearnfromStBasil,however,isthat,al-
thoughapophatic,themodeofGodsactivityintheworldisnotepisodic
butcontinuous;itdoesnotsuspendthelawsofnaturebutisanessential
partofthem;itisnotanostentatiousmanifestationofpowerbutahumble
139 OntheHolySpirit9.22(PG32,108BC).SeeabriefnoteonthisinRussell,TheDoctrineof,209.
140 Cf.PG32,156D.
141 MostlytheparagraphsinPG32,156D-157C.
142 Cf.PG32,156D.
143 SeePG32,157BC.
144 Foramoredetailedpresentationofthetreatisesteachingonworldviewandrelated
GrigoriePalamas, inEmilianPopescuandAdrianMarinescu (eds.),SfntulVasilecel
Mare:nchinarela1630deani 61,esp.146-53.
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(orkenotic)expressionofaGodthatadaptshimselftothelimitationsof
hiscreation.Fromthisreinterpretationemergesadifferentunderstanding
God,natureisforStBasilacreatedentity,indeed,butbynomeanssepa-
ratedfromitscreator.Natureistheoutcomeofcontinuousinteractionsbe-
tweencreatedanduncreatedenergies;thesupernaturalisattheverycore
ofthenatural.Itistrue,thewavesofdivineenergythatpervadecreation
eludeourmeasuringdevices,butsoaremanyofthesubatomicingredi-
entsofrealityastheorisedbycontemporaryphysicists.Nevertheless,these
wavesarenotaselusiveasweusuallythinktheyare:StBasilsdepictionof
thetransformativeexperiencesofthesaints145allowsforanunderstanding
twopointsleadatlasttoareconsiderationofthepremisesofthepainful
basicconcepts:theideaofaDeusexmachinathatsporadicallysuspends
theorderofnature,defendedbycreationists,andtheideaofanaturecom-
pointedtoadifferentportrayalofreality,forwhichthehumbleGodisper-
manentlyatworkwithinandthroughthenaturalpossibilitiesofauniverse
thatultimatelyremainsopento,anddependenton,him.Bothideologies,
therefore,namelycreationismandevolutionism,buildonpremisesthatdo
notdrawontheecclesialworldview.
***
Mostly ignored and forgotten by contemporary scholars, St Basils
contributionstoChristiancosmologyremainasourceofinspiration.The
purposeofthisarticlewastomakeobvioustheperennialandchallenging
characterofhiselaborations,whichcanencourageafreshapproachinthe
questformeaningandpurposewithinaculturesuffocatedbynihilismand
atheism.Indeed,hispassionateapproachtolife,theworldandrealitynot
tomentionthepowerfultopicoftheworldasatheologicalschoolmightserveasanimplicitexhortation forourculturetoacknowledgecreation
asGodsgiftandtoadoptacorrespondinglifestyle.Finally,itcanonlybe
hopedthathis contributionsconcerning the interactiveaspect ofreality
willbefurtherandseriouslyconsideredintheunfoldingconversationsbe-
tweenscientistsandtheologians.
145 Cf.OntheHolySpirit9.23(PG32,109ABC).