Doru Costache - Christian Worldview In St Basil
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Elements of the Christian Worldview in Works by, and Attributed to, St Basil the Great
Revd Dr Doru Costache St Andrew’s Patristic Symposium 9 September 2009
Elements of the Christian Worldview The World as • Homilies on the Hexaemeron a Theological • On the Origin of Humankind School The World as • Homilies on the Hexaemeron an Interactive • On the Holy Spirit Framework
The world as a theological school
Homilies on the Hexaemeron Weaknesses: the scientific information upon which the homilies are based has become obsolete Strengths: the theological vision of reality remains valid from an ecclesial viewpoint
Homilies on the Hexaemeron – their validity
Scientific data belong to the past
Theological vision belongs to the Church
The world as a theological school Homilies on the Hexaemeron Valid aspects that are non-theological in nature Creation is in itself changing and mortal The fine-tuning of the universe’s parameters Ethical paradigms illustrated by animal behaviours The anthropic principle
The world as a theological school Theological worldview can peacefully and creatively coexist with any scientific cosmology Scientific cosmology is descriptive Theological worldview is interpretive
The world as a theological school
The world as a teaching ground (διδασκαλείον καὶ παιδευτήριον; Hexaemeron 1.5) learning of God’s wisdom and the meaning of life An Alexandrian theme, drawn from Origen and St Athanasius the Great
St Athanasius, Against the Pagans 34.4
The knowledge of God (τὴν περὶ τοῦ Θεοῦ γνῶσιν) can be further reached from the visible things (ἀπὸ τῶν φαινομένων), since creation, through its order and harmony (διὰ τῆς τάξεως καὶ ἁρμονίας), signals and loudly declares its Lord and Creator, as though through letters (ὥσπερ γράμμασι)
The world as a theological school
Challenges The Manichaean myth of creation The atheism intrinsic to many ancient cosmologies A positive approach to creation
St Basil, Hexaemeron 1.6 …the cosmos has not been conceived vainly and without reason given that it is assembled for some beneficial purpose and the great use of all beings. Thus, since it truly is a teaching ground for the reasoning souls (ψυχῶν λογικῶν διδασκαλεῖον) and a school of divine knowledge (θεογνωσίας παιδευτήριον), through the guidance (διὰ χειραγωγίαν) of the visible and sensible things the mind is led to the contemplation of the invisible.
The world as a theological school
Genesis as an interpretation of reality from the viewpoint of God’s intention and creative work
St Basil, Hexaemeron 1.1
The creation (ποίησις) of the heavens and earth must be conveyed not as having happened spontaneously (αὐτομάτως), as some have imagined, but as having its cause (αἰτίαν) from God.
The world as a theological school
The scriptural narrative in Genesis 1 is Not concerned with chronology, the dimensions or the structure of creation Interested in highlighting God’s work as active and efficient throughout the history of the universe
The world as a theological school
Theology Is not interested in the anatomy of the world Interprets the beauty of the world as indicative to the wisdom of the Creator prerequisite for a holistic worldview
The world as a theological school
Theology inspires awe for the Greatness of creation Majesty of the Creator Meaningfulness of life
St Basil, Hexaemeron 1.11 Let us glorify the Master Craftsman (τὸν ἀριστοτέχνην) for all that wisely and artistically (σοφῶς καὶ ἐντέχνως) has been accomplished. From the beauty of the visible things (τοῦ κάλλους τῶν ὁρωμένων) let us form an idea of the one that is supremely beautiful (τὸν ὑπέρκαλον), and from the majesty of these limited bodies that are accessible through senses (τῶν αἰσθητῶν τούτων καὶ περιγραπτῶν σωμάτων) let us make an analogy for him who is infinite, supremely grandiose (τὸν ἄπειρον καὶ ὑπερμεγέθη) and who surpasses all understanding by the fullness of his power
The world as a theological school
A message of hope for a disoriented society The school functions: everyone can learn the path of virtue
What has a beginning has also an end creation is mortal Building on St Athanasius the Great’s teaching on the transitory character of the world
The world as an interactive framework
Beyond St Athanasius: supported by the Logos, creation is also endowed with a natural generative power
The world as an interactive framework
Divine energy
Cosmic energy
[The earth] was in painful labours (ὠδίνουσα) with the generation of all things through the power stored in it (ἐναποτεθεῖσαν … δύναμιν) by the Demiurge, waiting for the auspicious times (καθήκοντας χρόνους) when, by divine call, it would bring on to the open (προαγάγῃ … εἰς φανερὸν) the things conceived (τὰ κυήματα) within it.
St Basil, Hexaemeron 2.3
God given, the generative potential of matter cannot activate of itself, without God’s energy
The world as an interactive framework
St Basil, Hexaemeron 2.6
[The Holy Spirit] thoroughly warmed up (συνέθαλπε) and vivified the nature of the waters (ἐζωογόνει τὴν τῶν ὑδάτων φύσιν), like in the image of a bird hatching the eggs, endowing them with some sort of living power (ζωτικήν τινα δύναμιν)
Potentiality
Synergy
Continuity
Genesis: not a narrative concerning past events but a prophecy of things that still happen and will happen
The world as an interactive framework
St Basil, Hexaemeron 9.2
Think of the word of God running through creation (διὰ τῆς κτίσεως τρέχον), still active (ἐνεργοῦν) now as it has been from the beginning (ἀρξάμενον), and efficient until the end in order to bring the world to fulfilment (ἕως ἂν ὁ κόσμος συμπληρωθῇ).
God works through the potential of matter The cosmos exists and thrives only sustained by God’s creative power
The world as an interactive framework
The treatise On the Holy Spirit – a new approach to the topic of creation’s dependence on God Nothing exists and thrives without the support of the Spirit
The world as an interactive framework
On the Holy Spirit 9.22 [All things are] watered by his breath and helped on to reach their proper and natural purpose (τὸ οἰκεῖον καὶ κατὰ φύσιν τέλος). Perfecting all other things (τελειωτικόν τῶν ἂλλων), […] he is the giver of life (ζωῆς χορηγόν) […] and is omnipresent (πανταχοῦ ὂν). […] By nature unapproachable (ἀπρόσιτον τῇ φύσει), he is apprehended through goodness (χωρητόν δι᾽ἀγαθότητα), filling all things with his power (πάντα πληροῦν τῇ δυνάμει), […] in essence simple (ἁπλοῦν τῇ οὐσίᾳ), in powers various (ποικίλον ταῖς δυνάμεσιν), wholly present in each (ὃλον ἑκάστῳ παρόν) and wholly everywhere (ὃλον ἀπανταχοῦ ὂν).
Conclusive remarks The capacity of ecclesial worldview to coexist with any cosmological paradigm The relevance of ecclesial worldview to contemporary existential disorientation Ecclesial worldview corresponds to our Christology correction to contemporary one-sided interpretations of reality
Revd Dr Doru Costache St Andrew’s Patristic Symposium 9 September 2009
Elements of the Christian Worldview The World as • Homilies on the Hexaemeron a Theological • On the Origin of Humankind School The World as • Homilies on the Hexaemeron an Interactive • On the Holy Spirit Framework
The world as a theological school
Homilies on the Hexaemeron Weaknesses: the scientific information upon which the homilies are based has become obsolete Strengths: the theological vision of reality remains valid from an ecclesial viewpoint
Homilies on the Hexaemeron – their validity
Scientific data belong to the past
Theological vision belongs to the Church
The world as a theological school Homilies on the Hexaemeron Valid aspects that are non-theological in nature Creation is in itself changing and mortal The fine-tuning of the universe’s parameters Ethical paradigms illustrated by animal behaviours The anthropic principle
The world as a theological school Theological worldview can peacefully and creatively coexist with any scientific cosmology Scientific cosmology is descriptive Theological worldview is interpretive
The world as a theological school
The world as a teaching ground (διδασκαλείον καὶ παιδευτήριον; Hexaemeron 1.5) learning of God’s wisdom and the meaning of life An Alexandrian theme, drawn from Origen and St Athanasius the Great
St Athanasius, Against the Pagans 34.4
The knowledge of God (τὴν περὶ τοῦ Θεοῦ γνῶσιν) can be further reached from the visible things (ἀπὸ τῶν φαινομένων), since creation, through its order and harmony (διὰ τῆς τάξεως καὶ ἁρμονίας), signals and loudly declares its Lord and Creator, as though through letters (ὥσπερ γράμμασι)
The world as a theological school
Challenges The Manichaean myth of creation The atheism intrinsic to many ancient cosmologies A positive approach to creation
St Basil, Hexaemeron 1.6 …the cosmos has not been conceived vainly and without reason given that it is assembled for some beneficial purpose and the great use of all beings. Thus, since it truly is a teaching ground for the reasoning souls (ψυχῶν λογικῶν διδασκαλεῖον) and a school of divine knowledge (θεογνωσίας παιδευτήριον), through the guidance (διὰ χειραγωγίαν) of the visible and sensible things the mind is led to the contemplation of the invisible.
The world as a theological school
Genesis as an interpretation of reality from the viewpoint of God’s intention and creative work
St Basil, Hexaemeron 1.1
The creation (ποίησις) of the heavens and earth must be conveyed not as having happened spontaneously (αὐτομάτως), as some have imagined, but as having its cause (αἰτίαν) from God.
The world as a theological school
The scriptural narrative in Genesis 1 is Not concerned with chronology, the dimensions or the structure of creation Interested in highlighting God’s work as active and efficient throughout the history of the universe
The world as a theological school
Theology Is not interested in the anatomy of the world Interprets the beauty of the world as indicative to the wisdom of the Creator prerequisite for a holistic worldview
The world as a theological school
Theology inspires awe for the Greatness of creation Majesty of the Creator Meaningfulness of life
St Basil, Hexaemeron 1.11 Let us glorify the Master Craftsman (τὸν ἀριστοτέχνην) for all that wisely and artistically (σοφῶς καὶ ἐντέχνως) has been accomplished. From the beauty of the visible things (τοῦ κάλλους τῶν ὁρωμένων) let us form an idea of the one that is supremely beautiful (τὸν ὑπέρκαλον), and from the majesty of these limited bodies that are accessible through senses (τῶν αἰσθητῶν τούτων καὶ περιγραπτῶν σωμάτων) let us make an analogy for him who is infinite, supremely grandiose (τὸν ἄπειρον καὶ ὑπερμεγέθη) and who surpasses all understanding by the fullness of his power
The world as a theological school
A message of hope for a disoriented society The school functions: everyone can learn the path of virtue
What has a beginning has also an end creation is mortal Building on St Athanasius the Great’s teaching on the transitory character of the world
The world as an interactive framework
Beyond St Athanasius: supported by the Logos, creation is also endowed with a natural generative power
The world as an interactive framework
Divine energy
Cosmic energy
[The earth] was in painful labours (ὠδίνουσα) with the generation of all things through the power stored in it (ἐναποτεθεῖσαν … δύναμιν) by the Demiurge, waiting for the auspicious times (καθήκοντας χρόνους) when, by divine call, it would bring on to the open (προαγάγῃ … εἰς φανερὸν) the things conceived (τὰ κυήματα) within it.
St Basil, Hexaemeron 2.3
God given, the generative potential of matter cannot activate of itself, without God’s energy
The world as an interactive framework
St Basil, Hexaemeron 2.6
[The Holy Spirit] thoroughly warmed up (συνέθαλπε) and vivified the nature of the waters (ἐζωογόνει τὴν τῶν ὑδάτων φύσιν), like in the image of a bird hatching the eggs, endowing them with some sort of living power (ζωτικήν τινα δύναμιν)
Potentiality
Synergy
Continuity
Genesis: not a narrative concerning past events but a prophecy of things that still happen and will happen
The world as an interactive framework
St Basil, Hexaemeron 9.2
Think of the word of God running through creation (διὰ τῆς κτίσεως τρέχον), still active (ἐνεργοῦν) now as it has been from the beginning (ἀρξάμενον), and efficient until the end in order to bring the world to fulfilment (ἕως ἂν ὁ κόσμος συμπληρωθῇ).
God works through the potential of matter The cosmos exists and thrives only sustained by God’s creative power
The world as an interactive framework
The treatise On the Holy Spirit – a new approach to the topic of creation’s dependence on God Nothing exists and thrives without the support of the Spirit
The world as an interactive framework
On the Holy Spirit 9.22 [All things are] watered by his breath and helped on to reach their proper and natural purpose (τὸ οἰκεῖον καὶ κατὰ φύσιν τέλος). Perfecting all other things (τελειωτικόν τῶν ἂλλων), […] he is the giver of life (ζωῆς χορηγόν) […] and is omnipresent (πανταχοῦ ὂν). […] By nature unapproachable (ἀπρόσιτον τῇ φύσει), he is apprehended through goodness (χωρητόν δι᾽ἀγαθότητα), filling all things with his power (πάντα πληροῦν τῇ δυνάμει), […] in essence simple (ἁπλοῦν τῇ οὐσίᾳ), in powers various (ποικίλον ταῖς δυνάμεσιν), wholly present in each (ὃλον ἑκάστῳ παρόν) and wholly everywhere (ὃλον ἀπανταχοῦ ὂν).
Conclusive remarks The capacity of ecclesial worldview to coexist with any cosmological paradigm The relevance of ecclesial worldview to contemporary existential disorientation Ecclesial worldview corresponds to our Christology correction to contemporary one-sided interpretations of reality
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