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The human icon: Gregory of Nazianzus on being an imago Dei

Published online by Cambridge University Press:  03 April 2019

Gabrielle Thomas
Gabrielle Thomas*
Affiliation:
Durham University, Abbey House, Palace Green, Durham DH1 [email protected]
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Abstract

Theologians have long recognised the significance of the imago Dei in Christian theological anthropology, yet the question of how to construe the imago is not straightforward. This essay offers a fresh reading of Gregory Nazianzen's vision of the imago Dei. Hitherto, historical theologians have attributed to Gregory an essentialist interpretation of the imago, in which it is identified only with the rational soul. I argue that Gregory depicts the imago Dei quite literally as a visible icon of God by weaving together christology, pneumatology and beliefs about images and idols. If interpreted properly, Gregory's vision contributes significantly to contemporary interpretations of the imago Dei, which aim to account for christology, pneumatology and the inclusion of each human person in the imago.

Keywords

Gregory of Nazianzusiconimageimago Deitheological anthropology
Type
Research Article
Information
Scottish Journal of Theology , Volume 72 , Issue 2 , May 2019 , pp. 166 - 181
Copyright
Copyright © Cambridge University Press 2019 

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References

1 Ep. 101.5 (Sources Chrétiennes (hereafter SC) 208, p. 50. In order to highlight the nuances in the texts, translations are my own, unless stated otherwise. I am grateful for the insightful feedback received from those attending the Research Seminars at the University of St Andrews and Durham University, at which I presented earlier versions of this paper.

2 Carm. 1.2.14 (PG 37: 757, l. 17). Throughout I use the phrases ‘imago Dei’ and ‘divine image’ synonymously.

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13 Oration 22.13 (SC 270, p. 248).

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16 Carm. 1.2.34 (PG 37: 947, l. 20).

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34 Carm. 1.2.10 (PG 37: 793–807).

35 For further discussion on the identity of Polemon; see Børtnes, ‘Rhetoric and Mental Images in Gregory’, p. 39.

36 Oration 38 (SC 358, pp. 104–38).

37 Oration 39 (SC 358, pp. 150–97).

38 Oration 44 (PG 36: 608A–622A).

39 Oration 45 (PG 36: 623A–664C).

40 Oration 30.20 (SC 250, p. 268).

41 See e.g. Oration 38.13 (SC 358, p. 132).

42 οὐ πρὸς τὴν οὐσίαν φέροι ἄν ἡ εἰκὼν τὴν ὁμοιότητα, πρὸς δὲ τὴν ἐνέργειαν. Eunomius, Apology 24. Eunomius refused to acknowledge the likeness of the Logos to the Father and denounced the Spirit's deity.

43 Carm. 1.1.10 (PG 37: 469, ll. 56–60).

44 Carm. 1.1.8 (PG 37: 452, ll. 70–5).

45 Carm. 1.2.38 (PG 37:1325, l. 12–1326, l. 2).

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49 Oration 8.10 (SC 405, p. 266).

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51 Carm. 1.2.3 (PG 37: 637, ll. 57–8).

52 Carm. 1.2.29 (PG 37: 884–908, ll. 46–8).

53 Oration 5.28 (SC 309, p. 348); 8.10 (SC 405, p. 266); 39.6 (SC 358, p. 160); 40.38 (SC 358, p. 284); Carm. 1.2.1 (PG 37: 532); 1.2.29 (PG 37, 883); 2.1.1 (PG 37: 979).

54 Carm. 1.2.27 (PG 37: 854, ll. 8–9).

55 Oration 43.52 (SC 384, p. 234).

56 Carm. 2.2.7 (PG 37: 1555, ll. 51–5).

57 See note 9 above, and Behr, John, The Mystery of Christ: Life in Death (Crestwood, NY: St Vladimir's Seminary Press, 2006)Google Scholar; Kelsey, David, Eccentric Existence: A Theological Anthropology (Louisville, KY: Westminster John Knox Press, 2009)Google Scholar.

58 Oration 14.1.4 (PG 35: 876, l. 9).

59 Carm. 1.2.14 (PG 37: 757, l. 17).