St.-Gregory-NazianzenThis movement of self-contemplation alone could not satisfy Goodness.

Good must be poured out and go forth beyond Itself to multiply the objects of Its beneficence, for this was essential to the highest Goodness.

So He first conceived the Heavenly and Angelic Powers.  And this conception was a work fulfilled by His Word, and perfected by His Spirit.

[…] Thus…He gave being to the world of thought…. Then, when His first creation was in good order, He conceives a second world, material and visible.

[…] This was to show that He could call into being, not only a Nature akin to Himself, but also one altogether alien to Himself.

[…] Mind, then, and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of His mighty work.

Not yet was there any mingling of both, nor any mixtures of these opposites, tokens of a greater Wisdom and Generosity in the creation of natures; nor as yet were the whole riches of Goodness made known.

Now the Creator-Word, determining…to produce a single living being out of both – the visible and the invisible creations, I mean – fashions Man.

Taking a body from already existing matter, He places in it a Breath taken from Himself which the Word knew to be an intelligent soul and the image of God, as a sort of second world.

He placed him, great in littleness on the earth; a new Angel, a mingled worshipper, fully initiated into the visible creation, but only partially into the intellectual.

Man was king of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; half-way between greatness and lowliness.

In one person he combined spirit and flesh; spirit, because of the favour bestowed on him; flesh, because of the height to which he had been raised;

the one that he might continue to live and praise his Benefactor, the other that he might suffer, and by suffering be put in remembrance, and corrected if he became proud of his greatness:

a living creature trained here, and then moved elsewhere; and, to complete the mystery, deified by its inclination to God.

For to this, I think, tends that Light of Truth which we here possess but in measure, that we should both see and experience the Splendour of God, which is worthy of Him Who made us, and will remake us again after a loftier fashion.

Gregory Nazianzen (c.330-390): Oration 38, 9-11.

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