Word about God's creation in the image and likeness (excerpt)

This excerpt from the “Sermon on the Creation of God in the Image and Likeness” of St. Anastasia Sinaita is a fragment of Christological polemics directed against heretical teachings that distort the idea of ​​the nature of Christ. The narrative begins with a story about a theologian who saw in the structure of the world a reflection of the image and likeness of humanity of God the Word, thereby emphasizing the possibility of knowing God through the study of the world He created. When discussing with heretics, it is necessary to focus on a clear definition of key concepts: consubstantiality, perfection, the nature of the soul (reasonable and unreasonable), human and Divine will. St. Anastasius warns about the risk of misunderstanding and distortion of the doctrine of the two natures of Christ, illustrating this with examples of the heretical teachings of Diodorus, Nestorius, Theodore of Antioch, Arius and Manes, who, although they recognized two natures or two wills, understood them in a distorted sense. The author focuses on the fact that the human nature of Christ was subordinated and guided by the will of the “image of the Lord God the Word.” To avoid degrading the Divine nature of Christ, it is necessary to give each of His two natures its inherent properties. From the translator's preface. Rev. Anastasius Sinait (VII century) wrote several words about the image of God. The first of them, under the name of Gregory of Nyssa, is placed among his creations. See MPG. t. 44, col. 1327. The first passage printed here obviously represents part of the second word. Further, the third word is offered here in translation almost completely (without end only). Following it is placed another passage, it is not known from what word. The present passage, which is a translation from the Greek (MPG. t. 89, coll. 1144-1150), is inscribed with the name of Anastasius, Patriarch of Antioch. But from the latter no words have been preserved about the image of God. The content of this passage comes very close to the further 3rd word, in which Anastasius Sinaite, referring to his previous words about the image (see ibid. col. 1160 CD), not only expresses similar thoughts and pursues the same main subject of content (trying to prove the reflection in man, as the image of God, of the two natures of Christ, two wills and two actions), but also literally quotes an excerpt from the present first passage (ibid. coll. 1161 C – 1164 AB; cf. coll. 1148 D – 1149 ABC). From here it is clear that the author of this passage is also Anastasius the Presbyter - Sinaite. I met with one interpreter who told (me) that once, when he was studying St. Scripture, it suddenly happened that his spiritual eyes seemed to be opened, and he saw in the entire structure of creation and everything (hidden) in it the outline of the image and likeness of humanity of God the Word. That is why Paul says about Christ that “all things were created by Him and in Him” (Colossians 1:16). Those who intend to wisely and prudently conduct a contest with heretics regarding the properties of Christ, namely, about will and action (energy), before any reasoning, must require from them a written presentation of the following concepts, since on the basis of these latter their folly is easily exposed. The Holy Fathers spoke of two perfections in Christ, i.e., that He is perfect in Divinity and equally perfect in humanity. Therefore, it must be demanded that they express themselves definitely, if they can: what is the concept of a truly consubstantial? What is the concept of the completely perfect? What is the concept of a rational soul? What is the concept of an unreasonable soul? And what is the concept of the soul of Christ? And what is the carnal will? And what is the soul? And what is divine will? And if they are able to differentiate the above concepts on the basis of patristic, and not Hellenic, writings, then those exposed by them [their positions] will fall (by themselves). For just as the Word’s being of one substance with the Father points (in Him) to the perfect God (ἀνελλιπῆ Θεόν), in exactly the same way His soul and body being of one essence with us represents Him as a perfect man. We beg our brothers in the Lord to reason with great caution and prudence with opponents about actions and wills, and especially with those who are unyielding. For not everyone has faith, as Paul says (2 Thess. 3:2). So, not with a shameless facial expression and impudent speech, as some foolish people do, let us imprudently begin to shout about two natural actions, such and such; but with caution, with the fear of God and prudence. For one can piously affirm two natures in Christ. In the same way, one can speak rightly and wrongly about wills and actions in Him. After all, both Diodorus and Nestorius recognize two natures of Christ, but hypostatic ones. Both Theodore the Antiochian and Arius the Alexandrian recognize two wills, but opposite ones. And Manes the Persian recognizes two actions, but one - the good God, and the other - the evil being. Therefore, I beg, let us answer those competing with all caution, telling them directly that if anyone recognizes in Christ a carnal or worldly will, or in general an action contrary to His Divinity, or a will contrary to God the Word, let him be condemned. For everything that had the image of a slave was subordinated and guided by the beck and will of the image of the Master God the Word. But so that we do not make His Divine nature subject to passions and the Word, like a servant, subordinate to the Father, for this sake we inseparably give each of the two natures of Christ their properties...