Wednesday, February 23, 2022

Dragoş Andrei Giulea on God having a Form in the Pseudo-Clementine Homilies

  

A PSEUDO-CLEMENTIME AXIOM:

A FORMLESS GOD CANNOT BE SEEN

 

Commonly dated around 300-320 CE, the Pseudo-Clementine Homilies is another pre-Nicene source including a Christology envisioning the Son endowed with a body of glory and a form (morphe). The form is invisible for the ordinary eye and only the pure heart may perceive it:

 

For He has shape (μορφη γαρ εχει), and He has every limb primarily and solely for beauty’s sake, and not for use. For He has not eyes that He may see with them; for He sees on every side, since He is incomparably more brilliant in His body (απαραβλητως λαμπροτερος ων το σωμα) than the visual spirit which is in us, and He is more splendid than everything, so that in comparison with Him the light on the sun may be reckoned as darkness. Nor has He ears that He may hear; for He hears, perceives, moves, energizes acts on every side. But He has the most beautiful shape (την δε καλλιστην μορφην) on account of man, that the pure in heart may be able to see Him (τη καρδια αυτον ιδειν), that they may rejoice because they suffered. For He molded man in His own shape (τη γαρ αυτου μορφη) as in the grandest seal, in order that he may be the ruler and lord of all, and that all may be subject to him. Wherefore, judging that He is the universe, and that man is His image (εικονα) (for He is Himself invisible [αορατος], but His image man is visible), the man who wishes to worship Him honours His visible image, which is man. (Hom. Clem. 17.7)

 

The text continues with an interesting counterargument: If the Son owns a Form, he has to exist in space and necessarily imply a spatial shape (schema). The author’s surprising reply is to agree with the contender and also to add that the Form of the Son extends infinitely:

 

For He avenges His own shape (μορφην). But someone will say, If He has shape, then He has figure (Ει μορφην εχει, και σχημα) also, and is in space; but if He is in space, and is, as being less, enclosed by it, how is He great above everything? How can He be everywhere if He has figure (εν σχηματι ων)? . . . What, then, is there to prevent God, as being the Framer and Lord of this and everything else, from possessing figure and shape and beauty (δημιουργον και δεσποτην οντα, αυτον μεν εν σχηματι και μορφη και καλλει οντα), and having the communication of these qualities proceeding from Himself extended infinitely? (Hom. Clem. 17:8)

 

The next chapter of the same homily presents a vision of God as the cruciform structure of the universe, present everywhere in the world, as in Irenaeus’s theology:

 

One, then, is the God who truly exists, who presides in a superior shape (εν κρειττονι μορφη προκαθεζεται), being the heart of that which is above and that which is below twice, which sends forth from Him as from a centre the life-giving and incorporeal power (ασωματον δυναμιν); . . . It must be, therefore, that this infinite which proceeds from Him on every slate exists, having as its heart Him who is above all, and who thus possesses figure (υπερ παντα εν σχηματι); for wherever He be, He is as it were in the centre of the infinite, being the limit of the universe. And the extensions taking their rise with Him, possess the nature of six infinites; of whom the one taking its rise with him penetrates into the height above, another into the depth below, another to the right hand, another to the left, another in front, and another behind. (Hom. Clem. 17:9)

 

The following passage is more epistemologically focused. The text informs us that only the νους may perceive God’s μορφη and ειδος. If God did not have a form, human beings would not be able to see or contemplate him because the human mind would be empty without apprehending a form. The chapter similarly includes the argument that God has a form because he is beautiful and beauty cannot exist without form:

 

What affection ought therefore to arise within us if we gaze with our mind on His beautiful shape (την ευμορφιαν αυτου τω νω κατοπτευσωμεν)! But otherwise it is absurd to speak of beauty. For beauty cannot exist apart from shape (αδυνατον γαρ καλλος ανευ μορφης ειναι); nor can one be attracted to the love of God, nor even deem that he can see Him, if God has no form (και δοκειν θεον οραν ειδος ουκ εχοντα). But some who are strangers to the truth, and who give their enemies to the service of evil, on pretext of glorifying God, say that He has no figure (ασχηματιστον), in order that, being shapeless and formless, He may be visible to no one (αμορφος και ανειδεος ων μηδενι ορατος η), so as not to be longed for. For the mind not seeing the form of God, is empty of Him (νους γαρ ειδος ουχ ορων θεου εστιν αυτου). (Hom. Clem. 17:10-11) (Dragoş Andrei Giulea, Pre-Nicene Christology in Paschal Contexts: The Case of the Divine Noetic Anthropos [Supplements to Vigiliae Christianae Texts and Studies of Early Christian Life and Language 123; Leiden: Brill, 2014], 326-28)