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home about forum april 20th, 2018 uncategorized no comments » god’s “wrath” as anthropomorphism discussed in the church fathers st john cassian institutes chapter 3. of those things which are spoken of god anthropomorphically. for if when these things are said of god they are to be understood literally in a material gross signification, then also he sleeps, as it is said, arise, wherefore do you sleep, o lord? though it is elsewhere said of him: behold he that keeps israel shall neither slumber nor sleep. and he stands and sits , since he says, heaven is my seat, and earth the footstool for my feet: isaiah 66:1 though he measure out the heaven with his hand, and holds the earth in his fist. isaiah 40:12 and he is drunken with wine as it is said, the lord awoke like a sleeper, a mighty man, drunken with wine; he who only has immortality and dwells in the light which no man can approach unto: 1 timothy 6:16 not to say anything of the ignorance and forgetfulness, of which we often find mention in holy scripture: nor lastly of the outline of his limbs, which are spoken of as arranged and ordered like a man’s; e.g., the hair, head, nostrils, eyes, face, hands, arms, fingers, belly, and feet: if we are willing to take all of which according to the bare literal sense, we must think of god as in fashion with the outline of limbs, and a bodily form; which indeed is shocking even to speak of, and must be far from our thoughts. chapter 4. in what sense we should understand the passions and human arts which are ascribed to the unchanging and incorporeal god. and so as without horrible profanity these things cannot be understood literally of him who is declared by the authority of holy scripture to be invisible, ineffable, incomprehensible, inestimable, simple, and uncompounded, so neither can the passion of anger and wrath be attributed to that unchangeable nature without fearful blasphemy. for we ought to see that the limbs signify the divine powers and boundless operations of god, which can only be represented to us by the familiar expression of limbs: by the mouth we should understand that his utterances are meant, which are of his mercy continually poured into the secret senses of the soul, or which he spoke among our fathers and the prophets: by the eyes we can understand the boundless character of his sight with which he sees and looks through all things, and so nothing is hidden from him of what is done or can be done by us, or even thought. by the expression hands, we understand his providence and work, by which he is the creator and author of all things; the arms are the emblems of his might and government, with which he upholds, rules and controls all things. and not to speak of other things, what else does the hoary hair of his head signify but the eternity and perpetuity of deity, through which he is without any beginning, and before all times, and excels all creatures? so then also when we read of the anger or fury of the lord, we should take it not ἀνθρωποπαθῶς ; i.e., according to an unworthy meaning of human passion, but in a sense worthy of god, who is free from all passion; so that by this we should understand that he is the judge and avenger of all the unjust things which are done in this world; and by reason of these terms and their meaning we should dread him as the terrible rewarder of our deeds, and fear to do anything against his will. for human nature is wont to fear those whom it knows to be indignant, and is afraid of offending: as in the case of some most just judges, avenging wrath is usually feared by those who are tormented by some accusation of their conscience; not indeed that this passion exists in the minds of those who are going to judge with perfect equity, but that, while they so fear, the disposition of the judge towards them is that which is the precursor of a just and impartial execution of the law. and this, with whatever kindness and gentleness it may be conducted, is deemed by those who are justly to be punished to be the most savage wrath and vehement anger. it would be tedious and outside the scope of the present work were we to explain all the things which are spoken metaphorically of god in holy scripture, with human figures. let it be enough for our present purpose, which is aimed against the sin of wrath, to have said this that no one may through ignorance draw down upon himself a cause of this evil and of eternal death, out of those scriptures in which he should seek for saintliness and immortality as the remedies to bring life and salvation. st ambrose from the book upon noah’s ark by st ambrose, bishop chap, iv. we read that the lord was angry. it is in the thoughts, that is to say, in the knowledge of god, that man being put on earth and weighted with the body cannot be without sin, for earth is the home of temptations, and the flesh is a bait for corruption. yet man had a reasonable soul, and his soul had power to control his body; and, being so made, he made no struggle to keep himself from falling into that from whence he would not return. god’s thoughts are not as man’s thoughts; in him there is no such thing as change of mind, no such thing as to be angry and then cool down again. these things are written that we may know the bitterness of our sins, whereby we have earned the divine wrath. to such a degree had iniquity grown that god, who by his nature cannot be moved by anger, or hatred, or any passion whatsoever, is represented as provoked to anger. st john of damascus exact exposition of orthodox doctrine book i chapter ii concerning things utterable and things unutterable, and things knowable and thinks unknowable. it is necessary, therefore, that one who wishes to speak or to hear of god should understand clearly that alike in the doctrine of deity and in that of the incarnation(1), neither are all things unutterable nor all utterable; neither all unknowable nor all knowable(2). but the knowable belongs to one order, and the utterable to another; just as it is one thing to speak and another thing to know. many of the things relating to god, therefore, that are dimly understood cannot be put into fitting terms, but on things above us we cannot do else than express ourselves according to our limited capacity; as, for instance, when we speak of god we use the terms sleep, and wrath, and regardlessness, hands, too, and feet, land such like expressions. st anthony the great philokalia god is good, and passionless and immutable. if a man accepts it as right and true that god does not change, yet is puzzled how (being such) he rejoices at the good, turns away from the wicked, is angered with sinners and shows them mercy when they repent, the answer to this is that god does not rejoice and is not angered, for joy and anger are passions. it is absurd to think that the deity could be helped or harmed by human deeds. god is good and does only good; he harms no one and remains always the same. as to ourselves, when we are good we enter into communion with god through our likeness to him, and when we become evil, we cut ourselves off from god, through our unlikeness to him. when we live virtuously we are god’s own, and when we become wicked, we fall away from him. this does not mean that he is angry with us, but that our sins do not let god shine in us, and that they link us with the tormentors-the demons. if later, through prayers and good deeds, we obtain absolution of our sins, it does not mean that we have propitiated god and changed him, but that through such actions and our turning to god we have cured the evil in ourselves and have again become able to partake of god’s goodness. thus, to say that god turns away from the wicked is the same as to say that the sun hides itself from those who lose their sight. (texts on saintly life 150) isaac of nineveh the spiritual world of st isaac the syrian to say that the love of god diminishes or vanishes because of a created being’s fall means ‘to reduce the glorio

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http://www.maxholtz.se/uncategorized/gods-wrath-as-anthropomorphism-discussed-in-the-church-fathers/
http://www.maxholtz.se/2015/05/
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The information obtained through searches, or otherwise, is protected
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It is also subject to database protection according to the Swedish
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