Selections from Seminary

The Cappodocians, as well as St. Athanasius before them, had to respond to heretical teachings. As a result, their language was necessarily limited to refutation. That does not leave us with a clear affirmation of how to proceed toward the knowledge of God. Basil’s scriptural references, as well as the homilies and other non-polemical writings from Athanasius, the other Cappadocians, and Chrysostom, can give us a fuller picture, using more affirmative language, of how we can begin to know God. The Apostle Peter, at the end of his second epistle, leaves us with a very clear and affirmative charge to continue on into the depths of the knowledge of God: You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked; but grow in the grace and knowledge of our Lord and Savior Jesus Christ.

Then, 2 Peter starts off running: Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature (ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως), having escaped the corruption that is in the world through lust. Not only is he speaking of partaking of the divine nature, but clearly connecting that with a practical, lived-out life of virtue, “escaping corruption”. Throughout Peter’s epistles, he develops this lived knowledge of God, which is important to understand when reading the Cappadocians in their response to Eunomius. Peter continues, For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ —importantly, immediately...

The Apostle Peter also builds a connection between our own works and the revelation of Christ: rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; as obedient children, not conforming yourselves to the former lusts , as in your ignorance; but as He who called you is holy, you also be holy in all your conduct . Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever. Here, St. Peter brings up the corruptible/incorruptible theme, which in context, when taking both his epistles together, is referring to the life in Christ, the process of uniting ourselves to him, which ultimately is knowing God. And again, we see St. Athanasius making the connection between our own works and participation in God, and like the apostle, us...