The following list of excerpts from the writings of Gregory of Nyssa contains references
to his use of the Greek word eikon, "image." Gregory uses this term to designate the divine
presence in an individual person and is based upon Genesis 1.26: "Let us make man in our image
(eikon), after our likeness." This list is not intended to be exhaustive; rather, it is intended to give
the reader a general idea of how Gregory employs eikon. I have made these references available
because the concept of "image" is of central importance to an understanding not only of Gregory's
theology but of the Church Fathers in general. At a later time this text will be amplified with a
commentary. It should be noted that on occasion the English word "image" is cited without
reference to eikon; here Gregory of Nyssa had used other terms.
A note on the texts: the letter "J" refers to the various critical editions of Gregory's
works(1) followed by the appropriate page numbers. The letters "PN" refer to the excerpts from
volume five of The Nicene and Post-Nicene Fathers (Grand Rapids, Michigan, 1972 reprint).
Song of Songs: The image (eikon) is one of marriage where the desire for beauty acts as
intermediary. (J.23)
However, the person looking at the image (eikon) created by the skillful use of colors does
not linger over the colors painted on the tablet; he beholds instead only the form which the artist
has shown. Thus it is with the present scripture: we should not look at the material of the colors
[i.e. the words]; rather, we should consider the image of the king expressed by them in the chaste
concepts. (J.28)
Realize how much more than the rest of creation you are honored by the Creator. He did
not make the heavens in his image (eikon), nor the moon, sun, the stars' beauty, nor anything else
you see in creation. (J.68)
Whichever expression we take, one idea is common to all, namely, that from the virtues
we obtain knowledge of the good which transcends all understanding just as the beauty of an
archetype can be inferred from its image (eikon). (J.91)
...that from the virtues we obtain knowledge of the good which transcends all
understanding just as the beauty of an archetype can be inferred from its image (eikon). (J.91)
Human nature is also mirror, and it was not beautiful until it drew near to Beauty and was
transformed by the image (eikon) of the divine loveliness. Human nature had the image of the
serpent as long as it lay upon the earth and beheld its image. But now that human nature rose up,
turned to face the good, and turned its hack on evil, it was conformed to what it beheld, i.e., the
archetypal beauty. (J.150)
Human nature is also a mirror, and it was not beautiful until it drew near to Beauty and
was transformed by the image (eikon) of the divine loveliness. (J.150)
When the bridegroom exhorts the bride who is already beautiful to become beautiful, he
clearly recalls the words of the Apostle who bids the same image (eikon) to be transformed "from
glory to glory" [2Cor 3.18]. By glory he means what we have grasped and found at any given
moment. No matter how great and exalted that glory may be, we believe that it is less than that
for which we still hope. Though she is a dove by what she had achieved, nevertheless, the bride is
bidden to become a dove once again by being transformed into something better. If this happens,
the text will show us something better by this name (dove). (J.160)
Therefore, the person showing the divinity in any of life's circumstances manifests the
beauty of the woods of Lebanon which represent the divine image (eikon). (J.183)
Although man was once made in God's image (eikon), he was transformed into an
irrational animal, having become a leopard and lion through evil habits. (For the person
drawn by a lion lying in wait within its den is snared in its trap, as the prophet says [Ps
10.9]. He is changed into that beast after having been overpowered. (J.251)
The bride's praises are certainly valuable regarding cinnamon where a symbolic
explanation serves as a means of praise. Once a person has accomplished this and has attained the
summit of praises, he always shows the characteristics of the divine image (eikon) in himself.
(J.289)
Therefore, the person showing the divinity in any of life's circumstances manifests the
beauty of the woods of Lebanon which represent the divine image (eikon). (J.289)
Man would not have been beautiful if the sullen stamp of death were in him. However,
man was the image (eikon) and likeness of eternal life, truly beautiful and exceedingly good,
adorned with the radiant form of life. (J.348)
The establishment of the Church is the creation of the world, and according to the prophet
[Is 65.17] a new heaven is created in it (faith in Christ is the firmament as Paul says [Col 2.5]). A
new earth is created which drinks the rain coming upon it, and another man is created who is
renewed according to his creator's image (eikon) through a rebirth from above. (J.385)
Thus it [soul] must cleanse itself of every material deed and thought and be transformed
into that which is spiritual and immaterial, a splendid image (eikon) of the archetype's beauty.
(J.439)
If for some mysterious reason, the divinely inspired text says that the divine nature has wings, then the first man made according to God's image (eikon) and likeness was in every way like its archetype [Gen 1.26]. But according to scripture, the prototype has a wing; hence human nature was created with wings so that it may be in the divine likeness. (J.448)
Thus when the soul has prepared itself and has rejected every material stain, it represents
the image (eikon) of that pure, unstained beauty. (J.440)
Because creation exists from its very beginning by the divine power, the end of each
created being is linked with its beginning: everything created from nothing comes into existence
with its beginning. Human nature is also created but does not, like other created beings, advance
towards its perfection, but right from the beginning it is created perfect: "Let us make man
according to the image (eikon) and likeness of God" [Gen 1.26]. Here is the very summit and
perfection of goodness. What can be more exalted than similarity to God? Thus the end of the
first creation is simultaneous with its beginning, for human nature originated in perfection.
(J.458)
Eunomius: Whereas the picture (eikon) is in word only a man, and does not possess absolutely
the quality ascribed to it , because it is not in its nature that which it is called. (J.79; PN.52)
One may collect many such instances [being 'sons of God' without being the same with
God in respect of nature] from the inspired Scripture, by means of which deceit, like some image
(eikon) decked with the testimonies of Scripture, masquerades in the likeness of truth. (J.43;
PN.148)
If therefore He is "in the form of God," and being in the Father is sealed with the Father's
glory, then "the image (eikon) of goodness" and "the brightness of glory," and all other similar
titles, testify that the essence of the Son is not out of harmony with the Father. (J.100; PN.169)
...and in this respect, more especially, is seen the complete absence of divergence in the
Likeness (eikon), as compared with Him Whose Likeness (eikon) He is. (J.190; PN.201)
For the creation was not in the beginning, and was not with God...nor likeness (eikon) of
goodness, nor grace, nor power, nor truth, nor salvation, nor redemption. (J.209; PN.208)
Accordingly, He Who through Himself reveals the goodness of the Father is called
"Angel" and "Word," "Seal" and "Image" (eikon), and all similar titles with the same intention.
(J.279; PN.235)
...the Word reveals the thought within, the Seal shows by Its own stamp the original mould, and
the Image (eikon) by Itself interprets the beauty of that whereof It is the image. (J.279; PN.235)
De Instituto Christiano: What does the queen say within us? What other joy which through the
Spirit has been born from above in souls? This is the image (eikon), guarantee and sign of eternal
grace which the souls of the saints enjoy in the eternity for which they await. (J.79)
On Perfection: The One who is unutterable, ineffable and indescribable transcends all knowledge
and comprehension for the purpose of making you God's image (eikon). (J.195)
If we are to become the image (eikon) of the invisible God out of love so that in his own
form which he assumed, you might be conformed through him to the stamp of archetypal beauty
for becoming what he was from the beginning. If we are to become the invisible God's image
(eikon), we must model the form of our life upon the pattern given us. (J.195)
But Christ bore these afflictions with meekness and patience and gave you an example of
patience for your life. By considering all the other aspects pertaining to the archetypal image
(eikon) of God and by adorning oneself according to its splendid form, patience expresses the
invisible God's image (eikon). (J.197)
Concerning Those Who Have Died: The image (eikon) of the form as seen in the mirror
conforms to the archetype, and this differs from our understanding of the soul'sstamp whose form
expresses divine beauty. Thus whenever the soul contemplate's its archetype, it sees itself clearly.
(J.41)
Concerning Almsgiving: On the other hand, mercy and kindness are beloved qualities belonging
to God. They inhabit a person, divinize him and stamp him with imitation of the good in order to
bring to life our original, immortal image (eikon) which transcends conception. (J.103)
Flacilla: The kingdom's beauty comes to ruin together with the rule of morality which is the
image (eikon) of kindness or better, is its archetype. (J.48)
On the Making of Man: And further, besides these facts, the fact that it [soul] is the image
(eikon) of that Nature which rules over all means nothing else than this, that our nature was
created to be royal from the first. (PG#44.136; PN.391)
For as, in men's ordinary use, those who make images (eikon) of princes both mould the
figure of their form...the rest of human nature was by its likeness to the King of all, made as it
were a living image (eikon), partaking with the archetype both in rank and in name. (136;
PN.391)
...if the natures were different he would assuredly have begun their images (eikon) also
differently, making the appropriate image (eikon) for each: but since the image (eikon) is one,
while the archetype is not one, who is so far beyond the range of understanding as not to know
that the things which are like the same thing, surely resemble one another. (140; PN.392)
The image (eikon) is properly an image so long as it fails in none of those attributes which
we perceive in the archetype; but where it falls from its resemblance to the prototype it ceases in
that respect to be an image (eikon)...For if, while the archetype transcends comprehension, the
nature of the image (eikon) were comprehended, the contrary character of the attributes we
behold in them would prove the defect of the image (eikon). (156; PN.396-7)
If, then, according to the statement we have been considering, that which is truly good is
one, and the mind itself also has its power of being beautiful and good, in so far as it is in the
image (eikon) of the good and beautiful, and the nature, which is sustained by the mind, has the
like power, in so far as it is an image (eikon) of the image, it is hereby shown that our material
part holds together, and is upheld when it is controlled by nature. (164; PN.399)
In what then does the greatness of man consist, according to the doctrine of the Church?
Not in his likeness to the created world, but in his being in the image (eikon) of the nature of the
Creator...for the image (eikon) is properly so called if it keeps its resemblance to the prototype.
(180; PN.404)
...for if the Deity is the fullness of good, and this is His image (eikon) , then the image
(eikon) finds its resemblance to the Archetype in being filled with all good...Now as the image
(eikon) bears in all points the semblance of the archetypal excellence, if it had not a difference in
some respect, being absolutely without divergence it would no longer be a likeness, but will in
that case manifestly be absolutely identical with the Prototype. (184; PN.405)
For the image (eikon) is not in part of our nature, nor is the grace in any one of the things
found in that nature, but this power extends equally to all the race...that man was manifested at
the first creation of the world, and he that shall be after the consummation of all, are alike: they
equally bear in themselves the Divine image (eikon). (185. PN.406)
The image (eikon), therefore, properly belongs to the better part of our attributes; but all
in like that is painful and miserable is far removed from the likeness to the Divine. (201; PN.410)
Accordingly, the Image (eikon) of God, which we behold in universal humanity, had its
consummation then; but Adam as yet was not; for the thing formed from the earth is called
Adam...Man, then, was made in the image (eikon) of God; that is, the universal nature, the thing
like God; not part of the whole, but all the fullness of the nature together was so made by
omnipotent wisdom. (204; PN.411)
Beatitudes: But as He who fashioned man made him in the image (eikon) of God; in a derived
sense that which is called by this name should also be held blessed, inasmuch as he participates in
the true beatitude. For as in the matter of physical beauty the original comeliness is in the actually
living face, whereas the second place is held by its reflection shown in a picture; so also human
nature, which is the image (eikon) of the transcendent beatitude, is itself marked by the beauty of
goodness. when it reflects in itself the blessed features. (PG#44.1197; p.88(2))
On the Soul and the Resurrection: For that which is "made in the image (eikon)" of the Deity
necessarily possesses a likeness to its prototype in every respect; it resembles it in being
intellectual, immaterial, unconnected with any notion of weight, and in eluding any measurement
of its dimensions. (PG#46.41; PN.436-7)
...it will regard this essence of the Mind as an object of thought only, since it is the
"image" (eikon) of an Existence which is such; but it will not pronounce this image to be identical
with the prototype. (44; PN.437)
Such being the differences in connection with this Temple which you know of, it was
clearly a representation (eikon) and an imitation of the condition of the spirit-world, the lesson
taught by these material observances being this, that it is not the whole of the rational creation
that can approach the temple of God. (133; PN.461)
Wonderworker: One Lord
alone from him who is alone,
God from God,
pattern and image (eikon) of the divinity,
mighty Word,
wisdom which encompasses everything,
true Son of true Father,
unseen [Son] of the unseen [Father],
immortal [Son] of the immortal [Father],
and eternal [Son] of the eternal [Father]
One Holy Spirit
whose life is from God
and who was made manifest through the Son (as well as to men),
perfect image (eikon) of the perfect Son,
living source of those who are alive. (J.18)
On Virginity: Being the image (eikon) and the likeness, as has been said, of the Power which
rules all things, man kept also in the matter of a Free-Will this likeness to Him whose Will is over
all. He was enslaved to no outward necessity whatever. (PN.357)
As those who have slipped and fallen heavily into mud, and have all their features so
besmeared with it, that their nearest friends do not recognize them, so this creature has fallen into
the mire of sin and lost the blessing of being an image (eikon) of the imperishable Deity.
(PN.357)
Verily, all those powers which are the housemates of the soul, and which the Parable
names her neighbours for this occasion, when so be that the image (eikon) of the mighty King is
revealed in all its brightness at last...will then be converted to that divine delight and festivity, and
will gaze upon the ineffable beauty of the recovered one. (PN.358)
In fact, the Life of Virginity seems to be an actual representation (eikon) of the
blessedness in the world to come, showing as it does in itself so many signs of the presence of
those expected blessings which are reserved for us there. (PN.360)
The following list contains references excerpted from the writings of Gregory of Nyssa for
the term generally translated into English as "reconstitution," (anastoicheiosis). This list is
intended to be compared with a similar one I had done which contains references to Gregory's use
of apokatastasis, "restoration." Anastoicheiosis is a difficult word to translate. Lampe's A
Patristic Lexicon (pp.124-5) translates the verb anastoicheioo as "to resolve into original
elements," "recombine elements in their original form, hence, 'reform, restore.'" Anastoicheiosis is
akin to stoicheia, elements which form the world. Cf. Colossians 2.8: "See to it that no one
makes a prey of you by philosophy and empty deceit, according to human tradition, according to
the elemental spirits (ta stoicheia) of the universe, and not according to Christ." Gregory's use of
anastoicheiosis is that of restoration of these stoicheia and is akin to his teaching on Christ's
resurrection. At a later time I will develop this theme, but for now offer the references.
A note on the text: As with the eikon list above, the letter "J" followed by a number refers
to the various critical editions of Gregory's works. Similarly, the letters "PN" followed by a
number refer to volume five of The Nicene and Post-Nicene Fathers (Grand Rapids, Michigan,
1972 reprint).
On the Making of Man:...and that when the generation of men is completed, time should cease
together with its completion, and then should take place the restitution (anastoicheiosis) of all
things, and with the World-Reformation humanity also should be changed from the corruptible
and earthly to the impassible and eternal. (PN.412)
Consequently, as we suppose the power of the Divine will to be a sufficient cause to the
things that are, for their coming into existence out of nothing, so too we shall not repose our
belief on anything beyond probability in referring the World-Reformation (anastoicheiosis) to the
same power. (PN.414)
For as in the regeneration (anastoicheiosis) of the universe the Apostle tells us that "the
Lord Himself will descend with a shout, with the voice of the archangel [1Ths 4.16]," and by a
trumpet sound raise up the dead to incorruptibility. (PN.416)
Not to the element of our soul which is in the likeness of God it is not that which is in the
likeness of God it is not that which is subject to flux and change by way of alteration, but this
stable and unalterable element in our composition that is allied: and since various differences of
combination produce varieties of forms (and combination is nothing else than the mixture of the
elements--by elements we mean those which furnish the substratum for the making of the
universe, of which the human body is also composed), while the form necessarily remains in the
soul as in the impression of a seal, those things which have received from the seal the impression
of its stamp do not fail to be recognized by the soul, but at the time of the World-Reformation
(anastoicheiosis), it receives back to itself all those things which correspond to the stamp of the
form. (PN.418)
Something of the same sort [reference to quicksilver], I think, we ought to understand
also of the composite nature of man, that if only the power were given it of God, the proper parts
would spontaneously unite with those belonging to them, without any obstruction on their
account arising to Him Who reforms (anastoicheiounti) their nature. (PN.418)
In Illud Tunc et Ipse Filius: Paul showed that the first man was dissolved into the earth through
sin and was therefore regarded as being of the earth. It followed that all who took their origin
from this first man became earthly and mortal. Another consequence necessarily resulted by
which man is renewed (anastoicheioutai) once again from mortality into immortality. (J.11)
On Perfection: With the flesh's prudence subjected to the divine law, we may enjoy peace within,
having been transformed (anastoicheiothentes) into one new peaceful man and with the two
becoming one. The definition of peace is harmony of discordant elements. (J.184)
Pulcheria: Therefore, evil which is rooted in us does not endure forever; by a providential
foresight time dissolves the vessel in a better type of death in order to renew humanity from this
implanted evil and that evil not be mingled at life's restoration as was the case at the beginning.
This is the resurrection which is a renewal (anastoicheiosis) of our original nature. Therefore
[human] nature cannot be renewed (anastoicheiothenai) without the resurrection; it cannot take
place without death preceding it which is the beginning and way leading to our betterment.
(J.472)
The Great Catechism: ...We supposed that some vessel has been composed of clay, and then,
for some mischief or other, filled with melted lead, which lead hardens and remains in a non-liquid
state; then that the owner of the vessel recovers it, and, as he possesses the potter's art, pounds to
bits the ware which held the lead, and then remoulds the vessel after its former pattern for his own
special use, emptied now of the material which had been mixed with it: by a like process the
maker of our vessel, now that wickedness has intermingled with our sentient part, I mean that
connected with the body, will dissolve the material which has received the evil, and, remoulding it
again by the Resurrection without any admixture of the contrary matter, will recombine
(anastoicheiosei) the elements into the vessel in its original beauty. (PG#45.36; PN.483)
...by the Divine providence death has been introduced as a dispensation into the nature of
man, so that, sin having flowed away at the dissolution of the union of soul and body, man,
through the resurrection, might be refashioned (anastoicheiothenai), sound, passionless, stainless,
and removed from any touch of evil. (89; PN.503)
I mean, that without the laver of regeneration it is impossible for the man to be in the
resurrection; but in saying this I do not regard the mere remoulding and refashioning
(anastoicheiosis) of our composite body...but I am thinking of the restoration to a blessed and
divine condition, separated from all shame and sorrow. (92; PN.504)
He disseminates Himself in every believer through that flesh, whose substance comes from
bread and wine, blending Himself with the bodies of believers, to secure that, by this union with
the immortal, man, too, may be a sharer in incorruption. He gives these gifts by virtue of the
benediction through which He transelements (metastoicheiosas(3)) the natural quality of these
visible things to that immortal thing. (97; PN.506)
If, then, the birth from above is a definite refashioning (anastoicheiosis) of the man, and
yet these properties do not admit of change, it is a subject for inquiry which that is in him, by the
changing of which the grace of regeneration is perfected. (101; PN.508)
Song of Songs: "As a bridegroom coming from his chamber" he has betrothed us, we who had
committed fornication with idols, as a virgin through a mystical rebirth, restoring
(anastoicheiosas) our nature to virginal incorruptibility. Therefore, the marriage ceremonies are
complete, and the Word is espoused to the Church. (J.318)
In the first creation there was no impediment present with the birth of our human nature,
for it was perfect and lacked evil. But in the second restoration (anastoicheiosis) an interval of
time necessarily accompanies those pursuing the first good. Because our minds incline towards
evil, our association with evil is removed like bark which is gradually scraped off by a more
becoming life. (J.458)
On the Soul and the Resurrection: However far from each other their [atoms] natural propensity and their inherent forces of repulsion urge them, and debar each from mingling with its opposite, none the less will the soul be near each by its power of recognition, and will persistently cling to the familiar atoms, until their concourse after this division again takes place in the same way, for that fresh formation (anastoicheiosis) of the dissolved body which will properly be, and be called, resurrection. (PN.445)
1. The critical editions have been published by E.J. Brill of Leiden and were begun under the direction of Werner Jaeger.
2. St. Gregory of Nyssa: The Lord's Prayer, The Beatitudes, Ancient Christian Writers #18 (London, 1954), p.88.
3. I include the word metastoicheioo due to its relationship with anastoicheiosis. Lampe's A Patristic Greek Lexicon translates this word as "change the elementary nature of; transform."