Folia Theologica et Canonica 4. 26/18 (2015)
SACRA THEOLOGIA - László Perendy, God’s impassibility and His compassio in Chrisin the patristic tradition
64 LASZLO PERENDY mentioned about the tendency of the Septuagint to oppose anthropomorphism and 'anthropopathism'. For example: in the Hebrew text of Exod. 32:11 God repents what he was planning to bring on his people. The wording of the Septuagint text is less radical: God has been moved by compassion.8 Although there are several similar examples, we can state that the Septuagint does not completely eliminate the anthropomorphic features. On the basis of detailed examination Fritsch comes to the conclusion that in Jewish history we can find two currents which are against anthropomorphism. One of them runs through the Old Testament and the rabbinic tradition. This current is alive in a Hebrew and Aramaic environment. The source of the other one is the contact with the Greek mental and linguistic systems, and it flows into the school of Alexandria.9 In the oeuvre of Philo, who studied the text of the Septuagint, we can find numerous examples of the struggle against anthropopathism. At the same time, while emphasizing the pedagogical function of the manifestation of divine emotions, he points at several emotions which can be reconciled with God's dignity well: mercy, kindliness, paternal solicitude, pure joy, and happiness. He emphasizes against the Stoics that God is compassionate (eA cog). Philo’s God is above all Creator, who loves his creatures, and whose care for the world in Philo’s mind can be expressed with anthropomorphic means and metaphors.10 11 Summarizing the pre-Christian biblical tradition we can draw the conclusion that we cannot observe a dilemma which, in the opinion of Harnack and his followers. the church fathers should have faced, i.e. that they should have chosen either the God of the Hellenes (who is without emotions), or the God of the Hebrews, who does have emotions. In fact, the biblical tradition itself demonstrates God’s emotions on a large scale, but at the same time it emphasizes his transcendence over human emotions." We can start the examination of the patristic tradition itself with an apologetic theme, i.e. the criticism of the cult of pagan gods. It is undeniable that already the early Christian authors professed God’s impassibility, but this did not mean for them that he shows apathy or unconcern towards his own creatures. We can highlight the utterances of Justin12, Athenagoras13, and Irenaeus14, in which they deny the applicability of numerous characteristics of the gods of 8 Fritsch. C. T., The Anti-anthropomorphisms of the Greek Pentateuch, 17-18. 9 Fritsch, C. T.. The Anti-anthropomorphisms of the Greek Pentateuch, 65. 10 Particularly the following works of Philo are relevant in this respect: De opificio mundi, De le- gatione ad Caium, Quad Deus sit immutabilis, Legum allegoriae; cf. Gavrilyuk, P.L., The Suffering of the Impassible God, 42-46. See also Winston, D., Philo’s Conception of the Divine Nature, in Goodman, L. E. (ed.), Neoplatonism and Jewish Thought, Albany 1992, 21-42. 11 Gavrilyuk. P. L., The Suffering of the Impassible God, 46. 12 Apologia inaiar, 5; 25, 1-3. 13 Legatio, 16; 21,4; 26-30. 14 Adversus haereses, II. 12, 1 ; II. 15, 3; II. 17, 3.
