Hello everyone in Christ!
My name is Boris, and herewith, I would like to share some of my thoughts on the subject that I find it one of the most important for the Orthodox faith.
On the Subject of Personhood
The human being is determined by the spirit that accesses and prevails in his heart. This spirit becomes a homeland of honor and a heritage of our dignity. It, therefore, because the human soul is inevitably soulful, unique and indestructible reality, both, ontologicaly meaningful and eschatologicaly purposeful in it’s every effort, which simultaneously is in its righteousness and goodness, its opulence and wealth – our Garden of Eden and imperial palace, and in our grief and misery – a harsh desert for us and a dark tomb of our spirit. The same, human soul, by love can become the cherubs chariot of the God’s throne and the solemn bearer of His Holy Spirit.
All of this is happening to us according to a condition of our nature, depending on our humanity and commitment of the soul to a particular spirituality, by devoting of it indestructible and unstoppable life force, from desire and will, to a sense and reason, adopting the ideas and beliefs, knowledge and skills, our souls educates and upbrings to fulfill with the spirit and unite to essence.
Thus, the human being is wonderfully perfect, permanently invariable, unforgettably recognizable, pre-indicatively intended and indeed well determination of our nature that we nominate as personhood.
Because human is a kind of being that is capable of every possible existence, and that, with his consent, his own will, his subjectivity, his personality, gladly, by good deeds, prayers, all his thoughts and feelings, full life, overall inclusive love, remaining essentially beyond all of it, having inherent existence from God in himself, just as God’s presence in all that exists is not becoming any of that, except in a man, His Son and our Savior, Lord Jesus Christ!
Christian personhood is a category of entity that is above the relationship and responsiveness. It’s a love subjectivity and as love itself is unbiased, complete will to God as our Father and towards people, as Christian and brethren born, our person, without abolishment of certain relations and exclusion of itself from others, however, it remains above any sporadic, at the level of perfection of its overall heading, by grace deified, human nature.
By the fullness of love, the Christian personhood precedes and exceeds any particular relationship, being Church-determined in relation to God, supposing Him to all of its distinctive living and, at the same time, divine towards people, respecting them with all of its propriety as oneself.
Therefore, the personhood does not arises from our relations, but actually, it surpasses them with the beauty of an adherent, gathered and adjoined reality of being, suitably represented by it.
Consequently, as a surreal and perfect condition of our nature, only a personhood can contain and express an image and a likeness of God, since it is exactly assimilated and adapted to an improving essence of love, by the perfection that Trinitarian divinity exhibits within each and every person of God as a paragon of each other’s identity and affiliation to their common being, as without any confusion and separation as faith, hope and love are proclaiming each other, so it could be said that personhood is a truly pious humanity and that only in such a (personal) mood and manner, a man is capable of properly offering oneself to God and through a humble wanting and willing of a heart worthily mentioning Him, so that would have been filled with His Holy Spirit and assimilated in same way like bread and wine into an honorable gifts in order to be transformed and converted in His home, His Body and His Holy Orthodox Church, what kind of the gates of hell will never prevail against it.
At the same time, the personhood is a testimony of God and the Church, as a kind of pane through which a clear and healthy mental vision can notice and experience supernaturality of deity. Also, personhood is a cosmological state of all essences and equally inseparable, both from its nature and from its identity. As a matter of fact, the very nature of personhood is exclusively divine and it is causeless to its essence, since they are mutually originated. Aside of essence, the personhood is equally inconceivable and incomprehensible as the impersonal and featureless essence.
Also, personhood is a subjective factor of the unity of all that exists. It can be called and considered a relation in an absolute sense, by the respective inclusion of the entire being. It is an evenness of your uniqueness with all of the existence. It is a natural way of existence and an in tune living by perfect being of own nature in unconditional mutuality of individuals.
A nature is manifested as subjectivity through personhood, by producing a kind of relations as facts of its being. The way that one numerical unit contains each one and all of the numbering system, by a personhood, each and every person represents not only the essence, but also the identity of all the other congenial persons.
That is to say, a personhood is an etalon of beauty for all kinds of being. It does not abolish relationships but there is over and above them in its own nature. Persons establish and found their own relations, and it is not the same case vice versa, insofar as God is concerned.
Personal relationships are possible only within the same nature, ie, it is impossible to add, subtract, multiply, divide, merge or separate heterogeneous values in order to produce a personal subjectivity of any of them, or even less, of some quite new composite substances. That is why God has put on a man, that we might be draped in His divinity.
All of us, that much we are beings, as much we are human. As long as we do not become of people, ie, as long as any of us does not become a wholly human being, of such one, in no way can be said that he is a person. Until we adopt in ourself the whole humanness, as long as our individual will does not being healed and becomes completely of humankind, to the point, we will remain only individual human creatures, ie, decomposing and deconstructed nature deprived of the fullness of their natural qualities. And that, of course, can not happen devoid and in lack of the grace, without receiving the redemption and salvation of Christ’s sacrifice.
So, all rational creatures are spiritual beings, and of spiritual indivisible nature that as personalities possess integrally without confusion. A true relationship is a consequence of the personhood of spiritual essence. What is an impersonal, can not actively participate in any form of relationship. A Personhood contains the entire identity of existence. In the partial relations, personality turns in to a dead identity and becomes an individual, that is, when we participate in something partially or with any kind of restraint, ie, not with a whole heart and of the passionless love, but for the sake of a sinful and selfish interests, then we put on a mask of false identity, ceasing to be human at all.
Thus, a personhood is the possession of being or an aesthetics of essence and as such, only to incomprehensible Godhead is immanent naturally. It is different than other persons not by distinguishing of will, knowledge, skill, kindness, wisdom and other virtues that completely possess by its natural dignity, but, the way it identifies the existing in itself, ie, by the identification of their being, or rather, by remarkable worship share and praising the wealth of their indivisible being that mutually in a wholeness possess.
As follows, a reasonable being is always someone, like each human voice that is unrepeatable and everyone’s sensibility is emphatically indescribable, though, all that identity belongs to the same essence of certain species and to a common being that exclusively refers to the entities of personhood.
A person is being born and stems out of the personhood, gaining a fullness of the very same being that differently exists in a mutual love. Wealth of the Godhead is actually a riches of love or inexhaustible treasures of being with an overall beauty of existance, an abundance of personality and identity of the living.
Thus, the identity of a person does not originate from the relationship, but the beauty of being that is unique to each person, because, on the other hand, our personal relationships are based on respect of kinship and mutual peculiarity of a single being.
Therefore, the relationship is without any ontological content of itself, and the communities, when constituted simply by the acts of interrelations, such are of a political nature, but, if there is also a presence of a moral ideal, such are personal, ie, of a spiritual nature.
The concept of personhood based on the otherness is completely meaningless. It attempts to establish an ontology on a certain phenomenology of otherness, ie, personality. That kind of person is an unsustainable and indeterminable entity of a conditional personality with а random distinctiveness of а modern and imaginary individual.
Ontological primacy of distinguishing personality tailored to the individual, partial and ineffective entities of communal eminence, that, through the republican model of social relevance, as a kind of political commonwealth, consensually establishes its essentiality of a spurious divinity, is nothing more than an act of a rebellion insurgency and a separation from original nature, only because of a mindless pride.
And when it comes to God as a supreme being of ultimate integrity, there is no other appropriate way of His existence besides that of the Holy Trinity. His hyper-essential will which is love, can not be brought to a more resembling mode of existence, rather than subjectivity of the Father, neither more suitable disclosed to existing, than by subjectivity of the Son, nor explain His divinity in more vivid notions and more intimate sentiments, but within the Holy Spirit. Expression of Godhead will is taking place with an active simultaneous participation of all its divine personalities, through one of them, according to a conforming specificity of each.
Thus, the deeds of God are always being conducted and performed by an active involvement and engagement of all hypostases, either from, through, or within one of them, likewise their personal relationships are established out of the same transcendent content, without any kind of ontological dividing or differentiation. To one another, they are entirely inherent denominators and numerators of the same indivisible treasures they hold. Their monarchy expresses an autocratic, self-consistent and sublimely dignified nobility of the being that naturally belongs to the Son, and also, as a spiritual reality, never the less to the Holy Spirit, since both of them are equally honorable participants that have never lagged behind after the Father’s principle of The Holy Trinity, The Consubstantial and The Indivisible, Which is to save us.
Possession of personality is in fact owning of а love identity with which we acquire grace, ie, a divine gift of participation in the deed of love, which is nothing other than shedding of blood for the acquisition of spirit and laying of the soul, her temporary wear and loss, just for а permanent preservation and glorification, and even the use of the body (along with the physical wisdom) as the candle and a raising food seeds of а new life, The Word of God, the one and only true treasure that actually exists and can be continuously gained in itself and by which can be bought whole the Kingdom of Heaven, which is the unanimity in God.
The problem of understanding the personhood arises from improper comprehension of freedom, ie, its identification with looseness, licentiousness and other forms of casual and irresponsible behavior, which causes many misunderstandings, confusions, controversies and disputes nowadays of a human salvation.To such, so much erroneous concept of freedom comes because of the self-justification of such an improper conduct, which, as a paralyzing poison dulls the sense of human freedom as a soul’s noblest capability of receiving, preserving and tradition of love pledged in our origin, ie, in our very nature that as an icon of God, a measure and an artfulness of divinity, can be actuated towards its archetype (the divine being) only by the personality of The Holy Trinity, operational of the Father, through the Son, within the Holy Spirit.
Consequently, freedom is the the most comprehensive capability of existence and the possibility of being as a gift of love, through and whitin the love itself as an ultimate gift, the purpose of all the inspiration and the aim of all the charisma. Therefor, the being could not anyhow be intrusive for the real freedom, and anyway, it can not presents any kind of burden or onus, since the freedom has been given to us because of the nature of our being primarily.
Proper apprehension of freedom inherent to every conscious being is very helpful in understanding the phenomenon of our personality, wich by freedom, ie, by spiritual sensitivity towards being, can be consensually gained within oneself and willingly shown to everyone, while as an order, it may also be instructed and commanded to all that exists.
Freedom is the power of repentance and capability of obedience to God, but personhood – it’s the very act and honor (taking an active part) of deification. Human personhood (much less the divine) is not just a “way of being” of some sort of essence, but exclusively an Orthodox Christianity of man (thanks and praise God). It is not some imagination through or a mere imitation, but, a total commitment and belonging of а man to God and an immediate symbolic linking of oneself being and destiny to the hyper-essential will of His, delivered to us without any residue, through the Holy Gospel of the Son of God, and our Lord Jesus Christ.
Checking the claims about freedom to its etymological grounds confirms the meaning of my sense of freedom, that it is, above all, a love gift of divinity in the possibility for achievement the perfection of human nature through the mysterious life of the Body of Christ and for acquiring the divinity through an evangelical living of such a regenerated, healed and iconized human nature by the divine personality of the Son of God, and our Lord Jesus Christ.
Simplified, freedom is the economy of salvation of human nature as a constitutional order of its decency dedicated to be offered for a transfiguration and a new living of an infinite life of Godhead.
To be continued...