Part 2: Orthodox Anthropology

 

Part 2: Orthodox Anthropology

Orthodox Anthropology is the theological discipline that studies the human person as created in the image and likeness of God. It affirms the unity of body and soul as a single, living reality, called to communion with God.

Case Title: “Who Am I? Why Do I Feel Broken Inside?”

A person comes and says: “Who am I? Why do I feel broken inside?” "እኔ ማን ነኝ? ውስጤ የስብራት ስሜት የሚሰማኝ ለምንድን ነው?

This question is not merely psychological—it is deeply anthropological and theological. It arises from an inner experience that points beyond emotions to the very nature of the human person.

Orthodox Christian teaching begins with a crucial clarification: this sense of “brokenness” is real—but it is not the original condition of humanity. Rather, it reflects a deeper spiritual disruption (መዛባት) within the human person.

1. The Nature of the Human Person

1.1 The Human Person as Created by God

According to Scripture:

“እግዚአብሔር አምላክም ሰውን ከምድር አፈር አበጀው፤ በአፍንጫውም የሕይወት እስትንፋስን እፍ አለበት ሰውም ሕያው ነፍስ ያለው ሆነ።” (Genesis 2:7)

The human person is therefore:

• Created, not accidental
• A unified being of body and soul
• Given life by the breath of God

Orthodox anthropology rejects:

• Material reductionism (viewing the human person as merely physical)
• Dualistic separation (treating body and soul as opposing realities)

Instead, it affirms the human person as a psychosomatic unity—an indivisible whole in which body (soma) and soul (psyche) exist and act together as one living person.

1.2 Body, Soul, and Spirit

Scripture affirms:

“የሰላምም አምላክ ራሱ ሁለንተናችሁን ይቀድስ፤ መንፈሳችሁም ነፍሳችሁም ሥጋችሁም ጌታችን ኢየሱስ ክርስቶስ በመጣ ጊዜ ያለ ነቀፋ ፈጽመው ይጠበቁ።” (1 Thessalonians 5:23)

The human person may be described as consisting of:

• Body (ሥጋ) – physical existence
• Soul (ነፍስ) – life, personality, emotions, and will
• Spirit (መንፈስ) – the capacity for communion with God

At the center of this inner life is the nous (አእምሮ / ልብ)—the spiritual faculty through which the human person perceives and knows God.

1.3 The Purpose of Human Life

The human person is created for a purpose that transcends mere existence:

• Communion with God (ከአግዚአብሔር ጋር ለመኖር)

“…ኅብረታችንም ከአባት ጋር ከልጁም ከኢየሱስ ክርስቶስ ጋር ነው።” (1 John 1:3)

• Participation in divine life (thesosis) (ከመለኮታዊ ባሕርይ ተካፋይ ለመሆን)

“ስለ ክፉ ምኞት በዓለም ካለው ጥፋት አምልጣችሁ ከመለኮት ባሕርይ ተካፋዮች በተስፋ ቃል እንድትሆኑ፥ በእነዚያ ክብርና በጎነት የተከበረና እጅግ ታላቅ የሆነ ተስፋን ሰጠን።” (2 Peter 1:4)

• Growth into likeness by grace (አግዚአብሔርን ለመምሰል-- በጸጋ)

“…እግዚአብሔርንም በመምሰል የወንድማማችን መዋደድ፥ በወንድማማችም መዋደድ ፍቅርን ጨምሩ።”(2 Peter 1:7)

Human identity is therefore not self-created. It is received from God and fulfilled through communion with Him.

2. The Image and Likeness of God

2.1 The Image of God (Genesis 1:27)

“So God created man in His own image…”

The image of God refers to what is given to every human person:

·       rationality

• freedom
• capacity for a relationship with God

This image remains in every human being, even after the Fall.

2.2 The Likeness of God

The likeness of God refers to:

• spiritual growth
• moral transformation
• becoming like God through grace

Unlike the image, the likeness is dynamic and needs to be attained.

2.3 Patristic Insight

As St. Gregory of Nyssa (335– 395 AD) explains:

“The image is given, but the likeness is achieved through effort and grace.”

2.4 Counseling Implication

When someone asks, “Who am I?”, the answer begins here:

• You are created in the image of God
• You are called to grow into His likeness

Therefore, identity is:

• not based on feelings
• not determined by sin or moral failure (image preserved, likeness wounded)
•  rooted in divine origin and the call to communion and likeness in God

3. The Fall and Its Consequences

3.1 The Reality of the Fall

“…ኃጢአት በአንድ ሰው ወደ ዓለም ገባ በኃጢአትም ሞት፥ እንደዚሁም ሁሉ ኃጢአትን ስላደረጉ ሞት ለሰው ሁሉ ደረሰ።” (Romans 5:12)

The Fall is not symbolic—it is a real spiritual catastrophe that affects all humanity.

3.2 What Was Lost?

• The image of God was not lost
• The likeness was damaged
• The relationship with God was broken
• The inner harmony of the human person was disrupted

3.3 Effects of the Fall

The consequences of the Fall are experienced within the human person as follows:

a. Darkening of the Nous

The mind/heart loses clarity in knowing God.

b. Disorder of the Heart

Desires become disordered and misdirected.

c. Weakening of the Will

The ability to choose the good becomes impaired.

d. Inner Brokenness

Experienced as:

• confusion
• emptiness
• inner conflict

This explains the inner question: “Why do I feel broken inside?”

3.4 Patristic Witness

As St. Maximus the Confessor (580–662 AD) teaches:

“Man divided what was once united—his mind, his desires, and his body.”

4. Healing and Restoration

4.1 Christ as the Restorer of Human Nature

“የሰው ልጅ የጠፋውን ሊፈልግና ሊያድን መጥቶአልና …።” (Luke 19:10)

Christ restores:

• Human nature
• The relationship with God
• The possibility of likeness

4.2 Healing as Restoration of Unity

Healing in Orthodox Christianity is not merely external. It is the restoration of the whole person:

• Reunification of body, soul, and spirit
• Purification of the heart
• Illumination of the mind
• Strengthening of the will

4.3 The Process of Healing

1. Purification (ከኃጢአት መንጻት) – turning away from sin through repentance
2. Illumination – restoration of the nous (ልብ/ አአምሮ ) to its proper function
3. Union (Theosis) – participation in divine life

4.4 Means of Healing

The Church provides concrete means for this restoration:

• Prayer
• Fasting
• Confession
• Holy Communion
• Scripture

As St. John Chrysostom (347 - 407 AD) states:

“The Church is a hospital, not a courtroom.”

5. Applying the Case: “Why Do I Feel Broken?”

5.1 Orthodox Diagnosis

This experience reflects:

• Spiritual fragmentation (የመንፈሳዊ ሕይወት መዛባት)
• Disconnection from God ( ከእግዚአብሔር ጋር ያለን ግንጝነት መቋረጥ)
• Distortion of the inner life (የውስጣዊ ሕይወት መዛባት)

These do not define the person—they indicate a condition that requires healing.

5.2 Therapeutic Response

Step 1: Restore True Identity

You are:

• Created in God’s image
• Called to His likeness

Step 2: Address the Brokenness

Through:

• Repentance
• Prayer
• Spiritual guidance

Step 3: Reintegrate the Person

Bringin unity to:

• Thoughts
• Desires
• Actions

5.3 Pastoral Encouragement

“የተሰበርውንና የተዋረደውን ልብ እግዚአብሔር አይንቅም።” (Psalm 51:17)

Brokenness, when brought to God, becomes the beginning of healing.

Conclusion

Orthodox anthropology presents a coherent vision of the human person:

• The human person is created whole (ምሉአ ሆኖ)
• Brokenness is the result of the Fall
• Healing is found in Christ
• The goal is restoration and theosis

Thus, the question “Who am I?” is answered:

• You are created in the image of God
• You are wounded, but not destroyed
• You are called to restoration and transformation.