Nemesius II

This is the second in a series of posts commenting on the book by the 4th Century Christian Bishop Nemesius, ON THE NATURE OF MAN, in which he examines the scientific knowledge from his era of what a human is.  The first post was Nemesius: On the Nature of Man.

Even the ancients based some of their thinking on observation, not just superstition. They did, though, accept ideas such as the soul or the mind as being scientific facts just as is the body. Modern science is far more skeptical than ancient science and demands rigorous testing of ideas whereas the ancients sometimes just handed on traditional ideas and would never think of questioning these ideas especially if they were taught by one of the great ancient philosophers. Below are some ideas they gleaned from nature which resonate with modern science [page numbers refer to Nemesius’s book]:

“for the creator appears to link together the different natures by small differences” (p 37).  The footnote says the doctrine that ‘nature does not make jumps’ come from Aristotle. This seems to me to be an idea compatible with evolution, as does his next comment (even though the ancients had no concept of evolution):

“… then again, subsequently, the creator, as he moved on from plants to animals, did not at once proceed to a nature that changes its place and is sensitive, but took care to proceed gradually and carefully in this direction.” (p 38)

The ancient Christian writers sometimes assumed that God had finished with creation when God created humans. Humans were seen as a special form of creation because they are an intermediary between God and the rest of creation and also because they have both a spiritual and physical nature. We are spiritual animals created in God’s image (which is unlike any other creature in their thinking). Modern evolutionary theory sees no reason to assume evolution as a force has come to an end, and so doesn’t assume that humans are somehow the peak of the created order. Rather, modern science just assumes evolution will continue with selective change being the norm throughout time. Nemesius as a Christian notes:

“… so also Moses, in his exposition of the creation, correctly said that man came to be last, not only because, since everything came to be on his account, it followed that things for his use should be prepared first and then he who was to use them should be added, but also because when intelligible reality and also visible reality had come to be, something needed to come to be to bind them both together, so that everything should be one and in sympathy with itself and not foreign itself to itself. So man, the animal that binds both natures together, came to be.” (p 40)

Not only biblical thinkers but even pagans thought humans were somehow special as compared to all other creatures. They thought the rest of creation came into existence for humans so would be comfortable with the anthropic principle. Humans seemed unique in so many ways to the ancients:

“Therefore man was assigned a place on the boundary between the non-rational and the rational nature. If he inclines towards the body and loves more the things of the body, then he embraces the life of the non-rational beings and he will be reckoned among them, and he will be called ‘earthy‘, as by Paul (1 Corinthians 15: 47-49) and will be told ‘For you are earth, and to earth you will return‘ (Genesis 3: 19) …. but, if he moves towards the rational and despises all the bodily pleasures, he will enter into the divine life that is most dear to God and pre-eminently human and he will be like a heavenly being…” (p 40)

Humans have a unique role in that they actively participate in their own development. Human choice makes a difference regarding what humans become – more or less rational, more or less intelligent, more or less spiritual. The rest of creation simply has its place determined by God and when the rest of creation fulfills its role it is deemed good. Humans on the other hand can change themselves and the rest of creation and the changes they bring about determine goodness in humans – whether we become more godlike or not. We can grow in virtue and piety, which the ancients thought was a unique characteristic of being human.

“Now such as choose to live a human life as that of a human and not just the life of a mere animal pursue the virtues and piety.” (p 41)

Next: Nemesius III