Oxford University Press has published at least 17 books addressing the thought of Gregory of Nyssa, and this book is a worthy addition to this collection. In this volume, John Behr, Regius Professor of Humanity at the University of Aberdeen, edits and translates Gregory’s On the Human Image of God. The term “editor” seems insufficient, because Behr provides an incredibly insightful 141-page essay addressing Gregory’s thought. Behr demonstrates how, both in format and content, Gregory reflects influences by a number of classical thinkers, particularly Anaxagoras, Plato, Philo, Origen, Irenaeus, and Maximus the Confessor. For example, Gregory follows Plato’s threefold outline in Timaeus’ speech with similar sections in On the Human Image of God. Behr regards Plato’s Timaeus as “the most important text in the ancient world” regarding cosmology (p. 40). The Platonic concept of “intellect” interacting with a “straying cause” is applied in Gregory’s anthropology as well.

Behr’s extensive introduction affords a helpful overview of the content of On the Human Image of God, as well as astute footnotes articulating parallels of Gregory’s thought with other classical thinkers. Behr also provides a rich articulation of the textual criticism of the work, as well as footnotes pointing out textual variants. There is also a list of the name, date, and location of all the 166 known manuscripts of this work as well as those secondary sources citing this work. The editor also explains the different titles, headings, and chapter numbering of this work in different extant manuscripts. The appendices provide a scholarly treasure with its well-articulated bibliography, index of ancient sources, and index of modern authors.

Gregory wrote On the Human Image of God in 378-379 to complete his brother Basil’s Hexaemeron (an account of the six days of creation), in light of Basil’s death in 378. Basil had nine homilies addressing the cosmogony of creation, but did not address the creation of humans. At the encouragement of his brother Peter of Sebaste (the work includes a letter to Peter), Gregory completed the work of Basil. Gregory also eventually wrote a Hexaemeron of his own.

Gregory divides the creation narratives into two very different events. The creation of humans in Genesis 1 was not the actual creation; it was God’s conceptualization of the creation of humans. Humans characterized by mind and soul ideally reflect the image of God. However, the actual physical creation of humans as male and female, made out of the dust, is a clue to God’s condescension in light of human weakness (the “straying cause”). This soul/body dualism reflects the Platonistic worldview that was in vogue at the time, with the immortal soul contrasted with the temporal body. In Aristotelian terms, the first creation was the formal cause, and the second creation the material cause. This polarity helps Perfect Being theology account for how humans can truly be in the image of a perfect, impassible, immutable God but also reflect such fallenness and depravity. For Gregory, Jesus’ statement that humans in heaven, like the angels, would not be characterized by gender (Matt. 22:30) is the clue that creating humans “male and female” is a less-than-perfect reflection of the full image of God. Gregory argues that since there are myriads of angels described in Scripture, God evidently design a form of procreation without sexuality, and that was His original intent for humans as well. Although God’s creation of humans with gender as a concession to human weakness, humans can inch closer to the divine design as they make the upward journey of sanctification, though genderless perfection will not be realized until glorification.

One must take note of Gregory’s section on human physiology – incredible for someone in 378 AD. He articulates each of the major organs and explains their function – not up to modern standards, but impressive for a bishop in ancient Cappadocia. There are few commentaries on the creation narratives that go into the details of human physiology as does Gregory.

The actual text of On the Human Image of God is printed with the Greek on the left page and English on the right page, allowing scholars to see the actual word used and the textual variants in the footnotes. Behr provides the new translation, heavily reliant on Henry Austin Wilson’s 1893 translation, with some important corrections. Behr’s translation theory leans toward a literal equivalent rather than the functional equivalent or paraphrase translation.

This version of Gregory’s On the Human Image of God makes a valuable contribution to patristic studies. The detailed textual criticism is a welcome resource for scholars, as well as Behr’s introductory essays outlining the book’s key influences and teachings. The new translation itself is a valuable contribution to the literature. Scholars interested in historical theology, patristic studies, or the emerging area of theological anthropology will find this volume to be a “must read.”