Coptica 15, 2016

Letter by Anba Yūsāb, Bishop of Jirjā and Akhmīm 9 form one essence because the meaning and the understanding of unity is oneness not multiplicity. 33F 34 This is followed by a lengthy discussion about the four elements (in Arabic ﻁﺒﻴﻌﺔ ṭabī c a , the same word for nature) that form the components of humanity, that is, fire, air, water, and dust or earth, following the Aristotelian four-element theory. He concludes that unity is oneness with no multiplicity or division; all the natures of the elements that compose the human being are united in the one human nature. The same applies to the one Christ, who is from divine and human natures but is of one nature. Yūsāb refers to the divinity as the simple nature and humanity as the dense nature and writes that the unity of the simple with the dense ﻛﺜﻴﻒ( kathīf ) nature is like the unity of fire with iron and the unity of the soul with the body, as the examples used by Cyril and Dioscorus illustrate. 34F 35 After presenting various examples, Yūsāb again affirms that unity means oneness and composition means two or more than one. 35F 36 Yūsāb next points seem to follow the theology of Athanasius. In his Contra Gentes , Athanasius writes that the likeness that humanity shares with the Word is reason, intellect (or mind, nous ), and the ability to express itself in speech. Being created in the image of the Logos means the human soul is endowed with a nous that is always oriented towards the contemplation of God. 36F 37 The constant contemplation of God lends the person purity. One’s senses become superior to bodily impressions and by the power of one’s intellect one is in constant contemplation of and is close to the divine. 37F 38 Athanasius further describes how the body might become captive to its lusts. When they are not used in their proper way, the hands commit murder or robbery, the ears hear disobedience, “other members” are used not for procreation but for adultery, the feet shed blood, and the belly moves to drunkenness or gluttony. Although created to do good, each member of the body willfully chooses to do what is evil. The soul chooses to turn away from God and drives each member of the body to do what is against its created purpose and against God. 38F 39 Athanasius asserts that being created in the image of God means humanity is endowed with reason and this reason influences the body to do things not of the nature of the body. Yūsāb continues his argument based on this Athanasian theology. He explains that the rational soul has two 34 Ms. Theol. 5 , 173r, 173v. 35 Ms. Theol. 5 , 173v, 174r, 174v. Theol 5 mentions only Dioscorus at this point, But Cyril uses this example in many of his writings. For example, Cyril of Alexandria mentions the example of the unity of fire with iron in his interpretation of Jn 17:4-5 in his Commentary on the Gospel of John . 36 Ms. Theol. 5 , 176v. 37 P.T. Camelot, Athanase d’Alexandrie, Contre les païens , Sources chrétiennes 18 (Paris: Cerf, 1977 2 ), 19-21. 38 Athanasius of Alexandria, Contra Gentes , 2. 39 Ibid ., 5.