St. John of Damascus

St. John of Damascus (born c. 675, Damascus—died December 4, 749, near Jerusalem; Eastern and Western feast day December 4) was an Eastern Christian monk and theologian whose treatises on the veneration of sacred images placed him in the forefront of the 8th-century Iconoclastic Controversy. His theological synthesis made him a preeminent intermediary between Greek and medieval Latin culture. Venerated in both the Eastern and Western churches, he was declared a doctor of the church (a title granted to saints in the Roman Catholic Church whose writings and teachings are of particular importance) by Pope Leo XIII in 1890.

Life

John of Damascus succeeded his father as one of the Muslim caliph’s tax officials, and while still a government minister he wrote three Discourses on Sacred Images, c. 730, defending their veneration against the Byzantine emperor Leo III and the Iconoclasts (those who rejected sacred images). The Iconoclasts obtained a condemnation of John at the Council of Hieria in 754 that was reversed at the Second Council of Nicaea in 787.

Soon after 730, John became a monk at Mar Saba, near Jerusalem, and there passed the rest of his life studying, writing, and preaching, acquiring the name “the Golden Orator” (Greek: Chrysorrhoas, literally “the Golden Stream”).

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Writings

Among his approximately 150 written works the most significant is Pēgē gnōseōs (“The Source of Knowledge”), a synthesis of Christian philosophy and doctrine that was influential in directing the course of medieval Latin thought and that became the principal textbook of Greek Orthodox theology. Revised circa 743, it is composed of three parts: the philosophical (“Dialectica”), drawing largely from the late 3rd-century Neoplatonist Porphyry’s Isagoge, an introduction to the logic of Aristotle; the historical, transcribing sections from the 4th-century Greek churchman Epiphanius’s work Panarion, on heresies; and the theological and most widely known segment, the “Exposition [Ekthesis] of the Orthodox Faith.”

Essentially a résumé of the 4th-century Cappadocian Fathers, Saints Basil, Gregory of Nazianzus, and Gregory of Nyssa, and expressed in Aristotelian vocabulary, it manifests some distinctive originality in John’s choice of texts and annotations reflecting Antiochene analytical theology. Through its translation into Eastern languages and Latin, the “Exposition” served both Eastern and Western thinkers not only as a source of logical and theological concepts but also, by its systematic style, as a model for subsequent theological syntheses composed by medieval Scholastics. The “Exposition” speculates on the nature and existence of God, providing points of contention for later theologians.

Elsewhere the “Exposition” analyzes the nature of free choice and the will. The author was sensitive to this question in light of Christian doctrine on personal responsibility for salvation. He describes the human will as a rational appetite or inclination to the good, functioning with regard to ends or goals rather than with means, which relate more to the intellect. In God there is will but no deliberation.

A counterpart to The Source of Knowledge is John’s anthology of moral exhortations, the Sacred Parallels, culled from biblical texts and from writings of the Church Fathers. Among his literary works are several intricately structured kanōns, or hymns for the Greek liturgy, although his reputation in liturgical poetry rests largely on his revision of the Eastern church’s hymnal, the Octoēchos.

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