[1] ዮሐ 14፡15-21

[2] ይህም በአንጽሆተ ልብ፣ በአብርሆተ ልቡና እና ከመለኮት ባሕርይ ተካፋይ በመሆን ደረጃዎች ወደ ቅድስና ሕይወት የሚደረግ ጉዞን ያመለክታል፡፡ ነገረ ልቡናዊ ነገረ መለኮትም ከዚሁ የሚመነጭ ነው፡፡

[3] ፍሮኒማ የሚለው ቃል ‹ንቃተ ሕሊና› የሚል ትርጉምን ሊይዝ ይችላል፡፡ የግሪኩ ቃል እንደሚገልጸው ከሆነ ፍሮኒማ ኦርቶዶክሳዊ እምነትን በተግባር ከመኖር የሚመነጭ እይታ ነው፡፡

[4] ΠΕΡΙ ΚΑΤΑΣΚΕΥΗΣ ΑΝΘΡΩΠΟΥ, Γρηγορίου Νύσσης, Άπαντα τόμος 5, σειρά: “Έλληνες Πατέρες της Εκκλησίας” αρ. 91 (Θεσσαλονίκη, 1987), σελ. 70.

[5] አንዳንድ ነገሮች ከኦርቶዶክሳዊ እሳቤዋች አንጻር ልክ ባይመስሉም የማይታይ መንፈሳዊ ጥቅም እንድናገኝባቸውና በዋናነትም ለድኅነታችን ሲባል ለጊዜው ሊፈቀዱ ይችላሉ፡፡ ይሄም አምላካዊ አሠራር (ኦይኮኖሚያ) በመባል ይታወቃል፡፡

[6] ዘፍ 1፡26-27, https://www.wordproject.org/bibles/am/01/1.htm.

[7] ΠΕΡΙ ΚΑΤΑΣΚΕΥΗΣ ΑΝΘΡΩΠΟΥ, Γρηγορίου Νύσσης, Άπαντα τόμος 5, σειρά: “Έλληνες Πατέρες της

Εκκλησίας” αρ. 91 (Θεσσαλονίκη, 1987), σελ. 113-127.

[8] ቅዱስ ጎርጎርዮስ የተጠቀመው ቃል ኪኖኒያ (‘κοινωνία’) ሲሆን ያም የሥጋና የነፍስ ተዋሕዶን የሚገልጽ ቃል ነው። ተዋሕዶ ኤኖሲስም ኪኖኒያም የሚሉትን ቃላት የሚተረጉም ሲሆን እዚህ ጋ የተጠቀምነው የሥጋና የነፍስ ተዋሕዶን ለመግለጽ የገባ ነው።

[9] ልቡና የነፍስ ግብረ ባሕርይዋ፣ የነፍስ ዓይኗ ነው፡፡

[10] « Ή  δε  τού νου  πρoς τo  σωματικόν  κοινωνία  άφραστόν τε  και  άνεπινόητον  την  συνάφειαν  έχει,  ούτε  έντoς  ουσα  (ούτε γάρ  έγκρατεΐται  σώματι  τδο  άσώματον),  ούτε έκτος περιέχουσα (ού γάρ περιλαμβάνει  τι  τά  άσώματα) άλλα  κατά  τινα  τρόπον άμήχανόν  τε  και  άκατανόητον  έγγίζων  ό  νους  τη  φύσει  και προσαπτόμενος,  και  έν  αύτή  και  περί  αύτήν  θεωρείται,  ούτε έγκαθήμενος  ούτε  περιπτυσσόμενος.  ’Αλλά  πώς,  ούκ  έστιν  είπεΐν  ή νοήσαι,  πλήν οτι  κατά τδν ίδιον αύτής είρμον εύοδουμέ-νης τής φύσεως, και ό νους ένεργος γίνεται' εί δέ τι πλημμέλημαπερί ταύτην συμπέσοι,  σκάζει κατ’ έκεϊνο και τής διανοίας ή κίνησις.» ΠΕΡΙ ΚΑΤΑΣΚΕΥΗΣ ΑΝΘΡΩΠΟΥ, Γρηγορίου Νύσσης, Άπαντα τόμος 5, σειρά: “Έλληνες Πατέρες της Εκκλησίας” αρ. 91 (Θεσσαλονίκη, 1987), σελ. 110. በእንግሊዝኛ አንድ ተርጉም: “However, the communion of the nous with the bodily has an ineffable and inconceivable coherence by neither being within it (because the incorporeal cannot be held within a body), nor by containing it externally (because the incorporeal cannot contain anything), but the nous, when approaching and attaching to it (the bodily) by nature in a certain undevised and incomprehensible way, is regarded as both within it and around it –neither seated within it nor wrapped around it. But how (this is so), cannot be expressed or comprehended, except that when nature advances according to its own rhythm, the nous is also activated; and if a certain fault coincides with it,  then the movement of the intellect falters respectively.”

[11] «Ἀλλὰ μὴν ἐφυστερίζειν τὰς ψυχὰς τὴν γένεσιν, καὶ νεωτέρας τῆς τῶν σωμάτων εἶναι συμπλάσεως, οὐδεὶς ἂν τῶν εὖ φρονούντων ὑπονοήσειεν, φανεροῦ πᾶσιν ὄντος ὅτι οὐδὲν τῶν ἀψύχων κινητικήν τε καὶ αὐξητικὴν ἐν ἑαυτῷ δύναμιν ἔχει. Τῶν δ᾿ ἐν νηδύϊ ἐντρεφομένων, οὔτε ἡ αὔξησις, οὔτε ἡ τοπικὴ κίνησίς ἐστινἀμφίβολος. Λείπεται οὖν μίαν καὶ τὴν αὐτὴν ψυχῆς τε καὶ σώματος ἀρχὴν τῆς  συστάσεως οἴεσθαι. Καὶ ὥσπερ τῆς ῥίζης τὴν ἀποσπάδα λαβοῦσα παρὰ τῶν γεηπόνων ἡ γῆ δένδρον ἐποίησεν, οὐκ αὐτὴ τὴν αὐξητικὴν ἐνθεῖσα τῷ τρεφομένῳ δύναμιν, ἀλλὰ μόνον τὰς πρὸς τὴν αὔξησιν  ἀφορμὰς ἐνιεῖσα τῷ ἐκκειμένῳ, οὕτω φαμὲν, καὶ τὸ ἐκ τοῦ ἀνθρώπου ἀποσπώμενον πρὸς ἀνθρώπου φυτείαν, καὶ αὐτὸ τρόπον τινὰ ζῶον εἶναι ἐξ ἐμψύχου ἔμψυχον, ἐκ τρεφομένου τρεφόμενον.» ΠΕΡΙ ΨΥΧΗΣ ΚΑΙ ΑΝΑΣΤΑΣΕΩΣ Ο ΛΟΓΟΣ Ο ΛΕΓΟΜΕΝΟΣ ΤΑ  ΜΑΚΡΙΝΙΑ, Γρηγορίου Νύσσης, Άπαντα τόμος 5, σειρά: “Έλληνες Πατέρες της Εκκλησίας” αρ. 91 (Θεσσαλονίκη, 1987), σελ. 342-344. በእንግሊዝኛ አንድ ትርጉም: “But no-one who is right-minded would suggest/propose a subsequent genesis of souls and consider that it is more recent than the co-fashioning of bodies, given that it is obvious to everyone that none of the soul-less things has kinetic and incremental power within itself. As for those nurtured within the womb, neither the increment nor the local movement is doubted. It remains therefore that we must think that the point of commencement of existence is one and the same for body and soul. And just as the earth receives from the agriculturist an offshoot from the root and creates a tree but does not insert that incremental power within the offshoot being nurtured, except only the causes for increment residing within that segment, thus we say that likewise what is extracted from a human for planting a human, it too is human/animate, and is a living thing from a living thing, nurtured by that which was nurtured.”

[12]  Αγίου Ειρηναίου (Β Αιώνας), Έλεγχος και ανατροπή τής ψευδωνύμου γνώσεως, Βιβλίο 2^ο, λγ: 4 - λδ: 1.