Gregory of Nyssa interprets the "garments of skin" (Gen 3:21) as a symbolic name for the postlapsarian condition: a transformation in the mode of human existence after the Fall. I argue that Gregory uses the image to describe "additions" that accompany fallen life: mortality, the turbulence of passions, suffering and vulnerability. This contribution proposes that the "garments" function as a patristic ontology of fallen asymmetry. The motif gathers several interlocking levels, as for example, passibility (aging, sickness, pain, death), which introduces existential inequality; or passions, which bend the will toward instability and conflict. Together, these levels give the Christian thought the conditions under which later concrete forms of inequality become thinkable and livable (domination, exclusion, uneven distribution of power that can attach to gendered, economic and institutional arrangements). Crucially, Gregory does not construe the garments as merely punitive. They have a pedagogical and therapeutic function: they disclose the truth of creaturely limitation, restrain fantasies of self-sufficiency and orient the human person toward healing and the hope of resurrection as restoration of integrity. On this basis, the contribution gives a patristic point of departure for the panel's broader question: how modern theology rethinks its "subjects" by moving from abstract "humanity" to concrete, embodied subjects.