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Translated by W. Moore and H. A. Wilson
St Gregory of Nyssa Resources Online and in Print
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30 Pages
Page 2
Since, then, there is some account to be given of both those seasons, how it is that it is winter-time when He appears in the flesh, but it is when the days are as long as the nights that He restores to life man, who because of his sins returned to the earth from whence he came,--by explaining the reason of this, as well as I can in few words, I will make my letter my present to you. Has your own sagacity, as of course it has, already divined the mystery hinted at by these coincidences; that the advance of night is stopped by the accessions to the light, and the period of darkness begins to be shortened, as the length of the day is increased by the successive additions? For thus much perhaps would be plain enough even to the uninitiated, that sin is near akin to darkness; and in fact evil is so termed by the Scripture. Accordingly the season in which our mystery of godliness begins is a kind of exposition of the Divine dispensation on behalf of our souls. For meet and right it was that, when vice was shed abroad [2165] without bounds, [upon this night of evil the Sun of righteousness should rise, and that in us who have before walked in darkness [2166] ] the day which we receive from Him Who placed that light in our hearts should increase more and more; so that the life which is in the light should be extended to the greatest length possible, being constantly augmented by additions of good; and that the life in vice should by gradual subtraction be reduced to the smallest possible compass; for the increase of things good comes to the same thing as the diminution of things evil. But the feast of the Resurrection; occurring when the days are of equal length, of itself gives us this interpretation of the coincidence, namely, that we shall no longer fight with evils only upon equal terms, vice grappling with virtue in indecisive strife, but that the life of light will prevail, the gloom of idolatry melting as the day waxes stronger. For this reason also, after the moon has run her course for fourteen days, Easter exhibits her exactly opposite to the rays of the sun, full with all the wealth of his brightness, and not permitting any interval of darkness to take place in its turn [2167] : for, after taking the place of the sun at its setting, she does not herself set before she mingles her own beams with the genuine rays of the sun, so that one light remains continuously, throughout the whole space of the earth's course by day and night, without any break whatsoever being caused by the interposition of darkness. This discussion, dear one, we contribute by way of a gift from our poor and needy hand; and may your whole life be a continual festival and a high day, never dimmed by a single stain of nightly gloom.
[2165] The chusis tes kakias is a frequent expression in Origen.
[2166] A corrupt passage. Probably some lines have been lost. A double opposition seems intended; (1) between the night of evil and our Saviour's coming like the Sun to disperse it; and (2) between walking in darkness and walking in light on the part of the individual (H. C. O.).
[2167] en to merei, or "on her part" or "at that particular season." To support this last, Col. ii. 16, en merei heortes, may be compared, as Origen interprets it, "in a particular feast," c. Cels. viii. 23: "Paul alludes to this, when he names the feast selected in preference to others only part of a feast,' hinting that the life everlasting with the Word of God is not in the part of a feast, but in a complete and continuous one.' Modern commentators on that passage, it is true, interpret en merei "with regard to," "on the score of." But has Origen's meaning been sufficiently considered?
Reference address : https://elpenor.org/nyssa/letters.asp?pg=2
