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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 26
There are indeed two limits of human life: the one we start from, and the one we end in: and so it was necessary that the Physician of our being should enfold us at both these extremities, and grasp not only the end, but the beginning too, in order to secure in both the raising of the sufferer. That, then, which we find to have happened on the side of the finish we conclude also as to the beginning. As at the end He caused by virtue of the Incarnation that, though the body was disunited from the soul, yet the indivisible Godhead which had been blended once for all with the subject (who possessed them) was not stripped from that body any more than it was from that soul, but while it was in Paradise along with the soul, and paved an entrance there in the person of the Thief for all humanity, it remained by means of the body in the heart of the earth, and therein destroyed him that had the power of Death (wherefore His body too is called "the Lord [2252] " on account of that inherent Godhead)--so also, at the beginning, we conclude that the power of the Highest, coalescing with our entire nature by that coming upon (the Virgin) of the Holy Ghost, both resides in our soul, so far as reason sees it possible that it should reside there, and is blended with our body, so that our salvation throughout every element may be perfect, that heavenly passionlessness which is peculiar to the Deity being nevertheless preserved both in the beginning and in the end of this life as Man [2253] . Thus the beginning was not as our beginning, nor the end as our end. Both in the one and in the other He evinced His Divine independence; the beginning had no stain of pleasure upon it, the end was not the end in dissolution.
Now if we loudly preach all this, and testify to all this, namely that Christ is the power of God and the wisdom of God, always changeless, always imperishable, though He comes in the changeable and the perishable; never stained Himself, but making clean that which is stained; what is the crime that we commit, and wherefore are we hated? And what means this opposing array [2254] of new Altars? Do we announce another Jesus? Do we hint at another? Do we produce other scriptures? Have any of ourselves dared to say "Mother of Man" of the Holy Virgin, the Mother of God [2255] : which is what we hear that some of them say without restraint? Do we romance about three Resurrections [2256] ? Do we promise the gluttony of the Millennium? Do we declare that the Jewish animal-sacrifices shall be restored? Do we lower men's hopes again to the Jerusalem below, imagining its rebuilding with stones of a more brilliant material? What charge like these can be brought against us, that our company should be reckoned a thing to be avoided, and that in some places another altar should be erected in opposition to us, as if we should defile their sanctuaries? My heart was in a state of burning indignation about this: and now that I have set foot in the City [2257] again, I am eager to unburden my soul of its bitterness, by appealing, in a letter, to your love. Do ye, whithersoever the Holy Spirit shall lead you, there remain; walk with God before you; confer not with flesh and blood; lend no occasion to any of them for glorying, that they may not glory in you, enlarging their ambition by anything in your lives. Remember the Holy Fathers, into whose hands ye were commended by your Father now in bliss [2258] , and to whom we by God's grace were deemed worthy to succeed and remove not the boundaries which our Fathers have laid down, nor put aside in any way the plainness of our simpler proclamation in favour of their subtler school. Walk by the primitive rule of the Faith: and the God of peace shall be with you, and ye shall be strong in mind and body. May God keep you uncorrupted, is our prayer.
[2252] S. Matt. xxviii. 6. "Come see the place where the Lord lay." Cf. S. John xx. 2, 13.
[2253] "Here is the true vicariousness of the Atonement, which consisted not in the substitution of His punishment for ours, but in His offering the sacrifice which man had neither the purity nor the power to offer. From out of the very heart or centre of human nature...there is raised the sinless sacrifice of perfect humanity by the God Man....It is a representative sacrifice, for it consists of no unheard-of experience, of no merely symbolic ceremony, but of just those universal incidents of suffering, which, though he must have felt them with a bitterness unknown to us, are intensely human." Lux Mundi, p. 218.
[2254] antexagoge
[2255] As early as 250, Dionysius of Alexandria, in his letter to Paul of Samosata, frequently speaks of he theotokos Maria. Later, in the Council of Ephesus (430), it was decreed that "the immaculate and ever-Virgin mother of our Lord should be called properly (kurios) and really theotokos," against the Nestorian title christotokos. Cf. Theodoret. Anath. I. tom. iv. p. 709, "We call Mary not Mother of Man, but Mother of God;" and Greg. Naz. Or. li. p. 738. "If any one call not Mary Mother of God he is outside divinity.'"
[2256] me treis anastaseis muthopoioumen; For the first Resurrection (of the Soul in Baptism) and the second (of the Body), see Rev. xx. 5, with Bishop Wordsworth's note.
[2257] i.e.Caesarea in Cappadocia.
[2258] Basil, probably: who after Cyril's exile had been called in to heal the heresy of Apollinaris, which was spreading in the convents at Jerusalem. The factious purism, however, which Gregory deplores here, and which led to rival altars, seems to have evinced itself amongst the orthodox themselves, "quo majorem apud omnes opinionem de suâ praestantiâ belli isti cathari excitarent" (Casaubon). Cyril, it is true, had returned this year, 382; and spent the last years of his life in his see; but with more than twenty years interval of Arian rule (Herennius, Heraclius, and Hilarius, according to Sozomen) the communities of the Catholics must have suffered from want of a constant control: and unity was always difficult to maintain in a city frequented by all the ecclesiastics of the world. Gregory must have "succeeded" to this charge in his visit to Jerusalem after the Council of Antioch in 379, to which he refers in his letter On Pilgrimages: but it is possible that he had paid even an earlier visit: see Letter XIV. p. 539, note 5.
Reference address : https://elpenor.org/nyssa/letters.asp?pg=26
