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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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44 Pages
Page 16
Truly those persons are outside the Court in which the words of our mysteries are spoken; they are not installed under God's roof, but in the monastery of the Evil One. They "are taken captive by him at his will [1381] ." They therefore do not understand that all virtue is found in moderation, and that any declension to either side [1382] of it becomes a vice. He, in fact, who grasps the middle point between doing too little and doing too much has hit the distinction between vice and virtue. Instances will make this clearer. Cowardice and audacity are two recognized vices opposed to each other; the one the defect, the other the excess of confidence; between them lies courage. Again, piety is neither atheism nor superstition; it is equally impious to deny a God and to believe in many gods. Is there need of more examples to bring this principle home? The man who avoids both meanness and prodigality will by this shunning of extremes form the moral habit of liberality; for liberality is the thing which is neither inclined to spend at random vast and useless sums, nor yet to be closely calculating in necessary expenses. We need not go into details in the case of all good qualities. Reason, in all of them, has established virtue to be a middle state between two extremes. Sobriety itself therefore is a middle state, and manifestly involves the two declensions on either side towards vice; he, that is, who is wanting in firmness of soul, and is so easily worsted in the combat with pleasure as never even to have approached the path of a virtuous and sober life, slides into shameful indulgence; while he who goes beyond the safe ground of sobriety and overshoots the moderation of this virtue, falls as it were from a precipice into the "doctrines of devils," "having his conscience seared with a hot iron." In declaring marriage abominable he brands himself with such reproaches; for "if the tree is corrupt" (as the Gospel says), "the fruit also of the tree will be like it [1383] "; if a man is the shoot and fruitage of the tree of marriage, reproaches cast on that turn upon him who casts them [1384] . These persons, then, are like branded criminals already; their conscience is covered with the stripes of this unnatural teaching. But our view of marriage is this; that, while the pursuit of heavenly things should be a man's first care, yet if he can use the advantages of marriage with sobriety and moderation, he need not despise this way of serving the state. An example might be found in the patriarch Isaac. He married Rebecca when he was past the flower of his age and his prime was well-nigh spent, so that his marriage was not the deed of passion, but because of God's blessing that should be upon his seed. He cohabited with her till the birth of her only children [1385] , and then, closing the channels of the senses, lived wholly for the Unseen; for this is what seems to be meant by the mention in his history of the dimness of the Patriarch's eyes. But let that be as those think who are skilled in reading these meanings, and let us proceed with the continuity of our discourse.
[1381] 2 Tim. ii. 16.
[1382] epi ta parakeimena. Galesinius wrongly renders "in contrarias partes." Cf. Arist. Eth. ii. 5.
[1383] Cf. S. Matt. vii. 18; from which it will be seen that Gregory confirms the Vulgate "malum" for sapron, since he quotes it as kakon here.
[1384] tou propherontos; not "of their Creator," or "of their father" (Livineius).
[1385] mechri mias odinos. So perhaps Rom. ix. 10: Rebekka ex henos koiten echousa, i.e. ex uno concubitu. Below, c. 9 (p. 139, c. 11), Gregory uses the same expression of one birth.
Reference address : https://elpenor.org/nyssa/virginity.asp?pg=16
