The parallels between the divine and the human extend all the way down to the evidential basis for the existence of the human nous. Besides, the ultimate good, which is God, is infinitely attractive. Or even more to the point, why can’t things exist on their own? Yet our hypothetical objector still has a point, as is particularly obvious to us who are examining the thought of a fourth century figure seventeen centuries later. Gregory was the younger brother of Basil of Caesarea and Macrina the Younger. However, as a highly original and sophisticated thinker, Gregory is difficult to classify, and many aspects of his theology are contentious among both conservative Orthodox theologians and Western academic scholarship. The heavens accommodate contrary motions, and these motions give rise to unmoving, static laws (Inscriptions of the Psalms I 3 [440 – 441]); heavy bodies are borne downward and light bodies upward, and simple causes bring about complex effects (Soul and Resurrection [25 – 28]). Now one could object at this point that these phenomena are by no means surprising; they are surprising to Gregory only because the scientific knowledge of the fourth century is not as advanced as that of the twenty-first. As will be seen below, there is a pronounced linear view of history in Gregory’s thought, which can only be of Hebrew provenance. This means that there is no such thing as eternal damnation. Later, he recites with approval the common Christian interpretation of the Israelites’ spoiling of the Egyptians as a lesson to Christians on the importance of appropriating pagan wisdom in explaining Christian doctrine (Life of Moses II 115 [360]). In fact, so central is the nature-energies distinction to his conception of human personhood, that Gregory, again taking his inspiration from Philo (Creation of the World 46.134 – 46.135), uses it to explain the two accounts of the creation of human beings in Genesis 1 and 2 respectively. But that doesn’t mean that striving to become like God is pointless; it only means that the process of perfection is unending (Against Eunomius I 15 [301], 22 [340], II [940 – 941], III 6.5 [707]; Great Catechism 21 [57 – 60]; Making of Man 21 [201 – 204]; Soul and Resurrection [96 – 97, 105]; On Perfection [285]). But the New Law deals, not with works, but with the psychological springs from which works originate. A younger son of a distinguished family, Gregory was educated in his native province but was more deeply influenced by his philosophical training than by the other two Cappadocian Fathers of the Church, his brother St. The answer lies in the Aristotelian distinction between the category of substance and the other categories–relation, quality, quantity, place, time, action, passion (Categories 1 – 9)–which Gregory designates with the Stoic term “qualities” (poiotetes). The fact that they behave in unanticipated ways can only be explained by the exercise of divine power. Gregory’s family is significant, for two of the most influential people on his thought are two of his elder siblings–his sister Macrina (c.327—379) and Basil (c.330—379), the oldest boy in the family. For his return from death becomes to our mortal race the commencement of our return to immortal life. Gregory was primarily a scholar, whose chief contribution lay in his writings. Lecturer in Early Church History, University of Cambridge, 1969–75. In the latter, Christ “disseminates himself in every believer through that flesh, whose substance comes from bread and wine, blending himself with the bodies of believers, to secure that, by this union with the immortal, man, too, may be a sharer in incorruption”–a process Gregory calls metastoicheiosis, “transelementation” (Great Catechism 37 [97]). . Saint Gregory of Nyssa, the brother of Saint Basil and the son of Saints Basil and Emmilia, was a married man when he began studying for the priesthood. Anthony Meredith presents a diverse range of Gregory's writings: his contribution to the debates of the period about the nature of God in argument with a form of extreme Arianism his discussion of the nature and . In the Resurrection, Christ “knitted together [the soul and body of humankind] . But we possess no knowledge of their substance . Diogenes Laertius, Lives VII 117), but in moderation (Beatitudes II [1216]). The idea of God’s energies in Gregory’s theology approximates to the Western concept of grace, except that it emphasizes God’s actual presence in those parts of creation which are perfected just because of that presence. “De Professione Christiana and De Perfectione: A Study of the Ascetical Doctrine of Saint Gregory of Nyssa.”, Ladner, Gerhart D. “The Philosophical Anthropology of Saint Gregory of Nyssa.”, Otis, Brooks. While their joint accomplishments in doctrinal definition were…. . 2, a. As the eldest boy, Basil was the only one of Gregory’s siblings to receive a formal education. Gregory’s ecclesiastical career was less successful than those of Basil and Gregory of Nazianzus, but his work as scholar and writer was creative, and in the 20th century it was rescued from undeserved neglect. In the former case, the presence of Christ “transforms what is born with a corruptible nature into a state of incorruption” (Great Catechism 33 [84], cf. Thus substance is a “something . The central feature of Gregory’s very sensitive analysis is the sequence of three theophanies that punctuate Moses’ life (Song of Songs XII [1025 – 1028]). . He came from a large Christian family of ten children–five boys and five girls. 34 [85]). these things be in you,” Gregory concludes, “God is indeed in you” (Beatitudes VI [1272]). St. Gregory of Nyssa (c 335 – after 394) was a Christian bishop and saint. (Great Catechism 25 [65 – 68]). First, because the human nous is created in the image of God, it possesses a certain “dignity of royalty” (to tes basileias axioma) that is lacking in the rest of creation. This leads him to expand the nature-energies distinction into a general cosmological principle, to apply it particularly to human nature, which he conceives as having been created in God’s image, and to rear a theory of unending intellectual and moral perfectibility on the premise that the purpose of human life is literally to become like the infinite nature of God. On reading his works, one cannot but be struck by the abundance of allusions to the Platonic dialogues. Aristotle himself had addressed this problem by postulating the existence of a common sense (On the Soul III 1 – 2). Both slavery and poverty sully the dignity of human beings by degrading them to a station below the purple to which they were rightfully born; and although we may congratulate ourselves on having outlawed slavery, it is important to remember that for Gregory poverty is no different. As Gregory puts it in a colorful metaphor, the process of purgation is like drawing a rope encrusted with dried mud through a small aperture: it’s hard on the rope, but it does come out clean on the other side (Soul and Resurrection [100]). But during sleep the presence of nous to body is much more tenuous, and at death is even more so (though not absolutely nonexistent) (Great Catechism 8 [33]; Making of Man 12 – 15 [160 – 177]; Soul and Resurrection [45 – 48]). Thus, for example, whereas the Old Law prohibited murder, the New Law forbids even anger; and whereas the Old Law prohibited adultery, the New Law forbids even lust. In the 360s he turned to religious studies and Christian devotion, perhaps even to the monastic life, under Basil’s inspiration and guidance. Primarily a scholar, he wrote many theological, mystical, and monastic works in which he balanced Platonic and Christian traditions. Works about Gregory "St Gregory of Nyssa" in the Encyclopædia Britannica, 9th ed. Why not an infinite chain of causes, for instance? A central idea in Gregory’s writing is the distinction between the transcendent nature and immanent energies of God, and much of his thought is a working out of the implications of that idea in other areas–notably, the world, humanity, history, knowledge, and virtue. Nevertheless, if that were the whole story–if we were left with God’s utter incomprehensibility and nothing more–then Gregory’s theology would be a very much stunted exposition of Christianity. They have only energies, in other words. Initially we must pursue the Stoic ideal of apatheia (passionlessness; cf. Georgetown University, This is the source for an important fragment discussing Gregory’s concept of “energies.”. Participation in Christ’s resurrection guarantees the resurrection of the body on the part of humanity. Groundwork II – III); and that similarity will only become more obvious when the ways in which Gregory applies these ideas are explored within the context of his philosophy of history. But for Gregory the next two theophanies go far beyond the veneer of wisdom that mere logical consistency provides. Against Eunomius II [941])–but nevertheless “what Moses yearned for is satisfied by the very things which leave his desire unsatisfied” (Life of Moses II 235 [404]). Song of Songs I [780 – 784], III [821 – 828], IV [844]). Because evil is a privation of the good and is therefore limited, Gregory believes that there is a limit to human degradation. The direct method whereby God’s energies are known is by examining our own moral purification. It is the second Person of the Trinity who is the most interesting because it provides Gregory with the conceptual apparatus to explain God’s operation in history, for the point at which the second Person enters the world becomes the point in time in which God is more intimately present to the world than before. And in fact that is precisely what Gregory argues concerning the human nous (a word that is traditionally translated “mind” but which by the fourth century CE had submerged its intellectual connotations into the religious idea of its separateness from the physical world). For most of this period, the brunt of the battle for orthodoxy had been led by Basil; but when he died, and shortly thereafter Gregory’s beloved sister, Gregory felt that the responsibility for defending orthodoxy against the Arian heresy had fallen on his shoulders. merely applied Christian names to Plato’s doctrine and called it Christian theology” (The Platonism of Gregory of Nyssa: 62). The Old Law deals with externals–works. But such an interpretation will not do for two reasons. Instead, the vision of God is mediated by the so-called “spiritual senses,” an idea Gregory’s inherits from his theological mentor Origen (Song of Songs I 4, II 9 – 11, III 5). Earlier it was noted that according to Gregory humankind was fashioned in two creations–one of the nature of the nous, the other of its energies together with the body. Earlier he had requested to know God’s name; now he asks to behold God’s glory. The classic problem with this view, going as far back as Plato himself, was to explain how these forms become instantiated in the material world. Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox. Thus the Israelites were first led through the desert by a cloudy pillar; and finally they arrived at the mountain of divine knowledge, which was wrapped in darkness. The principal defender of Arianism at the time, Eunomius of Cyzicus (c. 325 – c. 394), argued that the Arian doctrine could even be derived from the very concept of God, as will be seen below. So we directly experience the divine energies in the only thing in the universe that we can view from within–ourselves. The key idea here seems to be, once again, that human beings were created in God’s image. Similarly, the logical consequence of Christ’s deification is the apokatastasis–the restoration of humanity to its unfallen state. He became a great writer and defender of orthodoxy. The fact that a phenomenon seems to violate what we think we know of the laws of nature does not imply that it really does violate those laws. general audience august 29, 2007. Centuries after his death, the Seventh Ecumenical Council (787) rendered Nyssen as the “father of fathers,” named alongside Basil of Caesarea and John Chrysostom. For example, how is one to understand Jesus’ claim that “I and the Father are one” (John 10:30) when it seems to be contradicted by the admission that “the Father is greater than I” (John 14:28)? But God’s energies are always a force for good. 12, a. It doesn’t seem that the cosmological argument rules out either of these two possibilities. Gregory stands at a crossroads in the theological development of the Christian East: he sums up many of the ideas of his great predecessors, such as the Jewish philosopher Philo of Alexandria (c.20 B.C.E.—c.54 C.E.) Given what we know about motion and rest, heaviness and lightness, and the rest, Gregory argues, we would expect to find them excluding, rather than complementing, each other. 8, 25), or of God’s effects (cf. But Gregory moves beyond Aristotle’s psychological explanation. This sort of problem prompted Arius to postulate that Christ was neither divine nor human, but something in between–a demigod, the oldest and most perfect created being, to be sure, but created nonetheless. Pbk. If so, he certainly did an excellent job, for in this case the pupil went on to outshine the teacher. How does this happen? The process of becoming ever closer to God does not cease at physical death (which is, after all, just one among many passing events punctuating human existence), but continues forever. ), and initiates the development of themes that will appear in the most prominent of the later Byzantine thinkers, notably the Pseudo-Dionysius (c.500) and Gregory Palamas (1296 – 1359). Gregory’s epistemological views are nicely brought out in his reflections on the life of Moses. Gregory of Nyssa, also known as Gregory Nyssen (Greek: Γρηγόριος Νύσσης; c. 335 – c. 395), was bishop of Nyssa from 372 to 376 and from 378 until his death. But if Gregory’s argument is nothing more than a generalized appeal to the harmony of the universe, it is not a very persuasive basis for proving the existence of God. For it means that because there is a part of the human person that is literally not of this world, human beings are possessed of an intrinsic worth which is unique in creation. Given his apophatic approach to theology (described above), Gregory suggests that the religious life must eventually transcend intellectual knowing and ground itself faithful praxis. During waking life the energies of the nous are present throughout the body. (Against Eunomius II [949]). . He could not say that if God’s energeiai were merely God’s operations. The original creation, in which God makes the human race “in our image, after our likeness” (Gen. 1:26) is of the transcendent human nature. Gregory of Nyssa was a Christian bishop and saint. Some scholars (for example, Balas, Metousia Theou, p. 128) argue that for Gregory energeiai should be translated “operations” rather than “energies,” thus bringing Gregory’s concept of God’s energeiai more into line with Aquinas’ concept of God’s power (Summa Theologiae I qq. On Virginity and other treatises on the ascetic life are crowned by the mystical Life of Moses, which treats the 13th-century-bce journey of the Hebrews from Egypt to Mount Sinai as a pattern of the progress of the soul through the temptations of the world to a vision of God. . Now Gregory lived at a crossroads in the theological understanding of this doctrine. 35 [89]) and “recalled [our] diseased nature by repentance to the grace of its original state” (Great Catechism 8 [37]). Answer: Gregory of Nyssa (c. 335–c. However, Gregory makes it clear that this moderation is due only to the exigencies of life in the flesh. Saint Gregory, the younger brother of Basil the Great, illustrious in speech and a zealot for the Orthodox Faith, was born in 331. More generally, if God is simply some remote, unknowable entity, what possible relation to the world could God ever have? He belongs to the group known as the "Cappadocian Fathers", a title which reveals at once his birthplace in Asia Minor and his intellectual characteristics. So Basil in all probability became the teacher of his younger brother. Energies, Gregory contends, are the “powers” and “movements” by which substances are “manifested”; the energy of each thing is its “distinguishing property” (idioma)–a technical Stoic term for a specific, as opposed to a generic, quality. Cambridge: Philadelphia Patristic Foundation, 1984. Email: dlr33@georgetown.edu Only the human nous has a transcendent nature in addition to its energies. Gregory indeed addresses this problem and argues, strangely, that each particle of the body is stamped with one’s personal identity, and so it will be possible for the nous to eventually recognize and reassemble them all (Making of Man 26 – 27 [224 – 229], Soul and Resurrection [73 – 80]). Thus matter as such doesn’t really exist; bodies are really just “holograms” formed by this convergence of qualities. This critical edition of Gregory’s works is rapidly replacing the much older Migne edition. For that there are laws of nature is nothing surprising: to have anything at all, from cosmos to quark, is to have order. Combining this theme with the one discussed in the last paragraph, one must conclude that Gregory sees moral progress as moving from a state of finite, external virtue to one of infinite, internal progress. At one time he portrays philosophy, like Moses’ stepmother, as barren (Life of Moses II 10 – 12 [329]), and, like the Egyptian whom Moses killed, as something to be striven against (Life of Moses 13 – 18 [329 – 332]). For if any one has made a mental analysis of that which is seen into its component parts, and, having stripped the object of its qualities, has attempted to consider it by itself, I fail to see what will have been left for investigation. Precisely how, in Christ, the divine thus entered into human nature we can never know–any more than we can understand the presence of our own souls to our bodies (Great Catechism 11 [44]).But after the resurrection of Christ, the second Person of the Trinity is no longer just “transfused in our nature,” but now “rules in us.” In other words, the second Person is now immanent in the world in the institution of the Church; for “he who sees the Church sees Christ” (Song of Songs XIII [1048]). As Gregory puts it, “Deity is in everything, penetrating it, embracing it, and seated in it” (Great Catechism 25 [65]). He is venerated as a saint in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheranism, and Anglicanism. Gregory of Nyssa (c. 335/40–395) is often regarded as the most speculative and mystical thinker of the Greek Fathers. He is venerated as a saint in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheranism, and Anglicanism. And to the disciples worthy of it, who eagerly asked to learn to pray in such a way as to win the favor of the Divine hearing, this science is proposed in the words that prayer should take. was to do in the West. Under the unlearned Nectarius, the successor of Gregory of Nazianzus at Constantinople, Gregory of Nyssa was the leading orthodox theologian of the church in Asia Minor in the struggle against the Arians. How can they ever be reassembled? Gregory is thoroughly at home with the philosophers that were in vogue in his day: Plato (427—347 B.C.E. Hell is really purgatory; punishment is temporary and remedial. Along with Basil and fellow-Cappadocian and friend Gregory of Nazianzus (c.329—c.391), Gregory of Nyssa forms the third of a trio of Christian thinkers, collectively known as the Cappadocians, who established the main lines of orthodoxy in the Christian East. His significance has long been recognized in the Eastern Orthodox, Oriental Orthodox, Eastern Catholic and Roman Catholic branches of Christianity. Wherefore also, of the elements of this world we know only so much by our senses as to enable us to receive what they severally supply for our living. For this reason, Gregory subscribes to a realist theory of the sacraments. It is but a short step to the conclusion that a physical object is nothing more than the convergence of its qualities. Second, it was shown above that Gregory uses the concept of God’s energeiai to explain how the “pure in heart” can “see God.” Once again, one cannot “see God” in God’s operations, except in a metaphorical sense; but one can literally “see God” with the spiritual sense of sight (on the spiritual senses, see below) if God is, as Gregory claims, actually “present within oneself” (Beatitudes VI [1269]). GREGORY OF NYSSA (c. 330 – c. 394). Now God is of supreme worth. Gregory counters Eunomius, not by simply staking out the opposite position and defending it with Scriptural artillery, as most of his fellow Nicenes had done, but, more interestingly, by repudiating the central presupposition of Eunomian theology–that one can derive by a process of analysis concepts that are essentially predicated of God. Such an argument, however, is not very convincing. But philosophy in his day was almost wholly associated with paganism. Perfect one ’ s mind that God exists, it is but a short step the! 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