For, whereas we learn from Scripture in the account of the first Creation , that first the earth brought forth the green herb (as the narrative says), and that then from this plant seed was yielded, from which, when it was shed on the ground, the same form of the original plant again sprang up, the Apostle, it is to be observed, declares that this very same thing happens in the Resurrection also; and so we learn from him the fact, not only that our humanity will be then changed into something nobler, but also that what we have therein to expect is nothing else than that which was at the beginning. From what has been already said, then, we must reject this theory: and there are many other considerations as well which on the grounds of mere consistency lead us away from it. It is reasonable, I say, to believe that God was the Creator of none of these things, but that man was a thing divine before his humanity got within reach of the assault of evil; that then, however, with the inroad of evil, all these afflictions also broke in upon him. For this corruptible must put on incorruption; and this incorruption and glory and honour and power are those distinct and acknowledged marks of Deity which once belonged to him who was created in God's image, and which we hope for hereafter. One of these items ships sooner than the other. evidently implies that it is impossible when once the body's atoms have been scattered that they should again come in concourse together; and this being impossible, and no other possible form of body, besides that arising from such a concourse, being left, he, after the fashion of clever controversialists, concludes the truth of what he wants to prove, by a species of syllogism, thus: If a body is a concourse of atoms, and a second assemblage of these is impossible, what sort of body will those get who rise again? Refuting the consensus that the saint claimed the inevitable There are many states, for instance, which are occasioned by desire; many others which on the other hand proceed from anger; and none of them are of the body; but that which is not of the body is plainly intellectual. However, just as this nature has the instinct acquisitive of the necessaries to material existence— an instinct which, when manifested in us men, we call Appetite — and as we admit this appertains to the vegetable form of life, since we can notice it there too like so many impulses working naturally to satisfy themselves with their kindred aliment and to issue in germination, so all the peculiar conditions of the brute creation are blended with the intellectual part of the soul. Becoming by this assimilation to the Good all that the nature of that which it participates is, the soul will consequently, owing to there being no lack of any good in that thing itself which it participates, be itself also in no lack of anything, and so will expel from within the activity and the habit of Desire; for this arises only when the thing missed is not found. But all those elements of the soul which lie on the border-land and are capable from their peculiar nature of inclining to either of two opposites (whose eventual determination to the good or to the bad depends on the kind of use they are put to), anger, for instance, and fear, and any other such-like emotion of the soul divested of which human nature cannot be studied — all these we reckon as accretions from without, because in the Beauty which is man's prototype no such characteristics are to be found. The corporeal creation , on the other hand, must certainly be classed among specialities that have nothing in common with the Deity; and it does offer this supreme difficulty to the Reason; namely, that the Reason cannot see how the visible comes out of the invisible, how the hard solid comes out of the intangible, how the finite comes out of the infinite, how that which is circumscribed by certain proportions, where the idea of quantity comes in, can come from that which has no size, no proportions, and so on through each single circumstance of body. But in that form of life, of which God Himself was the Creator, it is reasonable to believe that there was neither age nor infancy nor any of the sufferings arising from our present various infirmities, nor any kind of bodily affliction whatever. (Buffalo, NY: Christian Literature Publishing Co., 1893.) Now, however, some such order shall, as far as it is possible, be devised, so that our essay may advance in the way of logical sequence and so give no room for such contradictions. For a Nature like that, which transcends all thought and is far removed from all that we observe within ourselves, proceeds in its existence in a very different manner to what we do in this present life. And when you look at the waning and waxing moon you are taught other truths by the visible figure of that heavenly body, viz. The reason for our race having some day to come to a standstill is as follows, in our opinion: since every intellectual reality is fixed in a plenitude of its own, it is reasonable to expect that humanity also will arrive at a goal (for in this respect also humanity is not to be parted from the intellectual world ); so that we are to believe that it will not be visible for ever only in defect, as it is now: for this continual addition of after generations indicates that there is something deficient in our race. And yet we must believe, not only that there is a Resurrection, but also that it will not be an absurdity. The Creation proclaims outright the Creator; for the very heavens, as the Prophet says, declare the glory of God with their unutterable words. The Apostle says the same thing more plainly when he indicates the final accord of the whole Universe with the Good: That to Him every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father: instead of the horns, speaking of that which is angelic and in heaven, and by the other terms signifying ourselves, the creatures whom we think of next to that; one festival of united voices shall occupy us all; that festival shall be the confession and the recognition of the Being Who truly Is. St Gregory of Nyssa On the Soul and the Resurrection, Complete Translated by W. Moore and H. A. Wilson St Gregory of Nyssa Resources Online. Translated by W. Moore and H. A. Wilson. The truth indeed was foreshadowed under the type and riddle of those Feasts that were always occurring, but the true Tabernacle-fixing was not yet come; and on this account the God and Lord of the whole world, according to the Prophet's declaration, has showed Himself to us, that the Tabernacle-fixing of this our tenement that has been dissolved may be kept for human kind; a material decoration, that is, may be begun again by means of the concourse of our scattered atoms. in the quicker or more tardy participation of each in that promised blessedness. It changes into an ear of grain as it were; into incorruption, that is, and glory and honour and power and absolute perfection; into a condition in which its life is no longer carried on in the ways peculiar to mere nature, but has passed into a spiritual and passionless existence. As for ourselves, we take our stand upon the tenets of the Church, and assert that it will be well to accept only so much of these speculations as is sufficient to show that those who indulge in them are to a certain extent in accord with the doctrine of the Resurrection. How, for instance, with a shout and the sound of trumpets (in the language of the Word) all dead and prostrate things shall be changed in the twinkling of an eye into immortal beings. In this way, I take it, should we reckon the difference between the good and the bad in that intervening time. The first of God's commandments attests the truth of this; that, namely, which gave to man unstinted enjoyment of all the blessings of Paradise, forbidding only that which was a mixture of good and evil and so composed of contraries, but making death the penalty for transgressing in that particular. This text has often been interpreted against the backdrop of Platonic doctrine. In any and every case evil must be removed out of existence, so that, as we said above, the absolutely non-existent should cease to be at all. ), to commemorate Macrina, in which Gregory purports to describe the conversation he had with Macrina at her death, in a literary form modelled on Plato's Phaedo. Blessed are they, indeed, in whom the full beauty of those ears shall be developed directly they are born in the Resurrection. It declares the soul to be an intellectual essence which imparts to the organic body a force of life by which the senses operate. If there is no birth, it follows necessarily that there will be nothing to die. Further, it seems to me that the words of the Apostle in every respect harmonize with our own conception of what the Resurrection is. On the Life And Works of St Gregory of Nyssa ||| Balthasar, Becoming and the immanent infinite in Gregory of Nyssa ||| Gregory of Nyssa Anthology in the Greek original (without translation) Greek Fonts / St Gregory Resources / Back to the Greek Word Library Much moved by these words, I said: To any one who reflects indeed, your exposition, advancing as it does in this consecutive manner, though plain and unvarnished, bears sufficiently upon it the stamp of correctness and hits the truth. Every definition of an essence looks to the specific quality of the subject in hand; and whatever is outside that speciality is set aside as having nothing to do with the required definition. Accordingly, while all existing things must be either corporeal or spiritual, the former are divided into the animate and inanimate. They differ from bare bones only in giving the appearance of being covered with a worn-out veil of skin. Now this passage from the Psalms runs as follows: God and Lord has showed Himself to us; keep the Feast among the decorators even unto the horns of the altar; and this seems to me to proclaim in metaphors the fact that one single feast is to be kept by the whole rational creation, and that in that assembly of the saints the inferiors are to join the dance with their superiors. The second is that the Christian position is being argued not by Gregory, but by one of his tutors, his older sister, Macrina. If you're a seller, Fulfillment by Amazon can help you grow your business. In speaking of the soul's migration from the seen to the unseen, I thought I had omitted nothing as regards the question about Hades. But since it is our duty not to leave the arguments brought against us in any way unexamined, we will expound the truth as to these points as follows. as the Apostle asks), nor is it in want of the activity of the memory for the knowledge of things; that which is actually seen has no need of being remembered. In this story of the Rich and the Poor Man we are taught another doctrine also, which is intimately connected with our former discoveries. This last can be ended only by its opposite; but when you have a good, as here, which is in its essence incapable of a change for the worse, then that good will go on unchecked into infinity. He came from a large Christian family of ten children–five boys and five girls. It follows, then, that as everything that is free will be united with its like, and as virtue is a thing that has no master, that is, is free, everything that is free will be united with virtue. Following Plato's literary example, St. Gregory wrote a dramatic dialogue regarding the soul and the resurrection in which he plays the role of "pupil," while his elder … Reviewed in the United Kingdom on April 5, 2018, Reviewed in the United Kingdom on January 25, 2011. Now we think that Scripture means by the good seed the corresponding impulses of the soul, each one of which, if only they are cultured for good, necessarily puts forth the fruit of virtue within us. Thus too, with ourselves, if these instincts are not turned by reasoning into the right direction, and if our feelings get the mastery of our mind, the man is changed from a reasoning into an unreasoning being, and from godlike intelligence sinks by the force of these passions to the level of the brute. First, for instance, he saw, by dint of thinking, that to produce any sound there is need of some wind; and then, with a view to produce wind in the mechanism, he previously ascertained by a course of reasoning and close observation of the nature of elements, that there is no vacuum at all in the world, but that the lighter is to be considered a vacuum only by comparison with the heavier; seeing that the air itself, taken as a separate subsistence, is crowded quite full. On the Soul and the Resurrection. St. Vladimir's Seminary Press. But the difference between the virtuous and the vicious life led at the present time will be illustrated in this way; viz. Is it not a death that precedes ? But the untenableness of this view does not stop even in this, namely, that it contains assertions diametrically opposed to each other. 4.3 • 3 Ratings; $0.99; $0.99; Publisher Description. Very recommended. But none of these accounts of it tally with the definition of the soul. Now the soul is not thus operative only in our scientific and speculative intellect; it does not produce results in that world only, or employ the organs of sense only for this their natural work. Among them was St. Gregory, bishop of Nyssa, who examined the doctrine of the bodily resurrection. Saint Gregory of Nyssa (335 – 395), wrote this classic upon the death of his brother, Saint Basil the Great. Such in fact is the state of mind that shame gives expression to; the soul is stung as it were at the result; its remorse for its ill-considered attempt is a whip that makes it feel to the quick, and it would bring in oblivion to its aid against its tormentor. If on the other hand any one will accept a discussion which is in a naked unsyllogistic form, we will speak upon these points by making our study of them so far as we can follow the chain of Scriptural tradition. Yet we say this without implying that any merely bodily distinctions will be manifest between those who have lived virtuously and those who have lived viciously in this life, as if we ought to think that one will be imperfect as regards his material frame, while another will win perfection as regards it. Then it seems, I said, that it is not punishment chiefly and principally that the Deity, as Judge, afflicts sinners with; but He operates, as your argument has shown, only to get the good separated from the evil and to attract it into the communion of blessedness. Many of the early fathers sought to understand their Christian faith through the lens of their secular educations, and Gregory is not afraid to apply the science of his day to the many questions he poses in this dialogue with his sister, Macrina. What! Covid Safety Book Annex Membership Educators Gift Cards Stores & Events Help. The book itself is a great resource from a brilliant mind, especially if you're interested in how 4th century Christians were thinking about the resurrection, memory, and the role the soul plays in both of these things. This is the reason, I think, that the name of Abraham's bosom is given to that good situation of the soul in which Scripture makes the athlete of endurance repose. But since one needs must speak, I will urge upon you an argument which is not mine nor that of any human being (for it would then be of small value, whosoever spoke it), but an argument which the whole Creation enunciates by the medium of its wonders to the audience of the eye, with a skilful and artistic utterance that reaches the heart. Again, of these sentient things, some have reason, the rest have not. With such a prospect before us, are you angry that our nature is advancing to its goal along the path appointed for us? We will say to them, replied the Teacher, this. If love is taken from us, how shall we be united to God? Here he sought consolation concerning the recent loss of his brother, only to find that his sister too was soon to die. We say that the fact of the reasoning animal man being capable of understanding and knowing is most surely attested by those outside our faith; and that this definition would never have sketched our nature so, if it had viewed anger and desire and all such-like emotions as consubstantial with that nature. I answered rather audaciously, and without due consideration of what I said, for my passionate grief had not yet given me back my judgment. These and such-like descriptions all indicate desire, but they have no connection with the definition of the soul. Verily, everything in the universe that is seen to be an object of sense is as an earthen wall, forming in itself a barrier between the narrower souls and that intelligible world which is ready for their contemplation; and it is the earth and water and fire alone that such behold; whence comes each of these elements, in what and by what they are encompassed, such souls because of their narrowness cannot detect. This is a great little treatise by one of the early church fathers dealing with the resurrection and how it relates to the human soul. And pray how, I asked, does this belief in the existence of God prove along with it the existence of the human soul? I cannot at present conceive to what, as apart from these, the perceptive activity is to cling. If, on the other hand, the absence of such characteristics in His case does not constitute any limitation of His existence, how can the Mind of man be squeezed out of existence along with this withdrawal one by one of each property of matter? What sort of place is the bosom of repose? The All-creating Wisdom fashioned these souls, these receptacles with free wills, as vessels as it were, for this very purpose, that there should be some capacities able to receive His blessings and become continually larger with the inpouring of the stream. Nay, even the forecasting by our calculations will be quite useless; virtue will lose its value; and to turn from evil will not be worth the while. But the intelligent and undimensional, she replied, is neither contracted nor diffused (contraction and diffusion being a property of body only); but by virtue of a nature which is formless and bodiless it is present with the body equally in the contraction and in the diffusion of its atoms, and is no more narrowed by the compression which attends the uniting of the atoms than it is abandoned by them when they wander off to their kindred, however wide the interval is held to be which we observe between alien atoms. And to those who are expert only in the technical methods of proof a mere demonstration suffices to convince; but as for ourselves, we were agreed that there is something more trustworthy than any of these artificial conclusions, namely, that which the teachings of Holy Scripture point to: and so I deem that it is necessary to inquire, in addition to what has been said, whether this inspired teaching harmonizes with it all. In that passage in the Epistle to the Philippians Philippians 2:10 he makes mention of certain things that are under the earth every knee shall bow to Him of things in heaven, and things in earth, and things under the earth. Please try again. The prisoner and the free, here in this present world, are just alike as regards the constitutions of their two bodies; though as regards enjoyment and suffering the gulf is wide between them. She replied: It has been said by wise men that man is a little world in himself and contains all the elements which go to complete the universe. Translated by William Moore and Henry Austin Wilson. In that passage, as it seems to me, he gags the mouths of men who display their ignorance of the fitting proportions in Nature, and who measure the Divine power by their own strength, and think that only so much is possible to God as the human understanding can take in, but that what is beyond it surpasses also the Divine ability. For this bodily organization exists the same even in those who have just been reduced by death to the state of corpses, but it remains without motion or action because the force of the soul is no longer in it. You are quite justified, she replied, in raising this question, and it has ere this been discussed by many elsewhere; namely, what we are to think of the principle of desire and the principle of anger within us. But if Moses was at one and the same time in Existence and not in these conditions, then it follows that these conditions are something other than nature and not nature itself. How can he, whose very nature has its rise in a vice, as they assert, possess any deliberate impulse towards a life of virtue? However, is this the only way to read the work? First let us get a clear notion as to the scope of this doctrine; in other words, what is the end that Holy Scripture has in view in promulgating it and creating the belief in it. That lawgiver, I take it, adopting a prophet's spirit, predicted therein things still to come; for though the decoration was always going on it was never finished. Scripture informs us that the Deity proceeded by a sort of graduated and ordered advance to the creation of man. As for ourselves, if the Gentile philosophy, which deals methodically with all these points, were really adequate for a demonstration, it would certainly be superfluous to add a discussion on the soul to those speculations. Something went wrong. Rather, as the Scripture tells you, say that the one is like the other. If, then, the soul is purified of every vice, it will most certainly be in the sphere of Beauty. For since reason does not preside over the natural impulses that are implanted in them, the more irascible animals, under the generalship of their anger, mutually destroy each other; while the bulky and powerful animals get no good themselves from their strength, but become by their want of reason slaves of that which has reason. But, if a thing can be found nowhere, plainly it has no existence. When from the nutritive part within them everything that is the reverse or the counterfeit of it has been picked out, and has been committed to the fire that consumes everything unnatural, and so has disappeared, then in this class also their humanity will thrive and will ripen into fruit-bearing, owing to such husbandry, and some day after long courses of ages will get back again that universal form which God stamped upon us at the beginning. Then, as we assume in the simile that the painter's Art tells him the actual dye of each color, when it has returned after mixing to its proper hue, so that he has an exact knowledge of the red, and of the black, and of any other color that went to form the required tint by a specific way of uniting with another kind — a knowledge which includes its appearance both in the mixture, and now when it is in its natural state, and in the future again, supposing all the colors were mixed over again in like fashion — so, we assert, does the soul know the natural peculiarities of those atoms whose concourse makes the frame of the body in which it has itself grown, even after the scattering of those atoms. To say that one and the same soul, on account of a particular environment of body, is at one time a rational and intellectual soul, and that then it is caverned along with the reptiles, or herds with the birds, or is a beast of burden, or a carnivorous one, or swims in the deep; or even drops down to an insensate thing, so as to strike out roots or become a complete tree, producing buds on branches, and from those buds a flower, or a thorn, or a fruit edible or noxious — to say this, is nothing short of making all things the same and believing that one single nature runs through all beings; that there is a connection between them which blends and confuses hopelessly all the marks by which one could be distinguished from another. And who, she replied, could deny that truth is to be found only in that upon which the seal of Scriptural testimony is set? Gregory of Nyssa was born about 335 C.E. It is sown, he says, in corruption; it is raised in incorruption: it is sown in weakness; it is raised in power: it is sown in dishonour; it is raised in glory: it is sown a natural body; it is raised a spiritual body. We suppose, I say, that our artist remembers the manner of the mutual blending of these colors, and so knows what sort of color was mixed with a given color and what sort of color was the result, and how, the other color being ejected from the composition, (the original color) in consequence of such release resumed its own peculiar hue; and, supposing it were required to produce the same result again by composition, the process will be all the easier from having been already practised in his previous work. According to the amount of the ingrained wickedness of each will be computed the duration of his cure. In all this Scripture shows that such conditions are not to be considered weaknesses; weaknesses would not have been so employed for putting virtue into practice. We work hard to protect your security and privacy. In order to navigate out of this carousel please use your heading shortcut key to navigate to the next or previous heading. For I cannot yet see how we can fitly repudiate faculties which are actually within us. But the Superintendent of the field forbids the servants to gather up the useless crop, on account of their growing at the very root of the contrary sort; so as not to root up the nutritious along with that foreign growth. The mind, in times of bereavement, craves a certainty gained by reasoning as to the existence of the soul after death. Well, to sketch the outline of so vast a truth and to embrace it in a definition, we will say that the Resurrection is the reconstitution of our nature in its original form. When, indeed, these atoms have all converged upon the given subject, it is reasonable that that intelligent and undimensional essence which we call the soul should cohere with that which is so united; but once these atoms are separated from each other, and have gone whither their nature impels them, what is to become of the soul when her vessel is thus scattered in many directions? What cause for melancholy, then, is there herein, that the visible is exchanged for the invisible; and wherefore is it that your mind has conceived such a hatred of death? For, first, seeing that the soul is to be dragged down from its life in heaven, on account of evil there, to the condition of a tree, and is then from this point, on account of virtue exhibited there, to return to heaven, their theory will be unable to decide which is to have the preference, the life in heaven, or the life in the tree. How does his hand manage to have covered in a human soul along with the plant, and how does the moulting of wings last simultaneously with his employment in planting? There are three states in which reasoning creatures can be: one from the very first received an immaterial life, and we call it the angelic: another is in union with the flesh, and we call it the human: a third is released by death from fleshly entanglements, and is to be found in souls pure and simple. Alternative Title: Gregorius Nyssenus Saint Gregory of Nyssa, Latin Gregorius Nyssenus, (born c. 335, Caesarea, in Cappadocia, Asia Minor [now Kayseri, Turkey]—died c. 394; feast day March 9), philosophical theologian and mystic, leader of the orthodox party in the 4th-century Christian controversies over the doctrine of the Trinity. Everything will be entirely under the control of the driver, Chance; and our lives will differ not at all from vessels devoid of ballast, and will drift on waves of unaccountable circumstances, now to this, now to that incident of good or of evil. If ever, then, the soul reach this goal, it will be in no need of anything else; it will embrace that plenitude of things which are, whereby alone it seems in any way to preserve within itself the stamp of God's actual blessedness. Just as many questions might be started for debate among people sitting up at night as to the kind of thing that sunshine is, and then the simple appearing of it in all its beauty would render any verbal description superfluous, so every calculation that tries to arrive conjecturally at the future state will be reduced to nothingness by the object of our hopes, when it comes upon us. Your recently viewed items and featured recommendations, Select the department you want to search in, Or get 4-5 business-day shipping on this item for $5.99 The Gospel bids us have a contempt for danger; and the not being afraid with any amazement is nothing else but a describing of courage, and this last is numbered by Wisdom among the things that are good. This article addresses St Gregory of Nyssa’s notion of apokatastasis, aiming at distinguishing it from the concept of universal salvation imputed onto it by modern scholarship. Now to seek to build up our doctrine by rule of dialectic and the science which draws and destroys conclusions, involves a species of discussion which we shall ask to be excused from, as being a weak and questionable way of demonstrating truth. But still the question remains : Is the state which we are to expect to be like the present state of the body? It is likely, therefore, that this bulk will mount to such a magnitude as there is no limit to check, so that we should not grow into it. But further ; chastity and profligacy are both carried on in the flesh; those also who endure the most painful tortures for their religion, and those on the other hand who shrink from such, both one class and the other reveal their character in relation to fleshly sensations; how, then, can justice be done at the Judgment ? that all things depend on God and are encompassed by Him, or, that there is any divinity at all transcending the physical world. As, when the sun shines above the earth, the shadow is spread over its lower part, because its spherical shape makes it impossible for it to be clasped all round at one and the same time by the rays, and necessarily, on whatever side the sun's rays may fall on some particular point of the globe, if we follow a straight diameter, we shall find shadow upon the opposite point, and so, continuously, at the opposite end of the direct line of the rays shadow moves round that globe, keeping pace with the sun, so that equally in their turn both the upper half and the under half of the earth are in light and darkness; so, by this analogy, we have reason to be certain that, whatever in our hemisphere is observed to befall the atoms, the same will befall them in that other. Understand the Resurrection suppositions about such matters following the death of his brother, saint basil the great Cappadocian.... 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Not what it is thought to carry on gregory of nyssa on the soul and resurrection soul after death limbs awry God really superintends our life bears!
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