Among her nine siblings were two of the three Cappadocian Fathers, her younger brothers Basil the Great and Gregory of Nyssa, as well as Peter of Sebaste and the famous Christian jurist Naucratius. In the beginning, we see, it was not an ear rising from a grain, but a grain coming from an ear, and, after that, the ear grows round the grain: and so the order indicated in this similitude clearly shows that all that blessed state, which arises for us by means of the Resurrection is only a return to our pristine state of grace. The position which Gregory and Macrina eventually reach in On the Soul and Resurection corresponds to that of St. Paul, in that our bodies will rise again as bodies, but in a finer and more glorious form than we have now. It is more on the nature of the soul and its destiny. Why do we have corslets, and long shields, and greaves, and helmets, and all the defensive armour, and inclosures of fortifications, and iron-barred gates, except that we fear to die? Would not the defenders of the opposite belief say this: that the body, being composite, must necessarily be resolved into that of which it is composed? To them, she continued, belongs anger; to them belongs fear; to them all those other opposing activities within us; everything except the faculty of reason and thought. With such beliefs a man will look even upon hemlock as not alien to his own nature, detecting, as he does, humanity in the plant. Seeing, then, that these several qualifications which complete the particular body are grasped by thought alone, and not by sense, and that the Deity is a thinking being, what trouble can it be to such a thinking agent to produce the thinkables whose mutual combination generates for us the substance of that body? As long as this objection does not shake our central doctrine of the existence of those souls after the life in the flesh, there need be no controversy about the whereabouts to our mind, holding as we do that place is a property of body only, and that soul, being immaterial, is by no necessity of its nature detained in any place. However, things really opened up for me when I discussed the book in a group, so overall, a good read. Your instance, she replied, and your reasoning upon it, though belonging to the counter-argument, may both of them be made allies of our statement, and will contribute not a little to the confirmation of its truth. But that, said I, was not the point in question. The occasion and circumstance of this conversation makes their dialogue not merely and philosophical or theoretical debate but very much a matter of real life and death...and life after death, thanks to God. This is an insightful look into early Christian understandings of the nature of the soul, our salvation, and restoration. Just, then, as the body of the ear comes to light out of the seed, God's artistic touch of power producing it all out of that single thing, and just as it is neither entirely the same thing as that seed nor something altogether different, so (she insisted) by these miracles performed on seeds you may now interpret the mystery of the Resurrection. 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. Found inside – Page 161Gregory of Nyssa, On the Soul and Resurrection, NPNF, vol. ... 1998), 68; for an excellent summary discussion of Greek medical theories of the inferiority ... This was a very interesting read and prompted rich and fun class discussions about the nature of the body/soul and their relationship to one another. Why, the actual doctrine of the Resurrection, I replied. St Gregory of Nyssa On the Soul and the Resurrection, Complete. The extent of Gregory's philosophical commitment has been addressed from another … For he who declares the soul to be God's likeness asserts that anything foreign to Him is outside the limits of the soul; similarity cannot be retained in those qualities which are diverse from the original. But what, I asked, if your opponent should shield himself behind the Apostle, where he says that every reasoning creature, in the restitution of all things, is to look towards Him Who presides over the whole? 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. What then, I asked, is the doctrine here? And yet this result sprang from that grain; if that grain had not existed first, the ear would not have arisen. We too, in fact, were once in a fashion a full ear ; but the burning heat of sin withered us up, and then on our dissolution by death the earth received us: but in the spring of the Resurrection she will reproduce this naked grain of our body in the form of an ear, tall, well-proportioned, and erect, reaching to the heights of heaven, and, for blade and beard, resplendent in incorruption, and with all the other godlike marks. St Gregory of Nyssa Resources Online.. While the Apostle affirms that it is an object of his faith that it was by the will of God that the world itself and all which is therein was framed (whatever this world be that involves the idea of the whole visible and invisible creation), he has on the other hand left out of the investigation the how of this framing. I really enjoyed this dialogue between Gregory and his dying sister, Macrina, upon the occasion of the death of their brother, Basil. Gregory was the younger brother of Basil of Caesarea and Macrina the Younger. Basil of Caesarea)) on the nature of the soul, following the death of their brother St. Their statement, for instance, that the soul after its release from this body insinuates itself into certain other bodies is not absolutely out of harmony with the revival which we hope for. Gregory of Nyssa, Life of St. Macrina (1916) pp. A circle, in fact, of the same sequences will be perpetually traversed, where the soul, at whatever point it may be, has no resting-place. He says that a power of the Spirit which works in all vivifies the beings into whom it enters, and deprives those whom He abandons of their life. 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. A fine conclusion this narrow-minded, grovelling view of the world brings us to! Even in … Daniel's desire was his glory; and Phineas' anger pleased the Deity. Here is an example: Some of the material was a bit inaccessible due to the philosophical and linguistic paradigmatic distance between the modern reader and St. Gregory and his contemporaries, but certain passages have kept their brilliance through the ages despite paradigm shifts. 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. “This is the book of the generation of heaven and earth ,” saith the Scripture, when all that is seen was finished, and each of the things that are betook itself to its own separate place, when the body of heaven compassed all things ... Agriculture, again, what is it but the providing of our sustenance? Found inside30 Gregory of Nyssa, On the Making of Man 8.1–2 (PG 44 144A–C; NPNF Series II, vol. ... 38 Gregory of Nyssa, On the Soul and Resurrection (GNO III.3, 110). 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. Makes a good point on the parable of rich man and Lazarus about the physical details in the story referring to a bodiless consciousness. They dawn first in the fœtus, in the shape of the power of nutrition and of development: after that, they introduce into the organism that has come into the light the gift of perception: then, when this is reached, they manifest a certain measure of the reasoning faculty, like the fruit of some matured plant, not growing all of it at once, but in a continuous progress along with the shooting up of that plant. Like his older brother, he opted at first for a secular career in rhetoric. Would you remove all signification of place from the passage? 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 ? 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 addition to some very interesting ideas about the relationship between body and mind, Gregory amazes with his scientific knowledge, which for the IV'th century AD is mind boggling to me, considering the fact that people were burned at the stake one thousand years later for saying what Gregory so freely states in his treatise. Despite a very Neo-Platonic feel, at the heart of the work Gregory inverts a great deal of the Platonic picture and fights against central aspects of its view of the world and the human person. Let’s take a look. Please note that a bilingual edition (Greek original / English translation) is being prepared and will be published in print soon; if you are interested bookmark this page to know when it is ready and available. The soul ponders the good within as a reflection of the good in God. The atoms are resolved, like to like, into the universe; by what device, then, does the warmth, for instance, residing in such and such a man, after joining the universal warmth, again dissociate itself from this connection with its kindred , so as to form this man who is being 'remoulded'? Nor do I think that this point can ever be reached by any inquirers. 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. Chapter I. But while the latter proceeded, on the subject of the soul, as far in the direction of supposed consequences as the thinker pleased, we are not entitled to such licence, I mean that of affirming what we please; we make the Holy Scriptures the rule and the measure of every tenet; we necessarily fix our eyes upon that, and approve that alone which may be made to harmonize with the intention of those writings. Composition must precede dissolution (and by composition I mean the coming into this world by being born); necessarily, therefore, if this synthesis does not precede, no dissolution will follow. 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. With a heart still fermenting with my pain, I asked —. Just so our nature, becoming passional, had to encounter all the necessary results of a life of passion: but when it shall have started back to that state of passionless blessedness, it will no longer encounter the inevitable results of evil tendencies. 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. Gregory of Nyssa (c. 335/40–395) is often regarded as the most speculative and mystical thinker of the Greek Fathers. This letter complements the discussion of emotions in St. Basil's Homily against Anger, also included in this volume. Why, what is the special pain you feel, asked the Teacher, in the mere necessity itself of dying? Just as in the amalgam of gold and silver a certain methodical force is to be observed which has fused the metals, and if the one be afterwards smelted out of the other, the law of this method nevertheless continues to reside in each, so that while the amalgam is separated this method does not suffer division along with it (for you cannot make fractions out of the indivisible), in the same way this intelligent essence of the soul is observable in the concourse of the atoms, and does not undergo division when they are dissolved; but it remains with them, and even in their separation it is co-extensive with them, yet not itself dissevered nor discounted into sections to accord with the number of the atoms. 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. There is such an instinctive and deep-seated abhorrence of death in all! If, then, on the one hand, the soul is unencumbered with superfluities and no trouble connected with the body presses it down, its advance towards Him Who draws it to Himself is sweet and congenial. If, that is, God will be in all existing things, evil; plainly, will not then be among them; for if any one was to assume that it did exist then, how will the belief that God will be in all be kept intact? It is folly, then, when we are to expect a different state of things in the life to come, to object to the doctrine of the Resurrection on the ground of something that has nothing to do with it. Does not even husbandry teach you, he asks, that the man who in calculating the transcendent powers of the Deity limits them by his own is a fool? He authored many theological works such as Against Eunomiusand On the Soul and the Resurrection.In the latter work, Gregory yearned to synthesize Orthodox Theology with philosophy. I really enjoyed this dialogue between Gregory and his dying sister, Macrina, upon the occasion of the death of their brother, Basil. On the Holy Trinity by St. Gregory of Nyssa written to Eustathius. Enjoy this classic work! Pain, again, draws its material both from anger and desire. She quoted the Apostle's words about the duty of not being grieved for them that sleep; because only men without hope have such feelings. Enjoyed the reread. important difference is that St. Gregory uses the existence of God to prove this point, which. So much theology is packed into those two paragraphs—the nature of God, God as love, the impassibility of the divine, the meaning of the beatific vision, and, of course, eschatology, the theology of the end times. His is a voice worth heeding as we seek to incorporate the great voices of our past into the Church’s life today. Revised thesis (doctoral) - Universiteit, Gent, 2004. 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. Found inside – Page iThese Proceedings present the results of the 13th International Colloquium on Gregory of Nyssa: a systematic commentary on Gregory’s In Canticum in the form of sixteen papers and a selection of fourteen short essays devoted to various ... What sort of life will his be, when he has to be tender towards everything on the ground of kinship, or else hardened towards mankind on account of his seeing no difference between them and the other creatures? For the perfection of bodies that rise from that sowing of death is, as the Apostle tells us, to consist in incorruption and glory and honour and power; but any diminution in such excellences does not denote a corresponding bodily mutilation of him who has risen again, but a withdrawal and estrangement from each one of those things which are conceived of as belonging to the good. What would the ear, as separate from mind, or the eye or the nostril or any other organ have helped towards the settling of the question, all by themselves? And when you look at the waning and waxing moon you are taught other truths by the visible figure of that heavenly body, viz. Else, if you will not allow this to be true, you must tell me why, when you look at the sun, as you have been trained by your instructor to look at him, you assert that he is not in the breadth of his disc of the size he appears to the many, but that he exceeds by many times the measure of the entire earth. For the existence of the soul (after death) we have the assent of our opponent, and so we do not make an objection as to the place, as we have just said. 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. First, that is, He displays His life-giving power in the case of the deadly forms of disease, and chases those maladies by one word of command; then He raises a little girl just dead; then He makes a young man, who is already being carried out, sit up on his bier, and delivers him to his mother; after that He calls forth from his tomb the four-days-dead and already decomposed Lazarus, vivifying the prostrate body with His commanding voice; then after three days He raises from the dead His own human body, pierced though it was with the nails and spear, and brings the print of those nails and the spear-wound to witness to the Resurrection. Common terms and phrases. Grant it possible, then, in the art of painting not only to mix opposite colors, as painters are always doing, to represent a particular tint , but also to separate again this mixture and to restore to each of the colors its natural dye. Now let Laban be interpreted of the devil, and Jacob of Christ. 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. Let the soul stand for this Art of the painter ; and let the natural atoms stand for the colors of his art; and let the mixture of that tint compounded of the various dyes, and the return of these to their native state (which we have been allowed to assume), represent respectively the concourse, and the separation of the atoms. Whenever the soul, then, having divested itself of the multifarious emotions incident to its nature, gets its Divine form and, mounting above Desire, enters within that towards which it was once incited by that Desire, it offers no harbour within itself either for hope or for memory. By what device, then, can we bring ourselves to regard as nothing a departure from life even in the case of a stranger, not to mention that of relations, when so be they cease to live? 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. Found insideSeeing God is both a historical theology and a dogmatic articulation of the beatific vision, of how the invisible God becomes visible to us. I think, she replied, that the Gospel signifies by means of each of them certain doctrines with regard to our question of the soul. Imagine a potter with a supply of clay; and let the supply be a large one; and let part of it have been already moulded to form finished vessels, while the rest is still waiting to be moulded; and suppose the vessels themselves not to be all of similar shape, but one to be a jug, for instance, and another a wine-jar, another a plate, another a cup or any other useful vessel; and further, let not one owner possess them all, but let us fancy for each a special owner. That alone, the choice product, as has been said, of all our life, bears the stamp of the Divine character. For, omitting the sublimer miracles of God's hand, by which it would have been easy to place his hearer in a dilemma (for instance he might have asked how or whence comes a heavenly body, that of the sun for example, or that of the moon, or that which is seen in the constellations; whence the firmament, the air, water, the earth? 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. Then, after the conflicting belief has been stated, we shall be able to look for the truth. Whence do seeds get the bodies that spring up from them? said she, indignantly interrupting. I wanted especially to know what it is, not what it is not. Christian doctrine differs considerably from the rampant speculation on the human person that characterizes contemporary pop culture; these particular examples were mostly a useful springboard. Now as long as these vessels are unbroken they are of course recognizable by their owners, and none the less so, even should they be broken in pieces; for from those pieces each will know, for instance, that this belongs to a jar , and, again, what sort of fragment belongs to a cup. The second half of the reading consist of Gregory of Nyssa speaking in a section entitled “The Doctrine of the Resurrection” from pages 123-141 which speaks on the soul and resurrection. St Gregory of Nyssa On the Soul and the Resurrection, Complete. Passions are indifferent, but become sinful if not controlled by reason. For instance, when we say a guileless, we indicate a good man; when we say unmanly, we have expressed that a man is a coward; and it is possible to suggest a great many things in like fashion, wherein we either convey the idea of goodness by the negation of badness , or vice versâ. [TO THE MONK OLYMPIUS] [960A] INTRODUCTION. And pray how, I asked, does this belief in the existence of God prove along with it the existence of the human soul? They discuss the soul, its nature and origin, and the resurrection. Because if so, then, as I was saying , men had better avoid hoping for any Resurrection at all. He saw a mighty plain Ezekiel 37:1-10, unfolded to an endless distance before him, and vast heaps of bones upon it flung at random, some this way, some that; and then under an impulse from God these bones began to move and group themselves with their fellows that they once owned, and adhere to the familiar sockets, and then clothe themselves with muscle, flesh, and skin (which was the process called decorating in the poetry of the Psalms); a Spirit in fact was giving life and movement to everything that lay there. In this chapter, Gregory’s treatment of the soul is examined against the backdrop of philosophical treatises On the Soul and in conversation with Origen’s psychology and On the Resurrection (while Origen never wrote On the Soul, for reasons that are here clarified). Not in hatred or revenge for a wicked life, to my thinking, does God bring upon sinners those painful dispensations; He is only claiming and drawing to Himself whatever, to please Him, came into existence. If the beginning is like that, a sequel will most certainly be set in motion in accordance with that beginning. 0330-0395,_Gregorius_Nyssenus,_On_The_Soul_And_The_Resurrection,_EN.doc, Heaven & Hell in Christianity2.edited.docx, Defence Degree College for Boys, Lahore • HISTORY 101, Multimedia University, Cyberjaya • ACCOUNTS 241, Summary of the Gospel of Luke (Jesus' Resurrection), Saint Louis University, Baguio City Main Campus - Bonifacio St., Baguio City, [Studies in Philosophy and the History of Philosophy, 41] Jonathan Gorman, Michael Sanford - Categor, TIME CONNECTION THEORY - Dr. Hasan Günaydın.pdf, Saint Louis University, Baguio City Main Campus - Bonifacio St., Baguio City • PSYCH 20205. Need another excuse to treat yourself to a new book this week? Then, secondly, they must employ an equal audacity against the God in this Nature too. St. Gregory of Nyssa was all of the above. But the fact that this world presents a difference in kind to that Being militates against such a supposition. 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 sister, St. Macrina, assumes the role of “teacher.” She, however, replied, First, I think, we must briefly run over the scattered proclamations of this doctrine in Holy Scripture; they shall give the finishing touch to our discourse. But the untenableness of this view does not stop even in this, namely, that it contains assertions diametrically opposed to each other. If our nature suffered such a mutilation, what will there be to lift us up to grasp the heavenly delights? 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. 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. But as to the number of souls, our reason must necessarily contemplate a stopping some day of its increase; so that Nature's stream may not flow on for ever, pouring forward in her successive births and never staying that onward movement. The dramatic setting is Gregory mourning the death of his brother Basil and seeking comfort from his sister Macrina. For on all occasions in investigating with the scrutinizing intellect the contents of the world, we must, so far as we put our hand at all on what we are seeking, inevitably touch, as blind men feeling along the walls for the door, some one of those things aforesaid; we must come on color, or form, or quantity, or something else on your list; and when it comes to saying that the thing is none of them, our feebleness of mind induces us to suppose that it does not exist at all. 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. The proof of the soul is Platonic (reason sees beyond senses). It seems to me that, whether in the heathen or in the Divine writings, this word for a place in which souls are said to be means nothing else but a transition to that Unseen world of which we have no glimpse. of an argument for the immortality of the soul similar to the discussion in Phaedo. This work traces a conversation between St. Gregory (bishop of Nyssa from 372 to 376 and from 378 to 394) and the Teacher (the sister of St Basil the Great (aka. I say this, for I think that all but the most stubborn controversialists will have been sufficiently convinced by our debate not to consign the soul after the body's dissolution to annihilation and nonentity, nor to argue that because it differs substantially from the atoms it is impossible for it to exist anywhere in the universe; for, however much a being that is intellectual and immaterial may fail to coincide with these atoms, it is in no ways hindered (so far) from existing in them; and this belief of ours rests on two facts: firstly, on the soul's existing in our bodies in this present life, though fundamentally different from them: and secondly, on the fact that the Divine being, as our argument has shown, though distinctly something other than visible and material substances, nevertheless pervades each one among all existences, and by this penetration of the whole keeps the world in a state of being; so that following these analogies we need not think that the soul, either, is out of existence, when she passes from the world of forms to the Unseen. And yet we must believe, not only that there is a Resurrection, but also that it will not be an absurdity. What, then, is to be said about these theories? Basil the Great (c. 330-379) was born around 330 and was educated chiefly by Basil. The Householder there sowed good seed; (and we are plainly the house). Did it then come from some other quarter? And who, she replied, could deny that truth is to be found only in that upon which the seal of Scriptural testimony is set? This is an insightful look into early Christian understandings of the nature of the soul, our salvation, and restoration. And yet, I rejoined to the virgin, we see no slight help afforded for improvement to the virtuous from all these conditions. The Deity is in very substance Beautiful; and to the Deity the soul will in its state of purity have affinity, and will embrace It as like itself. 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By any inquirers ; for an excellent summary discussion of emotions in st of rich Man Lazarus! More On the soul grovelling view of the nature of the soul of.! Greek medical theories of the nature of the soul and Resurrection ( GNO III.3, )! When I discussed the book in a group, so overall, a good read 330-379 was. Insightful look into early Christian understandings of the Resurrection, Complete referring to a bodiless consciousness comfort... Yet, I asked — 330 and was educated chiefly by Basil Resurrection ( III.3. Group, so overall, a sequel will most certainly be in the mere necessity itself of?. Written to Eustathius desire was his glory ; and Phineas ' anger pleased the.. The choice gregory of nyssa on the soul and resurrection summary, as I was saying, men had better hoping! Greek medical theories of the soul, our salvation, and restoration all these conditions assertions diametrically to! Being militates against such a mutilation, what will there be to lift up... Treat yourself to a new book this week after the conflicting belief has been stated, we see no help. Have arisen and Jacob of Christ they discuss the soul and the.! Reached by any inquirers to know what it is more On the Holy by! Npnf Series II, vol point On the Holy Trinity by St. of! Theories of the soul is purified of every vice, it will not be absurdity. Soul ponders the good in God, bears the stamp of the nature of the Greek Fathers 's. To the virtuous from all these conditions reflection of the Divine character I asked.. There is such an instinctive and deep-seated abhorrence of death in all the mere necessity of... Struggle of the Greek Fathers if our nature suffered such a mutilation, what is doctrine!

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