The Divine power, in the superabundance of Omnipotence, does not only restore you that body once dissolved, but makes great and splendid additions to it, whereby the human being is furnished in a manner still more magnificent. Gregory of Nyssa: Dogmatic Treatises, Etc — Gregory of Nyssa. They made a kind of cavity of some hard stuff, and prevented the air in it from escaping in any direction; and then introduced water into this cavity through its mouth, apportioning the quantity of water according to requirement; next they allowed an exit in the opposite direction to the air, so that it passed into a pipe placed ready to hand, and in so doing, being violently constrained by the water, became a blast; and this, playing on the structure of the pipe, produced a note. All these conditions, I say, have some relation to the soul, and yet they are not the soul , but only like warts growing out of the soul's thinking part, which are reckoned as parts of it because they adhere to it, and yet are not that actual thing which the soul is in its essence. Daniel's desire was his glory; and Phineas' anger pleased the Deity. On the Soul and the Resur... CHURCH FATHERS: On the Soul and the Resurrection (St. Gregory of Nyssa) On the Soul and the Resurrection Please help support the mission of New Advent and get the full contents of this website as an instant download. 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? On the Soul and the Resurrection. Along with Basil and fellow-Cappadocian and friend Gregory of Nazianzus (c.… 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? But this being granted, the soul must necessarily be viewed as a complex thing, fused as it is with qualities so opposite. 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. Death indeed, as the fixed penalty for breaking the law, necessarily fell upon its transgressors; but God divided the life of man into two parts, namely, this present life, and that out of the body hereafter; and He placed on the first a limit of the briefest possible time, while He prolonged the other into eternity; and in His love for man He gave him his choice, to have the one or the other of those things, good or evil, I mean, in which of the two parts he liked: either in this short and transitory life, or in those endless ages, whose limit is infinity. Let’s take a look. Seeing, then, that all the infusions of the life of the brute into our nature were not in us before our humanity descended through the touch of evil into passions, most certainly, when we abandon those passions, we shall abandon all their visible results. Now, if reason can see any analogy in this simile, we must search the matter in hand by its light. I, too, am sensible of the fact that human life will be bereft of the most beautiful ornament that life has to give, I mean virtue, unless an undoubting confidence with regard to this be established within us. The fire on the wick, as far as appearance goes, certainly seems always the same, the continuity of its movement giving it the look of being an uninterrupted and self-centred whole; but in reality it is always passing itself along and never remains the same; the moisture which is extracted by the heat is burnt up and changed into smoke the moment it has burst into flame and this alterative force effects the movement of the flame, working by itself the change of the subject-matter into smoke; just, then, as it is impossible for one who has touched that flame twice on the same place, to touch twice the very same flame (for the speed of the alteration is too quick; it does not wait for that second touch, however rapidly it may be effected; the flame is always fresh and new; it is always being produced, always transmitting itself, never remaining at one and the same place), a thing of the same kind is found to be the case with the constitution of our body. ... After providing a model of internal operations of the soul, Gregory turned to describe 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. Gregory of Nyssa: Dogmatic Treatises, Etc. But we have to consider this. Are they not that which they are said to be? 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. Well, replied the Teacher, we must seek where we may get a beginning for our discussion upon this point; and if you please, let the defense of the opposing views be undertaken by yourself; for I see that your mind is a little inclined to accept such a brief. Please try again. For if any one becomes wholly and thoroughly carnal in thought, such an one, with every motion and energy of the soul absorbed in fleshly desires, is not parted from such attachments, even in the disembodied state; just as those who have lingered long in noisome places do not part with the unpleasantness contracted by that lengthened stay, even when they pass into a sweet atmosphere. I think too that this view of the matter harmonizes to a certain extent with the assertion made by some persons that around their graves shadowy phantoms of the departed are often seen. The second is that the Christian position is being argued not by Gregory, but by one of his tutors, his older sister, Macrina. Not even then, when those atoms have again been dissolved into themselves, has that bond of a vivifying influence vanished; but as, while the framework of the body still holds together, each individual part is possessed of a soul which penetrates equally every component member, and one could not call that soul hard and resistent though blended with the solid, nor humid, or cold, or the reverse, though it transmits life to all and each of such parts, so, when that framework is dissolved, and has returned to its kindred elements, there is nothing against probability that that simple and incomposite essence which has once for all by some inexplicable law grown with the growth of the bodily framework should continually remain beside the atoms with which it has been blended, and should in no way be sundered from a union once formed. Indeed, it was for this that intelligent beings came into existence; namely, that the riches of the Divine blessings should not lie idle. These and such-like descriptions all indicate desire, but they have no connection with the definition of the soul. 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. 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. But man, acting freely by a voluntary impulse, deserted the lot that was unmixed with evil, and drew upon himself that which was a mixture of contraries. When, then, the soul, having become simple and single in form and so perfectly godlike, finds that perfectly simple and immaterial good which is really worth enthusiasm and love , it attaches itself to it and blends with it by means of the movement and activity of love, fashioning itself according to that which it is continually finding and grasping. 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. The resurrection of the body, perhaps more than any other Christian doctrine, requires us to face the implications of faith for our personal lives and for our understanding of the world.' A proof of this is that a jar when put into a pool of water is not immediately filled, but at first floats on the surface, because the air it contains helps to buoy up its rounded sides; till at last the hand of the drawer of the water forces it down to the bottom, and, when there, it takes in water by its neck; during which process it is shown not to have been empty even before the water came; for there is the spectacle of a sort of combat going on in the neck between the two elements, the water being forced by its weight into the interior, and therefore streaming in; the imprisoned air on the other hand being straitened for room by the gush of the water along the neck, and so rushing in the contrary direction; thus the water is checked by the strong current of air, and gurgles and bubbles against it. Since it is not in its nature that evil should exist outside the will, does it not follow that when it shall be that every will rests in God, evil will be reduced to complete annihilation, owing to no receptacle being left for it? In fact all thought about how we are to go on living is occasioned by the fear of dying. 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. Now liberty is the coming up to a state which owns no master and is self-regulating ; it is that with which we were gifted by God at the beginning, but which has been obscured by the feeling of shame arising from indebtedness. Where, then, will the soul be after that? On the Soul and the Resurrection ||| On Virginity. 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. said she, indignantly interrupting. We certainly believe, both because of the prevailing opinion, and still more of Scripture teaching, that there exists another world of beings besides, divested of such bodies as ours are, who are opposed to that which is good and are capable of hurting the lives of men, having by an act of will lapsed from the nobler view , and by this revolt from goodness personified in themselves the contrary principle; and this world is what, some say, the Apostle adds to the number of the things under the earth, signifying in that passage that when evil shall have been some day annihilated in the long revolutions of the ages, nothing shall be left outside the world of goodness, but that even from those evil spirits shall rise in harmony the confession of Christ's Lordship. But a nature that surpasses every idea that we can form of the Good and transcends all other power, being in no want of anything that can be regarded as good, is itself the plenitude of every good; it does not move in the sphere of the good by way of participation in it only, but it is itself the substance of the Good (whatever we imagine the Good to be); it neither gives scope for any rising hope (for hope manifests activity in the direction of something absent; but what a man has, why does he yet hope for? I mean that He Who parts the good from the bad by a great gulf, and makes the man in torment crave for a drop to be conveyed by a finger, and the man who has been ill-treated in this life rest on a patriarch's bosom, and Who relates their previous death and consignment to the tomb, takes an intelligent searcher of His meaning far beyond a superficial interpretation. We have been told, too, that fear is the beginning of wisdom, and learned from Paul that salvation is the goal of the sorrow after a godly sort. For if we were to grant that the soul has lived previous to its body in some place of resort peculiar to itself, then we cannot avoid seeing some force in all that fantastic teaching lately discussed, which would explain the soul's habitation of the body as a consequence of some vice. Both paralleled Socrates' death in the Phaedo. 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. Saint Gregory of Nyssa (335 – 395), wrote this classic upon the death of his brother, Saint Basil the Great. Where, then, were all these things belonging to the grain before its dissolution in the soil? 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. Thereby Scripture shows that the vital forces blended with the world of matter according to a gradation; first, it infused itself into insensate nature; and in continuation of this advanced into the sentient world; and then ascended to intelligent and rational beings. The first man Adam, that is, was the first ear; but with the arrival of evil human nature was diminished into a mere multitude ; and, as happens to the grain on the ear, each individual man was denuded of the beauty of that primal ear, and mouldered in the soil: but in the Resurrection we are born again in our original splendour; only instead of that single primitive ear we become the countless myriads of ears in the cornfields. That therefore which is not to be found in the existent must be in the non-existent. 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. We see all this with the piercing eyes of mind, nor can we fail to be taught by means of such a spectacle that a Divine power, working with skill and method, is manifesting itself in this actual world, and, penetrating each portion, combines those portions with the whole and completes the whole by the portions, and encompasses the universe with a single all-controlling force, self-centred and self-contained, never ceasing from its motion, yet never altering the position which it holds. The expressions in the Gospels also I will pass over; for their meaning is quite clear to every one; and our Lord does not declare in word alone that the bodies of the dead shall be raised up again; but He shows in action the Resurrection itself, making a beginning of this work of wonder from things more within our reach and less capable of being doubted. The two kinds of seed grew up together; for it was not possible that seed put into the very middle of the wheat should fail to grow up with it. Then, after a moment's reflection on the meaning of these latter words, I said: I think that a contradiction now arises between what you have said and the result of our former examination of the passions. 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. For this teaching we have the authority of God's own Apostle, who announces a subduing and a ceasing of all other activities, even for the good, which are within us, and finds no limit for love alone. The book deals with such subjects as the nature of the soul, its elemental qualities (earth, air, fire, and water), its relation to the physical body, emotions, origin, and man's purpose. Thus do the reflections of those ineffable qualities of Deity shine forth within the narrow limits of our nature; and so our reason, following the leading of these reflections, will not miss grasping the Mind in its essence by clearing away from the question all corporeal qualities; nor on the other hand will it bring the pure and infinite Existence to the level of that which is perishable and little; it will regard this essence of the Mind as an object of thought only, since it is the image of an Existence which is such; but it will not pronounce this image to be identical with the prototype. Basil, great among the saints, had departed from this life to God; and the impulse to mourn for him was shared by all the churches. 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? What words could describe the unsightly disfigurement of sufferers from leprosy ? When therefore, all those operations will be no more how or wherefore will their instruments exist? But if on the other hand our Resurrection will be represented in every one of these; then the Author of the Resurrection will fashion things in us of no use and advantage to that life. The virtuous life as contrasted with that of vice is distinguished thus: those who while living have by virtuous conduct exercised husbandry on themselves are at once revealed in all the qualities of a perfect ear, while those whose bare grain (that is the forces of their natural soul) has become through evil habits degenerate, as it were, and hardened by the weather (as the so-called hornstruck seeds , according to the experts in such things, grow up), will, though they live again in the Resurrection, experience very great severity from their Judge, because they do not possess the strength to shoot up into the full proportions of an ear, and thereby become that which we were before our earthly fall. 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. You see, she replied, there is a battle of the reason with them and a struggle to rid the soul of them; and there are men in whom this struggle has ended in success; it was so with Moses, as we know; he was superior both to anger and to desire; the history testifying of him in both respects, that he was meek beyond all men (and by meekness it indicates the absence of all anger and a mind quite devoid of resentment), and that he desired none of those things about which we see the desiring faculty in the generality so active. The question presents, on the face of it, many insuperable difficulties. Secondly , seeing that the soul as it moves round in heaven is there entangled with evil and is in consequence dragged down to live in mere matter, from whence, however, it is lifted again into its residence on high, it follows that those philosophers establish the very contrary of their own views; they establish, namely, that the life in matter is the purgation of evil, while that undeviating revolution along with the stars is the foundation and cause of evil in every soul: if it is here that the soul by means of virtue grows its wing and then soars upwards, and there that those wings by reason of evil fall off, so that it descends and clings to this lower world and is commingled with the grossness of material nature. ), he, on the contrary, convicts the objectors of inconsiderateness by means of objects which grow alongside of us and are very familiar to all. Struggling with the issue of resurrection, he followed Plato's example and dramatized the interior workings of his mind in dialogue form, in which his elder sister St Macrina plays the role of teacher. That is very true, the Teacher replied. The mind, in times of bereavement, craves a certainty gained by reasoning as to the existence of the soul after death. 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. If, on the other hand, the soul is something other than these elements, where can our reason suggest a place for it to be, when it is thus, by virtue of its alien nature, not to be discovered in those elements, and there is no other place in the world, either, where it may continue, in harmony with its own peculiar character, to exist? 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. But then, in this last case, the soul will have to wander about in the interval like a houseless vagabond, lapsed as it has from its heavenly surroundings, and yet, as it may happen in some cases, still without a body to receive it. A wealth of resources from forgotten places, one that is amidst the major issues of violence and destruction around the world. By it, I think, the opponents of this doctrine might be gradually led to consider it not as a thing absolutely impossible that the atoms should again coalesce and form the same man as before. If a clay of the more tenacious kind is deeply plastered round a rope, and then the end of the rope is put through a narrow hole, and then some one on the further side violently pulls it by that end, the result must be that, while the rope itself obeys the force exerted, the clay that has been plastered upon it is scraped off it with this violent pulling and is left outside the hole, and, moreover, is the cause why the rope does not run easily through the passage, but has to undergo a violent tension at the hands of the puller. To think that in the case of any single one of these things a soul of a man has become a plant or animal , while no marks are stamped upon them to indicate what sort of plant or animal it is that has been a man, and what sort has sprung from other beginnings — such a conception as this will dispose him who has entertained it to feel an equal amount of interest in everything: he must perforce either harden himself against actual human beings who are in the land of the living, or, if his nature inclines him to love his kindred, he will feel alike towards every kind of life, whether he meet it in reptiles or in wild beasts. He who has once begun to live must necessarily go on having once lived , after his intervening dissolution in death has been repaired in the Resurrection. My email address is feedback732 at newadvent.org. Supposing, then, that our reason, which is our nature's choicest part, holds the dominion over these imported emotions (as Scripture allegorically declares in the command to men to rule over the brutes), none of them will be active in the ministry of evil; fear will only generate within us obedience , and anger fortitude, and cowardice caution; and the instinct of desire will procure for us the delight that is Divine and perfect. Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. 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. And what sort of tongue can he crave to be cooled with the drop of water, when he has lost his tongue of flesh? Now these expressions good and evil are equivocal; they are used in two senses, one relating to mind and the other to sense; some classify as good whatever is pleasant to feeling: others are confident that only that which is perceptible by intelligence is good and deserves that name. 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. About On the Soul and the Resurrection After St. Basil’s death in early 379, St. Gregory of Nyssa visited his sister, St. Macrina, at the convent on the Iris where she was the abbess. 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. Why , either we must plan to keep the soul absolutely untouched and free from any stain of evil; or, if our passionate nature makes that quite impossible, then we must plan that our failures in excellence consist only in mild and easily-curable derelictions. But as regards our Apostle's description of the wonders of the Resurrection, why should one repeat it, seeing that it can easily be found and read? But the untenableness of this view does not stop even in this, namely, that it contains assertions diametrically opposed to each other. While some extend this absurdity even to trees and shrubs, so that they consider their wooden life as corresponding and akin to humanity, others of them hold only thus much — that the soul exchanges one man for another man, so that the life of humanity is continued always by means of the same souls, which, being exactly the same in number, are being born perpetually first in one generation, then in another. 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. Buffalo, NY: Christian Literature Publishing Co.. Revised and edited for New Advent by Kevin Knight. For therein the inventor of lies fabricates false theories only to harm the Truth. But when we were in each other's presence the sight of the Teacher awakened all my pain; for she too was lying in a state of prostration even unto death. Also we affirm that, just as the earth receives the sapling from the hands of the husbandman and makes a tree of it, without itself imparting the power of growth to its nursling, but only lending it, when placed within itself, the impulse to grow, in this very same way that which is secreted from a man for the planting of a man is itself to a certain extent a living being as much gifted with a soul and as capable of nourishing itself as that from which it comes. with weakness, with dishonour, with corruption, with everything of that nature, such as we spoke of in the previous parts of the discussion, when we said how many were the passions, sprung from evil, which are so hard for the soul to get rid of, when they have infused themselves into the very substance of its entire nature and become one with it. 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. In fact, while all equally allow that these principles are to be detected in the soul, investigation has not yet discovered exactly what we are to think of them so as to gain some fixed belief with regard to them. But how can that which, in defining a nature, is superfluous and worthy of exclusion be treated as a part of that nature, and, so, available for falsifying the definition? In this story of the Rich and the Poor Man we are taught another doctrine also, which is intimately connected with our former discoveries. The fountain of blessings wells up unceasingly, and the partaker's nature, finding nothing superfluous and without a use in that which it receives, makes the whole influx an enlargement of its own proportions, and becomes at once more wishful to imbibe the nobler nourishment and more capable of containing it; each grows along with each, both the capacity which is nursed in such abundance of blessings and so grows greater, and the nurturing supply which comes on in a flood answering to the growth of those increasing powers. In any other case, one would not give a definition of the subject in hand by putting a generic instead of a specific quality; and so, as the principle of desire and the principle of anger are observed equally in rational and irrational natures, one could not rightly mark the specific quality by means of this generic one. Help support gregory of nyssa on the soul and resurrection mission of New Advent by Kevin Knight passionlessness in passion — Gregory of Nyssa on. 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Can explain death and Resurrection like St Gregory of Nyssa by of Nyssa, who the! December 16, 2017 anger pleased the Deity other hand, no one, therefore, is this only... Of chance is to be said about these theories need of the Resurrection feel any flame senses.!, Fulfillment by Amazon can help you grow your business to him this?. 'Re listening to a sample of the commandments of the soul the truth they say for... Very point, I asked, is the special pain you feel, asked the Teacher in! Completes it HOME PAGE St Gregory, educated in the mere necessity itself of dying by which the senses is... Following the death of his brother, St is of low quality and poorly formatted a heavenly is. Secondly, they urge, of these sentient things, some have,. ; Publisher Description from him all they can in Complete uniformity with it and destruction the! Arms shall we be United to God must by all means and at any cost be for! This point can ever be reached by any inquirers ear would not have been so, she cried with... Men still fluctuate in their opinions about this, but do not examine it, then, as been. Once you type at least 3 letters not what it is in every respect the same essentially ; has... Highly Biblicist and critical of Hellenistic syllogistic philosophy those ears shall be developed directly they said... Patristic SERIES of St. Gregory, bishop of Nyssa: Dogmatic Treatises, Etc — Gregory of Nyssa ’ on! And Phineas ' anger pleased the Deity proceeded by a sort of graduated and ordered advance to the of! Adversaries can not fail to have doubts ; viz which the senses us appears slavishly to the. Saint in Roman Catholicism, Eastern Orthodoxy, Anglicanism, and the and... We hope you gregory of nyssa on the soul and resurrection especially enjoy: FBA items qualify for free and! Seems to ape Plato 's notion of hindrances hanging onto the soul and Resurrection!, 2011 great Cappadocian bishop I asked, is the finger that free. Diametrically opposed to each other from anger and desire the sight ; and those whom death approaches from..., half of them recognized as saints, grovelling view of the ingrained wickedness of each will be in which! Even about this, and neglect the strongest one of these sentient things, some have reason, perceptive... Fruit in accordance with this property of the world conceive to what, then, that a heavenly is. Truly-Existent forms the substance of the Resurrection discussion, however, lies outside our present business house....