Skip to comments.St. Gregory of Nyssa - A Pillar of Orthodoxy
Posted on 08/29/2007 7:05:02 PM PDT by ELS
St. Gregory of Nyssa
"A Pillar of Orthodoxy"
VATICAN CITY, AUG. 29, 2007 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today at the general audience in St. Peter's Square. The reflection focused on St. Gregory of Nyssa.
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Dear Brothers and Sisters!
In the last few catecheses I spoke about two great doctors of the Church of the fourth century, Basil and Gregory Nazianzen, bishop of Cappadocia, in present-day Turkey. Today we add a third, Basil's brother, St. Gregory of Nyssa, who showed himself to be a man of meditative character, with a great capacity for reflection, and a vivacious intellect, open to the culture of his time. He showed himself in this way to be an original and deep thinker in Christian history.
Born in 335, his Christian formation was carried out largely by his brother Basil -- whom he defined as "father and teacher" (Ep 13,4: SC 363, 198) -- and by his sister Macrina. He completed his studies, with a particular appreciation for philosophy and rhetoric. At the beginning, he dedicated himself to teaching and got married. Then he too, like his brother and sister, dedicated himself entirely to the aesthetic life. Later he was elected bishop of Nyssa, and showed himself to be a zealous pastor, earning the esteem of the community. Accused of economic embezzlements by heretical adversaries, he had to abandon his episcopal see for a brief time, but then made a triumphant return (cf. Ep. 6: SC 363, 164-170), and continued to commit himself to the defense of the true faith.
Especially after Basil's death, almost garnering his spiritual legacy, Gregory cooperated in the triumph of orthodoxy. He participated in various synods; he tried to settle divisions between the Churches; he took an active part in the Church's reorganization; and, as "a pillar of orthodoxy," he was a protagonist at the Council of Constantinople in 381, which defined the divinity of the Holy Spirit. He received various official appointments from Emperor Theodosius, he gave important homilies and eulogies, and dedicated himself to writing various theological works. In 394, he participated yet again in a synod held in Constantinople. The date of his death is unknown.
Gregory expresses with clarity the scope of his studies, the supreme goal for which he aims in his theological work: to not engage one's life in vane pursuits, but to find the light that enables one to discern that which is truly useful (cf. "In Ecclesiasten Hom" 1: SC 416, 106-146).
He found this supreme good in Christianity, thanks to which "imitation of the divine nature" is possible ("De Professione Christiana": PG 46, 244C). With his acute intelligence and his vast knowledge of philosophy and theology, he defended the Christian faith against heretics, who negated the divinity of the Son and the Holy Spirit (like Eunomios and the Macedonians), or negated Christ's perfect humanity (like Apollinaris).
He commented on sacred Scripture, concentrating on the creation of man. For him the essential theme was creation. He saw the reflection of the Creator in the creature and therein found the path to God. But he also wrote an important book on the life of Moses, which shows him as a man on the path toward God. This hill leading to Mt. Sinai becomes for him an image of our own hill in human life toward true life, toward the meeting with God. He also interpreted the Lord's prayer, the Our Father, and the beatitudes. In his "Great Catechetical Discourse" ("Oratio Catechetica Magna") he laid out the fundamental points of theology, not for an academic theology closed in on itself, but to offer catechists a system of reference to keep in mind in their teaching, a sort of framework within which a pedagogic interpretation of the faith could move.
Gregory is also outstanding because of his spiritual doctrine. His theology was not an academic reflection, but an expression of a spiritual life, of a lived life of faith. His reputation as a "father of mysticism" can be seen in various treatises -- like "De Professione Christiana" and "De Perfectione Christiana" -- the path that Christians must take to reach true life, perfection. He exalted consecrated virginity ("De Virginitate"), and likewise offered his sister Macrina as an outstanding model of life, who remained a guide for him always, an example (cf. "Vita Macrinae").
He gave various discourses and homilies, and wrote numerous letters. In commenting on the creation of man, Gregory highlights the fact that God, "the best artist, forges our nature so as to make it suitable for the exercise of royalty. Through the superiority given by the soul, and through the very make-up of the body, he arranges things in such a way that man is truly fit for regal power" ("De Hominis Opificio" 4: PG 44, 136B).
But we see how man, in the web of sins, often abusive of creation, does not act in a regal fashion. For this reason, in fact, in order to obtain true responsibility toward creatures, he must be penetrated by God and live in his light. Man is a reflection of that original beauty which is God: "Everything created by God was very good," writes the holy bishop.
And he adds: "The story of creation witnesses to it (cf. Genesis 1:31). Man was also listed among those very good things, adorned with a beauty far superior to all of the good things. In fact, what else could be good, on par with one who was similar to pure and incorruptible beauty? ... Reflection and image of eternal life, he was truly good, no he was very good, with the shining sign of life on his face" ("Homilia in Canticum" 12: PG 44, 1020C).
Man was honored by God and placed above every other creature: "The sky was not made in God's image, not the moon, not the sun, not the beauty of the stars, no other things that appear in creation. Only you (human soul) were made to be the image of nature that surpasses every intellect, likeness of incorruptible beauty, mark of true divinity, vessel of blessed life, image of the true light, that when you look upon it you become that which he his, because through the reflected ray coming from your purity you imitate he who shines within you. Nothing that exists can measure up to your greatness" ("Homilia in Canticum" 2: PG 44,805D).
Let us meditate on this praise of man. We see how man has been debased by sin. And let us try to return to that original greatness: Only if God is present will man arrive at this his true greatness.
Man, therefore, recognized within him the reflection of the divine light. Purifying his heart, he returns to being, as he was in the beginning, a clear image of God, beauty itself (cf. "Oratio Catechetica" 6: SC 453, 174). In this way man, purifying himself, can see God, as do the pure in heart (cf. Matthew 5:8): "If, with a diligent and attentive standard of living, you will wash away the bad things that have deposited upon your heart, the divine beauty will shine in you. … Contemplating yourself, you will see within you he who is the desire of your heart, and you will be blessed" ("De Beatitudinibus," 6: PG 44,1272AB). Therefore, one must wash away the bad things that have deposited upon our heart and find again God's light within us.
Man has as his end the contemplation of God. Only in him can he find his fulfillment. To somehow anticipate this objective already in this life, he must work incessantly toward a spiritual life, a life in dialogue with God. In other words -- and this is the most important lesson that St. Gregory of Nyssa gives us -- man's total fulfillment consists in holiness, in a life lived with God, that, in this way, becomes luminous for others and for the world.
[The Pope made an appeal for regions affected by recent disasters:]
In the last few days, some geographical regions have been devastated by severe calamities: I am referring to the floods in some Eastern countries, as well as the disastrous fires in Greece, Italy and other European nations. Faced with such drastic emergencies, which have resulted in numerous victims and enormous material damages, one cannot help but be worried about the irresponsible behavior of some individuals who put the safety of others at risk and destroy the environmental heritage, a precious good for all of humanity. I unite myself to all those who rightly stigmatize these criminal actions and I invite everyone to pray for the victims of these tragedies.
[Translation by ZENIT]
[After the audience, the Holy Father addressed the audience in various languages. In English, he said:]
Dear Brothers and Sisters,
Continuing our catechesis on the teachers of the ancient Church, we now turn to Saint Gregory of Nyssa, the younger brother and spiritual heir of Saint Basil. Gregory's outstanding education and intellectual gifts led him first to teaching. He then embraced the ascetic life, and eventually was ordained Bishop of Nyssa. Like the other Cappadocian Fathers, Gregory contributed greatly to defence of the faith in the period following the Council of Nicaea, and played a leading role at the Council of Constantinople, which defined the divinity of the Holy Spirit. For Gregory, the purpose of all learning and culture is the discernment of the supreme human good, the truth that enables us to find authentic and lasting fulfilment. This supreme good is found in Christianity. In his many catechetical, spiritual and exegetical writings, Gregory emphasizes our creation in the image of God, our royal vocation as stewards of the created order, and our responsibility to cultivate our inner beauty, which is a participation in the uncreated beauty of the Creator. By purifying our hearts and progressing in holiness, we are drawn to the vision of God and thus to the satisfaction of the deepest longings of every human heart.
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I offer a warm welcome to all the English-speaking visitors and pilgrims present at today's audience, including participants in the Summer University program sponsored by the European Union of Jewish Students, as well as pilgrims from Sweden and from Indonesia. Upon all of you, I invoke God's abundant blessings of peace and joy.
© Copyright 2007 -- Libreria Editrice Vaticana
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