Front matter
SPIRITUALITY eS Ss % Fill SN im fasAL), | | ) :
TECASIICS CEWESTERN SPIRITUALITY ame . creel MVVYYVVVVVVVYVVYVVVUVVUVVVVVvvvv VVUVwy a THE CLASSICS OF WESTERN SPIRITUALITY A Library of the Great Spiritual Masters a President and Publisher Kevin A. Lynch, C.S.P.
EDITORIAL BOARD Editor-in-Chief Richard J. Payne Editorial Consultant Ewert H. Cousins—Professor and Director of Spirituality
Graduate Program, Fordham University, Bronx, N.Y.
John E. Booty — Professor of Church History, Episcopal Divinity School, Cambridge, Mass.
Louis Dupre — T.L. Riggs Professor in Philosophy of Religion, Yale University, New Haven, Conn.
Rozanne Elder— Executive Vice President, Cistercian Publications, Kalamazoo, Mich.
Mircea Eliade — Professor in the Department ofthe History of Religions, University of Chicago, Chicago, III.
Anne Fremantle — Teacher, Editor and Writer, New York, N.Y.
Karlfried Froelich — Professor of the History of the Early and Medieval Church, Princeton Theological Seminary, Princeton, N.]J.
Arthur Green — Assistant Professor in the Department of Religious Thought, University of Pennsylvania, Philadelphia, Stanley S. Harakas — Dean of Holy Cross Greek Orthodox Seminary, Brookline, Mass.
James Kritzeck— Professor of History, Notre Dame University, Notre Dame, Ind.
Jean Leclereq — Professor, Institute of Spirituality and Institute of Religious Psychology, Gregorian University, Rome, Italy.
Miguel Leon—Portilla— Professor Mesoamerican Cultures and Languages, National University of Mexico, University City, NYVVGVVVVVVYVVVU VV VUVUVVVVYVVVVVVVUVVV VPBVVYVVUVUVUVUVVVUVBUYVYVYV VVYVVVL George A. Maloney, S.J. — Director, John XXII
Ecumenical Center, Fordham University, Bronx, N.Y.
Bernard McGinn — Associate Professor of Historical Theology and History of Christianity, University of Chicago Divinity School, Chicago, III.
John Meyendorff—Professor of Church History, Fordham University, Bronx, N.Y., and Professor of Patristics and Church History, St. Vladimir's Seminary, Tuckahoe, N.Y.
Seyyed Hossein Nasar—President, Imperial Iranian Academy of Philosophy, Teheran, Iran.
Heiko A. Oberman — Director, Institute fuer Spaetmittelalter und Reformation, Universitaet Tuebingen, West Alfonso Ortiz — Professor of Anthropology, University of New Mexico, Albuquerque, N. Mex.; Fellow, The Center for Advanced Study, Stanford, Calif.
Raimundo Panikkar— Professor, Department of Religious Studies, University of California at Santa Barbara, Calif.
Fazlar Rahman — Professor of Islamic Thought, Department of Near Eastern Languages and Civilization, University of Chicago, Chicago, III.
Sandra M. Schneiders — Assistant Professor of New Testament Studies and Spirituality, Jesuit School of Theology, Huston Smith — ThomasJ.Watson Professor of Religion, Adjunct Professor of Philosophy, Syracuse University, Syracuse, N.Y.
John R. Sommerfeldt — Director, The Center for Contemplative Studies, Western Michigan University, David Steindl-Rast— Monk of Mount Savior Monastery, Pine City, N.Y.
William C. Sturtevant— General Editor, Handbook of North American Indians, Smithsonian Institution, Washington, D.C.
Isaiah Tishby — Professor of Medieval Literature, Hebrew University, Jerusalem, Israel David Tracy — Professor of Theology, University of Chicago
Divinity School, Chicago, Ill.
Victor Turner — William B. Kenan Professor in Anthropology, The Center for Advanced Study, University of Virginia, Charlottesville, Va.
Kallistos Ware — Fellow of Pembroke College, Oxford; Spaulding Lecturer in Eastern Orthodox Studies, Oxford —VUVBVVVUVUVVUVUVVVVVUVVVVVVVV WV VVVVWvk TRANSLATION, INTRODUCTION AND NOTES BY ABRAHAM J. MALHERBE AND EVERETT FERGUSON PREFACE BY JOHN MEYENDORFF PAULIST PRESS NEW YORK ¢ RAMSEY « TORONTO EEE SSS Cover Art:
The artist WILLIAM RABINOVITCH is a painter and sculptor who since 1973 together with artist partner Arthur Guerra has directed the Rabinovitch and Guerra Gallery in New York City's SoHo. He has studied at the San Francisco Art Institute, Whitney Museum Program, Boston Museum School of Fine Arts and a number of European schools. He has exhibited at the Allan Stone Gallery in New York City and the Monterey Peninsula Museum of Art in Monterey, California; he has also had a one-man show at the Casa
Americana in Madrid and other galleries. In 1977 he was Project Director of the highly successful Whitney Counterweight, an artist-initiated museum-scale event held in dialogue with the Whitey Biennial.
Of his cover painting he says: "The water color is meant to convey a stained glass effect in order to bring out the luminosity, fluidity, and intensity suggested by Saint Gregory's life. I have worked in an expressionistic style reminiscent of the highly expressive Greek icon and Mosaic art but reinterpreted in a twentieth century way so as to create a kind ofaesthetic bridge with his time. The figure of Gregory conveys the degree of asceticism and necessary mystery he espoused as a correct way toward the path of enlightenment. His serious bearded countenance was further suggested by an eleventh century miniature. To me, the triangle form beyond the halo conveys his strong sense of the Trinity and the unity of man. Another aspect ofthe triangle suggests its allusion to Mount Sinai and the idea that the achieving of each summit creates new horizons emphasizing Gregory's idea that progress itself is perfection."
Note: The Life ofMoses is published in cooperation with Cistercian Publications Inc., Kalamazoo, Michigan, and is Number 31 in their series, Cistercian Studies.
Design: Barbini Pesce & Noble, Inc.
Copyright ©1978 by The Missionary Society of St. Paul the Apostle in the State of New York All rights reserved. Nopartof this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including Photocopying, recording or by an information storage and retrieval system without permission in writing from the Publisher.
Library of Congress Catalog Card Number: 78-56352 ISBN: 08091-2112-3 (Paper) ISBN: 08091-0239-0 (Cloth) Published by Paulist Press Editorial Office: 1865 Broadway, New York, N.Y. 10023
Business Office: 545 Island Road, Ramsey, N.J. 07446
Printed and bound in the United States of America vi CONTENTS Preface xi Foreword XVii Introduction Text 75) Bibliography
Vii The Editors of this Volume:
ABRAHAM J. MALHERBE is Professor of New Testament Studies at Yale Divinity School. After completing his Doctoral work at Harvard, he went on for further studies at the University of Utrecht before taking New Testament teaching positions at Abilene Christian College and Dartmouth College before coming to Yale in 1970. His books include World of the New Testament, Social Aspects of Early Christianity and The Cynic
Epistles: A Study Edition. Some of the journals in which his articles have appeared include Journal of Biblical Literature,
Journal of Ecclesiastical History, Restoration Quarterly, Journal of Theological Studies, and others. Professor Malherbe is on the Editorial Board of the Journal of Biblical Literature. Born in Pretoria, South Africa, he lives with his wife Phyllis and their three children in Hamden, Connecticut.
EVERETT FERGUSON is Professor of Church History and Director of Graduate Studies in Religion at Abilene Christian University. After completing his doctoral work, "With Distinction," at Harvard, where he was a John Harvard
Fellow, in 1957, he became Dean of Northeastern Christian Junior College, in Villanova, Pennsylvania. His books include Early Christians Speak and his articles have appeared in Harvard Theological Review, Greek Orthodox Theological Review, Journal of Theological Studies, Studia Patristica and others. Dr. Ferguson was born in Montgomery, Texas. He lives in Abilene with his wife Nancy and their three children.
JOHN MEYENDORFF is Professor of History, Fordham University and Professor of Patristics and Church History, St.
Vladimir's Seminary, Tuckahoe, New York. Father Meyendorff is an internationally esteemed authority on Orthodox Spirituality. His books include St. Gregory Palamas and Orthodox Spirituality (1959), Gregory Palamas (1959), The Orthodox Church (1963), Orthodoxy and Catholicity (1966), Christ
Vili in Eastern Christian Thought (1969), Byzantine Theology (1974), and Byzantine Hesychasm (1974). Dr. Meyendorff is presently on a research fellowship at the Dumbarton Oaks Center for Byzantine Studies, Washington, D.C. ix Acknowledgments [ is with pleasure that we acknowledge our indebtedness to those who have hada special interest in our preparation of this volume. We undertook the task in response to a suggestion by Professor Johannes Quasten that a translation of Gregory's
Vita Moysis into English was long overdue. Professors George Williams and Milton Anastos have encouraged us in patristic studies. The libraries of Abilene Christian College and Harvard University always graciously acceded to our requests, trifling and audacious alike. Zelma Odle preserved us from the grossest inelegancies of language; only our obstinacy is responsible for those that remain. Finally, we hope that the publication of this book may in some small way repay our families for the neglect it caused them. The manuscript was awarded a prize by the Christian Research Foundation in 1967.
Xx The Christian Church, by receiving freedom and favors from the Empire of Rome, was endowed with a new opportunity and new responsibilities.
It was now in a position of addressing itself not only to the simple folk in a few major cities with its "Good News" of the coming Kingdom in the risen Lord Jesus, but the entire world of educated aristocrats and intellectuals, trained in the traditions of syncretic Hellenism, was now ready to listen.
One of the major problems faced by Christianity in these new circumstances was that its Scriptures were Jewish Scriptures, that it claimed that Jesus was the Messiah foretold by Jewish prophets and that, therefore, the message of Jesus was not understandable except against the Old Testament background. Now the Hellenistic mind could hardly be receptive to the religious history of the obscure "barbarian" xi PREFACE nation of the Jews. The Greek philosophical tradition and, in particular, the mystagogical trends of Neo-Platonism were open to a syncretistic absorption of Oriental religions, but not to the absolute claims of the Mosaic or Christian faiths.
At the time when Gregory of Nyssa was writing his Life of Moses, others had already tried to build a bridge between Hellenism and the Jewish Scriptures and, among them, particularly the Jew Philo and the Christian Origen. Gregory is indebted to them both. But his approach, as also that of the other two "Cappadocian Fathers"—his elder brother Basil and his friend Gregory of Nazianzus—more than that of his predecessors, was a witness to the Church. Gregory and his friends were influential Christian bishops, concerned not only with intellectual pursuits or individual mysticism, but also with orthodox doctrine, with the Church as a sacramental body and as an institution, now closely connected with the Roman state. The major achievement of their lives was that they had succeeded in maintaining their commitments to the Church, to Scripture, and to the Hellenistic tradition, without compromise and with intellectual and spiritual integrity. The synthesis which they produced was not necessarily a perfect synthesis—which was impossible because of their rejection of syncretism and their obvious prior and ultimate commitment to the Christian faith—but their honesty and consistency won the respect of pagans and Christians alike.
Among the three "Cappadocian Fathers," Gregory of Nyssa was the youngest. He was also more inclined to daring speculation and to what is usually called "mysticism" than were his colleagues. One wonders, however, whether this term is adequate in the context of Eastern Christian spirituality. To the Western mind, mysticism is associated with forms of subjective, individual and necessarily esoteric knowledge, which, by definition, cannot be communicated to all. In early Christian and Byzantine Greek meanwhile, the term "mystical" is applied to forms of perception related to xii PREFACE the Christian "mystery"; the text of the Eucharistic Prayer, for example, is frequently described as "mystical." Whereas saints possess this "mystical" perception in an eminent way because they have attuned themselves to the gift of grace, all
Christians are equally the recipients of the grace itself and are therefore called, by imitating the saints, to acquire and develop the "mystical knowledge."
Gregory of Nyssa's spiritual writings have no other central theme than his notion of "spiritual senses," distinct from all other forms of created perception, and which make God accessible to man. In his Life of Moses, using the biblical account as a parabola of the Christian spiritual ascent, he describes how this meeting with God occurs "in the cloud," i.e., without the help of created vision, since God is totally invisible and incomprehensible to the created eye, and inaccessible to the created mind. He is, nevertheless, seen and perceived by man, when man, by baptismal and ascetic purification, by effort and virtues, is enabled to acquire "spiritual senses," which allow him to perceive, through communion in Christ and the Holy Spirit, the One who is beyond creation.
Clearly, Gregory reads the biblical text as an Alexandrian Greek. He does so deliberately, because one of his basic goals—the goal of the Church in his time—is precisely to make the Jewish Scripture relevant to educated Greeks. But the God who is perceived by Moses is still the God of Israel, the totally Other, the living and personal God, not a philosophical idea, the One of Plotinus. The best proof of it is the constantly recurring affirmation of God's infinity, and, therefore, of the impossibility of exhausting Him or comprehending Him, as the human mind comprehends a concept. Communion with God is a constant ascent "from glory to glory."
Each step of this ascent includes the joy of further expectation, the knowledge that He always remains greater than anything we can know of Him, and also that He gives Himself to man without setting any limits, because of His own inexhausxiii
PREFACE tibility. Thus, in meeting God, there is never frustration, or satiety, but only the discovery of true Love.
It is on this point— more clearly than on any other—that Gregory, while being Greek, transcends the Greek mind itself and indicates to his contemporaries and to future generations, including our own, the path to the Living God.
John Meyendorff Dumbarton Oaks Center for Byzantine Studies Washington, D.C. xiv St. Gregory of Nyssa (c. 335-c. 395) belonged to the third generation of an illustrious Christian family of Cappadocia. He was himself the third son among ten children.
His older sister Macrina and brother Basil (later bishop of Caesarea) were major influences on his religious development and education. Although appointed a reader in the church,
Gregory decided to follow his father's career as a teacher of rhetoric and apparently married. Persuasion from family and friends led him to retire to his brother Basil's monastery.
Basil secured Gregory's appointment as bishop of the small town of Nyssa about 371/2 with the explanation that he did not want his brother to obtain distinction from his see but rather confer distinction upon it. Gregory took a prominent part in the second ecumenical council at Constantinople in 381, which signalled the triumph of trinitarian orthodoxy.
XV FOREWORD The emperor Theodosius defined correct doctrine not only in creedal terms but also in personal terms, and Gregory's name joined those of the bishops of Constantinople and Alexandria as standards of belief. Gregory was a speculative theologian of great originality. In addition to his clarifications of the doctrine of the Trinity, he made contributions to the doctrines of man, the soul and the resurrection, and the atonement.
In his later years Gregory turned to developing a philosophical theology of the spiritual life. Central to these later writings is the "Life of Moses," previously untranslated into English in its entirety. Gregory first summarizes the history of Moses and then draws moral and spiritual lessons from events in his life. The work develops the theme that the virtuous life is a perpetual progress based on the infinite goodness of God.
Renewed appreciation for Gregory's importance in patristic theology and in Christian spirituality is evidenced by the continuation ofthe new critical edition of his works begun by Werner Jaeger and the meeting of Gregory of Nyssa colloquia at Chevetogne (1969), Freckenhorst (1972), Leiden
(1974), and Cambridge (1978). xvi Introduction BA ihongh Gregory grew up in one of the strong Christian families of Cappadocia, his early life showed no great commitment to the Church.' This changed in 372 when, at the age of about forty, he reluctantly accepted appointment as bishop of Nyssa from his brother Basil, metropolitan bishop of Caesarea. After Basil's death at the beginning of 379, Gregory became one of the foremost champions of the orthodox faith against Arianism. The years following the Council of Constantinople in 381 witnessed Gregory's religious leadership in the church of the East, but during the decade before his death about 395 his influence began to decline. Turning from dogmatic controversies and administrative duties, Gregory gave attention to the spiritual life, and thus the influence of his saintly sister Macrina triumphed at last.
Circumstances of Writing A precise dating of the Life ofMoses is not possible. Several facts indicate that it was written in the early 390s." The work
INTRODUCTION would seem to belong to Gregory's old age.* The treatment of the envy directed toward Moses reflects the envy of which he was the victim.* The emphasis on the incarnation and absence of argument about the deity of the Holy Spirit fits the time when attention was being turned from trinitarian controversy to Christology.® There is stated in the Life of Moses a mature doctrine of the spiritual life, anchored in biblical texts.®
The Jaeger edition of Gregory's works brings together as Opera Ascetica the De instituto Christiano, On the Christian Profession, On Perfection, On Virginity, and The Life ofMacrina." The Life ofMoses, On the Titles ofthe Psalms, Homilies on Ecclesiastes, On the Lord's Prayer, On the Beatitudes, and On the Canticle of Canticles are then sometimes treated separately as dealing with the "mystical" aspects ofthe spiritual life.* The many interrelationships among these works make sucha classification difficult to maintain.® The main difference is that the latter group takes the Scriptural text as the point of departure whereas the former group is more "topical."
"Perfection according to virtue" may be considered the theme not only of the Life ofMoses but also of the On Perfection and On the Christian Profession .1° Of the other exegetical works, the Life of Moses has the most in common with the Canticles commentary, some of the parallels with which the footnotes will document. These works would seem to belong to the same general period of Gregory's life. Daniélou placed the Life of Moses between On the Canticle and On Perfection, and Jaeger regards it as the immediate predecessor of the De instituto
Christiano, which he considers the climax of Gregory's spiritual writings.'
The same complex of ideas recurs in all Gregory's writings. Hence, the genuineness of the Life ofMoses has never been questioned. Several of Gregory's spiritual writings were written in response to requests for guidance in living the virtuous life.** Caesarius is named as the recipient of the Life ofMoses in the conclusion of certain manuscripts of the treatise. Two
INTRODUCTION others give his name in the title, one designating him a monk. !* He is otherwise unknown. More important is the indication of the request that the work comes from a time when Gregory was acknowledged by the ascetics of Asia Minor as a master of the spiritual life, even as he had earlier been recognized by council and emperor as a master of Christian doctrine. The treatise thus takes its place as part of Gregory's program to provide an ideological undergirding for the monastic movement organized by Basil.
The Life of Moses has the form of a Jogos, that is a formal treatise, dealing (as its complete title indicates) with "Perfection in Virtue." It may have been designed for reading aloud in a household of ascetics.1* There are four sections: (1) the Preface, or covering letter of introduction; (2) the History (historia), or paraphrase ofthe Biblical story; (3) the Contemplation
(theoria), or spiritual meaning of the Scriptural narrative, which is his main concern; and (4) the Conclusion. The historia and theoria approach was common in catechetical instruction. '°
The Philosophical Tradition Philosophy had become religious in the Hellenistic age, and in late Roman times it had become contemplative and ascetic.(The ascetic life in Christianity was a direct continuation of the contemplative life of Greekeee. Gregory speaks in the Life of Moses about a solitary's withdrawal as a "greater philosophy" (I, 19).
By the 4th century the Greek philosophical traditions had merged into a modified Platonism known as Neoplatonism.
Gregory has clear points of contact with the philosophical heritage of Hellenism. His relation to the preceding philosophical development has been a frequent object of study, for he, more than most of the fathers, was a philosophical theologian.'7
INTRODUCTION Gregory reflects an honest ambivalence in regard to pagan learning. He has some harsh things to say about its inadequacies and dangers.'* Very graphic is his figure of pagan education as "always in labor but never [giving] birth" (II, 11).
The womb of barren wisdom is pregnant with wind and miscarries before coming to the knowledge of God. If it is necessary to associate with pagan wisdom, one must scatter the teachers of evil for their wicked use of instruction (II, 17). On the other hand, Gregory has some positive things to say about the usefulness of pagan learning. The ark in which the baby
Moses was saved from the waters "was constructed out of.
. education in the different disciplines" (II, 7). "There are certain things derived from profane education which should not be rejected" in our striving for virtue (II,
37). Therefore the "Jearning of the Egyptians" is necessary; indeed, acquiring it is a divine command. The spiritual meaning of the "spoiling of the Egyptians" is that God "commands those participating through virtue in the free life also to equip themselves with the wealth of pagan learning" (II, 115). "Such things as moral and natural philosophy, geometry, astronomy, dialectic,
. will be useful when in time the divine sanctuary of mystery must be beautified with the riches of reason."
Gregory's own lack of formal training in pagan education may have beena blessing.'® He was introduced to the "classics" and acquired a basic knowledge from his brother Basil, but he was not spoiled by the "handbooks" and was freer to apply his own intellectual gifts in an original way.
Gregory makes specific reference to some of the good in pagan philosophy and its erroneous teachings:
For example, pagan philosophy says that the soul is immortal. This is a pious offspring. But it also says that souls pass from bodies to bodies and are changed from a rational to an irrational nature. This is afleshly and alien foreskin. And there are many other such examples. It says there is a god, but it thinks
INTRODUCTION of him as material. It acknowledges him as Creator, but says he needed matterfor creation. It affirms that he is both good and powerful, but that in all things he submits to the necessity offate.
(II, 40) In II, 287f. Gregory gives positive endorsement to Aristotle's ethical doctrine of virtue as the mean.?° His greatest debt is clearly to Plato."' But all has undergone a profound transformation into a Christian synthesis.
The Exegetical Tradition In the second part of the Life ofMoses, the historia, Gregory summarizes the events of Moses' life from the biblical account in Exodus and Numbers. In the third part, the theoria, he refers back to these events as the bases for spiritual lessons. Thus the life of Moses becomes a symbol of the spiritual journey of the soul to God.
Gregory's treatise can be securely connected to the earlier history of Scripture interpretation, especially the Alexandrian tradition, Jewish and Christian. In the literal treatment of Moses' life Daniélou has noted the presence of certain features from Jewish haggada —edifying amplification of the biblical text, accent on the miraculous with a denial of naturalist interpretations, and the suppression of shocking details or interpretation of them in a favorable sense.?? Of more interest is the allegorical or nonliteral interpretation of the theoria. The allegorical method was well developed by Gregory's time.?*
Although Gregory uses his own originality in applying this tradition, we must take note of his predecessors.
The figure of Moses occupied a prominent place in the thinking of Jews and Christians.?4 Of special importance to Gregory is Philo,?> who also wrote a two-part Life of Moses.*®
Philo's Life, in the manner of the Hellenistic biography of the INTRODUCTION Peripatetic type, presents the "life" in order to give an example for a type of life.*" Philo's first book goes through the life of Moses, presenting him as a king, in straightforward historical order with little attempt at allegory. The second part gives a topical treatment ofthe character of Moses, treating his work as a lawgiver, priest, and prophet.?® Gregory similarly outlines the life and then takes Moses as a modelofthe spiritual life.?®
Philo's Life is mainly a moral interpretation since it is primarily an apology addressed to the Greeks.*° The Questions on Exodus** follows a different approach, giving a "literal" and then the "deeper"? meaningofeach passage in turn. This work deals more with specific legal enactments than the Life and manifests more of a cosmological interest. Where Gregory perhaps differs the most from Philo is in the virtual absence of cosmological allegories. Philo's Al/egorical Laws reinterprets the historical narrative rather than the legal ordinances, as does the Jewish haggada .**Gregory largely ignores the legal sections of the Pentateuch. Asa generalization, one may say that Gregory's Life ofMoses draws its format from Philo's Life ofMoses and its allegorical method from other Philonic works as this method had been transformed by Christian doctrinal interests.
Clement of Alexandria shows the first extensive Christian appropriation of Philo. He gives his own "life of Moses,"* which is an epitome of Philo and the Hellenistic Jewish tradition concerning Moses. The closest parallels in method and content to Gregory are to be found in Origen, whose Commentary on Lamentations follows the method of Philo's Questions and Answers on Genesis and Exodus in first discussing the literal meaning and then the inner meaning (Suévora) in accordance with the "laws of dvaywyn."°® The Homilies on Exodus offer many exact parallels of interpretation to those in Gregory."
The idea behind the Life ofMoses may be the suggestions of On First Principles 4.3.12 (24)°8 in accord with the principles of interpretation stated in 2.5 (12). Gregory takes the "moral" allegories of Philo and extends them in the direction of "mystiINTRODUCTION cism" by his application of them to the spiritual life. He goes beyond Origen, for whom the "spiritual" interpretation is an interiorization of the sacraments.°° That Gregory belongs to the Alexandrian school of interpretation may be seen from his exegetical terminology.
Studies of Greek usage show historia and theoria often in juxtaposition.*° For example, Origen can speak of something said not in its "literal interpretation" (historia) but in its "spiritual sense" (theoria).*' Historia was the regular term in use by all schools to designate the literal wording or actual event.4" This simple account of the facts, or literal sense, was used by Gregory and others in the Alexandrian tradition for all types of literature and not just for "historical" narration.** Theoria, on the other hand, had a different meaning for the Alexandrian and Antiochian schools. For the Antiochian exegetes, the theoria was the prophetic vision;** in interpreting the Old Testament, they found passages in which the prophets by inspiration spoke of things having a typical significance beyond their own day. This future reference they called theoria. The Alexandrians, in contrast, used theoria in practically the same sense as allegoria and dianoia.** The latter (the "deeper meaning") had been the usual pagan word for a hidden sense in a writing. It came to be replaced by allegoria, which was used for all types of nonliteral exegesis.*® Gregory shows a preference for theoria,*" the "insight" into meanings beyond the range of the literal. The word could be used both for the sense contemplated in the text and for the method of reaching this
"spiritual meaning."*® This choice may be due to Gregory's preference for visual imagery, in accord with the Greek tradition generally, or to an accommodation to the Antiochian attack on allegoria. At any rate theoria became the predominant word for the allegorical sense in Cyril of Alexandria.*®
In the Life ofMoses Gregory indicates some of the criteria employed for finding a spiritual interpretation of the sacred text. These are the same considerations urged in the AlexanINTRODUCTION drian school.*° The a priori consideration that "the Law does not instruct us how to eat" becomes the basis for an allegorical interpretation of the first Passover meal (II, 105). What he felt was unnecessary, superfluous, or out ofplace in a revealed law
. isa sufficient Lawgiver" with regard to eating, he affirms) pointed him to a hidden meaning.®' Where something morally wrong is enjoined in the biblical text an allegorical meaning must be sought. The "spoiling of the Egyptians" was without moral justification and was an indication that "the loftier meaning is therefore more fitting than the obvious one"
(II, 113-115; cf. the same consideration urged with reference to the Egyptians punished by the death of the first-born, II, 91f.).
Furthermore, anything that in its literal sense would be unworthy of God points to an inner meaning. Thus, since the description of God as having a "back" and a "face" is incongruous with the divine nature, it must have a spiritual sense (II,
221-223). In this work in particular the impossibility of duplicating the exact circumstances of the ancient worthies becomesa justification for moving beyond the literal history (II,
49). Gregory asks the hermeneutical question in his Introduction (I, 14). The spiritual meaning is always happening (e.g.,
On the positive side, where Gregory is aware of various interpretations he does not reject any interpretation that leads to virtue (II, 191). What is edifying, or what provides a "useful lesson" (II, 205) or "advice profitable to men" (II, 301), therefore, governs his interpretation. But this is not a sufficient criterion for Gregory: The slaying of the idolators by the Levites is given a practical, moral interpretation and then a spiritual meaning as well (II, 205ff.). The reasonableness or fitness of things is urged as a basis for a deeper meaning. Since spots on garments are no hindrance to ascending to God, the command to wash clothes before approaching Sinai must mean removing stains from the outward pursuits oflife (II, 155). Especially at points where he finds warrant in the New Testament for a INTRODUCTION nonliteral interpretation of the Old (II, 179) and where he finds Christ pointed to by the Old (II, 148, 151), Gregory turns to allegory.
For his nonliteral interpretations, Gregory looks not only to the Alexandrian tradition but also to certain common Christian interpretations of the Old Testament, particularly with reference to Christ, the Church, and Christian ordinances.>?
These were already found in the New Testament, the apostolic fathers, Justin, and Irenaeus, and should not be regarded as unique to any one school of thought. Moses was an important figure in Christian thought as the leader ofthe people of God, a man of God, and a precursor and type of Christ.°* We find summaries of his career, particularly the episodes of the Exodus, frequently in Christian authors.°* These often read much like the framework within which Gregory developed his treatise. The treatment of Moses in the Latin fathers is quite different from that of Gregory, however; they discuss different events than does he, and where they mention the same events, they are concerned with more practical, moral questions.*®
Although Gregory does incorporate some items of traditional interpretation and does show the results of many influences, especially from the Alexandrian tradition, there is much in him that is new, and certainly the whole synthesis is original.
The material and the method are old, but the product is new.
And Gregory invites anyone who will to obtain a more profitable interpretation than that which he offers.°® Qualities of the Spiritual Life Gregory's spiritual theology has come in for great attention in recent years.°" The Life ofMoses is a particularly important formulation of his Christian spirituality
.°* Gregory calls attention to those features of Moses' life which may be considered a withdrawal from active involveINTRODUCTION ment in the affairs of men: In Midian "he lived alone in the mountains away from the turmoil of the marketplace" (I, 19); and on Sinai, leaving the people behind, "he boldly approached the very darkness itself" (I, 46). Gregory encourages the solitary life or life among those of "like disposition and mind" (II,
18). But there is still the return to society for service. The Moses who had known the discipline of the desert gained the hearing of the people (II, 55), and he who had been instructed by God in the thick darkness "went down to his people to share with them the marvels" that he had seen (I,
56). Practical philosophy must be joined to contemplative philosophy (II, 200).
Asceticism is emphasized. The life of virtue demands "austerity and intensity" (II, 2). Asceticism is a "greater philosophy" than the learning ofthe Egyptians (I, 19). Gregory interprets the coverings ofthe tabernacle as the mortification of the sinful flesh and the ascetic way of life (II, 187), and he considers asceticism the adornment of the Church.
The control ofthe passions is a theme often repeated in the work. For example, Gregory affirms that it is impossible to flee the Egyptian life except by destroying utterly the first birth of evil (II, 90). "For when he slays the beginning, he destroys at the same time what follows after it" (II, 92f.). Again, to the washing of the garments and the keeping of animals away from the mountain in preparation for the Sinai theophany he gives the moral interpretation of keeping body and soul stainless and keeping sense perception under control (II, 154, 156). Envy, pride, and pleasure, as enemies of the spiritual life, come in for extensive treatment in the late parts of the treatise.
On the positive side, the two parts of religious virtue are the knowledge of God and right conduct (II, 166). The virtues offaith, hope, and a good conscience receive special stress. The rod of Moses is once "the word of faith" by which he prevailed
(II, 36); the staff of each Israelite is "the message of hope" (II, 108). "The voice which is melodious and ascends to God's
INTRODUCTION hearing is not the cry made with the organs of speech but the meditation sent up from a pure conscience" (II, 118). Indicative ofthis strong moral note throughout is the moral interpretation of the priests' garments (II, 189-201).
In spite of this general trend of the treatise, the tendency of recent studies has been to see in the Life ofMoses the crowning work of Gregory's "mysticism."°® In view of the lack ofprecision with which the word "mysticism" is frequently used and of Gregory's close ties with the philosophical development, we have preferred to speak of his "spirituality." There are passages, notably the treatment of Moses on Sinai, that have a "mystical" ring about them, but Gregory's prevailing concern is with moral virtues and the qualities of the soul that would attain to God. The close of the theoria expresses Gregory's concern:
For he who has truly come to be in the image ofGodand who has in no way turned asidefrom the divine character bears in himself its distinguishing marks and shows in all things his conformity ofthe archetype; he beautifies his own soul with what is incorruptible, unchangeable, and shares in no evil at all. (II, 318)
The climax of Gregory's spirituality is "to follow God"
(II, 250-252). The one who "waits upon the divine voice and prays that he might follow behind" is the true servant of God.
It is notable that the treatise says little about specific disciplines—prayer, meditation, listening to Scripture—as the way to God. The concern is with moral—in the broad sense — qualities.
At several places in the treatise Gregory alludes to points that form part of the general theological framework of his spiritual doctrine.® Man was made in the image [the mirror] of God (II, 47, 318). By his fall into sin, this image was tarnished
(II, 45). Christ took upon himself our nature in order to restore us to our original nature (II, 30, 175). Conversion restores man's capacity to reflect the divine nature (II, 47, 207, 214ff.).
INTRODUCTION There is an incessant transformation into the likeness of God as man stretches out with the divine infinity (II, 225f., 238f.); there is an ever-greater participation in God (I, 7; II, 62).
Thus we come to the most distinctive teaching of the Life of Moses, and the theme that holds the whole work together, the idea of eternal progress.*' The ancients saw perfection in achievement, but Gregory (like the later Stoic moralists) denied the possibility of perfection in this sense. Developing hints in Philo and Origen, who had described the spiritual life as a succession of steps, Gregory went on to make progress itself perfection. Gregory Nazianzus expressed a similar idea of infinite progress in the never-completed journey to God.*®?
This themeofeternal progress is announced in the preface (I, 5-10). The same language used of the infinity of God (II, 236) is used here of virtue: "How then would one arrive at the sought-for boundary when he can find no boundary?" Because
"the one limit of perfection is the fact that it has no limit," there is no stopping place in the racecourse of virtue (I, 5-6; cf. I,
242). Perfection is unlimited, and so unattainable; hence, perfection is redefined: "The perfection of human nature consists perhaps in its very growth in goodness" (I, 10). A long section
(II, 219-248) develops the theme ofeternal progress in relation to the divine infinity. "Thus, no limit would interrupt growth in the ascent to God, since no limit to the good can be found nor is the increasing of desire for the good brought to an end because it is satisfied" (II, 239). Moses' attainments throughout the work serve to emphasize the truth that from each summit attained new horizons continuously open out.
"Activity directed toward virtue causes its capacity to grow through exertion" (II, 226), Gregory asserts. Moses "always found a step higher than the one he had attained" (II, 227). Participation in virtue dilates the capacity for more virtue. The flesh can know satiety, but the spirit cannot (II, 59ff., 230). This perpetual growth does not implya lack of satisfaction. Although
INTRODUCTION one's desire is increased with each participation in God (II, 230, 238), this experience is unlike the recurrence of desires for physical things (II, 59ff.). This progress toward virtue is achieved by stability in the good (II, 243).
It is unlike the exertions of those in error; their motion, like that of a man trying to climb a sand dune, results in no progress (II, 244). In both the preface (I, 5) and the body of the work (II, 225)
Gregory quotes Philippians 3:13 to express man's continual reaching out for a greater participation in the good. As he nears the end Gregory once more reiterates that the only perfection available to men in this life is to be found in progress toward perfection (II, 305-314): "The continual development of life to what is better is the soul's way to perfection."
Although Gregory makes much of the sequence of events in Scripture,®* this fact should not be pressed in an absolute sense. Moses' life is not made to fit a schematized progression of spiritual experience.** Some things do logically precede others in one's spiritual development, but the experiencesoflife may not be reduced to a formula. The stages of Moses' life are a pattern not so much in their order as in their constant going on to new things.
Although Gregory's debt to Origen is immense,® the Cappadocian has made significant modifications in Alexandrian spirituality. The goal is now different: In Gregory, "continued progress" replaces the "static unity" of the still Greekbased system of Origen. Brooks Otis has also discerned a significant difference in the whole mood of the two spiritualities. If we contrast Origen's Homilies on the Song ofSongs or his twenty-seventh Homily on Numbers with the Life of Moses, it is clear that a gulf separates the two spiritualities: Origen's is governed "by the omnipresent possibility of temptation and sin" while Gregory's is "concerned almost exclusively with the sinless life of the saved or blessed."®* This is perhaps overstated, but it may serve to point up the partial appropriation of INTRODUCTION the Christian view by each of these great thinkers. The one understood the idea of progress, and the other, the awareness of the power of sin.
Gregory's "perfectionism," or what may be called theologically "synergism," were part of the Greek tradition and have remained in Eastern theology. It would be fruitful for someone to trace the idea of "eternal progress" in the later spiritual thought of the Eastern churches. Werner Jaeger has demonstrated the general influence of Gregory on Macarius and the spiritual life of the Eastern Church.®?
Doctrinal Emphases Although the Life of Moses hardly reflects the whole of Gregory's doctrinal concerns, there are certain doctrines that come in for special attention and may be related to his whole system of thought.
God:®*® Gregory's spiritual teaching is firmly based on his theology, and the fundamental doctrine for his spirituality is the divine infinity. At the very beginning of the Life of Moses
Gregory affirms that God is absolute Good and absolute virtue. As such he is unlimited and infinite, since goodness is defined by its opposite and the divine nature does not admit of an opposite (I, 7).
In three major sections, and these the most important passages in the book, Gregory develops this doctrine of God—the burning bush (II, 22-26), the revelation of the Law at Sinai (II, 162-166), and the request to see God (II, 221-222,
231-239, 249-255). God is true Being, for he is the only selfsubsisting nature; on him all else depends for existence. God is all-sufficient; by participation in him other things have being
(II, 23-25). The infinite God is invisible and incomprehensible (I, 46). Since he transcends all cognitive thought and representation, he is ultimately unknowable, being beyond all sense
INTRODUCTION knowledge and intellectual concepts (II, 162-165, 234f.). The divine nature has no boundary (II, 236-238). Man's partial experience of God comes in constantly following him; to see
God is to know him as unknowable. "To follow God wherever he might lead is to behold God" (II, 252). "This truly is the vision of God: never to be satisfied in the desire to see him" (II,
Christ:8® The incarnation, virgin birth, and two natures of Christ occupy a prominent place in Gregory's interpretations.
He finds six figures of the incarnation in the story of Moses: the burning bush (II, 20f.), Moses' rod changed into a serpent (II,
26-27, 31-34), Moses' hand becoming leprous (II, 26-30), the manna (II, 139), the tabernacle (II, 174), and the tablets of stone
(II, 216). By these figures he is able to emphasize the perpetual virginity of Mary (II, 21), both the preexistence and createdness of Christ who had no human origin (II, 175f.), and Christ's becoming sin for us and transforming our nature (II, 30-34).
This emphasis on the incarnation does not mean the cross is neglected. Figures of the cross are found in the outstretched arms of Moses in prayer when he removed the plagues from Egypt (II, 78) and interceded for Israel against the army of Amalek (II, 150f.), in the wood that sweetened the waters of Marah (II, 132), in the bunch of grapes suspended on wood and brought back from Canaan by Joshua (II, 267f.), and in the brazen serpent (II, 273). Moreover, the skins dyed red and the hair used in the tabernacle are taken as referring to the blood and death of the passion (II, 183). But, surprisingly, Gregory does not make explicit reference to the passion in his treatment of the passover (II, 103, but cf. 98 and 102). It is perhaps characteristic that the figures of the cross mentioned by Gregory were already traditional, whereas the figures of the incarnation are original developments.
The Holy Spirit and Angels:7° In view of Gregory's role in establishing the deity of the Holy Spirit in the doctrinal controversies of his time, it is striking that the Holy Spirit appears
INTRODUCTION so seldom and then never in a strictly theological context. The Holy Spirit was the meansofthe incarnation (II, 216), and now
. flourishes through the Spirit" (II, 187). Gregory commends those before him who interpreted the cloud that led the Israelites as the Holy Spirit (II, 121), and he considers the lamps in the tabernacle to represent the rays of the Spirit (II,
181). Elsewhere it is angels who take the role of assisting God's people. Thus angels are said to aid the righteous in their fight against evil (II, 51, 45). Their nature, like that of man's intellectual soul, is incorporeal (II, 51). The tabernacle offers opportunity for explaining the functions of various ranks of angels (II, 179f.).
Man and the Soul: Human nature at its beginning was unbroken and immortal (II,, 215). But this human nature fell into sin (II, 45). At the time of man's disobedience to the divine will there was placed around his nature a "dead and earthly covering of skins" (II, 22), so that mankind is now characterized by mortality and passions. Bodies, once having received an initial thrust downward, continue in that direction, whereas the soul, incorporeal and airy, unless hindered rises upward toward God (II, 224f.).
There are three aspects of the enfleshed soul—the rational, the spirited, and the appetitive (II, 96, 123). The appetitive part of the soul is filled with earthly desire and is never satisfied (II, 60f.). Nevertheless, the lower parts ofthe soul are not wholly bad. They support and give drive to the rational part. For the proper functioning of the soul the rational part must be in control, holding the appetitive and spirited together and directing them. The moral exhortations of the treatise repeatedly stress the need for the rational to restrain and control the passions.
"All the movements of our soul are shepherded .
. by the will of guiding reason" (II, 18).
Free Will and Divine Cooperation:"* The place of the freedom of human choice in Gregory's thought is fundamental to the Life ofMoses. The theoria begins with the teaching that we are
INTRODUCTION in some manner our own parents, "giving birth to ourselves by our own free choice in accordance with whatever we wish" (II,
3). Since the fall, each individual is placed between an angel appointed in God's providence to help him and a demon who contrives to corrupt his nature (II, 45f.). Placed between these contenders, man chooses which one he follows and makes the one with whom he sides the victor (II, 14). Gregory is compelled to give extensive treatment to a major obstacle to his view—God's hardening of Pharaoh's heart (II, 73-88). He insists that the initial movement away from God is man's. God sends the same influences; they incline one man in one direction and another in another. "We men have in ourselves, in our own nature and by our own choice, the causes of light or of darkness, since we place ourselves in whichever sphere we wish to be" (II, 80). "Since then in the same place evil comes to one but not to the other, the difference of free choices distinguishing each from the other, it is evident that nothing evil can come into existence apart from our free choice" (II, 88).
In keeping with this emphasis, divine activity is seen as a cooperation, which comes to assist the soul that has made the first moves toward virtue. The Holy Spirit guides toward the good those who are worthy (II, 121). "For truly the assistance which God gives to our nature is provided to those who correctly live the life of virtue" (II, 44).
Baptism:"* Following general Christian tradition, Gregory treats the crossing of the Red Sea as a type of baptism (II, 124-129). Consistent with his doctrine of redemption, Gregory sees baptism primarily as a victory over the forces of evil.
Those who have been in slavery drown the tyrant in the water.
By the "saving baptism" the passions are put to death. The "mystical water" brings death to the enemy and life to the friend of God. But Gregory is well aware that no magical transformation takes place in the water. A good part of his discussion has to do with the inconsistency of allowing the "Egyptian army" (passions) to follow one along in life after the INTRODUCTION baptismal liberation. Elsewhere he warns that lusts remain in the faithful (II, 277). Gregory refers to those who perform baptism as "those who wash away the blemish of sins," "those who administer grace," and "those who share in the free gift"
Universal Salvation:"* The apokatastasis, or the return of all things to God, is clearly taught in the treatise. Thus the return of light after the three days of darkness over Egypt is interpreted as the "final restoration which is expected to take place later in the kingdom of heaven of those who have suffered condemnation in Gehenna" (II, 82). The punishment of fire is real for those who imitate the Egyptians in their manneroflife
(II, 83), but it will not be eternal. Moses' outstretched hands represent "the healing of pain and the deliverance from punishment" (II, 84).
Scripture: It is characteristic of Gregory's later writings that he gives a Scriptural grounding to his spiritual doctrine.
Not only is the whole Life of Moses based on the Scriptural narrative, but also the spiritual interpretations are given a Scriptural basis wherever possible. The frequent Scriptural citations will bear this out. In the Introduction he says: "It seems good to me to make use of Scripture as a counselor in this matter" (I, 11). The prophets and apostles are the instruments of the Spirit, trumpeting forth the divine message (II, 159).
The treatise is replete with such affirmations of the divine nature of Scripture. The Spirit who has inspired Scripture must guide its interpretation (II, 173).
Church Life® Indications of the Church life of the time are, by the nature of the treatise, sparse but revealing. Gregory writes at the time ofthe triumph over idolatry and reflects the numerous conversions in the 4th century (II, 203). He also knows that INTRODUCTION many of these converts did not remain faithful or develop the Christian character. "Many of those who have.
. identified themselves with the Gospel are today still threatened by the Adversary with onslaughts of temptations" (II, 56f.; cf. 127f.).
Gregory also reflects the heresies that challenged the Church's doctrine in the 4th century (II, 16, 161, 218). One motive for withdrawal, when those who reject the "rule of truth" are in power, is flight from controversies in the Church.
Gregory is consciousofhis position of influence and views the episcopal office in paternal terms (I, 2). His predecessors are "fathers" (II, 13), and his own task is to provide nourishment with the "laws and customs" of the Church (II,
Where there is no explicit Scripture teaching, the "tradition of the fathers" provides a trustworthy guarantee of doctrine (II,
Gregory also reflects the heresies that challenged the priestly offices of the Church. Not all the people should trust themselves forward to learn the mysteries, but should select some worthy person to hear the divine things and to teach them
(II, 160). Moses' flight to Midian and return with the message of liberation is said to teach "that he who has not equipped himself by this kind of spiritual training to instruct the multitude must not presume to speak among the people" (II, 55).
On many occasions, Gregory notes, one may however see selfish and ambitious men arrogating to themselves God's ministry (II, 279). They seek a life of luxury and do not show the discipline of the priesthood (II, 286). He has much to say against the presumptions ofthose he considers unworthy ofthe priesthood, and his remarks seem to reflect his personal experiences with such men (II, 283).
The treatment of the tabernacle (II, 184-188) offers Gregory an opportunity for consideration of the structure of the Church. The pillars of the Church are the apostles, teachers, and prophets who brought the light of the Gospel to men. In the Church the sacrifice of praise and incense of prayer are
INTRODUCTION offered to God daily. The lavers of the tabernacle are those who administer baptism. The courts refer to the harmony, love, and peace of those who believe. The Church is especially beautified by the ascetic wayoflife, symbolized by the red-dyed skin and coverings made of hair for the tabernacle.
The Old Testament Worthies in Gregory'® Each Old Testament worthy became for Gregory the model of a virtue."" Thus he says: "Scripture teaches us that Noah was righteous, Abraham faithful, Moses meek, Daniel wise, Joseph chaste, Job blameless, and David great-souled.""®
In his panegyric on Meletius, Gregory declares that he possessed the gentleness of David, the understanding of Solomon, the goodness of Moses, the scrupulousness of Samuel, the chastity of Joseph, the wisdom of Daniel, and the zeal of Elijah.7° Abraham is described in Against Eunomius in terms very similar to those applied to Moses.®° Abraham surpassed his countrymen in their own wisdom, the philosophy of the Chaldaeans. The migration of Abraham was no mere spatial journey: He stretched his human capacity in order to attain to God.
Making each new discovery a stepping stone to another, he ever "strained ahead for what was still to come" (Phil. 3:13, the text verse of the Life of Moses). He left all sense perception behind and arrived by faith at the knowledge that God is greater and more sublime than any token by which he may be known.
Abraham and Moses are brought together as spiritual examples in an encomium on Stephen.®! It is characteristic that this passage says more about Moses than about Abraham.
Events of Moses' life are several times taken as a pattern of virtue in Gregory's writings. There are several extensive summaries of Moses' life and spiritual triumphs.*? In one passage Gregory brings together three stages of Moses' experiINTRODUCTION ence of God: "The manifestation of God to the great Moses began with light; afterwards God spoke to him in the cloud; next when Moses became more exalted and perfect he saw God in the darkness."** The most extensive passage on the life of Moses outside the Life itself deserves to be quoted in full, for it reads almost like an outline of our treatise and shows that its theme had already assumed some importance for Gregory.*®*
The much desiredface ofthe Lord once passed Moses by, and thus the soul ofthe lawgiver kept ongoing outside its present condition as itfollowed the Word who led the way. Who does not know those ascents which Moses attained? He was always becoming greater and never stopped in hisgrowth. He had attainedgrowth even at the beginning when he considered the reproach of Christ more exalted than the kingdom ofEgypt, and chose to be ill-treated in company with God's people rather than to enjoy for a time the pleasures ofsin.®6 Hegrew again when, at the time the Egyptian was oppressing the Hebrew, hefought on behalfofthe Israelite and killed theforeigner. Surely you perceive the spiritual meaning in this history. Once more he excelled himselfwhen he devoted a long time to the philosophical life as a solitary in the wilderness. Next, be was enlightened by thefire upon the bush, and bis hearing was illumined with the beams of life by means ofthe Word. There he strippedfrom hisfeet the dead coverings ofskins. He destroyed the Egyptian snakes with his rod and removed his people from the tyranny of Pharaoh. He was led by the cloud, divided the sea, drowned the tyrant, sweetened the waters ofMarah, struck the rock, was nourished with thefood ofangels. He heard the trumpets, braved the burning mountain, touched thepeak, came under the cloud, entered the darkness where God was, received the covenant, and became an unapproachable sun to those who came near because light radiated from his face. Indeed, how could anyone relate all his ascents and various theophanies? Nevertheless, this man who had experienced such things, this very Moses who through such attainments had been elevated to divinity, still was not satisfied. He besought God to see himface toface, although
Scripture had already testified that he was counted worthy of INTRODUCTION speaking with Godface toface. But neither bis speaking asfriend with friend nor the intimate conversation with God stopped his desire for more. Rather, he says, \f 1 have found favour in your sight, make yourself known to me.®' God granted the requested favor. He who said, | have known you above all men,°° passed by him while he was shadowed by God's hand at that divine place in the rock so that after God passed by he could only see bis back. Scripture teaches by this, I think, that he who desires to behold God sees the object of his longing in always following him. The contemplation of his face is the unending journey accomplished by following directly behind the Word.
Translating the Life of Moses®® "The language and the thought of Gregory of Nyssa have often discouraged translators."®° The Life of Moses has suffered from this discouragement, but new interest in Gregory's place in the development ofChristian spirituality has directed attention to this treatise.
The Latin translation printed by Migne was made by George of Trebizond (1395-1484) at the end of the 15th century. It represents an inferior manuscript tradition and does nothing to improve George's bad reputation as a translator.
Jean Daniélou published a French translation in the first volume of Sources Chrétiennes in 1942, before he completed his collation of the principal manuscripts of the Life ofMoses. This translation is reprinted in the second edition (1955) along with a critical Greek text established by him. The translation is often loose in relation to the Greek text. It is accompanied by notes, our debt to which is evident in our own notes. Of the most help in our translating has been the German rendering by Manfred
Blum in the Sophia series (Freiberg im Br., 1963). Some extensive excerpts from the Life of Moses have been translated into English by Herbert Musurillo in From Glory to Glory: Textsfrom
Gregory of Nyssa's Mystical Writings (London, 1961), but no complete English translation has been published.
INTRODUCTION We have translated from an eclectic Greek text.°! We have made our own collation of the text established by Musurillo for the Leiden edition (begun by Werner Jaeger and continued by Hermann Langerbeck) with that of Daniélou in Sources Chrétiennes. The variants are, for the most part, of little consequence for an English translation. Our effort has been to stay as close to the Greek text as English style permits.
Inasmuch as the other translations tend to be loose, we sought to convey the flavor ofGregory's style and produce a translation that would help the student working with the original.
Scriptural citations are given according to the Jerusalem Bible, except when more accurate translation is required to make sense out of Gregory's argument. Notes mark such deviations. Where the Greek version of the Old
Testament differs significantly from the Hebrewa note has been made. Gregory was working from the Greek text of the Old Testament and this fact accounts for many of his interpretations. Scripture references given in the notes at the beginning of a section cover the entire section. Unless new biblical material is introduced, the Scripture references given in the first part of the treatise are not repeated when the historical events are given a spiritual meaning in the second part. The section numbers are those of Daniélou's
Sources Chrétiennes edition.
Gregoryof Nyssa THE LIFE OF MOSES THECASSICS seman * if ed Ts VN Le es fF i We ; ahhh ; A Be: oh, "7 iy, a ee a Sa ae ny, 'i, Bhat ee Me Me Ahie nt n® male M oe| aa ae na ey Ra ® ae "a "aa ive tee F Bay, in Bp mi i ass «) ae og (ae * cets§ 4 ae ' hha ¥ lenin A eka Ce Ee NA A) ROD a Beas