1. Exod. 1.16.
NOTES "121. Also noted in Jn laud. frat. Bas. (MG 46.813A).
122. Simonides, Frg. 4, 5 (Bergk; 26, 5 Page).
123. Cf. In inscrip. Ps. 1.7, Vol. 5, p. 45, 2-4 (MG 44.457B).
Book II 1. Exod. 1.16.
2. Gregory refers to the Greek idea offlux; see Bk. I, n. 18. He often stresses that human beings are always changing —De virg. 6, Vol. 8, 1, pp.
280-281 (MG 352A-D); Or. cat. 21 (MG 45.60A-B); De op. hom. 16 (MG 44.184C). This mutability of our nature is used by Gregory to show the possibility of "ever changing for the better by growth in the good" —In Cant. 6, Vol. 6, p. 174, 8-9 (MG 44.885D); cf. De perf. Vol. 8, 1, p. 212,
17—214, 6 (MG 46.285A-D), where the changeableness of our nature becomes a pinion in our flight to higher things. B.D. Jackson's article
"Sources of Origen's Doctrine of Freedom," Church History 35 (March 1966): 13-23, points to certain Platonic doctrines, notably Laws 903d.
3. This interpretation of female and male birth is found in Philo, Quaest. Ex. 1.7-8; Leg. alleg. 3.1.3; cf. 3.87.243; and in Origen, Jn Ex. hom.
4. Aristotle, De generatione et corruptione.
5. The importance of free will (both "choice" and "free will" have been used in translating poaipeous) for Gregory's spirituality has been brought out by Jaeger, Two Rediscovered Works, pp. 85-107; cf. J.T. Muckle,
"The Doctrine of St. Gregory of Nyssa on Man as the Image of God,"
Mediaeval Studies 7 (1945): 66-69; Harold Fredrik Cherniss, The Platonism of Gregory of Nyssa (Berkeley, 1930), pp. 52f. Cf. "We can arrive without difficulty at whatever we wish by our thoughts" —De prof. Chris., Vol. 8, 1, p. 140, 9f. (MG 46.248C-D).
6. Birth applied to the development of virtue is in Philo, Leg. alleg.
12.42-15.52; De Abrah. 20.99-101; and in the Hermetica (Festugiére, La révelation d'Hermes, 2, pp. 550f.). Aristotle, Eth. Nic. 4.7 has the generation of man by himself. See also Origen, Jn Num. hom. 20.2.
Gregory develops the idea often—Jn Eccl. 6, Vol. 5, p. 380, 3ff. (MG 44.701D); Or. cat. 39 (MG 45.97D).
7. See text at Bk. I, n. 29.
8. The control by the Aoywrp01 is a continual theme throughout the book. The word in Gregory customarily means the "rational faculties," but in II, 16 it refers to philosophical reasonings. For the philosophical use of the term see Albinus, Fisag. 6 (p. 150, 27 Hermann); Athenagoras, Embassy
8.1; 9, 1; cf. also Philo, De vita contemplativa 5, 40; Quis rer. div. 53.265ff.
NOTES 9. For the use of aivuywa by the Greek allegorists, see R.M. Grant, The Letter and the Spirit, pp. 120f.
10. Maximus of Tyre, Dissert.
40.5; Marcus Aurelius 5.23; Methodius, Symp. 2.
11. Exod. 2.3. This is a Philonic type of exegesis. Elsewhere—In bapt. Christi (MG 46.589C-D)—Gregory follows Origen in giving a baptismal interpretation to the passage (/n Ex. hom. 2.4).
12. Exod. 2.10 mentions only the adoption. The "History," I, 17, has the adoption take place out of the princess's good will; that it was due to her sterility was a part of Jewish tradition—Artapan in Eusebius, Praep.
Evang. 9.29; cf. Philo, Vit. Mos. 1.4.13. See Bk. I, n. 33 on €€wOev. Origen interpreted the daughter of Pharaoh as the church of the Gentiles (v Ex. bom. 2.4). Here as often we see Gregory working with a particular kind of exegetical tradition but applying it in his own way.
13. See Plutarch, Mor. 479E.
14. For the figure, Philo compares "ignorance and lack of education" to "childlessness and infertility of soul" —Quaest. Ex. 2.19. Isa. 26.18 may be the source of the imagery.
15. The same imagery in Philo, Leg. alleg. 1.24.75-76. See In inscrip.
Ps, 2.15, Vol. 5, p. 164, 4ff. (MG 44.596A-B); Or. in laud. Greg. Thaum.
(MG 46.901A). On theognosia see Bk. II, n. 174.
16. Same contrast in Philo, Leg. alleg. 3.87.244-45.
18. Gregory develops this symbolism in In laud. frat. Bas. (MG 46.809A). On the Church as mother see Joseph C. Plumpe, Mater Ecclesia
(Washington, 1943). On milk as the Church's teaching, see Clement Alexandria, Paed. 1.6.42, where Clement says that the Church as Virgin
Mother has no milk of her own so she must offer only the Word as spiritual milk.
19. Note the idea of "fathers" of the Church versus those on the "outside" (profane). See Bk. I, n. 5.
20. Philo, Leg. alleg.
Gregory uses evoéBeva, on which cf. n. 62.
21. "He who is found to be in the midst of two lives acts as a mediator between them, in order to give the victory to the purer one by destroying the inferior one"—ZJn Cant. 12, Vol. 6, p. 351, 6 (MG 44.1021D), with which cf. p. 344, 15ff. (MG 44.1017B). See also De perf., Vol. 8, 1, p. 180,
9-22 (MG 46.257C-D) for aclose parallel to this paragraph. Jn laud. frat. Bas.
(MG 46.809A-B) interprets the killing of the Egyptian by Moses as the victory of the spirit over the flesh.
22. See I, 5. Cf. Philo, Quaest. Ex. 2.17.
23. Basil applies the Midian episode to his withdrawal after his NOTES student days at Athens —Comm. in Isa., Proem. (MG 30.129A), an event to which Gregory also refers—ZIn laud. frat. Bas. (MG 46.809B-C); cf. In inscrip. Ps. 1.7, Vol. 5, pp. 43, 26—44, 3 (MG 44.456C).
24. The image of the mind as shepherd of sheep is in Philo, Sacr.
10.45 (his Vit. Mos. 1.11.60 treats Moses' experience as a shepherd as a training ground for kingship—followed by Clement Alexandria, Strom.
1.23) and in Origen, Hom. Jer. 5.6, where the irrational movements of the soul are sheep and Christ is the good shepherd. The shepherds of Bethlehem suggest the same imagery in Jn diem nat. Christi (MG 46.1137B).
The motif of living at peace with even wild animals is prominent in Christian monasticism; the theme is placed in full perspective by George
Williams, Wilderness and Paradise in Christian Thought (New York, 1962).
25. The domination of the vous is Platonic, but modified here by the Stoic idea of "leading."
26. The Hebrew word in Exod. 3.2, 3 refers to a thorny bush; cf.
Philo, Vit. Mos. 1.12.65; Clement Alexandria, Paed. 2.8.75. In Judaism the burning bush wasa symbol of Israel and the thorns represent the sufferings of Israel—R. Bloch, Moise, p. 103 (cf. Midrash Rabbah, Exodus 2:5 and Philo,
Vit. Mos. 1.12.67). (For thorns as a symbol of sin see Bk. II, n. 118.) For Hippolytus, Ben. Mos. (PO 27, pp. 172f.), God "speaks with the saints in a church as ina bush"; for Hilary too (Tract. Mys. 1.30)the bush is the Church persecuted, but not destroyed. The burning bush was an epiphany of an angel, not God Himself, in the Septuagint and Hellenistic Jewish interpretation ofthe "angel of the Lord' of the Hebrew text (Philo, Vit. Mos. 1.12.66;
Eusebius, Praep. Evang. 9.29). This stress on an angel distinct from the person of God is also found in Justin, Dial.
127.4); Clement Alexandria, Prot. 1.8.3 and Paed. 2.8.75; Irenaeus, Adv. haer. 4.20.1 (Harvey, 2, p. 173). This prepares for Gregory's incarnation interpretation— see next note.
27. John 8.12 and 14.6. The importanceofthe incarnation for Gregory should be noted. The thorny bush is given an incarnation interpretation also in De perf. Vol. 8, 1, p. 206, 18f. (MG 46.280B-C). Many of the same types ofthe incarnation and virgin birth as Gregory employs in this treatise are present in the Byzantine rite—Jean Blanc, "La fete de Motse dans le rite byzantin," Moise, pp. 345-353. The Adv. Apoll. ad Theoph. (MG 45.1273BC) seems to say that ifeveryone were a great contemplative like Moses there would be no need for the incarnation, but there is a more positive assessment of the incarnation as showing the manifold divine wisdom in Jn Cant.
8, Vol. 6, pp. 255f. (MG 44.948D-949A)—cf. A.H. Armstrong, "Platonic Elements in St. Gregory of Nyssa's Doctrine of Man," Dominican Studies 1
28. Gregory appears to be the first to make the bush a figure of NOTES Mary's virginity unaffected by the birth of Jesus. See also/n diem nat. Christi
(MG 46.1136B-C) for the burning bush as "the mystery of the virgin" and Cyril of Alexandria, Adv. anthropom. 26 (MG 76.1129A).
29. Gregory alludes to the "garments of skin" of Gen. 3.21, which hold an important place in his teaching. Cf. "Circumcision means the casting off of the dead skins which we put on when we had been stripped of the supernatural life after the transgression," De beat.
8 (MG 44.1292B; trans. from ACW 18: 166, and see ibid., p. 184, n. 43 to De or. dom.
Gregory refers to the "garments ofskins" in Jn Inscrip. Ps. 1.7, Vol. 5, p. 44, 3-5 (MG 44.456C); Or. cat. 8 (MG 45.33C-D); De virg. 12 and 13, Vol. 8, 1, pp. 302, 9f. and 303, 15 (MG 46.373D and 376B); De an. et res. (MG
46.148C-149A); De mort. (MG 46.524D); De Mel. epis. (MG 46.861B); In Cant. 11, Vol. 6, pp. 327, 14f. and 329, 17f. (MG 44.1004D and 1005C).
Shortly after the last passage Gregory gives a baptismal interpretation to the removing of the sandals (p. 331, 4; MG 1008A); cf. Daniélou, Platonisme
., pp. 27-31. See further n. 260. The phrase "placed around our nature" is significant for Gregory's anthropology —the real self is something other than the fleshly existence. Human nature is made up of a series of layers which must be removed, and this removal is a continuous process according to In Cant. 12, Vol. 6, p. 360, 5-14 (MG 44. 1029B-C). From these passages it is clear that the "garments of skin" are not bodily existence per se, for man had a body in Paradise, but animality or biological existence. The garments include the passions, sexuality, and especially mortality, which are added to the human nature made in the image of God. The importance of Gen. 3.21 for Gregory may in part be due to the fact that xer@v was used for the body by Neoplatonists. Cf. Proclus, Elements of Theology 209; Plotinus, Enn.
1.6.7. See E.R. Dodds, Proclus: The Elements of Theology (Oxford, 1962), p.
307, for the Orphic-Pythagorean origin of the term and its use by the Valentinian Gnostics. J. Quasten, "A Pythagorean Idea inJerome,"
Am. J. of Philol. 63 (1942): 207-215 shows that animal skins were a sign of death. See also A.H. Armstrong, "Platonic Elements in St. Gregory of Nyssa's Doctrine of Man," Dominican Studies
1 (April 1948): 123-125. For Gregory's doctrine of man, especially with reference to the tunics of skin, see further Ladner, "The Philosophical Anthropology of Saint Gregory of Nyssa,"
DOP 12 (1958): 88ff.; Daniélou, Platonisme ..., pp. 56-60; idem, "La colombe et la ténébre dans la mystique byzantine ancienne,"
Eranos Jahrbuch 23 (1954): 390ff.; idem, Glory to Glory, pp.
11-14; J.T. Muckle, "The Doctrine of St. Gregory of Nyssa on Man as the Image of God," Mediaeval Studies 7 (1945): 55-84; R. Leys, L'image de Dieu chez Saint Grégoire de Nysse (Paris, 1951); F. Hilt, Des bl. Gregors von Nyssa Lehre vom Menschen systematisch dargestellt (K6In, 1890); W. Vélker, Gregor von Nyssa als Mystiker, pp. 57-74;
NOTES R. Gillet, "L'homme divinisateur cosmique dans la pensée de saint Grégoire de Nysse," Studia Patristica 6 (1962): 62-83.
Genesis 3.21 had received various interpretations. Origen in Se/. in Gen. 42 (MG 12.101A-B; Lommatsch 8, p. 58) refers to three interpretations, to each of which he finds an objection: (1) the literal interpretation is unworthy of God; (2) to say the garments are bodies is not safe and true in view of Gen. 2.23; (3) if the tunics are death, how does God and not sin make the covering and would not this interpretation demand that before sin entered the world flesh and blood were not corruptible? The rabbis understood the verse literally.
1.53) and the Gnostics (Irenaeus, Adv. baer. 1.1.10—Harvey, 1, pp. 49-50; Clement Alexandria, Strom. 3.14.95; Exc. ex Theod. 55.1; Tert. De res. mort. 7) take the verse as referring to the clothing of man with the present human body. This interpretation is charged to Origen by Methodius (De res. 1.4.2; 1,23.3),
Epiphanius (Jerome, Ep. 51.4,5), and Theodoret Quaest. in Gen. 39). But in some passages Origen takes the coats as symbols of mortality
4.40; Comm. Jno. 6.42; In Lev. hom. 6, with which cf. Plato, Phaedrus 246b-c.
See LeMoine G. Lewis, The Commentary: Jewish and Pagan Background of Origen's Commentaries with Emphasis on the Commentary on Genesis (Ph.D. diss.,
Harvard University, 1958), pp.
161ff. Methodius too says they are mortality from the irrational nature (De res. 1.39); cf. Gregory Nazianzus, Or. 38.12, and Asterius, Hom. XXII In Ps. XI, Hom. III (Richard, p. 173).
30. The "knowledge of the truth" is the way of salvation in De inst. christ. Vol. 8, 1, p. 41, 3.
31. From this sentence through section 25 is commented on by Balas, pp. 100-120. The whole passage is loaded with crucial terms for Gregory.
32. Neoplatonic usage (Plotinus, Evn. 3.6.6) and the context of an incarnation interpretation ofthe burning bush suggest that by "real Being"
Gregory refers to the second hy postasis of the Godhead. This and succeeding statements are strong affirmations of the full deity ofJesus Christ for which Gregory had argued so strenuously in the Contra Eunomium.
33. The formulation 70 év, 67H avrod dboeu ToEvan Exe appears to be inspired by Aristotle, Metaph. XII (A), 6; 1071b, 19-20. Cf. J. Gross, La divinisation du chrétien d'apres les péresgrecs (Paris, 1938), p. 220, n. 1; Endre von Ivanka, "Vom Platonismus zur Theorie der Mystik," Scholastik 11
34. There are several examples in the treatise of these definitions, horismoi (e.g. I, 281, 306), a "Platonic" feature (Sophist 260c). On Gregory's epistemology see Weiswurm, Nature of Human Knowledge, especially pp.
77ff. on truth and certitude. Cf. also Cherniss, op. cit., p. 50 and his references to Plato for this discussion of falsehood and truth.
NOTES 35. Exod. 3.14 in the LXX provided the ontological base for Gregory's thought. The definition of God as 6 dv7ws wv is rather frequent in Gregory —see references in Balas, p. 108. In Plato, Tim. 38c; Phaed. 247d;
Soph. 260c. Exod. 3.14 was a basic text in the development of Christian philosophy—Etienne Gilson, The Spirit of Medieval Philosophy (London,
1936), chapter 3. We find it used in Justin, Apol. 1.63; Athenagoras, Leg.
4.6; Irenaeus, Adv. haer.
3.6.2; Clement Alexandria, Prot.
1.8.71; Origen, De princ. 1.3.6. Note Philo, Vit. Mos. 1.14.75: "First tell them that Iam He whois, that they may learn the difference between what is and what is not, and also the further lesson that no name at all can properly be used of Me, to Whom alone existence belongs."
36. This is a thoroughly Platonic statement; see Balas, p. 108.
37. These are Platonic expressions (e.g., Symp. 21 lab; Repub. 380d).
For the thought cf. De an. et res. (MG 46.93C-97A).
38. Cf. In bapt. Christi (MG 46.584B); Ep. 3, Vol. 8, 2, p. 23, 25ff.
(MG 46.1020C); and n. 118.
39. John 1.9 and 14.6.
40. The tyrannyofthe passions is Platonic (Repub. 577d). For Gregory true freedom is &&Oeva. See Daniélou, Platonisme ...
41. Here are two more figures of the incarnation—the rod and the arm, cf. Ambrose, De off.
3.15.94-95 and Cyril Jer., cat. Lect.
Tertullian sees in the transformation of the handa figure of the resurrection (De res. mort. 28), and Hilary sees in it an illustration of the two senses of Scripture (Tract. Myst. 16, a work which finds types of Christianity in the patriarchs). Cyril of Alexandria follows Gregory —Glaph. in Ex. 2.300(MG
69, 2.474D). For the rod see n. 46.
42. Ps. 76.11 LXX. Cf. C. Eun. 3.4.24, Vol. 2, p. 143, 5ff. (MG 45.720C-D). For the next sentence cf. Ref. conf. Eun. 181, Vol. 2, pp. 388,
24— 389, 4 (MG 45.549A).
43. John 1.18 in mss. of the Alexandrian text.
44. Ps. 76.11. Irenaeus spoke of the "two hands of God" —Adv. haer.
4.34.1 (Harvey, 2, p. 213)—see John Lawson, The Biblical Theology of St.
Irenaeus (London, 1948), chapter 10.
314) and Athanasius, De incarn. Verbi 54.
46. The change of the rod into a snake as a figure of the incarnation appears in Irenaeus, Adv. baer. 3.28 (Harvey, 2, p. 118), and is used later by Cyril Alexandria, Glaph. in Ex. 2.299 (MG 69, 2.469D-472C). The rod is the Virgin in Irenaeus, Proof59(ACW 16: 87). Justin, Dial. 86 (cf. 100.4and
126.1), identifies the rod with Christ as well as with the cross. Hilary, Tract.
NOTES Mys. 1.31, applies the rod to Christ considered by the Jews as Beelzebub but manifested for what he is by the resurrection. (Note that what an Eastern theologian sees as the incarnation a Western sees as the resurrection.)
47. John 3.14. The episode referred to is discussed in II, 269ff.
48. John 8.44; Apoc. 20.2; Gen. 3.1.
51. Gregory here used the word qeeivova, which is important for him. It describes a knowledge that is superior to that derived from observation of material things. Yet it is not quite the same as the knowledge that comes from contemplation of God, for it is still dependent on human intelligence (cf.
II, 162 and notes 193f.) and conjecture (cf.
Athenagoras uses the word in the same way: The masses who cannot contemplate the truth because they are enmeshed in material things do not even have an approximate knowledge (&epuvonros) of the Creator (Embassy 27:2). The philosophers and the poets who do distinguish between what is sensible and intelligible, but who conjecture on their own initiative, are able to attain to an approximate knowledge (7repivo7jjaan) but not to find true reality (Embassy 7:2). Even Plato had only an approximate knowledge of God (repwonaas be6v, Embassy 23:7), apparently because he had not received his knowledge by inspiration, as the Prophets had. See A. Puech,
Les apologistes grecs du IIE Siécle de notre ére (Paris, 1912), p. 180, n. 1, for the suggestion that zrepivo7joau indicates a lack ofcertainty in one's knowledge of God. See note 193 and II, 165.
53. Cf. C. Eun. 3.8, Vol. 2, p. 261, 28f. (MG 45.852C).
54, Exod. 5.2. Pharaoh is "atheistic and pleasure-loving disposition" according to Philo, Leg. alleg. 3.212. Gregory, for whom the contest with Pharaoh is between good and evil, will continue Philo's line of thought. For the rabbis the issue was idolatry —Midrash Rabbah, Exodus 8.2. Methodius says, "Pharaoh was the symbol of the Devil" —Sym. 4.2.
55. The imageryofthe athlete is frequently applied to the ascetic in Christian literature. See the &y@v words in PGL. Cf. II, 44. See V.C.
Pfitzner, Paul and the Agon Motif (Novum Testamentum Supplement 14, 1967). In Gregory cf. In Eccl. 1, Vol. 5, p. 278, 7ff. (MG 44.617C); In S.
Steph. (MG 46.704A-C). For the motifin a martyr context, see references n.
337° 56. In Philo the marriages of the patriarchs are allegorized in the same way; thus Agar, the concubine of Abraham, symbolizes pagan education (Congr.
14.71), as Sephora does here. Origen similarly sees in the marriages with foreigners and concubines the symbol of the use of pagan
NOTES learning (Jn Gen. bom. 11.2). Irenaeus, on the contrary, sees in the Ethiopian wife ofMoses the church of the Gentiles —Adv. haer. 4.34.12 (Harvey, 2, p.
57. Note the two kinds of philosophy. Cf. "ethical philosophy" and "theoretical" in Jn inscrip. Ps. 11, 3 (MG 44.496A). Jaeger sees in this defense of Greek philosophy an apology for the Origenist tradition which came under attack about 390—Two Rediscovered Works 120, pp. 133-136. On Gregory's attitude see the Introduction, pp. 3-5.
58. A moral or spiritual interpretation of circumcision is already present in the Bible—Deut.
10.16; Jer. 4.4; 9.26; Rom. 2.28f. Philo, Quaest. Ex. 2.2 gives a moral interpretation. For Gregory see the passage from De beat. 8 quoted in n. 29.
59. For Gregory's use of "sequence," or "connection," see Daniélou, "Akolouthia chez Grégoire de Nysse," Rev. des Sci. Rel. 27 (1953): 219-249.
60. The yov7 is the reproductive organ, and Gregory is consistently carrying through his figure. For discussions of Gregory's use ofthis figure, see H. v. Balthasar, Présence et Pensée. Essai surphilosophie religieuse de Grégoire de Nysse (Paris, 1942), p. 52, n. 5; F. Floeri, "Le sens de la division des sexes chez Grégoire de Nysse," Rev. des Sci. Rel. 27 (1953): 108, n. 1; R. Leys, op. cit., 106-111.
61. Gregory affirms the immortality of the soul in De an. et res. (MG 46.45C-48C; 52A); Adv. Apoll. 30 and 50, Vol. 3, 1, pp. 178, 19—179, 7;
218, 24-31 (MG 46.1189C-D; 1248B-C). Cf. Harry Wolfson, "Immortality and Resurrection in the Philosophy of the Church Fathers," in Immortality and Resurrection, ed. Krister Stendahl (New York, 1965), and F. Refoulé,
"Immortalité de l'ame et résurrection de la chair," Rev. de l'Hist. des Rel. 163
62. Note the language of "piety," edc€Beva, used by the Cappadocians in the Arian controversy for correct theological doctrines—Or. Cat. 1
(MG 45.13A); C. Eun. 2.12, Vol. 1, p. 230, 19 (MG 45.913D). For other references see PGLs.v. (but correct the Gregory reference to what we have given).
63. Gregory has developed his critique of the Platonic metempsychosis in De an. et res. (MG 46.108B-116A) and De hom. op. 28
(MG 44.232A-233B), in each case prefixing a description of the theory drawn from the Phaedrus 248c ff.
64. The Stoic conception of God, according to the fathers. For Stoic influence on Gregory, see K. Gronau, Poseidonios und die judisch-christliche
Genesisexegese (Leipzig-Berlin, 1914), pp. 112-256.
65. The Platonic doctrine of the eternity of matter is refuted in De bom. op. 24 (MG 44.212D-213C). See R.A. Norris, God and World in Early
Christian Theology (New York, 1965) for the problem of creation in Justin, NOTES Irenaeus, Tertullian, and Origen, and Harry A. Wolfson, "Patristic Arguments against the Eternity of the World," Harvard Theological Review 59
66. The Stoic doctrine ofheimarmene is refuted in Contrafatum (MG 45.145D-173D).
67. See Claude Tresmontant, La metaphysique du christianisme (Paris, 1961), on the problems of the immortality of the soul and the creation of the universe, the central problems posed by Greek philosophy for the early
68. See I, 18 and II, 13ff.
69. Note the exegetical language: literally, a "more tropical theoria."
For the "purpose" of a writing, see n. 74.
It is characteristic of Gregory to combine human endeavor with God's aid, which comes in to perfect that effort. See Jaeger, Two Rediscovered
Works, pp. 85-110, 138-39, especially 92f. Gregory's synergism is best expressed in the De inst. Christ.; cf. the statement quoted inn. 135.
70. Epiphanius, "The apostles handed on some things in Scripture and some in tradition," Haer. 61.6 (MG 41.1048B); Chrysostom, In Ep. II ad
Thess. hom. 4.14 (MG 62.488).
71. Cf. I, 179, 180. Gregory connects providence with the doctrine of angels. Ps. Plutarch, Defato, shows that the subject was of great interest to Platonists. The aim of the doctrine constructed in this treatise was to make the doctrine compatible with the free will of man. (See P. de Lacy and B. Einarson, Plutarch's Moralia VII, Loeb Classical Library (Cambridge,
1959], pp. 303ff.) A similar doctrine, probably derived from the Defato, is also found in Nemesius and Chalcidius. See D. Amand, Fatalisme et liberté dans V'antiquité grecque (Louvain, 1945). For the function of angels in providence, see Athenagoras, Embassy 10, 24, 25 (cf. H. Wey, Die Funktionen der bosen Geister bei den griechischen Apologeten des zweitenJabrhunderts nach Christus
(Winthertur, 1957], pp. 37ff.). The guardian angel is already in Hermas, Vis. 5.1-4. See Daniélou, The Angels and their Mission according to the Fathersof the Church (Westminster, Md., 1957), pp. 68-82. The "two spirits" is in Hermas Mand. 5.1.1-4, Rabbinic speculation (G.F. Moore, Judaism, 1, pp.
479-493), the Dead Sea Scrolls (1QS 3-4); cf. the angels of God and ofSatan in Barnabas 18. Philo, Quaes. Ex. 1.23, states, "Into every soul at its very birth there enter two powers, the salutary and the destructive." See article on "Demon," Dict. Spir. 3: 160-168.
72. Cf. Sentences of Sextus 450, "mind of man is mirror of God." The figure of the mirror appears in Athanasius in similar contexts of contemplation—see Regis Bernard, L'image de Dieu dapres S. Athanase
(Paris, 1952), pp. 72ff. It is already to be found in Plato. See A.J. Festugiére, Contemplation et vie contemplative chez Platon (Paris,
NOTES 105-122, and Leys, op. cit., p. 51. It becomes central in Gregory where it is related to the liberty of the soul and participation in the Divine. Perhaps best on the mirror is /n Cant. 5, Vol. 6, p. 150, 9-13 (MG 44.868D); and for this passage connecting the mirror ofthe soul with free will, Jn Cant. 4, p.
104, 1ff. (MG 44.833B). For rust on the mirror which must be scraped off in order to reflect the good, De beat.
6 (MG 44.1272B-C). The idea is related to the teaching of the De virg. by Aubineau in his edition for SC 119: 187f. See P. Horn, "Le 'Miroir,' la 'Nuée': Deux maniéres de voir dieu d'apreés S.
Grégoire de Nysse," Revue d'ascétique et de mystique 8 (1927): 113ff. and contrast R. Leys, "La théologie spirituelle de Grégoire de Nysse," Studia
Patristica 2 (1957): 510. Daniélou, Platonisme .
. ., pp. 210-222; and Muckle, op. cit., pp. 73ff.
73. Contemplation has the intelligible, 76 vonrov for its object. Cf.
Plato, Phaedo 65de; Phaedrus 247c.
74. This passage is important for Gregory's method. For him the interpretation of the details ofawork may be made according to the purpose proposed by the interpreter. His criterion is what edifies. See Jn inscrip. Ps.
1, Vol. 5, pp. 24-25 (MG 44.432A-B);In Eccl. 1, Vol. 5, p. 279, 10ff. (MG 44.620A); cf. In Hexaem. (MG 44.69D). In Eccl. 7, Vol. 5, p. 395, 4f. (MG
44.716A-B), declares that there is "one purpose (a K67r0s) of divinely given laws." Alexander Kerrigan, St. Cyril of Alexandria: Interpreter of the Old
Testament (Rome, 1952), pp. 89-90, has shown that this principle comes from Iamblichus. On pp. 367ff. he cites exact parallels to Gregory in sections 48-50 (Glaph. in Gen. 3 and 4—MG 69.146A and 192B).
75. Sections II, 208ff.
76. On the immateriality of the soul see Weiswurm, of. cit., pp. 55ff. and Harold Fredrik Cherniss, The Platonism of Gregory ofNyssa, pp. 12-25.
Note Philo, Quaest. Ex. 2.13, "An angel is an intellectual soul or rather wholly mind, wholly incorporeal, made to be a minister of God, and appointed over certain needs and the service of the race of mortals."
78. Prov. 17.17, LXX.
79. Jer. 9.4 (9.3, LXX). See In Eccl.
8, Vol. 5, p. 432, 2ff. (MG 44.745C).
80. See II, 208ff. On &kodovdia, see n. 59.
81. Exod. 5.6ff. Philo, Vit. Mos. 1.7.34ff.
83. Origen, Jn Ex. bom. 2.1. The making of clay represents the cycle of desire, ever seeking satisfaction in pleasure but never attaining it—cf. In Eccl. 1, Vol. 5, pp. 284-88 (MG 44.624B-625
D). De Beat. 4 (MG 44. 1244B1245B) explains how fleshly desires may find their satisfaction and thus cease to bring enjoyment; however, desire is soon rekindled, although the NOTES flesh has no new delights to offer. Virtue, on the other hand, has ever new experiences to offer. Dani¢lou in Glory to Glory, pp. 48ff., contrasts the lack of satisfaction in the earthly process of filling up and emptying with the satisfaction of the continuous progress in perfection; see n. 310.
84. See II, 96 on the parts of the soul.
85. Cf. the imagery of the sand dune, II, 243f. The same idea is in Maximus of Tyre, Disc. 5.6.
86. Exod. 5.4, 16-18; Matt. 3.12 and 1 Cor. 3.12.
89. See Cherniss, op. cit., pp. 51f.; Sallustius, Concerning the Gods and the Universe 12 (Nock, p. 22).
90. For 5épOopos aia see Hippocrates, Mul. 2.134.
91. The theme of BopBopos, "mire" or "mud," is Platonic —Phaedo, 69c; Repub. 7, 533d; Plot., Eun. 1.6.5; 18.13; 6.7.31. Cf. in Gregory the "mud (ar\és) of pleasure," Jn Cant. 11, Vol. 6, p. 332,
2 (MG 44.1008C); man "fell into the mire of sin," De virg.
12, Vol. 8, 1, p. 299, 28 (MG 46.372B); and "smearing passions like mud on the pearl of the soul," Deperf.
Vol. 8, 1, p. 212, 2-3 (MG 46.284C). See Michel Aubineau, "Le theme du 'Bourbier' dans la littérature grecque profane et chrétienne," Rech. Sci. Rel.
47 (1959): 185-214, and H. Merki, 'opotwors Be@ von der platonischen Angleichung am Gott zur Gottabnlichkeit bei Gregor von Nyssa (Paradosis 7,
Freiburg, 1952), p. 117, who discusses the idea as it appears in Plotinus, Enn. 1.6.5. According to Aubineau's classification, Gregory's application of the theme in II, 72 is more moral-proverbial than philosophical, or at least is a fusion of the two strands and in II, 302 is certainly moral-proverbial in the reference to the mire of pigs. Cf. MG 44.832D-833A on frogs. In the present passage Gregory would seem to accept "spontaneous generation."
92. For the licentious pictures, cf. Clement Alexandria, Cob. ad Graec. 4.
93. Exod. 9.12; Rom. 9.17-18. The hardening of Pharaoh's heart is treated by Irenaeus, Adv. baer. 4.45 (Harvey 2, pp. 241f.) and often by Origen (cf. R.P.C. Hanson, Allegory and Event [Richmond, 1959] 215ff. and W.J.P. Boyd, "Origen on Pharaoh's Hardened Heart," Studia Patristica 7
[1966]: 434ff.)—De princ.
3.1.8-11; Comm. Rom. 7.16; In Ex. hom. 4.2.
Origen takes the text literally; God makes Pharaoh an instrument for the chastisement of the Jews and he will be saved in another existence. Gregory, however, makes free will the cause of the hardening—cf. Jn Eccl. 2,
Vol. 5, p. 302, 10ff. (MG 44.640B)—but he elsewhere approaches the view of Origen—De inf. qui praem. abrip. (MG 46.189A-C).
95. Cf. Or. cat. 31 (MG 45.77C).
NOTES 96. Cf. the similar illustration, De virg. 12, Vol. 8, 1, p. 298, 21ff.
97. Exod. 8.5 has the stretching forth of Moses' hands in bringing on the plague of frogs, but at their destruction only prayer is mentioned
98. The outstretched hands as a symbol of the cross are treated further in II, 150-151; see n. 171.
99. Cf. Exod. 7.18 for the "stinking," €roleaavros 100. Rom. 6.21.
101. See Bk. I, n. 17.
102. This passage, which teaches the amoxataoracts, or "final restoration" (eternal salvation), is replaced in one family of manuscripts, but the authenticity is certain. See the discussion in Daniélou, p. 54; Musurillo, p. 57; and Daniélou, "L'apocatastase chez saint Grégoire de Nysse," Rech.
Sci. Rel. 30 (1940): 328-347. Moreover, section 84 demands this passage.
Universal salvation was taught by Origen—De princ. 2.10.8; 3.6.3; C. Cels.
8.72—-and appears in Gregory also'in Or. cat. 26 and 35 (MG 45.68D-69C; 92C); De hom. op. 21 (MG 44.201C); Dean. et res. (MG 46.88A, 100A-101A,
157-160); De mort. (MG 46.524-525). Unlike Origen's succession of worlds Gregory seems to find one purgation sufficient. There are passages where
Gregory implies a permanent lost condition—TJn inscrip. Ps. 2.16, Vol. 5, pp. 174-75 (MG 44.605-608); De paup. amand. (MG 46.461A). The last sentence of /n Cant. would seem to express his hope: "When all men look to the same goal of desire and become one and no evil remains in anyone, God will be everything to everyone, to those who through unity with one another are united by participation in the good in Christ Jesus our Lord, to Whom be the glory, and the might for ever and ever. Amen" (Vol. 6, p. 469,
4ff.; MG 44.1117D-1120A). Gregory's philosophy, his theology, and his spirituality are all caught up in this statement.
104. Matt. 8.12. The rabbis identified the darkness over Egypt with Gehenna—Midrash Rabbah, Exodus 14.2.
105. Exod. 9.8; Matt. 13.42.
106. Cf. In Cant. 3, Vol. 6, p. 77, 21 (MG 44.813C). The interpretation of the "furnace" too as Gehenna was Jewish—Mekilta de Rabbi Ishmael,
107. Rom. 2.5f. The same citation in connection with the same ideas appears in Origen, De princ. 3.1.11.
108. The comparison of chastisement inflicted by God with the remedy given by a physician and the medicinal interpretation of chastisement comes from Origen, Comm. Matt. 15.11. Gregory makes frequent reference
NOTES to medical matters. Cf. I], 272 and 278 in this treatise. Goggin, op. cit., pp.
109. Origen, In Ex. hom. 4.8.
110. Cf. Demosthenes, De cor. 128.
114. Cf. In Eccl. 4, Vol. 5, p. 349, 5ff. (MG 44.676C-D); De or. dom. 4
116. Aoysorixév, émiOuntiKdv Bupoedés.
The latter word especially is difficult to render in English; in these psychological contexts "spirited" translates it and is not to be confused with "spirit." The appetitive part of the soul refers to the bodily passions or sensuous desire; the spirited part refers to the ardent, spirited will or the nonphysical passions which in their negative aspect are irascible and are included in the Pauline
"flesh." This threefold classification comes from Plato, Repub. 439d, 588b; Phaedrus 246b. For its Christian appropriation, cf. Clement Alexandria,
Paed. 3.1. For the good use ofthe passions, see n. 117. The structure of the soul in Gregory is discussed by Daniélou, Platonisme ...
, pp. 61-71; Cherniss, of. cit., pp. 12-25; Muckle, op. cit., pp. 55ff.; Aubineau, SC 119:
98-100; J.P. Cavarnos, "Gregory of Nyssa on the Nature ofthe Soul," Greek Orthodox Theological Review 1 (March 1955): 13-41; and idem, St. Gregory of Nyssa on the Origin and Destiny ofthe Soul (Institute for Byzantine and Modern
Greek Studies, 1956). Gregory follows an Aristotelian classification of souls into vegetative, sensitive, and rational in De hom. op. 8.4f. (MG 44.145C) where he discusses the order in which different forms of life appeared. The Platonic analysis of the present passage appears in Ep. can. 2 (MG 45.224A) and Adv. Apoll. 8(MG 45. 1140A-B) and is the basis of the treatise De an. et res. The relating ofthe lintel and the side posts to the three parts ofthe soul appears in Philo, Ouaest. Ex. 1.12, undera little different form. (Cf. De conf. ling. 7.21.) It is identical in Origen, Sel. Ex. (MG 12.285A); Ps. Chrysostom, Peri Pascha 2.8 (Nautin, SC, 36, p. 83; cf. pp. 40f.), Theodoret, Quaest.
Ex. 12.24 (MG 80.252-253A). Gregory's wording in the following lines is adapted to fit the imagery of the doorway. Cf. II, 123.
117. The lower inclinations may be turned to the good; see Cherniss, op. cit., esp. pp. 17-20, and Aubineau, SC 119: 158, 168, 176. For the necessity of control of the lower parts by the rational, cf. De an. et res. (MG
46. 60D-61C); De virg. 18, Vol. 8, 1, pp. 318f. (MG 46.389C-392B); In inscrip. Ps.
5, pp. 61-62 (MG 44.477B-C); De beat.
NOTES 118. Seen. 26. The thorns are a result of sin according to Gen. 3.18.
For Gregory they are sins—In inscrip. Ps. 2.15, Vol. 5, p. 165, 4-7 (MG 44.596C); De beat.
5 (MG 44.1257A)—temptations—ZJn Cant. 4, Vol. 6, p.
115, 11 (MG 44.841C)—demons—In Cant. Vol. 6, 4, p. 114, 19f. (MG 44.841B)—and sinful humanity assumed by Christ —above II, 26; De perf. , Vol. 8, 1, p. 206, 16ff. (MG 46.280B-D).
Philo, Quaest. Ex. 1.19.
120. "Prudence" or "moderation" (aw@eoovv7n) was the Platonic cardinal virtue for the control of the appetitive part of the soul. This usage and Gregory's interpretation are based on the literal meaning of the word, referring to the middle section of the body. See now H. North, Sophrosyne:
Self-knowledge and Self-restraint in Greek Literature (Ithaca, 1965).
121. Cf. 1 Pet. 1.13. Philo, Quaest. Ex. 1.19 takes the staffas a "symbol of kingship and instrumentofdiscipline," but gives the same interpretation of girding the loins. In II, 124 the staff is faith. Hope as a staff appears in De virg. 18, Vol. 8, 1, p. 318, 19(MG 46.389D). See also the Ps. Chrys., Hom.
3.11, edited by Nautin, SC 36: 111. "To ward off dogs" may be inferred from Exod. 11.7; cf. Mekilta de Rabbi Ishmael, Tractate Pisha 7.
122. Criticism of curiosity or meddlesomeness, which is the meaning of 7oAvTrecypooivy here, is frequent in Gregory—In Eccl. 7, Vol. 5, p. 416,
1ff. (MG 44.732C-D);In Cant. 11, Vol. 6, p. 339, 17 (MG 44.1013C). For this characteristic, see Plutarch, De curiositate. See note 196.
124. For Spirit as fire, cf. Cyril ofJerusalem, Cat. 17.14 and De rebapt.
17, "What is said of fire is said of the Holy Spirit." See P. Lundberg, La typologie baptismale dans l'ancienne église (Uppsala, 1942), p. 32. In Gregory,In bapt. Christi (MG 46.592D).
125. Eccus. 3.22, 23(21, 22, LXX). See alsoJn Cant. 6, Vol. 6, p. 193, 12ff. (MG 44.901B). The same incident of eating in haste is referred to by Gregory of Nazianzus, Or. 45.17 (MG 36.645C-D). The exegesis comes from Origen, Jn Lev. hom. 4.10.
126. The explanation that the Israelites were securing their rightful wages appears in Philo, Vit. Mos. 1.25.141; Clement Alexandria, Strom.
1.23.157; Irenaeus, Adv. baer. 4.46 (Harvey 2, pp. 248f.); and Tertullian, Adv. Marc. 4.24.4. In I, 29 Gregory alludes to the "pretext ofa loan," but here he asserts that only the spiritual sense is acceptable.
127. The change from A\aBovTa to vrr0délac Ga reflects Gregory's concern that pagan learning be accepted with discrimination.
128. Clement Alexandria, Strom. 1.3, had explained Hagar, the Egyptian, as secular culture. The idea of"spoiling the Egyptians" comes from Origen, Ep. ad Greg. Thaum. (MG 11.88-89); cf. Augustine, De doct. Christ.
2.40.61 for the spoils of Egypt adorning the temple. For this older allegoriNOTES cal exposition of Gen. 44 utilized here by Gregory see H. Fuchs, Die fribchristliche Kirche und die antike Bildung (Antike 5, 1929), p. 111; Merki, op. cit., p. 93, n. 2; B. Altaner, "Augustinus und Irenaeus," Theol. Quartalschrift
(1949): 162ff. For the tabernacle see ahead, II, 170ff.
129. This is developed in the Jn Jaud. frat. Bas. (MG 46.789B; cf.
809A); cf. Vita S. Greg. Thaum. (MG 46.901B-D).
130. For the catechumenate as the time of proving symbolized by the Hebrews before crossing the Red Sea, see Origen, Jn Ex. hom. 5.5.
1 Tim. 1.5. Origen, /n Ex. hom. 5.4, explains that it is by the Holy Spirit that God hears the silent cries of the saints. See Bk. I, n. 60.
132. See discussion in II, 42ff. The Scriptural text behind Gregory's identification is not clear.
134. Origen, In Ex. bom. 5.1; Basil, De Sp. Sanc. 14.31 (MG 32.124B); Ambrose, De sacram. 1.6; Theodoret,Q. in Ex. 27 (MG 80.2574), a passage which contains a succinct summary of the Exodus typology.
135. The Holy Spirit's role in the life of virtue is not prominent in this treatise, a defect remedied in De inst. Chris. The gift of the Holy Spirit "to those who are worthy" is characteristic of Gregory —cf. II, 44 and note there. In De inst. Chris. Vol. 8, 1, p. 41, 21-24, Gregory speaks of "what exercises those who desire to climb the peak of the highest virtue must undertake in order to prepare their soul to become a worthy receptable of the Holy Spirit."
136. Following 1 Cor. 10.2 the crossing of the Red Sea became a common symbol of baptism, e.g., Tertullian, De bapt. 9; Ambrose, De sacram. 1.6.20-22; De mys. 3.12. See F. Dolger, "Der Durchzug durch das
Rote Meer als Sinnbild der christlichen Taufe," Antike und Christentum (1930), and Lundberg, of. cit., pp. 116-145. For the nonbaptismal interpretation see Aubineau, pp. 113f.
137. The army of the Egyptians represents the passions in Philo, Ebr.
29.111, but the demons in Tertullian, De bapt. 9, and Cyril, Cat. mys. (MG 33.1068A-B). Origen gives both interpretations, Jn Ex. hom. 5.5. Gregory in the present passage follows Philo; elsewhere he gives the interpretation of demons—lIn bapt. Christi (MG 46.589D)—or unites the two—Jn Cant. 3,
Vol. 6, p. 76, 12—77, 8 (MG 44.813A-B).
138. Note Gregory's description of the two lower parts ofthe soul. Cf. n. 116, and the following section.
139. Tproraras—Exod. 14.7 and 15.4, LXX. The Mekilta de Rabbi Ishmael, Tractate Beshallab 2 offers as one interpretation of the Hebrew shalishim ("captains") that it refers to a third man in the chariot.
140. See n. 116. Contrast Plato's description in Phaedrus, 253c. Gregory varies the details of his phychological discussion to suit the NOTES occasion—Cherniss, Joc. cit. The Platonic myth had already been linked with biblical passages by Philo, De agr.
16.73; De mig. Abrab.
11.62; Clement of Alexandria, Strom. 5.8; Origen, In Ex. hom. 6.2.
141. Baptism occurs in varying combinations with faith, the Spirit, and wood (the blood of the Cross) in the early Church. For example, regeneration according to Justin is through "water, faith, and wood"—
Dial. 138. See further, Everett Ferguson, "Baptismal Motifs in the Ancient Church," Restoration Quarterly 7 (1963): 209. The staff is "hope" earlier (II,
108), but it is "faith" from here on (see II, 136). The rod of Moses is the "word of the Lord" in Origen's Jn Ex. hom. 5.5, but itis commonly the cross, as in 4.6 and in Theodoret, Q. in Ex. 27 (MG 80.257A).
142. We follow the reading of Daniélou's apparatus. Cf. Jn Cant. 3, Vol. 6, p. 76, 18ff. (MG 44.813A-D).
143. See also II, 129 end;Jn Cant. 3, Vol. 6, p. 77, 4ff. (MG 44.813B); Or. cat. 40 (MG 45.101B-104C). Gregory accents the conversion which must accompany baptism.
1 Cor. 5.7f. See Justin, Dial. 14.3, for leaven interpreted as the practice of wicked things.
145. In this passage Bios is earthly life and {w7 is spiritual life, a common distinction but not consistently observed in Gregory —see ACW
146. Daniélou, "Akolouthia," Rev. Sc. Rel. 27 (1953): 233.
86de; Sophocles, OC 1198; cf. Or. cat. 40 (MG 45.101D).
150. Heb. 13.17 is apparently referred to.
151. The wood which sweetens the waters is already in Philo the hope of immortality —De migr. 8.36-37. For the wood as the cross, see Justin,
Dial. 86, a passage containing a series ofwood and water (cross and baptism) types (see Everett Ferguson, "The Typology of Baptism in the Early
Church," Restoration Quarterly 8 [1965]: 44) and Cyril Jer., Car. Lect. 13.20.
Aphraates, Demons. 21.10 (Pat. Syr. I, 959) likens the cross that sweetens our bitterness to the wood that sweetened the water. The baptismal interpretation of the water is known by Gregory —Adv. eos qui diff. bapt. (MG
46.420D)— but is not stated here; Cf. Tertullian, Adv. Jud. 13.12; De bapt.
9; Ambrose, De mys. 3.14. Origen says the Law is bitter, but the wood of Christ shows how to understand it and make it sweet—Jn Ex. hom. 7.1-2.
153. Philo, Vit. Mos. 1.34.188, compares the twelve springs to the twelve tribes and the seventy trees to the seventy heads of nations. The Mekilta de Rabbi Ishmael, Tractate Vayassa' 2, equates the twelve springs with NOTES the twelve tribes and the seventy palms with the seventy elders; to be "camped by the water" is to be occupied with the words of Torah, and earlier (section 1), the absence of water before coming to Marah is said to be understood by "allegorists" as meaning that the people did not find the words of Torah. The springs of water are given a baptismal interpretation in Justin, Dial. 86, but the twelve springs are the teaching of the twelve apostles in Irenaeus, Proof 46 (ACW: 77f.), and the trees are the seventy disciples in Tertullian, Adv. Marc. 4.24; cf. Origen, In Ex. hom.
Daniélou, From Shadows to Reality (London, 1960), pp. 172-174, finds this more common in Christianity than the baptismal interpretation. The variation between seventy and seventy-two in the mss. of Luke 10.1 to which Gregory here aludes is reflected in the patristic reference to the palm trees of our text. One notes the seventy-two translators of the Greek Old Testament were known as the "Seventy." Num. 11.16 provides for seventy elders, but the size of the later Sanhedrin and Beth-din depended on whether the high priest (later nasi) was included in the count (Mishna, Sanhedrin 1.6). The Babylonian Talmud (Sanh. 16b-17a) reflects a problem between seventy and seventy-two. On the problem see Bruce Metzger, "Seventy or Seventy-T wo Disciples," Historical and Literary Studies, Pagan, Jewish, and Christian (Leiden, 1968), pp. 67-76.
154. Origen developed the significance of the camping places in his /n Num. hom. 27.
1 Cor. 10.4. See Bk. I, n. 110. In Philo Quod. det. pot. 31) the water from the rock is-Wisdom (=/ogos.). The water from the rock is the teaching of the apostles in Irenaeus, Proof 46 (ACW: 77f.), and specifically
Peter in Aphraates, Demons. 21.10. Origen takes striking the rock as bringing forth the word of God, but notes that Christ, struck on the cross, made to flow the springs of the new covenant—In Ex. hom. 11.1. Note Gregory's concern to attach his interpretation to Scripture, a feature of his later works—cf. Jaeger, Two Rediscovered Works, pp. 120ff.
157. We translate dvuxpuos "moistureless," differing from the other translators who render it "inaccessible." For "moistureless," see Aristotle,
Probl. 906b 19; Plutarch, De primo frigido 951B.
160. John 6.51. See Peder Borgen, Breadfrom Heaven (Novum Testamentum Supplement 10, 1965), for the exegetical tradition already used by Philo and the Gospel of John.
Philo saw in the mannaa figure of the divine Word (Quis. rer. div.
15.79; Quod. det. 31.118). Origen also interpreted the manna of the word of God (In Ex. hom. 7.5). Gregory sees here another figure of the incarnate
NOTES Word bornofthe Virgin; cf. Origen, Jn Ex. hom. 7.8. One recalls the theme of Irenaeus, Adv. baer. 3.30 (Harvey, 2, p. 120), of the birth of Adam from the virgin earth asa figure of the virgin birth. A soteriological interpretation of Christ as Bread, the "firstfruits of the dough," may be seen in Jn Cant. 14, f Vol. 6, p. 427, 20ff. (MG 44.1085B-C).
163. This tradition of the diverse taste of the manna according to the one eating it is suggested by Wisd.
16.20, and is frequent in Jewish haggada —cf. Midrash Rabbah, Exodus 5.9 and 25.3, and Mekilta de Rabbi Ishmael, Tractate Vayassa' 5 and Tractate Amalek 3. One finds it in Philo, according to Basil, Ep. 190.3 (MG 32.700C). Origen considers the tradition by way of Rom. 14.2 (/n Ex. hom. 7.8). In Gregory, cf. In Eccl. 8, Vol. 5, p.
423, 4ff. (MG 44.740A). That the language of God's revelation is accommodated to our capacity to understand is developed in C. Eun. I1.242, Vol.
1, p. 297, 2ff. (MG 45.992C-D).
164. Heb. 5.12ff.; Rom. 14.1f.; 1 Cor. 3.2.
165. Mark 9.48 (Isa. 66.24).
166. This contrast of the six days which are the present life to the Sabbath as the eternal life comes from Origen, Jn Ex. hom. 7.5-6. Ina general way it is ancient—Irenaeus, Adv. haer. 4.27.1 (Harvey, 2, p. 190).
A Christian typology of the week has roots in apocalyptic and Alexandrian Judaism, united in Barnabas 15.5. See Daniélou, "La typologie millénariste de la semaine," Vig. Chris. 2 (1948): 1-17. Elsewhere Gregory considers the seven days as the time of this life and the "eighth" day as the world to come—cf. In inscrip. Ps. 2.5, Vol. 5, p. 83, 21—84, 13 (MG 44.504D505A); In sex. Ps. Vol. 5, 188, 14—189, 29 (MG 44.609B-612A). This latter contrast is more common in the ancient Church—see Daniélou, The Bible and the Liturgy (Notre Dame, 1956), pp. 255-86.
169. The names Joshua and Jesus are the same in Greek, hence Joshua is a traditional figure ofJesus (Barnabas 12.8). Philo had already observed that " 'Joshua' is to be interpreted as 'salvation,' " in Quaest. Ex. 2.43 (cf. De mut. nom. 21.121). The opposition of Moses and the Old Testament to Joshua and the New Testament is in Justin, Dial. 113 and 75; Irenaeus,
Proof27 and 46 (ACW: 65f., 78); and holds a great place in Origen, Jn Jes. hom.
170. Aaron's helper was Hur, not a memberofhis family. TheMekilta de Rabbi Ishmael, Tractate Amalek 1, attributes the efficacy of Moses' prayer not to the merit ofMoses before God but to the faith ofthe people: When the hands were up the people were strong in the words of Torah, and when the hands were lowered this meant that Israel would lower their zeal for Torah.
NOTES In view ofthe typology in the following sentences, it is to be noted that this passage in the Mekilta already relates the outstretched hands of Moses against Amalek to the brazen serpent (see II, 273f.). It is characteristic that where the rabbis see types of the Law in the events of the Exodus, Christians see types of Christ—J. Bonsirven, Palestinian Judaism in the Time of Jesus Christ (New York, 1964), p. 79.
171. The application to the spiritual sense of Scripture (cf. the rabbinic interpretation cited in the preceding note and Philo, Leg. alleg.
3.66. 186) is in the line of Origen, Jn Ex. hom. 11.4. Actually Origen gives several different interpretations to theevent
— Hanson, op. cit., p. 252. The extended hands ofMoses are acommon figure of the cross— Barnabas 12.2; Justin Dial. 91; 112; 131; Irenaeus, Proof 46 (ACW: 78); Sibylline Oracles 8:
250-253; Tertullian, Adv. Marc. 3.18; Adv. Jud. 10.10, Cyprian, Ad Fort. 8; Jerome, Ep. 60.17; Aphraates, Demons. 21.10. See Daniélou, The Theology of Jewish Christianity (London, 1964), pp. 270ff. This is one of several traditional figures of the cross in Gregory —cf. In Christi res. (MG 46.601D).
172. Matt. 5.18, not quoted verbally.
173. The iota (i) and the tittle (a cross stroke) combined formed a 7, an image of the cross. For references see Hugo Rahner, "Antenna Crucis," 5
"Das mystische Tau," Zeitschrift fur Katholische Theologie 75 (1953): 385-410.
See for example Didasc. Apost. 26.49 (Connolly, p. 218). Gregory often gives this interpretation of Matt. 5.18—Jn Christi res.
1 (MG 46.624D-625 A); C.
Eun. 3.3.40, Vol. 2, p. 121 (MG 45.696B-C).
174. On theognosia see Louis Bouyer, The Spirituality of the New Testament and the Fathers (Paris, 1960), pp. 362-65, and Daniélou, Platonisme.
177. The expression, "the contemplation (theoria) of Being" is frequent in Origen.
See Volker, Das Vollkommenheitsideal des Origenes (Tubingen, 1931), p. 93. The variant reading "intelligibles," for "Being," appears in the text of II, 156. The same variant between "Being" and "intelligibles" occurs in II, 169, where we translate "contemplation of reality." Cf. II, 157 for "contemplation of God." See further n. 179.
178. Philo, Quaest. Ex. 1.2. Cf. In Cant.
1, Vol. 6, p. 25, 10ff. (MG 44.773A) and 3, Vol. 6, p. 71, 8ff. (MG 44.809A).
179. We have used "the intelligibles" to translate ra vonra which in the Platonic tradition describes that reality which is perceived by mind and reason alone, the perception of which results in scientific knowledge (€muorHun). Based on Plato, Phaedrus 247CD and Timaeus 27D-28A, this understanding of philosophical knowledge is already applied by Albinus to the knowledge of God. Cf. Didask.
II, 2; WI, 5; IV, 6 Louis. For earlier NOTES Christian appropriation of these Platonic categories, see Abraham J.
Malherbe, "The Structure of Athenagoras, Supplicatio pro Christianis," Vigiliae Christianae 23 (1969): esp. 7ff.
1 Cor. 2.9; Isa. 64.4. De beat. 2 gives the same sense as the text (MG 44.1209D). The passage is referred to God's gifts reserved for man in Deprof. Christ., Vol. 8, 1, p. 142, 1f. (MG 46.249C).
Plotinus, Enn. 1.6.4.
182. Oeodoyia here describes the contemplation of things divine. The term would be reserved, in the terminology of the Greek mystics, for the highest degree of the contemplative ascent. Cf. J. Marechal, Etudes sur la psychologie des mystiques II (Paris, 1937), p. 104, n. 1. For the earlier use of word see P.
"Thema und Disposition der aristotelischen Metaphysik I," Philosophische Monatshefte 14 (1887/88): 58ff.; A.J. Festugieére, La révelation d'Hermes Trismegiste. II. Le Dieu cosmique (Paris, 1949), pp.
For early Christian use see F.
Kattenbusch, "Die Entstehung einer christlicher Theologie. Zur Geschichte der Ausdruck deodoyia, Beodoyeiv, Beodoyos," Zeitsch.f. Theol. u. Kirche 2 (1930): 161205.
183. Cf. Jaeger, Two Rediscovered Works, p. 78, for the frequency in Gregory of the idea that the approach to God is a toilsome ascent. Cf.
Gregory Nazianzus, Or. 28.2 (MG 36.28B-D) for going up the mountain as Moses did for contemplation.
184. Exod. 19.19. In this passage the /ogos is the historia.
185. Oixovopia is a regular word of the incarnation, see PGLs.v. J.
Reumann, The Use of Oikovoyia and Related Terms in Greek Sources to about A.D. 100, as a Background for Patristic Applications (Ph.D. diss.,
University of Pennsylvania, 1957). In Gregory cf. Ep. 3, Vol. 8, 2, p. 25, 23 (MG 46.1021C) and frequently in the Or. cat.
186. The description of inspired men as musical instruments already occurs earlier. Cf. Plutarch, De def. or. 436F; Philo, De spec. leg.
1.9.65; Athenogoras, Embassy 9:1.
188. The evidence for congregational election of bishops in the 4th century is assembled in Everett Ferguson, Ordination in the Ancient Church
(Ph.D. diss., Harvard University, 1959), pp. 236-342. A particularly vivid account, with all the atmosphere ofamodern political campaign, is found in the Vit. Greg. Thaum. (MG 46.933ff.), the pertinent passages of which are translated in the dissertation, pp. 229-32.
1, Vol. 6, p. 26, 4-6 (MG 44.773B). Gregory also criticizes the ambitions of ecclesiastics in II, 279.
191. Exod. 20.21. For the divine transcendence, cf. In Eccl. 7, Vol. 5, NOTES p. 415, 1ff. (MG 44.732B). The darkness into which Moses entered represented the ultimate inaccessibility of God already in Clement Alexandria,
Strom. 2.2.6 and 5.12.78. The Cappadacians followed Clement instead of Origen on this point— Brooks Otis, "Cappadocian Thought as a Coherent
System," DOP 12 (1958): 108. For the theme of darkness in Gregory's spirituality see Daniélou, Platonisme .
, pp. 190-199; Glory to Glory, pp.
26ff.; and "Mystique de la ténébre chez Grégoire de Nysse," Dictionnaire de Spiritualité 2; 1872ff.; G. Horn, "Le 'Miroir,' la 'Nuée': Deux manieres de voir dieu d'aprés S. Grégoire de Nysse," Revue d'ascetique et de mystique 8
(1927): 113-131. See n. 200.
192. Gregory is inspired here by Philo, De post. Cain. 4.12-5.16, a passage which also has the quest of God; cf. Vit. Mos. 1.28.158 and De mut.
2,7. The same teaching is inJn Cant. 11, Vol. 6, p. 322, 9(MG 44. 1000D).
193. Gregory seems to be saying that the more philosophical one becomes the nearer he approaches to theoria. At this point one is still qepwoig (see note 51 and II, 165), not é€v Geweia. The whole passage reflects the theme of progress.
194. One must leave behind not only sensation but also the ordinary intelligence —see Jn Cant. 6, Vol. 6, p. 183, 2-3 (MG 44.893B) and C. Eun.
2, Vol. 1, p. 252, 16ff. (MG 45.940C-D), a passage which also stresses the continual progress. Cf. the descriptions "going beyond oneself" —De virg.
10, Vol. 8, 1, p. 290, 4 (MG 46.361B); going "out of human nature" —Vita Macr., Vol. 8, 1, p. 390, 7 (MG 46.977B); "to abandon the senses," or "to abandon human nature" —In Cant. 6, Vol. 6, p. 181, 13 (MG 44.892D) and 11, Vol. 6, p. 323, 3 (MG 44. 1000D); "giddy from the heights"
(MG 44.1264B-C); and the reference to Paul in the "third heaven" —C.
Eun. 3.1.16, Vol. 2, p. 9, 12ff. Cf. n. 198. See Daniélou, Platonisme ..
, pp. 261-273; Volker, Gregor von Nyssa, pp. 203ff.
195. The "going out of oneself' is at the same time an interiorization—ZJn Cant. 12, Vol. 6, p. 366, 14ff. (MG 44.1036A).
196. See note 122. Here he's positive and elsewhere negative on polypragmosune. C. Eun. 2.92, Vol. 1, p. 253, 28f. (MG 45.941B), states that it was after Abraham abandoned the "curiosity of knowledge (gnosis)" that he believed on God and was justified.
197. This is a fundamental text which closely approximates Philo, De post. Cain. 5.15. The themeofthe true sight of God will appear again in II,
234f. and 253f. See also Jn Eccl. 7, Vol. 5, p. 411, 13 (MG 44.7294) for the Divine to be above knowledge. See Weiswurm, op. cit., p. 216 for a note on this passage.
198. On the use of this oxymoron, see Hans Lewy, Sobria Ebrietas.
Untersuchungen zur Geschichte der antiken Mystik (Giessen, 1929), pp. 31 n. 1 and 41 n. 3; H. Koch, "Das mystische Schauen bei Gregor von Nyssa,"
NOTES Theol. Quartalschrift 80 (1898): 405f., 415f. In Cant. 11, Vol. 6, p. 324, 10f.
(MG 44.1001B) speaks of a "certain sense of his presence" given in the darkness. Gregory delights in these paradoxes: "sober inebriation"
—Jn Cant. 10, Vol. 6, p. 308, 5ff. (MG 44.989B-C), cf. Philo, Vit. Mos. 1.34.187; "watchful sleep" —Jn Cant. 10, Vol. 6, pp. 311-314 (MG 44.992C-993D) (studied by R. Joly, "Sur deux themes mystiques de Grégoire de Nysse,"
Byzantion 36 [1966]: 137-143); "passionless love" —Jn Cant. 1, Vol. 6, pp.
23, 9f. and 27, Sff. (MG 44.772A and 773C-D); "wise folly" —Jn Cant. 10, Vol. 6, p. 309, 11-14(MG 44.989D); "stationary movement" —II, 243; and "living death"—II, 314. See Daniélou in Dict. Spirit.
2: 1872-1885, in Platonisme ...
, pp. 274ff., and in Glory to Glory, pp. 34-46; and Louis Bouyer, The Spirituality of the New Testament and the Fathers (New York,
1960), p. 362. H. Langerbeck, "Zur Interpretation Gregors von Nyssa,"
Theol. Literaturzeitung 82 (1957): 83, objects against the view that such formulations are merely rhetorical and represent a stylistic taste for antithetic formulas. He fears that such an understanding will reduce the theologia negativa to a stylistic play.
200. His argument is based on the literal meaning of John 1.18, "no one," not "no man." God is invisible to the angels themselves, according to John Chrysostom, Hom. de incompr. Dei natura 6 (MG 48.725A). The incomprehensibility of God often recurs—De perf., Vol. 8, 1, p. 188 (MG
46.264D-265A). This is based on the infinity of the divine nature— Weiswurm, op. cit., pp. 154-59. Cf. Basil Ep. 234 (MG 32.868C-872A) and Bk. I, n. 84.
Ps. 17.12. Cf. on this sectionJn Cant. 6, Vol. 6, pp. 176-183 (MG 44.888C-893C) and with the same citation of Ps. 17.12, set inthe middle ofa key passage.
203. On &&vrov see Plotinus, Enn. 6.9.11, 25. Cf. De beat.
7 (MG 44.1277B); De or. dom.
3 (MG 44.1149C-1152A) where the adyton is the "hidden storeroom of the heart"; I, 46 and Bk.
I, n. 74. The word is discussed by Daniélou, Platonisme .
205. Seenote 51. "When St. Gregory uses the word davtacia, he does not, in most cases, employ it to signify the faculty of imagination, but the image which the senses cause in the rational principle'— Weiswurm, op. cit., pp. 107f. For examples of this philosophical usage, cf. B.D. Jackson,
Joc. cit. This statement taken with II, 163 shows that Gregory interprets the first commandment as prohibiting even an intellectual representation of God, as coming ultimately from sense experience. On Gregory's understanding of knowledge, see H. v. Balthasar, Présence et Pensée, pp. 60-67.
NOTES 206. This fact was not commonly recognized by the Greeks of the pre-Christian centuries. See A.D. Nock, Conversion (Oxford, 1933), pp.
Ps. 19.1. If the essence of God is inaccessible, his existence is manifested by his action in the world—Jn Cant. 1, Vol. 6, p. 36, 12ff. (MG
44.781D) and 11, Vol. 6, p. 334, 15ff. (MG 44.1009D); De beat. 6 (MG 44.1268C-1269A); C. Eun. 2, Vol. 1, pp. 256-57 (MG 45.944D-945C);De inf. qui praem. abr. (MG 46.181A-C). See Bk. I, n. 84. This wasa first stepof the ascent to God, accessible to the pagan wise men—De beat.
6 (MG 44.1269D); it was taken by Abraham when he was still in Chaldaea—C.
Eun. 2, Vol. 1, p. 252, 24ff. (MG 45.940D). Cf. Philo, Quaest. Ex. 2.67, "The most lucid and most prophetic mind receives the knowledge and science of the Existent One not from the Existent One Himself, for it will not contain His greatness, but from His chief and ministering powers." See
Cherniss, op. cit., pp. 33-49, for knowledge of the material world as a first stage which must finally be abandoned for reflection on the real world. See
Aubineau, SC 119: 185, and Endre von Ivanka, "Von Platonismus zur Theorie der Mystik," Scholastik 11 (1936): 178-185.
209. Ecclus. 46.17, but not according to the LXX; cf. Homer, //. 21, 388.
210. Exod. 20.21. In 24.15, 18 Moses enters the "cloud."
211. Exod. 25-27. Philo, Quaest. Ex. 2.52 and 82.
212. The symbolismofthe tabernacle occupies a considerable place in Philo, who interprets it mainly in terms of natural science but with some philosophy and psychology—Vit. Mos. 2.15.71-27.140 and Quaest. Ex.
2.51-106. See also Clement Alexandria, Strom. 5.6.32-40; Origen, Jn Ex. bom. 9; Ps. Justin, Cob. ad Graecos (MG 6.296B-C); Gregory Nazianzus, Or.
28.31 (MG 36.72A). The Epistle of Barnabas 16 recognizes only a spiritual tabernacle. Midrash Rabbah Exodus 50.5 interprets the tabernacle of the Messianic Age.
Is. 40.20 for the wood that will not rot.
1 Cor. 14.2. Gregory declares that the theoria of the secrets of Scripture belongs only to "those who fathom its depths by the Holy Spirit and who know how to speak in the spirit of the divine mysteries" —C. Eun.
3.1.42, Vol. 2, p. 18, 11ff. (MG 45.580B). Cf. Origen, Jn Ex. hom. 4.5.
219. For Philo the celestial tabernacle is the intelligible world of archetypal ideas Quaest. Ex. 2.52, 59, 83) and the earthly tabernacle is the NOTES universe (Spec. leg. 1.12.66; Quaest. Ex. 2.83). Itis rather typical of Gregory, ! but yet peculiar to him, that he takes the two tabernacles of the two natures in Christ, a subject beginning to exercise the attention of the Church at the end of the 4th century. Methodius, Sym. 5.7, compares the tabernacle to the Church; De res. 1.14 to the resurrection body.
221. John 1.14. The incarnation is compared to a building in C. Eun.
3.1, Vol. 2, p. 19, 6-12 (MG 45.580D) and to the construction of the true tabernacle in Jn Cant. 13, Vol. 6, p. 381, 1ff. (MG 44.1045D) and in Ep. 3,
Vol. 8, 2, p. 25, 8ff. (MG 46.1021C). In Nativitatem (MG 46.1128-29) shows the steps of the progressive manifestation of the tabernacle: the tabernacle of the Jews, the incarnation, baptism, and the resurrection ofthe body. See Daniélou, The Bible and the Liturgy, pp. 333-347.
222. Literally, "by which some great concept originating in sense impression." On the thought cf. De beat.
2 (MG 44.1209B) and see Weiswurm, op. cit., p. 182.
223. The names of Christ is a catechetical theme—-see Justin, Dial. 4; 34; 126; Melito, Peri Pascha, pp. 103-105; Origen, Comm. Job. 1.9.52; Cyril,
10 (MG 33.660-90); Gregory Nazianzus, Or.
1.6-7 (MG 35.400B-C). Gregory has devoted the treatise On Perfection to the names of Christ. For similar listings see Jn Eccl.
2, Vol. 5, pp. 298, 10ff. (MG 44.636B); De prof. Chris., Vol. 8, 1, pp. 134-35 (MG 46.241C-244B); Adv.
Maced. 5, Vol. 3, 1, p. 92, 23-24(MG 45.1305D); Ref. conf. Eun. 124, Vol. 2, p. 365, 14ff. (MG 45.524B); C. Eun. 3, 1, 127, Vol. 2, p. 46, 21ff. (MG
45.609C-D); 3, 8, 9-10, Vol. 2, pp. 241, 21-242, 8 (MG 45. 829D).
224. Col. 2.9. For the theme of God's penetrating and containing the universe, see Balas, pp. 116f.
225. The Stoic notion of the Jogos as the principle of unity in the universe is found in Philo (Plant. 2.8-10; De sacr. 18.66-67) in conjunction with the Platonic notion of the /ogos as an archetype.
227. This cosmological interpretation comes from Philo, Vit. Mos.
2.18.88; Quaest. Ex. 2.85. See also Josephus, Ant. 3.7.183, and Origen, Jn Ex. hom. 13.3 and the references in n. 212.
229. Col. 1.16. For the different classes of angels in Gregory, see the references in Balas, op. cit., p. 133. Also, Daniélou, The Angels and their
Mission, pp. 83-94, on angels and the spiritual life.
230. Cf. note 71. The heavenly tabernacle is not only the divine nature of Christ but also the celestial world. But for Gregory this celestial world is not the world of impersonal ideas but of personal angels. Philo (Quaest. Ex.
2.62) had identified the cherubimofthe tabernacle with the divine powers.
NOTES For this transformation of Platonism, see Balthasar, op. cit., pp. xvii-xix.
Isa. 6.2; Ezek. 5.4; 10.1f.
233. The Jews used "Face" as a designation of God.
234. Philo, Quaest. Ex. 2.65.
235. Apoc. 4.5 and Zech. 4.2 are the source. Gregory refers to Isa.
11.1f. which had great influence on the ancient Church's thought about the Spirit. For the usage here, cf. Clement Alexandria, Strom. 5.6.35 and Paed.
236. Rom. 3.25. For the sake of consistency this rendering departs from that of the Jerusalem Bible.
238. Heb. 13.15; Apoc. 5.8.
239. Exod. 25.4,5. The following interpretation picks up the thought of II, 22 that the skins of animals symbolize death.
1 Cor. 12.12; Eph. 1.23. The tabernacle as a figure of theChurch appears in Origen, In Ex. bom. 9.3-4; Hilary, Jn Ps. 131.16; and Ambrose,
Ep. 4. On the following sections see more briefly Jn Cant. 2, Vol. 6, p. 44, 16ff. (MG 44.788D). Gregory anticipates the two hierarchies of the Pseudo
1 Cor. 12.28f.; Gal. 2.9, but in the following sentence Gregory changes the order of the names. See Origen, Jn Ex. hom. 9.3, and Gregory,
In Cant. 14, Vol. 6, p. 416, 11ff. (MG 44.1077
A) for this use of Gal. 2.9, and cf. "pillars of faith" in De beat: 6 (MG 44.1264D).
1 Cor. 15.58 (the Douay translation).
1 Tim. 3.15 (the Douay translation).
247. Ps. 141.2 (departing from the Jerusalem Bible) gives its wording to the whole statement, but see also Eph. 5.2; Phil. 4.18; Exod. 29.18; Ezek.
20.41; 1 Tim. 2.8 on the "holy hands."
248. Cf. Cyril, Cat. Lect. 3.2 (MG 33.428B); the following chapters refer also to the baptizing activity of Jesus, Peter, and John. Elsewhere
Gregory uses the members of a body to express the various ranks in the church—IJn Cant. 7, Vol. 6, pp. 216-224 (MG 44.917B-924D).
Acts 8.27ff. We follow Musurillo's emendation in our translation. All the manuscripts read "laver ofCandace" as if that were the name of the Ethiopian treasurer. Candace was the title of the Ethiopian queen, but was taken by Gregory (as normally) as a personal name.
Ps. 147.14 (v. 3 in LXX). Many mss. omit this sentence.
1 Cor. 9.27. Note the praise of the monastic life—see Jn Cant. 15, Vol. 6, pp. 451-52 (MG 44.1104B-D). We recall that Gregory wrote a treatise in praise of virginity. Origen already saw in the covering of the tabernacle a figure of ascesis—In Ex. hom. 13.5—and he too cites 1 Cor.
254. We have used "apprehension" to translate katavonows and "comprehension" to translate KaTa&Anis. For Gregory it is sense that "comprehends" (II, 163), and God is beyond "comprehension" (II, 164,
"Truth," however, "is the sure apprehension (katavonots) of real being"
(II, 23, cf. 25), and it is the mind that apprehends reality (II, 162).
255. On the language of "negative theology" (&Anmrov, ampocurov, améeentov, &dvtoy) see Daniélou, Platonisme 256. Jerome, Ep. 64, is devoted to the interpretation of the priestly garments. Gregory gives a different moral interpretation to the vestments in De or. dom.
3 (MG 44.1148D-1149C). Clement of Alexandria, Strom.
5.6.37-40, gives a cosmological interpretation, following Philo, Vit. Mos.
2.23.109-27.140; De spec. leg. 1.85-95; and somewhatdifferently Quaest. Ex.
257. Or, "Urim and Thummim," Lev. 8.8.
258. Wisd. 18.24. Philo develops the imagery, Vit. Mos. 2.24.118; Quaest. Ex. 2.117. Cf. Clement Alexandria, Strom. 5.6.32.
259. Rom. 12.1 (modified Douay rendering).
1 Thess. 4.17. The garment of flesh, the clothing of skin, which symbolizes the life according to the flesh, is opposed to the airy tunic in an eschatological sense in De an. et res. (MG 46.108A) and De Mel. epis. (MG
46.861B). Here lightness designates the virtuous life. Similar references to 1 Thess. 4.17 occur in De beat.
2 (MG 44.1212C) and De or. dom. 4 (MG 44.1165D); cf. De beat.
1 (MG 44.1208B). In Ep. 3.2, Vol. 8, 2, p. 20, 19 (MG 46.1016C) Gregory uses Phaedrus 246c in speaking of the resurrection as one becoming like a cloud in lightness.
262. The necessity of having all the virtues is a thesis ofGregory —De virg. 16, Vol. 8, 1, pp. 313-316 (MG 46.385B-388B)— which comes from Basil (David Amand, L'ascése monastique de Saint Basile [Maredsous, 1949], p.
171). Cf. Jaeger, Two Rediscovered Works, pp. 128ff., and E.G. Konstantinou, Die Tugendlebre Gregors von Nyssa im Verhaltnis zu der Antike Philosopbischen undJudisch-Christlichen Tradition (Wurzburg, 1966), pp. 120-124.
1 Tim. 1.19. On the symbolismofthe bells see Justin, Dial. 42.1, who assumes there were twelve bells which therefore represent the Apostles; and Clement Alexandria, Strom. 5.6.37. Philo sees in them the harmony of the cosmos, Quaest. Ex. 2.120.
NOTES 264. The pomegranates are a favorite image with Gregory to express the idea that virtue, after contradicting our false nature, introduces us to the pleasantness of inner nourishment—/n Cant. 7, 9, and 15, Vol. 6, pp. 230,
1Off., 282, 12ff., and 455, 14ff. (MG 44.929B, 969C, and 1108B); and cf. II, 285.
266. The LXX in a mistranslation introduces tassels (kK6ovpsBou) at Exod. 28.39 (v. 35 of LXX).
1 Cor. 9.18; cf. 2 Cor. 11.7.
271. Cf. Philo, Quaest. in Ex. 2.114.
273. See II, 22. Cf. also Jn Cant.
11, Vol. 6, p. 329, 17ff. (MG 44.1005D).
274. A reference to the numerous conversions in the 4th century —cf.
Or. cat. 18 (MG 45.53D-56A).
276. "Idol-mad" is characteristic of Gregory, see PGL, s.v. eldwdropavéw.
277. "Usefulness" is the great principle of Origenist interpretation; every passage of the Bible has to have a useful content— Danieélou, Origene
(Paris, 1948), pp. 180ff.
278. Exod. 32.26 (the Douay translation).
279. A similar exegesis occurs in Philo, Ebr. 15.67-17.71. Philo discards any literal interpretation (16.69), but Gregory was able to give an acceptable literal interpretation also.
281. Gregory here synthesizes the two interpretations of "false brother" as an evil angel (210) and as the innermost thoughts (/ogismoi) ofour nature (208). This ambiguity of the personal or impersonal character of temptation was in Origen.
2 Cor. 3.3. The same theme is developed in /n Cant. 14, Vol. 6, pp. 411, 18—415, 12 (MG 44.1073A-1076C). For Gregory's different interpretations of the finger of God writing on the stones, see the summary n. 436.
1 Cor. 2.10 modified.
286. The view of natural law expressed here corresponds to Gregory's view of the true nature of man as his supernatural life. See Daniélou,
, pp. 48ff., and works cited, n. 29.
288. Exod. 32.18f., LXX.
289. On 6€086xos see Or. cat. 37 (MG 45.97B) and PGLs.v.
290. Luke 1.35 modified. Here is another figure of the incarnation, for which cf. Irenaeus, Proof 26 (ACW 16: 64). The Exodus account of the tables ofstone is sufficient to suggest the idea, but is there also an allusion to Daniel 2.34, 45, which is used by Gregory—In bapt.
Christi (MG 46.589A-B)—in reference to the virgin birth?
291. Luke 11.20 and Matt. 12.28 (cf. Exod. 8.19 and Deut. 9.10).
294. Arianism was regarded as a Judaizing heresy—De fide (MG 45.137A); C. Eun. 3,7, Vol. 2, p. 217, 26 (MG 45.804C).
Isa. 26.10 (the Douay translation). The parallel of the glory of the visage of Moses with that of Christ is in 2 Cor. 3.7-4.6, itself an application of Exod. 34.
296. See Introduction and bibliography in note 60.
297. Daniélou, "Akolouthia," pp. 236ff.
298. Exod. 33.11. Cf. Jn Cant. 12, Vol. 6, p. 356, 1-16 (MG 44.1025D) for the same context commented on in a similar way to what follows.
299. 'Amehmurpos. Gregory uses 'ayedmuotia in Jn Cant. 13, Vol. 6, p. 369, 15ff. (MG 44.1037B-C) to express the state of the soul in never attaining to God. Cf. Philo, De post. Cain. 4.12-5.16.
300. Exod. 33.21-23 (the Douay translation).
301. Onthe whole pericope, cf. Philo, De spec. leg. 1.41-50 and Depost.
Cain. 48.168-169: God remains invisible, but His ézrio@ta@ are his traces in the world, which are his powers. Gregory Nazianzus, Or.
2.3 (MG 36.29B), refers to this Exodus passage in developing the impossibility of j man's comprehending God in his essence, but he too takes the back of God as referring to the traces of his activity which God leaves in the world. See n. 208.
302. One of the principles of the Alexandrian exegesis was that a statement unworthy of God points to an allegorical meaning. See Introduction.
303. The same figure appears in De beat. 2 (MG 44.1213B-C), cf. 6
(MG 44.1272D-1273A), and Or. cat.
6 (MG 45.29A). There are two parts of our nature: "The intellectual part would naturally move upward and the material part downward"—Jn Cant.
345, 11-19 (MG 44.1017C). For man as peO6ewos, the meeting place of the earthly and heavenly, see Ladner, DOP XII (1958):
71; Weiswurm, op. cit., pp. 48ff.; J.
Daniélou, L'étre et le temps chez Gregoire de Nysse (Leiden, 1970), pp. 116-132.
304. The themeofthe flight of the soul, associated with wings, comes NOTES from Plato, Phaedrus 246b, 249a, 255c, and Theaetetus 176a. Gregory utilizes it often —II, 244;Jn Cant. 15, Vol. 6, p. 449, 12ff. (MG 44.1101B-C);
De or. dom. (MG 44.1145A-B); De virg. 11, Vol. 8, 1, p. 294, 7ff. (MG 46.365CD)—but for him the wings are those of the dove, the Holy Spirit—ibid.
The theme is used byJustin, Dia/. 2.6; Clement Alexandria, Strom. 5.14.94, and Origen, De princ. 3.6.1; cf. Plotinus, Enn. 1.2; 1.2.3ff. See P. Courcelle,
"Tradition néo-platonicienne et tradition chrétienne du vol de l'ame,"
Annuaire du College de France 63 (1963): 376-388 and 64 (1964): 392-404; Daniélou, Eranos Jahrbuch 23 (1954): 396-400; Cherniss, op. cit., pp. 33-49;
Ladner, DOP 12 (1958): 65.
305. The theme ofthe attraction by the Good comes from Hellenistic philosophy, influenced by Plato and Stoicism (Herm. 10.6; 16.5), but it is also biblical John 6.44; 13.22). The basis for the flight of the soul is the attractionoflike for like —Cherniss, op. cit., esp. pp. 48f. Gregory in De an. et res. (MG 46.97A-B) has the attraction of the soul by God's love if it is not held down by material things (cf. 44.876B).
306. Phil. 3.13. We arrive at the essential passage which is the text for the book.
307. The ever-increasing participation in the Good is always the point of departure for new progress. The creature "never halts at what it has reached, but all that it has acquired becomes by participation a beginning of its ascent to somethingstill greater"
—C. Eun. 3.6.74, Vol. 2, p. 212, 10-12 (MG 45.797A). "The boundary of what has been attained becomes the beginning for the discovery of higher goods" —Jn Cant. 8, Vol. 6, p. 247,
11f. (MG 44.941C). This is possible because the soul has been created as a receptacle with an ever-increasing capacity to receive what is poured into it—De an. et res. (MG 46.105A-C). See Daniélou, Platonisme ...
Plotinus, Enn. 5.8.4, 26.
309. Gen. 28.12. The themeofthe ladderis in Plato, Symp. 211c, and Plotinus, Evn. 1.6.1,20. Gregory more often employs the figure of step or stages (Ba0u0i1)—De virg. 11, Vol. 8, 1, p. 292, 10ff. (MG 46.364B-C); In Cant. 5, Vol. 6, p. 158, 19ff. (MG 44.876B). See Jaeger, Two Rediscovered
310. For the constant increase in the desire for God, cf. Jn Cant.
12, Vol. 6, p. 366, 11ff. (MG 44.1033D-1036A). Although one fills himselfto capacity, because ofthe infinite nature of God he is able to grow greater in proportion to his growth in grace—Jn Cant. 8, Vol. 6, p. 245, 19—246, 15
(MG 44.940D-941B). Thus the spirit, unlike flesh (n. 83) never knows satiety —In Cant. 14, Vol. 6, p. 425, 14ff. (MG 44.1084C-D); only love for the Beautiful knows no limit—De an. et res. (MG 46.96A and 97A). See II,
NOTES 311. The use of é€ws is a reference to Plato, Symp. 201d. Gregory explains that by éews he means an intense form of ayaran—In Cant. 13,
Vol. 6, p. 383, 9(MG 44.1048C). See G. Horn, "L'Amour Divin: Note sur le mot 'Eros' dans S. Grégoire de Nysse," Revue d'ascétique et de mystique 6
(1925): 378-389; Daniélou, Platonisme .
. ., pp. 199-208; Aubineau, SC 119:
177, 195; Weiswurm, op. cit., pp. 196ff.; Jaeger, Two Rediscovered Works, p.
76; Leys, op. cit., 53-55. For a view of €€ws opposed to that of Daniélou, op. cit., and H. v. Balthasar, Der versiegelte Quell (Einsiedeln, 1954), p. 11, see
Mihlenberg, op. cit., p. 183, n. 3.
313. God is the Good and the Beauty—Aubineau, SC 119: 150.
314. Cf. Origen, Deprinc. 2.9.1-3. See reference on satiety inn. 310.
Ivanka, Hellenistisches und christliches im fribbyzantinischen Geistesleben (Vienna, 1948), pp. 48ff.; Daniélou, Eranos Jabrbuch 23 (1954): 400-407, 417.
For the contrast with Origen's spirituality, Otis, DOP 12 (1958): 108f.
316. Basil, Ep. 234.2 (MG 32.869C); Gregory Naz., Or. 45.3 (MG 36.628A). Cf. Volker, p. 41.
317. A Platonic polemic against Stoicism's Katadna7iKn gavracia—the phrase is also in /n Cant.
12, Vol. 6, p. 357, 6 (MG 44.1028A). For the refinement of Gregory's opposition to Stoicism in this respect, see v. Balthasar, Présence et Pensée, pp. 60-67.
319. See I, 7 and note 14.
320. Same root (ovvemexteivw) as in Phil. 3.13 (cf. II, 225). See Jn Cant. 1, Vol. 6, p. 31, 6ff. (MG 44.777B).
321. Comparable formulations in Jn Cant. 12, Vol. 6, pp. 369, 24-370, 3 (MG 44.1037B) and Jn Eccl. 7, Vol. 5, pp. 400, 21-401, 2 (MG 44.720C).
One notes the progress of this formula over that which defines the earlier vision at Sinai, "the seeing that consists in not seeing," II, 163. Gregory does not denya real vision of God, but he asserts the deficiency of any possible vision of God in relation to what he is. Philo, Quaest. Ex. 2.51, "For the beginning and end of happiness is to be able to see God. But this cannot happen to him who has not made his soul .
. a sanctuary and altogether a shrine of God." On the theme, see K.E. Kirk, The Vision of God (London, 322. Thus is achieved the demonstration of the thesis posed in the Introduction that perfection is in progress (I, 10). Cf. Balas, op. cit., p. 156.
323. Rom. 8.28, reading the text of the Alexandrian family.
326. Almost an exact parallel in Jn Cant. 5, Vol. 6, p. 159, 12ff. (MG NOTES 44.876C). Cf. Joseph Maréchal, Etudes sur la psychologie des Mystiques 11 (Paris, 1937), pp. 107f., who develops the idea that Christ is the rock and the place.
327. Exod. 33.21. There is a very similar discussion of "rock," commenting on Cant. 2.14, in a context of knowing God but without reference to Moses in Jn Cant. 5, Vol. 6, pp. 160, 10—163, 10 (MG 44.876D-877D).
Irenaeus in commenting on the Exodus passage says it teaches two things: that it is impossible for man to see God, and that man shall see Him in the last times in a rock, namely in His coming as a man—Adv. baer. 4.34.9
328. By this paradox Gregory opposes physical movement which is cyclical and stationary to spiritual movement which is progressive and stable. Daniélou, in Eranos Jahrbuch 23 (1954): 400-408 and Platonisme ..
330. Epicurus, Fragment 470 (Usener). The sand image appears in Jn Eccl.
1, Vol. 5, p. 290, 1ff. (MG 44.628C-D); De mort. (MG 46.500D501D).
331. Ps. 39.3, but Gregory changes the verse so that it is man doing it instead of having it done to him. The verse is correctly cited in a similar context in Jn Cant. 11, Vol. 6, p. 331, 15 (MG 44.1008B).
1 Cor. 10.4. Cf. In Cant. 11, Vol. 6, p. 331, 16 (MG44. 1008B). In Cant. 5, Vol. 6, p. 161, 15-18 (MG 44.877B) has the Gospel as the rock.
Christ as the "rock" is treated in De perf., Vol. 8, 1, p. 192, 20ff. (MG 46.269A). De beat. 6 (MG 44.1264C) has "steep and sheer rock" in connection with the inaccessible knowledge of God; cf. Jn Eccl. 7, Vol. 5, p. 413,
4ff. (MG 44.729D) for the lack of sure footing in the spiritual quest.
337. Christ as the dywvoG€érns appears many times in Gregory —De beat. 8 (MG 44.1296C and 1301A); C. Eun.
3.1, Vol. 2, p. 3, 14 (MG 45.573A); De S. Theod. Mart. (MG 46.737D-740A). For other references see 338. In the Deperfectione for the first time in the history of theology a theology of the divine names is unfolded (cf. Jaeger, Two Rediscovered Works, p30). Although the names of Christ here seldom stand unconnected,
Gregory does not seem to have yet understood the names of Christ as steps on an endless ladder to virtue. This understanding is at the basis of his presentation of the names here. They are steps which lead to the desired object, sparks which illuminatea little of its essence (for a discussion and NOTES references, see Volker, Gregor von Nyssa, pp. 39f.). On the whole subject, see Miihlenberg, op. cit., esp. pp. 183-195.
339. Gen. 2.15; 3.23f. Also, Jn Cant. 1, Vol. 6, p. 24, 8(MG 44.772C); De beat.
5 (MG 44. 1257D). Daniélou, "Terre et Paradis chez les Péres de lEglise," Eranos Jabrbuch 22 (1953): 433-472; E.F. Sutcliffe, "St. Gregory of Nyssa and Paradise," The Ecclesiastical Review 84 (April 1931): 337-350.
342. Luke 16.22f. Also, Vita S. Mac.
8, 1, p. 398, 2 (MG 46.984D).
343. Ps. 26.13; 114.9. Also, De beat.
344. Ps. 22.2. Also Vita S. Mac. Vol. 8, 1, p. 398, 1 (MG 46.984D);De beat.
2 (MG 44.1212A); C. Eun.
3.8, Vol. 2, p. 241, 8 (MG 45.829D), applied to Christ.
345. Gal. 4.26. In Christi res. (MG 46.617B-C) identifies Paradise and the celestial Jerusalem.
346. A common term in Matthew, e.g. Matt. 13.44, etc.
352. Isa. 65.11-14? The Lukan passage in note 354 below may supply the basis for the phrase.
353. Prov. 25.4, 8 may be behind the phrase.
354. Luke 22.30; Matt. 19.28.
357. Col. 2.3 and Eph. 1.3. Gregory had a fondness for this sort of listing. Cf. the list ofnames of Christ as "King" which forms the framework of his treatise De perf. About Christ as containing all good, cf. Origen,
358. Cf. Irenaeus, Adv. haer. 4.34.1 (Harvey, 2, p. 213).
359. John 1.18 (n. 43); 1.3.
360. John 14.6; 2 Tim. 4.7.
362. Deut. 13.4. Gregory now develops a new aspect of the spiritual life: not only to seek God but also to follow Him (cf. II, 52). Cf. In Cant. 12,
Vol. 6, p. 356, 12f. (MG 44.1025D-1028A), where the vision of God is defined as a "continuous following of God." Cf. R. Leys, "L'image de Dieu chez Saint Grégoire de Nysse," p. 52, on how "looking toward God" is becoming like him. The Neo-Pythagorean idea of philosophy was to follow God,
|! t NOTES and Armand Delatte, Etudes sur la littératurepythagoricienne, p. 76, points out that "to follow God" was based on the Phaedrus myth of two horses obeying the driver. This idea of philosophy was adopted by Philo, Migr. 23.131. Cf.
Clement of Alexandria, Strom. 2.19.100.4; Paed. 1.5.20.4.
Ps. 91:1,4 (the Douay rendering modified). Gregory is playing on the phrase "broad of the back."
369. For a fuller treatment of opposites, see C. Eun. 3.7, Vol. 2, p.
232, 16ff. (MG 45.820B). See Bk. I, n. 12.
371. On the vestments of glory with which Adam and Eve were clothed in Paradise and with which we shall be clothed again, see Jn Cant.
11, Vol. 6, p. 330, 1ff. (MG 44.1005D); De or.dom. 2 (MG 44.1144D) and 5 (MG 44.1184B-C); In bapt. Christi (MG 600A-B). To these vestments are opposed in this passage not the tunics ofskin of Gen. 3.21 (cf. II, 22) but the fig leaves of Gen. 3.7, a symbol of the shame which follows sin—cf. De virg.
13, Vol. 8, 1, p. 303, 14ff. (MG 46.376A), which shows that Gregory makes no distinction in significance between the "leaves of shame" and the "dead skins." See Daniélou, The Bible-and the Liturgy, pp. 37-40, 49-53.
373. Some Hellenistic handbook discussion ofenvy may stand behind this sentence. Cf. Plutarch, De invidia et odio; Dio Chrysostom Orations 67 and 68; Stobaeus Ec/. //I, 38. On the imageofthe nail, cf. De an. et res. (MG
46.97C) and De virg. 5, Vol. 8, 1, p. 277, 11ff. (MG 46.348C); it comes from Phaedo 83d. See P. Courcelle, "La colle et le clou de l'ame dans la tradition néo-platonicienne et chrétienne (Phédo 82e, 83d)," Revue belge de philologie et
@histoire 36 (1958): 72-95, and "Variations sur le clou de l'ame," Mélanges offertsaMademoiselle Christine Morhmann (Utrecht, 1963), pp. 38-40.
374. An analogous enumeration on the theme ofenvy is in Clement of Rome 4.7-13 (discussed by Karlman Beyschlag, Clemens Romanus und der
Fribkatholizismus: Untersuchungen zu I Clemens 1-7 [Tiibingen, 1966]). Cf.
Wisd. 2.23f. In Gregory, cf. Or. cat.
6 (MG 45.28D-29C) and De beat. 7
(MG 44. 1285-1288) on envy. He uses these experiences of Moses in discussing his personal difficulties in De castig. (MG 46.316A-C). Cf. Basil, Hom.
11 on envy (MG 31.372B-385C).
375. For this feature of ancient science see Pliny, H. N.
11.279; Clement Alexandria, Paed. 2.8.66. The symbol of perfume wasa favorite of the Neoplatonists, cf. Dionysius Areopag., De ecclesiastica hierarchia (MG
NOTES 3.473C, 477C, 480BD). Elsewhere Gregory uses perfume to describe the divine nature, cf. Jn Cant.
1, Vol. 6, p. 36, 9ff. (MG 44.781Cff). See G.
Horn, "L'amour divin. Note sur I'mot 'Eros' dans S. Grégoire de Nysse,"
RAM6(1925): 383ff.; M. Harl, "A propos d'un passage du Contre Eunome de Grégoire de Nysse," Rech. Sci. Rel. 55 (1967): 220; and Daniélou, Platonisme
376. Moses had attained perfect &77aeva where he was inaccessible to the passions —see n. 422. Moses was superior to anger and desire—De an. et. res. (MG 46.53C). The imagery of the archer, but in a different context, is in In Cant. 4, Vol. 6, p. 127, 7ff. (MG44.852A-B).
378. John 15.1 provided a point of departure for this common typology in the ancient Church—Justin, 1 Apo/. 32; Dial. 54; Irenaeus, Proof57
(ACW 16: 85); Adv. Haer. 4.20.2 (Harvey 2, pp. 173f.); Hippolytus, De Chr. et Antichr. 2.11 (MG 10.735-738); Ben. Is. Jac. 18 (PO 27, p. 83); Clement
Alexandria, Paed. 2.2.19; Origen, Comm. Ter. 8.51. See Corrado Leonardi, Ampelos, Bibliotheca "Ephemerides Liturgicae" 21 (1947), pp. 151ff. for a discussion of the grapes of the promised land as a symbol of Christ on the cross in the Church fathers.
379. Deut. 32.14 modified. For the "blood ofthe grape" cf. In Cant. 3, Vol. 6, p. 95, 18ff. (MG 44.828C-D).
380. Gregory makes allusion not only to interior repentance but to the ecclesiastical reconciliation which he has treated in the Ep. can. (MG
45.221B-236D) and De castig. (MG 46.308A-316D). He lists confession of sins among the "customsof the church" in C. Eun. 3.9, Vol. 2, p. 285, 28f.
; 381. The water which flowed from the rock is compared to the blood and water which flowed from the pierced side of Christ on the cross (John
19.34). The rabbis had said that the striking of the rock brought forth blood and water—Midrash Rabbah, Exodus 3.13. Among the Church fathers the symbolism is sometimes eucharistic (and this seems truer to 1 Cor.
10.4)—Theodoret, Quaest. in Ex. 27 (presumably); Chrysostom, Jn J Cor. hom. (PG 51.299); Ambrose, De Sacram. 5.1. Among earlier writers it is more commonly baptismal — Tertullian, De bapt. 9; Hippolytus J. Crehan,
Early Christian Baptism and theCreed [London, 1945], pp. 172f.). Cyprian, in criticizing the eucharistic interpretation, appeals to John 7.37ff. —Ep. 63.8.
The water from the rock appears as a baptismal type (apparently) in certain representations from early Christian art—C.F. Rogers, Joc. cit. The interpretation which sees in the second episode of the rock the "second repentance" is new with Gregory. It attests the baptismal interpretation of the water from the rock, for ecclesiastical confession was regarded as a "second baptism" (cf. Tertullian, De poen. 12).
| NOTES 382. Cf. Wisd. 16.6f. The image of the serpent erected in the wilderness as a figure of Christ on the cross comes from John 3.14. Gregory alludes to it also in Jn Cant. prol., Vol. 6, p. 8, 3ff. (MG 44.760A-B). For ancient testimonies see Barnabas 12.6; Justin, Dial. 94; Tertullian, Adv.
Marc. 3.18; Adv. Jud. 10.10; De idol. 5.5; Cyril Jer., Cat. Lect. 13.20; and Daniélou, From Shadows to Reality, pp. 167-70.
385. Ps. 118.120. For the spiritual life likened to death and resurrection, cf. In Cant.
12, and 14, Vol. 6, pp. 342, 12ff. and 404, 22ff. (MG 44.1016C-D; 1068A).
386. This is a different symbolism of the nail from II, 257.
387. Rom. 8.3 (the Douay translation).
388. Treated more fully in II, 29ff.
390. This interpretation is influenced by Philo's comments on the episode, Leg. alleg. 2.19.76-21.85, but for a cure Philo offers only a serpent
. namely, self-mastery." Gregory often likens pleasure to animals —cf. Jn inscrip. Ps. 2.14, Vol. 5, p. 156, 20-27 (MG 44.588A); In Eccl. 2, Vol. 5, p. 311, 7 (MG 44.648A); De or. dom. 4(MG 44.1172A-B);De prof. Chris., Vol. 8, 1, p. 137, 17ff. (MG 46.245B). See Daniélou, Platonisme
..., pp. 74ff.; Plato, Repub. 588b.
391. Cornutus uses tézros with the meaning of "symbol" (p. 6, 9 Lang). Philo uses &AAnyoeia in connection with the same passage (see preceding note).
393. On oixovopia see n. 185.
394. This criticism of ecclesiastical intrigues makes allusion to events in Gregory's own life. Cf. Ep. 1, Vol. 8, 2, pp. 3f. (MG 46.1000C-1001A).
Similar criticism of those who desire to be priests but are not worthy are in Gregory Nazianzus, Or. 36.2 (MG 36.268A) and Basil, Sermo de renun. saec.
4; 10 (MG 31.633B; 648A-B).
396. Ordination was viewed as God's appointment and blessing— Chrysostom, In Act. hom. 14(MG 60.116);Jn 1 Tim. hom. 5 (MG 62.525-27).
See Ferguson, Ordination in the Ancient Church, pp. 350-352.
397. The same symbolism is applied to the pomegranate in II, 193.
This application comes from Philo, Vit. Mos. 2.33.178-34.184. See also Origen, Jn Num. hom. 9.7. That Aaron's rod was harsh on the outside but sweet on the inside is also found in Ambrose, Ep. 41.3. Midrash Rabbah,
Exodus 23.10 speaks of scholars who are ugly on the outside (unprepossessing) but beautiful within (full of good things).
Cf. Luke 16.19; Amos 6.6.
399. Luke 6.43 paraphrased. A similar criticism of priests is in Gregory Nazianzus, Or. 42.24 (MG 36.488A).
400. Aeschylus, Supp. 997-98.
401. Num. 20.7. Philo makes the "royal road" a symbol of the reason which leads to God (Gig. 14.64).
402. Matt. 7.14; Deut. 28.14. See also Clement Alexandria, Strom.
4.2.5, for the bringing together of the Philonian "royal way" and the "hard" way of Matt. 7.14. In Jn Cant. 11, Vol. 6, p. 330, 15f. (MG 44.1008A) it is
Christ who is the "way," following Origen, Jn Num. hom. 12.4. The In Cant. passage warns against turning either to the right or the left. For the journey and road motif cf. Philo, Quaest. Ex. 2.26.
403. This doctrine of virtue as the just mean is Aristotelian, Nic. Eth.
27, 36. Already Philo had applied the mean between excess and deficiency to the "royal way" (Spec. leg. 4.32.168; Imm. 34.159-35.165). Cf.
In Cant. 9, Vol. 6, p. 284, 5-15 (MG 44.972A);In Eccl. 6, Vol. 5, p. 375, 4ff.
(MG 44.697D); De virg.
15, Vol. 8, 1, p. 313, 8-13 (MG 46.385B). Cf.
Muckle, op. cit., p. 69 and E.G. Konstantinou, op. cit., pp. 112-117.
1 John 5.19 (the Douay translation modified).
; 408. Aewddeos in opposition to dvodia in reference to the royal way is found already in Philo, De post. Cain. 30.102, and Clement Alexandria,
409. In Num. 22.22ff. it is the angel and not the ass who informs Balaam of what he is to do. The birds are mentioned in 24.1 of the LXX.
410. See Bk. I, n. 117 for the affirmation of the demonic character of magic. For this episode, see Origen, Jn Num. hom. 13.5.
411. Mark 5.9 (Luke 8.30). t 412. Mark 1.24 (Luke 4.35) and Matt. 8.29.
415. The same formulation in Lucian, Apo/. 9; Julian, Or. 6.185a.
416. Plato, Timaeus, 69d; Rep. 579b. j 417. Origen, In Num. bom. 20.5, develops the episode in a spiritual sense whereas Gregory takes it in a moral sense. j 418. Cf. Ps. Phocylides 214, Avagaw meds weudiv.
¢ 419. Referred to in De beat. 6 (MG 44.1276A). The lance of Phineas is a symbol of the destruction of the old man by baptism in Jn bapt. Christi
Passion transforms man into an animal. See n. 390. See Abraham NOTES J. Malherbe, "The Beasts at Ephesus," Journal of Biblical Literature 87 (1968):
421. Prov. 6.28, 27. Proverbs was sometimes cited by the name Wisdom in the fathers—Vit. S. Mac., Vol. 8, 1, p. 373, 20f. (MG 46.961D);
Justin, Dial. 129.3; Eusebius, H. E. 4.22.9. Wisdom is the speaker in the citations in I Clement 57.3 and Clement Alexandria, Strom. 1.19. Cf. Sophocles, Antigone 618, 619.
422. On &iaeva see Daniélou, Platonisme . ..
, pp. 63ff., 92-103; Aubineau, SC 119: 166f.
424. Jaeger, Two Rediscovered Works, p. 78, for parallels on "sweat of brow" involved in advancement in the virtuous life.
425. Hesiod, Op. 289.
427. On the imageryofthe eagle, see Jn Inscrip. Ps. 1.8, Vol. 5, p. 52, 13 (MG 44.465D).
428. These "summaries" are more than just that; they serve to emphasize the theme of progress.
429. Following modern translators we give what must be the sense.
430. Gregory develops the illustration more in Jn Inscrip. Ps. 2.11, Vol. 5, pp. 115-117 (MG 44.544A-D); In Cant.
14, Vol. 6, p. 407, 17ff.
(MG 44.1069B-C). The image is Plotinian, Enn. 1.6.9. On the influence of Enneads 1.6 on Gregory, see Daniélou, "Grégoire de Nysse et Plotin,"
Association Guillaume Bude. Congres de Tours et Poitiers (1953) Actes du congres (Paris, 1954), pp. 259-262.
Philo saw in Moses' death a kind of apotheosis (Vit. Mos. 2.288ff.), but Palestinian Judaism saw it as expiatory for the sins ofIsrael (Bloch, Moise, p.
432. Deut. 34.5-7 modified. On the ideal of service to God already in Philo, see Volker, op. cit., pp. 330ff.
3.15. "Moses the faithful servant" is a favorite expression with Justin, e.g., Dial. 46.3; 56.1; 79.4; 130.1.
434. Gregory plays on the double meaning of "end" and "goal."
435. For other oxymorons by Gregory see II, 163 with n. 198 and II, 281.
436. Gregory has applied the symbol of the tables inscribed by the finger of God to the original creation ofthe soul (then broken—II, 215) and to the incarnation (God writing on human material—II, 216); here he sees an imageofthe action ofthe word of God in the soul, even as Paul compares the Spirit writing on our hearts in 2 Cor. 3—cf. In laud. frat. Bas. (MG
46.812A-B) and In Cant.
14, Vol. 6, p. 414, 12ff. (MG 44.1076B). The NOTES finger and the tables are compared to the baptismal inscription in Adv. eos qui diff. bapt. (MG 46.417B-C).
437. The golden calf is also differently interpreted above, II, 203.
Gregory never felt confined to only one interpretation.
438. A new symbolism for Balaam. The theme of the magical power of passions is in Plotinus (En. 4.3.17). Itis frequent in Gregory
10, Vol. 6, pp. 313, 17ff. and 316, 4 (MG 44.993C and 996A-B). On becoming animals through the passions, cf. n. 390.
439. See another allusion to the philtre of Circe in De beat.
2 (MG 44.1216C) and in another context inC. Eun. 3.2, Vol. 2, pp. 77, 25—78, 11 (MG 45.645B-C). See Homer Od. 10.212ff.; Horace, Ep. 1.2.23-26.
440. Literally "naked of evil." This is one of the similarities with Gregory ofthe Ps. Chrysostom "Homily on the Pascha of 387," noted by F.
Floéri and P. Nautin in their edition for SC (No. 48, Homélies Pascales 3).
441. The theme of the image of God appears here for the first time in our work, but it holds an important place in the work of Gregory —see R.
Leys, op. cit., H. Merki, op. cit. and WalterJ.Burghardt, The Image of God in Man according to Cyril of Alexandria (Washington,
1957), p. 4, with the literature cited. For Gregory, as for Athanasius, there was no difference between eixav and ou6.wors. Itis possible that this explains why the image ofGod appears as the endofthe spiritual life. "The aim ofthe life ofvirtue is to become like God" —In Cant. 8, Vol. 6, p. 271, 11f. (MG 44.960D-961A).
442. These traits are those by which Gregory characterizes the image of God. Cf. Daniélou, Platonisme ...
, pp. 48-51; Muckle, op. cit., pp.
64-69; Leys, "La théologie spirituelle de Grégoire de Nysse." Studia Patristica 2 (1957): 499ff.
443. See Introduction, pp. 2f.
444. Exod. 33.17,12, LXX.
446. On Moses as intercessor see Bk. I, n. 79.
447. Philo, Quaest. Ex. 2.40.
448. Philo, Quaest. Ex.
2.21, for this Hellenistic sentiment. The threefold motives for serving God appear Jn Cant.
15, 15—16, 10 (MG 44.765B-C). Cf. Volker, pp. 250-253.
Index to Preface, e Introduction and Notes Aaron, 174.
Abraham, 20, 150, 163, 177, 179.
Acts, 2:41, 181; 7:20-—22, 151; Athanasius, 165, 194.
8:27ff, 181; 9:3, 152; 22:6, 152.
Athenagoras, 157, 162, 163, 165, Adam, 174, 189.
Aubineau, Michel, 142, 146, 148, Agar, 163.
154, 166, 167, 169, 171, 179, Albinus, 150, 157, 175.
Alexandrian tradition, of Christianity, xiii, 5, 13; of interpretation, 7-8, 9; of Babylonian Talmud, 173.
Balaam, 156, 192, 194.
Allegory, 5, 6, 7, 8, 9.
Balas, David L., 150, 154, 161, Amalek, 15, 175.
Amand, David, 165, 182.
Balthasar, H. v., 146, 164, 178, Ambrose, 162, 171, 172, 181, 190, 181, 186.
Baptism, xiii, 17-18.
Bardenhewer, O., 143.
Barnabas, 12:2, 175; 12:6, 191; Angels, 17, 21; doctrine of, 12:8, 174; 15:5, 174; 16, 179.
Basil, xv, xii, 1, 3, 4, 158, 159, Antioch, 7.
171, 174, 178, 182, 186, 189, Aphraates, 146, 172, 173, 175.
Apocalypse, 4:5, 181; 5:8, 181, Bate, H.N., 145.
Arianism, 1, 184, 241.
Aristotle, 5, 149, 157, 161, 169, Bethlehem, 159.
Beyschlag, Karlman, 189.
Armstrong, A.H., 159, 160.
Bible, xiii, 5, 8, 23.
Asceticism, 3, 10, 20.
Bloch, Renée, 151, 159, 193.
Bonsirven, J., 144, 175.
Chrysostom, Pseudo, 169, 170, Borgen, Peder, 173.
194, Botte, Bernard, 144.
Bouyer, Louis, 146, 175, 178.
Clement of Alexandria, 6, 146, Burghardt, Walter, 194.
151, 158, 159, 161, 167, 169, Burning Bush, 14, 15, 21.
170, 172, 177, 179, 181, 182, Byzantine Greek, xii.
Clement of Rome, 189.
Clement, Pseudo, 146, 156.
Colossians, 1:16, 180; 1:17, 180; Campenhausen, Hans von, 142.
Canticle of Canticles, 2:14, 187.
Cappadocia, xv, xii, 1, 13, 164, Conversion, 11.
1 Corinthians, 1:24, 179; 2:9, 176; Cavarnos, J.P., 169.
2:10, 170, 179, 183; 3:2, 174; Chadwick, Henry, 154.
3:12, 167; 4:11, 183; 5:7f, 172; Chalcidius, 165.
9:13, 14, 183; 9:18, 183; 9:27, Chaldaeans, 20.
182; 10;4, 173, 187, 190; 10:9f, Cherniss, Harold F., 143, 157, 161, 156; 12:12, 181; 12:28f, 181; 166, 167, 169, 172, 179, 185.
12:29, 176, 14:2, 179; 15:58, 181, Chevetogne, xvi.
Childs, Brevard, 151.
2 Corinthians, 3, 154, 193; 3:3, Christ, as Bread; 174; and cross, 183; 3:7—4:6, 184; 5:1, 187, 188; 15, 162, 173, 190, 191; and the 5:21, 163; 6:7, 183; 11:7, 183; Exodus, 175; as mediator, 154; 12:4, 180; 12:7, 166. and Moses, 9, 15, 21, 154, 162, Cornutus, 191.
163, 184; names of, 180, 187, Cosmology, 6.
188; natures of, 11, 15, 180; and Council of Constantinople, xv, 1.
Old Testament, 9; as shepherd, Courcelle, P., 185, 189.
159; and sin, 170; as way, xiii, Covenant, 21.
Christianity, and Greek Cyprian, 175, 190. philosophy, xi, xii, 3, 5; and Old Cyril of Alexandria, 7, 145, 160, Testament, 9; spirituality of, xvi, 162, 171, 180, 181.
Cyril of Jerusalem, 170.
Church, xi, xii, 1, 9, 15; Eastern, Daniel, 2:34, 184. xii, 14; heresy, 19; in time of Daniel, 20.
Daniélou, Jean, 2, 5, 22, 23, and Chrysostom, John, 165, 178, 189, passim 142-194.
12:35ff, 152; 13:17-19, 152; de Lubac, Henri, 145.
13:21-22, 153; 14:5-15, 152; Dead Sea Scrolls, 165.
14:7, 171; 14:15, 152; 14:16—-22, Delatte, Armand, 189.
153; 14:23-31, 153; 14:31, 172; Demosthenes, 169.
15:22—25, 153; 15:27, 153; 16, Deuteronomy, 8:15, 156; 9:10, 153; 16:2f, 173; 17:1-7, 153; 184; 10:16, 164; 12:5, 188; 13:4, 17:8-16, 153; 19:10, 175; 19:10ff, 188; 28:14, 192; 32:14, 190; 34, 153; 19:18, 148; 19:19, 154, 176:
20:2, 178; 20:3-7, 154; Devil, 163.
20:12-17, 154; 20:21, 148, 176, Dianoia, 6, 7.
178, 179; 24:15-18, 148, 179; Dihle, Albrecht, 154.
25-27, 154, 179; 25:4, 5, 181; Dionysius, Pseudo-, 146, 181.
25:9, 155; 25:40, 155, 179; 28, Dodds, E.R., 160.
155; 28:36, 155; 28:39, 183; Dolger, F., 177.
29:18, 181; 31:1ff, 155; 32, 15f, 155; 32:18f, 184; 32:26, 183; Ecclesiastes, 3:22, 23, 170; 46:17, 32:26—29, 155; 32:29, 183; 33:11, 179.
184; 33:13, 148; 33:17, 148; Edom, 156.
33:17, 12, 194; 33:20, 186, 189; Egypt, 15, 18, 21, 145, 168, 170.
33:20—33, 148; 33:21, 186, 187; Egyptians, 4, 8, 10, 17, 18, 21.
33:21-23, 184; 33:23, 189; 34, Einarson, B., 165.
184; 34:1, 156; 34:29ff, 154, Emmet, Dorothy, 143, 148.
184;35:30—38:31, 155; Ephesians, 1:3, 188; 1:23, 181; 36:8—40:31, 156; 39:15-19, 155; 4:14, 187; 5:2, 181; 6:11, 167.
39:43, 156; 40:14, 156.
The Exodus, 9, 145, 154, 175, 184, Epiphanius, 155, 161, 165.
Ezekiel, 5:4, 181; 10:1f, 181; 18:20, Eusebius, 154, 156, 158, 159.
Evil, 10, 11, 16, 17.
Exodus, 5; 1:16, 157; 2:2ff, 151; Fathers of the Church, xvi, 3, 9.
2:3, 158; 2:10, 158; 2:11-14, 151; Ferguson, Everett, 172, 176, 191.
2:15-21, 151; 3:2, 148; 3:2, 3, Festugiére, A.J., 157, 165, 176.
159; 3:2-5, 152; 3:14, 162; Floéri, F., 164, 194.
4:1-7, 152; 4:19-27, 152; Freckenhorst, xvi.
4:29-31, 152; 5:2, 163; 5:4ff, Free Will, doctrine of, 16-17.
152; 5:4, 16-18, 167; 5:6ff, 166; Fuchs, H., 171.
5:21, 166; 7:1, 163; 7:10-12, 152; 7:15ff, 152; 7:18, 168; 7:20-22, Gaith, J., 147.
152; 8-10, 152; 8:1-15, 152; 8:5, Galatians, 2:9, 181; 4:26, 188; 168; 8:12f, 168; 8:19, 184; 9:8, 5:16f, 191; 6:8, 174; 6:14, 191.
168; 9:12, 167; 10:21, 168; Gehenna, 18, 168.
10:21-23, 152; 11:7, 170; 11:46, Genesis, 2:15, 188; 2:23, 161; 3:1, 152; 12:23, 169; 12:29-31, 152; 163; 3:1ff, 183; 3:4, 183; 3:7, 189;
3:18, 170; 3:21, 160, 161, 189; De deitate filii et sp. sanc., 150; In 3:23f, 289; 4:24, 189; 28:12, 185; diem nat. Christi, 159, 160; In 44, 171.
Eccl., 2, 149, 157, 163, 166, 167, George of Trebizond, 22.
169, 170, 174, 177, 180, 186, Geyer, B., 143.
187, 191, 192; Ep. can., 149, 169, Gillet, R., 161.
1, 191; Ep. 3, 176, 180, Gilson, Etienne, 162.
13, 143; In Hexaemeron, Glory to Glory, 22, 142, 143, 146, 149, 153, 166; De bom. op., 150, 160, 167, 176, 178.
157, 164, 168, 169; De inf. qui }!
God, and allegory, 8; and the praem. abr., 149, 167, 178; In Church, 19-20; doctrine of, inscrip. Ps., 2, 148, 149, 151, 154, 14-15; image of, 11, 12; infinity 157, 158, 159, 160, 164, 166, of, xiii, 12, 14; journey to, xiii, 168, 169, 170, 174, 191, 193; De 5, 11, 12, 16, 20; and Moses, 21, inst. Christiano, 2, 149, 152, 153, ; 22; and pagan learning, 4, 5; 161, 165, 171; In laud. frat. Bas., participation in, 12, 13, 14; 148, 149, 151, 156, 158, 159, people of, 9, 16, 21; providence 171, 193; De Mel epis., 20, 160, y of, 17; and virtue, xvi, 10, 11.
182; De mort., 154, 160, 168, 187; Godet, P., 145.
In Nativitatem, 180; Or. cat., 147, Goggin, T.A., 147, 151, 169.
149, 150, 157, 160, 164, 168, i The Good, 12, 13, 14.
172, 176, 183, 184, 189; De or.
| Goodenough, E.R., 153.
Dom., 2, 154, 160, 169, 178, 182, Gospel, xi, 19.
185, 189, 191; De paup. amand., 168; De perfectione, 2, 149, 150, Graef, Hilda, 142.
157, 158, 159, 167, 170, 178, Grant, R.M., 144, 145, 158.
187, 188; De prof. Chris., 2, 157, Greeks, xiii; exegesis of, 7, 13, 14; 176, 180, 191; Ref. conf. Eun., and Philo, 6; philosophy of, xii, 149, 154, 162, 180; In sex. Ps., 3.
174; De S. Theo. Mart., 187; De Gregorii Nysseni Opera, 142. virg., 2, 157, 160, 166, 167, 168, Gregory, works of, cf. also The Life 169, 170, 177, 182, 185, 189; of Moses; Adv. Apoll., 164, 169; Vita S. Macr., 2, 177, 188, 193.
Adv. eos qui diff. bapt., 147, 194; Gregory, and Alexandrian i Adv. Maced., 180; De an. et res., tradition, 9, 13; and allegory, 9; 149, 150, 154, 160, 162, 164, and asceticism, 10; doctrines in, 168, 169, 182, 185, 189, 190; In 14-20; and Latin fathers, 9; life bapt. Christi, 147,158, 162, 170, of, xv, 1; and pagan learning, 3, 171, 184, 189, 192; De beat., 2, 4, 5; and Philo, 5, 6; and '
155, 160, 164, 166, 169, 170, philosophy, 3; spirituality of, xii, i 176, 177, 178, 179, 180, 181, 2, 3, 9, 10, 11, 12, 13; and 182, 187, 188, 189, 192, 194; In thuria, 7, 8, 11.
Cant., 2, passim, 148-194; De Gregory of Nyssa Colloquia, xvi.
Castig., 148, 189, 190; In Christi Gregory of Nazianzus, xii, 12, res, 153, 175, 188; Contra 149, 161, 170, 176, 179, 180, Eunomium, 30, passim, 146-190; 184, 186, 191, 192.
Jackson, B.D., 157, 178.
Gronau, K., 143, 164.
Jaeger, Werner, 2, 14, 142, 143, Gross, Jules, 151, 161.
144, 145, 147, 151, 157, 164, 165, 173, 176, 182, 185, 186, Hadas, Moses, 144.
Hanson, R.P.C., 144, 167.
Jeremiah, 4:4, 164; 9:4, 166; 9:26, Harl, M., 147, 190.
Haulotte, Edgar, 155.
Jerome, 156, 161, 175.
Hausherr, I., 147, 149.
Hebrews, 1:14, 181; 3:15, 193; Jews, xii, 5, 6, 163.
5:12f, 174; 9:2ff, 155; 9:5, 179; Job, 20.
9:11, 179; 10:20, 180; 11:1, 163; John, 1:3, 188; 1:9, 162; 1:14, 180; 11:25, 148; 11:28, 152; 12:11, 1:18, 162, 178, 188; 3:14, 163, 183; 12:18—21, 154; 13:15, 181; 191; 5:35, 181; 6:44, 185; 6:51, ape17{ 172.
173; 7:37ff, 190; 8:12, 159; 8:44, Hellenism, xi, xii, 3, 5, 6.
163; 13:22, 185; 14:2, 188; 14:2, Hesiod, 193.
23, 188; 14:6, 159, 162, 188; Hilary, 146, 159, 162, 181.
14:23, 173; 15:1, 190; 19:34, 190.
Hippolytus, 146, 159, 190.
Holy Spirit, xiii, 2, 171, 185, 193; Josephus, 151, 180. doctrine of, 15-16; as guide, 17, Joshua, 15, 174.
Justin, 9, 146, 156, 159, 162, 164, Hope, 10.
172, 173, 174, 175, 180, 182, Horace, 194.
Horn, G., 177, 186, 190.
Kattenbusch, F., 176.
Keenan, Mary Emily, 142.
Incarnation, 2, 15, 16.
Kerrigan, Alexander, 145, 146, Irenaeus, 9, 159, 161, 162, 164, 166.
165, 167, 170, 173, 174, 175, Kirk, K.E., 186.
Kleinheidt, Ludger, 147.
Isaiah, 6:2, 181; 11:1f, 181; 26:10, Koch, H., 177.
184; 40:20, 179; 62:3, 188; 64:4, Konstantinou, E.G., 182, 192.
176; 65:11-14, 188; 66:24, 174.
Israel, xiii, 15, 159, 193.
Ladner, G., 160, 184, 185.
Israelites, 10, 16, 21, 170.
Ivanka, Endre von, 143, 146, 161, Langerbeck, H., 178.
Matthew, 3:12, 167; 5:14, 181; Lenz, Johann, 147.
5:18, 175; 5:22, 28, 169; 5:28f, Leo, Fr., 144.
193; 5:48, 150; 7:14, 192; 8:12, Leonardi, Corrado, 190.
168; 8:29, 192; 10:16, 192; 12:28, Leroy, J., 156.
184; 13:42, 168; 13:44, 188; Levites, 8.
25:31, 184; 19:28, 188.
Leviticus, 8:8, 182; 19:18, 154.
Maximus of Tyre, 158, 167.
Lewis, Le Moine G., 161.
Mekilta de Rabbi Ishmael, 144, Lewy, Hans, 177.
Tr. Amalek, 3, 174; Tr. Bahodesh, Leys, R., 142, 146, 160, 164, 165, 9, 168; Tr. Beshallab, 2, 171; Tr.
Pisha, 7, 170; Tr. Vayassa', 2, 172; Libanius, 143.
Tr. Vayassa', 5, 174.
Life of Moses, xii; and allegory, 8, Melito, 180.
9; dating of, 1, 2; doctrinal Merki, H., 143, 167, 171, 194. concerns in, 14—20; and Messiah, xi. mysticism, 2, 11; and Philo, 5, 6; Methodius, 158, 161, 163, 180.
I and spiritual life, xv, xiii, 2, 3,9, Metzger, Bruce, 173. i 10, 18; structure of, 3, 5; theme:
Midian, 10, 19, 151, 156, 158. of, xvi, 2, 3, 12; translations of, Midrash Rabbah, Exodus, 144; 22-23.
1:25, 151; 2:5, 159; 3:13, 190; | Lucian, 192.
5:9, 174; 8:2, 163; 14:2, 168; Luke, 1:35, 184; 4:35, 192; 6:43, 15:27, 152; 23:10, 191; 25:3, 174; ; 192; 8:30, 192; 9:23, 189; 10:1, 50:5, 179.
173; 11:20, 184; 16:19, 192; Mohrmann, Christine, 153.
/ 16:22f, 188; 18:22, 189; 22:30, Moore, F., 165.
Lundberg, P., 170, 171.
Moses, xiii, 2, 4, 145, 151, 152, Luneau, Auguste, 146, 147.
187, 189; and Joshua, 174; as mediator, 10, 154, 194; as model, Macarius, 14.
6, 10, 12, 13, 19, 20, 21, 144, Macrina, xv, 1.
149, 151, 154, 190; and Sinai, ; Malherbe, Abraham J., 176, 10, 11, 154; as symbol, 5, 9, 15, 192-193.
18, 21, 164, 172, 177, 184.
Malingrey, Anne-Marie, 143.
Muhlenberg, Ekkehard, 146, 147, Man, doctrine of, 16.
Muckle, J.T., 146, 157, 160, 166, Marah, 15, 21, 173.
Marcus Aureltus, 158.
Musurillo, Herbert, 22, 143, 148, Marcus, Ralph, 155.
Marechal, Joseph, 176, 187.
Mysticism, xii, xiii, 2, 11.
Mark, 1:4, 5, 181; 1:24, 192; 5:9, Natorp, P., 176.
Nature, of Christ, 11, 15, 180; divine, 14; human, 11, 16, 17.
Philo, xii, 5, 6, 12, passim, Nautin, P., 169, 170, 194.
144-194; Leg. alleg., 156, 157, Nemesius, 165.
158, 163, 175, 191; Quest. on Ex, Neo-Platonism, xii, 3, 150, 160, 6, 155, 157, 158, 164, 165, 166, 161.
169, 170, 174, 175, 179, 180, Neo-Pythagoreans, 188.
181, 182, 183, 186, 194; Vita New Testament, 8, 9.
Mos., 5, 6, 151-9, 162, 166, 170, Noah, 20.
172, 177, 178, 179, 180, 182, Nock, A.D., 153, 167, 179.
Philosophy, xiii, xv, 3, 4, 10.
Numbers, 9:15-23, 153; 11:4-34, Phocylides, Pseudo, 192.
156; 11:16, 173; 12:1-5, 156; Plato, 3, 5, 146, 150, 161-165, 12:7; 13-14, 156; 16, 156; 169, 171, 172, 175, 180, 181, 16:31—35, 191; 17:156; 20:2—3, 185, 186, 189, 191, 192.
156; 20:7, 192; 20:14-22, 156; Pliny, 189.
21:6-9, 156; 21:8, 191; Plotinus, xiii, 150, 160, 161, 167, 21:21-25, 156; 22:2ff, 156; 176, 178, 185, 193, 194.
22:22ff, 192; 23:8, 192; 24:2ff, Plumpe, Joseph C., 158.
156; 25, 156; 31, 156.
Plutarch, 158, 165, 170, 173, 176, Nyssa, xv, 1.
Old Testament, xi, 7, 9, 20, 23.
Oriental Religion, xii.
Origen, xii, 6, 12, 13; passim, Proverbs, 1:9, 188; 4:9, 188; 6:27, 144-192.
28, 193; 17:17, 166; 25:4, 8, 188.
Orphic-Pythagorean, 160.
Psalms, 13:5, 149; 17:12, 178; 18:5, Otis, Brooks, 13, 147, 177, 186.
176; 19:1, 179; 22:2, 188; 26:5, 188; 26:13, 188; 39:3, 187; 39:11, Pagan learning, 4, 5.
182; 60:4, 188; 63:8, 189; 68:26, Palladius, 150.
258; 75:2, 3, 150; 76:11, 162; Paradise, 160, 188, 189.
91:1, 4, 189; 105:29-36, 152; Passions, 10, 16, 17.
113:8, 156; 114:9, 188; 118:120, Passover, 8, 15.
191; 141:2, 181; 147:14, 182.
Paul, 149, 154, 177, 193.
Perfection, 2, 3, 12, 13, 14.
Quasten, J., 142, 143, 160.
Rahner, Hugo, 150, 175.
Pharaoh, 17, 21, 158, 163, 167.
Philippians, 2:10, 181; 2:15, 181; Redemption, 17.
3:13, 13, 20, 149, 185, 186; 3:14, Refoulé, F., 164.
Rogers, C.F., 156, 190.
Tabernacle, 10, 15, 16, 19, 20.
Tertullian, 156, 161, 162, 165, 170, Romans, 1:28, 26, 167; 2:5f, 168; 171, 172, 173, 175, 190, 191.
2:28f, 164; 3:25, 181; 6:21, 168; Theodoret, 234, 251, 254, 256, 8:3, 191; 9:17-18, 167; 12:1, 182; 294, 161, 169, 171, 172, 190.
13:10, 154; 13:14, 190; 14:1f, Theodosius, xvi.
Theoria, 3, 5, 7, 11, 18.
1 Thessalonians, 4:17, 182; 5:22, Sacraments, 7.
1 Timothy, 1:5, 171; 1:19, 182; Sallustius, 167.
2:8, 181; 3:15, 181; 4:2, 192; Salvation, doctrine of, 18.
2 Timothy, 4:7, 187, 188.
Scripture, xi, xii, in Gregory's Tresmontant, Claude, 165. writings, xiii, 2, 11, 13, 18, 23; | Trinity, xvi; controversies of, 2. interpretation of, 5, 18, 22.
Unnik, W.C. van, 151. pee Ea SNS Vaccari, A., 145.
Sinton LB, 14, 16, 18, 21.
Valentinian Gnostics, 160.
Sinai, 8, 10, 11, 14, 154.
The. Virgin, :15,, 182, 175.
Virtue, and Aristotle, 5; and God, Sepliocles 172, 193.
14; life of, 2, 4, 10, 12, 17; and Soul, doctrine of, xvi, 16; is Life of Moses, 8, 10, 12, 20; and incorporeal, 16; on journey to eas 2, 3; progress toward, piilssophy, 4 P88"
——_Véilker, Walther, 145, 146, 147, Spiritual life, and Gregory's 154, 155, 160, 175, 177, 186, writings, xiii, 2, 3, 7, 9, 10, 12, a She 19, Weiswurm, A.C., 143, 154, 161, rin a, adr 166, 177, 178, 180, 184, 186.
Stendahl, Krister, 164. bas related ist Pe ed la Wisdom, 2:23f, 189; 11:4, 156; ape] .
16:6f, 191; 16:20, 174; 16:21, i ba 12, 150, 159, 164, 165, 174; 18:24, 182; 19:18, 152.
Taee aie aes Sutcliffe, E.F., 188.
Pe A te Synergism, 14. i Index to Texts Aaron, 35; against Moses, 47, 66, Church, 57, 81, 94, 101, 102.
121; and divine signs, 36, 109; Circe, 135. and idolatry, 46, 109; rod of, 49, Cloud, leading exodus, 38, 39, 41, 127.
82, 83, 86, 92, 114, 135; on Mt.
Adversary, 66, 67, 106, 109, 122, Commandments, divine, 35, 42, 129.
43, 79, 92, 125; of Law, 84, 105, Altar, 127; of incense, 44, 47, 100, 109, 110; for perfection, 31.
101; of sacrifice, 44, 47, 100, Conscience, 82, 104, 106, 128.
Contemplation, 65, 75, 77, 82, 86, Amalekites, war with, 40, 41, 87, 90, 91, 92, 93, 95, 97, 99, 131-132, 134, 135.
100, 101, 103, 106, 107, 108, Angel, and Christ, 111; and death, 109, 113, 134, 136.
63; as help, 35, 64, 65, 66, 82, Core, 136.
Creation, 63, 66, 80, 96, 99.
Apostle, 30, 68, 71, 72, 74, 80, 85, Cross, 72, 86, 91, 92, 124, 125.
87, 88, 98, 99, 100, 101, 104, 113, 117, 118, 128, 130.
Darkness, and God, 91, 94, 95, 97, Apostles, 86, 87, 94, 101.
Ark, of covenant, 97, 100; as Dathan, 136. protection, 56, 57.
David, 95, 101, 102, 119.
Death, 120, 125; and Baptism, 84; Babylon, 32, 33. fear of, 63, 81; and life, 108; Balaam, 50, 129, 130, 135. symbol of, 101.
Demons, 67, 129, 130.
Baptism, 84, 85, 102.
Desire, as evil, 48, 68, 88, 89, 122, Basil, 81.
124, 125, 132; for freedom, 67; Being, contemplation of, 92; and for God, 116, 117; for Good, truth, 60, 62, 115.
113, 117; as limitless, 31, 114, Burning bush, 34-35, 59, 60, 134.
Divine power, 42, 47, 49, 97; and Candace, 102. marvels, 33, 38, 39, 40, 41, 48.
Divinity, 36, 46, 48, 69; beyond Christ, 60, 61, 137; Church as, understanding, 43, 95; commands 101; faith in, 77, 118; and God, of, 35, 42, 43, 79, 92, 109; 98, 99; and the Good, 117, 118; essence of, 95, 96; as the Good, as Lamb, 76; as rock, 87.
30, 116; as help, 82, 129; and mystical doctrines, 43, 94.
Choice; and virtue, 56.
Doctrine, 69, 79, 94, 95, 103.
Freedom, life of, 68, 75, 83; and Moses, 66, 67, 72, 75, 114.
Education, profane, 57, 62, 63, 76, 81; saving, 56.
Egypt, 32, 35, 65; exodus from, 37, God, 31, 32, 35, 39, 47, 50, 59, 63, 40, 80, 81, 82, 87; plagues of, 71, 81, 86, 90, 96, 99, 108, 114, 36-37, 68-78; plenty of, 47, 48, 122; belief in, 85, 87; and Christ, 80, 81, 122, 123, 124.
98, 99; contemplation of, 92, 93; Egyptians, 32, 34, 57, 58, 64, 114, counsel of, 39, 47, 118; Creator, 131; and bondage, 35, 37, 64, 80, 63, 119; and darkness, 91, 94, 133; and evil, 69, 72, 75, 76, 77, 95, 97, 134, 135; depths of, 80, 78, 83, 84, 85, 86, 87; and free 98, 110; essence of, 80, 112, 114, will, 74; and plagues, 36-37, 115, 116; face of, 111-120, 121; 68-78; and Red Sea, 38-39, 134, following of, 119, 120, 121; 135; and sorcery, 36, 62, 68. friend of, 130, 135, 136, 137; and Enlightenment, 69, 73. grace, 46, 110; and holy tablets, Envy, 120-122.
46, 91, 107, 110; as Invisible, 43, Eve, 120.
95, 111; judgment of, 49, 74; Evil, destruction of, 75, 76, 77, 84, knowledge of, 57, 71, 91, 93, 95, i 85, 110, 120, 122, 124, 136; on 96, 112, 115; and Law, 108, 110; Egyptians, 68, 69, 72, 76, 77, 84, and mercy, 63, 100, 121; and ; 87; and envy, 120; and free Moses, 35, 97, 112, 113, 114, | choice, 32, 72, 73, 74; and 115, 116; as Most High, 61, 111, injustice, 44, 59; opposite of 119; participation in, 31, 114; good, 30, 116, 120, 128; and providence of, 64, 65, 71; and { providence, 64, 65; punishment sacrifice, 101, 102, 103; t of, 108; and slavery, 61. supplication to, 37, 49, 82; | The Exodus, 37-50, 114. teaching of, 46, 48; wrath of, 74, Ezekiel, 75, 100.
Golden calf, 46, 107, 135. i Faith, 69, 77, 79, 81, 118; and The Good, 63, 67, 82, 106, 120, \ conscience, 104, 106; as 131; desire for, 113, 117, 118; guarantee, 62, 122, 134; mystery has no limit, 30, 31, 116, 117; i of, 98, 111, 124, 135; and man led to, 32, 77; nature of, 31. nourishment, 87; rod of, 62, 83, Gospel, 59, 60, 61, 67, 68, 76, 86, 87; and temptations, 67, 82.
91, 92, 94, 105, 111, 127, 130, Fall, 55, 64, 126.
Grace, 30, 46, 82, 86, 102, 110, Father, 61, 87, 118. bz.
Fire, on Mt. Sinai, 42, 134; and Spirit, 80.
Heaven, 67, 73, 88, 96, 100, 101, Free choice, 32, 56, 71, 72, 74.
Free will, 72, 73, 74; cf. Free Hebrews, 34, 64, 114,133, 134; saved from plagues, 36-37, 69, Law, 44, 45, 89, 104, 126; 72, 73, 74; and true religion, 58, commandments of, 84, 105, 106, 69.
119; contemplation of, 90, 91; Heresy, 58, 94, 111. fulfillment of, 90, 93; given, 46, Holiness, 75.
47, 90, 110; mediated through Holy of holies, 44, 47, 98, 102.
Moses, 43, 46, 92, 110, 114, 134; Holy place, 98. observance of, 91, 110, 128; as Holy Spirit, 80, 82, 94, 98, 99, protection, 76, 124; specific, 44, 100, 102, 110, 111.
Hope, 79, 82, 86, 114, 122, 123, Legion, 130.
Light, 95; and Moses, 66, 114; and Idolatry, 46, 58, 107. truth, 59, 83, 95, 101; and Idols, 46, 66, 96, 107, 109, 114, virtue, 73, 95, 136.
Lord, 61, 62; and apostles, 86, 101; Idumaean, 135. commandments of, 31, 76, 119, Illumination, 59, 64, 75.
128; glory of, 111, 120; teaching Imitation, of Egyptians, 73; of of, 125, 132; union with, 104, Moses, 55, 57, 65, 136; of right 108. action, 32, 105.
Love, for neighbor, 44.
Manna, 40, 87, 88, 89, 90, 92, Israelites, 42; cf. Exodus; and 114, 122, 134, 135. idolatry, 66, 108, 109; and Marvels, cf. also Miracles; 65, 68, Midianites, 50, 131; and Red 69.
Sea, 82, 83; rising against Moses, Meditation, cf. Contemplation.
37, 67; slavery of, 36, 80; and Mercy, 63, 121; throne of, 100. true religion, 58, 63, 73; and Midianites, 49, 129, 132, 135. virtue, 77, 78; war with Miracles, 41, 69, 127; and divine Amalekites, 40, 41. power, 41, 48; of manna, 40, 88; Israel, 37, 50, 86. and rod of Moses, 36, 61, 87.
Isaiah, 31, 100, 111.
Moses, 32, 35, 46, 47, 50, 109; and Jacob, 113.
Christ, 61, 110, 123, 125; James, 101. compassion of, 49, 121, 122; Jerusalem, 118. early life of, 33, 34, 82; as Jews, 91, 94, 114. example, 33, 55, 57, 58, 75, 80, John, 101.
85, 133, 136; and freedom, 66, John the Baptist, 101, 102.
67; glory of, 111, 112, 114, 116, Joseph, 120.
117, 118, 119, 134, 135; leading Joshua, 41, 90, 123. the exodus, 37, 38, 39, 40, 41, Jordan, 102.
80, 82, 94, 114, 123; people Judaea, 33. against, 37, 48, 49, 87, 109, 110, Justice, 74, 75, 131.
121; and plagues, 36, 37, 72, 73; Justification, 80. as lawgiver, 46, 48, 50, 61, 72, 76, 80, 81, 92, 109, 110, 124, Perfection, 31; counsel on, 29, 30; 125; rod of, 35, 36, 38, 39, 61, growth in, 31, 33, 133, 136, 137; 62, 68, 72; and Sinai, 42, 43, 45, limitless, 30, 31, 133; 46, 81, 93-98, 110, 114; teaching unattainable, 30, 31. of, 46, 80, 126; theophany of, 34, Peter, 101, 102.
35, 59, 60, 114; virtue of, 34, 64, Pharaoh, and exodus, 37, 38; 112, 113, 115, 121, 122, 123, hardened, 71, 72; and magic, 36, 124, 133, 135, 136, 137; and war 62, 68, 69; as the tyrant, 33, 35, with Amalekites, 41, 90, 91.
36, 55, 56, 61, 65, 68, 71, 80, Mt. Sinai, 42, 44, 91-120, 134, 109, 133.
Mysteries, 81, 84, 86, 90, 93, 99, Philosophy, 57, 60, 62, 63, 68, 81, 100, 107, 123; of cross, 86, 91, 104, 106.
92, 125; divine, 94, 101, 111, Phineas, 50, 131, 134.
135; and faith, 98, 124; as Piety, 75. protection, 58, 83; and Plagues, 36-37, 68-78. tabernacle, 98, 102, 103, 135; Prayer, 101, 102. understanding of, 94, 95; and Preparation, 89, 90.
Priests, 46, 85, 91, 98, 103, 131; and Aaron, 47, 49, 91; dress of, Nature, 78, 98; of Being, 60, 115; 45, 46, 47, 103, 134; God-given, divine, 30, 43, 61, 71, 82, 93, 93, 49, 125, 126, 127, 135; 96, 99, 100, 112, 115, 116, 130; institution of, 46, 47, 110, 114, and the good, 30, 31; human, 31, 134.
32, 47, 55, 59, 61, 64, 70, 84, Promised land, 48, 50, 122, 123, 93, 104, 109, 110, 111, 124, 132; 134. as mutable, 55, 61; sinful, 62, 70; Prophets, 59, 61, 86, 93, 94, 100, state beyond, 46, 47.
Psalmist, 104, 117. f Psalms, 119.
Paradise, 99, 118, 120.
Punishment, 47, 73, 104; of The Passion, 101, 123, 124. transgressions, 46, 108, 130, 131, Passions, 61, 75; and evil, 32, 56, 137.
84, 85, 121, 131, 132; and fall, Purification, of guilt, 46, 131, and 55, 126; freeing from, 72, 83, law, 44, 80, 108; rites of, 41,42, 102, 125, 128; of Israelites, 47, 47, 87, 92, 93, 103, 124.
50, 131, 132, 134; and sin, 70, 71, 124, 125.
Reason, 60, 80, 85, 130; and soul, Patriarchs, 45, 105, 106, 118.
65, 103; and virtue, 56, 59, 64, Paul, cf. Apostle; 88, 98, 101, 104, 79, 117.
Red Sea, 38, 39, 114, 134.
Religion, 95, 96; true, 58, 107.
Spirituality, 66, 92.
Repentance, 74, 102, 123.
Tablets, Holy, broken, 46, 91, 92, Retribution, 74.
110, 111; given, 46, 47, 107.
Tabernacle, 98, 99; Church as, 81, Right action, 32, 43, 44, 96.
101, 102; contemplation of, 97, Righteousness, 58, 106, 111, 118.
99, 100, 101, 103; erection of, Rod, cf. Moses; of Aaron, 49, 127, 47, 100, 102, 134; heavenly, 101, 135; of faith, 62, 83, 87; of 118, 135; on Mt. Sinai, 44, 96, virtue, 68, 70, 72.
Temptation, 67, 81, 82.
Sacrifices, 47, 101, 102, 103.
Salvation, 37, 69; help to, 61, 82, Theophany, 34, 35, 59, 60, 94, 100.
Sanctuary, 44, 45, 46, 49, 81, 95, Timothy, 101, 104.
The Tribes, 45, 106; rods of, 49, Sarah, 32.
Scripture, 32, 35, 90; teaching of, Trumpets, 104; on Mt. Sinai, 42, 56, 76, 82, 91, 95, 102, 104, 106, 91, 93, 94, 96, 114, 134, 135.
108, 109, 126; testimony of, 38, Truth, 58, 59, 60, 62, 101; is 57, 62, 63, 65, 66, 71, 78, 85, Christ, 60, 61; is light, 59, 69; 89, 101, 110, 111, 112, 115, 117, and reality, 102, 103.
118, 122, 129, 136; use of, 31, Tyranny, cf. also Pharaoh; 67.
Sin, 62, 74, 79, 120; bondage of, Understanding, 31, 92; of God, 85; death of, 102, 109; and 95, 112; man's, 78, 79, 91, 93; idolatry, 107, 109; punishment, spiritual, 33, 60, 65, 69, 78, 108, 75, 130, 131; and serpent, 62, 109, 112, 113, 117, 137.
Sinners, 62, 107, 130.
Virtue, and education, 62, 81; Solomon, 132. examples of, 32, 33, 58, 63, 65, Son of Man, 61, 125.
75, 85, 92, 106, 133; and free Sorcerers, and Midianites, 49, 50, choice, 32, 56, 71, 72, 73; life of, 129, 135; of Pharaoh, 36, 62.
51, 56, 64, 65, 77, 81, 86, 87, Soul, 59, 63, 100, 104; appetitive, 88, 90, 96, 106, 117, 122, 129, 68, 70, 76, 77, 83; and 130, 135, 136, 137; limitless, 30, illumination, 59, 69; intellectual, 31; and marvels, 68, 69, 70; in 65, 66, 77, 83; rational, 76, 77, Moses, 34, 64, 67, 122; religious, 83; spirited, 76, 77, 83; and 96, 104; as saving, 57, 64; virtue, 32, 64, 79, 92, 103, 106, striving for, 31, 65, 76, 103, 104, 113, 114, 122, 124, 133, 136.
117, 129, 133; teaching of, 43, The Word, 67, 82, 88.
The Virgin, 59, 88, 111.
Yahweh, 62, 110, 119, 135.
Wisdom, 80, 128, 132, 133; heavenly, 96; profane, 57, 58.
1b The gnen? hsuoconsenu® reve Hert) x baste gn 0Sophy , Hellen oid d yweleNT sow mysiel iS ieee EEEE ny ——————,— "The Paulist Press' recent 60 volume series on the Western mystics is to my mind the most hopeful sign in American publishing.
Kenneth L. Woodward Religion Editor, Newsweek Magazine in Publishers' Weekly GREGORY OF NYSSA—THE LIFE OF MOSES translation, introduction and notes by Everett Ferguson and Abraham J. Malherbe, preface by John Meyendorff. z J "Such an experience seems to me to belong to the soul which m a loves what is beautiful. Hope always draws the soul from the ra} beauty which is seen to what is beyond, always kindles the i om A desire for the hidden through what is constantly perceived... a And the bold request which goes up the mountains of desire m asks this: to enjoy the Beauty not in mirrors and reflections, rs — Pa r Ts lan but face to face."
Gregory of Nyssa, c. 332—395 a c > This great spiritual master of the fourth century was born as the general O n-persecution of Christians was ending. One of the Greek Cappadocian " oO 7 Fathers (the other two were Gregory's brother, St. Basil the Great, and ~Zo their mutual friend, St. Gregory Nazianzen), Gregory has come to be
=z ye] = regarded increasingly as the most brilliant and subtle thinker and most << les] > ~ profound mystical teacher of the three. Whether or not one agrees with m —_ z = Jean Daniélou who saw Gregory as the founder of mystical theology in 4 > iw] ~ the Church, there can be no doubt of Gregory's major importance within m \ > Az the Christian tradition. z se ow 5= The Life ofMoses has special significance because it reflects Gregory's
Lo] wy a "spiritual sense" of the Scriptures. He maintained that the ultimate oO Ss > O purpose of the Bible was not its historical teachings but its capacity for LZ elevating the soul to God. Gregory saw the totality of the spiritual life as Ti > , an "epektasis;' a continual growth or straining ahead, as in the words of m <= o St. Paul, "Forgetting the past, I strain for what is still to come" aos Gregory frames an immensely significant synthesis of the earlier Hellen- .
~ istic and Jewish traditions in this work. He describes the spiritual ascent << Zz as taking place in three stages, symbolized by the Lord's revelation of > e) Himself to Moses, first in light, then in the cloud and, finally, in the dark.
— —_ This translation and introduction, winner of the Christian Research x= ico Foundation Award, has been expertly rendered by Professors Abraham m Malherbe of Yale University and Everett Ferguson of Abilene Christian r° eee) University.
° jo ad In his preface Father John Meyendorff, the eminent authority on Orthodox spirituality, says of Gregory's spiritual sense, "Communion with God is a constant ascent 'from glory to glory'.... 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"
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