In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#32)

Scripture Reading: Exodus chapter 33 (continuation of Step#31 posting)

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

To Moses’s request, the Lord gave the following instruction-“See, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back, but my face shall not be seen.” (v.21-23)

St. Gregory suggests that the elements of the story—such as the place with God, the rock, the hole, Moses’ entrance, and the vision of God’s back—should be understood in spiritual sense rather than taken at face value.

[Note: The theology of the Cappadocians, particularly St Gregory of Nyssa, was influenced by the Alexandrian school. According to Alexandrian exegesis, statements unworthy of God signal an allegorical meaning. Consequently, descriptions of God with human features like a "back" or "face" must be understood spiritually since they do not align with divine nature.]

St. Gregory argues that interpreting the descriptions of God literally (such as having a front and back) leads to a limited and inappropriate understanding of the divine nature. Physical attributes like shape and form are associated with bodies, which are composite and subject to decomposition. If one were to take the description of God’s back literally, it would imply that God has a physical body, which can decompose and is therefore corruptible. This is an absurd conclusion and contradicts the true nature of the divine which is incorporeal (without a physical body) and incorruptible (not subject to decay).

St. Gregory further argues that if we consider God as having boundaries (as any shape/form has boundaries), it implies there's something beyond those boundaries which logically would be larger than God, contradicting the idea of God's infinity and omnipotence. St. Gregory contends that if we accept God as Good by nature, then anything beyond His boundaries would be evil. Again, this is a problematic conclusion and hence, the verses should be understood in spiritual sense.

St. Gregory then shares insight on the concept of 'place'- he suggests that when God speaks of a 'place' beside Him, He is not referring to a physical or measurable place, but rather a spiritual state of closeness to Him. This 'place' is limitless and infinite, just like God's nature. This place is so vast that one can never cease progressing in it.

St. Gregory discusses a paradoxical concept where spiritual progress is described as standing still on a rock (God tells Moses that he will stand on a rock, which according to St. Gregory, symbolizes the divine race towards virtue). He explains this seeming contradiction by saying that standing firm and immovable in goodness leads to progression in virtue. On the other hand, those who are uncertain and wavering in their understanding of goodness, who are tossed about by different opinions, will never attain the height of virtue. St. Paul teaches -“We must no longer be children, tossed to and fro and blown about by every wind of doctrine by people’s trickery, by their craftiness in deceitful scheming” (Ephesians 4:14). Thus, 'standing still' here refers to having a firm, unwavering commitment to God.

St. Gregory uses the metaphor of climbing uphill in sand to illustrate the futility of progress without a firm foundation. Just as climbing in sand results in slipping back, spiritual progress without a firm grounding in virtue is ineffective. However, if one firmly plants their feet on the Rock (which is Christ, who represents absolute virtue), and remain “steadfast and immovable” (1 Corinthians 15:58), they will make progress in their spiritual journey. [The commentary on Moses’s request to be continued in tomorrow’s posting].

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 100-111. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978).

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#31)

Scripture Reading: Exodus chapters 33

Brief outline of the chapter: God instructs the Israelites to depart from Mount Sinai and proceed to the Promised Land. He assures them of sending an angel ahead but announces that He will not accompany them due to their stubbornness. Moses sets up the Tent of Meeting outside the camp, where he speaks with God face to face. Moses intercedes for the people, asking God to go with them, and God agrees. Moses also requests to see God’s glory, and God manifests His goodness while shielding Moses from seeing His face.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

St. Gregory compares the soul’s upward movement to the natural downward movement of bodies. Just as a body accelerates downward on a slope without resistance, the soul, once freed from earthly attachments, naturally and swiftly ascends towards the divine. The soul’s upward movement is driven by its desire for heavenly things as the Apostle St. Paul says- “forgetting what lies behind and straining forward to what lies ahead” (Philippians 3:13). The progress in virtues and other spiritual growth renew the soul’s intensity and capacity for further ascent.

St. Gregory cites Moses as the ultimate example of this spiritual ascent. Moses never ceased to climb higher in his relationship with God. Each step he took- rejecting Egyptian ties, avenged a Hebrew, embracing a solitary desert life, leading the Hebrews his people to freedom, continually sought God’s presence etc. revealed another step above, symbolizing the endless journey towards divine perfection.

St. Gregory reflects on Moses’s request to the Lord - “Please show me your glory” (v.18) and wonders how can Moses for whom Scripture says that the Lord used to speak to him “face to face, as one speaks to a friend” (v.11) still need God to appear, as if Moses had not yet seen Him? Despite Moses’ profound experiences, he remains unsatisfied and continually thirsts for more. St. Gregory likens this experience to a soul that loves beauty. Such a soul is always drawn from the visible beauty to what lies beyond, constantly desiring the hidden and ultimate beauty.

Moses beseeches God to appear to him, not according to his capacity to partake, but according to God's true being.

When this bold request was made, God’s response was - “you cannot see my face, for no one shall see me and live.” (v.20) According to St. Gregory, seeing God does not cause physical death, as God is the source of life. However, the thought process that one can fully comprehend or know God is a kind of spiritual death, because it turns a person away from the true nature of God, which transcends human understanding.

In the words of St. Gregory- “The divine voice granted what was requested in what was denied, showing in a few words an immeasurable depth of thought. The munificence of God assented to the fulfilment of his desire, but did not promise any cessation or satiety of the desire.”

In a profound way, the request (of Moses) is granted through denial! Moses asked to see God’s full glory, but God responded that no one could see His face and live. This leads Moses to understand that the full essence of God cannot be comprehended by human life.

St. Gregory postulates that God would not have revealed Himself to Moses if such a vision satiated Moses’s desire. Instead, the true vision of God is one that perpetually fuels the desire for Him and that yearning never ceases. This desire is never fully satisfied, as each glimpse of the divine rekindles the longing to see more. There is no limit to the ascent towards God, as He is infinite and the desire for Him continually grows. Therefore, what Moses requested is fulfilled by the very things that leave his desire unmet. [The commentary on Moses’s request to be continued in tomorrow’s posting].

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 100-111. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978).

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#30)

 

Scripture Reading: Exodus chapters 31,32 and 34 (continuation of Step#29 posting)

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

St. Gregory of Nyssa reflects on the restoration of the tablets of the Law and its deeper spiritual meaning. He begins by noting that the original tablets, inscribed by God, were broken when Moses threw them down in response to the Israelites’ sin. Moses then made new tablets from earthly material, which God inscribed again, symbolizing the restoration of grace. St. Gregory suggests that this event reveals God’s concern for humanity. When the tablets were broken, it symbolized as humanity's fall into sin and mortality. The restoration of the tablets, this time made by Moses but inscribed by God, symbolizes the restoration of human nature through the divine intervention. 

He references the Apostle Paul, who metaphorically calls the tablets “hearts,” indicating that the Law is meant to be inscribed on the human soul. “and you show that you are a letter of Christ, prepared by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets that are human hearts.” (2 Corinthians 3:3)

Originally, human nature was created perfect and immortal, with the Law inherently guiding people away from evil and towards honouring God. St. Gregory sees the 'voice of the serpent' in the story of Adam and Eve, and the 'voice of drunken singing' in the story of the golden calf (Exodus 32:18) as the one that caused the fall and breaking of this perfect state. Yet, the true Lawgiver, Jesus Christ, restored human nature.

As Moses made the tablets from stone, St. Gregory says Christ “cut the tables of human nature for himself from our earth….He became the stonecutter of His own flesh, which was carved by the divine finger, for the Holy Spirit came upon the virgin and the power of the Most High overshadowed her.” This act restored humanity’s unbroken and immortal nature, with the Law now written on the hearts of believers by the Holy Spirit, also referred to as the “finger” of God in Scripture. [“But if it is by the finger of God that I cast out the demons, then the kingdom of God has come upon you.”- St. Luke 11:20]

St. Gregory of Nyssa discusses the transformation of Moses after he received the restored tablets of God’s law. Moses' face shone with such divine glory that others could not look upon him. St. Gregory sees this as a symbol of the transformative power of God's grace and redemption. This transformation is linked to the restoration of human nature by Jesus Christ, who healed our brokenness and restored us to our original beauty through the divine power of God.

Just as Moses’ glory was too great for the Israelites to look upon, the glory of Christ is too overwhelming for the impious and the heretics.

He further elaborates that when Christ comes in his glory, accompanied by all the angels (St. Matthew 25:31), even the righteous will find it difficult to bear and behold his glory. St. Gregory views the prophecy of Isaiah – “If favour is shown to the wicked, they do not learn righteousness; they corrupt what is upright on the earth and do not see the majesty of the Lord.” (Isaiah 26:10)- as one where the impious and those who follow false teachings will be excluded from the vision of Christ’s second coming and will not see the glory of the Lord.

Questions for Personal Reflection:

1. Reflect on the role of prayer in your efforts to support and guide others back to God? Have I ever interceded for others, as Moses did for the Israelites, when they strayed from their faith? How do I respond to my own sins and mistakes? Have I been vocal in fostering a sense of accountability within my family/community against any wrongdoing?

2. What practices can I adopt to ensure that I regularly reflect on my actions and seek repentance? What steps can I take to cultivate a heart that is always ready to meet Christ, both in daily life and at His second coming?  What efforts do I put to restore my relationship with God and with fellow beings?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 98-100. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#29)

 

Scripture Reading: Exodus chapters 31,32 and 34.

Brief outline of the chapters: Exodus 31 describes God’s appointment of Bezalel and Oholiab, filled with the Spirit of God, to craft the tabernacle and its furnishings. It also emphasizes the importance of observing the Sabbath as a sign of the covenant between God and the Israelites.

Exodus 32 recounts the Israelites’ creation and worship of a golden calf while Moses is on Mount Sinai. Angered by their idolatry, God intends to destroy them, but Moses intercedes, pleading for mercy. Moses then destroys the calf, rebukes the people, and calls for those loyal to God to execute judgment on the idolaters.

Exodus 34 describes God renewing the covenant with Israel after the golden calf incident. Moses carves two new stone tablets, and God reaffirms His covenant, proclaiming His attributes of mercy and justice.

St. Gregory chiefly focuses the commentary on the tablets of stone.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

Moses, who has progressed to this level of spiritual ascent, holds in his hand the tablets inscribed by God with the divine Law. These tablets are broken due to the Israelites’ sin of creating and worshipping a golden calf. Moses pulverizes the idol, mixes the powder with water, and makes the Israelites drink it, symbolizing the complete eradication of idolatry. St. Gregory interprets this as a prophetic sign of the disappearance of idolatry in his own time, as those who once worshipped idols now embrace the true faith.

Moses then arms the Levites, who then killed many Israelites without distinction, is seen by St. Gregory as a lesson about collective responsibility and punishment. When a whole community participates in evil, the punishment of some serves as a warning and correction for the entire community. It is similar to punishing a person for wrongdoing by whipping. Any part of the body that is struck will experience pain, which affects the entire body. Similarly, when a group engaged in wrongdoing is disciplined, the punishment of one member serves as a warning or correction for the whole group emphasizing that the suffering of a part can led to the repentance and purification of the whole.

St. Gregory sees Moses' call to those who are on the Lord's side to join him, and their subsequent killing of their brother, friend, and neighbour (Exodus 32:27), as a symbolic call to spiritual warfare against one's own sinful habits and thoughts.

St. Gregory points out “brother,” “friend,” and “neighbour” do not always have positive connotations. He cites the example of Aaron, who both helped Moses against the Egyptians and also made the golden calf idol for the Israelites, is used to illustrate the dual nature of 'brotherhood'. The same person can be both a helper and a hindrance, just as our own thoughts and habits can be both beneficial and detrimental. In this context, the terms “brother”, “friend” and “neighbour” can also represent negative aspects of our inner thoughts and habits that lead us away from God.

Therefore, the act of using the sword against these “brothers,” “friends,” and “neighbours” symbolizes the need to confront and eliminate our sinful thoughts and behaviours. By doing so, we purify ourselves and bring about spiritual life. The death of these evil habits leads to our spiritual life, while their life leads to our spiritual death.

The historical detail of the Israelites removing their earrings upon Aaron’s instruction to create the golden calf is interpreted spiritually. Moses had adorned the Israelites with the Law, symbolized by the earrings. However, through disobedience, this adornment was removed by a false brother and repurposed to create an idol.

St. Gregory draws a parallel to the first sin in the Garden of Eden. The serpent was perceived by Adam and Eve as a companion and neighbour when he advised them that violating the divine commandment would be advantageous and beneficial for them, meaning they should metaphorically remove the earring of the divine commandment from their ears. Those who annihilate such ‘companions’ and ‘neighbours’, will hear from Moses- “Today you have been ordained for the service of the Lord, each one at the cost of a son or a brother, and so have brought a blessing on yourselves this day.” (Exodus 32:29) [The commentary on Tablets of Stone to be continued in tomorrow’s posting].

Questions for Personal Reflection:

1. What “golden calves” or idols have I allowed into my life that distract me from my relationship with God? 

2. How do I respond when it feels like God is taking too long to answer my prayers or guide me? In what ways can I cultivate patience and trust in God’s timing, rather than seeking quick fixes or alternative solutions? 

3. In what ways can I contribute to the spiritual well-being of my community/family? What steps can I take to ensure that my actions and decisions positively influence others in their faith journey?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 95-98. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978).

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#28)

 

Scripture Reading: Exodus chapter 28, 29,30 and 39 (continuation of Step#27 posting)

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

The tassels on the tunic, which are just for decoration, symbolize going above and beyond what is required in our pursuit of virtue. St. Gregory teaches that we should strive to add extra effort and beauty to our virtuous actions, much like adding decorative tassels to a tunic. He cites the example of St. Paul who preached the gospel for free even though he could have asked for compensation. While the Law allowed “those who work in the temple service get their food from the temple and those who serve at the altar share in what is sacrificed on the altar.  In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.” (1Corinthians 9:13,14); St. Paul said that he made “the gospel free of charge, so as not to make full use of my rights in the gospel.” (v.18)

St. Gregory then provides insights to the craftsmanship of the Ephod (v.6-10), which is to be made of gold, blue, purple, and crimson yarns, and fine twisted linen, with two shoulder pieces with two onyx stones on which are engraved with the names of the sons of Israel.

According to St. Gregory, the ephod represents the adornment of the heart, it composed of various virtues symbolized by the colours and materials used therein. The blue and purple colours symbolize kingliness and purity of life, suggesting that a virtuous life combines nobility and moral purity. The crimson colour represents modesty, and linen material signifies brightness and purity. Together, they indicate that a virtuous life is both modest and pure. The gold thread that adds radiance to the garment symbolizes the treasure or reward reserved for a virtuous life.

The names of the patriarchs engraved on the shoulder clasps symbolize the importance of following the examples set by virtuous ancestors. Their lives serve as adornments, enhancing one’s own moral character.

The next vestment is breastplate whereby small shield-shaped gold ornaments hung from each shoulder piece, supporting a rectangular gold object adorned with twelve stones arranged in four rows of three. Each stone was unique, distinguished by its own distinct brilliance. According to St. Gregory, the outward appearance of the ornament is symbolic in nature. The shield-like decorations hanging from both shoulders represent the dual aspects of our defence against the Adversary. As previously mentioned, a virtuous life is led in two ways—through faith and good conscience. These shields provide protection in both respects, ensuring our safety. We remain unscathed by the attacks of the evil one by being armed “with the weapons of righteousness for the right hand and for the left” (2 Corinthians 6:7).

The four-cornered shape, supported equally on all its sides, symbolizes steadfastness in doing good. It has four rows of stones inscribed with the names of the patriarchs of Israel.  St. Gregory teaches that an individual who defends against the evil one with the two shields (faith and good conscience) will embellish their soul with the virtues of the patriarchs. Each stone shines with its own brilliance, representing the unique virtues each patriarch embodies.

St. Gregory teaches that the straps tying the adornments to the arms symbolize the connection between practical and contemplative philosophy. Practical philosophy (actions) is represented by the arms, while contemplative philosophy (thoughts and reflections) is symbolized by the heart. Together, they guide a virtuous and higher spiritual life. This suggests that a balanced spiritual life requires both thoughtful inner reflection and active deeds.

The next vestment is the turban and according to St. Gregory, the diadem on the head represents the crown reserved for those who live virtuously. The inscription in gold leaf signifies divine or sacred knowledge, which beautifies the crown.

Lastly, St. Gregory says that the absence of sandals indicates freedom from earthly encumbrances as sandals, made from dead skins, symbolize worldly attachments that hinder spiritual ascent.

Questions for Personal Reflection:

1) The ephod and breast-piece were adorned with precious stones and the names of the patriarchs. How am I carrying the legacy of faith and the virtues of those who came before me- my parents, grandparents, god-parents etc.? In what ways can I ensure that my actions honour the faith and sacrifices of my spiritual ancestors?

2) Having been set apart for holiness through the sacrament of Holy baptism, how can I strive for holiness in my thoughts, words, and actions, reflecting the inscription “Holy to the Lord” on the turban (Exodus 28:36)? What daily practices can I adopt to remind myself of my baptismal commitment to live a holy life?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 92-95. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

 

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#27)

Scripture Reading: Exodus chapter 28, 29, 30 and 39.

Brief outline of the chapters: Exodus 28 outlines God's instructions to Moses for making sacred garments for Aaron and his sons as priests. It describes the ephod, breastplate, robe, turban, and other garments, each adorned with specific materials and symbols. The ephod and breastplate include precious stones engraved with the names of the twelve tribes of Israel, symbolizing the priest’s role in representing the people before God. Also highlighted are the focus on holiness, beauty, and strict adherence to divine instructions in serving God.

Exodus 29 details the consecration ceremony for Aaron and his sons as priests. Exodus 30 provides instructions for making the altar of incense, the basin for washing, and the sacred anointing oil and incense. Exodus 39 details the completion of the priestly garments and the Tabernacle as commanded by God.

[This commentary of St. Gregory chiefly focuses on the spiritual meanings of the priestly garments outlined in Exodus 28.]

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

After receiving instructions through visions of the tabernacle, St. Gregory says that Moses' soul ascends to greater insights regarding the priesthood's vestments. These include the tunic, ephod, breast-piece with precious stones, turban, metal-leaf, breeches, pomegranates, bells, the rational and doctrine (Urim and Thummim), as well as shoulder-pieces fastened with the patriarchs' names.

St. Gregory of Nyssa discusses the spiritual significance of the vestments starting with the blue dye of the tunic. “You shall make the robe of the ephod all of blue.” (v.31). He notes that previous scholars have interpreted this colour as representing air or the universe, as seen in Wisdom 18:24- “For upon his long robe the whole world was depicted”).

Expounding on the above verse, St. Gregory interprets that an individual aspiring to be a priest before God must also offer his own body upon the altar and become a sacrifice, not through death, but by being a living sacrifice and performing rational service [“…to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12:1)]. The priest should avoid a “heavy and fleshy” life, instead living purely and lightly, akin to the thinness of a spider web thread. By living a pure life, one becomes spiritually light and airy, ready to ascend to God when called, rather than being weighed down by earthly concerns.

Exodus 28: 33, 34 says- “On its lower hem you shall make pomegranates of blue, purple, and crimson yarns, all around the lower hem, with bells of gold between them all around a golden bell and a pomegranate alternating all around the lower hem of the robe.”

According to St. Gregory, the golden bells alternating with the pomegranates represent good works. They denote two pursuits through which virtue is acquired: faith towards the divine and conscience towards life. St. Paul mentions these elements in Timothy's garment, advising him to have faith and a good conscience (1 Timothy 1:19).

St. Gregory compares a virtuous life to a pomegranate fruit. While the outside of a pomegranate is hard and sour, the inside is sweet and beautifully ordered. Similarly, a virtuous life might seem austere on the outside, but it is full of good hopes and sweetness once it matures. He relates this to the words of St. Paul - “Now, discipline always seems painful rather than pleasant at the time, but later it yields the peaceful fruit of righteousness to those who have been trained by it.” (Hebrews 12:11), indicating that despite an unpleasant exterior, there is sweetness and nourishment within the ‘pomegranate life’. [Commentary on the priestly vestments to be continued in tomorrow’s posting]

Questions for Personal Reflection:

1) As we commemorate the healing of the crippled woman on the fifth Sunday of the Great Lent, reflect on the attitude of the synagogue leader. Jesus confronted his hypocrisy. Whether I am a religious leader or a layman, does my actions align with the true spirit of my faith? Am I publicly siding with falsehood (or ‘going with the flow’) to avoid any conflict with the faith community?

2) How can I clothe myself in spiritual “garments” that reflect dignity and honour in my daily life? In what ways can I ensure that my actions and words are worthy of my calling as a follower of Christ? How can I ensure that my life reflects the sweetness and order of a pomegranate’s fruit, or I live  the “pomegranate life”?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 90-92. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978).

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#26)

Scripture Reading: Exodus chapter 20-24

Brief outline of the chapters:

Exodus 20 is a pivotal chapter in the Bible where God delivers the Ten Commandments to the Israelites through Moses. The Israelites, overwhelmed by God’s powerful presence, rely on Moses to hear God’s commands on their behalf. Moses then enters the thick darkness where God is. The Ten commandments establish fundamental principles for worship and ethical conduct.

Exodus 21 to 23 outlines various laws and regulations given to the Israelites, including the treatment of servants, personal injury laws, property rights, and social justice. In Exodus 24, the covenant between God and Israel is reaffirmed, with Moses reading the Book of the Covenant to the people, who agree to obey all that the Lord has commanded. Moses goes up to Mount Sinai and stays there for 40 days and nights, receiving further instructions from God. [The commentary of St. Gregory focuses on the events in Exodus 20].

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

Just as the Israelites relied on Moses to receive and interpret God's commands, so do the members of the Church rely on chosen spiritual leaders (the clergy) to understand and teach the divine mysteries and doctrines of faith. St. Gregory highlights the Pauline teaching that not all in the Church are called for a clerical ministry [^“Are all apostles? Are all prophets? Are all teachers? Do all work powerful deeds?  Do all possess gifts of healing? Do all speak in tongues? Do all interpret?” - 1 Corinthians 12:29,30].

St. Gregory laments this teaching is not heeded in churches anymore and admonishes the ambitions of those individuals seeking ecclesiastical positions in the Church but have not themselves lived a life of purity, the actions and behaviours reek of worldliness and are guided by their senses like the animals. St. Gregory cautions that when such people dare ascend the mountain of divine knowledge they fall into errors and heresy.

St. Gregory delves into the paradoxical nature of divine knowledge and the process of spiritual enlightenment as per the Scripture verse- ^“Then the people stood at a distance, while Moses drew near to the thick darkness where God was.” (Exodus 20:21).

Initially, Moses perceived the Divine in the light of the Burning Bush; however, he later experiences God's presence in darkness. According to St. Gregory, both aspects are not contradictory but rather signify an advancement in spiritual understanding. The transition into darkness to perceive God represents a deeper and more profound comprehension of God's nature.

The individuals, in the initial stages of spiritual journey, behold the religious knowledge as illumination which eradicates the darkness. The darkness represents those ideas and teachings which are contrary to religious truths, and the transition from this state of darkness occurs when one engages with the enlightenment provided by religious knowledge.

St. Gregory posits that as one advances in spiritual understanding, one begins to realize that the divine nature transcends human comprehension. We move beyond all observable and tangible knowledge, delving deeper into the unseen and incomprehensible. This concept of 'seeing by not seeing' represents genuine spiritual knowledge, acknowledging that God surpasses all understanding. This is the state of ‘luminous darkness’- a paradoxical term- indicating a state beyond ordinary understanding where one encounters God in a more profound, though less definable, way.

This is why Moses, having grown in knowledge, declared that he saw God in the darkness meaning he had understood that God is beyond comprehension. When the Beloved Apostle says- “No one has ever seen God.” (St. John 1:18), he is asserting that true knowledge of God is unattainable, not only to humans but to every intelligent creature. Any attempt to imagine or define God using human concepts, according to St. Gregory, results in creating an "idol" of God, which is not the true God.

St. Gregory describes Moses' journey into darkness and his meeting with the Lord as an allegory for spiritual enlightenment. This journey transitions from a clear understanding, symbolized by light, to a deeper and less tangible understanding represented by darkness (or luminous darkness). The Psalmist refers to the Lord's presence in darkness: "He made darkness his covering around him, his canopy thick clouds dark with water" (Psalm 18:11). Darkness is portrayed as both the hiding place of the Divine and a point of encountering the Divine.

St. Gregory teaches that religious virtue consists of two aspects: that which pertains to Divine and that which pertains to proper conduct (as purity of life is an integral part of religion). Initially, Moses is taught about the nature of God, specifically that human comprehension cannot define Him. Subsequently, he learns about the other aspect of virtue, which involves the practices that lead to a virtuous life. [From a personal interpretation standpoint, this can be seen as analogous to the structure of the Ten Commandments. The first four commandments pertain to our comprehension of and relationship with God- worshipping only the Lord God, not making idols, not taking Lord’s name in vain, and observing the Sabbath day.  The latter six commandments (as well as the various regulations on social justice given in Exodus 21-23) guide believers on how to live a virtuous life in relation to others.]

Questions for Personal Reflection:

1) How am I prioritizing my relationship with God amidst the multitude of commitments and distractions.

2) How do I honour and respect my parents or guardians, especially when we have disagreements? What actions have I taken (or can I take) to show them my gratitude and love?

3) How do I treat those who work for or with me? Am I fair and just in my interactions with others, especially those in positions of service?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 80-82. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.