In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#38)

Scripture Reading: Numbers 22-24

Brief outline of the chapters: The story in Numbers 22 to 24 revolves around Balak, the king of Moab, who is fearful of the approaching Israelites. He hires the prophet Balaam to curse them. Despite Balak’s persistence and offers of reward, Balaam is repeatedly instructed by God to bless the Israelites instead. On his journey, Balaam’s donkey sees an angel blocking their path and speaks to Balaam after being struck three times. Eventually, Balaam meets Balak and delivers a series of blessings over Israel, including prophecies about their future victories and prosperity, much to Balak’s frustration.

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

St. Gregory cautions that as people grow in virtue, Satan intensifies his efforts to subvert them. When individuals progress in a godly life, the Adversary adapts by employing strategies akin to those used by military experts. These experts, recognizing their enemy's superiority in direct combat, often resort to ambush tactics. Similar to strategic warfare where an ambush is used when direct confrontation is not feasible, the Evil one uses secretive and deceptive tactics against those who adhere to the Lord’s commands.

The Adversary employs magic as a tool against the virtuous. In the biblical story, Balaam is a diviner hired by the ruler of the Midianites to curse the Israelites. The diviner derives his power from demonic forces and is employed to the harm the opponents of his clientele. However, instead of cursing them, Balaam ends up blessing them, demonstrating that magic is powerless against those who live in virtue and are fortified by divine help. Harmful curses against virtuous people have no effect; instead, the curse turns into a blessing.

St. Gregory criticizes the irrationality of seeking guidance from demonic influences and notes that Balaam used divination, like bird observation, for insights. [Attributing sorcerers' powers to demons was common in ancient Christianity.] In the Gospel narrative, the Legion of demons acknowledged the authority of Jesus. When He approached, Legion recognized His divine nature which, at the appropriate time, would ultimately hold accountable those who have committed sins-  “What have you to do with us, Son of God? Have you come here to torment us before the time?” (St Matthew 8:29)

St. Gregory points out that a person who lives a virtuous and blameless life cannot be accused of vices they do not possess. For example, a person without possessions cannot be accused of covetousness. The goal is to live in such a way that no one can find fault, as St. Paul suggests - “any opponent will be put to shame, having nothing evil to say of us” (Titus 2:8).

Hence, when Balaam was called to deliver the curse, he wonders how he can curse someone whom God has blessed and whose life remains unaffected by malevolence because they are guided by their faith in God. [Then Balaam uttered his oracle, saying,-“Balak has brought me from Aram, the king of Moab from the eastern mountains: ‘Come, curse Jacob for me.  Come, denounce Israel!’ How can I curse whom God has not cursed?  How can I denounce those whom the Lord has not denounced? (Numbers 23:7-8).]

Questions for Personal Reflection:

How do I respond when faced with temptations or offers that conflict with my values, similar to Balaam’s situation with Balak? Have there been situations, where under external pressures or influences, my actions did not align with my spiritual beliefs? How can I rectify them?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 122-124. 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#37)

Scripture Reading: Numbers 20

Brief outline of the chapter: The Israelites face significant challenges during their journey in the wilderness. Miriam, Moses’ sister, dies and is buried at Kadesh. The people complain about the lack of water, leading God to instruct Moses to speak to a rock to bring forth water. However, Moses strikes the rock twice in frustration, resulting in water flowing out but also in God’s decision to deny Moses and Aaron entry into the Promised Land due to their lack of faith. Later, the Israelites request passage through Edom, but the Edomites refuse, forcing them to take a longer route. Aaron dies on Mount Hor, where his priestly garments are transferred to his son Eleazar.

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

The commentary focuses on the Scripture verse: “Moses sent messengers from Kadesh to the king of Edom-“Now let us pass through your land. We will not pass through field or vineyard or drink water from any well; we will go along the King’s Highway, not turning aside to the right hand or to the left until we have passed through your territory.”” (Numbers 20:17)

When purified of passion, an individual can navigate the ‘foreign path’ (the worldly life) without succumbing to any worldly distraction by strictly following the Lord's commands. It is easy to lose direction while travelling, and such a journey can be perilous, similar to navigating a narrow pass between two steep cliffs. Hence, the Scripture guides us to avoid deviations to the left or right (“do not turn aside from any of the words that I am commanding you today, either to the right or to the left” (Deuteronomy 28:14)) and to maintain our course on the ‘hard road’ (St Matthew 7:14).

St. Gregory explains that virtue lies in the mean, or the middle ground, between two extremes. For example, courage is the mean between cowardice and rashness. Wisdom is described as the mean between shrewdness and simplicity. Our Lord teaches- “so be wise as serpents and innocent as doves.” (St Matthew 10:16). Neither the serpent's wisdom nor the dove's simplicity is commendable if chosen alone.

As the Scripture teaches- “whole world lies under the power of the evil one” (1 John 5:19), and such world devoid of virtues is foreign to the follower of Christ. The journey through such world is safe if one adheres to the “highway” of virtue, avoiding the byways of evil.

Questions for Personal Reflection:

In my Lenten journey thus far, what are the biggest challenges that I faced in maintaining my spiritual focus? Are there specific distractions or temptations that often lead me astray? In what areas of my life do I feel vulnerable, like a sheep among wolves? Are there role models in my life who exemplify the balance of wisdom and innocence, and what can I learn from them?

 

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 120-121. 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#36)

Scripture Reading: Numbers 16, 17

Brief outline of the chapters:

Numbers 16: Korah, Dathan, and Abiram rebel against Moses and Aaron. They challenge the leadership and priesthood, claiming that the entire community is holy. In response, God demonstrates His support for Moses and Aaron by causing the earth to open and swallow the rebels, along with their families and possessions. This event serves as a powerful reminder of the consequences of defying God’s chosen leaders.

Numbers 17: Following the rebellion, God instructs Moses to collect a staff from each of the twelve tribes of Israel, with Aaron’s staff representing the tribe of Levi. The staffs are placed in the Tent of Meeting, and the next day, Aaron’s staff has miraculously budded, blossomed, and produced almonds. This sign confirms Aaron’s divine appointment as high priest and serves to quell any further dissent regarding the priesthood.

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

St. Gregory advises caution for individuals who, despite leading disciplined lives to overcome carnal desires, may assert themselves as worthy of the priesthood due to arrogance and selfish ambitions. When such individuals are able to control the desires of the flesh, the evil one wounds them with the disease of arrogance taking root in their hearts.

Korah, Dathan, and Abiram deemed it beneath their status to remain in their allocated roles and presumptuously sought the honour of the priesthood while questioning the authority of those who were appointed to this ministry by the Lord. As a result of their actions, the dissenters were swallowed by the earth, and the remaining individuals were consumed by lightning.

Arrogance is paradoxical; while it is commonly understood as a feeling of superiority over others, it ultimately leads to a downfall, much like the fate of the rebels in this story from the Book of Numbers. In essence, those who elevate themselves above others often find themselves in decline. Therefore, arrogance should be more accurately defined as an “abject fall” rather than the commonly perceived notion of "superiority over others."

In Moses, we are taught to exercise moderation and maintain humility regarding the virtuous behaviour while continuing to exhibit a positive attitude. St. Gregory warns that overcoming one form of desire does not eliminate the risk of succumbing to other passions as any form of passion represents a lapse and leads to negative consequences.

All passions lead to downfall. Whether it is due to arrogance or any other passion, the outcome remains the same- a downfall. We should be prudent to avoid all kinds of fall.

Therefore, if you observe someone attempting to spiritually purge themselves and earnestly seeking to elevate themselves by joining the priesthood, understand that this individual may be succumbing to arrogance. The priesthood is a divine institution and ordination to this office is God's appointment and blessing rather than a human initiative, as taught by the following incident in the Holy Scripture.

Moses placed rods from each tribe on the altar, and only Aaron’s rod miraculously took root, blossomed, and bore nuts (ripe almonds). This divine sign indicated Aaron’s heavenly ordination as a priest. The nut produced by Aaron’s rod symbolizes the ideal priestly life. It is tough and dry on the outside, representing self-control and discipline. Inside, it contains nourishing food, symbolizing the hidden spiritual richness and virtues of a true priest.

St. Gregory criticizes priests who live lavishly, adorned in fine clothes and indulging in rich foods and pleasures. Such a life does not produce the true “fruit” of the priesthood, which is self-control and spiritual maturity. This type of fruit matures not from earthly pleasures or influences but from a higher, divine source. It represents a life dedicated to spiritual growth and inner strength. In contrast, a life of self-indulgence produces a different kind of fruit which is nourished by carnal pleasures and desires and lacks any spiritual depth.

St. Gregory teaches that if we discover the life of a priest to be indulgent and luxurious, similar to those who enjoy richness and fine amenities, then it would be appropriate to reference the Gospel teaching: - “When I look at your fruit, I do not recognize the priestly tree by it." i.e. "Your actions do not reflect those of a true priest." [ paraphrased from St. Luke 6:43 - “No good tree bears bad fruit, nor again does a bad tree bear good fruit”]

Questions for Personal Reflection:

1. Reflect- has my spiritual practices during this Lenten journey inadvertently fostered a sense of superiority or led me to judge the spiritual lives of others?

2. Can I identify moments when my ambitions have led me to question or undermine the authority of those appointed to lead? How do I respond when I feel tempted to assert myself as superior or more deserving than others?

3. Are there people in my life who help me see the value in different roles and responsibilities, and how/what can I learn from them?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 117-120. 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#35)

 

Scripture Reading: Numbers 13

Brief outline of the chapter: God instructs Moses to send twelve leaders, one from each tribe of Israel, to explore the land of Canaan, the Promised Land. The spies are tasked with assessing the land, its people, cities, and soil, and they spend forty days exploring. Upon their return, they bring back a cluster of grapes, pomegranates, and figs as evidence of the land’s fertility. They report that the land is indeed flowing with milk and honey but also inhabited by powerful people living in large, fortified cities. While ten of the spies focus on the intimidating aspects of the inhabitants, Caleb and Joshua encourage the people to trust in God’s promise and take possession of the land. The majority of the spies spread a negative report, causing fear among the Israelites, but Caleb and Joshua stand firm in their faith, urging the people to trust in God’s promise despite the daunting obstacles.

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

When unable to harm Moses directly, the Evil one targeted the vulnerable people. The people were tempted by gluttony and yearned for Egyptian food over the heavenly bread. “The camp followers with them had a strong craving, and the Israelites also wept again and said, “If only we had meat to eat! We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic, but now our strength is dried up, and there is nothing at all but this manna to look at.”” (Numbers 11:4-6)

However, Moses being spiritually elevated and rising above earthly desires, was completely focused on the inheritance promised by God and therefore, he appointed spies to report on the features of the land flowing with milk and honey.

Moses sends out twelve spies to scout the land of Canaan, which God had promised to give to the Israelites. Ten of the spies returned with a discouraging report, focusing on the strength of the people and the fortified cities in Canaan. However, two spies, Joshua and Caleb, brought back a hopeful report, trusting in God's promise and power. St. Gregory interprets this event allegorically.

 According to St. Gregory, the spies represent different types of reasoning or thought processes in a believer's life. The ten spies who brought back a negative report represent the doubts and fears planted by the Devil. These doubts undermine faith and hope in God's promises. On the other hand, the two spies who brought back a positive report represent the reasonings born of faith, which confirm hope in God's promises.

Like Moses, a spiritual pilgrim should disregard the doubts and fears that undermine their faith and instead trust in the hopeful promises of God. 

Joshua was one of the spies sent to scout the Promised Land.  Moses placed great confidence in him, as Joshua had provided tangible evidence of the land's abundance by bringing back a cluster of grapes carried on poles. According to St. Gregory, Moses was assured in his hopes and aspirations because he perceived the mystery of grapes hanging on the wood which is the prefiguration of Christ’s passion. Moses’s song foreshadowed the holy Eucharist and the saving Passion of Christ -“you drank fine wine from the blood of grapes.” (Deuteronomy 32:14). The grapes’ blood, which becomes a saving drink, symbolizes the blood of Christ shed on the cross.

Questions for Personal Reflection:

1. How much do I allow the opinions and reports of others to influence my decisions, thoughts and faith? Am I discerning in whose advice I follow?

2. When assessing situations in my life, do I focus more on the obstacles or the opportunities? How do the different types of reasoning (faith-based vs. fear-based) manifest in my life?

3. Have I been a positive influence and a source of hope for others, as Joshua and Caleb were for the Israelites? How can I incorporate these traits more frequently moving forward?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 114-115. 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#34)

 

(We have concluded St. Gregory's commentary on the life of Moses as detailed in the 40 chapters of the Book of Exodus. Furthermore, St. Gregory examines aspects of Moses's life as portrayed in select sections of the Book of Numbers, which will be analysed in this and subsequent posts.)

Scripture Reading: Numbers 12

Brief outline of the chapter: Miriam and Aaron, Moses’ siblings, express their discontent with Moses for marrying a Cushite woman. Their underlying frustration, however, is with Moses’ unique relationship with God and the authority he holds. God hears their complaints and reaffirms Moses’ special status, explaining that He speaks to Moses directly, unlike the visions and dreams given to others. God chastises Miriam and Aaron for speaking against Moses and Miriam is struck with leprosy. Moses, demonstrating his humility and compassion, pleads with God to heal Miriam. God agrees but requires Miriam to be isolated outside the camp for seven days as part of her healing process. The Israelites wait for her to be restored before continuing their journey.

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

St. Gregory asserts that any wrongdoing originating from malice cannot prevail against an individual who faithfully follows God, similar to the way Moses did. After Moses’ close relationship with God is established, Miriam and Aaron become envious of their brother. The terms which St. Gregory uses to describe envy are- ‘passion which causes evil’, ‘the father of death’, ‘the first entrance of sin’, ‘the root of wickedness’, ‘the birth of sorrow’, ‘the mother of misfortune’, ‘the basis of disobedience’, ‘the beginning of shame’, ‘the death-dealing sting’, ‘the hidden weapon’, ‘the sickness of nature’, ‘the bitter poison’, ‘the self‐ willed emaciation’, ‘the bitter dart’, ‘the nail of the soul’, ‘the fire in the heart’, ‘the flame burning on the inside’.

Envy, in the form of the serpent, led to the banishment of humanity from Paradise and separation from the tree of life. Envy drove Cain to commit the first murder. Envy caused Joseph’s brothers to sell him into slavery.

St. Gregory explains that envy is not concerned with one’s own misfortune but is troubled by others’ good fortune. To an envious individual, success is not defined by personal achievements but rather by the adversities faced by others. Envy rejoices in others’ misfortunes and is grieved by their good deeds.

It is said that vultures, which feed on corpses, are adversely affected by the presence of perfume. Vultures are attracted to decayed matter. Similarly, individuals afflicted by envy are negatively affected by the success and happiness of their peers, much like how vultures are affected by perfume. Conversely, they are drawn to others' misfortunes, exploiting them for their own gain, akin to a vulture extracting hidden decay with its beak.

Envy challenged many before Moses but crumbled when it confronted this great man. This shows Moses’ spiritual strength and progress in his journey with God. Moses had attained ‘apatheia’ wherein he was not disturbed by passions. Envy targeted Moses but he was beyond envy’s reach due to his spiritual stature. However, Aaron and Miriam fell victim to envy’s influence. Their envy manifests in their criticism and opposition to Moses.

Moses does not retaliate or defend himself against their envy. Instead, he ministers to their condition, showing compassion and seeking God’s mercy on their behalf. Moses’ ability to withstand envy and his intercession for others are attributed to his close following of God and his reliance on God as his guide to virtue. St. Gregory emphasizes that a person fortified with virtue is protected from the attacks of envy and malice. Moses’ spiritual armour is God Himself, the impenetrable protection, who shields him against such ‘darts’ of evil. The Holy Scripture teaches- “put on the Lord Jesus Christ” (Romans 13:14); and with this well protected armour, Moses deflected envy.

Questions for Personal Reflection:

1. Reflect on the blessings in your life, which due to your privilege, you would regard them as ‘basic’ or ‘mundane’. Are there areas in my life where I feel envious of others’ achievements or relationships? Do I recognize and appreciate the unique calling and gifts that God has given me? How can I use these gifts to serve others and fulfil my purpose?

2. As we commemorate the healing of the blind on the Sixth Sunday of the Great Lent-reflect on the feelings of envy (or comparison mindset) that is making me blind to the blessings God has bestowed on me? Bartimaeus longed to be healed- do I even recognize my spiritual blindness?

3. When I see others facing consequences for their actions, am I quick to judge, or do I show compassion and pray for their well-being, as Moses did for Miriam?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 111-113. 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#33)

Scripture Reading: Exodus chapter 33 (continuation of Step#32 posting)

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

“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 interprets the cleft/ hole of the rock as a metaphor for the heavenly reward and dwelling as St. Paul says- “if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” (2 Corinthians 5:1). Indeed, those who run the race with faith kept firmly planted on Rock-the Christ will be rewarded. The cleft of rock is the prize described in different ways by Scripture- ‘pleasure of paradise’/ (Garden of Eden) (Genesis 2:15); ‘eternal tabernacle’ (2 Corinthians 5:1); ‘mansion with the Father’ (St. John 14:2); ‘bosom of the patriarch’ (St. Luke 16:22); ‘land of the living’ (Psalm 26:13);  ‘Jerusalem which is above’ (Galatians 4:26); ‘prize of calling’ (Philippians 3:14) etc.

According to St. Gregory, Moses' entrance into the rock has the same significance as these descriptions. In St. Paul's understanding, Christ is the rock, embodying all hope for good things and in whom lies all the treasures of goodness.

[“Christ, in whom are hidden all the treasures of wisdom and knowledge.” (Colossians 2:3). “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3)]

When Moses comes till this stage, the Lord instructed that He would cover Moses with His hand until the Lord has passed by and then when the Lord takes away His Hand, Moses shall see His back but not the Face.

The Lord who spoke to Moses, articulated this concept when He came to fulfil the Law during His Incarnation. The call of Lord Jesus Christ was- “If any wish to come after Me,” (St. Luke 9:23) and not “If any man will go before Me.” To the one asking about eternal life, Jesus said, “Come, follow me.” (St. Luke 18:22). This underscores the necessity of following Jesus’ lead. Following Jesus means seeing His “back,” symbolizing discipleship.

Here Moses is instructed that to see God, he must follow Him wherever He leads. God's “passing by” represents His guidance. Like how someone unfamiliar with a route must follow a guide, Moses needs to follow God to remain on the right path. Maintaining sight of the leader ensures that the follower stays on the correct course. According to St. Gregory, the Psalmist conveys closeness to God while following Him when writing the verses - “My soul clings to you; your right hand upholds me.” (Psalm 63:8) and “You who live in the shelter of the Most High, who abide in the shadow of the Almighty” (Psalm 91:1).

If a follower tries to face the guide directly, they will end up going in a different direction than the guide shows. Therefore, God says, “My face is not to be seen,” meaning the follower should not try to face the Guide. The goodness does not confront Goodness face to face but follows it.

St. Gregory ends this commentary wondering that learning to follow God is so profound that even Moses, who experienced lofty spiritual experiences and divine revelations, at the end of his life, is barely considered worthy of this grace!

Questions for Personal Reflection:

How can I emulate Moses’ continual ascent in my relationship with God, always striving for greater spiritual heights? In what ways can I maintain a thirst for spiritual growth and never become complacent in my faith?

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#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.