Echoes of holy silence from Tabor- Commemorating His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan (of blessed memory), 26th May.

His Holiness Baselios Marthoma Didymus I, Catholicose and Malankara Metropolitan (of blessed memory)

In the liturgical sphere, beautiful voices indeed carry sacred power, capable of lifting hearts and leading souls toward moments of profound communion with the Creator. Thanks to social media, such soulful renditions are widely available to the community. Yet, like the glimmer of gold, such mesmerizing vocal gifts demand careful stewardship to avoid the peril of self-idolatry.

90 years ago, a young boy’s pure and resonant voice soared through the divine liturgy moving the heart of the celebrant- a saintly monk. The monk extended an invitation to the boy to join the monastery. As time passed, the mesmerising voice was only concerned with devotion to the Triune God, monastic discipline, and to lead a life into a symphony of silence and prayer.

After attending the World Council of Churches conference at Edinburgh in 1937, Very Rev CM Thomas Rambachan (later His Grace Thoma Mar Dionysius Metropolitan of blessed memory) joined the Oxford University for higher studies. After the completion of higher studies, Rambachan returned to Kerala and was accorded a warm welcome and celebrated the Holy Qurbana in his mother parish at Puthiyacavu, Mavelikara (Kerala). One teenager named CT Thomas was present as one of the altar assistants that day. This young boy’s rendition of the fifth Thubden (the Diptchys), soulful voice and impressive dictionduring the Holy Qurbana touched Rambachan’s heart. Rambachan had a divine inspiration that the Lord had chosen this young boy for his vineyard. After the Holy Qurbana got over, Rambachan went to his room, called for the Vicar and enquired about the lad. The boy’s name was CT Thomas. The boy and his father were asked to come and meet Rambachan.

Looking intently at the youngster, Rambachan asked him- “Are you interested in monastic life?”. Prompt came the reply- “Yes”. When Rambachan sought permission from the teenager’s father to take his son along with him to the monastery, his reply was thus- “Rambachan, I gave one son for the nation’s cause (he was enrolled in the military); this one I will give to you.” Pleased with the events that unfolded on that day, Rambachan later left for Pathanapuram.

Two days later after the blessed meeting, the 18-year-old CT Thomas and his father arrived at Mount Tabor Dayara, Pathanapuram. As promised, the father handed over his son to Rambachan and went back to his home in Mavelikara. A blessed journey of the teacher and the disciple thus began in a place that was initially bereft of civilization but later became a beacon of monastic life in the history of the Malankara Orthodox Church. The young boy CT Thomas grew in holiness and monastic discipline and as prophesized by his guru would one day become the shepherd of the whole Malankara Orthodox Church- His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan.

Brother CT Thomas (later His Grace Thomas Mar Timethios Metropolitan/H.H Didymos Bava Thirumeni), Brother C. Sakaria (later His Grace Zachariah Mar Dionysius Metropolitan), Brother NJ Thomas (later Rev Dr NJ Thomas Rambachan), Brother CO Yohanan and Brother CT Isaac were the initial inmates of the Mount Tabor monastery. Under the spiritual guidance of Superior Thirumeni (His Grace Thoma Mar Dionysius Metropolitan), the novices led a life of prayer, silence, fasting and monastic vows. Superior Thirumeni stressed the need for spiritual labour as well as manual labour.

Due to his intellectual capabilities, Brother CT Thomas was particularly favoured by Yohannan Achen, who instructed the monastery inmates in Syriac and liturgical worship. When Malpan Achen conveyed positive feedback about Brother CT Thomas to Superior Thirumeni, Thirumeni acknowledged that he had recognized the young man's brilliance, which was why he brought him to the monastery. Although Brother CT Thomas was not the eldest among the monastery inmates, it was universally accepted that he would be the one to uphold Superior Thirumeni's legacy. Upon the ordination of the initial monastery inmates into priesthood, Thoma Mar Dionysius Thirumeni provided essential guidance and remarked, "Superiority lies not in seniority but in sanctity," thereby indicating the significant roles and responsibilities that would be entrusted to Fr CT Thomas.

On August 24,1966, Ramban CT Thomas along with Fr. N. A. Youhanon Malpan (later His Grace Yuhanon Mar Severios Metropolitan of blessed memory) and Fr K Philipose (later His Grace Dr Philipose Mar Theophilus Metropolitan of blessed memory) were elevated as bishops at St. Peter's and St. Paul’s Church, Kolenchery. Ramban CT Thomas became His Grace Thomas Mar Timotheos Metropolitan.

The newly ordained bishops in 1966- His Grace Thomas Mar Timotheos, His Grace Yuhanon Mar Severios, His Grace Dr. Philipose Mar Theophilus.

At Mount Tabor Dayara, Superior Thirumeni was enthusiastically involved in the preparations to welcome his dear spiritual son – the newly ordained Metropolitan, to the monastery. A room near the chapel was constructed for Timethios Thirumeni’s stay.

The construction of this room was initiated long time back. Mammen Semmassen (later His Grace Job Mar Philexinos Metropolitan of blessed memory) and Elias Semmassen were entrusted to look after the progress. Dionysius Thirumeni observed the construction from his room and provided regular feedback. Understanding Superior Thirumeni’s keen interest in construction, they asked as to who was coming to stay there. Dionysius Thirumeni quipped- “One saiyppu is coming to see me and he is going to stay in this room”. It didn’t take long for Mammen Semmassen and Elias Semmassen to figure out that the ‘saiyppu’ was none other than Kochu Thirumeni/newly ordained Metropolitan. For them it was heartwarming to see Dionysius Thirumeni personally arranging the room, keeping all essential items required with his own hands. It showed how much Valiya Thirumeni loved his spiritual son.

When asked about experiencing grief, Didymos Bava Thirumeni replied that his greatest sorrow was when His Grace Thoma Mar Dionysius Metropolitan left for heavenly abode. “He loved me like his own son.”

Didymos Bava was once asked about his greatest strength, he responded- “The commandment is to pray during the seven watches. Except for midnight, I pray without disruption during the six watches. I believe this is my greatest strength. A good definition of religion is that it is a communion with God. Prayer is an important part of the relationship between the God- the Creator of the universe and the created human race. It is through fellowship than a man maintains a relationship with a friend likewise prayer is a spiritual fellowship that the created ones ought to have the Creator.”

Didymos Bava Thirumeni- “Parumala Thirumeni is my hero. My life’s ambition is to live this life the way St Gregorios of Parumala did.”

Prayer indeed was the core and breath of Bava Thirumeni’s life. When asked about the experience on the transition from the monastery life to that of being a bishop, Thirumeni responded that he felt “like a fish taken from the waters and kept on the shore.” He further added- “It suffocates me still that I am unable to continue the vow of silence and the strict prayer life as observed in the monasteries. I feel supremely contented when I am able to follow the (strict monastic) lifestyle that I learnt in the monastery.”

An anecdote by Fr Varghese Kurian is shared thus:  

“It was in May 1995 that I received my first opportunity to travel with Thirumeni. We were travelling from Kozhikode to Kottayam and at around 2 AM in the morning we reached Devalokam. Early morning, I and (Thirumeni’s secretary) Semmassan were startled by the knock on the doors of our room. We opened it to see Thirumeni standing therein who had just finished the liturgical prayers in the chapel. We hung our head in shame when he asked- “You desire to join the seminary, right. Don’t you need to have prayerful life?”. We had reached Devalokam Aramana at 2 AM and at 4:30 AM, Thirumeni was ready (after having done the usual morning routine including bath) for the liturgical prayers. Thirumeni maintained this discipline in prayer life, that he inculcated in the monastery, till the end of his earthly journey. For us prayer is an obligation, for him prayer was life.

Even when he was physically weak (after having abdicated the Catholicose position) and had feeble memory owing to old age, he would enthusiastically participate in liturgical prayers without showing any signs of ill health or memory loss. It wasn’t the medications but prayers which offered him comfort.

Even in mundane things, his actions implied the reliance on God’s mercy and grace. In old age, Thirumeni had to take medications related to diabetes and heart ailments. At each instance of taking those medications, he would keep the pills in his left hand and with his right would bless it with a sign of cross before consuming them. Before signing any documents, he would make a sign a cross, keep the matter in prayers and only then would he sign. He would say the customary prayers before taking a bath (as stated in the Pampakuda Namaskaaram) and bless the waters with a sign of cross before bathing.

There would be no change in his prayer routine even if the circumstances were such that Thirumeni had to spend the night at someone’s home. If a prayer mat was unavailable in that home, then Thirumeni would place newspapers on the floor and do the prostrations.

Whenever Thirumeni celebrated Holy Qurbana, he would spend atleast 45 minutes for ‘Thoyoobo’ (the preparatory prayers) and his prayers with tears have been a moving witness for those inside the Holy Altar.”

The traditions from the desert fathers and mothers hold great prominence to silence. Abba Arsenius, leading a solitary life in the desert, heard the commandment to “flee, be silent and pray always”. Silence was not just an absence of sound but a sacred pause- it is a stillness where the world’s noise ceases and the soul in the profound quietness, is able to gaze into the  interior selves.

On being asked why he usually remains quiet in the public life, Didymos Bava Thirumeni, whose life reflected the tradition of the desert fathers and mothers, responded thus: “The Holy Bible teaches us that idle talk leads to sin and ungodliness. Hence, I try to avoid lengthy and unnecessary conversations. The monastery life also taught me to avoid any unwanted chats. The inmates of the monastery need to follow ‘Greater Silence’ (complete silence) and ‘Lesser Silence’ (talking only when necessary). After the evening prayers we are commended to keep ‘Greater Silence’ (in the monastery) i.e. we would not speak at all and maintain complete silence till the Holy Qurbana got over.”

As we inch closer to the days of awaiting the Holy Spirit, may we reflect on the following counsel of Didymos Bava Thirumeni and seek the Holy Spirit to open our inner hearts to the fullness of life and guide our minds to understand what is really good and true.

“On being asked the meaning of education by one of his students, the great Socrates responded that knowing oneself is the right education. ‘Where did I come from’? ‘Why did I come into this world?’ ‘Where am I going?’- these questions should be contemplated by one who is born a human. Not only these three questions help a person in knowing himself but also help to a great extent in protecting the rhythm of life from going off track.

“For You have made him a little lower than the angels, And You have crowned him with glory and honor.” (Psalm 8:5; NKJV). We should always remind ourselves of the great glorious position bestowed upon human beings. How many people in these times ponder whether they are leading an angelic life? Very few. It is not surprising that numerous people are living a life devoid of wisdom and understanding. We learn a very important fact here, a principle that we have forgotten nowadays, that life is more than mere existence- how we are living the life is more valuable than life itself.”

By the prayers of our holy father among the saints- His Holiness Didymus I Bava Thirumeni, Lord have mercy upon us and help us.

In Christ,

Rincy

A meeting at Mount Tabor Medical Mission Hospital, Trichy.

Inauguration of the Mount Tabor Medical Mission Hospital, Trichy.

(L to R): His Grace Thomas Mar Timethios Metropolitan (later His Holiness Baselios Marthoma Didymos I Catholicose and Malankara Metropolitan), Rev Fr CC Geevarghese, Rev Fr Abraham Iype Mangat, Rev Fr George Panackamattom, Fr Joseph Mankidi. Photo taken in 1977 at a programme organized at St Mary’s School Auditorium, Kalina, Bombay by Dadar Youth Movement commemorating the 75th anniversary of departure of St. Gregorios of Parumala.

 “Kantheela Srushrusha” (Sacrament of anointing the sick) for His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan (His Grace Thomas Mar Timethios Metropolitan/Didymos Bava Thirumeni at extreme right.)

His Grace Thomas Mar Timethios Metropolitan being elevated as the Catholicose of the Malankara Orthodox Church.

His Holiness Mathews II Bava Thirumeni with His Holiness Didymus I Bava Thirumeni

With the then Catholicose designate- His Grace Paulos Mar Milithios Metropolitan (later His Holiness Baselios Marthoma Paulose II Catholicose and Malankara Metropolitan (of blessed memory).

With the Patriarch of the Ethiopian Orthodox Tewahedo Church – His Holiness Abune Paulos (of blessed memory).

With the Catholicos of All Armenians- His Holiness Karekin II. 

Consecration of Holy Chrism at Devalokam Aramana chapel, 2009. Next to Didymus I Bava Thirumeni is the then Synod Secretary- His Grace Dr. Mathews Mar Severios Metropolitan (presently His Holiness Baselios Marthoma Mathews III Catholicose and Malankara Metropolitan). 

At Pathanapuram High School (Fr. CT Thomas served as Professor and Head of the Department of English at St. Stephen's College, Pathanapuram, as well as the vice-principal of the College).

“We should not think our children’s future is bright just because they are sent to educational institutions with modern facilities. If we fail to provide value based education to our children, living in the corrupt environment of selfishness and competition, the future of the society will be in grave danger”- Excerpt of Didymos Bava’s writing from an editorial in Malankara Sabha.

His Grace Paulose Mar Milithios Metropolitan being elevated to the office of Catholicose, 01 November, 2010

Mount Tabor Dayara chapel, Pathanapuram

Mount Tabor Dayara chapel, Pathanapuram

References:

1. ‘Jeevithathinte Jeevan’-Parishudha Didymus I Bava: Ashrama Aaramathil Vidarnna Panineer Pushpam (Biography), Edited by Elias Koshy Ramban, Published by Mount Tabor Publications, Pathanapuram, 26 May 2017.

2. Vishudhiyude Mauna Parvam (Life of HH Baselius Marthoma Didymus I Catholicos), Edited by Elias Koshy Ramban, Published by Sophia Books, Kottayam, 2016.

3. Photographs from various sources- of tomb/dayara chapel (clicked by the author), from the above referenced books and old publications of Malankara sabha magazines.

When Love Lingers: A Journey of Grief And Faith

Christ is Risen!

“When great trees fall in forests, small things recoil into silence,

their senses eroded beyond fear.

Great souls die and our reality, bound to them, takes leave of us.

Our souls, dependent upon their nurture, now shrink, wizened.

Our minds, formed and informed by their radiance fall away.

We are not so much maddened as reduced to the unutterable ignorance of dark, cold caves.”

Maya Angelou’s words capture the essence of the whole gamut of emotions one has towards the death of an extremely loved mentor or elder. The minds of the disciples were still numb from the shock of the crucifixion of their beloved Teacher when the news of the empty tomb reached them. St. Thomas wasn't the only one to disbelieve the news. The words of Mary Magdalene and other women about the news of resurrection seemed to the apostles like idle tales and they did not believe (St. Luke 24:11/St. Mark 16:11). It was the visible evidence which led to the belief (The disciples were glad when they saw the Lord (St. John 20:20)).

Human emotions are complex. Everyone processes grief of death and betrayal differently. For some, a part of their heart is tightly closed forever with the departure of their loved one. They run away from anything, any hope, any love that attempts to open this sacred dead space.

Beneath that seemingly arrogant statement - “Unless I see in His hands the print of the nails and put my finger into the print of the nails, and put my hand into His side, I will not believe.” (St. John 20: 24) lies the raw insecurities of a sensitive human being who lost a loved one.

Thomas once asked Jesus- “Lord, we do not know where You are going, and how can we know the way?” (St. John 14:5; NKJV). To this Christ responded: - “I am the way, the truth, and the life." (St. John 14:6). It is the great desire of the psalmist - "Teach me Your way, O Lord" (Psalm 27:11). Numerous great teachers and scholars have talked about way of life, truths of life and secrets of good life. Jesus outlines this very clearly- He is not teaching one of the numerous ways of life or truth. Instead, He IS the Way, Truth and Life. For Thomas, the Way, Truth and Life and Life seemed gone forever.

When Jesus told His disciples to go to Judea again after being informed of Lazarus’ sickness, the alarmed disciples warned Him- “Rabbi, lately the Jews sought to stone You, and are You going there again?” (St. John 11:8). Seeing that Jesus was adamant in his decision, Thomas says to the band of disciples who are in two minds about going to the dangerous terrain of Judea- “Let us also go, that we may die with Him.” (St John 11:16). It seems as if Thomas is telling his companions- “Can we envisage a life without Jesus? He called us for a unique mission- what is the purpose of a life bereft of Jesus? Wouldn’t it be much better if we just go with Jesus- if death awaits Him, let us die with Him. Afterall life without Jesus is no life at all!”

For Thomas this was a time of facing this reality-an awful sense of emptiness, confusion, guilt for having left his beloved Christ alone during the time of crucifixion. Life now seemed to have no purpose at all, his very being is processing extreme grief and fears suffering another heartbreak if the resurrection news turned out to be untrue. The rational mind of Thomas is scared to develop any hope at this juncture. It would then explain why Thomas yearns for one proof to be able to experience the joy of resurrection.

The Resurrected Christ fulfils Thomas’ yearning and asks him to touch His hands and side. Overcome with emotion and repentance, Thomas extols the statement of the great faith – ‘My Lord and my God’ (St John 20:28). St. John who is writing this gospel after 4-5 decades post the resurrection events would have encountered people who did not witness the Resurrection of Christ but only heard through in the ministry of the apostles. To them and to us he shares the blessings of our Lord- “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.” (v.29).

Whenever we struggle in our faith journey, may we remember the prayer of the father of the sick child whom Jesus healed- “Lord, I believe; help my unbelief!” (St. Mark 9:24)

In Christ,

Rincy

 

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa- Step#40 (Final posting)

 

“Then Moses, the servant of the Lord, died there in the land of Moab, at the Lord’s command. He buried him in a valley in the land of Moab, opposite Beth-peor, but no one knows his burial place to this day. Moses was one hundred twenty years old when he died; his sight was unimpaired, and his vigor had not abated.” (Deuteronomy 34:5-7)

We have now come to the end of the series journey. In the words of St. Gregory- “For to anyone straining to the higher life what has been said (about Moses) provides amply for true wisdom. To anyone who shows weakness in toiling for virtue there would be no gain even if many more things should be written than what has been said.”

In the first day’s posting of this series, we saw the teaching from St. Gregory that perfection in virtue has no boundaries and while attaining complete perfection in virtue is impossible, human beings should still strive for it. An ideal life is characterized by its perpetual progress and to validate this statement, it is prudent to review the entirety of Moses's life whereby his spiritual ascent never ceased, making him loftier with each step.

Moses was born during a period when the Egyptians considered the birth of a Hebrew child to be an offense. Under the tyrannical ruler's decree at that time, every male newborn was condemned. Despite this murderous law, Moses was initially protected by his parents and subsequently by those who had enforced the law. Ironically, those who sought his death ensured not only his survival but also his esteemed education, introducing him to a wealth of wisdom.

He valued virtue and its adornment more than human honour or royal dignity. Moses rescued a fellow Hebrew and defeated the Egyptian. Subsequently, he used his period of solitude to learn profound matters, and his understanding was illuminated by the light emanating from the bush. Finally, he promptly shared the blessings received from God with his countrymen. He skilfully repelled his adversaries. He guided his people through the sea on foot, without constructing a fleet of ships; instead, he relied on their faith as a vessel for traversing the waters. He transformed the seabed into dry land for the Hebrews and conversely turned the dry land into a sea for the Egyptians. He sang the victory song, followed the pillar (of cloud), and was enlightened by heavenly fire. He set a table from divine food, drew water from the rock, stretched his hands to defeat the Amalekites, and ascended the mountain. He entered darkness, heard the trumpet, approached the divine nature, and was enclosed by the heavenly tabernacle. He adorned the priesthood, built the tabernacle, enforced laws, and waged his final wars successfully.

His last righteous act was punishing immorality through the priesthood, symbolized by Phinehas’s anger against passion. St. Gregory concludes by describing Moses’s final ascent to the mountain of rest, where he did not enter the Promised Land but reached the pinnacle of his spiritual journey. As someone who lived by divine providence, he no longer needed earthly sustenance. This ascent symbolizes the completion and perfection of his life, likened to a skilled sculptor adding final touches to his masterpiece.

“Then Moses, the servant of the Lord, died there in the land of Moab, at the Lord’s command.” (v.5)

The Scriptures deem Moses worthy of the sublime title "servant of Yahweh”- serving God is the ultimate honour and to be a servant of God implies a virtuous and distinguished life above everyone else in the world. Moses’s death represents the culmination of a virtuous life, an end brought about by the word of God. His death is unique and spiritually significant- a death that is not preceded by usual signs of mortality- dimness to the eyes and physical weakening nor it is followed by the grave or a tomb.

The life of Moses emphasizes having a single purpose: to be recognized as servants of God by virtue of the lives we live. The objective of agriculture is the consumption of its produce; the purpose of constructing a house is habitation; the aim of commerce is the accumulation of wealth; and the goal of participating in competitions is to secure the prize. Similarly, the objective of a sublime way of life is to be regarded as a servant of God.  The honour of being a servant of God is associated with an end that transcends the grave and signifies a life of simplicity and purity- untainted by worldly evils.

Moses’s ‘sight was not impaired, and his vigour had not abated.’ (v.7). St. Gregory wonders how can the eye that is always in the light be dimmed by darkness? This metaphor suggests that a person who is constantly in the presence of divine light remains unaffected by evil symbolized by darkness. One who strived for purity every moment of his life will not be marred by physical deterioration. A person who truly embodies the image of God and maintains the divine character reflects these qualities adorning their soul with traits that are incorruptible, steadfast, and free from evil.

“Never since has there arisen a prophet in Israel like Moses, whom the Lord knew face to face.” (v10)

May the life and legacy of Moses kindle our hearts as we prepare for the sacred days of Passion, Crucifixion, and Resurrection of our Lord. Indeed Lord, save us!

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 124-126. 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#39)

Scripture Reading: Numbers 25

Brief outline of the chapter: The Israelites fall into sin while staying in Shittim by engaging in immoral behaviour with Moabite women and worshiping the Moabite god Baal of Peor. God commands Moses to execute the leaders involved and sends a plague that kills 24,000 Israelites. Phinehas, the grandson of Aaron, stops the plague by killing an Israelite man and a Midianite woman who were blatantly defying God’s commands. As a result, God rewards Phinehas with a covenant of peace and an everlasting priesthood for his zeal. The chapter concludes with God instructing Moses to attack the Midianites for their role in leading Israel into sin.

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

Despite failing to curse the Israelites, the Evil one does not give up. Instead, he resorts to trickery and uses pleasure as a bait to entice people into evil. St. Gregory likens pleasure to a bait that draws gluttonous souls to destruction, particularly through lustful pleasure, which can lead people astray if they are not vigilant. St. Gregory warns that pleasure can be a powerful tool of Satan, drawing people away from virtue and towards evil. This is what happened in this story where the Israelites were led into sin through the enticement of pleasure (Numbers 25:1-3).

St. Gregory reflects on the irony that those who were strong enough to prevail in battle against their enemies were ultimately enslaved by their own carnal desires. Their lust for unlawful intercourse with foreign women led to their estrangement from God. God commands Moses to put to death the leaders of the people who had sinned. St. Gregory praises Phineas, who took immediate action to purge the sin from the community. Phineas’ act of killing the Israelite man and the Midianite woman with a spear (Numbers 25:7-8) is seen as a decisive and righteous act that stayed divine justice and halted the plague that had come upon the Israelites.

Among many passions influencing human thought, the desire for pleasure is particularly powerful. The example of the Israelites, who demonstrated superior strength against the Egyptian cavalry, triumphed over the Amalekites, and instilled fear in neighbouring nations before eventually defeating the Midianite forces, highlights this point. Despite their formidable capabilities, they succumbed to their carnal desires.

Pleasure is a force that can conquer individuals without the need for physical weapons. St. Gregory emphasizes that pleasure is a formidable enemy that can easily lead people astray, even those who are otherwise strong and virtuous. When people give in to excessive indulgence in sexual pleasure, they are reduced to a beast-like state. Soon, they openly display their shameful behaviour, likened to pigs wallowing in filth. It brings dishonour and public shame.

St. Gregory advises staying away from it as far as possible to avoid being consumed by its destructive force. The closer one gets to such sources of temptation, the more likely they are to be burned by it. “Can fire be carried in the bosom without burning one’s clothes? Or can one walk on hot coals without scorching the feet?” (Proverbs 6:27-28).

St. Gregory reminds us of Jesus’ teachings from the Gospel, which stress the importance of avoiding the root of evil desire that arises through sight (St. Matthew 5:28). Allowing oneself to entertain these desires can lead to harmful consequences- it leads to a destructive path, much like a plague that only stops at death.

Questions for Personal Reflection:

1. Are there areas in my life where I am tempted to compromise my values for immediate gratification, similar to the Israelites’ actions with the Moabite women? 

2. Are there instances when I am tempted to engage in behaviours on social media that may be deemed inappropriate, thereby risking fidelity and betraying the trust of those to whom I owe loyalty? In what ways might social media be blinding me to the importance of maintaining trust and intimacy in my relationship?

 

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 124-126. 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#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.