In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#11)

 

Scripture Reading: Exodus chapter 10

Brief outline of Exodus 10: Exodus 10 describes two more plagues that God sends upon Egypt. First, God sends a plague of locusts that devours all the crops and greenery left after the previous plagues. Pharaoh’s officials beg him to let the Israelites go, but Pharaoh initially refuses. After the locusts cause severe devastation, Pharaoh briefly relents and asks Moses to pray for their removal, but once the locusts are gone, he hardens his heart again. Next, God brings a plague of darkness over Egypt for three days, so intense that people cannot see each other or move. Despite this, Pharaoh still refuses to let the Israelites go, showing his continued resistance to God’s commands.

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

During the plague of darkness, Egypt was shrouded in darkness for three days, while the areas where the Israelites lived remained illuminated. St. Gregory interprets this event as not being caused by an external force but rather suggests that humans possess the capacity for both darkness and light within them and make conscious decisions regarding which to embrace. Individuals determine their own state by choosing whether to dwell in darkness or light.

The Egyptians did not experience darkness due to any physical obstruction such as a wall or mountain. Rather, the sun's rays reached everyone equally. However, while the Hebrews appreciated this light, the Egyptians were indifferent to its presence.

In the same way, an enlightened life is available to all of us, regardless of our capabilities. However, some people choose to remain in spiritual darkness, preferring to engage in evil deeds. On the other hand, those who choose virtue are illuminated by the light of goodness.

The Scripture says that the darkness over the land of Egypt was such that the darkness could be felt (Exodus 10:21). St. Gregory equates this darkness to be symbolic of the “outer darkness”(St. Matthew 8:12) where, as the Lord says, there will be weeping and gnashing of teeth.

St. Gregory explains that those who lead a righteous life will not experience darkness, Gehenna or other frightening things, often associated with consequence for sin. This is similar to the story where the plagues of Egypt did not affect the Hebrews. Both the groups were in the same land, but one group suffered harm, and the other remained unscathed. St. Gregory says that the difference lay in the choices they made. Our choices determine our experiences. Those who chose to live righteously avoid the adverse consequences associated with sinful life.

Questions for Personal Reflection:

1.How often do I take time to reflect on my spiritual state? Can I identify moments where choosing virtue has illuminated my path? What lessons have I learned from past experiences of choosing darkness or light?

2. How do I approach forgiveness for myself and others in the context of spiritual light and darkness? Have I actively blocked the light of love and grace from entering my life? Do I seek support when I struggle with spiritual darkness?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 53-55. 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#10)

Scripture Reading: Exodus chapter 9

Brief outline of Exodus 9: Exodus 9 continues the narrative of the plagues that God sends upon Egypt to compel Pharaoh to release the Israelites. First, a plague strikes the livestock of the Egyptians, killing their animals but sparing those of the Israelites. Next, Moses and Aaron scatter soot into the air, causing painful boils to break out on the Egyptians and their animals. Despite the suffering, Pharaoh’s heart remains hardened. Finally, a devastating hailstorm destroys crops, animals, and people who are not sheltered, but the land of Goshen, where the Israelites live, is spared. Pharaoh briefly admits his sin and asks Moses to stop the hail, but once the plague ceases, he hardens his heart again and refuses to let the Israelites go.

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

The plague of the boils occurred when Moses and Aaron took handfuls of soot from the furnace and threw it in the air that became dust all over Egypt causing festering boils on the Egyptians (Exodus 9:8-12). St. Gregory teaches that the "furnace" symbolizes the fire in Gehenna, which affects those who lead sinful life and the ones who lead a righteous life are spared from this punishment.

St. Gregory suggests that each plague (like the gadflies, flies, locusts, and hailstorms), corresponds to a specific spiritual lesson or consequence. These punishments are not directly inflicted by God but are the result of each person's free will and choices. If someone chooses to live a sinful life, they bring these spiritual "plagues" upon themselves. St. Gregory references St. Paul’s teaching- “But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath, when God’s righteous judgment will be revealed. He will repay according to each one’s deeds” (Romans 2:5) In a nutshell, St. Gregory advises that our choices and actions have spiritual consequences. Those who choose to live righteously can find salvation and healing, while those who choose sin bring punishment upon themselves.

St. Gregory gives another example- if a harmful condition develops in the intestines due to unhealthy lifestyle choices, then the physician administers medicine to the patient to induce vomiting. The doctor isn't causing the sickness but helping the body to get rid of the harmful substances.  It is the poor eating habits that cause the condition, and medical intervention merely reveals it.

Similarly, when people face painful consequences for their wrong actions, it's not God who is causing the suffering. Instead, God is like the physician, revealing the consequences of our actions to help us understand and correct our mistakes. So, while it might seem like God is causing the suffering, the real cause is our own wrong choices. The suffering is simply the natural result of our actions, just like sickness can be the natural result of unhealthy eating habits.

Questions for Personal Reflection:

1. In what ways have I experienced the natural consequences of my actions, both positive and negative? 

2. In what ways has God acted as a physician in my life, revealing the consequences of my actions to help me grow? How can I be more receptive to God’s guidance and correction?

3. Are there areas in my life where I need to exercise better judgment and make more virtuous choices?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 54-55. 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#9)

 

Scripture Reading: Exodus chapter 8

Brief outline of Exodus 8: This chapter describes three of the ten plagues that God sends upon Egypt to compel Pharaoh to release the Israelites. God instructs Moses to warn Pharaoh that if he refuses to let the Israelites go, a plague of frogs will infest Egypt. Despite Pharaoh’s initial plea for relief, he hardens his heart once the frogs are removed. God commands Aaron to strike the dust with his staff, turning it into gnats that infest Egypt. The Egyptian magicians are unable to replicate this plague and acknowledge it as the work of God, but Pharaoh remains obstinate. God warns Pharaoh of a plague of flies that will affect only the Egyptians, sparing the Israelites in Goshen. Pharaoh temporarily relents but hardens his heart again once the plague is lifted.

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

St. Gregory vividly describes the plague of frogs as a horde of noisy and unpleasant amphibians that leaped into every nook and corner of Egyptian homes, beds, and storerooms, but they did not affect the life of the Hebrews. As the frog thrives in marshy areas, St Gregory uses it as a metaphor to denote the evil born from the corrupted hearts. This imagery suggests that evil actions and their dire consequences, depicted by these relentless "frogs," overrun the lives of those who walk a corrupt path, much like how the frogs invaded Egyptian homes but spared the Hebrews.

A despicable, sinful life exhibits amphibian and ambiguous qualities. Such a person is a human by nature but a beast by passion. Such person’s sordid life will be visible everywhere in their life - in their bed, on their table, in their storeroom, and throughout their house.

St. Gregory emphasizes that the table of a prudent individual is pure, suggesting that they lead a disciplined, moderate, and refined life. Their choices, including their eating habits, reflect wisdom and self-control. While the one with ‘frog’ like characteristics symbolizes one who is a glutton, indulges in excess and lacks refinement. This comparison implies that excessive indulgence leads to a coarse and unrefined nature, lacking the virtues of moderation and prudence. The house of a sinful person is filled with things that ignite sensual passions, while the house of a virtuous person is carefully kept pure from such influences. He emphasizes that one can discern the character of a person by what they value and allow in their household.

In St. Gregory’s imagery, the storehouse represents an individual’s personal life. A person with a nature likened to that of a frog tends to be secretive, as their personal life conceals even larger quantities of frogs. This means that examining such an individual's private life would reveal significant impiety which remains concealed from their public life.

When Moses stretched forth his hands on the Egyptians' behalf, the frogs were instantly destroyed. St. Gregory invites us to contemplate the image of Moses—the lawgiver with outstretched hands—and reflect on Jesus Christ, the True Lawgiver, with outstretched hands on the Cross. Just like the Egyptians were freed from the plague of frogs when Moses stretched out his hands, we are saved from the "sordid and frog-like thoughts" represent sinful thoughts or behaviours by the power of Cross.

 When the people gathered the dead frogs in heaps, the land stank (Exodus 8:14). Similarly, when the repentant person reflects on his former sinful ‘frog-like’ life, while striving to lead a virtuous one looking at the Cross, their soul is repelled by foul, stinking memories. During such introspection, St. Gregory advises recalling St. Paul’s admonition- “So what fruit did you then gain from the things of which you now are ashamed? The end of those things is death.” (Romans 6:21)

Questions for Personal Reflection:

1. In what ways do I allow “frogs” (negative influences or sinful behaviours) to invade my life? How can I work towards purifying these areas? How do my daily choices, including my eating habits, reflect my level of self-control and moderation? What steps can I take to cultivate a more disciplined and refined lifestyle? 

2. What items or influences in my home lead me away from a virtuous life? How can I create a home environment that supports my spiritual growth and aligns with the virtues of prudence, moderation, and purity? 

3. Are there aspects of my private life that conceal significant impiety or sinful behaviours? How can I bring more transparency and integrity into my personal and public life?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 49-53. 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#8)

 

Scripture Reading: Exodus chapter 6, 7

Brief outline of Exodus 6, 7:

In Exodus 6, God reassures Moses of His covenant with the patriarchs and His commitment to deliver the Israelites from Egyptian bondage. God reveals His name, Yahweh, and reiterates His promises to Abraham, Isaac, and Jacob. Despite Moses’ doubts, God promises deliverance and the future possession of Canaan. A genealogical record of Moses and Aaron is also listed.

In Exodus 7, God instructs Moses and Aaron to confront Pharaoh and demand the release of the Israelites. Moses and Aaron perform the first miracle by turning Aaron's staff into a serpent, which swallows the serpents conjured by Pharaoh's magicians. Despite this, Pharaoh's heart remains hardened. God then commands Moses and Aaron to turn the Nile's water into blood, causing the fish to die and the water to become undrinkable. Pharaoh's magicians replicate this miracle, and Pharaoh's heart remains unyielding. Seven days pass after this first plague. [The commentary from St. Gregory chiefly focuses on the events in chapter 7]

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

Moses and Aaron went to Pharaoh to ask for the deliverance of Israelites out of Egypt. The sign performed by Moses and Aaron (Aaron throws down his staff and it becomes a snake) is also performed by the sorcerers of Pharaoh however Aaron’s staff devours the other snakes.  St Gregory draws a parallel here with a journey of a Christian towards a virtuous life and whose life inspires others to follow suit. St. Gregory says whenever someone who excels in virtue inspires others to break free from the vicious circle of worldly focused life, the evil one introduces various schemes and trickeries to resist us from getting out of this ‘rat race’ and pursuing the virtuous life. St. Paul in various instances has called out the deceits of the evil one [“Satan disguises himself as an angel of light-2 Cor. 11:14; “..take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one”- Eph 6:16].

The "Egyptian serpents" and "rods of magic" are metaphors for the various tricks and deceits that evil uses to lead people away from God. The "rod of Moses," which destroys these tricks, represents the power of virtue and faith.

St. Gregory emphasizes that the spiritual intent behind miracles, represented by the marvels of virtue, is not to instill fear but to fortify the faithful and combat evil. Spiritual teachings and true doctrine harmonize with the mindset of the recipient, reflecting their inner spirit. Those who are inclined to accept the gospel will be enlightened by these teachings, while ignorance persists among those who stubbornly reject the truth.

The analogy of the Hebrews living among foreigners and remaining unaffected by the plagues is used to symbolize leading a virtuous life amidst worldly temptations. The magicians of Egypt also changing the river water to blood (v.22) symbolizes the efforts of the evil one to corrupt the faith and doctrine with deception and lies. St. Gregory assures that even though the evil one may cause distortion in the true faith, he cannot completely corrupt or obliterate it. The ‘Hebrew’ or the virtuous soul/true believer will hold onto the true faith even amongst these deceptive tactics.

Questions for Personal Reflection:

1. Reflect on the miracles or blessings in my life. How have they strengthened my faith and helped me overcome difficulties? How do I maintain my faith and virtue while living in a world with conflicting beliefs and values? What can I do to deepen my understanding and commitment to the Orthodox faith? 

2. Have I inspired others to pursue a virtuous life through my own actions and example? What steps can I take to strengthen my own virtues? 

3.Moses remained faithful to God’s commands despite Pharaoh’s hardened heart. How do I respond to people who are resistant or hostile to 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. 48-49. 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#3)

 

Scripture Reading: Exodus chapter 2

Brief outline of Exodus 2:  Moses is born to a Levite family when Pharaoh orders all Hebrew male infants killed. His mother hides him for three months, then places him in a basket in the Nile. Pharaoh’s daughter finds and raises him. Moses' sister arranges for their mother to nurse him. Moses kills an Egyptian beating a Hebrew slave and flees to Midian when Pharaoh seeks to kill him. In Midian, Moses defends the daughters of priest of Midian (Reuel/Jethro) from shepherds and helps water their flock. Reuel welcomes Moses into his home, and Moses eventually marries his daughter, Zipporah. Moses’ time in Midian is a period of preparation and growth, as he learns humility and patience. God hears the Israelites’ cries for help and remembers His covenant with Abraham, Isaac, and Jacob.

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

After giving birth to her baby, likely with the assistance of midwives, Moses's mother devised a plan to ensure the infant's survival by protecting him from both the Egyptians and potential harm from the water. In a similar manner, free will involves not only initiating a virtuous life but also prudently nurturing it with appropriate spiritual food and safeguarding it against the turbulence of passion. Moses’s mother created a basket to protect the baby in the waters. According to St Gregory, this ark symbolizes education in various disciplines that provide foundational support for enduring life's challenges.

Life is often chaotic and full of distractions. People who strive to live virtuously can sometimes be seen as a burden or an outcast by others. To avoid being overwhelmed by these distractions, we should follow the example of Moses. Baby Moses was crying when Pharaoh’s daughter opened the basket (v.6) even though he was safely tucked in the basket. Regardless of whether we live a life of privilege or are in a stable and secure position or are in place of safety like Moses was in the basket, we should not hold back tears. These tears represent our sincere emotions and prayers, which protect and guide us as we strive to live a virtuous life.

Despite living in the Egyptian palace, Moses stayed connected to his Hebrew roots through his mother’s care. While reflecting on Moses who was raised by Pharaoh’s daughter but nursed by his mother, St. Gregory instruct us that if we are exposed to secular or non-religious teachings during our education, it is imperative not to forsake the teachings and traditions of the Church. This spiritual nourishment helps our souls grow and mature, enabling greater spiritual heights. In essence, while it is acceptable to learn from the external world, we must remain steadfast in our faith and adherence to the teachings of the Church, as they constitute the foundation for our spiritual development.

St. Gregory says that the fight between the Egyptian and the Hebrew symbolizes the struggle between idolatry and true faith, and between vice and virtue- of impiety against self‐ control, of injustice against righteousness, of arrogance against humility. Moses teaches us by his own example to take our stand with virtue as with a kinsman and to kill virtue's adversary. [The commentary on Exodus 2 to be continued in tomorrow’s posting]

Questions for Personal Reflection:

Moses contended with his sense of identity. Reflect on your experiences navigating your Christian faith and identity within a society that may not share your beliefs. Does blending in the community (or even faith community) lead you to forego your faith and ideals?

Moses reacted with anger and killed the Egyptian. Reflect on those instances where you reacted impulsively to a situation? What was the outcome? Even in the most challenging situations, consider how can our actions align with the spiritual or moral values. 

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 33-35. 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#7)

 

Scripture Reading: Exodus chapter 5

Brief outline of Exodus 5: Moses and Aaron approach Pharaoh with God’s command to let the Israelites go to hold a festival dedicated to the Lord in the wilderness. Pharaoh refuses, questioning God’s authority and accusing Moses and Aaron of distracting the people from their work. Pharaoh increases the Israelites’ burdens by stopping the supply of straw for brick making, while still demanding the same quota of bricks. This leads to severe distress among the Israelites, who then blame Moses and Aaron for their increased suffering. Moses, in turn, questions God about the worsening situation, expressing his frustration and doubt.

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

Moses and Aaron request Pharaoh to allow the Israelites to go and worship God, but Pharaoh rejects their request and responds by increasing the labour of the Israelites. St. Gregory of Nyssa compares this narrative to the spiritual journey of Christians. He suggests that just as the Israelites experienced increased hardships when seeking freedom, Christians also encounter more challenges and temptations when they pursue the teachings of the Gospel.

Some individuals, when encountering these challenges, might reconsider their decision to follow a spiritual path and prefer not to have received the message of Christ. This is similar to how the Israelites attributed their increased difficulties to Moses and Aaron. However, St. Gregory reassures that Christ Jesus will continue to guide us towards Him, even if we're scared or overwhelmed by the challenges we face in our spiritual journey.

Drawing parallel to the increased brick labour being imposed upon Israelites by Pharaoh when they demanded worship to the Lord, St. Gregory teaches that the evil one is concerned when man aims to look upward to heaven.  Just like the Israelites stooped down day and night making bricks trying to meet an inhumane production target, St. Gregory says that the evil one will do everything for humanity to “look down” and be involved in a ‘rat race’ to chase material pleasures which are never satiating.

People who are influenced by material desires may not value spiritual discussions and might dismiss them as idle talk. St. Gregory refers to Pharaoh's statement, "Who is Yahweh, that I should listen to him? I do not know Yahweh," to illustrate this point. Pharaoh only valued material and physical things, which St. Gregory describes as an irrational way of living.

Material pleasures, such as food and wealth, are fleeting and do not provide lasting satisfaction. St. Gregory likens these pleasures to clay, composed of earth and water. Similar to how a brick maker continually adds clay to a mould that never remains full, individuals who pursue material pleasures often feel unfulfilled and perpetually seek more. This phenomenon occurs because our desires, or the appetitive aspect of the soul, are never completely satisfied by transient things.

The "straw and its chaff" that were mixed with the bricks represent things that are destined to be burned up or destroyed. This serves as a warning against focusing too much on temporary, worldly things instead of eternal, spiritual ones.

Questions for Personal Reflection:

1. Pause and reflect on the faith of the forty martyrs of Sebaste whom we commemorate today. What material pleasures do I find myself constantly chasing? How do these pursuits affect my spiritual well-being and sense of fulfilment? 

2. What challenges or temptations have I come across while trying to follow the teachings of the Gospel? How did I respond to these challenges? How have these experiences affected my faith and determination to continue on this path?

3. The Israelite foremen blamed Moses for their increased suffering. How do I handle criticism or blame when I am in a leadership position (church/community/secular job), especially when the situation is beyond my control? What lessons can I learn from setbacks in my leadership journey? How do I respond to unjust situations within my sphere of influence?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 46-48. 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#6)

 

Scripture Reading: Exodus chapter 4

Brief outline of Exodus 4: Moses doubts the Israelites will believe him, so God gives him three signs: turning his staff into a snake and then back to staff, making his hand leprous and then healing it, and turning Nile water into blood.  Still, Moses is not confident, God reassures Moses and permits him to have his brother Aaron as his spokesman. God commands Moses to return to Egypt with his family and the staff. Once in Egypt, Moses and Aaron gather the elders of the Israelites, perform the signs before the people, and they believe and worship God.

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

St. Gregory teaches that the signs- Moses turning his staff into a snake and then back to staff, and making his hand leprous and then healing it, are symbolic of the Lord’s incarnation.

When Moses extended his hand from his bosom, it transformed to an unnatural complexion. The Scripture says that Christ Jesus is the begotten God who is in the bosom of the Father (St. John 1:18) and is at the right hand of the Most High. (Ref: Rom 8:34; Col 3:1, Eph 1:20, Heb. 1:3 etc.]. Moses drawing his hand from the bosom symbolizes Christ manifesting to us from the bosom of the Father. The leprosy on Moses’s hand symbolizes the weakness of human nature which Lord Jesus Christ assumed. St. Gregory reflects on the Psalmist verse, “It is my grief that the right hand of the Most High has changed.” (Psalm 77:10; NRSV), noting that although the divine nature is unchanging, God was willing to lower Himself to assume the weakness of human nature.

When Moses placed his hand back to the bosom, it reverted to its natural appearance. Likewise, Christ, after He wiped away our infirmities, returned to Father’s bosom. Through His incarnation, Jesus Christ made it possible for our human nature to be transformed.

Next is the transformation of a rod into a snake. St. Gregory says that we shouldn't be troubled by comparing Jesus to a serpent, an animal often seen as negative. He refers to a verse from the Gospel where Jesus himself makes a comparison to a serpent lifted by Moses in the wilderness. (St. John 3;14- “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up”).

St. Gregory explains that if Satan, the father of sin, is depicted as a serpent in Scripture and as serpents can only bring forth serpents then sin can also be illustrated as a serpent. St. Paul testifies that the Lord was made into sin for our sake. “For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:21). Therefore, if sin is likened to a serpent, then Christ becoming sin can be seen as Him taking on the likeness of a serpent. The serpent was transformed back into a rod, guiding sinners and offering support to those striving for virtue.

Moses’s wife and sons travel with him back to Egypt. St. Gregory says Moses’s wife who is of foreign origin represents secular knowledge. While some aspects of secular knowledge can be beneficial for nurturing virtue, it should not introduce anything harmful into our spiritual life. As an example, St Gregory states that certain philosophies align with Christian faith (like the immortality of the soul) but also teach concepts that contradict it (like the idea of reincarnation or that God is material). These contradictory ideas are the "fleshly and alien foreskin" that needs to be "circumcised" or removed like the way Moses’s wife circumcised her son thereby saving Moses’s household from the claws of death.

As God told Aaron to meet Moses in the wilderness, God offers assistance to those who strive to lead a virtuous life.  This assistance has always been with us, but it becomes evident when we dedicate and train for higher spiritual pursuits. Earlier Moses’s advice was met with resistance when he addressed the quarrelling (two) Israelites but now Moses, with Aaron, addressed the multitude of Israelites of God’s promise and the people believed. St. Gregory underlines the importance of undergoing rigorous spiritual training, similar to the preparation Moses underwent, before assuming a position where one has to guide/lead/instruct others.

Questions for Personal Reflection:

1. We read above that the leprosy on Moses’s hand signifies the human weaknesses which Christ Jesus assumed. As we commemorate the healing of leper on the second Sunday of the great lent, reflect on areas of my life where I need healing and transformation, whether physical, emotional, or spiritual. Do I even allow Christ to heal my infirmities and return me to a state of spiritual health? “Lord, if you are willing, you can make me clean.” - how does this act of faith inspire me to approach Jesus with my own needs and trust in His willingness to help?

2. Lenten prayer of St. Ephraim (St. Ephraim and St. Theodor commemorated on the first Saturday of the Great Lent)- “O Lord and Master of my life, take from me the spirit of sloth, despair, lust of power, and idle talk. But give rather the spirit of chastity, humility, patience, and love to Thy servant. Yea, O Lord and King, grant me to see my own transgressions, and not to judge my brother, for blessed art Thou, unto ages of ages. Amen.”

3. Moses explained to Jethro that his reason for traveling to Egypt was to see if his people there were still living, without mentioning about God’s command. Have you ever felt reluctant to share your faith or God’s work in your life with others?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 39-41. 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#5)

Scripture Reading: Exodus chapter 3

Brief outline of Exodus 3:  While Moses was tending the flock of his father-in-law, he led them to Mount Horeb, where he encountered a burning bush that was not consumed by the fire. Curious, Moses approached, and God called out to him, instructing Moses to remove his sandals as he was on holy ground. God identified Himself as the God of Abraham, Isaac, and Jacob, and told Moses He had seen the suffering of His people in Egypt and planned to rescue them by choosing Moses to lead this mission. When Moses questioned his worthiness, God reassured him of His presence. God instructed Moses to tell the Israelites that "I AM" had sent him and to gather their elders to communicate God's promise of deliverance. God predicted resistance from the Egyptian king but assured Moses of eventual success after performing wonders. He also promised that the Israelites would leave Egypt with silver, gold, and clothing from the Egyptians.

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

Moses at his father in law’s place led a quiet, focused, solitary life, free from unnecessary talk, conflicts and distractions. St. Gregory says that people who strive to live a life like this will have the truth shine upon them. This truth will enlighten their souls, much like the divine light that shone upon Moses. St. Gregory suggests that by living virtuously, we can understand and experience the divine light, that which through the Incarnation of Lord Jesus Christ, came to humanity.

The flame that enlightened Moses' spirit originated from a thorny bush, symbolizing that divine light and truth can emerge from modest, earthly sources rather than solely from celestial or heavenly realms. The burning bush that was not consumed by the fire represents the Virgin Mary. Just as the bush was not destroyed by the flame, St. Mary’s virginity was not affected by giving birth to Jesus.

Through the Burning Bush, God teaches Moses (and us) on how to stand in proximity to the divine. Sandaled feet cannot ascend the spiritual heights, nor can experience the light and truth of Lord Jesus Christ. The sandals represent the disobedience to the divine will, and these must be removed from our souls before approaching the sacred. 

St. Gregory of Nyssa contemplates that Moses, during his divine encounter, understood that things which we can perceive or comprehend don't truly exist independently. None of them are self-sufficient. Moses became aware of the knowledge of truth that God, the True Being, is alone self-sufficient, unchanging, the transcendent essence and cause of the universe upon which everything else depends. God alone should be our desire.

Just like Moses gained understanding when he saw the burning bush, we too are called to look at this light coming from the bush i.e. the light of Christ, removing the sandals from our feet by divesting ourselves of all the worldly pretensions. A person who fixes her/his gaze at such light becomes able to help others in their salvific journey, overcome evil, and free those who are trapped in evil servitude.

Questions for Personal Reflection:

How can I better embrace quiet moments in my daily life and shed the ‘worldly’ concerns/sandals to make room for prayer, scripture reading, and contemplation? How am I allowing the light of God to guide my actions and decisions-how can I do more of this during the Lenten season? In what ways do I see God's light coming from humble sources around me-how can I be mindful and better recognize these moments? How am I striving to preserve my spiritual purity, akin to the Blessed Virgin Mary, in the face of worldly pressures and temptations? How can I use this Lenten season to cultivate a stronger sense of God's constant and unchanging presence in my life?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 37-39. 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#4)

Scripture Reading: Exodus chapter 2 (continuation of Step#3 posting)

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

Moses attempted to intervene in the dispute of two Israelites, advising them that as brothers, they should let reason rather than emotion resolve their conflicts. After being dismissed by the one at fault, he used this experience to develop a broader perspective. He chose to distance himself from the community and lived in solitude thereafter. Regarding the conflict between two Israelites, St. Gregory opines that such conflict occurs within us and amongst us. Heretical teachings arise when the reasoning is flawed and goes against the truth. If we are too weak to ensure that righteousness and truth prevails, then like Moses, we should distance ourselves from the conflict and pursue a path to seek greater spiritual understanding and knowledge.

Moses flees to a foreign land and while waiting near the well in Midian, he helped the daughters of the priest of Midian against the shepherds who did not allow the women to get the water from the well. The daughters of the priest recounted the incident to their father. 

St. Gregory speaks of the father as a man with insight into what is noble, and perceptive in judging the habits and lives of men. The father observed in one act—the attack on the shepherds—the virtues of Moses noting how he fought for the right without seeking personal gain. Moses stood on the side of justice and addressed the wrongs committed by the shepherds, despite having no personal grievance against them. St. Gregory appreciates the father for giving his daughter in marriage to Moses solely looking at Moses’s integrity and considering his virtue in evident poverty to be more valuable than substantial wealth.

Exercising his authority, he allowed Moses to live according to his own preferences. Moses chose to reside alone in the mountains, away from the commotion of urban life; in this remote wilderness, he tended to his sheep. St. Gregory advises that we should strive to live a more focused and solitary life, avoiding unnecessary conflicts and distractions. We should seek to be among people who share our values and beliefs. These like-minded individuals will help guide and nourish our souls, much like a shepherd care for sheep, ensuring that our thoughts and actions are directed by reason and wisdom.

Questions for Personal Reflection:

Moses’ attempt to hide his wrongdoing only delayed its discovery and intensified the consequences. What guilt have you buried deep in your heart that prevents your flight to a life of transparency and virtue? Have you ever tried to hide a mistake or wrongdoing? What were the consequences? Did you ever try to address and rectify your mistakes openly and honestly?

Moses spent 40 years in the desert, accepting a humble position in Jethro’s home, raising a family and pasturing sheep. Are you comfortable working behind the scenes without recognition in your community/church life?

Reflect on a period of waiting in your life. In what areas of my life do I need to trust God’s plan more fully, even when the future seems uncertain? What lessons can I learn from periods of waiting or preparation that I am currently experiencing? How can I remain faithful and patient, trusting that God is at work in my life, even when I cannot see immediate results?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 9,10,36. 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#2)

Scripture Reading: Exodus chapter 1

Brief outline of Exodus 1:  The sons of Jacob migrate to Egypt where Joseph was already present. The Israelites multiplied greatly, causing a new Pharaoh, who did not know Joseph, to fear them. He subjected them to harsh labour, building cities like Pithom and Rameses. Despite the oppression, the Israelites continued to grow, leading to increased brutality. Pharaoh ordered the Hebrew midwives, Shiphrah and Puah, to kill all newborn Hebrew boys, but they were God-fearing women and defied Pharaoh. As a result, God blessed the midwives with families, and the Israelites continued to multiply. Frustrated, Pharaoh decreed that all newborn Hebrew boys be thrown into the Nile River.

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

St. Gregory, reflecting on the birth of Moses during Pharaoh’s decree, explains that while our physical birth is influenced by external circumstances, there is also a concept of "birth by choice." This notion denotes that although we cannot choose the circumstances of our physical birth, we have the autonomy to decide how we live our lives.

According to St. Gregory, anything subject to change will not remain static, but will continuously transition from one state to another, resulting in either an improvement or deterioration from the previous condition. The spiritual meaning of this concept entails that individuals have the capacity to shape their lives through their free will, choosing to align their actions with either virtue or vice according to their desires.

Like Pharaoh favoured one form of life and decreed to kill the another, likewise, the Evil one will favour the materialistic form of life where one is subservient to passions and will oppose the life of virtue. Despite the tricks and acts of the evil one (‘ruler of the world’), we certainly have the choice to enter into the realm of godly light which is a better state of existence.

To put it simply, our choices shape who we become- we can ‘give birth to ourselves’ and define our identities through our actions and decisions. We can either choose to live virtuously (whose birth/life will not be allowed by the ‘world’) or succumb to our passions (whose birth/life will be favoured by the ‘world’).

Pharaoh’s decree and the response of the midwives highlights the struggle between living a life of virtue versus a life driven by base desires. The midwives symbolize our free will. The midwives had the choice to obey Pharaoh’s orders, but they defied it. Even when faced with opposition, we have the power to transform ourselves through our choices- we can strive for a virtuous life, which brings joy to God, our true parent. The birth that distresses the ‘Pharaoh’ (or the evil one) denotes the beginning of a virtuous life which is achieved through free will and often involves struggle and pain. 

Questions for Personal Reflection:

The saga of the Israelites' redemption from Egyptian tyranny begins with the stories of courageous women who acted righteously despite having a tyrannical ruler at the helm.  Consider areas in your life where you may need to address injustice or wrongdoing. Injustices can occur in various forms, either subtle or obvious, at homes, schools, or workplaces, and can impact self, family members, colleagues, or less privileged people. Are you addressing this call? Reflect on the times when you chose to quieten the still small voice of the conscience and maintained the status quo due to the fear of “pharaohs” of the society. In the light of St. Gregory’s teaching on us having the ability to ‘give birth to ourselves’, reflect on how are you holding yourself accountable for your choices in the face of external influences and temptations?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 32-33. 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#1- Introduction)

Lent is universally regarded as a spiritual journey, characterized by the practices of fasting, prayer, and charity which are designed to cultivate a deeper relationship with God and more profound understanding of their faith. Bishop Kallistos Ware (of blessed memory) writes- “To be a Christian is to be a traveller. Our situation, say the Greek Fathers, is like that of the Israelite people in the desert of Sinai: we live in tents, not houses, for spiritually we are always on the move. We are on a journey through the inward space of the heart, a journey not measured by the hours of our watch or the days of the calendar, for it is a journey out of time into eternity.” (The Orthodox Way).

It is then apt and fitting to meditate on the journey of the Israelites in the wilderness and the man who led them to freedom-Moses. A Christian recognizes in Moses the aspirations and trials of a pilgrim, a faith filled life in God while navigating the desert with a weary and faithless populace.

St. Gregory of Nyssa was a prominent 4th-century Christian theologian and bishop, known for his profound contributions to Christian doctrine and philosophy. Born around 335 in Cappadocia, St. Gregory was the younger brother of St. Basil the Great and a close friend of St. Gregory of Nazianzus, together known as the Cappadocian Fathers.

‘The Life of Moses’ is a work of St. Gregory of Nyssa addressed to a man named Caesarius in response to the latter’s request on guidance to lead a perfect virtuous life. St. Gregory teaches the inquirer (and us) that while everything measurable by the senses has definite boundaries, virtue is unique because its perfection lies in its boundlessness. He cites the example of Apostle St. Paul, who, known for his profound understanding and continual pursuance of virtue, never stopped “straining forward to what lies ahead” (Philippians 3:13).

St. Gregory acknowledges that while attaining complete perfection in virtue is impossible, human beings should still strive for it. We ought to heed to the Lord's commandment: “Be perfect, therefore, as your heavenly Father is perfect” (St. Matthew 5:48). Striving for goodness, even partially, is valuable and brings us closer to God. Just as the end of life signifies the onset of death similarly ceasing in the progress of virtuous behaviour signifies onset of evil. Therefore, the pursuit of virtue is an endless journey, always striving towards an unattainable perfection.

According to St. Gregory, true perfection does not entail merely avoiding a wicked life out of a fear of punishment, nor performing good deeds in anticipation of rewards, as if treating the virtuous life as a transactional arrangement. Instead, irrespective of the promises or hopes we may have, true perfection lies in viewing the loss of God's friendship as the only thing to dread and considering becoming God's friend as the sole pursuit worthy of honour and desire.

In ‘The Life of Moses’, St. Gregory documents the elements of an exemplary virtuous life led by Moses which is worthy of emulation.  He says like how sailors at sea, who drift away from their intended course, can navigate back by looking for clear signs like a beacon light or a visible mountain peak, the examples of saints in the Holy Scripture, can guide those who are lost in life back to alignment with the divine will.

The life of Moses is broadly divided into two parts- Book 1 (Historia) summarises the biblical account of Moses, and Book 2 (Theoria) explores the spiritual meaning of the Scriptural narrative.

The Book of Exodus consists of 40 chapters. This series (In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa) will involve daily reading/reflection of chapter(s) from the book of Exodus (and some portions from the Book of Numbers) with the commentary of Moses’s life (in that respective chapter) by St. Gregory of Nyssa and some questions for personal contemplation.

During this Lenten season, let us commit to dedicating time each day to immerse ourselves in the Holy Scriptures and the writings of the Church Fathers and Mothers. Furthermore, moments of quiet contemplation will enable us to internalize these teachings. Engaging in these practices can enhance not only our Lenten journey but also our lives, much like a traveller rejuvenated by the waters of an oasis in the desert. 

“So Moses, who eagerly seeks to behold God, is now taught how he can behold Him: to follow God wherever he might lead is to behold God. His ‘passing by’ signifies Him guiding the one who follows, for someone who does not know the way cannot complete his journey safely in any other way than by following behind his guide.”- St. Gregory of Nyssa

Come in peace O holy lent our Saviour has observed!

In Christ,
Rincy