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

 

Scripture Reading: Exodus chapters 31,32 and 34.

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

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

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

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

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

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

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

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

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

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

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

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

Questions for Personal Reflection:

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

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

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

In Christ,

Rincy

 

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

Questions for Personal Reflection:

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

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

In Christ,

Rincy

 

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

Questions for Personal Reflection:

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

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

In Christ,

Rincy

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

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

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

Scripture Reading: Exodus chapter 20-24

Brief outline of the chapters:

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

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

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

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

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

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

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

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

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

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

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

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

Questions for Personal Reflection:

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

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

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

In Christ,

Rincy

 

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

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

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#25)

Scripture Reading: Exodus chapter 19 (continued from Step#21 posting done on 23 March 2025)

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

The divine command included prohibition of any animal to go up to the mountain before Moses could ascend it. Just like animals are guided solely by their senses, St. Gregory says the spiritual meaning of animals in this text refers to those beings who are guided by their five senses and are disconnected from any higher spiritual understanding. This teaches that in the quest of spiritual knowledge and truths, one must transcend mere sensory perception and not be led solely by basic appetites and desires.

According to St. Gregory, the contemplation of God, cannot be achieved through our usual senses like sight and hearing, or through our usual ways of thinking. It is written in the Holy Scripture- “What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him”.  (1Corinthians 2:9/Isaiah 64:4).  True knowledge of God is beyond what we can see, hear, or even imagine. To reach this higher understanding and to be in His sublime presence, a person must first cleanse their life of all irrational and sensual emotions. This means letting go of preconceived opinions and distancing oneself from relying solely on sense perceptions, which are naturally a part of us. Once a person is purified in this way, they can then ‘ascend the mountain’.

St. Gregory uses the metaphor of climbing a mountain to describe the process of coming to know God. He says that understanding God and being in His presence is a difficult task, much like climbing a steep mountain. Most people find it challenging and can only reach the base. If a person were like Moses, then he/she would be able to ascend higher on this metaphorical mountain. The sound of trumpets symbolizes a profound and intense understanding of God's nature, which deepens as one advances on their spiritual journey.

St. Gregory provides another spiritual interpretation of the sound of trumpets relating it to the message of our Lord’s incarnation and salvation to humanity. The Law and the Prophets (the Old Testament) announced the divine mystery of the Incarnation. However, this proclamation by the prophets was akin to the weak sound of the trumpet for those with hardened hearts who were not receptive to God’s message. St. Gregory refers to these as the “disobedient ear”.

The Scripture says “the blast of the trumpet grew louder and louder”(Exodus 19:19) and St. Gregory  teaches that this symbolizes the Incarnation of our Lord and the preaching of the Gospel by Christ. The sounds grow louder and louder indicating the Holy Spirit working through Apostles and Evangelists, as the Psalmist says- “…their voice goes out through all the earth and their words to the end of the world” (Psalm 19:4),  to spread the Gospel message throughout the world and this message was able to reach even those who previously didn’t understand the mystery of Incarnation of our Lord prefigured in the Old testament.

Questions for Personal Reflection:

1) In what ways is my spiritual journey like climbing a steep mountain? What challenges do I face in this pursuit? As you reflect on this question, a helpful approach would be to break down your spiritual goals into smaller, manageable steps. Create a daily plan that includes time for prayer and reading scripture.

2) Are there areas in my life where I have a “disobedient ear” and am not fully receptive to God’s message? A practical follow-up action to this question would set aside time each day for self-examination.

3) How does the message of our Lord’s Incarnation and salvation, spoken of by the Prophets and Apostles, resonate with me? Have I been able to fully participate with mind, body and soul in the liturgical life of the Church that celebrates the life and teachings of Jesus. Have I been able to engage in acts of kindness and service to others on a daily basis as a way of living out the message of the Incarnation?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 78-80. 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#24)

 

Mid Lent- “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.” (St. John 3:14,15)

Scripture Reading: Numbers 21

Brief outline of the chapter: Israelites achieve a victory over the Canaanites after making a vow to God. However, the Israelites soon grumble against God and Moses, leading to a punishment of fiery serpents. In response to their repentance, God instructs Moses to make a bronze serpent; those who look at it are healed. The Israelites continue their journey, celebrating a miracle of water provision and singing “The Song of the Well.” They also request passage through the lands of the Amorites, which is denied, resulting in battles where they conquer the territories of King Sihon and King Og with divine intervention. [In this posting, the focus is on the bronze serpent aligning with the theme of Mid-Lent].

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

St. Gregory while reflecting on the conduct of the journeying Israelites states that the people hadn’t learned anything from Moses’s spiritual greatness. They remained susceptible to base desires and were attracted to the indulgences that characterized their time in Egypt. This historical account illustrates that human nature is particularly prone to such inclinations, being drawn to them through various avenues.

The people's unruly desires manifested serpents that injected deadly venom upon biting. Just as a physician prevents the progression of a disease through treatment, Moses intervenes to prevent the disease from causing death and rendered the real serpents powerless through an image of a serpent.

St. Gregory explains that the cure for these evil passions “is the purification of our souls which takes place through the mystery of godliness. The chief act of faith in the "mystery" is to look to Him who suffered the passion for us. The cross is the passion, so that whoever looks to it, as the text relates, is not harmed by the poison of desire.”  The Lord teaches clearly that the serpent lifted up in the desert is a symbol of the mystery of the Cross when He says, “And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up” (St. John 3:14)

St. Gregory further teaches that looking at the Cross means rendering one's whole life crucified to the world, detaching oneself from worldly influences and remaining unmoved by evil.  St. Paul teaches- “May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me and I to the world.” (Galatians 6:14). Such a life is controlled by self-discipline and the fear of God as the Psalmist says- “My flesh trembles for fear of you, and I am afraid of your judgments.” (Psalm 119:120)

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, and those who sin take on its nature. Hence, humanity which turned into the form of a serpent was liberated by Him who became like us-serpentlike.

He prevents the bites from being fatal, though the serpents remain. St. Paul writes- “For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh and to deal with sin, he condemned sin in the flesh.” (Romans 8:3). Through His Incarnation, Death and life-giving Resurrection, Christ broke the bondage of sin and defeated death.

While the consequences of death that follow sins do not affect those who look to the Cross, St. Gregory cautions that 'fleshly' desires remain active even among faithful believers and engages in combat against the spirit. “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.” (Galatians 5:1)

An individual who turns to the One lifted up on the wood rejects the passions and desires of the flesh, thus mitigating its ‘poison’ through faith in Christ and leading a life that is “dead and crucified to the world”.

Questions for Personal Reflection:

Am I ready to live a life that is 'crucified to the world'? If, during this Lenten journey and beyond, our focus and inner being is merely satisfied by attending conventions and listening to/giving impassioned speeches and sermons, then it is at odds with the command of our Lord- “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.” (St. Matthew 16:24). If salvation was only about sermons and preaching, then the profound and transformative Cross wouldn’t have been in the picture.

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 115-117. 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#23)

 

Scripture Reading: Exodus chapters 25-27, 35-38 and 40 (continuation of Step#22 posting on the annunciation to St. Mary, focusing on the Exodus chapter(s) dealing with the Tabernacle which St. Gregory contemplates as prefiguring Christ Jesus and His incarnation).

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

St Paul says of Christ-“for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him.” (1 Colossians 1:16). Based on this Scripture verse, St. Gregory contemplates that the various elements of the tabernacle’s construction (pillars gleaming with silver and gold, the bearing poles and rings, and those cherubim who hide the ark with their wings, and all the other things which are contained in the description of the tabernacle's construction) symbolize the heavenly powers and beings that support the universe according to God’s will. The angels and heavenly powers are our true support, “sent to serve for the sake of those who are to inherit salvation?” (Hebrews 1: 14). The angels assist and elevate the souls of the faithful, helping them attain virtue and spiritual growth.

The Ark of the Covenant, symbolically covered by the wings of cherubim, signifies that the contemplation of the profound secrets and mysteries of God's presence and nature is ultimately beyond human comprehension.

The candlestick divided at its top into seven branches, each holding a lamp, according to St. Gregory, symbolize the varied rays of the Holy Spirit. “…a lampstand all of gold, with a bowl on the top of it; there are seven lamps on it, with seven lips on each of the lamps that are on the top of it.” -Zechariah 4:2

St. Gregory refers to the “throne of mercy,” to describe Christ. This is based on Romans 3:25, where Paul says, “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.” Christ is depicted as the mercy seat (or propitiation) for our sins. The altar of offering and altar of incense symbolize the worship and adoration offered to God. Hebrews 13:15 says, “Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name.” The throne of mercy, altars, and the universal praise of God all point to the worship and adoration offered by both earthly and heavenly beings, with Christ as the central figure of mercy and atonement.

St Gregory contemplates that the elements used in the construction of the tabernacle specifically the red dye and woven hair represents the Passion of Christ and His death respectively. The red dye symbolizes blood, specifically the blood of Christ shed during His Passion. Hair, being insensible and lifeless, symbolizes death.

Another interpretation of the red-dyed skin and hair coverings in the tabernacle is that it represents the mortification of sinful flesh (the figure of which is the skin dyed red) and ascetic living. By these, the tabernacle of the church is beautified. These skins do not possess any inherent vital power; they acquire a bright red color due to the application of red dye. Likewise, the grace through the Holy Spirit comes only to those who first die to sin. The woven hair, producing a fabric that is rough and hard to the touch, symbolizes self-control that overcomes habitual passions. The practice of virginity embodies these principles by disciplining the flesh of those who choose this lifestyle.

The Holy of Holies is the innermost part of the tabernacle, which was considered the most sacred and was not accessible to the public. St. Gregory suggests that the divine spiritual truths are sacred, mysterious, and beyond full human comprehension, much like the Holy of Holies in the tabernacle. They are to be revered and believed in, even if they cannot be fully grasped.

When looking at the earthly tabernacle, St. Gregory suggests that the Church which is the body of Christ (“church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:23)) not only has the apostles as its pillars (Galatians 2:9) or St. John the Baptist as the ‘burning and shining lamp’ (St John 5:35) but all those who support the Church and become lights through their own works are called ‘pillars’ and ‘lights’.  The Lord commanded - “You are the light of the world” (St. Matthew 5:14). Apostle St. Paul instructed his hearers to be like firm pillars- “be steadfast, immovable”- 1 Corinthians 15:58 and while being in the midst of a crooked and perverse generation to “shine like stars in the world”- Philippians 2:15.

In this tabernacle both the sacrifice of praise and the incense of prayer are seen offered continually at morning and evening. David speaks of his prayer being like incense (Psalm 141:2) and lifting his hands as a sacrifice (Psalm 63:4). The lavers in the tabernacle symbolize those who administer the sacrament of baptism which washes away the blemish of sins with the mystical waters. St. John the Baptist was a ‘laver’, washing men in the Jordan with the baptism of repentance (St. Matthew 3:6), as was St. Peter, who led three thousand at the same time to the water (Acts 2:41). Philip, too, was a laver who baptized the Ethiopian eunuch, and all those who administer grace are ‘lavers’ to the recipients of the gift of Baptism.

The interconnecting courts which surround the tabernacle are fittingly understood as the harmony, love, and peace of believers. David interprets it in this way when he says - “He grants peace within your borders” (Psalm 147:14)

Questions for Personal Reflection:

“Indeed, to this very day whenever Moses is read, a veil lies over their minds, but when one turns to the Lord, the veil is removed.” (2 Corinthians 3:15). Like the Tabernacle (and many other Old Testament insights) points to Christ, do I approach the Old Testament readings, particularly those proclaimed in anticipation of the Holy Eucharist, with a genuine desire to understand the Messianic prophecies and their fulfilment in Christ?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 83-90. 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#22)

 

[Note: As we approach the commemoration of the annunciation to St. Mary, we will focus on the Exodus chapter dealing with the Tabernacle which St. Gregory contemplates as prefiguring Christ Jesus and His incarnation - “tabernacle is in a way both unfashioned and fashioned, uncreated in preexistence but created in having received this material composition”. We will resume the usual sequence after this and the mid-lent posting]

Scripture Reading: Exodus chapters 25-27, 35-38 and 40

Brief outline of the chapters: In Exodus 25-27, God provides Moses with detailed instructions for constructing the Tabernacle and its furnishings. The Israelites are commanded to bring offerings of gold, silver, and other fine materials. Specific plans are given for the Ark of the Covenant, the Table for the Bread of Presence, the Golden Lampstand, the structure of the Tabernacle, the Altar of Burnt Offering, the courtyard, and the oil for the lampstand.

In Exodus 35-38, the actual construction of the Tabernacle begins. Moses calls for offerings and skilled workers, and the people respond generously. Bezalel and Oholiab lead the construction.

Finally, in Exodus 40, God instructs Moses to set up the Tabernacle on the first day of the first month. Moses follows the instructions meticulously; the Tabernacle is completed, and the glory of the Lord fills the Tabernacle. [St. Gregory of Nyssa's commentary focuses on the Tabernacle and its construction which forms the core of chapters 25-27, 35-38 and 40]

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

St. Gregory reflects on the journey of Moses atop Mount Sinai. Moses leaves behind people at the base of the mountain signifying their lack of preparation for such a spiritual climb. As Moses ascends, he encounters the sound of trumpets. Subsequently, he enters the ‘luminous darkness’ signifying a deeper understanding of God. However, the ascent does not stop there; it culminates in reaching the ultimate spiritual height, the “tabernacle not made with hands”.

St. Gregory reflects on the 'tabernacle not made with hands' shown to Moses on the mountain, which Moses was instructed to replicate in a handmade structure. “And see that you make them according to the pattern for them, which is being shown you on the mountain.” (Exodus 25:40)”

The structure featured gold pillars with silver bases. Additionally, there were pillars with bronze bases, while their shafts were made of silver. All pillars had a core of rot-resistant wood, and the entire ensemble was illuminated by the radiance of these precious metals. There was an ark constructed from wood that does not rot and covered with pure gold. There was a candlestick with a single base, divided at its top into seven branches, each holding a lamp. The candlestick was made of solid gold. Furthermore, there was an altar, a throne of mercy, and cherubim whose wings overshadowed the ark. All these items were made entirely of gold.

The tabernacle contained curtains woven with diverse colours, creating a visually intricate fabric. These curtains divided the tabernacle into two sections: one accessible to certain priests, called the Holy Place, and another that was secret and inaccessible, known as the Holy of Holies. Additionally, there were lavers, braziers, hangings around the outer court, as well as curtains made of hair and skins dyed red, among other described items.

The tabernacle revealed to Moses was not made with hands yet needed to be constructed – “the same tabernacle is in a way both unfashioned and fashioned, uncreated in preexistence but created in having received this material composition.”

St. Gregory teaches that the tabernacle revealed to Moses was a great mystery prefiguring Jesus Christ and His incarnation. The tabernacle represents “Christ the power of God and the wisdom of God.” (1 Corinthians 1:24).

The "unfashioned and uncreated" aspect represents the divine nature of Christ. The "fashioned and created" aspect represents the human nature of Christ. Just as the tabernacle was physically crafted from earthly materials, so too did Christ take on a physical, human form in His incarnation. Christ existed before the ages (“He himself is before all things”- 1 Colossians 1:17) but for our sakes was pleased to be born like us. The tabernacle was not just a physical structure but an embodiment of God’s presence among humanity that was ultimately fulfilled in Christ Jesus.

St. Gregory refers to St. Paul’s teaching that the curtain of the tabernacle represents the flesh of Christ-“we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way that he opened for us through the curtain (that is, through his flesh), by the new and living way that he opened for us through the curtain (that is, through his flesh)” (Hebrews 10:19,20).  In St. Gregory's  view, the curtain, composed of various colours, symbolizes the four elements (earth, water, air, fire) and thus the material world. This signifies that Christ, in taking on human flesh, entered into the material world. [Commentary on the Tabernacle to be continued in tomorrow’s posting]

Questions for Personal Reflection:

The tabernacle was an embodiment of God’s presence among humanity, ultimately fulfilled in Christ Jesus. St. Mary- the second heaven- carried Jesus within her. The holy fathers and mothers teach us to bear God within us like St. Mary. Reflect whether my spiritual life has been limited to merely hearing (and speaking) about Christ? (Even the demons heard Christ, quoted Scriptures and confessed who Christ was!). Have I allowed Christ to take birth in me and become a vessel of His presence?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 83-90. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978).

Icon taken from the Holy Transfiguration Monastery Store-https://www.bostonmonks.com, accessed 24 March 2025.

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#21)

 

Scripture Reading: Exodus chapter 18,19

In Exodus 18, Jethro, Moses’ father-in-law, visits Moses in the wilderness, bringing Moses’ wife and sons with him. Jethro observes Moses handling all the judicial responsibilities for the Israelites and advises him to delegate these duties to capable men to prevent burnout. Moses heeds Jethro’s advice, appointing leaders to share the burden of judging the people.

In Exodus 19, the Israelites arrive at Mount Sinai, where God calls Moses to the mountain to establish a covenant with His people. God instructs Moses to relay His words to the Israelites, promising that they will be His treasured possession and a holy nation if they obey His commands. The people consecrate themselves for three days in preparation for God’s arrival. On the third day, amidst thunder, lightning, and a thick cloud, God descends on Mount Sinai, and the people tremble in awe. God warns Moses to set boundaries around the mountain to prevent anyone from approaching it without proper consecration. [In the commentary below, St. Gregory focuses on the events in chapter 19]

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

Continuing their journey, the Israelites entered the wilderness of Sinai and camped in front of the mountain. Moses and the cloud led the Israelites in wilderness. According to St. Gregory, Moses and the cloud are the guides for those growing in virtue, with Moses representing the Law and the cloud symbolizing a proper understanding of the Law.

The individual's spiritual journey begins with purification, symbolized by crossing the waters. This person then distances themselves from negative influences and begins to live a life devoid of worldly pleasures, represented by the bitter waters of Marah. However, this lifestyle becomes sweet when they accept the "wood", which could symbolize the cross of Christ. The believer then appreciates the beauty of the palm trees and springs, which represent those who preach the Gospel and the spiritual nourishment they provide. They receive heavenly bread (spiritual sustenance) and fight against foreign adversaries (sin or temptation). The "outstretched hands of the lawgiver" (Moses) ensure their victory, and this is seen as a prefiguration of the cross of Christ.

After going through all these stages, the believer progresses to the contemplation and deeper understanding of God's divine nature and mysteries.

St. Gregory of Nyssa emphasizes the importance of purity in both body and soul for someone who seeks to be in God’s presence. He explains that it’s not just about physical cleanliness, like washing clothes or using ritual vessels, but also about being morally and spiritually pure. This means that a person must be free from any kind of impurity or sin, both outwardly and inwardly, to be worthy of approaching God. The divine command is to wash the garments before the ascend to the mountain. St. Gregory teaches that there is a spiritual context to it as it cannot be the case that a visible stain on the garments impedes the progress of those ascending towards God.

According to St. Gregory, the “garments” represent our outward actions and behaviours which should be clean and moral as we strive to connect with the divine. The act of washing garments before ascending the mountain symbolizes this need for uprightness in our actions that aligns with and reflects the inner purity of the soul.

[Commentary on Exodus 19 to be continued on 27 March 2025, after the postings on (i) Annunciation to St. Mary (St. Gregory alludes the Tabernacle, which Moses was instructed to build, as prefiguring Christ Jesus and His incarnation) and (ii) Mid-Lent posting (Numbers 21)]

Questions for Personal Reflection:

1) How can I apply Jethro’s advice on delegation to ensure I have enough time for my family and personal prayer? Am I balancing my corporate responsibilities with my spiritual and familial commitments, or am I neglecting them in the race for professional success?

2) Who are the mentors or advisors in my life that I can turn to for guidance? Have I ever turned to spiritually rooted mentors? If yes, how can their spiritual grounding help me in my own journey?

3) As we commemorate the faith of the Canaanite woman in the healing of her daughter, reflect on the struggle and contributions of the family members especially the women in your life to your overall success. What measures can I employ at home to provide the women in my family with relief from gruelling responsibilities and stress that they have internalized?

4) The Israelites were instructed to prepare themselves to meet God. How do I prepare myself spiritually and mentally for encountering God in prayer and worship (Holy Qurbana)?

 

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 76-77. 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#20)

Scripture Reading: Exodus chapter 17

Brief outline of Exodus 17: The Israelites, while camped at Rephidim, complain about the lack of water. God instructs Moses to strike a rock at Horeb, providing water for the people. The place is named Massah and Meribah due to the people’s quarrelling and testing of the Lord. Later, the Amalekites attack the Israelites. Moses appoints Joshua to lead the battle while he, Aaron, and Hur go to a hilltop. As long as Moses holds up his hands, the Israelites prevail, but when he lowers them, the Amalekites gain the upper hand. Aaron and Hur support Moses’ hands, ensuring Israel’s victory. Moses builds an altar named “The Lord is My Banner” to commemorate the victory and God’s protection.

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

St. Gregory of Nyssa reflects on the spiritual journey of a believer. He compares leaving behind a sinful past to the Israelites leaving Egypt and crossing the Red Sea. This is followed by transforming the challenges of a virtuous life through the Cross of Christ, symbolized by the story of bitter water made sweet by a piece of wood. Like the Israelites who found twelve springs and seventy palm trees for shade and refreshment, the traveller on the path of virtues finds spiritual joy in the teachings of the Gospel spread throughout the world by the Apostles and evangelists.

When someone has gone through these stages, they are ready to receive God. St. Gregory interprets the rock that Moses struck to get water as a symbol of Christ. To unbelievers, Christ might seem unyielding or unhelpful like a resistant rock. However, those who believe in Christ and approach Him in faith (symbolized by Moses’s rod/rod of faith) find Christ to be a source of spiritual nourishment. "I and my Father shall come to him and make our home with him" (St. John 14:23) is a promise from Christ that those who believe and love Him will have Christ Jesus and God the Father dwelling within them indicating a deep, personal relationship with God that comes from true faith.

St. Gregory uses the example of the modern military strategy wherein the army is first provided with adequate resources and funding before signalling for battle, likewise the “soldiers” on the path to virtue are given spiritual resources before engaging the conflict with the enemy. When the Israelites were in Egypt, Moses fought for them i.e. when an individual is weakened by mistreatment under tyrannical rule, they are unable to defend themselves effectively and someone else must fight on their behalf. However, when they have been liberated and refreshed by rest and nourishment, they gain strength and vitality to confront their adversaries independently. Then they are led into battle under Joshua’s leadership.

The idea here is that when a person is spiritually weak, due to the influence of sin, they cannot fight evil on their own and need someone else (God’s servants) to fight on their behalf. Once the individual leaves the sinful life, experiences the sweetness of redemption (ref- the wood sweetening the waters), is refreshed by faith and spiritually nourished by the teachings of the Gospel, they become strong enough to combat the evil. The Law, being only a shadow of things to come, is unfit for the real battle against sin. Joshua’s leadership of the battle foreshadows the spiritual battle which a believer engages in with the help of the ultimate leader- the One who fulfils and succeeds the Law- Christ Jesus.

When the Israelites saw Moses raising his hands, they found success in battle. Conversely, when they observed his hands hanging limp, they retreated. The act of Moses raising his hands represents a profound contemplation of the Law, whereas the lowering of his hands indicates a shallow understanding and literal interpretation and observance of the Law.

Aaron, along with Hur, supports the tired hands of Moses. This symbolizes that the true priesthood, empowered by the God’s word, elevates and restore the spiritual principles of the Law that was previously tainted due to limitations of Jewish understanding. When supported and elevated in this manner, the Law presents a ‘figure of outstretched hands’. Those able to perceive will see the mystery of the Cross in the Law.

The Holy Gospel states that “not one letter [Gr. one iota] not one stroke of a letter, will pass from the law until all is accomplished” (St Matthew 5:18). The iota and stroke combined form a ‘T’- an image of the Cross. Moses symbolizing the Law, with outstretched hands is seen as the prefiguration of the Cross. Just as Moses' outstretched hands signified victory for the Israelites, so too does the Cross serve as a symbol of triumph for those who acknowledge it.

Questions for Personal Reflection:

1) As we commemorate the faith of the Canaanite woman on the fourth Sunday of the Great Lent, reflect on the faith of the Canaanite woman, the Israelites’ struggles, and Moses’ role in the battle. What lessons can I learn about maintaining faith and trust in God during difficult times especially when His responses are not what I expect?

2) Who are the “Moses” figures in my life who fight on my behalf when I am spiritually weak, and how can I support them in return? How can I ensure that I am focused on regularly receiving spiritual nourishment through prayer, scripture, and an active/diligent participation in the Holy Qurbana? What are the specific “Amalekites” in my life—those persistent challenges or temptations—and how can I prepare to face them while I look onto and contemplate on the Cross?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 74-76. 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#19

 

Scripture Reading: Exodus chapter 16 (continuation of Step#18 posting)

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

St. Gregory explains that the references associated with the heavenly manna provide valuable lessons for leading a virtuous life. The Scripture states that everyone shared the food equally, regardless of their gathering strength; each person had exactly what they needed. The lesson here is that we should not exceed our needs when it comes to material things and understand that the natural measure for eating is just enough for one day's enjoyment.

St. Gregory reflects that even if more food is prepared/available than needed, the stomach cannot exceed its proper measure or stretch to consume all that is available. The Scripture verses on the gathering of manna illustrate this point clearly; those who gathered much did not have an excess (as there was no place to store the surplus), and those who gathered little did not experience a deficiency (as their needs were met according to what they collected).

In this account, Scripture metaphorically cautions that excessive greed will result in grave consequences. The wealth accumulated beyond one's needs will be a source of torment in the afterlife (symbolized by worms), for those who hoard it.  This imagery echoes the biblical account where manna hoarded beyond what was needed turned into worms (Exodus 16:20).

St. Gregory interprets the Manna collected on the sixth day which remained uncorrupted on the Sabbath as a metaphor for the present life being a time of preparation for the afterlife. The Sabbath represents the rest after death, where the spiritual nourishment gathered in life becomes useful and remains uncorrupted.

St. Gregory emphasizes that just as the day before the Sabbath is a day of preparation, our current life should be spent preparing for eternal rest. The "Preparation" he refers to is this life, where we sow the seeds for our eternal life. This preparation involves sowing good seeds—engaging in spiritual and virtuous activities that yield eternal rewards. According to St. Gregory, such life alone constitutes preparation. A life devoid of virtue is not truly a preparation but signifies a lack of preparation. 

In the afterlife, there will be no need for earthly activities like agriculture, trade, or military service. Instead, we will reap the fruits of our spiritual labour. Good seeds sown in this life will produce incorruptible fruits, while self-indulgence will lead to corruption. St. Paul teaches - ^“If you sow to your own flesh, you will reap corruption from the flesh, but if you sow to the Spirit, you will reap eternal life from the Spirit.” (Galatians 6:8).

Questions for Personal Reflection:

1. How do I respond to others (whether within the family or at work/school/church) with different personal convictions and practices in their faith journey? Have I been judgemental? Have I thought of and prayed for a spirit of understanding, compassion and collaboration in such situations?

2. How can I cultivate a spirit of contentment and simplicity in my material desires? What changes can I make to live more simply and focus on what truly matters? What lessons can I draw from the manna story about dependence on God for my daily needs? What spiritual disciplines can I incorporate into my life to ensure I am sowing good seeds for the future?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 72-74. 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#18)

Scripture Reading: Exodus chapter 16

Brief outline of Exodus 16: The Israelites, having recently left Egypt, find themselves in the wilderness of Sin (between Elim and Sinai) and begin to grumble about the lack of food. God responds by providing quail in the evening and manna in the morning, instructing them to gather only what they need for each day, except on the sixth day when they are to gather twice as much to prepare for the Sabbath. This miraculous provision continues for 40 years, sustaining them throughout their journey in the wilderness.

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

The people were famished as the provisions they brought Egypt had been depleted. An incredible marvel then occurred- food descended from the heavens like dew. At dawn, this dew transformed into sustenance for those who collected it. According to St. Gregory, the spiritual meaning of receiving the heavenly food following the exhaustion of supplies from Egypt represents the need of purifying oneself from the old, sinful ways (or the “foreign life”) in order to receive divine nourishment. The bread from heaven signifies the grace and sustenance provided by God, which is freely given and not earned by human effort.

St. Gregory says that this food was the same for everyone in appearance, but it tasted different to each person, according to their spiritual inclination and desires. The Book of Wisdom suggests the diverse taste of Manna according to the one eating it. “…and without their toil You supplied them from heaven with bread ready to eat, providing every pleasure and suited to every taste. For Your sustenance manifested Your sweetness toward Your children; and the bread, ministering to the desire of the one who took it..” (Wisdom 16: 20,21)

St. Gregory sees the miracle of manna from heaven as foreshadowing the mystery of the Blessed Virgin Mary. The bread that came from heaven was not intangible as an intangible substance cannot quench hunger. Neither the bread was produced from the ploughing or sowing of the earth. Just as the earth remain unchanged yet was found filled with the divine food likewise the Blessed Virgin brought forth her Son-the bread from heaven, while remaining virgin.

The bread that came from heaven is Lord Jesus Christ [Ref: (1) St. John 6:32,33- “Then Jesus said to them, “Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world.”  (2) St. John 6:50,51- “This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.”]

In a profound and mystical manner, Lord Jesus Christ (the heavenly Bread) can manifest in various forms of nourishment, such as bread, milk, meat, and greens, according to the needs and spiritual maturity of the believer. St. Gregory elucidates St. Paul’s concept, wherein St. Paul's message is tailored to different levels of spiritual maturity: it serves as solid food for the more mature, greens for the weak, and milk for young children.

“I fed you with milk, not solid food, for you were not ready for solid food. Even now you are still not ready, for you are still fleshly” (1 Corinthians 3:2-3). To those new to faith and virtuous living, St. Paul’s Gospel message was simplified, much like infants being provided with milk. Milk represents basic, elementary teachings of the Christian faith, suitable for new believers or spiritually immature ones who are still influenced by their human desires rather than being led by the Spirit.

We also read in Hebrews 5: 12-14- “For though by this time you ought to be teachers, you need someone to teach you again the basic elements of the oracles of God. You need milk, not solid food, for everyone who lives on milk, being still an infant, is unskilled in the word of righteousness. But solid food is for the mature, for those whose faculties have been trained by practice to distinguish good from evil.”

On those who are weak or struggling in their faith, St. Paul presents the idea of vegetables. “Some believe in eating anything, while the weak eat only vegetables.” (Romans 14:2). St. Paul's emphasizes, to those struggling in faith, the importance of not judging others because their personal convictions are different from one’s own. [The commentary on Exodus 16 to be continued in tomorrow’s posting]

Questions for Personal Reflection:

1) How have I felt after partaking the Holy Qurbana? Have I ever reflected on my spiritual preparation and openness to the experience that could be affecting my ability to fully engage with the holy sacrament?

2) Am I taking time (during the Lent or otherwise) to revisit and embrace the basic teachings of the Christian faith to strengthen my spiritual foundation amidst my professional/family/academic demands? 

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 71-72. 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.