Scripture Reading: Exodus chapter 12 (continuation of Step#13 posting)
Lessons
from St. Gregory of Nyssa (‘Life of Moses’):
St. Gregory
reflects that while elimination of evil at the inception is necessary, we also
need to guard the doors of our heart from evil to take a foothold. Just like
the blood on the doorposts protected the Israelites likewise Christ-the True
Lamb prevents the entry of evil in our hearts and restrains it from
establishing its presence within us. While the initial manifestations of evil
should be eradicated at the outset, the early signs of virtue should be
nurtured with a life of faith in Christ, allowing them to develop fully.
Moses’s
instructions to the Israelites were “take a bunch of hyssop, dip it in the
blood that is in the basin, and touch the lintel and the two doorposts with the
blood in the basin." (Exodus 12:21,22). The upper doorpost or the lintel had to be
anointed first with blood of the lamb and then anoint the side doorposts for
the safety and security of the Israelites from the tenth plague.
According to
St. Gregory, the depiction of the lintel and the doorposts gives us a
scientific understanding of the nature of the soul which consists of three
parts-(i) the rational (mind/intellectual /logic/reason), (ii) the appetitive
(desiring), and (iii) the spirited (emotional). He teaches that the rational aspect, like the
lintel or the upper doorpost, is on the top connected to the other two parts
thereby maintaining their unity and being supported by them. The spirited/emotional
aspect provides training for courage, and the appetitive aspect elevates it
towards participation in the Good. The bolts are the virtuous thoughts. Such an
arrangement keeps the soul safe and allows all the parts to work together for
good.
However, if
this order is upset and the rational aspect of the soul is trampled by the
appetitive and spirited parts, then evil can enter. A Christ- centered life will
never have the rational part of the soul being subservient to the other two.
According to
St. Gregory, the spiritual meaning of the wealth that Israelites took of
Egyptians while they started the migration relates to the wealth of secular
learning. Those in the journey of leading a virtuous life can equip themselves
with the wealth of secular learning i.e. education in fields like geometry,
astronomy, medicine, philosophy etc. Such knowledge can be valuable and can
help enhance the understanding and practice of faith.
St. Gregory
uses the example of the Israelites who contributed the wealth they received
from Egyptians to Moses for the building of the tabernacle. Similarly, people
today can bring their secular knowledge to the Church as a valuable offering.
An example given by St. Gregory is his sibling- St. Basil the Great, who used
his extensive learning to nourish and lead the Church.
Questions for Personal Reflection:
1. Reflect/list down your personal ambitions. Does growth in virtues feature in the list? Are my desires and ambitions directed towards virtuous ends?
2. How can I live a Christ-centred life in my school/workplace, balancing my academic/professional responsibilities with my faith? What practical steps can I take to integrate my faith into my daily work Is the Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”) a part of my regular life to help me remain vigilant against the evil thoughts stemming from peer pressure, social media etc.?
3. In what ways
can I leverage my secular knowledge, education, and skills to make meaningful
contributions to the Church?
In Christ,
Rincy
Ref: Gregory of
Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson,
HarperCollins, 2006, pp. 58-64. HarperCollins Spiritual Classics series.
(Original translation published by Paulist Press, 1978)
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