In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#32)

Scripture Reading: Exodus chapter 33 (continuation of Step#31 posting)

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

To Moses’s request, the Lord gave the following instruction-“See, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back, but my face shall not be seen.” (v.21-23)

St. Gregory suggests that the elements of the story—such as the place with God, the rock, the hole, Moses’ entrance, and the vision of God’s back—should be understood in spiritual sense rather than taken at face value.

[Note: The theology of the Cappadocians, particularly St Gregory of Nyssa, was influenced by the Alexandrian school. According to Alexandrian exegesis, statements unworthy of God signal an allegorical meaning. Consequently, descriptions of God with human features like a "back" or "face" must be understood spiritually since they do not align with divine nature.]

St. Gregory argues that interpreting the descriptions of God literally (such as having a front and back) leads to a limited and inappropriate understanding of the divine nature. Physical attributes like shape and form are associated with bodies, which are composite and subject to decomposition. If one were to take the description of God’s back literally, it would imply that God has a physical body, which can decompose and is therefore corruptible. This is an absurd conclusion and contradicts the true nature of the divine which is incorporeal (without a physical body) and incorruptible (not subject to decay).

St. Gregory further argues that if we consider God as having boundaries (as any shape/form has boundaries), it implies there's something beyond those boundaries which logically would be larger than God, contradicting the idea of God's infinity and omnipotence. St. Gregory contends that if we accept God as Good by nature, then anything beyond His boundaries would be evil. Again, this is a problematic conclusion and hence, the verses should be understood in spiritual sense.

St. Gregory then shares insight on the concept of 'place'- he suggests that when God speaks of a 'place' beside Him, He is not referring to a physical or measurable place, but rather a spiritual state of closeness to Him. This 'place' is limitless and infinite, just like God's nature. This place is so vast that one can never cease progressing in it.

St. Gregory discusses a paradoxical concept where spiritual progress is described as standing still on a rock (God tells Moses that he will stand on a rock, which according to St. Gregory, symbolizes the divine race towards virtue). He explains this seeming contradiction by saying that standing firm and immovable in goodness leads to progression in virtue. On the other hand, those who are uncertain and wavering in their understanding of goodness, who are tossed about by different opinions, will never attain the height of virtue. St. Paul teaches -“We must no longer be children, tossed to and fro and blown about by every wind of doctrine by people’s trickery, by their craftiness in deceitful scheming” (Ephesians 4:14). Thus, 'standing still' here refers to having a firm, unwavering commitment to God.

St. Gregory uses the metaphor of climbing uphill in sand to illustrate the futility of progress without a firm foundation. Just as climbing in sand results in slipping back, spiritual progress without a firm grounding in virtue is ineffective. However, if one firmly plants their feet on the Rock (which is Christ, who represents absolute virtue), and remain “steadfast and immovable” (1 Corinthians 15:58), they will make progress in their spiritual journey. [The commentary on Moses’s request to be continued in tomorrow’s posting].

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 100-111. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978).

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