Peace as Well-Being

Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.   (Philippians 4:4-8; emphases not in original text)

It has been noted that St. Paul speaks fairly frequently about peace and reconciliation in his various epistles.  Surprisingly, therefore, not many scholars focus on Paul as an advocate for peace.  It certainly has been noted that peace – shalom – is a very important theological concept throughout the Old Testament.

Biblical Scholar Michael Gorman writes:

For our purposes, we will define shalom — a word that appears 238 times in the Bible (Old Testament) — rather generally. First, negatively, shalom is the resolution and cessation — and henceforth the absence — of chaos, conflict, oppression, and broken relations. Second, positively, shalom is the establishment, and henceforth the presence, of wholeness, reconciliation, goodness, justice, and the flourishing of creation — “physical and spiritual wellbeing.”   (Becoming the Gospel: Paul, Participation, and Mission, Kindle  3735-3741)

If we think about shalom meaning “physical and spiritual wellbeing”, we come to understand that Christ healing people was not merely a medical miracle, it was giving the person the shalom God promises His people.  Too many Christians put way too much emphasis on the miracle/magic of Christ’s healing people, and fail to see that miracles are signs of God’s peace.  The healing is not the most important thing that happens.  Rather, the one who is healed participates in the shalom of God – participates not only in God’s promises, but participates in God!  The healing part of the miracle is the least significant part of what is being given and revealed.  Yet, Christians ignore what the miracle points to and continue to want only magic in their lives.  Consider the Gospel lesson of  Luke 13:10-17 –

Now He was teaching in one of the synagogues on the Sabbath. And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” And He laid His hands on her, and immediately she was made straight, and glorified God.

But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.” The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? So ought not this woman, being a daughter of Abraham, whom Satan has bound – think of it – for eighteen years, be loosed from this bond on the Sabbath?” And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.

The woman who is healed immediately praises God.  She is experiencing shalom, physical and spiritual well-being.  She is reconciled to God.  Her relationship with God is restored – something she could not experience in her diseased state.  Yes, diseased includes being dis-eased.  She could never have peace while in her suffering state.

The woman’s healing, her shalom, reveals the dis-ease of the synagogue ruler.  He is truly diseased.  He cannot rejoice in the woman’s healing or experience the peace of God.  He is incapable of seeing God in the miracle.  God gives shalom to those who are ready to receive it.  The woman was ready, but the synagogue ruler clearly was not.

Miracles are not given as some divine magic allowing a person to pursue their own interests.  A miracle of God restores a person to a proper relationship with God, it gives peace, shalom to the person.  It is the peace of God which we each should be seeking in our lives.  A miracle which does not bring a person into peace with God is a failed miracle.

I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.   (Ephesians 4:1-6; emphases not in the original text)

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The Incarnation: Light Overcomes Darkness

“The union of Christ’s full divinity and humanity is the touchstone of the Orthodox understanding of salvation. The Church fathers widely exploit this biblical teaching of the incarnation as sharing and participation in the very life of God. According to Athanasius, if the problem was the guilt of sin, forgiveness could have been granted from heaven upon repentance of transgressions. But the problem was the power of corruption and death that ruled the world and held humanity captive. The incarnation was necessary not only for the forgiveness of sins, but also for the rescue of humanity from the corruptive powers of darkness. This rescue was shown decisively by the resurrection of Christ. To use the language of the Gospel of John, the incarnation is an invasion of light and life into the realm of darkness and death.

The incarnation provides the basis for the redemption from sin as a universal power, and liberation of life from the forces of evil. It is life confronting and overcoming death. The victory is decisively achieved through Christ’s passion, death, and resurrection, viewed as one movement of the Son’s return to the Father, which John’s Gospel calls the ‘hour of glory’ (John 12:23-24; 17:1-5).”

(Theodore G. Stylianopoulos, Encouraged by the Scriptures, p. 8)

Peregrinating in Late Autumn

You shall walk after the LORD your God and fear him, and keep his commandments and obey his voice, and you shall serve him and cleave to him.  (Deuteronomy 13:4)

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I do so appreciate God’s creation, and the chance to walk in it.  Because of my spinal stenosis, I consider walking a gift.  After three spinal fusions, even the doctor thinks my walking is a miracle.  Many of us avoid walking as much as possible – take the car, find the closest parking spot.  Walking is a joyfully eucharistic experience for me.  Quite literally, I can’t do it enough.

For you have snatched me from death,

kept my feet from stumbling,

That I may walk before God

in the light of the living. 

(Psalm 56:14)

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These days I stick to the level paths.  Neuropathy from the stenosis and surgeries makes all walking an adventure.  It limits where I can go, but I still can enjoy the unexpected in creation.  The above two photos are actually reflections in pond water.   Scenes reflected in water are, to me, artistry of a mystical kind.  The artist is God, reflecting on creation and maybe enjoying His creation as much as I do His natural art.

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In the tangle of branches, relieved of their leaves, a female cardinal is hidden, as is the God who created them all.  Sometimes we get glimpses of those mysteries normally hidden from our eyes.  If we cultivate the eyes of our heart, we sense the world in a totally different way.

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Also hidden is an old wooden fence – once it set a boundary, but long since has been abandoned.  Nature reclaims its territory.  Both sides of the fence are now the same as they were before it was constructed.  We spend a great deal of time and energy in our lifetime to set up fences some made of wood, or even barbed wire, but others are social and many are psychological.  They too will pass away when the earth reclaims us.    Maybe that tells us we put way too much energy building things that will quickly pass away, and will be of no value to us or others in this world or the world to come.   The field is naturally full of lessons for life.

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It has been a fairly mild and warm autumn for us so far this year.  Many people commented that they thought it also was not a colorful fall season.  The earth tone hues were there, but the vibrant colors of the leaves were missing.  In any case autumn is a season of colors passing away.  It is a reminder that life itself is fragile and fleeting.

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I saw this goose stretching its wings.  Perhaps, evolution in process as it already has its bipedal stance.  Or maybe the goose was conjuring up an orchestra to sing praise to the Creator.  Or, like me, just enjoying the day, taking a walk.

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One evening, I observed the sun, partially hidden behind some clouds with leafless trees in front of them.  It really did look to me like Japanese art.  Simple and natural.  Perhaps missing the crowned crane.  Nature can transport the perceptive viewer to anywhere in the world.  God gives the sun and the rain equally to all.

Life moves on, and if we are able we keep walking.  Autumn and evening are harbingers for those who are aware of their age.  But, neither represents the end, but only a temporary, but necessary stage leading to new life.  There is a beauty in them which is both fading, and calling to mind the unfading Light of Christ.

 

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For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.  (Ephesians 2:10)

The Tree at the Heart of Creation

And the LORD God planted a garden in Eden, in the east; and there he put the man whom he had formed. And out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.  (Genesis 2:8-9)

According to Genesis 2, God planted the Tree of Life in the very center of the Garden of Delight.   As wonderful as this Tree seems, it is not the Tree that plays the first and great role in the history of humanity.    That Tree is the more infamous Tree of the Knowledge of Good and Evil.  However, in Christian history, many poems and hymns were written connecting the Tree of Life to the Cross of Christ.  Christ is nailed to the Tree that gives life to the world.  And so we Orthodox sing:  “Through the Cross joy has come into all the world.”  So we honor the Cross the instrument which brought salvation to the world and to each and everyone of us.

One of the daily Matins hymns offers an interesting picture of the cross:

When you freely willed to die on the cross, O Savior, you planted the cross at the heart of the entire creation, and to save us you allowed them to fix you to that tree with nails, so that the sun and the moon were stunned into darkness. 

The thief gazed in disbelief at all that was happening, but his faith won him the blessing of paradise when he cried out to you:  Remember me, Lord, when you come in the glory of your Kingdom.   (Friday, Tone 3)

The reference to the cross planted “at the heart of creation” certainly makes me think about the Tree of Life which also had this central location in God’s planted Garden of Eden.   The cross is at the heart of creation for the God who is love also makes love central to created world which the Holy Trinity brought into existence.

Yet the humans whom God created, do not embrace this love.  They see the Tree of Life, the Cross, at the center of the Garden and are not willing to deny themselves in order to lovingly obey God.  Instead, they turn away from the Tree of Life (which they were not forbidden to eat), the Tree that gives eternal life, and they instead selfishly eat from the Tree of the Knowledge of Good and Evil.  Not willing to die for God, they think they can live without God.   It was a terribly grave deception.

Adam and Eve were not willing to choose the Tree of Life – the Cross.  They were not willing to sacrifice all to remain fully united to God.  They foolishly, selfishly and mortally choose to eat from the Tree of the Knowledge of Good and Evil.  They could not see how the Cross could bring joy into all the world, they could not see how choosing the cross could lead to life.

Christ, however, showed the way.  The new Adam did not forsake the Cross, but saw it as the way to eternal life for all humans.  In love and obedience, Jesus Christ saw that the life of the world came through that cross, which could only be embraced by love.

For Adam and Eve, knowledge looked like life but turned out to be death. Christ, knowing the way to Life, walked the path to the Tree of Life and thereby gained salvation for all people.

May the cross be graven on our hearts.

(See also The Cross is the Mirror of My Soul)

Reflecting on St. Gregory of Nyssa’s The Making of Man (II)

Previous post: Reflecting on St. Gregory of Nyssa’s The Making of Man (I)

St. Gregory of Nyssa writing in the 4th Century wanted to present a clear image of how humans are unique in God’s creation.  In his ON THE MAKING OF MAN, he shows how adept he was at incorporating biblical ideas about humans with what was the commonly accepted science of his day.  Christianity in the 4th Century was becoming the dominant religion of the Roman Empire, providing everyone with a particular paradigm for how to understand God, creation and what it is to be human.  Gregory works hard on this new synthesis of ideas to show that the bible is compatible with the established science (philosophy) of that day.  Like most of the Christian thinkers of that time, they wanted to establish the superiority of Christian thought over pagan philosophy.  They believed that there is only one truth (Christ!), and so all “truths” are Christian truths.  These beliefs led them to work on a synthesis between the biblical understanding of science and humanity and the well established philosophical truths of the intellectual culture of the Roman Empire.

In the next post we will look particularly at some of Gregory’s understanding of the human body; this post will look at a few of his general claims and perspectives on the world, on Scripture and even on whether his ideas are in fact correct.

First, to one of his comments on the science of astronomy.  Note  in this comment that he reveals a lot about what the ancients believed about the world, and they certainly were no flat earth believers.  In the following quote, Gregory describes the size of the sun in comparison to earth, that the darkness of nighttime is nothing more than being in the earth’s shadow as the sun is shining behind the earth, that the earth is round and that they did think about what the space around earth  might be like.  All of this from a 4th Century Christian.   Of course they had to rely on scientific speculation and a logic derived from observation and mathematics – they had no instruments to prove what they considered to be true.

“For just as those skilled in astronomy tell us that the whole universe is full of light, and that darkness is made to cast its shadow by the interposition of the body formed by the earth; and that this darkness is shut off from the rays of the sun, in the shape of a cone, according to the figure of the sphere-shaped body, and behind it; while the sun, exceeding the earth by a size of many times as great as its own, enfolding it round about on all sides with its rays, unites at the limit of the cone the concurrent streams of light;

so that if (to suppose the case) any one had the power to passing beyond the measure to which the shadow extends, he would certainly find himself in light unbroken by darkness – even so I think that we ought to understand about ourselves, that on passing the limit of wickedness we shall again have our conversation in light, as the nature of good, when compared with the measure of wickedness , is incalculably superabundant.” (p 101)

What they believed to be true about the earth and the sun is surprisingly “modern” as the modern diagram describing an eclipse shows.  They were not trying to be superstitious, nor were they resistant to scientific claims or reasoning that could not be found in the Bible.  They believed that creation itself reveals the Creator just like the Bible does, but they did not assume that all knowledge about the Creator or about creation is derived from the Bible.  Some knowledge about creation and about the Creator is derived from scientific observation and from philosophical reasoning.

What is particularly ancient in Gregory’s comments is the willingness to derive moral lessons from nature and science.   So he describes space in terms of light, the sun and the earth, but then uses that as a model to understand the limits of human evil.  Those kinds of lessons the ancients would also have considered to be science.  They derived from observing the world lessons in what is natural and thus what is good.  Modern science would not see drawing such moral conclusions as science, and is much more willing to point out the endless exceptions to such thinking which also can be observed in nature.  It becomes a risky thing in modern science to derive moral ideas about what is good, normal or natural from by observing animal behavior.

St. Gregory appreciates that much knowledge is discovered through research, experimentation and observation.  Regarding human anatomy he writes:

“… any one too may learn everything accurately who takes up the researches which those skilled in such matters have worked out in books.  And of these writers some learned by dissection the position of our individual organs; others also considered and expounded the reason for the existence of all the parts of the body.”  (p 144)

Research has revealed knowledge that cannot be found in the Scriptures.   Humans are capable of not only dissecting organs but explaining their purpose as well (more on this in the next post).  And St. Gregory advocates study and research even if something is claimed Scripture.  While commenting on the bodily organ of the heart and whether it is the organ associated with human intelligence, he writes:

“Even if any should allege to us on this point the Scripture which claims the ruling principle for the heart, we shall not receive the statement without examination; for he who makes mention of the heart speaks also of the reins, when he says, God tries the hearts and reins; so that they must either confine the intellectual principle to the two combined or to neither.

Here St. Gregory shows his willingness to consider both what the Scriptures say as well as what science has revealed.  Simply quoting a verse from Scripture does not prove the point to him – proof texting still has to be researched by comparing the ideas to what else we know to be true about the world.   He doesn’t make a distinction between the heart as a bodily organ and the scriptural mentioning of the heart in a metaphorical way.  For him, references to the heart mean both things.  And though he holds to certain ideas which he defends, he is also willing to admit that his ideas may be proven wrong:

“Well, whether our answer is near the truth of the matter, the Truth Itself may clearly know; but at all events what occurs in our intelligence is as follows.”  (p 104)

There are ideas about the human body to which he adheres and teaches, and still he is willing to admit that his ideas when it comes to anatomy may be proven wrong.  He strives to work out a truthful understanding of the body based on scriptural statements and the knowledge from philosophy and yet allows for the fact that future research may prove these ideas inadequate.

St. Gregory does accept the science of his day.  He believes all physical things are made up of the four elements, Air, Earth, Fire and Water affected by the humors of heat and cold, moisture and dryness.  Such ideas were common in the ancient world.  So he writes:

“As it is then acknowledged by all that there is in us a share of all that we behold as elements in the universe – of heat and cold, and of the other pair of qualities of moisture and dryness – we must discuss them severally.”

This “science” is reflected even in the Orthodox blessing of water when the priest prays:

by Your providence You order the world. When You had joined together the universe out of the four elements . . . You have established the earth upon the waters. You have surrounded the sea with barriers of sand. You have spread out the air for breathing

The Church Fathers worked hard to make sense of the world, which included not only what they could observe of the physical world, but the claims of the Scriptures as well as the science of the philosophers.  Truth was the very basis of the Church, and thus all that was known to be true was incorporated into their anthropology and theology.

Next:  Reflecting on St. Gregory of Nyssa’s The Making of Man (III)

Reflecting on St. Gregory of Nyssa’s The Making of Man (I)

St. Basil the Great wrote an extensive commentary on the six days of creation as found in Genesis 1-2 (Basil read both chapters together as one story). His commentary is called the Hexaemeron.  Though it contains comments about the creation of humans, Basil’s brother, St. Gregory of Nyssa, was concerned that Basil had not written enough about the creation of human beings and so Gregory composed an addendum known as ON THE MAKING OF MAN.   His goal was to complete the picture which he felt Basil hadn’t done and also to answer some of Basil’s critics as well as some of the questions raised by heretics about Basil’s commentary on the creation of the world.

Reading through St. Gregory’s work on the creation of humans caused me to think about how we today might describe what it is to be human.  Orthodox theology says Jesus Christ is fully human.  Modern science has defined a human in terms of our genetic structure – a science which no one in the 4th Century even remotely imagined.  So it raises questions for us today – if we say Christ is fully human, do we mean that Christ has a fully human genetic makeup – 23 chromosomes and all the biological and genetic markers of every human being?  If so, then we might find ourselves having to rethink some of the concerns of the Christian theologians of the Patristic era.  For they certainly were not thinking genetics when they wrote about what it is to be human or what it means that Jesus, God incarnate is fully and perfectly human.

The Patristic theologians were concerned with creating a synthesis between Scripture and Platonism (I am including neo-Platonism in this) as well as with ideas from the Stoics and Aristotle.  That was the “science” of their day, and they did accept these philosophers as espousing scientific truth – truths that are not  debatable.   Several Patristic writers, Gregory of Nyssa among them, held to assumptions that  sexual desire and gender were not part of God’s original creation of or plan for humans.  These were provisional things which God used as a result of human rebellion against God’s plan.  The Patristic writers worked very hard to create a synthesis in which they incorporated the prevalent ideas of the Greek philosophical “science” (which were regarded as non-negotiable truth) with the witness of Scripture.  The ideas from philosophy were so much a part of the thinking of their day that they knew they had to reconcile the Scriptures to the truth assumptions of the great philosophers if they were ever to get Christianity a hearing among the educated people of their day.  Many of the Patristic writers were well trained in the writings of the great philosophers, and even if they weren’t their society values were permeated by these teachings.   It is not some artificial synthesis the Patristic writers were attempting to force, they were simply incorporating the background assumptions of their culture with the claims of Scripture.  Truth is one, and so they believed they needed to discern how to hold science, philosophy and Scripture together.

So, for example St. Gregory writes:

“While two natures – the Divine and incorporeal nature, and the irrational life of brutes – are separated from each other as extremes, human nature is the mean between them: for in the compound nature of man we may behold a part of each of the natures I have mentioned – of the Divine, the rational and intelligent element, which does not admit the distinction of male and female; of the irrational, our bodily form and structure, divided into male and female . . . For he says first that God created man in the image of God (showing by these words, as the Apostle says, that in such a being there is no male or female): then he adds the peculiar attributes of human nature, male and female created He them (Gen 1:27).”  (pp 78-79)

In St. Gregory’s reading, the first humans did not have gender – gender is added to the humans in the “second” creation of humans which occurs after the Fall of Adam and Eve.  Some of his ideas about sex and gender were common to the Greek philosophers who were influential in his world.  Gregory attempts to harmonize the ideals of this philosophy about how humans are “higher” than mere animals with what he read in Scripture.

Gregory finds support for this idea in his reading of Genesis 1:27, which in our English Bibles usually gets translated as :

So God created man in his own image, in the image of God he created him; male and female he created them.

St. Gregory, however adds punctuation to the text, making it into two clearly distinct acts.  [His adding punctuation, by the way, is legitimate in the sense that the original texts lacked any punctuation – our English translations with their punctuation are no more correct than Gregory’s].   Gregory’s reading is like this:

So God created man in his own image, in the image of God He created him.

Male and female He created them.

Gregory treats these as two separate sentences, two separate acts of God.  First God creates humans.  Only later does God make them into male and female.  In the first action, humans are created in God’s image – and since God has no gender, neither do humans in their God-created natural state.  Gender becomes part of human existence only after the Fall when humans choose to be more like all the other animals.  So for St. Gregory as for many Patristic writers, gender and sexual reproduction belong solely to the world of the Fall and are not a natural part of what it is to be human.

“… but as brute life first entered into the world, and man, for the reason already mentioned, took something of their nature (I mean the mode of generation) . . . (p 88)

Sexual reproduction (Gregory’s “the mode of generation“) becomes part of the human condition only after the Fall.  If this is Orthodox anthropology, it raises interesting questions about what it is to be human and what it means to be fully human.  This has implications for Christ Himself whether he is male, or as a “perfect” human is He genderless as Adam and Eve were thought to have been.  Does Orthodox anthropology require that Christ have 23 chromosomes?  If only that which is assumed is saved, does Christ take on our entire genetic nature, or is our genetic nature not part of what Christ unites to God?

St. Gregory continues:

These attributes, then human nature took to itself from the side of the brutes; for those qualities with which brute life was armed for self-preservation, when transferred to human life, became passions; for the carnivorous animals are preserved by their anger, and those which breed largely by their love of pleasure; cowardice preserves the weak, fear that which is easily taken by more powerful animals, and greediness those of great bulk; and to miss anything that tends to pleasure is for the brutes as matter of pain.  All these and the like affections entered man’s composition by reason of the animal mode of generation.” (pp 88-89)

We can even see in the passage above that St. Gregory is really describing survival of the species – animals have traits good for self-preservation.  Gregory accepts a certain anthropomorphic interpretation of animals – their behavior is seen as reflecting virtues and vices.  Carnivores attack because they are angry, and animals engage in sex because they love pleasure.  These “animal traits” became part of human behavior when humans fell from grace and came to live by animals senses and sexual reproduction.  Pain became part of human experience once we chose to live for pleasure – this is how God punished us for rebelling against him.

Modern science more sees us as more projecting human emotions, virtues and vices on animals, rather than animals possessing such traits.  Gregory sees us as receiving emotions, virtue and the desire for pleasure from the animal nature we took on in choosing to share the animal life.  Whether we could in any way reconcile Patristic “science” with modern science is the challenge we face in the modern world.  Scientific reasoning is as all pervasive today as was Platonism in the age of the Fathers.  The ancient Christians assumed the need to reconcile these truths and created a synthesis that did just that.  We have to consider whether we can do the same and thus follow the mind of the Fathers.

St. Gregory, like many of the Eastern Patristic writers, holds to ideas that seem similar to the notions of “original sin” in the West.  Gregory sees our love of pleasure as stemming from the animal nature we now inherit.  His writing rejects the Platonic ideas that Origin more readily accepted, but still we see in them a more Christianized version of a notion that our physical nature is not really part of what God intended for us.  Humans indeed have animal traits and share an animal nature but that is really only the result of sin.  Modern science on the contrary would say humans evolved from other animal forms over a long history, and any animal characteristics in us are because of our genetic relationship to other animals.

“Thus our love of pleasure took its beginning from our being made like to the irrational creation, and was increased by the transgressions of men, becoming the parent of so many varieties of sins arising from pleasure as we cannot find among the irrational animals.  Thus the rising of anger in us is indeed akin to the impulse of brutes; but it grows by the alliance of thought: for thence come malignity, envy, deceit, conspiracy, hypocrisy; all these are the result of the evil husbandry of the mind; for if the passion were divested of the aid it receives from thought, the anger that is left behind is short-lived and not sustained, like a bubble, perishing straightway as soon as it come into being.  Thus the greediness of swine introduces covetousness, and the high spirit of the horse becomes the origin of pride; and all the particular forms that proceed from the want of reason in brute nature become vice by the evil use of the mind.”  (pp 89-90)

Gregory sees the animal nature (love of pleasure, vices, passions) as actually being made even worse by human free will and rationality.  Swine are greedy but humans turn that into an art of covetousness.  Carnivores are angry but humans add to this ill will, envy, deceit, conspiracy and hypocrisy.  It is our human minds, the very thing God bestowed on us humans to distinguish us from all other animals, which change animal behaviors into sin.  Animals act the way they do because of their nature, humans imitate their bad behavior by choice, according to Gregory.

St. Gregory’s acceptance of the “science” of his day raises many interesting questions.  He does not reject the science of his day.  He accepts it as factually true and thus Scripture also being true should easily reconcile with science.  He is neither afraid of the pagan science nor does he see any need to assume that science and the Bible are presenting opposing ideas.  Gregory works to create a synthesis of what he believes to be true, regardless of the source.   If he held to these same principles today, it would suggest that Gregory might have been willing to work to create a synthesis between modern science and the Bible.  Truth is truth for him, and it is we who have to work to reconcile truths if they appear to be in opposition to each other.

St. Gregory of Nyssa is not alone in his thinking on these issues among Patristic writers.  We can see many of the same assumptions about sexual reproduction and gender in St. Maximos the Confessor who writes more than 200 years after Gregory.   The great theological synthesis they were creating incorporated the science of their day, a science they saw no need to refute.

Next:  Reflecting on St. Gregory of Nyssa’s The Making of Man (II)

 

The Tranquility of Creation

St. Gregory of Nyssa in his book describing the creation of humans, ON THE MAKING OF MAN, gives us a very idyllic picture of the world in the moment before humans arrived on the scene – the calm before the storm.

“Now all things already arrived at their own end: the heaven and the earth (Genesis 2:1), as Moses says, were finished, and all things that lie between them, and the particular things were adorned with their appropriate beauty;

the heaven with the rays of the stars, the sea and air with the living creatures that swim and fly, and the earth with all varieties of plants and animals, to all which, empowered by the Divine will, it gave birth together;

the earth was full, too, of her produce, bringing forth fruits at the same time with flowers; the meadows were full of all that grows therein,

and all the mountain ridges, and summits, and every hillside, and slope, and hollow, were crowned with young grass, and with the varied produce of the trees, just risen from the ground, yet shot up at once into their perfect beauty;

and all the beasts that had come into life at God’s command were rejoicing, we may suppose, and skipping about, running to and fro in the thickets in herds according to their kind, while every sheltered and shady spot was ringing with the chants of the songbirds.

And at sea, we may suppose, the sight to be seen was of the like kind, as it had just settled to quiet and calm in the gathering together of its depths, where havens and harbors spontaneously hollowed out on the coasts made the sea reconciled with the land;

and the gentle motion of the waves vied in beauty with the meadows, rippling delicately with light and harmless breezes that skimmed the surface; and all the wealth of creation by land and sea was ready, and not was there to share it.”  (pp 20-21)

St. Gregory pictures the perfect creation, tranquilly settling in from the more violent creation which brought the chaos under control, separating the waters from the land and causing the dry earth to emerge.  That tumult and turmoil lasted only a brief moment for St. Gregory – things instantly attained their finished state – trees reaching their heights instantaneously.  In his understanding, the first trees grew but not over years but immediately attaining their height.  His view is that the world we are in today emerged both spontaneously but not yet in completed form.  Things had to grow but did so instantly.  Things didn’t have to follow what we now know as the order of nature in those opening days of creation – they were exempt from the laws of nature that we know.

Humans were created last to be the crown of creation – the earth was a Paradise created by God for His human creatures.  Humans were not made to wait for the world to emerge – it was all there, perfectly, before humans were placed in it, according to St. Gregory.  Humans had nothing else to do but maintain the  pacific serenity and blessed placidness.  They, however, were about to undue all that God had planned.

Early Autumn

You have made the moon to mark the seasons;
the sun knows its time for setting.  (Psalms 104:19)

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The first day of fall 2017 came on September 22.   The Autumnal Equinox marks the beginning of autumn with there being approximately the same amount of daylight and nighttime darkness.  We have been in a dry spell with unseasonably warm temperatures.  So far the color change has been slow in coming.  Though I do see brown, dry leaves on the ground, the trees are still mostly green with color only slowly appearing among the leaves.

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Daniel said:
“Blessed be the name of God from age to age,
for wisdom and power are his.
He changes times and seasons…
(Daniel 2:20-21)  

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I really do enjoy fall weather – the passing of high humidity days brings a drier warmth and pleasing breezes.  I love to see the colors of the leaves as they mark the passing of the seasons.  They are a harbinger of winter but I enjoy their current beauty, not what they are pointing to.

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For both we and our words are in his hand,
as are all understanding and skill in crafts.
For it is he who gave me unerring knowledge of what exists,
to know the structure of the world and the activity of the elements;
the beginning and end and middle of times,
the alternations of the solstices and the changes of the seasons,
the cycles of the year and the constellations of the stars…  (Wisdom of Solomon 7:16)

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I walk in the woods, enjoying God’s creation and the changing nature of the world.  I have lived through more than half of century watching summer end replaced by autumn’s tones.  It is always the same and yet each season is new and wonderful.

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Science and Experience

“It is one of the laws of life that new meaning must be lived before it can be known, and in some mysterious way modern man knows so much that he is the prisoner of his knowledge. The old dynamic conception of the human spirit as something living always on the frontiers of human knowledge has gone. We hide behind what we know. And there is an extraordinarily angry and aggressive quality in the knowledge of modern man; he is angry with what he does not know; he hates and rejects it. He has lost the sense of wonder about the unknown and he treats it as an enemy. The experience which is before knowing, which would enflame his life with new meaning, is cut off from him.

Curiously enough, it has never been studied more closely. People have measured the mechanics of it, and the rhythm, but somehow they do not experience it.”  (Sir Laurens Van der Post, found in Stephen Muse’s When Hearts Become Flame, p. 75)

Christ’s Death on the Cross

The Savior came to destroy death by His own death. ‘The ultimate reason for Christ’s death must be seen in the mortality of man.’  Redemption is the ‘liberation of man from the ‘”bondage of corruption”.’ However, this means that ‘the Cross is more than merely suffering Good.’  ‘The death on the cross was effective, not [simply] as the death of an Innocent one, but as the death of the Incarnate Lord. ‘We needed an Incarnate God; God put to death, that we might live’ – to use a bold phrase of St. Gregory of Nazianzus.” Here we see Florovsky’s a-symmetrical Chalcedonianism at work: as he writes, ‘It may be properly said that God dies on the Cross, but in his own humanity.’

The death of Christ is of necessity for salvation precisely because through it, eternal life enters the realm of death. Thus, Holy Saturday itself is ‘the very day of our salvation.’ As the icons suggest, Christ enters hades as Victor despoiling death.”(Matthew Baker, On the Tree of the Cross, 114-115).