There are many bad arguments against Sola Scriptura. There are many terrible arguments made to suggest that none of the early church fathers taught or practiced Sola Scriptura. But there is, in my opinion, one worst argument.
That worst argument is this:
1) Reformed apologist demonstrates that early church father X taught Sola Scriptura.
2) Person opposed to Sola Scriptura responds: Oh, so you think that ECF X got "Y" from Scripture alone? Where "Y" is some belief allegedly held by ECF X, but one that we don't accept.
3) The enhancement of this terrible argument is when it turns out belief "Y" is not actually what ECF X taught.
4) The further enhancement is when the person opposed to Sola Scriptura elsewhere makes the claim that Sola Scriptura leads to doctrinal diversity.
There are several ways we can respond:
1) We can point out that just because we have the same rule of faith doesn't mean we agree on every single doctrine.
2) We can point out that there is no logical connection between Sola Scriptura, as such, and doctrine "Y".
3) We can ask the person to try to demonstrate to us how ECF X got doctrine Y.
We could also
* dispute that ECF X taught "Y", where appropriate (obviously, if they did teach Y, then this is not an option), but that gets the argument off on a tangent (which may be what some of the folks who use this worst argument may hope);
* point out that the ECFs were not perfectly consistent with themselves (sometimes they contradicted not only other ECFs but also themselves); and
* ask what alternative to Sola Scriptura they think the particular ECF actually practiced/believed/taught (this is not a direct rebuttal, of course, but it does provide an opportunity to learn from the critic - after all, it is possible that our claim was mistaken, as God nowhere promises that all the teachers of the church will teach all the truth all the time).
-TurretinFan
Saturday, July 18, 2009
Wednesday, July 15, 2009
Gregory of Nyssa on the Head of the Church
Another test as to Gregory of Nyssa's affiliation is who he considered the head of the church. If he only views Christ as the head of the church, then he falls more in the Reformed camp. If he also (or instead) views the bishop of Rome as the head of the church, then he falls more into the Romanist camp.
So, what does he say?
Paul's words show us the significance of Christ's name when saying that he is the power and wisdom of God. But he also called Christ peace, inaccessible light where God dwells, sanctification, redemption, the great high priest and Pasch, propitiation of souls, splendor of glory, stamp of [God's] substance and maker of the ages, spiritual food and drink, rock, water, foundation of faith, chief cornerstone, image of the great and invisible God, head of his body the Church, first-born among many brothers, mediator of God and of men, only-begotten Son crowned with glory, the principle of created beings which he, the beginning, said about himself (Col 1.18).
- Gregory of Nyssa, On Perfection
Notice that in this quotation, Christ is the head of the Church. This is the Biblical teaching, which we will see again and again in Gregory of Nyssa.
He who teaches Christ as the head of the Church [Eph 5.23] holds this observation as most important: the entire head has the same nature and substance as the body under subjection, and the individual members as a whole share a single unity effecting cooperation among the limbs in every activity. If anything is external to the body, it does not belong to the head. Therefore the head has the same nature as each member in order that they may conform to it. But we are the limbs which contribute to Christ's body. Should anyone who has become a limb of Christ do evil [1Cor 6.15] by taking up the sword of unbridled rage, this wicked passion has severed the limb from its head. Thus the remaining organs of evil become swords which severe limbs from the body's unity, and all the limbs are severed from the head as if the passions had made the cut.
- Gregory of Nyssa, On Perfection
Same reference to the Biblical metaphor.
In order that the entire body might have the same nature, each limb must be united to the head; if we consider the head to be pure by reason of its essence, the limbs must be made pure under such a head. If we understand the head as incorrupt, the limbs are necessarily incorrupt. As for the other notions with regard to the head, it follows that they are likewise perceived in the limbs: peace, purity, truth and so forth. This example and similar elements manifested in the limbs show an affinity with the head. The Apostle says that Christ is the head from whom the entire body is fit together and connected by every joint performing its task and which makes the body grow according to each member's capacity [Eph 4.16]. The term "head" also applies to animals as the principle for their bodies' actions; the eye and ear effects movement and action of their feet and limbs. Neither does the eye know its actions nor does the ear obtain guidance as it ought when things are brought to its attention: every impulse and action of our bodies must be moved in accord with the true head to wherever he who formed the eye or planted the ear directs it [Ps 93.9]. When the head looks above, the limbs ought to be united under the head's direction and have their impulse directed on high.
- Gregory of Nyssa, On Perfection
Same metaphor - notice as well that Gregory appeals explicitly to Scripture ("The Apostle says").
391.12: he is the head of his body the Church, the first fruit of our nature.
- Gregory of Nyssa, Commentary on Song of Solomon
Same metaphor.
The Apostles of the Savior were neither lamps, lights nor stars but messengers of light not illumining one region or area but brightening every place under heaven. The most important leaders were Peter, James and John who were designated as witnesses by Christ, running to the end of their lives and expending themselves by various forms of witness. For he whom the Lord designated as leader of the apostolic chorus obtained proper glory. By the cross he expressed the lordly image of the king (I mean the image of the cross of which he was not ashamed of suffering but took it as a great trophy. Neither we nor any other person, as Paul says, can say that Jesus Christ is our Lord. Thus Peter radiates with much holiness and reverence when he is suspended upside down on a cross in order not to equal himself with his Savior's glory which spread through his crucifixion to humanity in its entirety and whose embrace included the entire world. James was beheaded [cf. Acts 12.2] out of love for Christ his true head. As the Apostle says, Christ is the head of man and the entire church [cf. 1Cor 11.3, Eph 5.23]. Blessed John endured many, diverse conflicts and succeeded in various positions with regard to fostering the religion. He underwent an unsuccessful attempt at being drowned and was judged to be numbered among the martyrs' chorus. [John] was held in esteem not by his suffering but by his desire to undergo martyrdom, a type of death which became an immortal tribute who by his death had graced the churches. It is indeed fitting to recall those special men not only with regard to their outstanding piety but their noble character. Together they hold special rank among the other apostles, and their courage does not belong to human reasoning but is in accord with the judgment of divine truth.
- Gregory Nyssa, Two Homilies Concerning St. Stephen, Protomartyr, Second Sermon
Notice how Gregory views Peter as the "leader of the apostolic chorus" and considers him (along with James and John) to be of "special rank among the other apostles" but still reserves the title of "head of man and the entire church" for Christ.
Perhaps this inscription refers to the leader of the Church [ekklesia]. The true Ecclesiastes [ekklesiastes, Christ] gathers into one assembly those persons who often have been scattered and frequently deceived. Who could he be except the true king of Israel to whom Nathaniel said, "You are the son of God and the king of Israel" [Jn 1.49]? If these words pertain to the king of Israel, the Son of God, as the Gospel says, then he is called Ecclesiastes. We will not deviate from the inscription's meaning provided that we learn about him who firmly establishes the Church through the Gospel and to whom these words apply. "The words of Ecclesiastes, son of David" [1.1]: thus Matthew begins his gospel with the name David and calls him Lord.
- Gregory of Nyssa, Commentary on Ecclesiastes, the First Homily
The usual metaphor with the true head being Christ. The translator inserted the "Christ" in the first bracket above, but he is correct that Gregory is making that identification.
Those in the grave seek the voice of the resurrection; light is agreeable to persons in darkness, and a road is helpful for those who have strayed while a gate forms an entrance. And so Ecclesiastes speaks to those of us who belong in the Church. Let us who compose this Church now listen to his words. As a chorus looks to its leader, sailors to their pilot and soldiers to their general, so do those in the assembly of the church look to Ecclesiastes.
- Gregory of Nyssa, Commentary on Ecclesiastes, the Second Homily
It's interesting how Christ is not just the head, but the chorus-leader, the pilot, and the general of the church.
Now the great leader of the Church [Christ] indoctrinates us into loftier teachings. The preceding words have purified the soul and have banished the vanity of cupidity from mens' desire. Ecclesiastes leads our minds to the truth by pointing out the grief resulting from vanity and by lifting its burden from our shoulders. May the Church be learned in this teaching and realize that the beginning of a virtuous life consists in alienation from evil! The great David introduced a pure manner of living by means of the psalms; he did not begin [the psalter] with the perfection of blessedness. David did not first say that blessedness consists in doing all things well; rather, he compared a [blessed] person to a tree rooted by flowing waters, always green in good works and one who gathers at appropriate times the fruit of his own life [Ps 1.3].
- Gregory of Nyssa, Commentary on Ecclesiastes, the Fifth Homily
Again, it is the translator inserting "Christ," but he is correct in doing so, based on the context.
"There is a time to cast stones and a time to gather stones" [3.5]. The leader of the Church's ranks confirmed the strength of his hearers by his teaching that they may now cast stones at their adversaries and procure such stones.
- Gregory of Nyssa, Commentary on Ecclesiastes, the Seventh Homily
Again, the reference to Christ is a bit indirect. However, since - as we established above, the speaker in the book is viewed by Gregory as Christ, we can see he is referring to Christ as the "leader of the Church's ranks."
If we have gained knowledge about the enemy against whom we must fight and take up arms, we ought to learn about another part of the text, that is, when to make a treaty of peace. Who is the good commander? He enables me to win favor by peaceful means. Who is the leader of this army? The divinely inspired scriptures clearly depict the battle array of angels belonging to the heavenly army: "There was a multitude of the heavenly host praising God" [Lk 2.13]. Daniel saw a thousand thousands and thousand times ten thousand worshiping him [Dan 7.10]. The prophets testify to this, calling him the Lord of all the armies and Lord of hosts [Ps 23.10]. And to Joshua Nave, the powerful one in battle, he said, "I am the commander of the [M.749] army [of the Lord]" [Jos 5.14]. If we have understood the assistance we receive in battle and the leader of our allies, let us make a truce with him, fly to his powerful aide and become friends in order to secure his assistance. The great Apostle [Paul] teaches us how to gain intimacy with him and how to be united in friendship saying, "Having been justified by faith, we have peace with God" [Rom 5.1]. And, "We are ambassadors for Christ as though God besought you by us [saying], 'Be reconciled to God'" [2Cor 5.20]. As long as our shameful deeds made us sons of wrath [Eph 2.3] we were among those who opposed the right hand of the Most High. The Apostle says of him "He is our peace" [Eph 2.14], words which form the end and summation of all temporal reality. We who had once been God's adversaries have learned to accomplish all things in time in order to establish peace with ourselves and with him. If the virtues truly belong to the army of peace with which we must be associated, it would not be outside the sense of the text which refers the name of every virtue to the Lord of virtues.
- Gregory of Nyssa, Commentary on Ecclesiastes, the Eighth Homily
For if we have learnt what the good alliance is and who is the Commander of these allied troops, let us make a treaty with him, let us join his command, let us make friends with the one who has gained such power. The way to be attached to him is taught by the assembler of this league, the great Apostle, when he says Therefore, since we are justified by faith, let us have peace with God [Romans 5:1], and again, We are ambassadors for Christ, as though God were urging through us; we implore you on Christ's behalf, be reconciled with God [2 Corinthians 5:20]. As long as we were by nature children of wrath by doing what is wrong [Ephesians 2:3], we stood in the ranks of those who resist the right hand of the most high [Psalm 77:10/76:11]; but if we lay aside ungodliness and worldly desires, in holy, just and godly living, by making this peace we shall be joined to the true Peace. For so the Apostle says of him, He is himself our peace [Ephesians 2:14].
- Gregory of Nyssa, Homily 8 on Ecclesiastes (Ecclesiastes 3:8) (Hall/Moriarty Translation)
Christ is the good commander, the leader of the army, the "the Lord of all the armies and Lord of hosts."
By reason of their greatness, such men are soldiers of Christ armed with the Holy Spirit, champions of faith and towers of the divine city. They resist every infliction of torture, fear, threats and foolish, shameful ridicule; they appear to offer their bodies to such outrages, but these are merely shadows. Such persons who are in the flesh defeat the flesh and have contempt for death; they disdain all fear of tyrants and appear more noble. How lovely are those trained in such bodily victories! How wonderful is their training when applied to combat against the devil! They are not armed with swords, shields, helmets nor leg protection; rather, they are armed with the full armor of God which the divine Apostle [Paul], the leader of the Church, illustrates: a shield, breastplate, helmet and sword (Eph 6.11+). These weapons are used against the enemy's forces, but divine grace supports them against the devil's troop which has the power to inflict death. This troop takes its stand in the tribunal, the place of decisive contest, where blood is shed; here [the devil's band] makes it threats and fights against those who patiently resist it.
- Gregory of Nyssa, Two Homilies regarding the Forty Martyrs, Second Homily (part 2)
Interestingly, here Gregory refers to Paul, not Peter, as the leader of the Church. It's the only time I could find where Gregory refers to anyone other than Christ in this way. Interestingly, I cannot find him referring to Paul as even one of the foremost apostles, but he gets the title "the leader of the Church." Not something one would expect from a Romanist author.
So, what does he say?
Paul's words show us the significance of Christ's name when saying that he is the power and wisdom of God. But he also called Christ peace, inaccessible light where God dwells, sanctification, redemption, the great high priest and Pasch, propitiation of souls, splendor of glory, stamp of [God's] substance and maker of the ages, spiritual food and drink, rock, water, foundation of faith, chief cornerstone, image of the great and invisible God, head of his body the Church, first-born among many brothers, mediator of God and of men, only-begotten Son crowned with glory, the principle of created beings which he, the beginning, said about himself (Col 1.18).
- Gregory of Nyssa, On Perfection
Notice that in this quotation, Christ is the head of the Church. This is the Biblical teaching, which we will see again and again in Gregory of Nyssa.
He who teaches Christ as the head of the Church [Eph 5.23] holds this observation as most important: the entire head has the same nature and substance as the body under subjection, and the individual members as a whole share a single unity effecting cooperation among the limbs in every activity. If anything is external to the body, it does not belong to the head. Therefore the head has the same nature as each member in order that they may conform to it. But we are the limbs which contribute to Christ's body. Should anyone who has become a limb of Christ do evil [1Cor 6.15] by taking up the sword of unbridled rage, this wicked passion has severed the limb from its head. Thus the remaining organs of evil become swords which severe limbs from the body's unity, and all the limbs are severed from the head as if the passions had made the cut.
- Gregory of Nyssa, On Perfection
Same reference to the Biblical metaphor.
In order that the entire body might have the same nature, each limb must be united to the head; if we consider the head to be pure by reason of its essence, the limbs must be made pure under such a head. If we understand the head as incorrupt, the limbs are necessarily incorrupt. As for the other notions with regard to the head, it follows that they are likewise perceived in the limbs: peace, purity, truth and so forth. This example and similar elements manifested in the limbs show an affinity with the head. The Apostle says that Christ is the head from whom the entire body is fit together and connected by every joint performing its task and which makes the body grow according to each member's capacity [Eph 4.16]. The term "head" also applies to animals as the principle for their bodies' actions; the eye and ear effects movement and action of their feet and limbs. Neither does the eye know its actions nor does the ear obtain guidance as it ought when things are brought to its attention: every impulse and action of our bodies must be moved in accord with the true head to wherever he who formed the eye or planted the ear directs it [Ps 93.9]. When the head looks above, the limbs ought to be united under the head's direction and have their impulse directed on high.
- Gregory of Nyssa, On Perfection
Same metaphor - notice as well that Gregory appeals explicitly to Scripture ("The Apostle says").
391.12: he is the head of his body the Church, the first fruit of our nature.
- Gregory of Nyssa, Commentary on Song of Solomon
Same metaphor.
The Apostles of the Savior were neither lamps, lights nor stars but messengers of light not illumining one region or area but brightening every place under heaven. The most important leaders were Peter, James and John who were designated as witnesses by Christ, running to the end of their lives and expending themselves by various forms of witness. For he whom the Lord designated as leader of the apostolic chorus obtained proper glory. By the cross he expressed the lordly image of the king (I mean the image of the cross of which he was not ashamed of suffering but took it as a great trophy. Neither we nor any other person, as Paul says, can say that Jesus Christ is our Lord. Thus Peter radiates with much holiness and reverence when he is suspended upside down on a cross in order not to equal himself with his Savior's glory which spread through his crucifixion to humanity in its entirety and whose embrace included the entire world. James was beheaded [cf. Acts 12.2] out of love for Christ his true head. As the Apostle says, Christ is the head of man and the entire church [cf. 1Cor 11.3, Eph 5.23]. Blessed John endured many, diverse conflicts and succeeded in various positions with regard to fostering the religion. He underwent an unsuccessful attempt at being drowned and was judged to be numbered among the martyrs' chorus. [John] was held in esteem not by his suffering but by his desire to undergo martyrdom, a type of death which became an immortal tribute who by his death had graced the churches. It is indeed fitting to recall those special men not only with regard to their outstanding piety but their noble character. Together they hold special rank among the other apostles, and their courage does not belong to human reasoning but is in accord with the judgment of divine truth.
- Gregory Nyssa, Two Homilies Concerning St. Stephen, Protomartyr, Second Sermon
Notice how Gregory views Peter as the "leader of the apostolic chorus" and considers him (along with James and John) to be of "special rank among the other apostles" but still reserves the title of "head of man and the entire church" for Christ.
Perhaps this inscription refers to the leader of the Church [ekklesia]. The true Ecclesiastes [ekklesiastes, Christ] gathers into one assembly those persons who often have been scattered and frequently deceived. Who could he be except the true king of Israel to whom Nathaniel said, "You are the son of God and the king of Israel" [Jn 1.49]? If these words pertain to the king of Israel, the Son of God, as the Gospel says, then he is called Ecclesiastes. We will not deviate from the inscription's meaning provided that we learn about him who firmly establishes the Church through the Gospel and to whom these words apply. "The words of Ecclesiastes, son of David" [1.1]: thus Matthew begins his gospel with the name David and calls him Lord.
- Gregory of Nyssa, Commentary on Ecclesiastes, the First Homily
The usual metaphor with the true head being Christ. The translator inserted the "Christ" in the first bracket above, but he is correct that Gregory is making that identification.
Those in the grave seek the voice of the resurrection; light is agreeable to persons in darkness, and a road is helpful for those who have strayed while a gate forms an entrance. And so Ecclesiastes speaks to those of us who belong in the Church. Let us who compose this Church now listen to his words. As a chorus looks to its leader, sailors to their pilot and soldiers to their general, so do those in the assembly of the church look to Ecclesiastes.
- Gregory of Nyssa, Commentary on Ecclesiastes, the Second Homily
It's interesting how Christ is not just the head, but the chorus-leader, the pilot, and the general of the church.
Now the great leader of the Church [Christ] indoctrinates us into loftier teachings. The preceding words have purified the soul and have banished the vanity of cupidity from mens' desire. Ecclesiastes leads our minds to the truth by pointing out the grief resulting from vanity and by lifting its burden from our shoulders. May the Church be learned in this teaching and realize that the beginning of a virtuous life consists in alienation from evil! The great David introduced a pure manner of living by means of the psalms; he did not begin [the psalter] with the perfection of blessedness. David did not first say that blessedness consists in doing all things well; rather, he compared a [blessed] person to a tree rooted by flowing waters, always green in good works and one who gathers at appropriate times the fruit of his own life [Ps 1.3].
- Gregory of Nyssa, Commentary on Ecclesiastes, the Fifth Homily
Again, it is the translator inserting "Christ," but he is correct in doing so, based on the context.
"There is a time to cast stones and a time to gather stones" [3.5]. The leader of the Church's ranks confirmed the strength of his hearers by his teaching that they may now cast stones at their adversaries and procure such stones.
- Gregory of Nyssa, Commentary on Ecclesiastes, the Seventh Homily
Again, the reference to Christ is a bit indirect. However, since - as we established above, the speaker in the book is viewed by Gregory as Christ, we can see he is referring to Christ as the "leader of the Church's ranks."
If we have gained knowledge about the enemy against whom we must fight and take up arms, we ought to learn about another part of the text, that is, when to make a treaty of peace. Who is the good commander? He enables me to win favor by peaceful means. Who is the leader of this army? The divinely inspired scriptures clearly depict the battle array of angels belonging to the heavenly army: "There was a multitude of the heavenly host praising God" [Lk 2.13]. Daniel saw a thousand thousands and thousand times ten thousand worshiping him [Dan 7.10]. The prophets testify to this, calling him the Lord of all the armies and Lord of hosts [Ps 23.10]. And to Joshua Nave, the powerful one in battle, he said, "I am the commander of the [M.749] army [of the Lord]" [Jos 5.14]. If we have understood the assistance we receive in battle and the leader of our allies, let us make a truce with him, fly to his powerful aide and become friends in order to secure his assistance. The great Apostle [Paul] teaches us how to gain intimacy with him and how to be united in friendship saying, "Having been justified by faith, we have peace with God" [Rom 5.1]. And, "We are ambassadors for Christ as though God besought you by us [saying], 'Be reconciled to God'" [2Cor 5.20]. As long as our shameful deeds made us sons of wrath [Eph 2.3] we were among those who opposed the right hand of the Most High. The Apostle says of him "He is our peace" [Eph 2.14], words which form the end and summation of all temporal reality. We who had once been God's adversaries have learned to accomplish all things in time in order to establish peace with ourselves and with him. If the virtues truly belong to the army of peace with which we must be associated, it would not be outside the sense of the text which refers the name of every virtue to the Lord of virtues.
- Gregory of Nyssa, Commentary on Ecclesiastes, the Eighth Homily
For if we have learnt what the good alliance is and who is the Commander of these allied troops, let us make a treaty with him, let us join his command, let us make friends with the one who has gained such power. The way to be attached to him is taught by the assembler of this league, the great Apostle, when he says Therefore, since we are justified by faith, let us have peace with God [Romans 5:1], and again, We are ambassadors for Christ, as though God were urging through us; we implore you on Christ's behalf, be reconciled with God [2 Corinthians 5:20]. As long as we were by nature children of wrath by doing what is wrong [Ephesians 2:3], we stood in the ranks of those who resist the right hand of the most high [Psalm 77:10/76:11]; but if we lay aside ungodliness and worldly desires, in holy, just and godly living, by making this peace we shall be joined to the true Peace. For so the Apostle says of him, He is himself our peace [Ephesians 2:14].
- Gregory of Nyssa, Homily 8 on Ecclesiastes (Ecclesiastes 3:8) (Hall/Moriarty Translation)
Christ is the good commander, the leader of the army, the "the Lord of all the armies and Lord of hosts."
By reason of their greatness, such men are soldiers of Christ armed with the Holy Spirit, champions of faith and towers of the divine city. They resist every infliction of torture, fear, threats and foolish, shameful ridicule; they appear to offer their bodies to such outrages, but these are merely shadows. Such persons who are in the flesh defeat the flesh and have contempt for death; they disdain all fear of tyrants and appear more noble. How lovely are those trained in such bodily victories! How wonderful is their training when applied to combat against the devil! They are not armed with swords, shields, helmets nor leg protection; rather, they are armed with the full armor of God which the divine Apostle [Paul], the leader of the Church, illustrates: a shield, breastplate, helmet and sword (Eph 6.11+). These weapons are used against the enemy's forces, but divine grace supports them against the devil's troop which has the power to inflict death. This troop takes its stand in the tribunal, the place of decisive contest, where blood is shed; here [the devil's band] makes it threats and fights against those who patiently resist it.
- Gregory of Nyssa, Two Homilies regarding the Forty Martyrs, Second Homily (part 2)
Interestingly, here Gregory refers to Paul, not Peter, as the leader of the Church. It's the only time I could find where Gregory refers to anyone other than Christ in this way. Interestingly, I cannot find him referring to Paul as even one of the foremost apostles, but he gets the title "the leader of the Church." Not something one would expect from a Romanist author.
Sola Fide in Gregory of Nyssa
Just so I have heard the sacred record laying blame upon the sons of Benjamin who did not regard the law, but could shoot within a hair's breadth [Judges 20:16], wherein, methinks, the word exhibited their eager pursuit of an idle object, that they were far-darting and dexterous aimers at things that were useless and unsubstantial, but ignorant and regardless of what was manifestly for their benefit. For after what I have quoted, the history goes on to relate what befell them, how, when they had run madly after the iniquity of Sodom, and the people of Israel had taken up arms against them in full force, they were utterly destroyed. And it seems to me to be a kindly thought to warn young archers not to wish to shoot within a hair's-breadth, while they have no eyes for the door of the faith, but rather to drop their idle labor about the incomprehensible, and not to lose the gain that is ready to their hand, which is found by faith alone.
- Gregory of Nyssa, Against Eunomius (Book X), Chapter 1
And so, after this ecstasy which came upon him as a result of these lofty visions, Abraham returned once more to his human frailty: I am, he admits [Genesis 18:27], dust and ashes, mute, inert, incapable of explaining rationally the Godhead that my mind has seen. (And the dust and ashes, I think, symbolizes all that is dead and unfruitful.) Thus this became the norm of faith for all that followed; for in his life we are taught that for those who are advancing in the divine paths there is no other way of drawing near to God than by the intermediary of faith; it is only through faith that the questing soul can unite itself with the incomprehensible Godhead. Abandoning, then, the curiosity of the mind, Abraham, says the text, believed God, and it was reputed to him unto justice [Romans 4:3; cf. Genesis 15:6]. And this, says the Apostle, was written not for Abraham but for us, for it is by faith and not knowledge that men are accounted just before God. For knowledge has a kind of market value, accorded to the knower alone. But this is not so of Christian faith. For it is the substance of things to be hoped for [Hebrews 11:1], not of things that are known. We not hope for what we already possess. As the Apostle says, For what a man hath, why doth he hope for? [Romans 8:24].
-Gregory of Nyssa, Against Euonius (Book XII)
And after she has gone about the entire supramundane city by the operation of her mind, and has not recognized her Beloved even among things spiritual and immaterial, then at last she gives up all she has found; for she realizes that what she seeks can be understood only in the very inability to comprehend His essence, and that every intelligible attribute becomes merely a hindrance to those who seek to find him. This is why she says: When I had a little passed by them [Song of Solomon 3:4], I abandoned all creatures and passed by all that is intelligble in creation; and when I gave up every finite mode of comprehension, then it was that I found my Beloved by faith. And I will never let Him go, now that I have found Him, from the grasp of faith, until He comes within my chamber [Song of Solomon 3:4]. For the heart is indeed a chamber to be filled by the divine indwelling -- that is, when it is restored to the state that it had in the beginning.
- Gregory of Nyssa, Commentary on Song of Solomon (Song of Solomon 3:4)
34: This done, the serpent was changed back into a rod by which sinners are brought to their senses, and those slackening on the upward and toilsome course of virtue are given rest, the rod of faith supporting them through their high hopes. Only faith can guarantee the blessings that we hope for. [Heb. 11:1]
- Gregory of Nyssa, Contemplation on the Life of Moses, Book 2
Having zealously directed the church's affairs in this fashion before his death, [Gregory] wished to see everyone converted from idolatry to the faith which saves.
- Gregory of Nyssa, The Life of Gregory the Wonderworker
Whether faith saves or whether we are saved through faith or await grace through patience, "love believes all things and hopes all things" as the Apostle says [1Cor 13.7].
- Gregory of Nyssa, A Euology for Basil the Great
For if we have learnt what the good alliance is and who is the Commander of these allied troops, let us make a treaty with him, let us join his command, let us make friends with the one who has gained such power. The way to be attached to him is taught by the assembler of this league, the great Apostle, when he says Therefore, since we are justified by faith, let us have peace with God [Romans 5:1], and again, We are ambassadors for Christ, as though God were urging through us; we implore you on Christ's behalf, be reconciled with God [2 Corinthians 5:20]. As long as we were by nature children of wrath by doing what is wrong [Ephesians 2:3], we stood in the ranks of those who resist the right hand of the most high [Psalm 77:10/76:11]; but if we lay aside ungodliness and worldly desires, in holy, just and godly living, by making this peace we shall be joined to the true Peace. For so the Apostle says of him, He is himself our peace [Ephesians 2:14].
- Gregory of Nyssa, Homily 8 on Ecclesiastes (Ecclesiastes 3:8) (Hall/Moriarty Translation)
If we have gained knowledge about the enemy against whom we must fight and take up arms, we ought to learn about another part of the text, that is, when to make a treaty of peace. Who is the good commander? He enables me to win favor by peaceful means. Who is the leader of this army? The divinely inspired scriptures clearly depict the battle array of angels belonging to the heavenly army: "There was a multitude of the heavenly host praising God" [Lk 2.13]. Daniel saw a thousand thousands and thousand times ten thousand worshiping him [Dan 7.10]. The prophets testify to this, calling him the Lord of all the armies and Lord of hosts [Ps 23.10]. And to Joshua Nave, the powerful one in battle, he said, "I am the commander of the army [of the Lord]" [Jos 5.14]. If we have understood the assistance we receive in battle and the leader of our allies, let us make a truce with him, fly to his powerful aide and become friends in order to secure his assistance. The great Apostle [Paul] teaches us how to gain intimacy with him and how to be united in friendship saying, "Having been justified by faith, we have peace with God" [Rom 5.1]. And, "We are ambassadors for Christ as though God besought you by us [saying], 'Be reconciled to God'" [2Cor 5.20]. As long as our shameful deeds made us sons of wrath [Eph 2.3] we were among those who opposed the right hand of the Most High. The Apostle says of him "He is our peace" [Eph 2.14], words which form the end and summation of all temporal reality. We who had once been God's adversaries have learned to accomplish all things in time in order to establish peace with ourselves and with him. If the virtues truly belong to the army of peace with which we must be associated, it would not be outside the sense of the text which refers the name of every virtue to the Lord of virtues.
- Gregory of Nyssa, Homily 8 on Ecclesiastes
Note well: these are expressions of Sola Fide in Gregory of Nyssa. However, I cannot ensure that Gregory of Nyssa doesn't somewhere else undermine the position laid out above.
What about the places where Gregory of Nyssa speaks to the relation of faith and works?
By dividing the virtues into different types the Apostle has made each type of virtue into the particular piece of armor for each of the crucial moments in our lives. Entwining justice with faith and plaiting them together he constructs with them the hoplite's breastplate, protecting the soldier’s body thoroughly and securely with them both. One piece of armor separated from another cannot by itself be a protection for the one who handles it. Faith without the works of justice is not enough to save one from death, nor again is the justice of one's life a guarantee of salvation if it is on its own, divorced from faith.
- Gregory of Nyssa, Homily 8 on Ecclesiastes (Ecclesiastes 3:8)
This, as I understand it, is the Good that truly is, the thing Solomon sought to see, which people will do under the sun throughout all the number of the days of their life. This seems to me to be none other than the work of faith, the performance of which is common to all, available on equal terms to those who wish for it, lasting in full strength continuously throughout life. This is the good work, which I pray may be done in us too, in Christ Jesus our Lord, to whom be the glory for ever and ever. AMEN.
- Gregory of Nyssa, Homily 2 on Ecclesiastes (Ecclesiastes 2:3)
198. That was the outward appearance of the ornament, and this is its meaning: The shield-like ornaments hanging down from both shoulders symbolize the two-fold nature of our armor against the Adversary. Therefore, as I said a short time ago, since the life of virtue is lived in a two-fold way -- by faith and a good conscience in life -- we are made safe with respect to both by the shield's protection. We remain unwounded by the enemy's darts, by being armed with the weapons of righteousness in the right hand and in the left [2 Corinthians 6:7].
- Gregory of Nyssa, Contemplation on the Life of Moses (Malherbe/Ferguson translation)
The golden bells alternating with the tassels stand for the brilliance of our good works. Perfect virtue consists indeed of two things, having faith in God and living our lives according to our conscience. Thus the great Paul fastens bells and tassels to the garment of Timothy when he says that he must have faith and a good conscience [1 Timothy 1:19]. Faith then, should sound strong and clear in its preaching of the Trinity; and our lives should imitate the form of the pomegranate. For on the outside it is covered with a hard and bitter rind which is inedible; but on the inside the brightness and regularity of its fruit makes [sic] it very pleasant to see and even more pleasant to taste. So too, the life of wisdom is bitter and difficult to the senses, but full of good expectations when it has produced fruit in due season. For when the gardener opens the pomegranate of our lives in due time and reveals the beauty hidden there, sweet indeed will be the taste of that fruit to those who share in it. The divine Apostle somewhere says: All chastisement for the present indeed seemeth not to bring with it joy, but sorry (and so it seems for those who first come in contact with the pomegranate): but afterwards it yields the peaceable fruit of justice [Hebrews 12:11], that is, the sweetness of spiritual nourishment.
- Gregory of Nyssa, Contemplation on the Life of Moses (Daniélou/Musurillo translation)
This was the way this ornament was made. And its meaning is as follows. The two bosses suspended from the shoulders symbolize the double aspect of our armor against the adversary. For, as we said earlier, virtue works in two ways, by faith and by a life lived according to one's conscience; in this way we are protected on both sides by the bulwark of the bosses and remain untouched by the darts of the enemy, by the armor of justice on the right hand and the left [2 Corinthians 6:7].
- Gregory of Nyssa, Contemplation on the Life of Moses (Daniélou/Musurillo translation)
Apparently Inconsistent Remarks in Gregory of Nyssa
But if some one says that such a life [of an infant dying in infancy] does not only exist, but exists as one of the good ones, and that God gives, though He does not repay, what is good to such, we may ask what sort of reason he advances for this partiality; how is justice apparent in such a view; how will he prove his idea in concordance with the utterances in the Gospels? There (the Master) says, the acquisition of the Kingdom comes to those who are deemed worthy of it, as a matter of exchange. "When you have done such and such things, then it is right that you get the Kingdom as a reward." But in this case there is no act of doing or of willing beforehand, and so what occasion is there for saying that these will receive from God any expected recompense?
- Gregory of Nyssa, On Infants' Early Deaths
Let us suppose two persons suffering from an affection of the eyes; and that the one surrenders himself most diligently to the process of being cured, and undergoes all that Medicine can apply to him, however painful it may be; and that the other indulges without restraint in baths and wine-drinking, and listens to no advice whatever of his doctor as to the healing of his eyes. Well, when we look to the end of each of these we say that each duly receives in requital the fruits of his choice, the one in deprivation of the light, the other in its enjoyment; by a misuse of the word we do actually call that which necessarily follows, a recompense. We may speak, then, in this way also as regards this question of the infants: we may say that the enjoyment of that future life does indeed belong of right to the human being, but that, seeing the plague of ignorance has seized almost all now living in the flesh, he who has purged himself of it by means of the necessary courses of treatment receives the due reward of his diligence, when he enters on the life that is truly natural; while he who refuses Virtue's purgatives and renders that plague of ignorance, through the pleasures he has been entrapped by, difficult in his case to cure, gets himself into an unnatural state, and so is estranged from the truly natural life, and has no share in the existence which of right belongs to us and is congenial to us.
- Gregory of Nyssa, On Infants' Early Deaths
You'll notice in the two passages above there is a strong emphasis on personal desert.
- Gregory of Nyssa, Against Eunomius (Book X), Chapter 1
And so, after this ecstasy which came upon him as a result of these lofty visions, Abraham returned once more to his human frailty: I am, he admits [Genesis 18:27], dust and ashes, mute, inert, incapable of explaining rationally the Godhead that my mind has seen. (And the dust and ashes, I think, symbolizes all that is dead and unfruitful.) Thus this became the norm of faith for all that followed; for in his life we are taught that for those who are advancing in the divine paths there is no other way of drawing near to God than by the intermediary of faith; it is only through faith that the questing soul can unite itself with the incomprehensible Godhead. Abandoning, then, the curiosity of the mind, Abraham, says the text, believed God, and it was reputed to him unto justice [Romans 4:3; cf. Genesis 15:6]. And this, says the Apostle, was written not for Abraham but for us, for it is by faith and not knowledge that men are accounted just before God. For knowledge has a kind of market value, accorded to the knower alone. But this is not so of Christian faith. For it is the substance of things to be hoped for [Hebrews 11:1], not of things that are known. We not hope for what we already possess. As the Apostle says, For what a man hath, why doth he hope for? [Romans 8:24].
-Gregory of Nyssa, Against Euonius (Book XII)
And after she has gone about the entire supramundane city by the operation of her mind, and has not recognized her Beloved even among things spiritual and immaterial, then at last she gives up all she has found; for she realizes that what she seeks can be understood only in the very inability to comprehend His essence, and that every intelligible attribute becomes merely a hindrance to those who seek to find him. This is why she says: When I had a little passed by them [Song of Solomon 3:4], I abandoned all creatures and passed by all that is intelligble in creation; and when I gave up every finite mode of comprehension, then it was that I found my Beloved by faith. And I will never let Him go, now that I have found Him, from the grasp of faith, until He comes within my chamber [Song of Solomon 3:4]. For the heart is indeed a chamber to be filled by the divine indwelling -- that is, when it is restored to the state that it had in the beginning.
- Gregory of Nyssa, Commentary on Song of Solomon (Song of Solomon 3:4)
34: This done, the serpent was changed back into a rod by which sinners are brought to their senses, and those slackening on the upward and toilsome course of virtue are given rest, the rod of faith supporting them through their high hopes. Only faith can guarantee the blessings that we hope for. [Heb. 11:1]
- Gregory of Nyssa, Contemplation on the Life of Moses, Book 2
Having zealously directed the church's affairs in this fashion before his death, [Gregory] wished to see everyone converted from idolatry to the faith which saves.
- Gregory of Nyssa, The Life of Gregory the Wonderworker
Whether faith saves or whether we are saved through faith or await grace through patience, "love believes all things and hopes all things" as the Apostle says [1Cor 13.7].
- Gregory of Nyssa, A Euology for Basil the Great
For if we have learnt what the good alliance is and who is the Commander of these allied troops, let us make a treaty with him, let us join his command, let us make friends with the one who has gained such power. The way to be attached to him is taught by the assembler of this league, the great Apostle, when he says Therefore, since we are justified by faith, let us have peace with God [Romans 5:1], and again, We are ambassadors for Christ, as though God were urging through us; we implore you on Christ's behalf, be reconciled with God [2 Corinthians 5:20]. As long as we were by nature children of wrath by doing what is wrong [Ephesians 2:3], we stood in the ranks of those who resist the right hand of the most high [Psalm 77:10/76:11]; but if we lay aside ungodliness and worldly desires, in holy, just and godly living, by making this peace we shall be joined to the true Peace. For so the Apostle says of him, He is himself our peace [Ephesians 2:14].
- Gregory of Nyssa, Homily 8 on Ecclesiastes (Ecclesiastes 3:8) (Hall/Moriarty Translation)
If we have gained knowledge about the enemy against whom we must fight and take up arms, we ought to learn about another part of the text, that is, when to make a treaty of peace. Who is the good commander? He enables me to win favor by peaceful means. Who is the leader of this army? The divinely inspired scriptures clearly depict the battle array of angels belonging to the heavenly army: "There was a multitude of the heavenly host praising God" [Lk 2.13]. Daniel saw a thousand thousands and thousand times ten thousand worshiping him [Dan 7.10]. The prophets testify to this, calling him the Lord of all the armies and Lord of hosts [Ps 23.10]. And to Joshua Nave, the powerful one in battle, he said, "I am the commander of the army [of the Lord]" [Jos 5.14]. If we have understood the assistance we receive in battle and the leader of our allies, let us make a truce with him, fly to his powerful aide and become friends in order to secure his assistance. The great Apostle [Paul] teaches us how to gain intimacy with him and how to be united in friendship saying, "Having been justified by faith, we have peace with God" [Rom 5.1]. And, "We are ambassadors for Christ as though God besought you by us [saying], 'Be reconciled to God'" [2Cor 5.20]. As long as our shameful deeds made us sons of wrath [Eph 2.3] we were among those who opposed the right hand of the Most High. The Apostle says of him "He is our peace" [Eph 2.14], words which form the end and summation of all temporal reality. We who had once been God's adversaries have learned to accomplish all things in time in order to establish peace with ourselves and with him. If the virtues truly belong to the army of peace with which we must be associated, it would not be outside the sense of the text which refers the name of every virtue to the Lord of virtues.
- Gregory of Nyssa, Homily 8 on Ecclesiastes
Note well: these are expressions of Sola Fide in Gregory of Nyssa. However, I cannot ensure that Gregory of Nyssa doesn't somewhere else undermine the position laid out above.
What about the places where Gregory of Nyssa speaks to the relation of faith and works?
By dividing the virtues into different types the Apostle has made each type of virtue into the particular piece of armor for each of the crucial moments in our lives. Entwining justice with faith and plaiting them together he constructs with them the hoplite's breastplate, protecting the soldier’s body thoroughly and securely with them both. One piece of armor separated from another cannot by itself be a protection for the one who handles it. Faith without the works of justice is not enough to save one from death, nor again is the justice of one's life a guarantee of salvation if it is on its own, divorced from faith.
- Gregory of Nyssa, Homily 8 on Ecclesiastes (Ecclesiastes 3:8)
This, as I understand it, is the Good that truly is, the thing Solomon sought to see, which people will do under the sun throughout all the number of the days of their life. This seems to me to be none other than the work of faith, the performance of which is common to all, available on equal terms to those who wish for it, lasting in full strength continuously throughout life. This is the good work, which I pray may be done in us too, in Christ Jesus our Lord, to whom be the glory for ever and ever. AMEN.
- Gregory of Nyssa, Homily 2 on Ecclesiastes (Ecclesiastes 2:3)
198. That was the outward appearance of the ornament, and this is its meaning: The shield-like ornaments hanging down from both shoulders symbolize the two-fold nature of our armor against the Adversary. Therefore, as I said a short time ago, since the life of virtue is lived in a two-fold way -- by faith and a good conscience in life -- we are made safe with respect to both by the shield's protection. We remain unwounded by the enemy's darts, by being armed with the weapons of righteousness in the right hand and in the left [2 Corinthians 6:7].
- Gregory of Nyssa, Contemplation on the Life of Moses (Malherbe/Ferguson translation)
The golden bells alternating with the tassels stand for the brilliance of our good works. Perfect virtue consists indeed of two things, having faith in God and living our lives according to our conscience. Thus the great Paul fastens bells and tassels to the garment of Timothy when he says that he must have faith and a good conscience [1 Timothy 1:19]. Faith then, should sound strong and clear in its preaching of the Trinity; and our lives should imitate the form of the pomegranate. For on the outside it is covered with a hard and bitter rind which is inedible; but on the inside the brightness and regularity of its fruit makes [sic] it very pleasant to see and even more pleasant to taste. So too, the life of wisdom is bitter and difficult to the senses, but full of good expectations when it has produced fruit in due season. For when the gardener opens the pomegranate of our lives in due time and reveals the beauty hidden there, sweet indeed will be the taste of that fruit to those who share in it. The divine Apostle somewhere says: All chastisement for the present indeed seemeth not to bring with it joy, but sorry (and so it seems for those who first come in contact with the pomegranate): but afterwards it yields the peaceable fruit of justice [Hebrews 12:11], that is, the sweetness of spiritual nourishment.
- Gregory of Nyssa, Contemplation on the Life of Moses (Daniélou/Musurillo translation)
This was the way this ornament was made. And its meaning is as follows. The two bosses suspended from the shoulders symbolize the double aspect of our armor against the adversary. For, as we said earlier, virtue works in two ways, by faith and by a life lived according to one's conscience; in this way we are protected on both sides by the bulwark of the bosses and remain untouched by the darts of the enemy, by the armor of justice on the right hand and the left [2 Corinthians 6:7].
- Gregory of Nyssa, Contemplation on the Life of Moses (Daniélou/Musurillo translation)
Apparently Inconsistent Remarks in Gregory of Nyssa
But if some one says that such a life [of an infant dying in infancy] does not only exist, but exists as one of the good ones, and that God gives, though He does not repay, what is good to such, we may ask what sort of reason he advances for this partiality; how is justice apparent in such a view; how will he prove his idea in concordance with the utterances in the Gospels? There (the Master) says, the acquisition of the Kingdom comes to those who are deemed worthy of it, as a matter of exchange. "When you have done such and such things, then it is right that you get the Kingdom as a reward." But in this case there is no act of doing or of willing beforehand, and so what occasion is there for saying that these will receive from God any expected recompense?
- Gregory of Nyssa, On Infants' Early Deaths
Let us suppose two persons suffering from an affection of the eyes; and that the one surrenders himself most diligently to the process of being cured, and undergoes all that Medicine can apply to him, however painful it may be; and that the other indulges without restraint in baths and wine-drinking, and listens to no advice whatever of his doctor as to the healing of his eyes. Well, when we look to the end of each of these we say that each duly receives in requital the fruits of his choice, the one in deprivation of the light, the other in its enjoyment; by a misuse of the word we do actually call that which necessarily follows, a recompense. We may speak, then, in this way also as regards this question of the infants: we may say that the enjoyment of that future life does indeed belong of right to the human being, but that, seeing the plague of ignorance has seized almost all now living in the flesh, he who has purged himself of it by means of the necessary courses of treatment receives the due reward of his diligence, when he enters on the life that is truly natural; while he who refuses Virtue's purgatives and renders that plague of ignorance, through the pleasures he has been entrapped by, difficult in his case to cure, gets himself into an unnatural state, and so is estranged from the truly natural life, and has no share in the existence which of right belongs to us and is congenial to us.
- Gregory of Nyssa, On Infants' Early Deaths
You'll notice in the two passages above there is a strong emphasis on personal desert.
Monday, July 13, 2009
Gregory of Nyssa on the Illustration of Divine Beauty
Gregory of Nyssa makes no reference to icons/statues/etc. but instead provides a very Reformed view of how the Divine Beauty is illustrated for us:
"It is true, indeed, that the Divine beauty is not adorned with any shape or endowment of form, by any beauty of colour, but is contemplated as excellence in unspeakable bliss. As then painters transfer human forms to their pictures by the means of certain colours, laying on their copy the proper and corresponding tints, so that the beauty of the original may be accurately transferred to the likeness, so I would have you understand that our Maker also, painting the portrait to resemble His own beauty, by the addition of virtues, as it were with colours, shows in us His own sovereignty: and manifold and varied are the tints, so to say, by which His true form is portrayed: not red, or white, or the blending of these, whatever it may be called, nor a touch of black that paints the eyebrow and the eye, and shades, by some combination, the depressions in the figure, and all such arts which the hands of painters contrive, but instead of these, purity, freedom from passion, blessedness, alienation from all evil, and all those attributes of the like kind which help to form in men the likeness of God: with such hues as these did the Maker of His own image mark our nature."
- Gregory of Nyssa, On the Making of Man, Chapter V, Section 1
"It is true, indeed, that the Divine beauty is not adorned with any shape or endowment of form, by any beauty of colour, but is contemplated as excellence in unspeakable bliss. As then painters transfer human forms to their pictures by the means of certain colours, laying on their copy the proper and corresponding tints, so that the beauty of the original may be accurately transferred to the likeness, so I would have you understand that our Maker also, painting the portrait to resemble His own beauty, by the addition of virtues, as it were with colours, shows in us His own sovereignty: and manifold and varied are the tints, so to say, by which His true form is portrayed: not red, or white, or the blending of these, whatever it may be called, nor a touch of black that paints the eyebrow and the eye, and shades, by some combination, the depressions in the figure, and all such arts which the hands of painters contrive, but instead of these, purity, freedom from passion, blessedness, alienation from all evil, and all those attributes of the like kind which help to form in men the likeness of God: with such hues as these did the Maker of His own image mark our nature."
- Gregory of Nyssa, On the Making of Man, Chapter V, Section 1
Sunday, July 12, 2009
Terms One Doesn't Find in Gregory of Nyssa
One of the interesting things about Gregory of Nyssa's work are the things one does not find in the English translations of Gregory's works:
"pope"
"papacy"
"papal"
"pontiff"
"bishop of bishops"
"vicar"
"cardinal"
"legate"
"penance" (One might argue that the concept is there in Gregory of Nyssa the concept of penance, though not the term.)
"rosary"
"purgatory"
"holy water"
"queen of heaven"
"blessed virgin"
"transubstantiation"
"icons" (in the religious art sense - the Greek word from which "icon" comes is, of course, found in Gregory's writings in other contexts)
Sorry that there are not a lot of quotations in this section, but that's the nature of this particular topic of words Gregory of Nyssa doesn't use - words he doesn't use because his beliefs were not that close to the views of modern Rome.
-TurretinFan
"pope"
"papacy"
"papal"
"pontiff"
"bishop of bishops"
"vicar"
"cardinal"
"legate"
"penance" (One might argue that the concept is there in Gregory of Nyssa the concept of penance, though not the term.)
"rosary"
"purgatory"
"holy water"
"queen of heaven"
"blessed virgin"
"transubstantiation"
"icons" (in the religious art sense - the Greek word from which "icon" comes is, of course, found in Gregory's writings in other contexts)
Sorry that there are not a lot of quotations in this section, but that's the nature of this particular topic of words Gregory of Nyssa doesn't use - words he doesn't use because his beliefs were not that close to the views of modern Rome.
-TurretinFan