Gregory of Nyssa on Resurrection

. . . by the Divine providence death has been introduced as a dispensation into the nature of man, so that, sin having flowed away at the dissolution of the union of soul and body, man, through the resurrection, might be refashioned, sound, passionless, stainless, and removed from any touch of evil. In the case however of the Author of our Salvation this dispensation of death reached its fulfilment, having entirely accomplished its special purpose. For in His death, not only were things that once were one put asunder, but also things that had been disunited were again brought together; so that in this dissolution of things that had naturally grown together, I mean, the soul and body, our nature might be purified, and this return to union of these severed elements might secure freedom from the contamination of any foreign admixture.

Gregory of Nyssa, The Great Catechism, 37

 A blessed Pascha to any Orthodox readers!

 

Gregory of Nyssa on Baptism

But the descent into the water, and the triune immersion of the person in it, involves another mystery. For since the method of our salvation was made effectual not so much by His precepts in the way of teaching as by the deeds of Him Who has realized an actual fellowship with man, and has effected life as a living fact, so that by means of the flesh which He has assumed, and at the same time deified, everything kindred and related may be saved along with it, it was necessary that some means should be devised by which there might be, in the baptismal process, a kind of affinity and likeness between him who follows and Him Who leads the way. … What, then, have we beheld in the case of the Captain of our salvation? A three days’ state of death and then life again. Now some sort of resemblance in us to such things has to be planned. What, then, is the plan by which in us too a resemblance to that which took place in Him is completed? Everything that is affected by death has its proper and natural place, and that is the earth in which it is laid and hidden. Now earth and water have much mutual affinity. Alone of the elements they have weight and gravitate downwards; they mutually abide in each other; they are mutually confined. Seeing, then, the death of the Author of our life subjected Him to burial in earth and was in accord with our common nature, the imitation which we enact of that death is expressed in the neighbouring element. And as He, that Man from above, having taken deadness on Himself, after His being deposited in the earth, returned back to life the third day, so every one who is knitted to Him by virtue of his bodily form, looking forward to the same successful issue, I mean this arriving at life by having, instead of earth, water poured on him, and so submitting to that element, has represented for him in the three movements the three-days-delayed grace of the resurrection.

Gregory of Nyssa, The Great Catechism, 35

For Gregory of Nyssa the entire spiritual life is a mystery of death and resurrection. In this respect it is the realisation of the mystery of baptism, which, according to Saint Paul’s doctrine, enables us to die with Christ in order to be resurrected with Him. … Dying to sin and resurrected with Christ, the soul realises concretely the mystery of dying to its sinful tendencies and the bringing to life of the divine energies given to it in baptism.

Jean Daniélou, Platonisme et Théologie Mystique. Doctrine Spirituelle de Saint Grégoire de Nysse (Aubier, 1944) 17

I seem to keep coming back to Gregory of Nyssa, even if I also feel frustrated that I never get down to reading him as systematically as I want to! He somehow seems to go so directly to the heart of the matter. And I suppose that I’m also connecting with his thought on baptism, on death and resurrection, not only because it is Easter time (my apologies to any Orthodox readers, but I suppose that this is not entirely unrelated to Holy Week either) but also because I’m becoming fairly conscious of my own profession in a few weeks’ time. The imagery of monastic profession is fundamentally rooted in the life of baptism, in dying and rising in Christ, not simply as a static once-off event, but as a process of continual and ongoing transformation.

 

Gregory of Nyssa on Resurrection

Since, then, there was needed a lifting up from death for the whole of our nature, He stretches forth a hand as it were to prostrate humanity, and stooping down to our dead corpse He came so far within the grasp of death as to touch a state of deadness, and then in His own body to bestow on our nature the principle of the resurrection, raising as He did by His power along with Himself the whole human being. For since from no other source than from the concrete lump of our nature had come that flesh, which was the receptacle of the Godhead and in the resurrection was raised up together with that Godhead, therefore just in the same way as, in the instance of this body of ours, the operation of one of the organs of sense is felt at once by the whole system, as one with that member, so also the resurrection principle of this Member, as though the whole of humankind was a single living being, passes through the entire race, being imparted from the Member to the whole by virtue of the continuity and oneness of the nature. What, then, is there beyond the bounds of probability in what this Revelation teaches us; viz. that He Who stands upright stoops to one who has fallen, in order to lift him up from his prostrate condition?

Gregory of Nyssa,
The Great Catechism, 32