Apokatastasis, what is it, the doctrine of universal salvation

Universal salvation (apokatastasis) Until now, we have talked about concepts in general, from the point of view of the theory of pathological consciousness. It's time to analyze a particular concept as an example.

To begin, I would like to explore the concept of “universal salvation.” The so-called “apocatastasis” plays a rather important role in Gnostic contemplation. It is a variation of the fundamental concept of “salvation (in Gnosticism).” Adjacent to apocatastasis is the concept of the eternity of hellish torment and a number of others.

Icon of the Last Judgment. OK. 1714.

Apokatastasis

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Are the torments of hell eternal? Yuri Maksimov
Apokatastasis in the Holy Scriptures, among the early Christian Fathers of the Church and Origen, Archpriest. Vladimir Bashkirov
The doctrine of apokatastasis before its condemnation at the Ecumenical Councils, Arch. V. Bashkirov
Posthumous reward to Metropolitan. Hilarion (Alfeev)
Is it really possible to be saved? And How? Sergey Khudiev
False doctrine of universal salvation (apokatastasis) prot. Oleg Davydenkov
“Eschatology of purification” as a syncretic model of liberal theology in the 20th century Deacon Ilya Maslov
Do we dare hope for the salvation of everyone? Metropolitan Callistus (Ware)
General court protopr. M. Pomazansky
Fire river A. Kalomiros
About eternal torment and eternal life St. Tikhon Zadonsky
Refutation of the doctrine of universal salvation on the basis of the Holy Scriptures, the works of the holy fathers and the acts of the Ecumenical Councils. On the question of eternal torment, Rev. Nikolay Barinov

Apokatastasis Apokatastasis (Greek ἀποκατάστασις - return to a previous state, restoration) - 1) the transformation of the world, which is to take place according to God's plan at the end of times (Acts 3:19-21); 2) the grace-filled restoration of man, accomplished in the bosom of the Orthodox Church; 3) restoration of people by Divine action during the general Resurrection of the dead; 4) a particular concept indicating the universality of the future spiritual and moral restoration of people (including sinners), used within the framework of the concept of the finality of hellish torment, not accepted by the Church.

The word apokatastasis was used to mean restoration:

- St. Justin Philosopher: “Christ came to restore free and slave, giving equal dignity to all who keep His commandments”; - St. Ignatius the God-Bearer, congratulating the Antiochian Christians on the fact that “peace was established among them, and their little body was restored” (the Church after persecution); - St. Irenaeus of Lyon, who taught that “death, having overcome a person, removed life from him and made him dead, much less Life (i.e. Christ), taking possession of a person, expels death and restores a person alive to God”; - St. Theophilus of Antioch, who teaches about the restoration of animals to the “original image of meekness” after the spiritual restoration of man; - St. Clement of Rome, who wants God to restore unity and brotherly love among the Corinthians.

Certain provisions of the future doctrine of apocatastasis are found already in Clement of Alexandria. In particular, he admitted that hellish torment could have a purifying value for sinners. Origen developed his ideas about universal salvation in more detail. Origen's eschatological teaching has come to us in a slightly modified form, as a result of corrections made to his work “On the Elements” by Rufinus. Nevertheless, one can be firmly confident in the non-Orthodoxy of his eschatological views, condemned by the Church at the 5th Ecumenical Council. Origen taught that by being exposed to hellfire, all sinners would be cleansed; the measure of each person's purification will correspond to the measure of his sinfulness; sooner or later all intelligent creatures will unite with the Creator.

New apokatastasis

Antiquity - be it Greek, or Chinese or Egyptian - did not know the doctrine of salvation that modern political Gnosticism offers. There was, of course, no modern teaching about universal salvation, which could only arise in the era of the Retreat.

We encounter this concept at the earliest - at the end of the 16th century, in radical Protestant sects. It arises from such a new political mentality as religious indifference and a new myth of equality.

Communist version of universal salvation

Moscow, 2021. Election poster of the State Duma candidate from the Communist Party of the Russian Federation Alexander Potapov.

Any Gnostic concept has two sides. He communicates false knowledge, but also implements what he interprets. Likewise, talk about universal salvation makes the Gnostic a participant in something universal, something indefinitely salvific: good, desirable or inevitable.

It is in this sense that apocatastasis is always approved by modernists, and precisely because it does not mean anything definite.

Apokatastasis in the system of Gnostic concepts

All concepts are polyvalent, and such important ones as universal salvation, even more so. They attract other concepts, both by similarity and by the principle of difference.

It is very fashionable and beautiful in terms of appearance, when, for example, Met. Pitirim (Nechaev) speaks of apokatastasis as a “continuous process” and that “the task of the complete and final reunification of the created world with God in apokatastasis is already partially resolved in the Church”[8]. Here the mind is pleasantly tickled by the “process” favored by the Gnostics and the sweet partiality of “complete reunion”.

The talk about “ the work of universal apokatastasis and human deification”[9] (the concept of “practice, work”) also sounds nice.

The modernist would like to think about universal salvation and at the same time not give up the concept of freedom. How to do it? Pathological speech comes to the rescue.

“It is equally certain that there will be eternal torment, - for knowledge of the Truth and communication with it can only be free, - and that there will be a general restoration, apokatastasis, - for God is love,” -

hums G.V. Florovsky to the tune of Fr. Pavel Florensky [10].

Apokatastasis and Orthodoxy

We see that the thoughts of modernists are distinguished by great modesty. They do not claim to believe in a particular doctrine and do not impose it on others. They just fool their heads by talking in metaphysical language, but always with benefit for themselves.

Separate from all this there is Orthodoxy, and modernists are sometimes forced to mention it.

In the attitude of modernists to the Orthodox teaching on salvation, we see different degrees of rupture with reality.

The closest to reality are those modernists who at least understood that Russian Orthodoxy condemned the doctrine of universal salvation. Therefore, the modernists of the 19th century hid their views on apokatastasis, and now, when the Church is no longer dangerous to anyone, they can speak openly about their ideas.

O. Sergius Bulgakov compares himself with V.I. Nesmelov:

A bright victim of clerical slavery, he had to remain silent about what was dear and essential to himself, about apocatastasis, he was a follower of St. Gregory of Nyssa, the very thing that I reached “with my own mind” and has now spread in the Bride of the Lamb (“The Bride of the Lamb: On God-Manhood”, posthumously published. - V.R.) without any scrupules [11].

We note the maximum gap with reality in N. A. Berdyaev, for whom apocatastasis “has always been” in Orthodox theology [12].

Let us finally note that the same author can approve and reject apokatastasis, as did N. Berdyaev, Vl. Lossky. A modernist can condemn the doctrine of universal salvation, but recognize saving grace as the compassionate love of even an unregenerate person [13].

The rescue

But, excuse me, what kind of teaching is this? What exactly does it teach? What is this concept, and is it a concept? Do the modernists teach anything or have they simply decided to take some of our time away from more important matters?

To this it must be said that modernists clearly do not grasp any concepts (including false ones), and do not want to. The attention of our authors is not drawn to the subject of discussion. The doctrine of salvation is not interesting to them, but we are talking about the center of faith, and there should be complete clarity here. It doesn’t exist in modernism.

How can we understand whether the author we are analyzing adheres to apokatastasis or not? For rational consciousness, everything is simple: if you allow universal salvation, then you are a supporter of apocatastasis and, therefore, a heretic. Yes or no?

Everyone knows that A.I. Osipov allows for universal salvation. That is, in fact, he only speaks words that can be understood this way if we understand the word “salvation” in the Christian sense. Words by A.I. We can record Osipov on paper or in a video document, but this will not bring us closer to the goal. We need to know what he means by salvation, and only after that can we say that A.I. Osipov teaches about universal salvation.

A.I. Osipov is a major representative of modernism, namely the school of moral monism. For him, heaven and hell are one and the same, and eternal salvation or destruction depends only on the person himself, and not on God the Judge. In other words, A.I. Osipov teaches not about salvation, but about self-salvation. With him no one is saved in the Christian sense, but everyone is “saved” in some unknown sense.

If you call a spade a spade, then such salvation is eternal destruction. Consequently, the accusation against A.I. Osipov should sound like this: he teaches about universal eternal destruction.

It turns out that there is no simple and short answer to the question: do modernists—namely these ones: Berdyaev, Osipov, Florensky, Bulgakov—teach about universal salvation? No matter how much we push them against the wall, they will always find mental and verbal tricks to avoid answering or to give an insincere answer.

Avoiding persecution

We are powerless to understand anything about the modernists if we consider them Orthodox, reasonable people. Things will go a little better if you accept them as they are. They must be considered as Gnostics, that is, people alien to faith and knowledge, insincere, and therefore not trustworthy in a single word, even taken from the Orthodox dictionary.

Then we will see that the thoughts and words of modernists about universal salvation are like two peas in a pod to escaping persecution. Czeslaw Milosz talks about him in his book “The Enslaved Mind,” citing extensive quotes from Charles Arthur de Gobineau.

According to people in the Muslim East, “the owner of the truth should not expose his person, his property and his dignity to danger from the blind, insane and evil, whom God was pleased to mislead and leave in error.” It is necessary, therefore, to remain silent about your true beliefs, if possible.
“However,” says Gobineau, “there are times when silence is not enough, when silence looks like recognition. Then there is no need to hesitate. It is necessary not only to publicly renounce your views, but it is recommended to use any tricks just to deceive the enemy. To profess any faith that he may like, to perform any rituals that you consider the most absurd, to falsify your own books, to use any means to deceive, in this way you receive great satisfaction, and your merit is that you have preserved both yourself and yours, that did not expose your precious faith to disgusting contact with an infidel and, finally, that by deceiving this infidel and confirming him in his error, you involved him in the shame and spiritual poverty that he deserves.”…[14]

So, A.I. Osipov is not a Christian who incorrectly teaches about salvation, but an unbeliever who wants to destroy souls.

What is the doctrine of the finality of hell?

This doctrine is based on a number of peculiarly interpreted biblical expressions, in particular on the assertion that God will be “all in all” (1 Cor. 15:26-28), as well as on the assumption that, due to His limitless perfections, such as mercy, the highest wisdom, love, God will not allow sinners to suffer forever, but will restore them through the purifying fire of hell, after which all of them, without exception, will be united in love with God and with the host of saints.

It is understood that the duration of each sinner’s stay in hell after the Day of Judgment will depend on the degree of his personal sinfulness. The higher the sinfulness, the longer his torment will be (see for more details: Are the torments of hell eternal?).

At one time, the idea of the general restoration of sinners was expressed by St. Gregory of Nyssa. Subsequently, it caused many criticisms from the Fathers of the Church. Before him, Origen defended a similar idea. Moreover, he was sure that after a certain time even the demons, even the inventor of sin himself, Satan, would be restored.

Origenism, as a doctrine, was condemned at the V Ecumenical Council. Meanwhile, despite this conciliar definition, the doctrine of the finality of the torments of hell still has many supporters today. In addition to theological argumentation, followers of this doctrine rely on the authority of St. Gregory of Nyssa, a widely revered father in the Church. However, perhaps they are also driven by what St. Basil the Great drew the attention of readers to, arguing that this teaching is the result of the devil’s machinations and is supported by some in order to more successfully dare to sin.

The Lord Jesus Christ Himself warned about the eternity of hellish torment (Mark 9:43), (Matthew 22:13), (Matthew 25:46). Subsequently, this position was revealed in the works of a number of outstanding pastors of the Church. It is stated quite clearly about it in the “Rite of Anathematization on the Sunday of the Triumph of Orthodoxy”: “Those who reject the immortality of the soul, the end of the century, future judgment and eternal reward for virtues in heaven, and condemnation for sins, are anathema.”

Historical use of the term

The word "apokatastasis" in the meaning of restoration was used:

St. Justin the Philosopher: “Christ came to restore freemen and slaves, bestowing equal dignity on all who keep His commandments”;
St. Ignatius the God-Bearer, congratulating the Antiochian Christians on the fact that “peace was established among them, and their little body was restored” (the Church after persecution);
St. Irenaeus of Lyons, who taught that “death, having overcome a person, removed life from him and made him dead, much more so that Life (that is, Christ), taking possession of a person, expels death and restores man alive to God”;
St. Theophilus of Antioch, who teaches about the restoration of animals to the “original image of meekness” after the spiritual restoration of man;
St. Clement of Rome, who wants God to restore unity and brotherly love among the Corinthians.

Certain provisions of apokatastasis as a doctrine of general restoration (“restoration of everything”) were first formulated by Clement of Alexandria. Thus, he assumed the finiteness of the torments of hell, the possibility of repentance of the devil and all sinners, and assumed that the torments of hell could be a cleansing fire for fallen angels and people. His student Origen developed ideas about universal salvation in more detail, linking it with a number of controversial assumptions (the pre-existence of souls, the salvation of evil spirits through the Second Coming of Jesus Christ, etc.).

The doctrine of universal salvation was also proposed by St. Gregory of Nyssa. At the Fifth Ecumenical Council, when the teachings of Origen regarding Orthodoxy were condemned by St. No doubts were expressed to Gregory. The Fathers of the Council obviously did not believe that the teachings of the saint contained any features of Origenism, since in the theological constructions of St. Gregory proceeded from completely different premises than Origen, not sharing Origen’s teachings on the pre-existence and reincarnation of souls. The Sixth Ecumenical Council (681) included the name of St. Gregory among the “holy and blessed fathers” (right 2), and the Seventh Ecumenical Council (787) called the saint “father of fathers,” confirming his significance as an ecumenical teacher of the faith.

St. Maximus the Confessor believed that in St. Gregory of Nyssa this term does not have the meaning that is condemned by the Christian Church, but “is used in the sense of restoring a person’s cognitive powers to the state of correct attitude to the truth in which they came from the creative hands of their Creator.”

In the history of the church, the problem of apokatastasis has not always been resolved within the framework of private theological opinion. When it remained within this framework, the church did not collectively condemn the views of supporters of apocatastasis. Thus, for a long time, the views of Origen concerning this problem were not condemned, and the theological opinion of St. Gregory of Nyssa was not condemned at all. When these views became attractive to many Christians, for example, to the Origenist monks, the Church subjected them to strict condemnation. The doctrine of universal salvation is not officially recognized mainly in the Orthodox churches, in the Monophysite denominations and in the Roman Catholic Church. While, following the Church of the East, which Martin Luther, familiar with its teachings, mistakenly considered Orthodox (intending to get closer to it and Orthodoxy in general), the Lutherans initially did not deny the idea of apocatastasis. But already the XVII article of the Augsburg Confession explains: “... at the End of the World, Christ will come again as Judge and raise all the dead. He grants to all the righteous and elect eternal life and eternal joy, but He will condemn the unrighteous and wicked to eternal torment. Our churches condemn the Anabaptists who believe that there will be an end to the punishment of condemned and wicked people." In addition to the Anabaptists, Lutherans condemned the Mennonites, Moravian Brethren, Socinians and other denominations that recognized the doctrine of universal salvation. However, this teaching manifested itself in the subsequent history of Protestantism, and some Protestant churches, as well as in schismatic and sectarian denominations, do not deny the idea of universal salvation. Also, the idea of apokatastasis is unofficially recognized by some famous Orthodox and Catholic theologians. But Photius of Constantinople noted: “What St. Gregory, Bishop of Nyssa, says about restoration (περι αποκαταστάσεως) is not accepted by the Church.”

The eschatological fate of the world was presented in the spirit of apocatastasis also within the framework of the Gnostic teaching of Basilides of Alexandria. In the 19th and 20th centuries, the doctrine of universal salvation was taken up by universalists, who are found in many Protestant churches, including those formally adhering to the Augsburg Confession.

Text of the book “The Doctrine of Apocatastasis in the Works of St. Gregory of Nyssa”

Archpriest Nikolai Barinov The doctrine of apokatastasis in the works of St. Gregory of Nyssa. On the issue of eternal torment

Recommended for publication by the Publishing Council of the Russian Orthodox Church
(IS R16-521-1001)

Introduction

Saint Gregory, Bishop of Nyssa, is one of the greatest personalities of the patristic period. He made an enormous contribution to patristic theology, was a defender of Orthodoxy at the Second Ecumenical Council and at that time won the great favor of everyone and the reputation of a major authority. But subsequently, after the condemnation of Origen (553), which had a strong influence on Gregory’s way of thinking, his theological authority suffered somewhat, so it was necessary to confirm it again, which is what the Holy Fathers of the Seventh Ecumenical Council did [1] 1

Meyendorff I.F., prot. Introduction to Patristic Theology. Chapter 4. Saint Gregory of Nyssa. URL: https://azbyka.ru/otechnik/?Patrologij a/vvedenie-v-svjatootecheskoe-bogoslovie= 14.

[Close].

Our task is to trace the life of this holy saint and determine what influence his brother St. Basil the Great and his friend Gregory the Theologian had on him, and also whether Origen’s non-Orthodox thoughts were able to detrimentally influence the theology of St. Gregory of Nyssa, or whether he remained within the bounds of piety.

To begin with, let us give a description of the life and works of the saint.

The life and works of St. Gregory of Nyssa

Saint Gregory of Nyssa (Greek: Γρηϒόριος ὁ τῆς Νύσσης) was the younger brother of Saint Basil the Great[2]2

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ni/books/2/1195821457.otzys.html.

[Close]. The exact year of his birth is unknown. According to some researchers, he was born in 331 in the city of Neokesarea in the province of Pontus, where his father, Basil the Elder, served as a rhetorician. According to others, in 335 in Caesarea Cappadocia. Gregory was the third child in the family and was named in honor of St. Gregory the Wonderworker, Bishop of Neocaesarea. He received his initial upbringing in the family from his grandmother Macrina (Elder) and his mother, the Venerable Emilia, who raised their children in the spirit of Christian piety. A significant role in the upbringing of Gregory was played by his brother Saint Basil and sister, Venerable Macrina, whom he highly revered[3] 3

Fokin A, R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]. The father sought to give his children not only a religious, but also a secular education, and from him he received initial instructions in grammar and rhetoric. From the twelfth year of his life, when his father died, he listened to further lessons from the Caesarea teachers of eloquence. The knowledge acquired by Gregory in the pagan school of Caesarea was then supplemented by independent scientific studies and lessons from St. Basil the Great, to whom Gregory, according to him, owed a lot. With his natural talents and diligence in the study of sciences, Saint Gregory successfully studied rhetoric and philosophy[4] 4

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitij a-svj atykh=3 7.

[Close] and classical Greek literature, which was later reflected in his writings, which contain quotes from Homer, tragedians and other ancient authors. His numerous writings indicate that he also understood medicine and natural sciences[5] 5

Fokin A.P. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]. Gregory prepared himself for the title of secular speaker.

But God judged differently, and a change soon occurred in the very soul of Gregory, who at that time was inclined towards secular pursuits and the study of secular sciences.

One day, on his mother’s estate, it was planned to hold a celebration in honor of the transfer of the relics of forty martyrs. Gregory, who was then studying in Caesarea, was also invited to this family celebration. Dissatisfied with the fact that he was cut off from his studies and that the celebration had not been postponed until another, more favorable time, Gregory indifferently, without attention, listened to the chants of the divine service that took place in the garden and lasted all night, and, finally, retiring to one of his gazebos, went to sleep. And in a dream he saw that he wanted to enter the garden, but some luminous warriors did not let him through, and only thanks to the intercession of one of them he managed to avoid punishment. This frightening dream made a strong impression on Gregory, and he, leaving worldly studies and sciences, turned to reading sacred and soul-saving books, and then soon (about 357) took on the duties of an anagnost (reader). However, such a mood at first briefly took root in Gregory’s soul. After the death of Julian the Apostate, who forbade Christians to be teachers of rhetoric and grammar, Gregory again turned to teaching rhetoric[6] 6

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close]. His intensive studies of external philosophy and then the study of Origen, who had a great influence on Gregory (besides Origen, Philo influenced Gregory), probably also date back to this time.

Some suggest that Gregory got married at this time, as indicated by some of his statements, as well as remarks by contemporaries and later mentions of Nikephoros Callistus and Niketas of Herakleia[7]7

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]. But, most likely, this is not so (see below the chapter on the influence of Gregory the Theologian).

Abandoning the service of God caused discontent on the part of his friends and strict reproofs on the part of Saint Gregory the Theologian. This made the right impression. Soon, under the influence of members of his ascetic family (brother Basil the Great, sister of the Venerable Macrina) and friends (Gregory the Theologian), he turned with all his soul to the study of the monuments of faith, left the world and retired to the desert, settling in a monastery founded by Basil the Great on the banks of the river Iris[8] 8

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ru/books/2/l 195821457.otzys.html.

[Close].

A new period in the life of Gregory began from the time his brother Vasily was ordained to the priesthood in 370. The election of St. Basil the Great as bishop, undesirable for part of the Caesarea clergy, caused the newly elected bishop to break with his uncle, Bishop Gregory, a man very close and respected in the family of St. Basil the Great. Wanting to reconcile his relatives, inexperienced in everyday affairs, Gregory of Nyssa wrote two forged letters to Saint Basil on behalf of his uncle, taking this first step towards reconciliation for him and against his will. The forgery, of course, was immediately exposed, the bishop renounced the letters, and Saint Basil the Great found himself in such a position that he wanted the earth to “give way” under him[9] 9

Right there.

[Close].

When in 372 Saint Basil entered into a struggle with Bishop Anthimus of Tyana for influence in the recently divided province of Cappadocia, he installed people faithful to him as bishops, among whom was Gregory, whom Saint Basil ordained as bishop of Nyssa, a small city in the Cappadocia diocese, located on route from Caesarea to Ancyra (now Ankara). However, according to the testimony of Saint Basil, Gregory at that time did not live up to his expectations, showing a complete inability to engage in church politics[10] 10

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close].

The reigning emperor at that time, the Arian Valens, tried to replace all the episcopal sees with his adherents. In the winter of 375, the governor of Pontus, Demosthenes, arrived in Cappadocia. Soon after this, a council of bishops submissive to the government was formed in Ancyra. At that council, Saint Gregory was accused of “embezzlement” of church money. In addition, some grounds were put forward against the legality of his installation as a bishop. By order of Demosthenes, Saint Gregory was arrested and sent under escort to Ancyra. On the way, he suffered greatly from the rudeness of the soldiers and fever. Seeing no other outcome, Saint Gregory decided to flee and, eluding the guards, disappeared to a safe place. This time the condemnation of Saint Gregory due to his absence did not take place. But in the spring of 376, a new council of the bishops of Pontus and Galatia was convened in Nissa itself[11] 11

pSkurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ru/books/2/l 195821457.otzys.html.

[Close]. Saint Gregory again did not appear at the trial, but was deposed in absentia and exiled, and his see was given to a man who, according to Saint Basil, could be “bought for a few obols.” After this, for almost three years, Saint Gregory led a wandering life, sometimes even outside the borders of Cappadocia, supporting the Orthodox in different places in their opposition to the Arians.

At this time, he was deeply imbued with the church ideals of St. Basil and began to help him, in particular in the spread of monasticism in Cappadocia. However, Saint Basil, well aware of his brother’s inexperience in church affairs, in 376 rejected the proposal of some bishops to include him among the members of the embassy to Rome to Pope Damasus I[12] 12

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529. html.

[Close].

In 378, Gregory could return to Nissa and take up his see. Here he was greeted with triumph by the people. However, the triumph of the return was overshadowed by a family misfortune: on January 1, 379, his highly revered brother Saint Basil the Great died. At his burial, Saint Gregory pronounced a word of praise in honor of the deceased[13] 13

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.rU/books/2/l 195821457.otzys.html.

[Close].

Gregory turned out to be a very devoted brother. He became a successor to the work of St. Basil the Great and subsequently completed a number of his literary works, in particular the polemics “Against Eunomius” and “Six Days”[14] 14

Meyendorff I.F., prot. Introduction to Patristic Theology. Chapter 4. Saint Gregory of Nyssa. URL: https://azbyka.ru/otechnik/?Patrologija/vvedenie-v-svjatootecheskoe-bogoslovie=14.

[Close].

In the same year, Saint Gregory of Nyssa took part in the Council of Antioch. At this Council (according to other sources later, at the Second Ecumenical Council in 381[15] 15

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]) it was decided to send a man experienced in the matter of faith to inspect the churches in Arabia and Palestine, where the heresies of the Anticomarians, who did not honor the immaculate virginity of the Mother of God, and the Collyridians, who honored the Mother of God as a deity, insulted the faith. Saint Gregory was chosen to establish peace and faith[16] 16

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close]. But he received news of the illness of his elder sister Macrina, whom he had not met for ten years, and immediately hurried to the monastery where Macrina stood at the head of the monastic community, but found her already on her deathbed. Saint Gregory described the last conversation with this remarkable Christian ascetic, her death and burial in two works - in the “Epistle to the monk Olympius” and in the treatise “On the Soul and Resurrection”[17] 17

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ni/books/2/l 195821457.otzys.html.

[Close]. We also have his surprisingly touching funeral oration in honor of Macrina.

Then he successfully completed in Arabia the assignment given to him at the Council of Antioch (perhaps this was after the Second Ecumenical Council of 381 [18]18

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]); but in Jerusalem, where he visited sacred places with reverent joy, he could not accomplish everything that was entrusted to him, and he wrote with sorrow that sins and errors there also find strong protection in the hearts of people [19] 19

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close]. He was struck by the hostile attitudes of Christians towards each other and towards Saint Cyril of Jerusalem, who spent thirteen years in exile. Referring to his personal observations, Saint Gregory rebels against pilgrimages to the Holy Land. He outlined his thoughts about this in the work: “About those who undertake journeys to Jerusalem”[20] 20

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ni/books/2/l 195821457.otzys.html.

[Close]. Meanwhile, in the absence of Saint Gregory, Arianism was again introduced into his diocese, which he managed to overcome with difficulty upon his return home[21] 21

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close].

Probably in March 380, Saint Gregory visited Ivora, where he took part in the election of a candidate to replace Bishop Araxius, who was dying. Then, in April of the same year, he was in Sebastia to participate in the election of a new bishop of this metropolis, which had long been headed by opponents of the Nicene and New-Nicene parties. At the same time, unexpectedly and against his will, he was elected Metropolitan of Sebaste, which led to unrest. Only after new elections, in which Peter (possibly the brother of St. Gregory of Nyssa) was elected Bishop of Sebastia, was he able to return to Nyssa, where he continued the polemic against the heresy of Eunomius, begun by St. Basil. During this period, the first two books of his treatise “Against Eunomius” were written. On January 1, 381, he went to Caesarea in Cappadocia, where he delivered a word of praise in memory of St. Basil the Great[22] 22

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc. w/text/l 66529.html.

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During the reign of Emperor Theodosius I the Great, in 381, the Second Ecumenical Council was convened in Constantinople against the Doukhobor Macedonian. Saint Gregory of Nyssa was there, along with the other Holy Fathers, as a champion of piety. At this council, through the efforts of Saint Gregory, the Nicene Creed was supplemented with a member about the Holy Spirit, and the ninth, tenth, eleventh and twelfth members were added to it. In general, Gregory of Nyssa was one of the main figures of the Council. Together with other bishops, he also participated in the confirmation of Saint Gregory the Theologian in the title of Archpastor of Constantinople and read to him and Blessed Jerome his essay against Eunomius[23] 23

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

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After the end of the Council, on July 30, 381, Emperor Theodosius I the Great issued an edict in which St. Gregory of Nyssa, Metropolitan Helladius of Caesarea and Bishop Otrius of Melitene were declared guardians of Orthodoxy in Pontus, so that all bishops who wished to retain their sees had to be in communicating with them.

Perhaps, on behalf of this Council and with the assistance of the emperor, who provided him with funds for the road and a government cart for transportation, Saint Gregory went on a trip to Arabia to restore order in the local Church, which was mentioned above (or these were two separate trips - and after Antioch 379, and after the Second Ecumenical Council 381).

Saint Gregory of Nyssa spent the following years in the affairs of governing the diocese, while being engaged in active theological and polemical activities. Several times he came to Constantinople to participate in the Councils convened annually by Emperor Theodosius[24] 24

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc. ru/text/166529. html.

[Close]. In 383, Saint Gregory of Nyssa was at the Council in Constantinople, where he spoke a word about the Divinity of the Son and the Holy Spirit[25] 25

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka. w/ otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close]. During this period he enjoyed great authority at court. When the emperor's six-year-old daughter Pulcherius suddenly died in 385, he was invited to Constantinople for the funeral, where he delivered the funeral oration.[26] 26

Fokin A.R. Gregory of Nyssa. URL: https://www. pravenc. ru/text/166529, html.

[Close]. In 386, he was again in Constantinople and here, as a famous orator, he was instructed to pronounce a word over the tomb of the beloved Empress Plaquilla[27] 27

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka. w/ otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close]. At the same time, he met the famous deaconess Olympias, an admirer of St. John Chrysostom[28] 28

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ni/books/2/l 195821457.otzys.html.

[Close], later dedicating commentaries on the Song of Songs to her.

In the years 382-386, Saint Gregory of Nyssa played an important role in church affairs in Asia Minor. On Easter 383, he sent a canonical letter to Bishop Litoius concerning various issues of penitential discipline. However, starting from 386, he lost influence in church affairs and became the object of various attacks: some of his letters and writings of 386-387 were of an exculpatory nature.

Saint Gregory, apparently, spent the last years of his life in Nissa. Here he took care of building a new temple there. He withdrew from church politics and dogmatic disputes and devoted himself entirely to spiritual life. Saint Gregory of Nyssa established a monastery in Nyssa and wrote a lot about the spiritual content of monastic service[29] 29

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]. Saint Gregory, as a faithful and true shepherd, zealously affirmed his flock in faith and piety; It happened that he spoke sermons for several days in a row. At the same time, he was an intercessor and defender of the unfortunate before the judges, and was distinguished by his compassion for the poor, patience, peacefulness and straightforwardness[30] 30

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitija-svjatykh=37.

[Close].

In 394, Saint Gregory was present at the Council in Constantinople, convened to consider the quarrels of the Arabian bishops. This news about Saint Gregory is the last. The year of his death remains unknown[31] 31

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ni/books/2/l 195821457.otzys.html.

[Close]. Having reached a very old age, Saint Gregory fell asleep in the Lord, leaving behind him many writings useful for the Holy Church[32] 32

Demetrius of Rostov, St. Lives of the Saints. The life of our holy father Gregory, Bishop of Nyssa. URL: https://azbyka.ru/otechnik/?Dmitrij_Rostovskij/zhitij a-svj atykh=3 7.

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Subsequently, after the condemnation of Origen (553), who at one time had a strong influence on Gregory's way of thinking, his theological authority suffered somewhat, but the Seventh Ecumenical Council restored it again. Yet, precisely because of his former passion for Origenism, Gregory of Nyssa is not surrounded in the church tradition with the same fame and attention as his friend Saint Gregory of Nazianzus (Theologian) and brother Saint Basil the Great. Be that as it may, the influence of Gregory of Nyssa on Orthodox theological thought was enormous[33] 33

Meyendorff I.F., prot. Introduction to Patristic Theology. Chapter 4. Saint Gregory of Nyssa. URL: https://azbyka.ru/otechnik/?Patrologija/vvedenie-v-svjatootecheskoe-bogoslovie=14.

[Close]. Saint Gregory of Nyssa left behind a large number of written works of a dogmatic, moralizing, exegetical nature, as well as sermons and letters.

Research principles

We will conduct our research in historical sequence. Since we will be interested in the influence of Origen, as well as Saints Basil the Great and Gregory the Theologian on various aspects of life and on the views of Saint Gregory of Nyssa during his life, we will consider the documents of that time in chronological order. We will conduct our research on the basis of surviving letters and writings of these authors in Russian translation, mainly from the end of the 19th century. The good quality of these translations is evidenced by the statement of S. L. Epifanovich, who calls the translation of the works of St. Gregory of Nyssa at that time “clear and simple”[34] 34

Epifanovich S. .L. Regarding the book by F.M. Oksiyuk “Eschatology of Gregory of Nyssa”. Proceedings of the KDA, 1917, No. 1. – P. 164.

[Close]. Unfortunately, there is no exact dating of some of the works of St. Gregory, but what is available will be quite enough to create a completely objective overall picture. We will begin our study with the brother of St. Gregory of Nyssa - Basil the Great.

The influence of St. Basil the Great on St. Gregory of Nyssa

As can be seen from the description of the life and works of St. Gregory of Nyssa, in his youth he sometimes succumbed to the temptations and temptations of the devil, who tried to distract him from serving God. One of them is due to the fact that in his youth Gregory of Nyssa studied Origen, who had some distorted views on the Holy Trinity. So Origen adhered to subordinationism: although he recognized the Son as God, he belittled his dignity. According to his ideas, God the Father is an incomprehensible light. Christ, in comparison with the Father, is a weak radiance, which to us, due to our weakness, seems great. Origen also confused the concepts of essence and hypostasis: “The Savior is the image of the essence and hypostasis of God”[35] 35

Origen. About the beginnings. Against Celsus. St. Petersburg, 2008. – pp. 73-74.

[Close]. In addition, during the life of St. Basil the Great, trinitarian disputes took place and the dogma of the Divinity of the Spirit had not yet been approved by the council. Therefore, as a loving brother, Saint Basil the Great tried to protect Gregory of Nyssa from errors.

In his letter “Brother Gregory on the difference between essence and hypostasis” (369 or 370), St. Basil the Great criticizes those who “without distinguishing the general in the mysterious dogmas, [that is,] the essence, from the meaning of the hypostasis, they are confused due to the same [their] understanding and believe that there is no difference whether to use [the word] “essence” or “hypostasis,” that is, including Origen, and writes: “... therefore, so that you do not fall into a similar [misconception], I composed I’ll give you a short essay about this for your memory.”[36]36

Basil the Great, St. Letter to Gregory, brother, about the difference between essence and hypostasis. URL: https://azbyka.ru/otechnik/7Vasilij_Velikij/ pismo-grigoriju-bratu-o-razlichii-sushhnosti-i-ipostasi.

[Close]. Saint Basil in this letter explains the difference between these concepts and proves that the Trinity has one essence and three Hypostases, explaining the dogma of the Holy Trinity, as an example of which he presents the likeness of a rainbow.

The election of St. Basil the Great as bishop was undesirable for part of the Caesarea clergy. This was the reason for his break with his uncle, Bishop Gregory, who was a very close and respected person in the family of St. Basil the Great. Gregory of Nyssa, inexperienced in everyday affairs, wanting to reconcile his relatives, wrote two forged letters to Saint Basil on behalf of his uncle, trying for him and against his will to take the first step towards reconciliation. Soon the forgery was discovered, the uncle-bishop renounced the letters, and Saint Basil the Great found himself in an extremely awkward position[37] 37

Skurat K. E. Holy Fathers and Church Writers (IV centuries). URL: https://korolev.msk.ni/books/2/l 195821457.otzys.html.

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Therefore, he reprimands Gregory of Nyssa in writing (371) for two forged letters on behalf of the bishop’s uncle and expresses his suspicion of forgery of a third similar letter: “How can I argue with you by letters? How can I properly scold you for your simplicity in everything? Tell me, who falls into the same networks three times? Who gets caught in the same loop three times? And it is not easy for this to happen to the dumb. You brought me one letter under a fictitious name, as if from our most venerable and common uncle, deceiving me, I don’t know why. I

I accepted the letter as being brought by you from the bishop.
How could you not accept it? With joy, he showed it to many of his friends and thanked God. The forgery was discovered because the bishop himself, from his own lips, renounced the letter. This brought me to shame; suppressed by the reproach of forgery and deception, I wanted the earth to give way under me... And I am writing this to scold you for your simplicity, which I find at other times indecent for Christians, and even more so incompatible with the present circumstances; at least take care of yourself in the future, and spare me, because (I need to talk to you freely) you are a servant in such matters, not worthy of trust.”[38] 38
Basil the Great, St. Letter 54 (58). To Gregory, brother. URL: https://azbyka.ru/otechnik/Vasilij_Velikij/pisma/54.

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Nevertheless, the fight against heresies was very difficult and required helpers on whom one could rely. Therefore, Saint Basil in the same letter calls on Gregory of Nyssa for help: “... I entered into a life that, exceeding my strength, crushes the body and burdens the soul. Even since you waged such a war against me, then for this reason you should now come to me and share things with me, for it is said: “Let the brothers be helpful in need.”[39] 39

Right there.

[Close].

The defense of the Orthodox faith by Saint Basil the Great caused many attacks, intrigues and slander from enemies. Saint Basil does not hold a grudge against his enemies and does not want to respond to slander. He again writes to his brother (371): “For soon, by the grace of God, the evidence of the deeds themselves will expose slander, because I expect to suffer for the word of truth... If the expected is not fulfilled, then the Judgment of Christ is not far off”[40] 40

Basil the Great, St. Letter 67 (71). To Gregory. URL: https://azbyka.ru/otechnik/Vasilij_Velikij/pisma/67.

[Close]. In this letter, Saint Basil again calls on his brother for help: “... if, according to the old conditions and for the sake of the care of the Churches that rests on us, we spent most of the year together, then the slanderers would not have access to us. But you, if you wish, leave them alone, but bow down to my request, share my labor in the feat ahead and come out with me against those who have taken up arms against me.”[41] 41

Right there.

[Close].

These calls had an effect and soon (371–372) Gregory was consecrated by St. Basil the Great as bishop of the small city of Nissa. Here he immediately had to enter into a fierce struggle with the Arians[42] 42

Meyendorff I.F., prot. Introduction to Patristic Theology. Chapter 4. Saint Gregory of Nyssa. URL: https://azbyka.ru/otechnik/?Patrologija/wedenie-v-svjatootecheskoe-bogoslovie=14.

[Close].

Saint Gregory of Nyssa greatly revered his brother. He called him “father and teacher”: “Basily alone understood God’s creation worthily, truly created according to God and formed his soul in the image of the Creator, our common father and teacher.”[43] 43

Gregory of Nyssa, St. About the structure of man. URL: https:// www.odinblago.ru/nisskiy_tl/2.

[Close]. At the request of St. Basil, Gregory of Nyssa wrote his earliest work, “On Virginity” (371)[44] 44

Fokin A. R Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close].

In 379, Saint Basil the Great departed to the Lord. The death of his beloved brother and spiritual father caused great sorrow in the soul of St. Gregory of Nyssa. In a letter to his brother Peter, Bishop Sebaste, he writes: “... I received the word of Eunomius immediately after the death of Saint Basil, when my soul was still burning with grief and it was painful for the misfortune of the entire Church, and Eunomius wrote not only what was the essence of it convictions, but most of all he sharpened his pen in warfare against our father. Therefore, I, irritated by the impudence of what he said, discovered [in my answer] a certain anger against the author [himself] and a wounded heart.”[45] 45

Gregory of Nyssa, St. Letters. 29. To his brother Peter, Bishop Sebaste URL: https://azbyka.m/otechnik/?Grigorij_Nisskij/ pisma=l_29.

[Close]. In defense, as he writes, of the “sound teaching (5our)” of the Church and the blessed memory of St. Basil, Gregory of Nyssa creates his treatises “Refutation of Eunomius” in twelve books (379-383): “For we considered it shameful and completely ignoble for ourselves not dare to tell the truth, despite the fact that the enemies do not hide the absurdity [of their teaching]”[46] 46

Right there.

[Close].

In Caesarea Cappadocia, presumably on January 1, 381, on the anniversary of the death of St. Basil, Gregory of Nyssa pronounced “A speech of praise to brother St. Basil, Archbishop of Caesarea Cappadocia” (᾿Εϒκώμιον εἰς τὸν ἅϒιον Βασ [47]47

Fokin A.R. Gregory of Nyssa. URL: https://www.pravenc.ru/text/166529.html.

[Close]. In it, he puts Saint Basil the Great on a par with such great saints of God as Abraham, Moses, Samuel, John the Baptist, and the Apostle Paul and says that his later birth did not make Saint Basil less than them in virtue[48] 48

Works of Saint Gregory of Nissk. Part eight. M., 1872. P.297.

[Close]. He describes these virtues in wonderful words: “His family is an affinity with the Divine, and his fatherland is virtue... Chastity was his home; wisdom of property; truth and truth and purity are the bright and brilliant decorations of the home.”[49] 49

Right there. P. 322.

[Close].

Saint Gregory of Nyssa humbly puts himself in relation to Basil the Great in the position of a student to a teacher. When he wrote his Six Days to complement Vasily's Six Days

Great, he points out: “Let Vasilyevo retain the upper hand, yielding primacy to one divinely inspired covenant; and let ours be offered to the readers as a student’s work”[50] 50

Gregory of Nyssa, St. About Shestodnevo, a word of protection to brother Peter. URL: https://azbyka.ru/otechnik/7Grigorij_Nisskij/o_ shestodneve.

[Close].

In general, we can say that the letters and teachings of St. Basil the Great had a very beneficial influence on St. Gregory of Nyssa. In addition to the fact that they confirmed him in the Orthodox faith and helped him get rid of some errors, both dogmatic and moral, they also called him to difficult hierarchal service, in which he brought a lot of benefit to the Church.

God's providence did not abandon Saint Gregory of Nyssa, including through the help and instructions of the Holy Fathers of that time. He was also greatly influenced by another great saint, a friend of St. Basil the Great - St. Gregory the Theologian.