Synaxis of the Archangel Gabriel
AT HORSE races the spectators intent on victory shout to their favorites in the contest, even though the horses are eager to run. From the stands they participate in the race with their eyes, thinking to incite the horses on while leaning forward and flailing the air with their outstretched hands instead of with a whip. They do this not because their actions themselves contribute anything to the victory; but in this way, by their good will, they eagerly show in voice and deed their concern for the contestants. I seem to be doing the same thing myself, most valued friend and brother. While you are competing admirably in the divine race along the course of virtue, lightfootedly leaping and straining constantly for the “prize of the heavenly calling” (Phil. 3.14), I exhort, urge and encourage you vigorously to increase your speed. I do this, not moved to it by some unconsidered impulse, but to humor the delights of a beloved child.
Since the letter which you recently sent requested us to furnish you with some counsel concerning the perfect life, I thought it only proper to answer your request. Although there may be nothing useful for you in my words, perhaps this example of ready obedience will not be wholly unprofitable to you. For if we who have been appointed to the position of fathers over so many souls consider it proper here in our old age to accept a commission from youth, how much more suitable is it, inasmuch as we have taught you, a young man, to obey voluntarily, that the right action of ready obedience be confirmed in you.
So much for that. We must take up the task that lies before us, taking God as our guide in our treatise. You requested, dear friend, that we trace in outline for you what the perfect life is. Your intention clearly was to translate the grace disclosed by my word into your own life, if you should find in my treatise what you are seeking. I am at an equal loss about both things: It is beyond my power to encompass perfection in my treatise or to show in my life the insights of the treatise. And perhaps I am not alone in this. Many great men, even those who excel in virtue, will admit that for them such an accomplishment as this is unattainable.
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As I would not see, in the words of the Psalmist, “there to tremble for fear, where no fear was” (Ps. 13.5, LXX), I shall set forth for you more clearly what I think.
The perfection of everything which can be measured by the senses is marked off by certain definite boundaries. Quantity, for example, admits of both continuity and limitation, for every quantitative measure is circumscribed by certain limits proper to itself. The person who looks at a cubit or at the number ten knows that its perfection consists in the fact that it has both a beginning and an end. But in the case of virtue we have learned from the Apostle that its one limit of perfection is the fact that is has no limit. For that divine Apostle, great and lofty in understanding, ever running the course of virtue, never ceased “straining toward those” things “that are still to come” (Phil. 3.13). Coming to a stop in the race was not safe for him. Why? Because no Good has a limit in its own nature but is limited by the presence of its opposite, as life is limited by death and light by darkness. And every good thing generally ends with all those things which are perceived to be contrary to the good.
Just as the end of life is the beginning of death, so also stopping in the race of virtue marks the beginning of the race of evil. Thus our statement that grasping perfection with reference to virtue is impossible was not false, for it has been pointed out that what is marked off by boundaries is not virtue.
I said that it is also impossible for those who pursue the life of virtue to attain perfection. The meaning of this statement will be explained.
The Divine One is Himself the Good (in the primary and proper sense of the word), whose very nature is goodness. This is and He is so named, and is known by this nature. Since, then, it has not been demonstrated that there is any limit to virtue except evil, and since the Divine does not admit of an opposite, we hold the divine nature to be unlimited and infinite. Certainly whoever pursues true virtue participates in nothing other than God, because He is himself absolute virtue. Since, then, those who know what is good by nature desire participation in it, and since this good has no limit, the participant’s desire itself necessarily has no stopping place but stretches out with the limitless.
It is therefore undoubtedly impossible to attain perfection, since, as I have said, perfection is not marked off by limits: The one limit of virtue is the absence of a limit. How then would one arrive at the sought-for boundary when he can find no boundary?
Although on the whole my argument has shown that what is sought for is unattainable, one should not disregard the commandment of the Lord which says, “Therefore be perfect, just as your heavenly father is perfect” (Matt. 5.48). For in the case of those things which are good by nature, even if men of understanding were not able to attain to everything, by attaining even a part they could yet gain a great deal.
We should show great diligence not to fall away from the perfection which is attainable but to acquire as much as is possible: To that extent let us make progress within the realm of what we seek. For the perfection of human nature consists perhaps in its very growth in goodness.
—St Gregory of Nyssa, The Life of Moses