Sfântul Grigorie al Nyssei despre Taina Pocăinței și a Euharistiei ca trepte spre îndumnezeire

19 Decembrie 2011

Gregory's spiritual teaching has been the subject of more intensified
study since the Second World War. Several scholars have
seen in Gregory a major exponent of the doctrine of deification,
but in fact he appeals to the doctrine less. Like Norman Russell said,
deification for the bishop of Nyssa refers primarily to the transformation
of the flesh assumed by the Son at the Incarnation (and,
by extension, to the operation of the sacraments), and secondarily
to man's participation in the divine perfections. But „deification”
is not his favored approach. He prefers in general to speak of
„participation” in the divine attributes and of the attainment of
„likeness” to God. Man transcends his nature by becoming a son
of God. It is the sacramental gift bestowed by baptism, rather than
any ascent of the soul through philosophy, which Gregory seems
to have in mind in this passage. Man does not transcend his nature
by his own ascetical effort.
The Eucharist is also called in the Church „Holy Communion”,
„the Sacrament of the Altar”, „the Blessed Sacrament”, „the Lord's
Supper” and other names. In the thirty-seventh chapter of the Great
Catechetical Oration, Gregory extends the deification of Christ's body
in the Incarnation to the rest of humanity in a similar fashion
through the operation of this second sacrament. Saint Gregory of
Nyssa would later describe the Eucharist as a sacrifice, specifically
an unbloody sacrifice. The Eucharistic mystery bears an objective
Real Presence. The bread and wine are believed to become
the genuine Body and Blood of the Christ Jesus (a mode of thought
supported by such verses as John 6:55) through the operation of
the Holy Spirit. The union of divine and human in Christ endowed
his flesh with true life.