Gregory of Nyssa is the younger brother of Basil of Caesarea, born about the year 335 AD., and the third of the Three Cappadocians. He was known as the star of the Nyssa. His brother Basil was ceaselessly attached to work, his friend Gregory of Nazianzus was an eloquent speaker whereas the younger one, Gregory of Nyssa was the embodiment of spiritual vigour. He was a devotee who became eloquent in silence and a spiritual spark burning in devotional ascents. He was an extraordinary gifted man as mystic, theologian and writer. Gregory was educated under the guidance of his father and the elder brother, Basil. Hence, he sometimes called his brother my teacher. After his education, he became a rhetoric literaryast. He liked to visit and stay with the hermitage started by his elder brother, Basil of Caesarea. Persuaded by Basil, he became a deacon. However, ignoring the work of deacon, he did the work of a language teacher. It is believed that this time he married a young woman called Theosebaya, and his wife died very soon. After the death of his wife, he was encouraged by his friends to become a priest. At the same time, he received a number of letters from his friend Gregory urging him for a life in a hermitage. Accordingly, he went to the hermitage on the bank of river Iris. There his life became brilliant, purified in the crucible of spiritual experiences. He got a lot time to read study and write. It was at this time that Basil appointed Gregory as the Bishop of the small town of Nyssa. Since he had no experience or skill he was not successful in administration. However, he tried his best to confirm the believers in the true Nicene faith. Hence, the followers of Arius deposed him once. Realizing that his life was in danger he was forced to run away from Nyssa. On the death of the Arian Emperor Valencius in 373, Gregory returned in triumph to his see in 379. Gregory was given the responsibility of the greater diocese of Sebasta too. He played a significant role, along with his friend Gregory, in the Synod of Constantinople in 381, and he was one of the principles Theologian there in the Council. He was often invited as the special guest and spiritual advisor of the royal palace in Constantinople. Generally, his physical health was not good; he died in 394. Works and Contributions of Gregory of Nyssa His works are replete with literary elegance and spiritual vigour. They can be classified into five groups: (i) works interpreting the Bible (exegetical), (ii) books supporting faith (dogmatic), (iii) spiritual and ascetic works, (iv) discourses and (v) letters. 1. Exegetical He followed the allegorical interpretation of the school of Alexandria in his Biblical works. The most important of the Biblical interpretation are his work on the creation of man that on the Life of Moses and his commentary on the Cantacle of Cantacles. The other works are The Beatitudes consisting of eight homilies on Mtt.5:1-10, The Lords Prayer, consists of five homilies, Homilies on Ecclesiastes, consists of eight homilies and commentaries on 1 and 2 Kings and on Psalms. 2. Dogmatic writings: a) The Great Catechism, written soon after the year 383 AD, treated the chief dogmas of Christianity. It contains the fundamental doctrines on the Trinity of the Godhead, the Redemption of humankind through the incarnation of the Logos, and the personal acceptance of redeeming grace through Baptism and Eucharist. b) Against Eunomius (inter AD 380/384), polemical dogmatic work contains thirteen books. c) Refutation of the views of Apollinarius (post. AD 385), in this work, Gregory combats the Apollinarist notions that the body of Christ came down from heaven, and that in Christ the place of human spirit, nous, is supplied by the Divine Logos. d) Dialogue on the soul and Resurrection (AD 379/380). The dialogue is the conversation that Gregory had with Macarena as she lay dying. In the course of their conversation, Macarena declares her views on the soul, death, immortality, resurrection and the restoration of all things. (Returning from the synod of Antioch at the end of 379 AD Gregory went to visit his elder sister Macarena, who was superioress of the women’s monastery of Iris. He found ill, and by evening of the first day after his arrival, she was dead) e) On the Untimely Deaths of Infants: This short work belongs to Gregory’s later years, and is addressed to Hierius, the Prefect of Cappadocea. The treatise tries to find an explanation for the deaths of infants in God’s fore knowledge, coupled with His mercy. 3. Ascetical works a) Virginity, belongs to the period after Basil’s consecration as Bishop of Caesarea. It states of real virginity is one of the virtues. b) Against those who Resent Correction. This work, known also as the De castigatione or Chastisement belongs to Gregory’s ascetical writings. It was occasioned by the fact that some of his flock so resented his correction that they left the Church. 4. Discourses Besides the homilies, which make up the commentaries, there is also a small collection of discourses (orations and sermons), embracing liturgical sermons, panegyrics on martyrs and saints, funeral orations, encomia, moral sermons and dogmatic sermons. 5. Letters There are 29 letters in number Main teachings of Gregory of Nyssa Gregory of Nyssa, the most intellectual of the trio, was more interested in philosophy and theological speculation. He was also a mystic and a strong defender of Orthodoxy. He reconciled the Unity with the Trinity. He lays all stress on one point that the distinction of the three Divine Persons and at the same times Their unity. Men must be regarded as many because each of them acts independently; the Godhead is one because Father never acts independently of the Son or the Holy Spirit. The Divine action begins from the Father, proceeds through the Son and is completed in the Holy Spirit. None of the Persons possesses a separate operation of His own, but one identical energy through all Three. About incarnation, Gregory taught that, God came to be in human nature, but the manner of the union is a mysterious and inexplicable as the union between body and soul in man. The union between Godhead and humanity is unbreakable and designed last forever. (J.N.D.Kelly, Early Christian Doctrines, p.267) According to Gregory, the real issue is the redemption of man, i.e., the elevations, purification, and return of the individual soul to its Creator and Lord Christ is always at the centre. The only begotten God Himself raised up the man mingled with Himself, separating the soul from the body and uniting both again and thus He brought about the common salvation of our nature. Hence, He is called the Author, (Acts.3:15) of life. In his treatise on Virginity, he says as follows when we remove the unnatural from us, we come back to the virtuous state that ends happily. This means that we come back to the state in which we were created in the beginning. This state bears similarity to God. However, the attainment of that state is beyond our power and ability. It is only the gift of God’s generosity. He gave it to us during the first creation. What we can attain through our effort is only this: wash away the stains of sin and allow the soul to shine in pristine beauty. He had made profound philosophical analysis of human freedom. According to him, human freedom highlights that God gave man the possibility of becoming divine when he was created. The inner meaning of the fact that man is created in God’s image is that man is given partnership in God’s freedom and goodness. According to Gregory, all of the Scriptures are concerned with the spiritual experiences. Whether it is a matter of the New Testament or Old Testament texts, he finds the same ideals in them of purification, miraculous sanctification and blessed communion with God. The worship in the Church occupies a large space in his writings and teachings. He emphasizes the importance of the rule of law and redeeming action of the Sacraments especially Baptism. He was the first Christian theologian clearly to define the concept of the priest, emphasizing the Sacramental transforming power of his consecration and his distinguishing role of liturgists.