In their discussion of the
existence of the soul (in Gregory’s On the Soul and the Resurrection), Gregory also asks his sister to explain the location of
the “much-talked-of and renowned Hades” to which the soul might go after death.
Macrina answers that Hades does not exist in a particular place; instead,
the soul migrates from “the seen to the unseen.” Hades is invisible, and any
passages from the Bible that suggest otherwise are allegorical (e.g., Phil
2:10).
But how can this view
cohere with the teachings of Jesus, who very clearly speaks of the existence of
Hades, such as in the parable of the Rich Man and Lazarus? Macrina responds
that the parable itself gives many hints that it is allegorical; these hints
lead “the skilled inquirer to a more discriminating study of it.” A
non-allegorical reading is “superficial,” since such aspects as the “great
gulf” between Lazarus in the bosom of Abraham and the rich man being tormented
in Hades should not be interpreted literally. How can the rich man, for
example, lift up his eyes to heaven, when his bodily eyes remain in his tomb?
Both of the men’s bodies physically are in a tomb (note: the parable in Luke
does not explicitly say that Lazarus was buried, perhaps another key difference
between the rich man and Lazarus), and disembodied spirits cannot feel the heat
of a flame or have a tongue that is cooled by a drop of water:
Therefore, it is impossible
to make the framework of the narrative correspond with the truth, if we
understand it literally; we can do that only by translating each detail into an
equivalent in the world of ideas. Thus we must think of the gulf as that which
parts ideas which may not be confounded from running together, not as a chasm
of the earth. Such a chasm, however vast it were, could be traversed with no
difficulty by a disembodied intelligence; since intelligence can in no time be
wherever it will.
In the meantime, let me
recommend two helpful books:
Gregory of Nyssa, The Life of Saint Macrina. Toronto:
Peregrina, 1989.
Marion Ann Taylor and Agnes
Choi, eds. Handbook of Women Biblical Interpreters: A
Historical and Biographical Guide. Grand Rapids, MI: Baker Academic, 2012. Wendy Elgersma Helleman wrote the entry on Macrina the
Younger. This is a great resource/introduction; I recommend it.
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