In Gregory’s On
the Soul and the Resurrection, Macrina
continues to explain the key elements in the parable of the Rich Man and
Lazarus (see “part 3” below). Even though Hades in the parable is symbolic, the
many figurative elements of the parable speak very important truths about the
soul. God gives us a brief life in the flesh on earth but an eternal “out of
the body” afterlife. The chasm in the parable represents the decisions human
beings make in their earthly lives between good and evil. Those who choose evil
dig for themselves the “yawning impassable abyss” that nothing can breach.
Lazarus reclining in Abraham’s bosom, on the other hand, represents those who
choose the virtuous life:
As then figuratively we
call a particular circuit of the ocean a “bosom,” so does Scripture seem to me
to express the idea of those measureless blessings above by the word “bosom,”
meaning a place into which all virtuous voyagers of this life are, when they
have put in from hence, brought to anchor in the waveless harbor of that gulf
of blessings. Meanwhile the denial of these blessings which they witness
becomes in the others a flame, which burns the soul and causes the craving for
the refreshment of one drop out of that ocean of blessings wherein the saints
are affluent; which nevertheless they do not get. If, too, you consider the
“tongue,” and the “eye,” and the “finger,” and the other names of bodily organs,
which occur in the conversation between those disembodied souls, you will be
persuaded that this conjecture of ours about them chimes in with the opinion we
have already stated about the soul. Look closely into the meaning of those
words. . . . If one, then, thinks of those atoms in which each detail of the
body potentially inheres, and surmises that Scripture means a “finger” and a
“tongue” and an “eye” and the rest as existing, after dissolution, only in the
sphere of the soul, one will not miss the probable truth.
The lesson of the parable,
Macrina concludes, is that during their earthly lives, Christians should free
themselves as much as possible from the attachments of this life “by virtuous
conduct.” In an interesting aside, Macrina speculates that ghosts are sometimes
seen around graves of recently buried bodies (cf. Plato’s discussion of the
soul in which shadowy apparitions of the dead hover round their tombs). Like
the rich man in the parable, if ghosts really occur in such instances:
an inordinate attachment of
that particular soul to the life in the flesh is proved to have existed,
causing it to be unwilling, even when expelled from the flesh, to fly clean
away and to admit the complete change of its form into the impalpable; it remains
near the frame even after the dissolution of the frame, and though now outside
it, hovers regretfully over the place where its material is and continues to
haunt it.
The rich man in the parable
symbolizes those people who are inordinately attached to matters of the flesh,
so he serves as a warning to those tempted in this way.
I had never read Gregory of
Nyssa’s The Life of Saint Macrina,
and this text was fascinating on many levels.
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