The Christian is Another Christ
From a treatise on Christian Perfection by Saint Gregory of Nyssa, bishop (c. 330-c. 395)
The Christian is Another Christ
Narrated by Frank Dugan, Huntington Beach, California
No one has known Christ better than Paul, nor surpassed him in the careful example he gave of what anyone should be who bears Christ’s name. So precisely did he mirror his Master that he became his very image. By a painstaking imitation, he was transformed into his model and it seemed to be no longer Paul who lived and spoke, but Christ himself. He shows his keen awareness of this grace when he refers to the Corinthians’ desire for proof that Christ was speaking in him; as he says: It is no longer I who live: it is Christ who lives in me.
Paul teaches us the power of Christ’s name when he calls him the power and wisdom of God, our peace, the unapproachable light where God dwells, our expiation and redemption, our great high priest, our paschal sacrifice, our propitiation; when he declares him to be the radiance of God’s glory, the very pattern of his nature, the creator of all ages, our spiritual food and drink, the rock and the water, the bedrock of our faith, the cornerstone, the visible image of the invisible God. He goes on to speak of him as the mighty God, the head of his body, the Church, the firstborn of the new creation, the first fruits of those who have fallen asleep, the firstborn of the dead, the eldest of many brothers; he tells us that Christ is the mediator between God and man, the only-begotten Son crowned with glory and honor, the Lord of glory, the beginning of all things, the king of justice and of peace, the king of the whole universe, ruling a realm that has no limits.
Paul calls Christ by many other titles too numerous to recall here. Their cumulative force will give some conception of the marvelous content of the name “Christ,” revealing to us his inexpressible majesty, insofar as our minds and thoughts can comprehend it. Since, by the goodness of God, we who are called “Christians” have been granted the honor of sharing this name, the greatest, the highest, the most sublime of all names, it follows that each of the titles that express its meaning should be clearly reflected in us. If we are not to lie when we call ourselves “Christians,” we must bear witness to it by our way of living.
Source: The Liturgy of the Hours – Office of Readings
Saint Gregory of Nyssa, (c. 330-c. 395) the son of Saint Emmilia, was born at Caesarea, Capadocia, (Turkey) and raised by his brother Saint Basil and his sister Macrina. Well educated, he became a rhetorician and a professor of rhetoric. He then turned to the religious life under the guidance of St. Gregory Nazianzen. He was ordained a priest and lived in seclusion at Iris in Pontus. Later he was named bishop of Nyssa in lower Armenia, in 372 at the age of 42. With his see infested with the heresy of Arianism he was falsely accused of stealing Church property by the governor of Pontus, deposed and imprisoned. Having escaped, he remained in exile until 378, when Emperor Gratian restored him to his see.
In 379 he attended the Council of Antioch, which denounced the Meletian heresy and was sent by that council to Palestine and Arabia to combat heresy there. He was active in the General Council of Constantinople in 381 and eloquently attacked Arianism and reaffirmed the decrees of the Council of Nicaea. By this time he was widely venerated as the great pillar of orthodoxy and the great opponent of Arianism. Greatly influenced by the writings of Origen and Plato, he wrote numerous theological treatises which were considered the true exposition of the Catholic faith. Among them were his Catechetical Discourse, treatises against Eunomius and Appolinaris, a book on virginity, and commentaries on Scripture. The second General Council of Nicaea in 680-81, called him “Father of the Fathers.”