Birth and Death-St Gregory of Nyssa

There is a time to be born and a time to die. God grant that mine may be a timely birth and a timely death! Of course no one imagines that the Speaker regards as acts of virtue our natural birth and death, in neither of which our own will plays any part. A woman does not give birth because she chooses to do so; neither does anyone die as a result of his own decision. Obviously, there is neither virtue nor vice in anything that lies beyond our control. So we must consider what is meant by a timely birth and a timely death.

It seems to me that the birth referred to here is our salvation, as is suggested by the prophet Isaiah. This reaches its full term and is not stillborn when, having been conceived by the fear of God, the soul’s own birth pangs bring it to the light of day. We are in a sense our own parents, and we give birth to ourselves by our own free choice of what is good. Such a choice becomes possible for us when we have received God into ourselves and have become children of God, children of the Most High. On the other hand, if what the Apostle calls the form of Christ has not been produced in us, we abort ourselves. The man of God must reach maturity.

Now if the meaning of a timely birth is clear, so also is the meaning of a timely death. For Saint Paul every moment was a time to die, as he proclaims in his letters: I swear by the pride I take in you that I face death every day. Elsewhere he says, For your sake we are put to death daily and we felt like men condemned to death.

How Paul died daily is perfectly obvious. He never gave himself up to a sinful life but kept his body under constant control. He carried death with him, Christ’s death, wherever he went. He was always being crucified with Christ. It was not his own life he lived; it was Christ who lived in him. This surely was a timely death-a death whose end was true life.