THEOSISGregory of Nyssa
Among all the capabilities at our disposal, we find communication to be the most readily achievable. What challenge lies in expressing our thoughts? The tongue is adaptable and versatile, easily shaped for any kind of discourse; the airflow that enables vocalizations is unhindered, and the support from the cheeks and lips is effortless. What then does Ecclesiastes perceive as the toil in language? There is no need for us to excavate, shift stones, or carry burdens to articulate our expressions. Rather, the thoughts within us, when conveyed through our voice, become spoken words.
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Yet, since these utterances are readily formed, we must ponder what are these ‘difficult words that one cannot articulate?’ It is mentioned that ‘the presbyters should be deemed worthy of double honor, especially those who labor in the Word’ (1 Tim. 5:17). A presbyter, by customary definition, pertains to one who is seasoned with age; thus, if a person lacks steadiness in thought and lives in disarray, they do not truly embody the role of a presbyter, despite any physical signs of age. Hence, the ‘words’ in the most authentic sense—those that nourish the soul and serve the good of the community—are ‘words’ that demand diligence and effort, as they require much labor to become ‘words’ in the truest sense. For ‘the laborer must first partake of the fruits’ (2 Tim. 2:6), indicating that our understanding of the word should encompass not mere speech, but rather a virtue manifested through action, turning those expressions into life lessons for learners. Consequently, such words prove arduous for those who impart virtue, as they must first excel in embodying what they convey. This can be understood to mean that we must first partake of the fruits we cultivate through virtue before sharing with others. Additionally, this notion could reflect the frailty of human understanding. When we transcend our sensory experiences, often filled with trivialities, the mind, having ventured into the contemplation of the unseen, struggles to articulate thoughts into words. In observing the heavens, receiving light from celestial bodies, walking upon the earth, and inhaling air, we engage with the natural world; but when we endeavor to comprehend the essence of these tangible things—where they originate or how they are formed—‘it is not possible for a man to speak’; no matter how elevated one's intellect, human knowledge cannot fully articulate the incomprehensible. If discussing this presents a challenge that transcends human capacity for speech, how much greater is the burden of articulating ‘words’ concerning the Word Himself or the Father of the Word, in whom all lofty declarations yield only obscurity and silence? The best one might say in attempting to convey these truths is that no matter how one articulates their thoughts, if those thoughts do not align with the sublime nature of the subject, they still fall short of being true words, as ‘it is not possible for a man to speak’. Our sight does not rest merely within the realm of the visible; instead, it continuously seeks, yet remains unaware of what it perceives. Vision cannot penetrate beyond color; its capacity is confined to what it can discern on the surface of creation. Hence, Ecclesiastes wisely states, ‘the eye that sees is never satisfied, nor is the ear filled with hearing’. The hearing faculty, which receives every spoken word, remains inherently insatiable, for there is no articulation that can fully encompass the sought-after essence. Thus, how can the ear be satisfied with the hearing of such truths when there is nothing that can completely fulfill that desire?