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St. Louis University Cycle B Readings 2015

4th-century bishop of Nyssa, Asia Minor

Saint

Gregory of Nyssa
Gregory of Nyssa.jpg

Icon of St. Gregory of Nyssa
(14th-century fresco, Chora Church, Istanbul)
Cappadocian Father
Born c. 335
Neocaesarea, Cappadocia
Died c. 395
Nyssa, Cappadocia
Venerated in Eastern Orthodox Church
Oriental Orthodoxy
Roman Catholic Church
Anglicanism
Canonized Pre-congregation
Feast ten January (Eastern Christianity)
26 Hathor (Coptic Christianity)[1]
ten January (Roman Catholicism and Lutheran Church–Missouri Synod[ii])
14 June, with Macrina (ELCA)
19 July, with Macrina (Anglican Communion)
ix March (Episcopal Church USA)
Attributes Vested equally a bishop.

Gregory of Nyssa, too known as Gregory Nyssen (Greek: Γρηγόριος Νύσσης ; c. 335 – c. 395), was bishop of Nyssa, Cappadocia, from 372 to 376 and from 378 until his death. He is venerated as a saint in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Anglicanism, and Lutheranism. Gregory, his elderberry blood brother Basil of Caesarea, and their friend Gregory of Nazianzus are collectively known equally the Cappadocian Fathers.

Gregory lacked the administrative ability of his brother Basil or the contemporary influence of Gregory of Nazianzus, but he was an erudite theologian who made significant contributions to the doctrine of the Trinity and the Nicene Creed. Gregory's philosophical writings were influenced by Origen. Since the mid-twentieth century, in that location has been a significant increment in interest in Gregory'southward works from the academic community, particularly involving universal salvation, which has resulted in challenges to many traditional interpretations of his theology.

Background [edit]

The book of Acts depicts that on the Day of Pentecost there were visiting Jews who were "residents of...Cappadocia"[3] in omnipresence. In the Get-go Epistle of Peter, written after AD 65, the author greets Christians who are "exiles scattered throughout…Cappadocia." In that location is no further reference to Cappadocia in the rest of the New Testament.

Christianity arose in Cappadocia relatively late with no evidence of a Christian community earlier the belatedly second century AD.[iv] Alexander of Jerusalem was the kickoff bishop of the province in the early on to mid third century, a period in which Christians suffered persecution from the local Roman authorities.[4] [5] The community remained very modest throughout the third century: when Gregory Thaumaturgus acceded to the bishopric in c. 250, according to his namesake, the Nyssen, in that location were only seventeen members of the Church in Caesarea.[half-dozen]

Cappadocian bishops were amongst those at the Council of Nicaea. Because of the broad distribution of the population, rural bishops [χωρεπισκοποι] were appointed to back up the Bishop of Caesarea. During the late 4th century there were around l of them. In Gregory'southward lifetime, the Christians of Cappadocia were devout, with the cults of the Twoscore Martyrs of Sebaste and Saint George existence particularly significant and represented by a considerable monastic presence. There were some adherents of heretical branches of Christianity, most notably Arians, Encratites and Messalians.[seven]

Biography [edit]

Early life and education [edit]

Gregory was built-in around 335, probably in or near the city of Neocaesarea, Pontus.[8] His family was aristocratic and Christian—according to Gregory of Nazianzus, his mother was Emmelia of Caesarea, and his father, a rhetorician, has been identified either as Basil the Elder or as a Gregory.[viii] [nine] Amidst his 8 siblings were St. Macrina the Younger, St. Naucratius, St. Peter of Sebaste and St. Basil of Caesarea. The precise number of children in the family unit was historically contentious: the commentary on 30 May in the Acta Sanctorum, for example, initially states that they were nine, earlier describing Peter every bit the tenth kid. Information technology has been established that this confusion occurred due to the death of one son in infancy, leading to ambiguities in Gregory's ain writings.[ten] Gregory's parents had suffered persecution for their religion: he writes that they "had their goods confiscated for confessing Christ."[eleven] Gregory'south paternal grandmother, Macrina the Elder. is also revered every bit a saint[12] and his maternal gramps was a martyr, as Gregory put it "killed by Regal wrath"[11] nether the persecution of the Roman Emperor Maximinus II.[13] Between the 320s to the early 340s, the family unit rebuilt its fortunes, with Gregory'southward father working in the city of Neocaesarea as an advocate and rhetorician.[14]

Gregory's temperament is said to have been repose and meek, in contrast to his blood brother Basil who was known to be much more than outspoken.[fifteen]

Gregory was first educated at home, by his mother Emmelia and sister Macrina. Little is known of what further education he received. Counterfeit hagiographies describe him studying at Athens, but this is speculation probably based on the life of his brother Basil.[16] It seems more likely that he continued his studies in Caesarea, where he read classical literature, philosophy and maybe medicine.[17] Gregory himself claimed that his only teachers were Basil, "Paul, John and the rest of the Apostles and prophets".[xviii]

While his brothers Basil and Naucratius lived equally hermits from c.  355, Gregory initially pursued a non-ecclesiastical career as a rhetorician. He did, even so, act as a lector.[17] He is known to have married a woman named Theosebia during this period, who is sometimes identified with Theosebia the Deaconess, venerated equally a saint past Orthodox Christianity. This is controversial, however, and other commentators suggest that Theosebia the Deaconess was i of Gregory'due south sisters.[nineteen] [20]

Episcopate [edit]

In 371, the Emperor Valens dissever Cappadocia into two new provinces, Cappadocia Prima and Cappadocia Secunda.[21] This resulted in complex changes in ecclesiastical boundaries, during which several new bishoprics were created. Gregory was elected bishop of the new see of Nyssa in 372, presumably with the support of his blood brother Basil, who was metropolitan of Caesarea.[22] Gregory'south early on policies as bishop often went against those of Basil; for instance, while his brother condemned the Sabellianist followers of Marcellus of Ancyra as heretics, Gregory may have tried to reconcile them with the church.[22]

Gregory faced opposition to his reign in Nyssa and, in 373, Amphilochius, bishop of Iconium had to visit the city to quell discontent. In 375 Desmothenes of Pontus convened a synod at Ancyra to try Gregory on charges of embezzlement of church funds and irregular ordination of bishops. He was arrested by imperial troops in the winter of the same yr, but escaped to an unknown location. The synod of Nyssa, which was convened in the spring of 376, deposed him.[23] Still, Gregory regained his encounter in 378, perhaps due to an amnesty promulgated by the new emperor Gratian. In the same year Basil died, and despite the relative unimportance of Nyssa, Gregory took over many of his brother'southward former responsibilities in Pontus.[24]

He was present at the Synod of Antioch in April 379, where he unsuccessfully attempted to reconcile the followers of Meletius of Antioch with those of Paulinus.[25] Afterward visiting the village of Annisa to see his dying sis Macrina, he returned to Nyssa in August. In 380 he travelled to Sebaste, in the province of Armenia Prima, to support a pro-Nicene candidate for the election to the bishopric. To his surprise, he himself was elected to the seat, perhaps due to the population'south association of him with his brother.[26] Yet, Gregory deeply disliked the relatively unhellenized social club of Armenia, and he was confronted by an investigation into his orthodoxy past local opponents of the Nicene theology.[26] Later a stay of several months, a substitute was institute—possibly Gregory's blood brother Peter, who was bishop of Sebaste from 381—and Gregory returned home to Nyssa to write books I and II of Against Eunomius.[26]

Gregory participated in the Offset Council of Constantinople (381), and perhaps gave there his famous sermon In suam ordinationem. He was chosen to eulogise at the funeral of Meletius, which occurred during the council. The council sent Gregory on a mission to Arabia, perhaps to ameliorate the situation in Bostra where two men, Agapius and Badagius, claimed to exist bishop. If this is the instance, Gregory was unsuccessful, as the see was yet contested in 394.[26] [27] He then travelled to Jerusalem where Cyril of Jerusalem faced opposition from local clergy due to the fact that he had been ordained by Acacius of Caesarea, an Arian heretic. Gregory's attempted mediation of the dispute was unsuccessful, and he himself was accused of holding unorthodox views on the nature of Christ.[27] His later on reign in Nyssa was marked by conflict with his Metropolitan, Helladius. Gregory was present at a 394 synod convened at Constantinople to discuss the continued problems in Bostra. The year of his decease is unknown.[28]

Theology [edit]

The traditional view of Gregory is that he was an orthodox Trinitarian theologian, who was influenced past the neoplatonism of Plotinus and believed in universal salvation following Origen.[29] Nevertheless, every bit a highly original and sophisticated thinker, Gregory is difficult to classify, and many aspects of his theology are contentious among both conservative Eastern Orthodox theologians and Western academic scholarship.[30] This is oftentimes due to the lack of systematic construction and the presence of terminological inconsistencies in Gregory's piece of work.[31]

Conception of the Trinity [edit]

Gregory, following Basil, defined the Trinity as "i essence [οὐσία] in three persons [ὑποστάσεις]", the formula adopted by the Council of Constantinople in 381.[32] Similar the other Cappadocian Fathers, he was a homoousian, and Against Eunomius affirms the truth of the consubstantiality of the trinity over Eunomius' Aristotelian belief that the Father's substance is unengendered, whereas the Son's is engendered.[33] According to Gregory, the differences between the three persons of the Trinity reside in their differing hypostatic origin, and the triune nature of God is revealed through divine action (despite the unity of God in His action).[34] [35] The Son is therefore divers as begotten of the Father, the Holy Spirit as proceeding from the Begetter, and the Father past his part as progenitor. However, this doctrine would seem to subordinate the Son to the Father, and the Holy Spirit to the Son. Robert Jenson suggests that Gregory implies that each member of the Godhead has an individual priority: the Son has epistemological priority, the Begetter has ontic priority and the Spirit has metaphysical priority.[36] Other commentators disagree: Morwenna Ludlow, for instance, argues that epistemic priority resides primarily in the Spirit in Gregory'due south theology.[37]

Modern proponents of social trinitarianism often claim to accept been influenced by the Cappadocians' dynamic picture of the Trinity.[38] Nonetheless, it would be fundamentally wrong to identify Gregory every bit a social Trinitarian, every bit his theology emphasises the unity of God's will, and he clearly believes that the identities of the Trinity are the three persons, not the relations between them.[31] [37]

Infinitude of God [edit]

Gregory was one of the first theologians to fence, in opposition to Origen, that God is infinite. His main argument for the infinity of God, which can be found in Against Eunomius, is that God's goodness is limitless, and as God's goodness is essential, God is too limitless.[39]

An important consequence of Gregory's belief in the infinity of God is his belief that God, as limitless, is essentially incomprehensible to the limited minds of created beings. In Life of Moses, Gregory writes: "...every concept that comes from some comprehensible image, by an gauge understanding and by guessing at the Divine nature, constitutes an idol of God and does not proclaim God."[40] Gregory's theology was thus apophatic: he proposed that God should be defined in terms of what nosotros know He is not rather than what we might speculate Him to exist.[41]

Accordingly, the Nyssen taught that due to God'southward infinitude, a created being tin never reach an agreement of God, and thus for man in both life and the afterlife there is a constant progression [ἐπέκτασις] towards the unreachable knowledge of God, equally the individual continually transcends all which has been reached before.[42] In the Life of Moses, Gregory speaks of three stages of this spiritual growth: initial darkness of ignorance, then spiritual illumination, and finally a darkness of the heed in mystic contemplation of the God who cannot be comprehended.[43]

Universalism [edit]

Gregory seems to have believed in the universal salvation of all human beings. Gregory argues that when Paul says that God volition be "all in all" (one Cor. 15:28), this means that though some may need to undergo a long menses of purification, eventually "no being will remain outside the number of the saved"[44] and that "no beingness created by God will fall outside the Kingdom of God".[45] Due to the unity of man nature in Christ "all, thank you to the wedlock with i another, will be joined in communion with the Good, in Jesus Christ Our Lord".[46] By his incarnation, death and resurrection Christ achieves "the mutual salvation of homo nature".[47]

Gregory also described God'southward work this way: "His [God's] end is one, and i simply; information technology is this: when the complete whole of our race shall have been perfected from the first man to the last—some having at once in this life been cleansed from evil, others having after in the necessary periods been healed by the Fire, others having in their life here been unconscious equally of skillful and of evil—to offer to every 1 of united states participation in the blessings which are in Him, which, the Scripture tells united states of america, 'eye hath not seen, nor ear heard,' nor thought e'er reached."[48] That this is what Gregory believed and taught is affirmed by nearly scholars.[49] [50] [51] [52] [53] A minority of scholars have argued that Gregory only affirmed the universal resurrection.[54]

In the Life of Moses, Gregory writes that just as the darkness left the Egyptians later three days, peradventure redemption [ἀποκατάστασις] will be extended to those suffering in hell [γέεννα].[55] This salvation may not merely extend to humans; post-obit Origen, there are passages where he seems to propose (albeit through the vox of Macrina) that even the demons volition have a identify in Christ'south "globe of goodness".[56] Gregory'south interpretations of 1 Corinthians 15:28 ("And when all things shall exist subdued unto him ...")[57] and Philippians 2:x ("That at the proper name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth")[58] support this understanding of his theology.[56]

Nevertheless, in the Great Catechism, Gregory suggests that while every human will be resurrected, salvation will merely be accorded to the baptised, although he too states that others driven by their passions tin be saved after being purified by burn.[59] While he believes that in that location volition exist no more evil in the hereafter, information technology is arguable that this does not preclude a belief that God might justly damn sinners for eternity.[60] Thus, the main difference betwixt Gregory's formulation of ἀποκατάστασις and that of Origen would exist that Gregory believes that mankind will be collectively returned to sinlessness, whereas Origen believes that personal conservancy will be universal.[60] This interpretation of Gregory has been criticized recently, yet.[61] [62] Indeed, this interpretation is explicitly contradicted[ citation needed ] in the "Groovy Catechism" itself, for at the cease of affiliate XXXV Gregory declares that those who have not been purified by water through baptism will be purified by fire in the end, and so that "their nature may be restored pure again to God". On the contrary, Saint Gregory also affirms that "without the laver of regeneration it is impossible for the man to be in the resurrection", significant that the salvation won't be universal.[63] Furthermore, in the adjacent chapter (ch. XXXVI), Gregory says that those who are purified from evil will be admitted into the "heavenly company".[64]

Attempting to reconcile these disparate positions, Eastern Orthodox theologian Dr. Mario Baghos notes that "when taken at face value the saint seems to be contradicting himself in these passages; on the one hand he asserted the salvation of all and the complete eradication of evil, and, on the other, that the fire needed to purge evil is 'sleepless', i.e. everlasting. The merely solution to this inconsistency is to view whatsoever allusion to universal conservancy in St Gregory equally an expression of God's intention for humanity, which is in fact attested to when his holy sister states that God has "i goal ... some straightway even in this life purified from evil, others healed hereafter through burn down for the appropriate length of fourth dimension." That nosotros tin choose either to accept or ignore this purification is confirmed by the saint'due south many exhortations that we freely undertake the virtuous path."[65] Dr. Ilaria Ramelli has made the observation that for Gregory gratis volition was uniform with universal salvation, since every person would eventually take the good having gone through purification.[61] Nonetheless, some interpret Gregory equally conceding that Judas and similar sinners will never be completely purified when he wrote, "that which never existed is to exist preferred to that which has existed in such sin. For, as to the latter, on account of the depth of the ingrained evil, the chastisement in the mode of purgation will exist extended into infinity".[66] [67] Even so, Ramelli renders the original Greek "εἰς ἄπειρον παρατείνεται ἡ διὰ τῆς καθάρσεως κόλασις" as "the punishment provided for the purpose of purification will tend to an indefinite duration."[68] Additional sources are needed to interpret correctly the questioned chapter.

Anthropology [edit]

Gregory'southward anthropology is founded on the ontological distinction between the created and uncreated. Human being is a material creation, and thus limited, merely infinite in that his immortal soul has an indefinite capacity to grow closer to the divine.[69] Gregory believed that the soul is created simultaneous to the creation of the body (in opposition to Origen, who believed in preexistence), and that embryos were thus persons. To Gregory, the man is infrequent, being created in the image of God.[70] Humanity is theomorphic both in having self-awareness and free will, the latter which gives each individual existential power, considering to Gregory, in disregarding God one negates 1's own existence.[71] In the Song of Songs, Gregory metaphorically describes man lives equally paintings created by apprentices to a main: the apprentices (the human wills) imitate their master'southward work (the life of Christ) with beautiful colors (virtues), and thus human strives to be a reflection of Christ.[72] Gregory, in stark dissimilarity to most thinkers of his age, saw swell beauty in the Fall: from Adam's sin from 2 perfect humans would eventually arise myriad.[72]

Slavery [edit]

Gregory was amidst the early on Christian voices to write against slavery, declaring the institution inherently sinful.[73] [74]

If [man] is in the likeness of God, ... who is his buyer, tell me? Who is his seller? To God alone belongs this power; or rather, not even to God himself. [...] God would not therefore reduce the human race to slavery, since [God] himself, when we had been enslaved to sin, spontaneously recalled us to liberty. But if God does not enslave what is free, who is he that sets his ain ability above God'due south?

—St. Gregor of Nyssa, Homilies on Ecclesiastes, The evils of slave-owning; Hall and Moriarty, trs., de Gruyter (New York, 1993) p. 74.

Although the stoic Seneca had criticized brutal slave masters and advised slave masters to treat slaves with kindness (or at least those of adept grapheme), the stoics never questioned the institution of slavery, which was considered an ordinary role of daily life in the ancient earth.[75] Gregor of Nyssa'south critique was the kickoff and only sustained critique of the establishment of slavery itself made in the aboriginal globe.[73]

Neoplatonism [edit]

There are many similarities between Gregory's theology and neoplatonist philosophy, specially that of Plotinus.[76] Specifically, they share the idea that the reality of God is completely inaccessible to human beings and that man can only come up to encounter God through a spiritual journeying in which knowledge [γνῶσις] is rejected in favour of meditation.[77] Gregory does not refer to any neoplatonist philosophers in his work, and there is but one disputed passage which may directly quote Plotinus.[78] Considering this, it seems possible that Gregory was familiar with Plotinus and perhaps other figures in neoplatonism. Even so, some pregnant differences betwixt neoplatonism and Gregory'southward thought exist, such equally Gregory'due south statement that beauty and goodness are equivalent, which contrasts with Plotinus' view that they are 2 different qualities.[79] Nonetheless Plotinus does say "And Beauty, this Beauty which is also the Good" implying the Platonist Ane which is the Good is besides Beauty.[lxxx]

Eastern Orthodox theologians are generally critical of the theory that Gregory was influenced by neoplatonism. For example, Metropolitan Hierotheos of Nafpaktos argues in Life Afterward Death that Gregory opposed all philosophical (equally opposed to theological) endeavour as tainted with worldliness.[81] This view is supported by Against Eunomius, where Gregory denounces Eunomius for placing the results of his systematic Aristotelean philosophy above the traditional teachings of the Church.[33]

Feast day [edit]

The Eastern Orthodox and Eastern Catholic Churches commemorate Gregory of Nyssa on x January. The Roman Martyrology commemorates his death on 9 March. In modern Roman Cosmic calendars which include the feast of St. Gregory, such as the Benedictines, his feast day is observed on x January. The Lutheran Church building–Missouri Synod commemorates Gregory forth with the other Cappadocian Fathers on 10 January.

Gregory is remembered (with Macrina) in the Church of England with a lesser festival on 19 July.[82]

Legacy [edit]

Gregory is revered as a saint. However, different the other Cappadocian fathers, he is not a Medico of the Church building. He is venerated chiefly in the E. His relics were held by the Vatican until 2000, when a portion of them were translated to the Greek Orthodox church building of St. Gregory of Nyssa, San Diego, California.[83]

Professor of theology, Natalie Carnes wrote: "Ane reason Gregory was not taken up into the theological stream in the West is that he was niggling translated into Latin. John Scotus Eriugena (c. 800–c. 877) should exist greatly credited for the influence Gregory did have. Non simply was Eriugena himself influenced by Gregory, but he also translated On the Making of the Human into Latin."[84]

Gregory's piece of work received little scholarly attention in the Due west until the mid-twentieth century, and he was historically treated equally a pocket-size figure in comparing to Basil the Dandy or Gregory of Nazianzus.[85] As late equally 1942, Hans Urs von Balthasar wrote that his work was virtually unknown.[86] In role due to the scholarship of Balthasar and Jean Daniélou, past the 1950s Gregory became the subject of much serious theological research, with a critical edition of his piece of work published (Gregorii Nysseni Opera), and the founding of the International Colloquium on Gregory of Nyssa.[85] This attention has continued to the present day. Mod studies take mainly focused on Gregory's eschatology rather than his more dogmatic writings, and he has gained a reputation as an unconventional thinker whose thought arguably prefigures postmodernism.[87] Major figures in contemporary research include Sarah Coakley, John Zizioulas and Robert Jenson.[88] [89]

In 2003, theologian David Bentley Hart published a book seemingly influenced by Gregory.[xc]

[edit]

In 787 Advertisement, the Seventh Ecumenical Council of the Church, (also known as the Second Council of Nicea) honored Gregory of Nyssa:

Let us and then, consider who were the venerable doctors and indomitable champions of the Church building [including] Gregory Primate of Nyssa, who all have called the father of fathers.[91]

Henry Fairfield Osborn wrote in his piece of work on the history of evolutionary thought, From the Greeks to Darwin (1894):

Among the Christian Fathers the movement towards a partly naturalistic interpretation of the order of Creation was made by Gregory of Nyssa in the fourth century, and was completed by Augustine in the quaternary and fifth centuries. ...[Gregory] taught that Creation was potential. God imparted to affair its primal properties and laws. The objects and completed forms of the Universe adult gradually out of chaotic material. [92]

Anthony Meredith writes of Gregory'due south mystical and apophatic writings in his book Gregory of Nyssa (The Early Church Fathers) (1999):

Gregory has oftentimes been credited with the discovery of mystical theology, or rather with the perception that darkness is an appropriate symbol under which God can be discussed. There is much truth in this....Gregory seems to have been the first Christian writer to have made this important point.[93]

J. Kameron Carter writes nearly Gregory'southward opinion on slavery, in the book Race a Theological Business relationship (2008):

What interests me is the defining features of Gregory'south vision of the just social club: his unequivocal stance against 'the peculiar institution of slavery' and his call for the manumission of all slaves. I am interested in reading Gregory as a fourth century abolitionist intellectual....His outlook surpassed not only St. Paul's more moderate (but to be fair to Paul, in his moment, revolutionary) opinion on the subject but also those of all ancient intellectuals -- Pagan, Jewish and Christian - from Aristotle to Cicero and from Augustine in the Christian Due west to his contemporary, the golden mouthed preacher himself, John Crysotom in the Eastward. Indeed, the world would have to look another fifteen centuries -- until the nineteenth century, late into the modern abolitionist movement -- before such an unequivocal opinion against slavery would appear again.[94]

Cosmic theologian and author Hans Urs von Balthasar, describes Gregory in his book Presence and Thought: An Essay on the Religious Philosophy of Gregory of Nyssa (1988): [95]

Less prolific than Origen, less cultivated than Gregory Nazianzen, less practical than Basil, Gregory of Nyssa nonetheless outstrips them all in the profundity of his thought.

Bibliography [edit]

The complete works of Gregory of Nyssa are published in the original Greek with Latin commentary equally Gregorii Nysseni Opera:

  • Vol. 1 - Werner Jaeger, ed. (2002). Contra Eunomium libri I et Ii. Brill. ISBN978-ninety-04-03007-vii.
  • Vol. two - Werner Jaeger, ed. (2002). Contra Eunomium liber III. Brill. ISBN978-90-04-03934-6.
  • Vol. 3/ane - Friedrich Müller, ed. (1958). Opera dogmatica minora, pars I. Brill. ISBN978-xc-04-04788-iv.
  • Vol. 3/ii - Thou. Kenneth Downing; Jacobus A. McDonough; South.J. Hadwiga Hörner, eds. (1987). Opera dogmatica minora, pars Ii. Brill. ISBN978-90-04-07003-5.
  • Vol. 3/3 - Opera dogmatica minora, pars Three - De Anima Et Resurrectione, 2014 Publisher=Brill ISBN 978-90-04-12242-0 Editor: Andreas Spira
  • Vol. three/four - Ekkehard Mühlenberg, ed. (1996). Opera dogmatica minora, pars IV. Brill. ISBN978-90-04-10348-one.
  • Vol. 3/five - Ekkehard Mühlenberg, ed. (2008). Opera dogmatica minora, pars Five. Brill. ISBN978-90-04-13314-3.
  • Vol. 4/i - Hubertus R. Drobner, ed. (2009). Opera exegetica In Genesim, pars I. Brill. ISBN978-ninety-04-13315-0.
  • Vol. 4/two - Opera exegetica In Genesim, pars II - currently unavailable.
  • Vol. 5 - J. McDonough; P. Alexander, eds. (1986). In Inscriptiones Psalmorum: In Sextum Psalmum: In Ecclesiasten Homiliae. Brill. ISBN978-90-04-08186-4.
  • Vol. vi - H. Langerbeck, ed. (1986). In Canticum Canticorum. Brill. ISBN978-90-04-08187-one.
  • Vol. 7/1 - John F. Callahan, ed. (2009). Opera exegetica In Exodum et Novum Testamentum, pars ane. Brill. ISBN978-90-04-00747-5.
  • Vol. 7/2 - John F. Callahan, ed. (1992). Opera exegetica In Exodum et Novum Testamentum, pars two. Brill. ISBN978-xc-04-09598-four.
  • Vol. viii/one - Werner Jaeger; J.P. Cavarnos; 5.W. Callahan, eds. (1986). Opera ascetica et Epistulae, pars 1. Brill. ISBN978-90-04-08188-8.
  • Vol. 8/ii - Giorgio Pasquali, ed. (2002). Opera ascetica et Epistulae, pars ii. Brill. ISBN978-90-04-11182-0.
  • Vol. 9 - G. Heil; A. van Heck; Eastward. Gebhardt; A. Spira, eds. (1992). Sermones, pars ane. Brill. ISBN978-90-04-00750-v.
  • Vol. 10/1 - G. Heil; J. P. Cavarnos; O. Lendle, eds. (1990). Sermones, pars ii. Brill. ISBN978-90-04-08123-nine.
  • Vol. 10/2 - Ernestus Rhein; Friedhelm Mann; Dörte Teske; Hilda Polack, eds. (1996). Sermones, pars 3. Brill. ISBN978-90-04-10442-6.

The following are editions of English translations of Gregory's writings;

  • Gregory of Nyssa, Homilies on Ecclesiastes: An English Version with Supporting Studies. Proceedings of the Seventh International Colloquium on Gregory of Nyssa (St Andrews, 5–10 September 1990). Link.

References [edit]

  1. ^ "Hator 26 : Lives of Saints : Synaxarium - CopticChurch.internet".
  2. ^ Lutheranism 101, CPH, St. Louis, 2010, p. 277
  3. ^ Book of Acts, 2:ix
  4. ^ a b Van Dam 2003, p. 1
  5. ^ Mateo Seco & Maspero, p. 127
  6. ^ Watt & Drijvers, p. 99
  7. ^ Mateo Seco & Maspero, pp. 127-viii
  8. ^ a b Maspero & Mateo Seco, p. 103
  9. ^ Van Dam (2003), p. 77
  10. ^ Pfister (1964), pp. 108, 113
  11. ^ a b Lowther Clarke, W.Thousand., The Life of St. Macrina, (London: SPCK, 1916)
  12. ^ Maspero & Mateo Seco, p. 104
  13. ^ Gregory Nazianzen, Oration, 43.5-6
  14. ^ Gregory of Nyssa: The Messages. Translated by Anna M. Silvas, p. iii.
  15. ^ González 1984, p. 185
  16. ^ Watt & Drijvers, p. 120
  17. ^ a b Maspero & Mateo Seco, p. 105
  18. ^ Ludlow 2000, p. 21
  19. ^ Daniélou, pp. 73–76
  20. ^ Maspero & Mateo Seco, p.106
  21. ^ Van Dam, p. 77
  22. ^ a b Maspero & Mateo Seco, p. 107
  23. ^ Maspero & Mateo Seco, p. 108
  24. ^ Maspero & Mateo Seco, p. 109
  25. ^ Maspero & Mateo Seco, p. 110
  26. ^ a b c d Maspero & Mateo Seco, p. 111
  27. ^ a b Maspero & Mateo Seco, p. 112
  28. ^ Maspero & Mateo Seco, p. 114
  29. ^ For example, see Knight, George T. (1908–14). Schaff–Herzog Encyclopedia of Religious Knowledge. London and New York: Funk and Wagnalls. pp. 96–8.
  30. ^ Coakley et al., pp. i–14
  31. ^ a b Davis et al., p. 14
  32. ^ Larson, p. 42
  33. ^ a b Maspero & Mateo Seco, p. 750
  34. ^ Maspero & Mateo Seco, p. 751
  35. ^ Jenson, pp. 105–6
  36. ^ Jenson, p. 167
  37. ^ a b Ludlow 2007, p. 43
  38. ^ Ludlow 2007, p. 51
  39. ^ Maspero & Mateo Seco, p. 424
  40. ^ The life of Moses / Gregory of Nyssa ; translation, introd. and notes past Abraham J. Malherbe and Everett Ferguson ; pref. by John Meyendorff Page 81
  41. ^ Maspero & Mateo Seco, p. 68
  42. ^ Maspero & Mateo Seco, p. 425
  43. ^ Maspero & Mateo Seco, p. 522
  44. ^ In Illud 17; 21 (Downing)
  45. ^ In Illud 14 (Downing)
  46. ^ On the Vocal of Songs 15)
  47. ^ Contr. c. Apoll 154
  48. ^ "Church FATHERS: On the Soul and the Resurrection (St. Gregory of Nyssa)". world wide web.newadvent.org . Retrieved 2015-10-xviii .
  49. ^ Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), p. 432
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  51. ^ Hans Boersma: Embodiment and Virtue (Oxford 2013)
  52. ^ J.A. McGuckin: "Eschatological Horizons in the Cappadocian Fathers" in Apocalyptic Thought in Early on Christianity (Thousand Rapids 2009)
  53. ^ Constantine Tsirpanlis: "The Concept of Universal Salvation in Gregory of Nyssa" in Greek Patristic Theology I (New York 1979)
  54. ^ Giulio Maspero: Trinity and Homo (Brill 2007), p. 91
  55. ^ Maspero & Mateo Seco, p. 57
  56. ^ a b Ludlow 2000, p. fourscore
  57. ^ 1 Corinthians 15:28
  58. ^ Philippians 2:ten
  59. ^ Maspero & Mateo Seco, p. 56-57
  60. ^ a b Maspero & Mateo Seco, p. 59
  61. ^ a b Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), pp. 433-4
  62. ^ Ramelli, Ilaria (2008). "The Debate on Apokatastasis in Infidel and Christian Platonists: Martianus, Macrobius, Origen, Gregory of Nyssa, and Augustine". Illinois Classical Studies. University of Illinois Press (33–34): 201–234. JSTOR 10.5406/illiclasstud.33-34.0201.
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  71. ^ Maspero & Mateo Seco, p. 41
  72. ^ a b Maspero & Mateo Seco, p. 42
  73. ^ a b D. Bentley Hart (2001). The 'Whole Humanity': Gregory of Nyssa's Critique of Slavery in Lite of His Eschatology. Scottish Journal of Theology, 54, pp 51-69. doi:10.1017/S0036930600051188.
  74. ^ Gregory of Nyssa (1993). Homilies on Ecclesiastes. Translated by Hall; Moriarty. New York: de Gruyter. p. 74. ISBN9783110135862.
  75. ^ P.G. Kirchschlaeger. "Slavery and Early Christianity - A reflection from a human rights perspective".
  76. ^ The perennial tradition of Neoplatonism, p. 188
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  80. ^ Enneads sixth tractate 1 Beauty :half dozen
  81. ^ Life after Death, ch. eight
  82. ^ "The Calendar". The Church of England . Retrieved 2021-03-27 .
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  85. ^ a b Maspero & Mateo Seco, p. 170
  86. ^ "Only a very small number of initiates accept read and are aware of Gregory of Nyssa, and they have jealously guarded their secret" - Hans Urs von Balthasar, Presence and Thought: An Essay on the Religious Philosophy of Gregory of Nyssa (1942), as quoted in Maspero & Mateo Seco, p.170
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  89. ^ Maspero & Mateo Seco, p. 172
  90. ^ Natalie, Carnes (2014). Beauty: A Theological Date with Gregory of Nyssa. Eugene, Oregon. ISBN9781630876678. OCLC 903899756. The same year Coakley'south book was published, one of the contributors to that book released his own book drawing considerably on Gregory: David Bentley Hart published The Beauty of the Infinite. Hart writes systematic theology in the tradition of Gregory, yet in conversation with gimmicky thinkers. He writes Nyssen theology in the same way theologians for years have written Augustinian theology.
  91. ^ The Seventh General Council, the Second of Nicaea, Held A.D. 787, in which the Worship of Images was Established: With Copious Notes from the "Caroline Books", Compiled by Order of Charlemagne for Its Confutation, Council of Nicea, Translated past Mendham, John, Published by John. W.Eastward. Painter, 1850, page 382
  92. ^ Henry Fairfield Osborn, From the Greeks to Darwin Macmillan and Co. (1905) p.69,71
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  94. ^ Carter, J. Kameron, Race a Theological Account, Oxford University Press, 2008, Page 231
  95. ^ von Balthasar, Hans Urs (1995). Presence and thought : essay on the religious philosophy of Gregory of Nyssa. San Francisco: Ignatius Press. ISBN0898705215. OCLC 32457802.

Sources [edit]

  • Azkoul, Michael (1995). St. Gregory of Nyssa and the Tradition of the Fathers. Lewiston, NY: E. Mellen Printing. ISBN0-7734-8993-2.
  • Ene D-Vasilescu, Elena (2021). "Chapter 6: "Gregory of Nyssa's fourth century water organ (a reconstruction) and the elements of Creation in his texts: water, air, fire, and earth"". In Ene D-Vasilescu, Elena (ed.). Glimpses into Byzantium. Byzantine and Mod . Oxford: Indep. pp. 127–140. ISBN978-1-80049-880-8.
  • Ene D-Vasilescu, Elena (2021). "Affiliate 7: "The epektasis [ἐπέκτασις] and the exploits of the soul (ἡ ψυχή) in Gregory of Nyssa's De anima et resurrectione/On the Soul and the Resurrection"". In Ene D-Vasilescu, Elena (ed.). Glimpses into Byzantium. Byzantine and Modern . Oxford: Indep. pp. 140–158. ISBN978-1-80049-880-eight.
  • Ene D-Vasilescu, Elena (2017). "Chapter 55: Gregory of Nyssa". In Esler, Philip F. (ed.). The Early Christian Earth. Routledge - Taylor & Francis Group. pp. 1072–1987.
  • Meredith, Anthony (1995). The Cappadocians. Crestwood, NY: St. Vladimir'due south Seminary Press. ISBN0-88141-112-iv.
  • Mateo-Seco, Lucas Francisco; Maspero, Giulio, eds. (2010). The Brill Lexicon of Gregory of Nyssa. Leiden: Brill.

Farther reading [edit]

  • Gregory of Nyssa, Life of Macrina, London, 2012. limovia.net ISBN 978-ane-78336-017-eight
  • John J. Cleary, ed. (1997). The perennial tradition of Neoplatonism. Leuven University Press. ISBN978-90-6186-847-7.
  • Sarah Coakley; et al. (2003). Re-thinking Gregory of Nyssa. Wiley-Blackwell. ISBN978-1-4051-0637-5.
  • Jean Daniélou (1956). "Le mariage de Grégoire de Nysse et la chronologie de sa vie". Revue d'Études Augustiniennes et Patristiques. 2 (i–2): 71–78. doi:10.1484/J.REA.5.103908.
  • Stephen T. Davis; Daniel Kendall; Gerald O'Collins, eds. (2002). The Trinity: an interdisciplinary symposium on the Trinity. Oxford Academy Press. ISBN978-0-19-924612-0.
  • González, Justo (1984), The Story of Christianity, Peabody: Prince Press, ISBN978-1-56563-522-7 , retrieved 20 January 2013
  • Robert Jenson (2002). The Triune Identity: God According to the Gospel. Wipf & Stock. ISBN978-1-57910-962-2.
  • Duane H. Larson (1995). Times of the trinity: a proposal for theistic cosmology. P. Lang. ISBN978-0-8204-2706-5.
  • Morwenna Ludlow (2000). Universal salvation: eschatology in the idea of Gregory of Nyssa and Karl Rahner. Oxford University Printing. ISBN978-0-19-827022-five.
  • Morwenna Ludlow (2007). Gregory of Nyssa : ancient and (post)modern. Oxford University Press. ISBN978-0-nineteen-928076-6.
  • Giulio Maspero; Lucas F. Mateo Seco, eds. (2009). The Brill dictionary of Gregory of Nyssa. Leiden: BRILL. ISBN978-90-04-16965-4.
  • Metropolitan Hierotheos of Nafpaktos, Life after Death. Retrieved 22 Jan 2012.
  • Pfister, J. Emile (June 1964). "A Biographical Note: The Brothers and Sisters of St. Gregory of Nyssa". Vigiliae Christianae. eighteen (ii): 108–113. doi:x.2307/1582774. JSTOR 1582774.
  • Raymond Van Dam (2002). Kingdom of snow: Roman dominion and Greek culture in Cappadocia. University of Pennsylvania Press. ISBN978-0-8122-3681-one.
  • Raymond Van Dam (2003). Becoming Christian: the conversion of Roman Cappadocia. Academy of Pennsylvania Press. ISBN978-0-8122-3738-2.
  • John W. Watt; Jan Willem Drijvers (1999). Portraits of spiritual dominance: religious power in early Christianity, Byzantium, and the Christian Orient. Leiden: BRILL. ISBN978-90-04-11459-iii.

External links [edit]

  • Ancient Greek OCR of Gregory of Nyssa'due south writings in PG at the Lace repository of Mountain Allison Academy: vol. 45, vol. 46
  • Gregory of Nyssa Home Page, including many English language translations of his writings.
  • Gregory of Nissa English translación of writings.
  • Herbermann, Charles, ed. (1913). "St. Gregory of Nyssa". Catholic Encyclopedia. New York: Robert Appleton Company.
  • Gregory of Nyssa entry from The Net Encyclopedia of Philosophy
  • Opera Omnia past Migne, Patrologia Graeca with analytical indexes.
  • Schaff's Nicene and Post-Nicene Fathers (online), including the works of St. Gregory
  • "Commentary on Song of Songs; Alphabetic character on the Soul; Alphabetic character on Ascesis and the Monastic Life', a manuscript from the 14th-century of Gregory of Nyssa's work, translated into Arabic
  • Works by Gregory of Nyssa at LibriVox (public domain audiobooks)

St. Louis University Cycle B Readings 2015

Source: https://en.wikipedia.org/wiki/Gregory_of_Nyssa