By Hans Boersma
Embodiment within the theology of Gregory of Nyssa is a much-debated subject. Hans Boersma argues that this-worldly realities of time and area, which come with embodiment, are usually not the focal point of Gregory's theology. as an alternative, embodiment performs a fantastically subordinate function. the main to his theology, Boersma indicates, is anagogy, going upward with a view to perform the lifetime of God.
This ebook seems to be at numerous issues attached to embodiment in Gregory's suggestion: time and house; allegory; gender, sexuality, and virginity; dying and mourning; slavery, homelessness, and poverty; and the church because the physique of Christ. In every one example, Boersma continues, Gregory values embodiment merely inasmuch because it allows us to head upward within the highbrow realm of the heavenly future.
Boersma means that for Gregory embodiment and advantage serve the anagogical pursuit of otherworldly realities. Countering fresh developments in scholarship that spotlight Gregory's appreciation of the goodness of construction, this booklet argues that Gregory seems at embodiment as a method for people to develop in advantage and in an effort to perform the divine life.
It is right that, as a Christian philosopher, Gregory regards the creator-creature contrast as easy. yet he additionally works with the excellence among spirit and subject. And Nyssen is confident that during the hereafter the types of time and area will disappear-while the human physique will suffer an impossible transformation. This booklet, then, serves as a reminder of the profoundly otherworldly forged of Gregory's theology.
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Extra resources for Embodiment and Virtue in Gregory of Nyssa: An Anagogical Approach
7–9 (Hall 35). 11–13 (Hall 99). 15 (Hall 100). 12–13 (Hall 101). 2 (Hall 34). 16–18 (Hall 100). 16–19 (Hall 101). 4–5 (Hall 100). ). ”43 In similar fashion, the proper means (ìÝóïí) has everything to do with ﬁnding just the right nuance between two opposing vices. 44 For Gregory, to ﬁnd the right proportionality between two opposing vices is to “measure” one’s action in just the right way. Thus, when he speaks of “time” (åæüíïò), Nyssen does not have in mind the right moment or timing within chronologically extended time.
They also correctly hold that Nyssen looks to diastemic creaturely movement in time and space as something positive in that it allows the human denies the diastemic character of the eschaton. , “Historical Time,” 83). Here Gregory suggests that the human mind “is compelled to go beyond the concept of extension (äØÆóôÅìÆôØŒcí), yet it does not get beyond it. 10–14 (Hall 125)). 2–5 (Hall 125)). Two observations need to be made. First, Gregory does not deﬁne “created nature as nothing other than äØÜóôÅìÆ” (Mosshammer, “Historical Time,” 83); rather, he puts it the other way around: extension (unlike the Good) is only a creature.
Comments Barnes: “This apparently epistemological postulate has a precise theological point in the controversy. Unbegotten must mean Unbegotten essence, and Begotten must mean Begotten essence” (The Power of God: ˜ýíÆìØò in Gregory of Nyssa’s Trinitarian Theology (Washington, DC: Catholic University of America Press, 1998), 203). ), El “Contra Eunomium I,” 217–35). Mark DelCogliano, however, has recently called into question the inﬂuence of Platonism on the Eunomian view of the origin of names (Basil of Caesarea’s Anti-Eunomian Theory of Names: Christian Theology and Late-Antique Philosophy in the Fourth Century Trinitarian Controversy, Supplements to Vigiliae Christianae, 103 (Leiden: Brill, 2010), 49–95).
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