By Johannes Zachhuber
This quantity explores Gregory Of Nyssa's idea of human nature. It argues that the common use Gregory makes of "phusis"-terminology isn't just a terminological predilection, yet really the major to the philosophical and theological foundations of his suggestion. ranging from an outline of the theological panorama within the early 360's the examine first demonstrates the that means and relevance of common human nature as an analogy for the Trinity in Cappadocian theology. the second one half explores Gregory's use of this related suggestion in his educating at the divine economic climate. it really is argued that Gregory takes this philosophical concept into the provider of his personal theology. finally the booklet offers an instance for the mutual interplay of philosophy and Christian theology within the fourth century.
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Extra resources for Human Nature in Gregory of Nyssa: Philosophical Background and Theological Significance
Zachhuber/f4/20-42 38 10/4/99 11:55 AM Page 38 all, the Neoplatonists would not say that all the Heraclids are Heracles. Yet, the Heraclids are for them an illustration of ousia, that is a means of explaining why many things on various ontological planes can all be thus called. If, then, ousia is conceded to be a derivative quasi-genus59 rather than an Aristotelian one, things which are related qua descent can be called homoousios as well as, or, perhaps, with even more justification than, those that share the same logos.
Prior to the analysis of Basil’s teaching it is therefore necessary to elucidate Eunomius’ position as far as it is relevant for the present investigation. 1 Pace Hanson (1988, 696) I do not think that Apollinarius ought to be credited with having led Basil towards the homoousion. 2 For Basil as an early homoiousian cf.
He does not altogether disavow this interpretation although he denounces it as a Greek interpretation which would not be relevant for Christians. 44 That is, he claims the homoousion for beings that are not equal, but related qua derivation without unequivocally rejecting the ‘Greek’ use of the term. 45 Instead, his attempt is directed at establishing 42 So: Hanson (1988), 421. , Opitz in his edition (231): between the death of Constantius and the 362 synod at Alexandria. 43 Syn 51,3 (274,35–275,4 Opitz).
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