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\n\n \n \n \n \n \n \n Gregory of Nyssa, Augustine of Hippo, and the Filioque. By Chungman Lee. Supplements to Vigiliae Christianae 169. Leiden: Brill, 2021. xiii + 366. $162.00 cloth.\n \n \n \n \n\n\n \n Heintz, M.\n\n\n \n\n\n\n
Church History, 92(4): 942–943. December 2023.\n
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@article{heintz_gregory_2023,\n\ttitle = {Gregory of {Nyssa}, {Augustine} of {Hippo}, and the {Filioque}. {By} {Chungman} {Lee}. {Supplements} to {Vigiliae} {Christianae} 169. {Leiden}: {Brill}, 2021. xiii + 366. \\$162.00 cloth.},\n\tvolume = {92},\n\tissn = {0009-6407, 1755-2613},\n\tshorttitle = {Gregory of {Nyssa}, {Augustine} of {Hippo}, and the {Filioque}. {By} {Chungman} {Lee}. {Supplements} to {Vigiliae} {Christianae} 169. {Leiden}},\n\turl = {https://www.cambridge.org/core/journals/church-history/article/abs/gregory-of-nyssa-augustine-of-hippo-and-the-filioque-by-chungman-lee-supplements-to-vigiliae-christianae-169-leiden-brill-2021-xiii-366-16200-cloth/3709BC56FBD93886970BAFB0080FA213},\n\tdoi = {10.1017/S0009640723002998},\n\tabstract = {//static.cambridge.org/content/id/urn\\%3Acambridge.org\\%3Aid\\%3Aarticle\\%3AS0009640723002998/resource/name/firstPage-pdf-S0009640723002998a.jpg},\n\tlanguage = {en},\n\tnumber = {4},\n\turldate = {2024-03-20},\n\tjournal = {Church History},\n\tauthor = {Heintz, Michael},\n\tmonth = dec,\n\tyear = {2023},\n\tpages = {942--943},\n}\n\n
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\n //static.cambridge.org/content/id/urn%3Acambridge.org%3Aid%3Aarticle%3AS0009640723002998/resource/name/firstPage-pdf-S0009640723002998a.jpg\n
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\n\n \n \n \n \n \n \n The Devil’s Ransom and Christology in Origen and the Cappadocians.\n \n \n \n \n\n\n \n Heinze, K.\n\n\n \n\n\n\n
The Journal of Theological Studies, 74(2): 636–672. 2023.\n
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@article{heinze_devils_2023,\n\ttitle = {The {Devil}’s {Ransom} and {Christology} in {Origen} and the {Cappadocians}},\n\tvolume = {74},\n\tissn = {0022-5185},\n\turl = {https://doi.org/10.1093/jts/flad048},\n\tdoi = {10.1093/jts/flad048},\n\tabstract = {This article identifies a relationship between third- and fourth-century Christology and the idea that Christ’s blood ransomed sinners from the devil. The thesis is that the ‘devil’s ransom’ was a natural conclusion for patristic exegetes but that those who accepted it had to navigate around the outrageous possibility that Christ’s divinity had been offered to the devil. Origen, depending on what some would call a dualistic Christology, solved the problem by saying that the ransom price (Christ’s blood or soul) had not included his divinity; but Gregory of Nazianzus, for whom Christ’s blood was in some real sense ‘the blood of God’, could not say this, which is one of the reasons that he rejected the whole idea of a ransom to the devil. In contrast, Gregory of Nyssa’s emphasis on the concealment of Christ’s divinity within the ransom prevented it from having been part of the agreed-upon price and so saved the devil’s ransom from scandal. This theological manoeuvring shows that the ransom stories should be read within a broader theological context. The recent scholarly recognition that the ransom is one among many colourful and sometimes incompatible soteriological metaphors should not lead us to ignore the degree to which patristic authors treated it with theological seriousness.},\n\tnumber = {2},\n\turldate = {2024-03-06},\n\tjournal = {The Journal of Theological Studies},\n\tauthor = {Heinze, Ky},\n\tyear = {2023},\n\tkeywords = {Devil, Diable, Origène},\n\tpages = {636--672},\n}\n\n
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\n This article identifies a relationship between third- and fourth-century Christology and the idea that Christ’s blood ransomed sinners from the devil. The thesis is that the ‘devil’s ransom’ was a natural conclusion for patristic exegetes but that those who accepted it had to navigate around the outrageous possibility that Christ’s divinity had been offered to the devil. Origen, depending on what some would call a dualistic Christology, solved the problem by saying that the ransom price (Christ’s blood or soul) had not included his divinity; but Gregory of Nazianzus, for whom Christ’s blood was in some real sense ‘the blood of God’, could not say this, which is one of the reasons that he rejected the whole idea of a ransom to the devil. In contrast, Gregory of Nyssa’s emphasis on the concealment of Christ’s divinity within the ransom prevented it from having been part of the agreed-upon price and so saved the devil’s ransom from scandal. This theological manoeuvring shows that the ransom stories should be read within a broader theological context. The recent scholarly recognition that the ransom is one among many colourful and sometimes incompatible soteriological metaphors should not lead us to ignore the degree to which patristic authors treated it with theological seriousness.\n
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\n\n \n \n \n \n \n Bulletin de théologie patristique (V).\n \n \n \n\n\n \n Batllo, X.\n\n\n \n\n\n\n
Revue thomiste, 123: 713–738. 2023.\n
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@article{batllo_bulletin_2023,\n\ttitle = {Bulletin de théologie patristique ({V})},\n\tvolume = {123},\n\tjournal = {Revue thomiste},\n\tauthor = {Batllo, Xavier},\n\tyear = {2023},\n\tpages = {713--738},\n}\n\n
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\n\n \n \n \n \n \n The Unity, Power and Energy of the Holy Trinity in the Theology of Gregory of Nyssa.\n \n \n \n\n\n \n Zhukovskyy, V.\n\n\n \n\n\n\n
Studia Ceranea, 13. 2023.\n
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@article{zhukovskyy_unity_2023,\n\ttitle = {The {Unity}, {Power} and {Energy} of the {Holy} {Trinity} in the {Theology} of {Gregory} of {Nyssa}},\n\tvolume = {13},\n\tdoi = {10.18778/2084-140X.13.32},\n\tjournal = {Studia Ceranea},\n\tauthor = {Zhukovskyy, Viktor},\n\tyear = {2023},\n\tkeywords = {Activity, Activité, Activités divines (énergies divines), Théologie trinitaire, Trinitarian Theology, Unity, Unité},\n}\n\n
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\n\n \n \n \n \n \n La réception de la Lettre 38 de Grégoire de Nysse dans la controverse trinitaire islamo-chrétienne au IX$^{\\textrm{e}}$ siècle: L'exemple d'Abū Rā'iṭah al-Takrītī.\n \n \n \n\n\n \n Maalouf, C.\n\n\n \n\n\n\n
Revue Théologique de Louvain, 54(3): 305–337. 2023.\n
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@article{maalouf_reception_2023,\n\ttitle = {La réception de la \\textit{{Lettre} 38} de {Grégoire} de {Nysse} dans la controverse trinitaire islamo-chrétienne au {IX}$^{\\textrm{e}}$ siècle: {L}'exemple d'{Abū} {Rā}'iṭah al-{Takrītī}},\n\tvolume = {54},\n\tshorttitle = {La réception de la \\textit{{Lettre} 38} de {Grégoire} de {Nysse} dans la controverse trinitaire islamo-chrétienne au {IXe} siècle},\n\tdoi = {10.2143/RTL.54.3.3292392},\n\tabstract = {Au début des controverses trinitaires islamo-chrétiennes, Abū Rā’iṭah al-Takrītī, théologien et philosophe jacobite au IXe siècle, répond, dans son},\n\tnumber = {3},\n\tjournal = {Revue Théologique de Louvain},\n\tauthor = {Maalouf, Charbel},\n\tyear = {2023},\n\tkeywords = {Arabe, Arabic, Ep. 38, Eun., Reception, Réception, Théologie trinitaire, Trinitarian Theology},\n\tpages = {305--337},\n}\n\n
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\n Au début des controverses trinitaires islamo-chrétiennes, Abū Rā’iṭah al-Takrītī, théologien et philosophe jacobite au IXe siècle, répond, dans son\n
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\n\n \n \n \n \n \n \n Mirrors of the Divine: Late Ancient Christianity and the Vision of God by Emily R. Cain (review).\n \n \n \n \n\n\n \n King, D.\n\n\n \n\n\n\n
Journal of Early Christian Studies, 31(4): 590–592. 2023.\n
Publisher: Johns Hopkins University Press\n\n
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@article{king_mirrors_2023,\n\ttitle = {Mirrors of the {Divine}: {Late} {Ancient} {Christianity} and the {Vision} of {God} by {Emily} {R}. {Cain} (review)},\n\tvolume = {31},\n\tissn = {1086-3184},\n\tshorttitle = {Mirrors of the {Divine}},\n\turl = {https://muse.jhu.edu/pub/1/article/915043},\n\tnumber = {4},\n\turldate = {2023-12-20},\n\tjournal = {Journal of Early Christian Studies},\n\tauthor = {King, Derek},\n\tyear = {2023},\n\tnote = {Publisher: Johns Hopkins University Press},\n\tpages = {590--592},\n}\n\n
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\n\n \n \n \n \n \n Mirrors of the Divine: Late Ancient Christianity and the Vision of God.\n \n \n \n\n\n \n Cain, E. R.\n\n\n \n\n\n\n Oxford University Press, Oxford, New York, 2023.\n
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@book{cain_mirrors_2023,\n\taddress = {Oxford, New York},\n\ttitle = {Mirrors of the {Divine}: {Late} {Ancient} {Christianity} and the {Vision} of {God}},\n\tisbn = {978-0-19-766337-0},\n\tshorttitle = {Mirrors of the {Divine}},\n\tabstract = {Mirrors of the Divine brings into focus how four influential authors of the late ancient world—Tertullian of Carthage, Clement of Alexandria, Gregory of Nyssa, and Augustine of Hippo—employ language of vision and of mirrors in their discursive struggles to construct Christian agency, identity, and epistemology. Early Christian authors described the vision of God through the Pauline verse 1 Corinthians 13:12: "For now we see in a mirror, dimly, but then we will see face to face." Yet each author interpreted this verse differently, based on a diverse set of assumptions about how they understood seeing and mirrors to function: does vision occur by something leaving or entering the eye? Is one impacted by seeing or by being seen? Do mirrors offer trustworthy knowledge?Spanning the second through fourth centuries CE in both Eastern and Western Christianity, Mirrors of the Divine analyzes these four authors' theological writings on vision and knowledge of God to explore how contradictory theories of sight shaped their cosmologies, theologies, subjectivities, genders, and discursive worlds. As Emily R. Cain demonstrates, how the authors portray eyes reveals how they envisioned one's relationship to the world, while how they portray mirrors reveals how they imagined the unknown. Both have dramatic impacts on how one interprets what it means to see God through a mirror dimly. She shows that arguments about the phenomenon of visual perception are deeply intertwined with broader debates about identity, agency, and epistemology, and uncovers some of the most self-conscious ways that late ancient Christians thought of themselves, their worlds, and their God.},\n\tpublisher = {Oxford University Press},\n\tauthor = {Cain, Emily R.},\n\tyear = {2023},\n}\n\n
\n
\n\n\n
\n Mirrors of the Divine brings into focus how four influential authors of the late ancient world—Tertullian of Carthage, Clement of Alexandria, Gregory of Nyssa, and Augustine of Hippo—employ language of vision and of mirrors in their discursive struggles to construct Christian agency, identity, and epistemology. Early Christian authors described the vision of God through the Pauline verse 1 Corinthians 13:12: \"For now we see in a mirror, dimly, but then we will see face to face.\" Yet each author interpreted this verse differently, based on a diverse set of assumptions about how they understood seeing and mirrors to function: does vision occur by something leaving or entering the eye? Is one impacted by seeing or by being seen? Do mirrors offer trustworthy knowledge?Spanning the second through fourth centuries CE in both Eastern and Western Christianity, Mirrors of the Divine analyzes these four authors' theological writings on vision and knowledge of God to explore how contradictory theories of sight shaped their cosmologies, theologies, subjectivities, genders, and discursive worlds. As Emily R. Cain demonstrates, how the authors portray eyes reveals how they envisioned one's relationship to the world, while how they portray mirrors reveals how they imagined the unknown. Both have dramatic impacts on how one interprets what it means to see God through a mirror dimly. She shows that arguments about the phenomenon of visual perception are deeply intertwined with broader debates about identity, agency, and epistemology, and uncovers some of the most self-conscious ways that late ancient Christians thought of themselves, their worlds, and their God.\n
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\n\n \n \n \n \n \n \n A Maxim of Greek Philosophy Found in Scripture: \"Know Yourself\" in Origen and Reflections in Gregory of Nyssa.\n \n \n \n \n\n\n \n Ramelli, I. L.\n\n\n \n\n\n\n In Filtvedt, O. J.; and Schröter, J., editor(s),
Know Yourself: Echoes and Interpretations of the Delphic Maxim in Ancient Judaism, Christianity, and Philosophy, of Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft, pages 423–471. De Gruyter, Berlin, Boston, 2023.\n
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@incollection{ramelli_maxim_2023,\n\taddress = {Berlin, Boston},\n\tseries = {Beihefte zur {Zeitschrift} für die neutestamentliche {Wissenschaft}},\n\ttitle = {A {Maxim} of {Greek} {Philosophy} {Found} in {Scripture}: "{Know} {Yourself}" in {Origen} and {Reflections} in {Gregory} of {Nyssa}},\n\tcopyright = {De Gruyter expressly reserves the right to use all content for commercial text and data mining within the meaning of Section 44b of the German Copyright Act.},\n\tisbn = {978-3-11-108385-8},\n\turl = {https://www.degruyter.com/document/isbn/9783111083858/html},\n\tabstract = {The book explores ancient interpretations and usages of the famous Delphic maxim “know yourself”. The primary emphasis is on Jewish, Christian and Greco-Roman sources from the first four centuries CE. The individual contributions examine both direct quotations of the maxim as well as more distant echoes. Most of the sources included in the book have never previously been studied in any detail with a view to their use and interpretation of the Delphic maxim. Thus, the book contributes significantly to the origin and different interpretations of the maxim in antiquity as well as to its reception history in ancient philosophical and theological discourses. The chapters of the book are linked to each other by numerous cross-references which makes it possible to compare the different views of the maxim with each other. It also helps readers to notice relationships and trajectories within the material. The explorations of the relevant sources are also set in the context of ongoing debates about the shape and nature of ancient conceptions of self and self-knowledge. The book thus demonstrates the wide variety of philosophical and theological approaches in that the injunction to know oneself could be viewed and how these interpretations provide windows into ancient discourses about self and self-knowledge.},\n\tlanguage = {en},\n\tnumber = {260},\n\turldate = {2023-12-14},\n\tbooktitle = {Know {Yourself}: {Echoes} and {Interpretations} of the {Delphic} {Maxim} in {Ancient} {Judaism}, {Christianity}, and {Philosophy}},\n\tpublisher = {De Gruyter},\n\tauthor = {Ramelli, Ilaria L.E.},\n\teditor = {Filtvedt, Ole Jakob and Schröter, Jens},\n\tyear = {2023},\n\tkeywords = {Connaissance de soi, Self-knowledge},\n\tpages = {423--471},\n}\n\n
\n
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\n The book explores ancient interpretations and usages of the famous Delphic maxim “know yourself”. The primary emphasis is on Jewish, Christian and Greco-Roman sources from the first four centuries CE. The individual contributions examine both direct quotations of the maxim as well as more distant echoes. Most of the sources included in the book have never previously been studied in any detail with a view to their use and interpretation of the Delphic maxim. Thus, the book contributes significantly to the origin and different interpretations of the maxim in antiquity as well as to its reception history in ancient philosophical and theological discourses. The chapters of the book are linked to each other by numerous cross-references which makes it possible to compare the different views of the maxim with each other. It also helps readers to notice relationships and trajectories within the material. The explorations of the relevant sources are also set in the context of ongoing debates about the shape and nature of ancient conceptions of self and self-knowledge. The book thus demonstrates the wide variety of philosophical and theological approaches in that the injunction to know oneself could be viewed and how these interpretations provide windows into ancient discourses about self and self-knowledge.\n
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\n\n \n \n \n \n \n \n The Apollinarist Doctrine and Its Rejection by St. Gregory of Nyssa.\n \n \n \n \n\n\n \n Cristescu, V.\n\n\n \n\n\n\n
Teologia, 94(1): 77–89. 2023.\n
Publisher: Editura Universității Aurel Vlaicu\n\n
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\n\n \n \n Paper\n \n \n\n \n\n \n link\n \n \n\n bibtex\n \n\n \n \n \n abstract \n \n\n \n\n \n \n \n \n \n \n \n\n \n \n \n \n \n \n \n \n \n \n \n\n\n\n
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@article{cristescu_apollinarist_2023,\n\ttitle = {The {Apollinarist} {Doctrine} and {Its} {Rejection} by {St}. {Gregory} of {Nyssa}},\n\tvolume = {94},\n\tissn = {2247-4382, 1453-4789, 1453-4789},\n\turl = {https://www.ceeol.com/search/article-detail?id=1195760},\n\tabstract = {From the misunderstanding of the unity of the person of Christ, Apollinaris of Laodicea came to the denial of the affirmation of the harmony between the two wills of Christ and at the same time to the denial of the rational soul of Christ. Apollinaris emphasizes the disunity in the person of Christ that is necessarily born in him because of the rational soul and, through it, in the human will as well. St. Gregory of Nyssa strongly criticized the Apollinaris’ doctrine. He based his argument pointing out the truth that Christ can only be called man if he consists of a rational body and soul. In his treatise Adversum Apollinarem, St. Gregory exegetically addresses the Christological aspects misunderstood by Apollinaris and combats them step by step. Apollinaris’ support of the pre-existence of the body of Christ ruins the teaching of the Incarnation and the Trinitarian teaching. St Gregory understands the two Pauline formulas “image of God” and “image of the servant” in Philippians 2, 6-12 as two distinct natures.},\n\tlanguage = {English},\n\tnumber = {1},\n\turldate = {2023-11-28},\n\tjournal = {Teologia},\n\tauthor = {Cristescu, Vasile},\n\tyear = {2023},\n\tnote = {Publisher: Editura Universității Aurel Vlaicu},\n\tkeywords = {Apolinaire, Apolinarius, Christologie, Christology},\n\tpages = {77--89},\n}\n\n
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\n\n\n
\n From the misunderstanding of the unity of the person of Christ, Apollinaris of Laodicea came to the denial of the affirmation of the harmony between the two wills of Christ and at the same time to the denial of the rational soul of Christ. Apollinaris emphasizes the disunity in the person of Christ that is necessarily born in him because of the rational soul and, through it, in the human will as well. St. Gregory of Nyssa strongly criticized the Apollinaris’ doctrine. He based his argument pointing out the truth that Christ can only be called man if he consists of a rational body and soul. In his treatise Adversum Apollinarem, St. Gregory exegetically addresses the Christological aspects misunderstood by Apollinaris and combats them step by step. Apollinaris’ support of the pre-existence of the body of Christ ruins the teaching of the Incarnation and the Trinitarian teaching. St Gregory understands the two Pauline formulas “image of God” and “image of the servant” in Philippians 2, 6-12 as two distinct natures.\n
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\n\n \n \n \n \n \n \n How to Make Use of Pagan Knowledge without Separating Oneself from the Church’s Milk: The Function of Otherness in Gregory of Nyssa’s Theory of Self-Perfection.\n \n \n \n \n\n\n \n Stenger, J. R.\n\n\n \n\n\n\n In Ayres, L.; Crawford, M. R.; and Champion, M. W., editor(s),
The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions, pages 328–346. Cambridge University Press, Cambridge, 2023.\n
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@incollection{stenger_how_2023,\n\taddress = {Cambridge},\n\ttitle = {How to {Make} {Use} of {Pagan} {Knowledge} without {Separating} {Oneself} from the {Church}’s {Milk}: {The} {Function} of {Otherness} in {Gregory} of {Nyssa}’s {Theory} of {Self}-{Perfection}},\n\tisbn = {978-1-108-83529-9},\n\tshorttitle = {How to {Make} {Use} of {Pagan} {Knowledge} without {Separating} {Oneself} from the {Church}’s {Milk}},\n\turl = {https://www.cambridge.org/core/books/intellectual-world-of-late-antique-christianity/how-to-make-use-of-pagan-knowledge-without-separating-oneself-from-the-churchs-milk-the-function-of-otherness-in-gregory-of-nyssas-theory-of-selfperfection/FAE1C0BF8C516ABB23BEAF30ADBE220C},\n\tabstract = {One of the central issues to which the Cappadocian fathers frequently returned was the possibility of Christian paideia. It has been pointed out that the idea of morphosis, a never-ending process of giving shape to one’s life in imitation of Christ, is at the heart of Gregory of Nyssa’s educational thinking. What has been overlooked is the way Gregory’s awareness of paideia as an engagement of the subject with an object raises the methodological problem of how this relationship can be established. This chapter illuminates Gregory’s concept of self-formation by investigating the ways in which he theorises the acquisition and ordering of knowledge suited to the life of faith. A reading of his Life of Moses demonstrates that, drawing on the rhetoric of an opposition between Christianity and classical culture, Gregory re-evaluates this tension from a pedagogical perspective. His novel idea is that the negotiation of foreignness and kinship can be a catalyst for Christian self-perfection.},\n\turldate = {2023-11-24},\n\tbooktitle = {The {Intellectual} {World} of {Late} {Antique} {Christianity}: {Reshaping} {Classical} {Traditions}},\n\tpublisher = {Cambridge University Press},\n\tauthor = {Stenger, Jan R.},\n\teditor = {Ayres, Lewis and Crawford, Matthew R. and Champion, Michael W.},\n\tyear = {2023},\n\tdoi = {10.1017/9781108883559.020},\n\tpages = {328--346},\n}\n\n
\n
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\n One of the central issues to which the Cappadocian fathers frequently returned was the possibility of Christian paideia. It has been pointed out that the idea of morphosis, a never-ending process of giving shape to one’s life in imitation of Christ, is at the heart of Gregory of Nyssa’s educational thinking. What has been overlooked is the way Gregory’s awareness of paideia as an engagement of the subject with an object raises the methodological problem of how this relationship can be established. This chapter illuminates Gregory’s concept of self-formation by investigating the ways in which he theorises the acquisition and ordering of knowledge suited to the life of faith. A reading of his Life of Moses demonstrates that, drawing on the rhetoric of an opposition between Christianity and classical culture, Gregory re-evaluates this tension from a pedagogical perspective. His novel idea is that the negotiation of foreignness and kinship can be a catalyst for Christian self-perfection.\n
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\n\n \n \n \n \n \n \n Apophaticism, Mysticism, and Epoptics in Ancient and Patristic Philosophy: Some Important Examples.\n \n \n \n \n\n\n \n Ramelli, I.\n\n\n \n\n\n\n
Verbum Vitae, 41(3): 547–586. 2023.\n
Number: 3\n\n
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@article{ramelli_apophaticism_2023,\n\ttitle = {Apophaticism, {Mysticism}, and {Epoptics} in {Ancient} and {Patristic} {Philosophy}: {Some} {Important} {Examples}},\n\tvolume = {41},\n\tcopyright = {Copyright (c) 2023 Verbum Vitae},\n\tissn = {2451-280X},\n\tshorttitle = {Apophaticism, {Mysticism}, and {Epoptics} in {Ancient} and {Patristic} {Philosophy}},\n\turl = {https://czasopisma.kul.pl/index.php/vv/article/view/16420},\n\tdoi = {10.31743/vv.16420},\n\tabstract = {This article investigates mystic apophaticism in a set of Greek Patristic theologians, profoundly informed by philosophy, especially imperial Platonism: Clement, Origen, Gregory of Nyssa, and Pseudo-Dionysius. Both the terminology and the argumentative structure will be examined in each author and important connections among themselves and with ‘pagan’ Neoplatonists (including Plotinus, Porphyry, and Proclus) will be drawn. The reciprocal interrelations among epoptics, ἔρως and ἀγάπη, epektasis, and ἐπιστροφή and ἀποκατάστασις will be pointed out. The article will argue for the intended double-reference strategy to both ‘pagan’ and Christian Platonism, as well as Dionysius’ veiled response to Porphyry qua accuser of Origen, and the meaning of the charge, levelled against Dionysius himself, of “making unholy use of Greek things”—which is what ‘pagans’ had already charged Origen with. Dionysius retorted, “it is the Greeks who make unholy use of godly things to attack God!”, and this is again what Origen had responded.},\n\tlanguage = {en},\n\tnumber = {3},\n\turldate = {2023-11-23},\n\tjournal = {Verbum Vitae},\n\tauthor = {Ramelli, Ilaria},\n\tyear = {2023},\n\tnote = {Number: 3},\n\tpages = {547--586},\n}\n\n
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\n This article investigates mystic apophaticism in a set of Greek Patristic theologians, profoundly informed by philosophy, especially imperial Platonism: Clement, Origen, Gregory of Nyssa, and Pseudo-Dionysius. Both the terminology and the argumentative structure will be examined in each author and important connections among themselves and with ‘pagan’ Neoplatonists (including Plotinus, Porphyry, and Proclus) will be drawn. The reciprocal interrelations among epoptics, ἔρως and ἀγάπη, epektasis, and ἐπιστροφή and ἀποκατάστασις will be pointed out. The article will argue for the intended double-reference strategy to both ‘pagan’ and Christian Platonism, as well as Dionysius’ veiled response to Porphyry qua accuser of Origen, and the meaning of the charge, levelled against Dionysius himself, of “making unholy use of Greek things”—which is what ‘pagans’ had already charged Origen with. Dionysius retorted, “it is the Greeks who make unholy use of godly things to attack God!”, and this is again what Origen had responded.\n
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\n\n \n \n \n \n \n \n Le sophisme de la beauté chez Grégoire de Nysse.\n \n \n \n \n\n\n \n Fílová, L.\n\n\n \n\n\n\n
AUC THEOLOGICA, 13(1): 135–158. 2023.\n
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@article{filova_sophisme_2023,\n\ttitle = {Le sophisme de la beauté chez {Grégoire} de {Nysse}},\n\tvolume = {13},\n\turl = {https://karolinum.cz/casopis/auc-theologica/rocnik-13/cislo-1/clanek-11949},\n\tabstract = {In my article, I will discuss Gregory’s view of beauty from a theological-anthropological perspective, focusing on why beauty is deceptive and where the limits and boundaries lie between beauty as a theological category and beauty that becomes an idol and does not lead to God. The key question will be how beauty, whose source is God – the essential beauty – can be deceptive. I want to emphasise that although Gregory sometimes speaks about the deceptiveness of beauty, the ambiguity lies not in the beauty itself but in the ability or inability of the human being to discern the beautiful. Here I draw on the foundation of Gregory’s anthropology, namely the creation of human beings in the image and likeness of God. I will further analyse Gregory’s concept of the knowledge of beauty and its relationship to desire and passion in Gregory. I will conclude by reflecting on the moment when beauty becomes an idol that leads people away from the path of knowledge of the truly beautiful.},\n\tlanguage = {en},\n\tnumber = {1},\n\turldate = {2023-11-22},\n\tjournal = {AUC THEOLOGICA},\n\tauthor = {Fílová, Lenka},\n\tyear = {2023},\n\tkeywords = {Anthropologie, Anthropology, Beauty, Beauté},\n\tpages = {135--158},\n}\n\n
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\n In my article, I will discuss Gregory’s view of beauty from a theological-anthropological perspective, focusing on why beauty is deceptive and where the limits and boundaries lie between beauty as a theological category and beauty that becomes an idol and does not lead to God. The key question will be how beauty, whose source is God – the essential beauty – can be deceptive. I want to emphasise that although Gregory sometimes speaks about the deceptiveness of beauty, the ambiguity lies not in the beauty itself but in the ability or inability of the human being to discern the beautiful. Here I draw on the foundation of Gregory’s anthropology, namely the creation of human beings in the image and likeness of God. I will further analyse Gregory’s concept of the knowledge of beauty and its relationship to desire and passion in Gregory. I will conclude by reflecting on the moment when beauty becomes an idol that leads people away from the path of knowledge of the truly beautiful.\n
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\n\n \n \n \n \n \n Chungman Lee. Gregory of Nyssa, Augustine of Hippo, and the Filioque.\n \n \n \n\n\n \n Boudignon, C.\n\n\n \n\n\n\n
Revue d'histoire ecclésiastique, 118(1-2): 300–303. 2023.\n
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@article{boudignon_chungman_2023,\n\ttitle = {Chungman {Lee}. {Gregory} of {Nyssa}, {Augustine} of {Hippo}, and the {Filioque}},\n\tvolume = {118},\n\tdoi = {10.1484/J.RHE.5.134431},\n\tnumber = {1-2},\n\tjournal = {Revue d'histoire ecclésiastique},\n\tauthor = {Boudignon, Christian},\n\tyear = {2023},\n\tkeywords = {Recension, Review},\n\tpages = {300--303},\n}\n\n
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\n\n \n \n \n \n \n La libertad como imago Dei viva: Gregorio de Nisa y Ramón Sibiuda.\n \n \n \n\n\n \n Bastitta Harriet, F.\n\n\n \n\n\n\n In O'Reilly, F.; and Perpere Viñuales, Á., editor(s),
Imago Dei, Capax Dei. Ensayos en honor a Héctor Delbosco, pages 17–34. Universidad del Norte Santo Tomás de Aquino, Tucumán, 2023.\n
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@incollection{bastitta_harriet_libertad_2023,\n\taddress = {Tucumán},\n\ttitle = {La libertad como imago {Dei} viva: {Gregorio} de {Nisa} y {Ramón} {Sibiuda}},\n\tbooktitle = {Imago {Dei}, {Capax} {Dei}. {Ensayos} en honor a {Héctor} {Delbosco}},\n\tpublisher = {Universidad del Norte Santo Tomás de Aquino},\n\tauthor = {Bastitta Harriet, Francisco},\n\teditor = {O'Reilly, Francisco and Perpere Viñuales, Álvaro},\n\tyear = {2023},\n\tkeywords = {Freedom, Image de Dieu, Image of God, Liberté, Reception, Réception},\n\tpages = {17--34},\n}\n\n
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\n\n \n \n \n \n \n \n The Imago Dei as an Eschatological Concept in Gregory of Nyssa.\n \n \n \n \n\n\n \n Kaplan, I.\n\n\n \n\n\n\n In Huian, G.; Wyss, B.; and Hirsch-Luipold, R., editor(s),
Der Mensch als Bild des unergründlichen Gottes. Von der Theologie zur Anthropologie und zurück, pages 115–130. De Gruyter, 2023.\n
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@incollection{kaplan_imago_2023,\n\ttitle = {The {Imago} {Dei} as an {Eschatological} {Concept} in {Gregory} of {Nyssa}},\n\tcopyright = {De Gruyter expressly reserves the right to use all content for commercial text and data mining within the meaning of Section 44b of the German Copyright Act.},\n\tisbn = {978-3-11-102240-6},\n\turl = {https://www.degruyter.com/document/doi/10.1515/9783111022406-008/html},\n\tabstract = {The Imago Dei as an Eschatological Concept in Gregory of Nyssa was published in Der Mensch als Bild des unergründlichen Gottes on page 115.},\n\tlanguage = {de},\n\turldate = {2023-09-16},\n\tbooktitle = {Der {Mensch} als {Bild} des unergründlichen {Gottes}. {Von} der {Theologie} zur {Anthropologie} und zurück},\n\tpublisher = {De Gruyter},\n\tauthor = {Kaplan, Ilya},\n\teditor = {Huian, Georgiana and Wyss, Beatrice and Hirsch-Luipold, Rainer},\n\tcollaborator = {Kaplan, Ilya},\n\tyear = {2023},\n\tdoi = {10.1515/9783111022406-008},\n\tkeywords = {Image de Dieu, Image of God, Op. hom.},\n\tpages = {115--130},\n}\n\n
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\n The Imago Dei as an Eschatological Concept in Gregory of Nyssa was published in Der Mensch als Bild des unergründlichen Gottes on page 115.\n
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\n\n \n \n \n \n \n \n The Church as Christ’s Availability in Gregory of Nyssa’s Cant. 13.\n \n \n \n \n\n\n \n Kaplan, I.\n\n\n \n\n\n\n In Huian, G.; Wyss, B.; and Hirsch-Luipold, R., editor(s),
Der Mensch als Bild des unergründlichen Gottes. Von der Theologie zur Anthropologie und zurück, pages 43–52. De Gruyter, 2023.\n
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@incollection{kaplan_church_2023,\n\ttitle = {The {Church} as {Christ}’s {Availability} in {Gregory} of {Nyssa}’s \\textit{{Cant}.} 13},\n\tcopyright = {De Gruyter expressly reserves the right to use all content for commercial text and data mining within the meaning of Section 44b of the German Copyright Act.},\n\tisbn = {978-3-11-102240-6},\n\tshorttitle = {The {Church} as {Christ}’s {Availability}},\n\turl = {https://www.degruyter.com/document/doi/10.1515/9783111022406-003/html},\n\tabstract = {The Church as Christ’s Availability in Gregory of Nyssa’s Cant. 13 was published in Der Mensch als Bild des unergründlichen Gottes on page 43.},\n\tlanguage = {de},\n\turldate = {2023-09-16},\n\tbooktitle = {Der {Mensch} als {Bild} des unergründlichen {Gottes}. {Von} der {Theologie} zur {Anthropologie} und zurück},\n\tpublisher = {De Gruyter},\n\tauthor = {Kaplan, Ilya},\n\teditor = {Huian, Georgiana and Wyss, Beatrice and Hirsch-Luipold, Rainer},\n\tcollaborator = {Kaplan, Ilya},\n\tyear = {2023},\n\tdoi = {10.1515/9783111022406-003},\n\tkeywords = {Cant., Church, Ecclesiology, Ecclésiologie, Église},\n\tpages = {43--52},\n}\n\n
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\n The Church as Christ’s Availability in Gregory of Nyssa’s Cant. 13 was published in Der Mensch als Bild des unergründlichen Gottes on page 43.\n
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