By Christopher A. Beeley
Gregory of Nazianzus (329-390 CE), "the Theologian," is the most desirable instructor at the Holy Trinity in japanese Christian culture, but for over a century historians and theologians have principally missed his paintings. Christopher Beeley's groundbreaking research -- the 1st entire therapy in glossy scholarship -- examines Gregory's doctrine of the Trinity in the complete variety of his theological and useful imaginative and prescient. Following an summary of Gregory's lifestyles and significant works, Beeley lines the relevant soteriological that means of Gregory's doctrine within the non secular dialectic of purification and illumination; the dynamic strategy of divinization (theosis); the singular id of Jesus Christ because the everlasting Son of God; the divinity and crucial presence of the Holy Spirit; and the translation of Scripture "according to the Spirit." The publication culminates in Gregory's knowing of the Trinity as an entire -- that's "theology" within the fullest experience -- rooted within the monarchy of God the daddy and uniquely identified within the divine economic climate of salvation. ultimately, Beeley identifies the Trinitarian form of pastoral ministry, on which Gregory is usually the foundational instructor for later Christian culture. Beeley bargains new insights in different key components, reinterpreting the well-known Theological Orations and Christological epistles in the complete corpus of Gregory's orations, poems, and letters. Gregory will be the top ecclesiastical determine within the japanese Roman Empire and the main robust theologian of his age, who produced the definitive expression of Trinitarian orthodoxy from a routinely jap culture of Origenist theology, self sufficient of the paintings of Athanasius and in different respects extra insightful than his Cappadocian contemporaries. lengthy eclipsed in glossy scholarship, Gregory Nazianzen is now introduced into complete view because the significant witness to the Trinity one of the Greek fathers of the Church.
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Gregory of Nazianzus (329-390 CE), "the Theologian," is the foremost instructor at the Holy Trinity in jap Christian culture, but for over a century historians and theologians have principally missed his paintings. Christopher Beeley's groundbreaking research -- the 1st complete remedy in sleek scholarship -- examines Gregory's doctrine of the Trinity in the complete diversity of his theological and functional imaginative and prescient.
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Extra info for Gregory of Nazianzus on the Trinity and the Knowledge of God: In Your Light We Shall See Light (Oxford Studies in Historical Theology)
5. introduction 31 time supporters Melitius of Antioch and Eusebius of Samosata, as well as Gregory of Nyssa, returned from their exiles. Heterousian theologians continued to be active during this time; sometime between late 378 and early 380 Eunomius wrote his Apology for the Apology in response to Basil’s Against Eunomius, and, with two other heterousian bishops, consecrated a bishop to serve in Palestine, after which the four held a council in Antioch. The Homoiousians likewise remained active: after holding a council in 376 that endorsed the Dedication Creed of 341 and the phrase ´moioB kat’ osÝan, they attempted to repossess some of their churches in 378–379, and, at another council in Antioch in Caria, they again rejected the term mooàsioB in favor of ´moioB kat’ osÝan.
Introduction 19 precedes the Son in any temporal sense, as Arius held. 54 The fourth statement associated with this council, but which was drafted months later probably by a different group in Antioch,55 is even more innocuous and reconciling: it omits the language of ousia altogether, echoes the Nicene canon against the Arian doctrine of the Son’s creation ex nihilo, and is less anti-Sabellian than the Dedication Creed (except for one statement against Marcellus); it became the basis for several creeds in the next ﬁfteen years.
99. See esp. Ep. 92, 243, 263. 103 In 379, Damasus sent these assembled documents, the Exemplum of a Roman synod of ninety-three bishops, to the synod that Melitius had called in Antioch in order to reafﬁrm the communion between the Eastern and Western Nicenes, and to solicit Eastern support for his own threatened position in Italy.
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