By Morwenna Ludlow
The fourth-century Christian philosopher, Gregory of Nyssa, has been the topic of a major number of interpretations during the last fifty years, from historians, theologians, philosophers, and others. during this hugely unique learn, Morwenna Ludlow analyses those fresh readings of Gregory of Nyssa and asks: What do they display approximately glossy and postmodern interpretations of the Christian prior? What do they are saying in regards to the nature of Gregory's writing? operating thematically via reports of contemporary Trinitarian theology, Christology, spirituality, feminism, and postmodern hermeneutics, Ludlow develops an method of studying the Church Fathers which mixes the advantages of conventional scholarship at the early Church with reception-history and theology.
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But the confrontation is by no means concluded’. 107 This raises the question, then, of how the deﬁnitions of the period can be seen to be ‘victorious’ or ‘decisive’ at all. It seems that Jenson is suggesting a kind of conceptual decisiveness, a fundamental deﬁnition which cannot be ignored, as opposed to an actual historical success of the pro-Nicenes in persuading all Christians to follow this way of thinking: Abrupt and almost instinctive though they were, the Nicene phrases make the decisive diﬀerentiation between Christian and other interpretations of God, then and now.
Degrees of deity) but simply order (taxis)—it relates to the ‘irreversible relations’ between Father and Son and Father and Holy Spirit. 55 But Torrance needs to specify precisely why Basil’s and Gregory of Nyssa’s ‘modes of existence’ could not themselves be ‘irreversible relations’. Although Father and Son may be united by some form of mutual indwelling or reciprocal love (Torrance puts much emphasis on the ‘perichoretic’ nature of Nazianzen’s concept of monarchy), the relation of Fatherhood/Sonship cannot strictly speaking be utterly mutual or reciprocal (in the sense of being reversible) because otherwise Father would not be distinguished from Son, nor Son from Spirit.
302 (quotation from Keckerman); 469: ‘[The Spirit] is a third mode of being of the one divine subject or Lord’. 98 Philosophy and the Gospel 37 to regard as textbook accounts of the development of early Christian doctrine. The next part of this chapter will examine a reading of Gregory of Nyssa which is much more open about its systematic theological intent. ROBERT W. JENSON Robert Jenson treats the doctrine of the Trinity in his book The Triune Identity: God according to the Gospel (1982) and the ﬁrst volume of his Systematic Theology (1997), which recapitulates the same ideas, with slightly diﬀerent emphases.
Gregory of Nyssa, Ancient and by Morwenna Ludlow