By Andrew Hofer O.P.
Christ within the existence and educating of Gregory of Nazianzus is the 1st full-length e-book dedicated to an summary of the Christology of this fourth-century Father of the Church. Andrew Hofer examines the breadth of Gregory's corpus--orations, letters, and poems (often missed in doctrinal studies)--to argue that Gregory's writing on Christ could be most sensible understood in tandem along with his autobiography.
This learn starts with an articulation of Gregory's theology of the notice during which phrases come from the observe who turned incarnate. Hofer then deals a detailed examining of the way Gregory writes to or approximately Christ within the poetry referred to as "on himself." inside of a three-part research of "autobiographical Christology," Hofer explores the philosophical heritage of Gregory's rhetoric for what he calls the "mixtures" of Christ and himself. He then elucidates this autobiographical hindrance in Gregory's famous Ep. a hundred and one, a landmark textual content within the Christological controversies. Thirdly, Hofer considers how Gregory celebrates the mysteries of Christ within the festal orations. prior to the book's epilogue, a bankruptcy describes how Gregory wrote of Christ for his pastoral ministry. in the course of the paintings, Hofer demonstrates the significance in Gregory's writings of the language of mixing (such as within the Greek note krasis, rejected by means of the Council of Chalcedon to explain the Incarnation). This publication hence bargains a different viewpoint at the one often called "the Theologian" in Chalcedon's acts and in next Christian culture.
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Extra resources for Christ in the Life and Teaching of Gregory of Nazianzus
274); trans. ). 7. I am grateful to Brian Barrett for this reference. 27 There are other possible studies not taken. For example, Ep. 66 says that an earlier letter (presumably from Basil) carries forth a blessing and shows its sender to be suffering for Christ and through Christ. The short letter concludes by noting that the sender, so close to God, brings others into relation to God by word and example. In Ep. 80, Gregory bemoans his sufferings: the deaths of Basil and Caesarius, poor health, old age, faithless friends, etc.
1: Le Monde grec ancien et la Bible, ed. Claude Mondésert (Paris: Beachesne, 1984), 313–34, at pp. 316–18. 106 See Demoen’s excellent Pagan and Biblical Exempla in Gregory Nazianzen. 108 When studying Gregory’s hermeneutics, scholars have had trouble in placing him according to the poles of Alexandria and Antioch. For example, commenting on the exegesis found in Or. 37, Moreschini writes that Gregory’s scriptural interpretation is rather free. 110 More proﬁtably, Frances Young has argued that one must look again at the non-Christian models of rhetoric and style at the disposal of the Fathers like Gregory in their formation of Christian culture.
28: 25; Wis. 13: 13. I am correcting ôïðþóÆíôåò from the SC text with the PG reading of ôıðþóÆíôåò. 90 Or. 1. The phrase is McGuckin’s translation in his study of the ﬁrst Theological Oration in John A. McGuckin, “St. Gregory the Comic,” in Re-reading Gregory of Nazianzus, ed. Christopher A. Beeley, 269–76, at p. 273. 91 Cf. Or. 4. 88 Gregory’s Theology of the Word 33 of swine before rushing them off to meet their deaths. 92 He covers such aspects as commending hospitality, fraternal love, love for a husband, virginity, feeding the poor, singing psalms, nightlong vigils, penitence, mortifying the body with fasting, prayer, subordinating the dust of the body to the spirit, making life a meditation on death, mastery over the passions, being mindful of the second birth, taming swollen tempers, etc.
Christ in the Life and Teaching of Gregory of Nazianzus by Andrew Hofer O.P.