By Andrew Hofer O.P.
Christ within the lifestyles and educating of Gregory of Nazianzus is the 1st full-length ebook dedicated to an outline 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 overlooked 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 off with an articulation of Gregory's theology of the observe during which phrases come from the note who turned incarnate. Hofer then deals a detailed interpreting of the way Gregory writes to or approximately Christ within the poetry often called "on himself." inside a three-part examine of "autobiographical Christology," Hofer explores the philosophical historical past 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. one 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. through the paintings, Hofer demonstrates the significance in Gregory's writings of the language of mixing (such as within the Greek be aware krasis, rejected through the Council of Chalcedon to explain the Incarnation). This publication therefore deals a distinct viewpoint at the one often called "the Theologian" in Chalcedon's acts and in next Christian culture.
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Additional resources for Christ in the Life and Teaching of Gregory of Nazianzus
In his ﬁrst invective against Julian, Gregory catalogues various philosophers whom Julian praises and what their lives were really like: men such as Socrates whose love of beauty was love of boys disguised; Plato and his gluttony in Sicily; Crates who gave up his wealth but paraded his liberty in speaking so much that he was not a lover of wisdom, but of fame. The words of those so-called philosophers do not reﬂect the truth of living rightly. In contrast, tens of thousands of Christians practice philosophy their entire lives and throughout the whole world.
Gregory of Nazianzus, Popular Patristics Series, (Crestwood, NY: St. Vladimir’s Seminary Press, 2001), 153–56. 42 McGuckin, “Gregory: The Rhetorician as Poet,” 205. 43 Rather, she emphasizes that in seeking to deﬁne appropriate Christian education and entertainment Gregory looked to ancient Greece and the popular culture of his day—a marked contrast to Basil’s “strictly Christian” approach. 44 The poem begins with Gregory’s reﬂection on opponents who write much and without measure. Their words ﬂow easily and become nonsensical.
Whether his enemies actually become puriﬁed may be out of Gregory’s control, but he puts forth both his philosophical life and his powers of persuasion so that the Word may purify his listeners. As we will see, the ancient feud between rhetors and philosophers is transﬁgured in these passages into the rivalry between the orthodox people’s leaders (such as Gregory) and all those whose words fail before the Word. By that Word, Gregory puriﬁes his listeners. Gregory arrived in Constantinople in 379 and may have delivered Or.
Christ in the Life and Teaching of Gregory of Nazianzus by Andrew Hofer O.P.