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It seems that the wish to benefit all, and to lavish indiscriminately upon the first comer one’s own gifts, was not a thing altogether commendable, or even free from reproach in the eyes of the many; seeing that the gratuitous waste of many prepared drugs on the incurably-diseased produces no result worth caring about, either in the way of gain to the recipient, or reputation to the would-be benefactor. Rather such an attempt becomes in many cases the occasion of a change for the worse. The hopelessly-diseased and now dying patient receives only a speedier end from the more active medicines; the fierce unreasonable temper is only made worse by the kindness of the lavished pearls, as the Gospel tells us. I think it best, therefore, in accordance with the Divine command, for any one to separate the valuable from the worthless when either have to be given away, and to avoid the pain which a generous giver must receive from one who treads upon his pearl,’ and insults him by his utter want of feeling for its beauty.
Basil of Caesarea is considered one of the architects of the Pro-Nicene Trinitarian doctrine adopted at the Council of Constantinople in 381, which eastern and western Christians to this day profess as ""orthodox."" Nowhere is his Trinitarian theology more clearly expressed than in his first major doctrinal work, Against Eunomius, finished in 364 or 365 CE. Responding to Eunomius, whose Apology gave renewed impetus to a tradition of starkly subordinationist Trinitarian theology that would survive for decades, Basil's Against Eunomius reflects the intense controversy raging at that time among Christians across the Mediterranean world over who God is. In this treatise, Basil attempts to articulate a theology both of God's unitary essence and of the distinctive features that characterize the Father, Son, and Holy Spirit--a distinction that some hail as the cornerstone of ""Cappadocian"" theology. In Against Eunomius, we see the clash not simply of two dogmatic positions on the doctrine of the Trinity, but of two fundamentally opposed theological methods. Basil's treatise is as much about how theology ought to be done and what human beings can and cannot know about God as it is about the exposition of Trinitarian doctrine. Thus Against Eunomius marks a turning point in the Trinitarian debates of the fourth century, for the first time addressing the methodological and epistemological differences that gave rise to theological differences. Amidst the polemical vitriol of Against Eunomius is a call to epistemological humility on the part of the theologian, a call to recognize the limitations of even the best theology. While Basil refined his theology through the course of his career, Against Eunomius remains a testament to his early theological development and a privileged window into the Trinitarian controversies of the mid-fourth century.
The Contra Eunomium is probably Gregory of Nyssa’s most challenging work with regards to his theological and philosophical thought, and one that continues to draw the deeper attention of contemporary scholars. This volume devoted to Contra Eunomium I constitutes, in a certain way, a new version of the Proceedings of the 6th International Colloquium on Gregory of Nyssa (1988). It offers a revised English translation of Contra Eunomium I by S. G. Hall, accompanied by twenty-two supporting studies from a broad range of philological, philosophical, and theological perspectives. These studies include a selection of the most relevant papers of the 1988 Proceedings, supplemented with new contributions that explore relevant issues developed by contemporary research.
In The Filioque Reconsidered, Chungman Lee offers a concise yet thorough evaluation of the contemporary discussion on the filioque and examines the trinitarian theologies of Gregory of Nyssa and Augustine of Hippo.
The volume contains the contributions presented during the 10th International Colloquium on Gregory of Nyssa, Contra Eunomium II, held in Olomouc, the Czech Republic, on September 15-18, 2004. It is organized into four major sections: (I) Two papers (Th. Kobusch, B. Studer) that contextualize the main problematic of the Second Book Against Eunomius – the theory of language and the problem of naming God – from a broader philosophical and theological perspective; (II) a new English translation of the text (S. G. Hall); (III) a series of main papers providing commentary on its passages (Th. Böhm, M. Ludlow, Ch. Apostolopoulos, A. Meredith, J. Zachhuber, L. Karfíková, J. S. O’Leary, V. H. Drecoll); and (IV) numerous short essays discussing related philosophical (E. Moutsopoulos, G. Arabatzis, J. Demetracopoulos, L. Chvátal, Th. Alexopoulos, G. Lekkas, T. Tollefsen), as well as theological (T. Dolidze, S. Douglass, A. Ojell, A.-G. Keidel, T. Aptsiauri, J. Rexer) issues.
Gregory of Nyssa's Contra Eunomium, one of the major books on trinitarian theology of the 4th century, documents the exchange between Eunomius and the Cappadocian Father in the last episode of the so-called "Arian Crisis". The present volume is devoted to the third and last book of Contra Eunomium. It offers a fresh English translation with a running commentary in the form of ten studies by first-rank specialists. Seventeen shorter papers enlighten various aspects of Contra Eunomium and other writings of the same author. The contributions will be of interest for scholars of historical and systematical theology, philosophy, spirituality, rhetoric and the history of the Early Church.
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Von Balthasar presents one of the few serious studies available on the thought of one of the most important, and yet most neglected Fathers of the Church, Gregory of Nyssa. He was the most profound Greek philosopher of the Christian era, a mystic and an incomparable poet whom St. Maximus designated as the "Universal Doctor" and the Second Council of Nicaea declared him "Father of Fathers." Less prolific than Origen, less cultivated than Gregory Nazianzen, less practical than Basil, Gregory of Nyssa nonetheless outstrips them all in the profundity of his thought, for he knew better than anyone how to transpose ideas inwardly from the spiritual heritage of ancient Greece into a Christian mode.
Divine simplicity is the idea that, as the ultimate principle of the universe, God must be a non-composite unity not made up of parts or diverse attributes. Radde-Gallwitz explores how this idea was appropriated by early Christian theologians from non-Christian philosophy with particular reference to Basil of Caesarea and Gregory of Nyssa.
The Cappadocian Fathers had great influence on the church of the fourth century, having brought their passion for Christ and theological expertise to life in their ministry. Their work was not devoid of influence, including that of their immediate family members. Within their writings we uncover the lives of seven women, the Cappadocian Mothers, who may have had more influence on the theology of the church than previously believed. As the Cappadocians wrestle with the Christianization of the concept of deification, we find the women in their lives becoming models for their theological understanding. The lives of the women become points of intersection in the kenosis-theosis parabola. Not only are the Cappadocian Mothers uncovered in the texts, but they become models of an optimistic theology of restoration for all of humanity without constraint of gender.