David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Journal of the History of Philosophy 49 (1):117-118 (2011)
In this study, Andrew Radde-Gallwitz argues that Basil and Gregory develop an understanding of divine simplicity which does not require that God be identical with the properties of God or that these be identical with one another. Their motivation is that they want to hold that we cannot, in all eternity, know God's essence and yet that we have knowledge of God. Radde-Gallwitz argues that, for Basil and especially Gregory, in addition to our "conceptualizations" (epinoiai), we also have knowledge of propria, properties necessarily connected to God's essence.In the early chapters, Radde-Gallwitz surveys the background to the Cappadocians, beginning with the second century. He argues that in early Christianity the ..
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
John Lamont (1997). Aquinas on Divine Simplicity. The Monist 80 (4):521-538.
W. Matthews Grant (2003). Aquinas, Divine Simplicity, and Divine Freedom. Proceedings of the American Catholic Philosophical Association 77:129-144.
David Meconi (2011). Gregory of Nyssa and the Grasp of Faith: Union, Knowledge, and Divine Presence. By Martin Laird and Gregory of Nazianzus on the Trinity and Knowledge of God: In Your Light We Shall See Light. By Christopher A. Beeley. [REVIEW] Heythrop Journal 52 (5):824-825.
A. Souter (1928). Encomium of Saint Gregory, Bishop of Nyssa, on His Brother, Saint Basil, Archbishop of Cappadocian Caesarea. A Commentary, with a Revised Text, Introduction, and Translation. By Sister James Aloysius Stein. Pp. Xcvi + 166. Washington, D.C.: The Catholic University of America, 1928. [REVIEW] The Classical Review 42 (05):205-.
Graham Oppy (2003). The Devilish Complexities of Divine Simplicity. Philo 6 (1):10-22.
Christopher Hughes (1989). On a Complex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology. Cornell University Press.
Mark DelCogliano (2011). Origen and Basil of Caesarea on the Liar Paradox. Augustinianum 51 (2):349-365.
Jeffrey E. Brower (2008). Making Sense of Divine Simplicity. Faith and Philosophy 25 (1):3-30.
W. Matthews Grant (2012). Divine Simplicity, Contingent Truths, and Extrinsic Models of Divine Knowing. Faith and Philosophy 29 (3):254-274.
Yann Schmitt (2013). The Deadlock of Absolute Divine Simplicity. International Journal for Philosophy of Religion 74 (1):117-130.
Jeffrey E. Brower (2009). Simplicity and Aseity. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
Paulos Gregorios (1980/1988). Cosmic Man: The Divine Presence: The Theology of St. Gregory of Nyssa (Ca. 330 to Ca. 395 A.D.). Paragon House.
Susan Peppers-Bates (2008). Divine Simplicity and Divine Command Ethics. International Philosophical Quarterly 48 (3):361-369.
Brian Leftow (1990). Is God an Abstract Object? Noûs 24 (4):581-598.
T. Ryan Byerly (2012). Why Persons Cannot Be Properties. Philosophy and Theology 24 (1):67-83.
Added to index2010-12-23
Total downloads126 ( #9,463 of 1,409,994 )
Recent downloads (6 months)11 ( #20,579 of 1,409,994 )
How can I increase my downloads?