Four critical essays (on De Anima, on In Illud: Tunc et Ipse Filius, on Patristic Platonism, and on the doctrine of apokatastasis in Gregory of Nyssa and Origen), new Greek edition of De anima also based on the Coptic version predating every Greek manuscript, translations of, and commentaries on, both De Anima and In Illud: Tunc et Ipse Filius, appendixes (on the Syriac and Coptic translations of De Anima and on its reception among the Cambridge Platonists, with the first Italian (...) translation of an essay by Jane Lead[e]), bibliographies. (shrink)

O exame do termo methórios na obra de Gregório de Nissa mostra que há uma inequívoca dependência de Filon de Alexandria. Gregório não o utiliza jamais para designar nem a continuidade da matéria e do espírito, no sentido estoico, nem a do espírito e do divino, no sentido platônico. Ele não admite continuidade em nenhum desses casos. Não obstante a condição de queda, o homem é dotado de espírito: isso fez com que ele se colocasse como ponto de demarcação (methórios) (...) entre a matéria e o espírito. Em Gregório, porém, há um elemento novo em relação à tradição: para ele, o homem é methórios entre o mundo inteligível e o mundo sensível não enquanto representa uma transição de um ao outro (do sensível para o inteligível, como na tradição platônica), mas enquanto representa características opostas e irredutíveis. Nesse sentido, na qualidade de fronteira ou demarcação (methorios) entre duas realidades opostas, a liberdade humana enquanto tal deve escolher entre o bem e o mal. Em outras palavras: o que Gregório assevera não é tanto nem principalmente o fato de que o homem pertence às duas esferas, mas, antes de tudo, que este é livre para inclinar- -se para uma parte ou para outra parte. É, portanto, a liberdade que prevalece. Tal liberdade é considerada em sua qualidade essencial: voltar-se ora para o sensível, ora para o inteligível. (shrink)

No contexto da recepção e da transformação do "platonismo" na Filosofia Patrística oriental, o presente artigo examina de que modo Gregório de Nissa (ca. 335-ca. 394), em sua obra De anima et resurrectione, assume categorias filosóficas, especialmente as do Fédon de Platão, para fundamentar a sua crença na ressurreição dos mortos. Segundo o artigo, o Diálogo de Gregórío de Nissa pode ser considerado como uma transposição do Fédon de Platão para uma linguagem de cunho cristão. Mostra-se, com efeito, de que (...) modo a analogia entre os dois diálogos é inequívoca quando se trata da questão da imortalidade da alma: a alma é uma essência inteligível e invisível e tem uma natureza totalmente oposta à do corpo (cf. Patrologia Græca 46, 36 a 13-14 e Fédon 80 b). /// The aim of the present article is, in the context of the reception and transformation of "platonism" in the philosophy of the Church Fathers, to examine the way in which Gregory of Nyssa (ca. 335-ca.394), particularly in his work De anima et resurrectione, appropriates certain philosophical categories, especially derived from Plato's Phaedon, in order to ground his belief in the resurrection of the dead. According to the article, the dialogue by Gregory of Nyssa can be considered as a transposition of Plato's Phaedo into a Christian language. In fact, the article shows that the analogy between the two dialogues is unmistakable when it comes to the question about the immortality of the soul: the soul is an intelligible essence and invisible and is endowed with a nature totally opposite to the one of the body. (cf. Patrologia Græca 46, 36 a 13-14 e Phaedo 80 b). (shrink)

This article analyzes the Life of Macrina by comparing it with the mystical experience of the bride in the Commentary on the Song of Songs, both works written by Gregory of Nyssa. In the Life of Macrina, Gregory adopts the same imagery that he uses to portray the bride in the Commentary on the Song of Songs in order to emphasize Macrina’s angelic status and her pure love for God. Although scholars have pointed out the value of virginity in the (...) life of Macrina, another aspect has to be taken into account: her spousal virginity. Since Gregory uses the paradox within theological reflection and a theological context, Macrina's condition as bride of Christ comes to be realized paradoxically through her choice of virginity. Thanks to her spousal virginity, she joins Christ as His bride. Thus, in keeping with the Commentary on the Song of Songs, Macrina is the bride, Christ is the Bridegroom, and the mystical union is reached. (shrink)

Gregory of Nyssa’s Laudatio altera S. Stephani Protomartyris has been critically published by Lendle from the two extant copies of the long recension, mostly disregarding the unique Greek witness of a short form which is attributed to John Chrysostom. Following the unveiling of an Armenian translation of the short recension, also attributed to Chrysostom, the paper examines its critical role, its links with the short Greek form and proposes a revision of Lendle’s text.

The essay points out some loci in the surviving part of the Coptic translation of De anima et resurrectione, written in Greek by Gregory of Nyssa. It shows how the Coptic text can be useful not only for amending the Greek text but also for understanding better the underlying theology of the Alexandrian Church, which promoted the Coptic translation. In this way, a reading of Gregory’s fragment will be read for the first time using the Coptic version on its own (...) terms and not merely as a translation of Ancient Greek. (shrink)

This study offers an analytical reading of two anthropological works of Gregory of Nyssa, De opificio hominis and De anima et resurrectione, in order to investigate the hypothesis of an aesthetic perspective, based on the frequent use of terms like καλόν, κάλλοϛ, etc. This perspective is identified in Gregory’s protology, ethics and eschatology as they develop. The Greek word καλόν is ambiguous between ‘beautiful’ and ‘good’, but is interpreted here, according to context, in an aesthetic sense.

The oxymoron, a figure of speech formed by the combination of antithetical terms, is used by Gregory of Nyssa as a linguistic means to express the ineffable divine mystery and the experience of man which incessantly turns toward it. A more accurate analysis of such expressions within some of his spiritual works, one that takes into account their history or originality, allows for an understanding of some nuances of his theology based on divine infinity and an appreciation of a use (...) of language which by way of the very shattering of logic arrives at its maximal expressive capacity. (shrink)

Just after my return from a symposium at the University of Navarre on the dialogue between faith and culture in Christian antiquity, I had the opportunity to read Peroli's book. His approach is strikingly in accord with many of the claims made at Navarre. The overall approach of his study may be summed up with the following words: early Christian thought effected an authentic inculturation, [[sic]] not just by expressing the faith in the dominant philosophical categories of the time, but (...) by transforming those very categories in order to rationally express Christian belief. This is precisely the core achievement of the philosophical anthropology of Gregory of Nissa. St. Gregory actively fed upon neo-Platonism. He made use of Platonic/neo-platonic thought in order to demonstrate the rationality of Christian faith, even in those areas of reflection where the faith might seem most distant from the reigning philosophical tenets. (shrink)

This article seeks to interpret the phrase Πάτερ, ημων ο εν τοῖς οὐρανοῖς in the invocation of the Lord’s Prayer in the light of Ewe-Ghanaian cosmology. The article employs a combination of the historical-critical and indigenous mother tongue biblical hermeneutical approaches to explore the implication of the invocation for Ewe-Ghanaian Christian spirituality today. The article firstly discusses the various theological and hermeneutical positions of the invocation in dialogue with Ewe-Ghanaian concept of God and the plurality of his dwelling place. The (...) article argues that Matthew’s use of οὐρανοῖς to suggest a plurality in God’s dwelling place resonates with Ewe cosmology, where it is believed that there are seven states of existence and that Mawugã, the Supreme Being, dwells in the first – the absolute state. Thus God exists in ‘seven heavens’ in Ewe cosmology, with the highest heaven being the eternal state of abode. On the other hand, the inclusive interpretation of the fatherhood of God in Ewe cosmology is discontinuous with the exclusive interpretation in the works of the church fathers such as Cyprian, Origen, Gregory of Nissa, Augustine and Clement of Alexandria. This hermeneutical position, the article observes, was responsible for the theological tensions that characterised the encounter between missionary Christianity and Ewe indigenous religion in the middle of the 19th century. However, the introduction of social services as evangelisation strategy, the legacy of the Ewe Bible and liturgy and the handing over of the Ewe church to the indigenous coworkers may have contributed to a large extent in ensuring religious tolerance among followers of the two religions. Today, Ewe-Ghanaian popular Christianity has shifted from its apologetic stance to a more liberal stance and employs indigenous religious and cultural categories in theologising.Contribution: Matthew’s rendition of the invocation of the Lord’s Prayer in the context of Ewe-Ghanaian cosmology is the focus of this article. The article forms part of the researcher’s contribution to the academic knowledge on the Lord’s Prayer and inspires the use of mother tongue biblical hermeneutics in the development of theological materials for the Ewe-Ghanaian Christian communities in Ghana and Togo. (shrink)

The Exalted Fath: Ha-Emunah ha-Ramah Transleted by Solomon Ibn Lavi, Ha-Emunah ha-Nissaʼah Transleted by Samuel Ibn Matut, The Anonymous Commentary to HaEmunah ha-Ramah.

This in-depth study of the apophatic dimension crafted by Gregory of Nissa is the translation on the epistemological level of a new ontology, developed in debates with Arianism, and intended to expand classical metaphysics on the meaning of relationship. In Neoplatonic philosophy silence protects the absolute nature of the First Principle leaving expressive mediation to degrees of intermediate ontologies. Through trinitarian revelation God is manifested as a communion of love within which the external Logos is identified with the divine essence (...) itself, in a unity founded upon relationship and will. Beginning from this new trinitarian ontology, Gregory sees in contemplation and in adoration, made up of silence and word, the human response to a free creative act of divine love and thus cognitive instruments, paths of access to the personal relationship of union with the Beloved. (shrink)

This in-depth study of the apophatic dimension crafted by Gregory of Nissa is the translation on the epistemological level of a new ontology, developed in debates with Arianism, and intended to expand classical metaphysics on the meaning of relationship. In Neoplatonic philosophy silence protects the absolute nature of the First Principle leaving expressive mediation to degrees of intermediate ontologies. Through trinitarian revelation God is manifested as a communion of love within which the external Logos is identified with the divine essence (...) itself, in a unity founded upon relationship and will. Beginning from this new trinitarian ontology, Gregory sees in contemplation and in adoration, made up of silence and word, the human response to a free creative act of divine love and thus cognitive instruments, paths of access to the personal relationship of union with the Beloved. (shrink)

A distanza di tredici anni dalla pubblicazione del primo, e più corposo, volume dei Theologica di Michele Psello, curato da Paul Gautier, vede ora la luce il secondo e ultimo volume degli opuscoli teologici del grande poligrafo bizantino, ad arricchire ulteriormente la ormai lunga serie delle edizioni pselliane comparse nella Bibliotheca Teubneriana. Il vol. si apre con una Praefatio essenziale (pp. VII–XVIII), incentrata sulla tradizione manoscritta dei singoli opuscoli, nella quale vengono rapidamente elencati tutti i codici dai quali ogni trattatello (...) ci è stato trasmesso e le (eventuali) precedenti edizioni. Dopo il Conspectus editionum (limitato agli scritti pubblicati nel II vol.) e il consueto elenco dei Sigla (pp. XIX–XXI) segue il testo dei quarantacinque opuscoli (pp. 1–153), ventitré dei quali fino ad oggi inediti. Tali opuscoli risultano di dimensioni assai variabili: si va da veri e propri saggi lunghi fino a venticinque pagine a stampa (op. 3) a semplici schede di una manciata di righi (op. 22). In essi Psello prende prevalentemente in esame loci delle Sacre Scritture; talora discute invece passi problematici del prediletto Gregorio Nazianzeno, oppure affronta questioni puntuali, come l'eresia di Eunomio (op. 14) o l'aspetto degli angeli (op. 38). Come accade anche per scritti di Psello di altro genere (si pensi, ad es., agli opuscoli retorici e filosofici), anche questi trattatelli teologici si configurano non di rado come centoni di passi mutuati da opere altrui e sapientemente assemblati da Psello: si vedano, ad es., op. 14, nel quale vengono combinati loci tratti dall'Adversus Eunomium di Basilio di Cesarea e dall'omonima opera di Gregorio di Nissa, oppure op. 10, largamente debitore delle Quaestiones in Leviticum di Teodoreto di Cirro. Il vol. si chiude con l'elenco degli Initia (pp. 154–155) e tre indici (pp. 155–176): Index auctorum, Index nominum e Index verborum (propriamente, un delectus verborum). (shrink)