By Andrew Hofer
Christ within the existence and educating of Gregory of Nazianzus is the 1st full-length publication 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 may be most sensible understood in tandem along with his autobiography.
This examine starts off with an articulation of Gregory's theology of the notice within which phrases come from the be aware who grew to become incarnate. Hofer then bargains a detailed studying of the way Gregory writes to or approximately Christ within the poetry often called "on himself." inside of a three-part learn 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 difficulty in Gregory's recognized 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. earlier than 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 be aware krasis, rejected through the Council of Chalcedon to explain the Incarnation). This publication hence bargains a distinct standpoint 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 (Oxford Early Christian Studies)
80 Ep. 17). 30 Christ in the Life and Teaching of Gregory of Nazianzus that its recipient might protest and say that he has not given up the faith, and calls God as a witness. However, the author responds that it is not enough merely to persuade oneself; one must not live merely for oneself. Rather, a wise person lives for neighbors, and must persuade them. By writing this, Gregory not merely puts rhetoric beneath Christian philosophy, he also places rhetoric above philosophy as the ﬁnest expression of a Christian life.
Nicoboulus returns to this connection between words and the Word in his lengthy conclusion where he writes of the end of his word and invokes God to witness, as even God the Word rules over mortals. In the following letter the father begins his response by explicating the theology at the heart of his son’s letter: My child, in desiring words, you desire what is best. I myself take pleasure in words, at least in those the Lord Christ, the light of the world, has given to mortals, as a gift surpassing all others from the vault of heaven.
30 Or. 70); cf. the Son as a concise demonstration of the Father’s nature in Or. 268). 4 (Introd. to Commentary on the Gospel of John, Book 5). 32 Ep. 69). 33 See Neil B. McLynn, “Gregory Nazianzen’s Basil: The Literary Construction of a Christian Friendship,” Studia Patristica 37 (2001): 178–93, at p. 184. 34 Ep. 69). Cf. the analysis of Ep. 64 of Evagrius by Joel Kalvesmaki, “Cure of the Distressed Soul”: “The extensive meditation on letter writing found in Letter 64 shows that Evagrius considered his correspondence to be a spiritual ministry.