Dogmatic Treatises, etc. (NPNF Series II, Vol. V)
- Idioma:
- anglès
- Completesa:
- Selecció o obra parcial
- Autoria:
- Escrita per l'autor
- Estat del text:
- Amb errors d'escaneig (mesura automàtica sobre tot el text, no revisada a mà) · 8 passatges il·legibles, exclosos de les respostes
- Extensió:
- ~680.000 paraules · 3.210 passatges
Cita aquesta obra
- APAGregori de Nissa. (n.d.). Dogmatic Treatises, etc. (NPNF Series II, Vol. V). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/gregory-of-nyssa/dogmatic-treatises-etc-npnf-series-ii-vol-v
- MLAGregori de Nissa. Dogmatic Treatises, etc. (NPNF Series II, Vol. V). Digital reproduction, SigPhi, https://sigphiai.com/ca/works/gregory-of-nyssa/dogmatic-treatises-etc-npnf-series-ii-vol-v.
- ChicagoGregori de Nissa. Dogmatic Treatises, etc. (NPNF Series II, Vol. V). Digital reproduction, SigPhi. https://sigphiai.com/ca/works/gregory-of-nyssa/dogmatic-treatises-etc-npnf-series-ii-vol-v.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
Els tractats dogmàtics de Gregori de Nissa en la sèrie anglesa Nicene and Post-Nicene Fathers: la polèmica contra Eunomi i la Gran catequesi.
Context i història
La disputa amb Eunomi és sobre si es pot conèixer l'essència de Déu, i Gregori hi sosté que no: que els noms que fem servir per parlar-ne són nostres i no toquen el que Déu és. Aquell argument és el fonament de la teologia negativa grega posterior. Com passa amb tota la sèrie, el volum és una agrupació dels editors del segle XIX i no una unitat que Gregori pensés: les obres que hi són no es van escriure juntes ni per al mateix públic.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
He next marvellously overthrows the unintelligible statements of Eunomius which assert that the essence of the Father is not separated or divided, and does not become anything else. He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. He further very appositely expounds the meaning of the term “Only-Begotten, “ and of the term “First born,“ four times used by the Apostle. Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. He thus proceeds to a magnificent discourse of the interpretation of 236 “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” He expounds the passage of the Gospel, “The Father judgeth no man,” and = 242 further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead.…