Dogmatic Treatises, etc. (NPNF Series II, Vol. V)
- Idioma:
- inglés
- Estado:
- Selección u obra parcial
- Autoría:
- Escrita por el autor
- Estado del texto:
- Con errores de escaneo (medición automática sobre todo el texto, no revisada a mano) · 8 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~680.000 palabras · 3210 pasajes
Cita esta obra
- APAGregorio de Nisa. (n.d.). Dogmatic Treatises, etc. (NPNF Series II, Vol. V). Digital reproduction: SigPhi. https://sigphiai.com/es/works/gregory-of-nyssa/dogmatic-treatises-etc-npnf-series-ii-vol-v
- MLAGregorio de Nisa. Dogmatic Treatises, etc. (NPNF Series II, Vol. V). Digital reproduction, SigPhi, https://sigphiai.com/es/works/gregory-of-nyssa/dogmatic-treatises-etc-npnf-series-ii-vol-v.
- ChicagoGregorio de Nisa. Dogmatic Treatises, etc. (NPNF Series II, Vol. V). Digital reproduction, SigPhi. https://sigphiai.com/es/works/gregory-of-nyssa/dogmatic-treatises-etc-npnf-series-ii-vol-v.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
Los tratados dogmáticos de Gregorio de Nisa en la serie inglesa Nicene and Post-Nicene Fathers: la polémica contra Eunomio y la Gran catequesis.
Contexto e historia
La disputa con Eunomio es sobre si puede conocerse la esencia de Dios, y Gregorio sostiene que no: que los nombres que usamos para hablar de ella son nuestros y no alcanzan lo que Dios es. Ese argumento es el fundamento de la teología negativa griega posterior. Como en toda la serie, el volumen es una agrupación de los editores del siglo XIX y no una unidad que Gregorio pensara: las obras que contiene no se escribieron juntas ni para el mismo público.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra 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.…