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By Andrew Hofer

Christ within the lifestyles and educating of Gregory of Nazianzus is the 1st full-length booklet 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 overlooked in doctrinal studies)--to argue that Gregory's writing on Christ should be most sensible understood in tandem along with his autobiography.
This research starts with an articulation of Gregory's theology of the observe during which phrases come from the be aware who turned incarnate. Hofer then deals a detailed examining of ways Gregory writes to or approximately Christ within the poetry referred to as "on himself." inside a three-part research 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 crisis in Gregory's well-known Ep. one zero 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. during 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 different standpoint at the one often called "the Theologian" in Chalcedon's acts and in next Christian culture.

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Additional resources for Christ in the Life and Teaching of Gregory of Nazianzus (Oxford Early Christian Studies)

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Whether his enemies actually become purified may be out of Gregory’s control, but he puts forth both his philosophical life and his powers of persuasion so that the Word may purify his listeners. As we will see, the ancient feud between rhetors and philosophers is transfigured in these passages into the rivalry between the orthodox people’s leaders (such as Gregory) and all those whose words fail before the Word. By that Word, Gregory purifies his listeners. Gregory arrived in Constantinople in 379 and may have delivered Or.

15), a letter sent from the baths of Xanxaris to Olympius in order to urge him to punish the Apollinarians. 36 The blend between poetical and epistolary forms has Latin precedents, but not Greek. See Chap. D. diss. Brown University 2003, 80–127 and, for his translation with the PG text, 134–54. In accepting Gregory’s authorship, I follow such studies as that of Edwards, Kristoffel Demoen, Pagan and Biblical Exempla in Gregory Nazianzen: A Study in Rhetoric and Hermeneutics, Corpus Christianorum, Lingua Patrum 2 (Turnhout: Corpus Christianorum, 1996), 22 n.

Besides this combination of philosophy and rhetoric in opposing inept ministers and heretics, Gregory also uses it to oppose the paganism which Emperor Julian the Apostate advocated. 93 During his reign, begun in 361 and cut short in battle on the Persian front on June 26, 363, Julian restored traditional religious practices, such as animal sacrifices. In an edict of June 17, 362 he also forbade Christians to teach Greek literature, a disastrous blow for those like Gregory who sought the Christianization of their culture.

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