By Martin Laird
The 1st in-depth examine of Gregory of Nyssa, this ebook exhibits how for Gregory the darkness of religion is what unites the believer with God. via this union through religion on my own, God but speaks in the course of the deeds and discourse of the believer. whereas the believer is immersed within the darkness of unknowing, also they are reworked in gentle. Laird alters the best way we comprehend Gregory's mystical theology.
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Extra resources for Gregory of Nyssa and the Grasp of Faith: Union, Knowledge, and Divine Presence (Oxford Early Christian Studies)
For our specific purpose of studying the significance of faith as a technical term as well as its role in his thought, the term dianoia is the more helpful for approaching the topic. 2 The entry under dianoia reveals a fairly wide and indeed frequent usage relating to various functions and states of the discursive mind. 3 In looking at dianoia I will pay particular attention to different states of awareness 1 I have decided for a number of reasons to focus upon these works in particular: De virginitate suggests itself for consideration because it manifests in a fairly sustained manner the awareness of the problem that the discursive mind poses for ascetic training.
10–11). See the observations of Danie´lou, Platonisme et the´ologie mystique, 195–7, and especially those of M. Cane´vet, ‘La Perception de la pre´sence de Dieu: A propos d’une expression de la XIe Home´lie sur le Cantique des Cantiques’, in Epektasis: Me´langes Patristiques Offerts au Cardinal Jean Danie´lou, ed. J. Fontaine and C. Kannengiesser (Paris, 1972), 443–54. 12 Ibid. Cf. Contra Eunom. ii. 89, GNO i. 253. 1–10; it should be noted that the phrase ‘fantasia katalZptik Z’ itself does not appear in the text in question.
Gregory recommends that these latter ones pursue virginity. , see M. Hart, ‘Reconciliation of Body and Soul: Gregory of Nyssa’s Deeper Theology of Marriage’, Theological Studies 51 (1990), 450–78; idem, ‘Gregory of Nyssa’s Ironic Praise of the Celibate Life’, Heythrop Journal 33 (1992), 1–19. 33 34 De vita Moysis, SC, i. 11. 3–12. Phaedrus 247c. 36 We have seen that Gregory likens the mind to a current of water that flows in all directions. 37 It is worth noting that for Gregory the same mind which interacts with and disperses itself among base desires is the same mind which is taken up towards the spiritual order and higher desires.