Thesis advisor: Khaled Anatolios / Gregory of Nazianzus (c.326-389), preacher, poet, ecclesiastic, and saint, was born and spent much of his life on the country estate of Karbala, near the center of the Roman province of Cappadocia, in modern-day Turkey. Renowned as the “Theologian” – a title he shares with John the Evangelist in the Orthodox Church – Gregory has had a profound and lasting influence on the history of Christian doctrine and spirituality. / Thesis (STL) — Boston College, 2009. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

There is a growing trend among contemporary models to claim that their model is based upon the Eastern tradition in opposition to the Western model represented by Augustine. The purpose of the dissertation is to describe the doctrines of the knowledge of God and the Trinity as articulated by Gregory of Nazianzus, the Eastern father who defined these doctrines for the Eastern tradition, for the purpose of critically evaluating the contemporary models that seek to find their historical precedent in the Cappadocians. The first two chapters demonstrate Gregory's doctrines of the knowledge of God and the Trinity in order to demonstrate how his numerous confessions all relate to and modify one another. Gregory's doctrine of God was based upon God's nature being infinite and only known through his actions and names. Gregory's doctrine of the Trinity is multifaceted so that he uses a number of grammars to defend the unity and the three persons. Chapter four compares Augustine's On The Trinity to Gregory's grammars to provide a concrete comparison between the two traditions to demonstrate that the typical paradigm that contrasts the East and West is oversimplified and wrong. The contemporary models will then be analyzed in light of Gregory's grammars and model in order to demonstrate that they have introduced concepts and grammars that are contrary to that of Gregory. The contemporary theologians analyzed include Karl Rahner, Cornelius Plantinga, Bruce Ware, and Thom McCall. The contemporary models are wrong to claim Gregory as their historical precedent because they fail to meet the most basic standards of Orthodoxy as presented by Gregory. One of the main problems in the contemporary treatment of Gregory is that his doctrine is oversimplified so that one aspect or grammar is emphasized and the others are ignored. There is confusion over the proper relationship between the economic and immanent Trinities. There is also a number of problems in how the terms one, unity, essence, and person have been redefined by the contemporary models when compared to Gregory's doctrine. The final argument is that the contemporary models fail to provide the necessary grammars and confessions that safeguard the doctrine of the Trinity and promote worship when compared to Gregory. / This dissertation is under embargo until 2012-12-15.

The purpose of this thesis is the analysis of the way by which St. Gregory the Theologian used Greek philosophy and religious ideas of Classical Hellenism in order to formulate the Christian Trinitarian Dogma, which, according to St. Gregory, is the only and unique criterion for approaching "δρνοδόξωσ" the Christian Cosmology and Anthropology. The very confusion between Greek philosophy and the dogmatic doctrine of Greek Fathers stems from the fact that a common terminology exists on both side. This was not a matter of confusion for St. Gregory since he understood the Holy Dispensation as the very mystery of God's manifestation through the history of Creation. Exposing the theological presuppositions he defines the Framework according to which the Orthodox theologian must theologize without running the risk of becoming a heretic. Purification, inactivity, and finally theoria constitutes the life of the theologian par excellence. The O.T. and the N.T. as well as the Ecclesiastical tradition are the sources of the Orthodox Dogma, the declaration of which is characterized by measure and symmetry (Via Media), in contrast to the heretical views which always move to extremes. Furthermore for St. Gregory the Christian theologian is the true philosopher who after painful preparation reaches such a level of objectivity that he becomes a voice of the Holy Spirit. In the same framework of theological objectivity St. Gregory examines the divine Names. He classifies Them into, a) Names proper to Essence, and b) Common Names of the divine Authority and of Dispensation. This latter introduces the Triplicity of the Persons within the Godhead, whereas the Former ones state Its Unit. On the other hand St. Gregory is particularly aware of Greek Monotheism, either that of the philosophers or of theurgical religion but he calls the latter polytheia because of its abstract notion of Oneness for a multiplicity of gods. In addition, instead of an abstract essence of the philosophers and their theory of ontological subordination of the Hypostaseis, a theory which leads towards coeternity of the ultimate Principle with Creation, St. Gregory introduces the paradoxical schema "Μονὰσ ἐγ Τριάδι", and vice versa, and in so doing he excludes a non-hypostatized essence or three non-substantial Hypostaseis. St. Gregory follows St. Athanasius concerning the Trinitarian Dogma and shares with the so called Cappadocian Fathers the main characteristics of the Cappadocian Trinitarian doctrine about Unity and Triplicity of God. Furthermore he uses the term homoousion to safeguard and confess the Unity of the three Hypostaseis and to declare unambiguously the divinity of the Holy Spirit, Whom he clearly calls "θεόσ". This statement is St. Gregory's personal contribution to formulation of the Trinitarian Dogma, a point that later became the rule of Orthodoxy, particularly concerning the Eastern Church. The last chapter is devoted to the question of the Trinitarian Images., which the heretics used in order to explain away the "παράδοζογ" character of the theologia by means of logical devices. Although St. Gregory is reluctant to apply images borrowed from the created nature to the Persons of the Holy Trinity, he does do so in a moderate and qualified way in order to expose and refute only the heretical positions.

In this thesis, the author examines how Gregory of Nazianzus distinguishes between the Father, Son, and Holy Spirit, while maintaining their equality and unity. In the first chapter, he examines the way theological discourse shapes Gregory's understanding of how words are predicated of God. In chapter 2, the author explores Gregory's understanding of the divine persons whom he distinguishes only on account of their subsistent relations of origin. In the final chapter, the author indicates problems with the modern scholarly interpretation of Gregory that identifies the unity and equality of the divine persons exclusively with the person of the Father. It is concluded that Gregory relied upon the notion of the homoousios in order to establish and guarantee the divine equality and unity among the persons. / Thesis / Master of Arts (MA)

Gregory of Nazianzus (ca. AD 330-390) was one of the most learned men of his time and is one of the most important theologians of the early Christian Church. His orations, letters and poetry were widely studied and greatly copied in the Middle Ages. However, there is a lack of modern scholarship on Gregory's poetry, which is why there is such need for this thesis, a study of carm. II 1. 22, with introduction and commentary. The introduction focuses primarily on aspects of carm. II. 1. 22 while outlining the events of Gregory's life and situating the poem within them. The commentary is largely linguistic with autobiographical and historical features discussed and brief mention of theological matters.

Gregory of Nazianzus (ca. AD 330-390) was one of the most learned men of his time and is one of the most important theologians of the early Christian Church. His orations, letters and poetry were widely studied and greatly copied in the Middle Ages. However, there is a lack of modern scholarship on Gregory's poetry, which is why there is such need for this thesis, a study of carm. II 1. 22, with introduction and commentary. The introduction focuses primarily on aspects of carm. II. 1. 22 while outlining the events of Gregory's life and situating the poem within them. The commentary is largely linguistic with autobiographical and historical features discussed and brief mention of theological matters.

Please read the abstract in the section 00front of this document / Thesis (DLitt)--University of Pretoria, 2010. / Ancient Languages / unrestricted

<p>This thesis examines the concept of God as Father in the thinking of two Patristic authors: Athanasius (c. 293-373) and Gregory of Nazianzus (c. 329-390). Since God is called Father frequently in the New Testament both Athanasius and Gregory see the name as fundamental to understanding the nature of the intradivine life, as well as God’s relationship to humankind. The reliance of Patristic authors on the language of Father and Son brings relational language to the fore of Christological and trinitarian discussions of the 4th and 5th centuries. In this thesis, I endeavour to demonstrate the centrality of the fatherhood of God in the thinking of Athanasius and Gregory of Nazianzus, and to connect their thinking on this topic to larger theological questions of the period.</p> / Master of Arts (MA)

<p>This thesis comprises the first full-length study of Gregory of Nazianzus's theology of the Holy Spirit. Gregory was a major political and intellectual figure during the pneumatological controversies of the late Fourth Century. Gregory is the first author whose works are extant to declare that “the Holy Spirit is God” in so many words. He advocated, against leading figures including Basil of Caesarea, that such a declaration should be made by the Church, but largely met with failure in his lifetime. Yet, Gregory's affirmation of the Spirit's divinity was eventually to be embraced by nearly all Christians, and it remains so today. Despite these facts, Gregory is usually treated by historians as a minor influence on Fourth Century pneumatology. This thesis will not necessarily challenge this assessment, but will seek to establish a fuller understanding of how Gregory's pneumatology functions in itself such that his historical place can be reassessed in the future.</p> <p>Our key observation is that Gregory's pneumatology is rooted in his understanding of the Spirit's relationship to the Church. A discussion of Gregory's ecclesiological pneumatology comprises Part I. Having presented Gregory's understanding of the Spirit's relationship to the Church, and his understanding of his own place within this relationship, we explore, in Part II, some of the texts in which Gregory argues for his pneumatological doctrine in the face of various opponents. We note that Gregory remains consistently concerned with ecclesiology when engaging other thinkers on the Spirit. We conclude that when Gregory's ecclesiological pneumatology is accounted for, his reactions to the pneumatological controversies of his day appear as consistent, pastorally motivated responses to concerns about the Church's relationship to the Holy Spirit and the preaching of pneumatological truth which Gregory thought this relationship demanded.</p> / Doctor of Philosophy (PhD)

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