Gregory of Nyssa and Divine Simplicity: A Conceptualist Reading
Andrew Radde-Gallwitz probes Gregory of Nyssa on divine simplicity, a topic that Radde-Gallwitz treated earlier in a book-length monograph and takes further here in response to critics. As he notes, the Cappadocians and their opponents shared belief in divine simplicity. But for Gregory, simplicity...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
[2019]
|
| In: |
Modern theology
Year: 2019, Volume: 35, Issue: 3, Pages: 452-466 |
| Standardized Subjects / Keyword chains: | B
Gregory of Nyssa 335-394
/ Simplicity of God
/ Trinity
/ Perfection
/ Knowability of God
|
| IxTheo Classification: | KAB Church history 30-500; early Christianity NBC Doctrine of God |
| Online Access: |
Volltext (Resolving-System) Volltext (doi) |
| Summary: | Andrew Radde-Gallwitz probes Gregory of Nyssa on divine simplicity, a topic that Radde-Gallwitz treated earlier in a book-length monograph and takes further here in response to critics. As he notes, the Cappadocians and their opponents shared belief in divine simplicity. But for Gregory, simplicity functions as part of affirming the co-equal divinity of the Father and Son, against his opponents. Radde-Gallwitz lists six negative claims that Gregory's understanding of divine simplicity supports: (1) God is immaterial; (2) God is without parts; (3) God does not possess any perfection "by acquisition"; (4) God does not possess any perfection "by participation"; (5) in God, there is no mixture or conflux of qualities, especially opposite qualities; (6) in God, there are no degrees of more or less. Yet with regard to positive statements about God's perfections-for example the relation of God's goodness to God's wisdom-things are more difficult, as Radde-Gallwitz shows. Interpreters of Gregory have differed sharply on this issue, in part because Gregory does not make his position crystal clear. Radde-Gallwitz himself earlier held that Gregory considers God to have real but non-definitive perfections distinct from the divine essence. Indebted to Richard Cross, however, Radde-Gallwitz here adjusts his view, distinguishing more firmly between the divine essence itself and our limited concepts. He draws upon the Platonic distinction between natural and conventional naming, which differ in their accounts of what makes words meaningful. Arguing that Gregory is a "naturalist," he reads Gregory's texts on divine simplicity in this light. |
|---|---|
| ISSN: | 1468-0025 |
| Contains: | Enthalten in: Modern theology
|
| Persistent identifiers: | DOI: 10.1111/moth.12504 |
