By Ari Ojell
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Extra resources for One Word, One Body, One Voice : Studies in Apophatic Theology and Christocentric Anthropology in Gregory of Nyssa
As J. 90 It would make much sense to try to penetrate ‘Gregory’s theological interest’or ‘intention’as such, by appreciating his own means of theological reasoning. When approaching the troubling question of coherency of Gregory’s Trinitarian and anthropological thought with a view to his methodology, it might be a wise move to consider, first of all, what would serve the examinations as a comprehensive theological principle (arche) with power to create a sequence of ensuing arguments: what would qualify Gregory’s own approach to theological issues?
Philosophically, Gregory’s argument in the context is based on the concept of the eternity of the divine being, conceived as an ‘absence of origin and end’, which is not limited, ‘surrounded’, by non-existence. He says that the eternity of the Father ‘is marked by his never having taken his being from non-existence and never terminating his being in non-existence’. The Only-begotten Son who is God ‘in the Father’, ‘is in him in respect of all that the Father is conceived to be’. Hence, ‘being in his eternity, he is assuredly eternal’: ‘endlessness’and ‘unoriginateness’apply to both the Father and the Son who are one in being.
T. BÖHM 1996 (with reference to akolouthia esp. p. ). The problem that the present writes still senses in Böhm’s account, is that it does not distinguish between a)fai/resij and kaqa/rsion in Gregory, but identifies them under the general title of abstraction (cf. p. 221; 268). 75 The Greek word a)fai/resij – ‘removal’, ‘taking off from’ – connotes, in Aristotelian logic, the technique of abstraction, the removal of attributes from an object for the benefit of forming a conception of what is substantial in the contemplated object.