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Relevant bibliographies by topics / Cappadocian Fathers

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Academic literature on the topic 'Cappadocian Fathers'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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Journal articles on the topic "Cappadocian Fathers"

1

Torrance, Alexis. "Precedents for Palamas' Essence-Energies Theology in the Cappadocian Fathers." Vigiliae Christianae 63, no. 1 (2009): 47–70. http://dx.doi.org/10.1163/157007208x287661.

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AbstractFollowing a brief summary of the main tenets of Palamas' theology relating to the immanent divine ενεργειαι, this article will explore possible precedents for such a concept in the Cappadocian Fathers. The aim is twofold: first to argue against the exclusive use of ενεργεια language in attempting to outline precedents for Palamite thought in the Cappadocians, and second to propose a framework for discussing the topic in terms of sanctification and deification. Through such an approach, I contend, it is possible to remain true to the Cappadocians, whilst concurrently finding striking precedents to the theology of Palamas.

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Shmaliy, Fr Vladimir. "COSMOLOGY OF THE CAPPADOCIAN FATHERS." Faith and Philosophy 22, no. 5 (2005): 528–42. http://dx.doi.org/10.5840/faithphil200522517.

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Usacheva, Anna. "Grammar of theology: logical argumentation from Origen to the Cappadocian Fathers." Vox Patrum 68 (December 16, 2018): 95–105. http://dx.doi.org/10.31743/vp.3333.

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The article outlines the philosophical and linguistic background of the Post- Nicene theological debates concerning the relationship between the Father and the Son. A sharp focus dwells of the provenance of the term hypostasis, the philosophical and grammatical understanding of the terms hypokeimenon and ousia and the Stoic definition of the signifier and thing signified. The article shows new aspects of the anti-Eunomian polemics of the Cappadocian fathers, which come into sight due to comparison of theological concepts with Hellenic linguistic and grammatical theories. In such a way, the comparison demonstrates methodological and technical strand of the theological argumentation of the Cappadocian fathers and their affinity for the exegetic methodology of Origen.

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4

Beagon, Philip M. "The Cappadocian Fathers, Women and Ecclesiastical Politics." Vigiliae Christianae 49, no. 2 (1995): 165–79. http://dx.doi.org/10.1163/157007295x00167.

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Calleja, Carlo. "The Orations of the Cappadocian Fathers on Lepers." Lumen et Vita 9, no. 2 (May 18, 2019): 1–20. http://dx.doi.org/10.6017/lv.v9i2.11123.

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The aim of this paper is to understand what might effectively serve to exhort the practice of the virtue of solidarity with the socially alienated. Three orations on lepers: one by Gregory of Nazianzus, and two by Gregory of Nyssa, will be studied. The methods used to engender the virtue of solidarity with the lepers in these orations will be analyzed. Redefining classical Greek virtues in a Christian theological framework; sensitizing the listeners by appealing to emotions through the use of concrete examples; attempting to restore alienated kinship by retrieving kinship language; and encouraging a tangible encounter with lepers prove to be important elements. How the Gregorys appealed to non-Christians will also be considered. I conclude that through these three orations, the Gregorys teach us that the conviction to cultivate the virtue of solidarity is inculcated by engaging closely with those whose identity appears different from one’s own.

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BUTE, Cristian Florin. "MOVEMENT AND ITS STABILITY AS AN ARGUMENT FOR CREATION, IN THE CAPPADOCIAN FATHERS." Icoana Credintei 9, no. 18 (June 24, 2023): 32–38. http://dx.doi.org/10.26520/icoana.2023.18.9.32-38.

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The Cappadocian Fathers consider that the orderly movement of creatures and, especially, the stability of heavenly bodies is an indication of the existence of the Creator and divine providence. In St. Basil the Great we find a version of the argument of the First Mover from Aristotle, developed also by Thomas Aquinas. In St. Basil the Great and St. Gregory of Nazianz, as in Aristotle, the question of the existence of movement was posed not only in the sense of an original impulse towards movement, but also for the continuation of movement once begun. The sustaining in motion had to have a cause outside the one being moved. And St. Gregory of Nyssa shows that the stability of the movement of heavenly bodies is a witness of divine proneness, as a sign of the specificity of the uncreated, which is unchangeability, in contrast to the attribute of change that dominates the creature. The Cappadocian Fathers do not base faith on reason, but by rational arguments and facts of nature they strengthen the solidarity between faith and reason and clear the obstacles, coming from wrong philosophies, which obstruct the channels through which natural revelation inspires manry

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Szram, Mariusz. "Pokora w walce z pychą – fundamentalny spór moralno-duchowy w rozumieniu Ojców Kapadockich i Jana Chryzostoma." Vox Patrum 59 (January 25, 2013): 531–45. http://dx.doi.org/10.31743/vp.4056.

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The aim of the article is to show the specificity of the fundamental fight in the soul and in the life of man between pride and humility as it is seen in the writings of the Cappadocian Fathers and John Chrysostom. In the opinion of the Greek Fathers of the 4th century pride is the root of all sin. It destroys all good fruits in the Christian spiritual development, whereas humility enables and protects spiritual growth. Arguing against the heretics of their time, mainly against the Arians, the Cappadocian Fathers (especially Gregory of Nazianzus) made particular attention to the theologians’ pride, characterized by the lack of respect for the mysteries of God and being proud that is without moderation in talking about God. Gregory of Nyssa pointed out the perversity of the vice of pride: the arbitrary exaltation leads finally to the great unwanted humiliation and even to fall into the sin. John Chrysostom emphasized the paradoxical risk characteristic of the process of spiritual fight: one can brag because of owned humility and enjoy it. Then even true humility can imperceptibly transform into pride and become its source. Therefore the righteous people should avoid the pride and seek humility with more care than sinners.

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Langley, Thomas R. "Local and Universal Citizenship in Works of the Cappadocian Fathers." Al-Masāq 32, no. 1 (November 4, 2019): 34–53. http://dx.doi.org/10.1080/09503110.2019.1682855.

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9

Kim, Okjoo. "On the Holy Spirit: Focused on the Cappadocian Fathers and Youngsan." Journal of Youngsan Theology 52, no. 01 (June 30, 2020): 241–68. http://dx.doi.org/10.18804/jyt.2020.06.52.241.

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10

Bradshaw, David. "The Divine Processions and the Divine Energies." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 59–70. http://dx.doi.org/10.21146/2587-683x-2020-4-2-59-70.

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The concept of the divine energies (energeiai) is commonly associated with the late Byzantine theologian Gregory Palamas. In fact, however, it has biblical origins and figures prominently in Greek patristic theology from at least the fourth century. Here I briefly trace its history beginning with the Pauline usage of energeia and continuing through the Cappadocian Fathers, Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas. I argue that the divine processions in Dionysius function much as do the divine energies in the Cappadocians, although Dionysius enriches the concept by setting it within the context of a Neoplatonic pattern of procession and return. Dionysius’s own work was in need of a further synthesis in that he does not explain the relationship between the divine processions and the divine logoi, the “divine and good acts of will” by which God creates. Maximus the Confessor then introduced a further element into this complex tradition through his argument that certain “natural energies” must necessarily accompany any nature. I argue that the real importance of Palamas from the standpoint of the history of philosophy lies not in originating the concept of the divine energies, but in using it to synthesize these disparate elements from the Cappadocians, Dionysius, and Maximus.

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Dissertations / Theses on the topic "Cappadocian Fathers"

1

Christakis, Christos B. "'IIAPOENIA' : the teaching of the Cappadocian Fathers on virginity." Thesis, King's College London (University of London), 1996. https://kclpure.kcl.ac.uk/portal/en/theses/iiapoenia--the-teaching-of-the-cappadocian-fathers-on-virginity(ce9d5d22-6b21-48b4-b5a3-6fd2286ae891).html.

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2

Martin, Edward N. "The eternal generation of the Son in the Cappadocian Fathers." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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3

Nachef, Antoine B. S. O. "Mary: virgin mother in the thought of the Cappadocian Fathers." IMRI - Marian Library / OhioLINK, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430404478.

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Bouteneff, Peter C. "The theological value of Christ's human soul in the Cappadocian Fathers." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339779.

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Raith, Charles David. "Is there still not three gods? a criticla analysis of Catherine Mowry Lacugna's appropriation of the trinitarian theology of the Cappadocian fathers /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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Raith, Charles David. "Is there still 'not three gods'? a critical analysis of Catherine Mowry Lacugna's appropriation of the trinitarian theology of the Cappadocian fathers /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0320.

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Biriukov, Dmitrii. "The topic of the universal in the thought of the Cappadocian Fathers and in the Arian debate of the 4th century AD: philosophical and theological perspectives." Doctoral thesis, Università degli studi di Padova, 2016. http://hdl.handle.net/11577/3424523.

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This dissertation has demonstrated how the topic of the universal was manifested mainly in the Arian controversy of the fourth century and the works of the Cappadocian Fathers, as well as in the Ancient philosophy and the previous and late Eastern Christian philosophical and theological tradition. By speaking of the “universal,” I mean the universal realities of any type (including the properties common to many individuals such as transcendental principles applied to the types of beings participating in them, the links in the hierarchy of beings encompassing the multitude of individuals, etc.), and not only the terms of κοινόν and καθόλου or the notion of a universal understood in the normative technical sense from the viewpoint of the use of the term in the historical and philosophical discourse. The dissertation focuses on three main topics. Firstly, it is the topic of participation. In a wider context of analyzing the role of universals, I distinguish three paradigms of participation, typically used in classical philosophy: the Platonic, the Aristotelian, and the Neoplatonic paradigms. It is demonstrated how the Platonic paradigm found its expression in Origen, Arius, and Gregory of Nyssa; the Aristotelian paradigm – in Origen and Gregory of Nyssa, and the Neoplatonic paradigm, as I am suggesting, in Arius. Secondly, the dissertation addresses the topic of applicability of individuals / species division to rational beings. From that perspective, I reconstruct the intellectual history of the second phase of the Arian controversy. In response to the doctrine of Basil of Caesarea that commonness in the Persons of the Holy Trinity was similar to the commonness of the species in respect to their constituent individuals, and attempting to refute this doctrine, Eunomius insisted that individuals/species division was inapplicable to immaterial beings. I trace the origins of this concept in the Platonism of Antiquity and in Christian Platonism. Thirdly, the dissertation analyzes the topic of the hierarchy of beings. In my opinion, this topic played a paramount role in the teaching of Gregory of Nyssa. I demonstrate that Gregory of Nyssa adopted the order of the levels in his hierarchy of beings from the so-called Tree of Porphyry, in the process introducing some Platonic, Aristotelian, and Stoic elements, and changing the order of the levels in accordance with the Scriptural order of creation. I also trace how the topic of the hierarchy of beings evolved in the subsequent Eastern Christian thought, and what was the impact of Gregory of Nyssa in this regard. In addition, I address the topic of individuation through the convergence of properties in Basil of Caesarea, and discuss the status of general properties in his concept of individuation.
Nella tesi si dimostra come il tema dell’universale si sia manifestato principalmente nelle controversie ariane del quarto secolo e nei lavori dei padri cappadoci, come anche nella filosofia antica e nella tradizione orientale cristiana filosofica e teologica. Parlando dell “universale”, intendo realtà universali di ogni tipo (incluse le proprietà comuni a molti individui come i principi trascendentali applicati ai tipi di essere ad essi partecipanti, i legami della gerarchia dell’essere tra cui la moltitudine degli individui ecc.) e non solo i termini di κοινόν e καθόλου o la nozione di un universale inteso nel senso tecnico normativo dal punto di vista dell’uso del termine nel discorso storico e filosofico. Nella tesi possono essere individuati tre temi principali. In primo luogo, il tema della partecipazione. Distinguo tre paradigmi della partecipazione rispetto al problema dell’universale caratteristici della filosofia antica: il paradigma platonico, aristotelico e neoplatonico. Dimostro che il paradigma platonico trova espressione in Origene, Ario e Gregorio di Nissa, quello aristotelico in Origene e Gregorio di Nissa e quello neoplatonico, come propongo, in Ario. In secondo luogo si tratta il tema dell’applicazione della divisione genera-species all'essere intelligente. Ricostruisco la storia intellettuale della seconda tappa delle controversie ariane per cui, in risposta alla dottrina di Vasilio di Cesarea sul fatto che la comunanza dell’identità della Trinità sarebbe analoga alla comunanza dell’aspetto rispetto agli individui, Eunomio, al fine dei confutare questa dottrina, avrebbe insistito che la divisione genera-species non sia applicabile all'essere immateriale. Ricerco le origini di questo concetto nel platonismo antico e cristiano. In terzo luogo, si affronta il tema della gerarchia dell’essere. Secondo la mia visione nella dottrina di Gregorio di Nissa questo tema ha un ruolo fondamentale. Dimostro che Gregorio di Nissa prese in prestito l’ordine dei componenti della gerarchia dell’essere dal cosiddetto albero di Porfirio, nello sviluppare questo argomento vi introdusse elementi platonici, aristotelici e stoici e cambiò l’ordine dei componenti in relazione all'ordine biblico della creazione. Inoltre analizzo lo sviluppo del tema della gerarchia dell’essere nel conseguente pensiero orientale cristiano e l’influenza di Gregorio di Nissa in questo senso. Mi soffermo inoltre sul tema dell’individuazione attraverso la convergenza delle proprietà nel pensiero di Vasilio di Cesarea e studio lo stato delle proprietà comuni nell'ambito del concetto di individuazione.

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8

Bucă, Florin. "La théologie négative : source de cohérence du Corpus dionysien." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK015.

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L’ambition de cette thèse, qui se présente en sept chapitres regroupés en trois parties, est de reprendre l’ensemble du Corpus dionysien pour en définir un principe de cohérence : la théologie négative. Dans le sillage des recherches antérieures, souvent centrées sur une des œuvres qui lui sont attribuées ou sur une thématique particulière, on s’est interrogé sur l’histoire et la complexité de plusieurs concepts centraux de l’œuvre : théologie négative, symbole, hiérarchie. Et, en proposant de considérer la Hiérarchie ecclésiastique comme l’achèvement du Corpus – c’est au bref traité de la Théologie mystique qu’on attribuait volontiers cette place – nous montrons comment l’apophase ou la théologie négative s’enrichit, s’approfondit, d’une dimension liturgique, au-delà de l'affirmation et de la négation
The purpose of this thesis, consisting of seven chapters grouped under three sections, is to reconsider the whole dionysian Corpus and to define the principle of its consistency, that is negative theology. Following the previous research, often focusing on one of the treatises or a main theme, we start with the history and the complexity of several key concepts within the Corpus: negative theology, symbol, hierarchy. We suggest that Ecclesiastical Hierarchy should be considered as the final step of Dionysius’ theology (rather than Mystical Theology as usually), and that leads us to study how the apophasis or the negative theology deepens into a liturgical dimension, beyond affirmation and negation

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Bradbury, Rosalene Clare. "Identifying the Classical Theologia Crucis and in this Light Karl Barth's Modern Theology of the Cross." Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/4261.

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This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed.
This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

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Books on the topic "Cappadocian Fathers"

1

Cappadocian legacy: A critical appraisal. Sydney: St Andrew's Orthodox Press, 2013.

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2

Meesters, Alco. God in drie woorden: Een systematisch-theologisch onderzoek naar de Cappadocische bijdrage aan het denken over God drie-enig. Zoetermeer: Uitgeverij boekencentrum, 2006.

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Coulthard, Georgina. The Lord's brides: Perceptions of Christian womanhood in the writings of the Cappadocian Fathers. [s.l.]: typescript, 1995.

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Gregory. Three poems, concerning his own affairs, concerning himself, and the bishops concerning his own life. Washington, D.C: Catholic University of America Press, 1987.

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1937-, Børtnes Jostein, and Hägg Tomas, eds. Gregory of Nazianzus: Images and reflections. Copenhagen: Museum Tusculanum Press, University of Copenhagen, 2006.

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Corea, Gregorio Nicola. L'uomo nuovo divinizzato in Cristo: Progetto divino e impegno umano nel mosaico cappadoce. Assisi: Cittadella editrice, 2018.

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Heilsverlust in Adam: Stationen griechischer Erbsündenlehre : Irenäus, Origenes, Kappadozier. Paderborn: Bonifatius, 1993.

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Pyykkö, Vappu. Die griechischen Mythen bei den grossen Kappadokiern und bei Johannes Chrysostomos. Turku: Turun yliopisto, 1991.

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Pelikan, Jaroslav Jan. Christianity and classical culture: The metamorphosis of natural theology in the Christian encounter with Hellenism. New Haven: Yale University Press, 1993.

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International Conference on Patristic Studies (12th 1995 Oxford, England). Papers presented at the Twelfth International Conference on Patristic Studies held in Oxford, 1995. Leuven: Peeters, 1997.

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Book chapters on the topic "Cappadocian Fathers"

1

Hall, H. Ashley. "The Cappadocian Fathers." In The Wiley Blackwell Companion to Patristics, 307–25. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118438671.ch21.

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Leśniewski, Krzysztof. "The Cappadocians’ Stress on the Monarchia of the Father in Metropolitan John D. Zizioulas." In The Ecumenical Legacy of the Cappadocians, 39–61. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-50269-8_4.

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"The Incarnate Christ." In The Cappadocian Fathers, 277–320. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.9.

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"Literary Genres." In The Cappadocian Fathers, 63–122. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.6.

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"Back Matter." In The Cappadocian Fathers, 430. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.13.

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"Front Matter." In The Cappadocian Fathers, i—iv. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.1.

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"Preface." In The Cappadocian Fathers, ix—x. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.3.

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"Table of Contents." In The Cappadocian Fathers, v—viii. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.2.

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"Trinitarian Theology." In The Cappadocian Fathers, 209–76. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.8.

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"Introduction." In The Cappadocian Fathers, 1–10. Peeters Publishers, 2022. http://dx.doi.org/10.2307/jj.1357314.4.

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