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Richard, Anne. "Cosmologie et théologie chez Grégoire de Nazianze." Paris 4, 1998. http://www.theses.fr/1998PA040195.
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Si toute l'œuvre de Grégoire le théologien est en priorité centrée sur le mystère trinitaire, on y trouve toutefois une vision cohérente de l'ensemble des êtres, qui se hiérarchisent, en fonction de leur degré de rattachement à dieu, en un monde intelligible et un monde sensible, bien distincts, mais unifiés et récapitulés en l'homme. Tel est ici le sens du terme "cosmologie". L'objet de ce travail est de montrer l'impact de la réflexion trinitaire de Grégoire de Nazianze sur sa conception de la hiérarchie des êtres, enracinée dans la tradition chrétienne antérieure et dans le platonisme. Considérée niveau par niveau, elle se caractérise par la netteté de ses frontières : la transcendance divine est accentuée, l'immatérialité pure des anges et la matérialité stricte du ciel excluent toute descente graduelle d'un palier a l'autre. Il s'agit cependant d'une hiérarchie unifiée et dynamique du fait que, suspendue au dieu un et simple, elle s'ordonne à lui en fonction des variations de son unité. Mais au contraire de la hiérarchie plotinienne, elle se constitue par des ruptures successives : genèse, chute et rédemption sont en effet le fruit de la liberté, qui sous-tend dès lors tout l'ordre ontologique. Or ce que la réflexion trinitaire met en lumière, à travers l'effort pour démarquer le fils et le saint esprit des créatures c'est la radicale indépendance de dieu envers le créé : c'est la vie trinitaire s'épanchant à l'intérieur de dieu, et non la production des créatures, qui est adéquate à l'activité divine et l'épuise. La liberté de l'acte de création devient alors évidente. Dès lors aussi l'unification de la hiérarchie passe par une médiation conçue non comme un état intermédiaire, mais comme le double enracinement du médiateur dans les niveaux qu'il réunit : l'homme spiritualise la matière en étant esprit et matière, de même le christ divinise l'homme en étant dieu et homme. Les créatures s'avèrent ainsi happées par dieu à la mesure de leur ouverture à dieu.
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Panayotou, Eugénia. "Trouble et sérénité chez saint Grégoire de Nazianze." Montpellier 3, 1990. http://www.theses.fr/1990MON30033.
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Saint gregoire de nazianze etait un contemplatif qui aimait la vie loin du monde et qui malgre cela a passe la plus majeure partie de sa vie dans l'action. C'est exactement la que reside la contradiction qui constitue la source du trouble dans son ame, une ame par nature emotive. Le trouble de gregoire presente plusieurs aspects et il est module par une gradation de sentiments, allant de la simple inquietude jusqu'a la profonde douleur. Gregoire se defend face au trouble en dressant dans son ame deux murailles, en liaison directe entre elles: l'une est la structure d'ensemble formee par l'education profane et par le soutien de la part des hommes et l'autre est la structure de son education chretienne, la vie en dieu. Le calme auquel aspire gregoire est le recueillement. C'est une experience spirituelle presentant plusieurs aspects, guidee par des dimensions autant exterieures qu'interieures qui contribuent toutes a la communication avec dieu. Le terme qui exprime par excellence la vie continuee en dieu est hesychia. C'est le fait de vivre l'hesychia independemment du temps et de l'espace, que gregoire choisit comme axe de sa vieSaint gregory nazianzenus was a contemplative person who loved secluded lifebut nonetheless spent most of his life in action. This presents a contradiction which is the source of the agitation in his soul which was emotional by nature. Saint gregory's agitation manifested itself in several ways and is modulated by a gradation of feelings, from simple worry to the deepest sorrow. Gregory struggles against the agitationby creating two barriers, each one linked to the other: one of them is the strength derived from his secular education andhelp from other people; the other is his christian education and life in god. Gregory attempts to find peace in meditation. It is a spiritual experience guided by exterior and interior dimensions, which contribute to his communication with god. The term which expresses best the continuance of life in god is hesychia. In the course of his life gregory focuses on "living" hesychia independently of time and space
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Prudhomme, Juliette Munnich Olivier. "L'oeuvre poétique de Grégoire de Nazianze héritage et renouveau littéraires /." Lyon : Université Lumière Lyon 2, 2006. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2006/prudhomme_j.
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Grégoire, de Nazianze Domiter Kristijan. "De humana natura, c. 1, 2, 14 /." Frankfurt am Main : P. Lang, 2000. http://catalogue.bnf.fr/ark:/12148/cb392629810.
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Meier, Beno. "Gregor von Nazianz, Über die Bischöfe, Carmen 2,1,12 : Einleitung, Text, Übersetzung, Kommentar /." Paderborn : F. Schöningh, 1989. http://catalogue.bnf.fr/ark:/12148/cb35415124f.
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Gautier, Francis. "La Retraite et le retour au monde chez Grégoire de Nazianze." Paris, EPHE, 2000. http://www.theses.fr/2000EPHEA003.
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Rioual, Gaëlle. "Lire Grégoire de Nazianze à l'époque byzantine : édition critique, traduction et analyse des Commentaires de Basile le Minime aux Discours 4 et 5 de Grégoire de Nazianze." Doctoral thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/28347.
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Thèse en cotutelle Université Laval, Québec, Canada et Université de Fribourg, Fribourg, SuisseTableau d’honneur de la Faculté des études supérieures et postdoctorales, 2017-2018
Basile le Minime, évêque de Césarée en Cappadoce au milieu du Xe siècle, est principalement connu pour avoir écrit un Commentaire à tous les Discours de Grégoire de Nazianze. En effet, bien qu’il ait eu un rôle à jouer à la cour de l’empereur Constantin VII Porphyrogénète, entre autres lors de la prise du pouvoir par ce dernier et lors de la nomination du patriarche Polyeucte, deux événements qui ont marqué sa carrière ecclésiastique, c’est d’abord grâce à son œuvre exégétique qu’il passa à la postérité. Ses Commentaires connurent dès leur publication un certain succès, comme le prouve le nombre de manuscrits qui transmettent son œuvre, plus de quatre-vingt. Cette bonne fortune n’est peut-être pas étrangère au soutien de l’empereur Constantin, à qui les Commentaires étaient dédiés, mais elle s’inscrit également au sein d’un mouvement de mise en valeur de la figure de Grégoire de Nazianze, qui prit de l’ampleur tout au long de l’époque byzantine. Par la suite, son œuvre fut légèrement éclipsée par les contributions des commentateurs postérieurs, qui réutilisèrent toutefois une partie de ses exégèses, avant de tomber finalement en oubli partiel à la fin de l’Empire byzantin. En 1827, Jean-François Boissonade trouva dans la bibliothèque du Roi les Commentaires de Basile le Minime et en publia trois avec la Lettre dédicatoire par laquelle Basile annonçait son œuvre et l’offrait à Constantin VII. Il fut suivi de peu par Louis de Sinner qui publia un autre des Commentaires. Réédités peu de temps après dans la Patrologie grecque, ces quatre Commentaires furent toutefois les seuls et derniers à être publiés en entier et l’œuvre de Basile retint très peu l’attention des chercheurs, jusqu’aux travaux récents de Thomas Schmidt, qui reprit l’édition critique de la Lettre dédicatoire et fit l’édition princeps du Commentaire au Discours 38. Dans la lignée des travaux de ce chercheur, la présente thèse propose une nouvelle édition critique et une première traduction française des Commentaires aux Discours 4 et 5, qui avaient été autrefois publiés par Boissonade, mais seulement sur la base de deux manuscrits. Ces Discours, écrits par Grégoire de Nazianze au lendemain de la mort de l’empereur Julien pour fustiger l’Apostat, célébrer sa mort et montrer aux chrétiens les leçons à retenir de cette épreuve, connurent une certaine postérité à l’époque byzantine. En effet, dans les siècles suivants, les Invectives de Grégoire furent reprises par les auteurs ecclésiastiques et amplifiées, jusqu’à donner naissance à la légende noire de Julien, magicien et tyran par excellence. Ce n’est toutefois pas cet aspect du texte qui retint l’attention de Basile. Au contraire, Basile aborda ces Discours avec le sérieux d’un philologue qui cherche à rendre ces œuvres accessibles, comme il l’écrit lui-même dans l’épilogue qui suit le Commentaire au Discours 5, « pour ceux qui voient petit et qui ont besoin de lait au lieu d’une alimentation solide en discours » (Comm. 5, 66). À cette fin, il emploie une méthode pédagogique comparable à celle d’un grammairien chargé de faire découvrir à ses élèves une œuvre classique : il alterne ainsi les analyses textuelles, principalement axées sur des notions de grammaire et une paraphrase simplificatrice des passages compliqués, avec les exposés contextuels, qui expliquent les événements mis en scène dans l’œuvre ou les références culturelles et littéraires déployées par l’auteur. À cet ensemble s’ajoutent d’autres éléments d’informations sporadiques, en lien, le plus souvent, avec des matières scolaires, comme la rhétorique, la musique, l’astronomie ou la philosophie. En somme, les Commentaires de Basile ne sont pas seulement intéressants pour l’interprétation ou l’histoire exégétique du texte de Grégoire, mais également en tant que témoins de la culture scolaire du milieu de la période byzantine.
Basilius Minimus, bishop of Caesarea of Cappadocia in the middle of 10th century, is mainly known to have written a Commentary on every Oration of Gregory of Nazianzus. Although he had played in the court of the Emperor Constantine VII Porphyrogenetus, most notably when the latter recovered his throne and when Polyeuctus became the patriarch of Constantinople – two events very important in his ecclesiastical career –, he is mostly known for his exegetical work. His Commentaries soon experienced some success, as evidenced by the number of manuscripts, more than 80, that transmit his work. This success may have been a result of the support of the Emperor Constantine to which the Commentaries were dedicated, but it also corresponded to a larger movement valorizing the figure of Gregory of Nazianzus, a movement which gained momentum throughout the Byzantine period. His work has been somewhat overshadowed by the contributions of later commentators, which also borrowed from his exegesis, before falling partly into oblivion at the end of the Byzantine Empire. In 1827, Jean-François Boissonade found three of Basilius’ Commentaries in the Bibliothèque du Roi and published them, along with the dedicatory letter with which Basilius announced his work and offered it to Constantine VII. He was closely followed by Louis de Sinner who published another Commentary. Reedited shortly after in Patrologia graeca, these Commentaries however were the only and last Commentaries to be published in full. The exegesis of Basilius Minimus received very little attention from the researchers, until the recent works of Thomas Schmidt, who realized a new critical edition of the dedicatory letter and the editio princeps of the Commentary on the Oration 38. Following the lead of this researcher, this thesis proposes a new critical edition and a French translation of the Commentaries on the Orations 4 and 5, which were formerly published by Boissonade, but only on the basis of two manuscripts. Written by Gregory of Nazianzus in the aftermath of the Emperor Julian’s death in order to castigate the Apostate, to celebrate his death and to show which lessons the Christians should learn from this event, these Orations experienced a certain posterity in the Byzantine era. In the following centuries, Gregory’s Invectives were effectively taken over by ecclesiastical authors and amplified to give birth to the black legend of Julian as a magician and a tyrant par excellence. This is, however, not the aspect of the text that caught the attention of Basilius. On the contrary, Basilius went into these Orations with the seriousness of a philologist who tries to make these works easy to understand, as he himself wrote in the epilogue following the Commentary on the Oration 5, “to those who see small and who need milk instead of a solid diet of discourses” (Comm. 5, 66). For this purpose, he uses a pedagogical method similar to that of a grammarian who introduces his students to a classical text: he alternates textual analysis, mainly focused on grammatical concepts and simplified paraphrases of complicated passages, with contextual explanations, which expound the events mentioned in the work or on the cultural and literary references used by the author. To this corpus, he adds some other sporadic information, usually related to academic subjects such as rhetoric, music, astronomy or philosophy. In sum, the Basilius’ Commentaries are not only useful for the interpretation or exegetical history of Gregory’s text, but also as witnesses of scholarly culture in the middle of the Byzantine period.
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Benin, Rolande-Michelle. "Une Autobiographie romantique au IVe siècle, le poème II.1.1 de Grégoire de Nazianze introduction, texte critique, traduction et commentaire /." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37611694n.
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Bédard, Francis. "La culture classique dans l'Éloge funèbre de Basile le Grand de Grégoire de Nazianze." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27886/27886.pdf.
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Coulie, Bernard. "Les richesses dans l'œuvre de saint Grégoire de Nazianze étude littéraire et historique /." Louvain-la-Neuve : Université catholique de Louvain, Institut orientaliste : Editions Peeters [distributor], 1985. http://books.google.com/books?id=ScnYAAAAMAAJ.
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Oberhaus, Michael Sicherl Martin. "Gregor von Nazianz, "Gegen den Zorn" : Carmen 1, 2, 25 : Einleitung und Kommentar /." Paderborn : F. Schöningh, 1991. http://catalogue.bnf.fr/ark:/12148/cb35702154z.
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Oosthout, Henri Franciscus Robert Maria. "Wijsgerig taalgebruik in de redevoeringen van Gregorius van Nazianze tegen de achtergrond van de neoplatoonse metafysica /." Boxmeer : Drukkerij Schoth, 1986. http://catalogue.bnf.fr/ark:/12148/cb34934438v.
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Sundermann, Klaus Sicherl Martin. "Gregor von Nazianz, der Rangstreit zwischen Ehe und Jungfräulichkeit : Carmen 1, 2, 1, 215-732 : Einleitung und Kommentar /." Paderborn : F. Schöningh, 1991. http://catalogue.bnf.fr/ark:/12148/cb35705884j.
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Benin, Rolande-Michelle. "Une Autobiographie romantique au IVe siècle, le poème II. 1. 1 de Grégoire de Nazianze : introduction, texte critique, traduction et commentaire." Montpellier 3, 1988. http://www.theses.fr/1988MON30010.
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Cette these se propose de mettre en lumiere la modernite du plus brillant et fecond poete de l'antiquite tardive, gregoire de nazianze, a partir de l'edition critique de son premier grand poeme autobiographique, sur ses adversites (ii. 1. 1 dans le classement des benedictins, dont l'edition remonte au xviiie siecle et n'a paru qu'en 1842). Ce poete chretien, qui est aussi un rheteur distingue, apparait dans son abondante oeuvre personnelle et lyrique comme le premier poete romantique. Le poeme ii. 1. 1, ecrit en hexametres dactyliques, avec la metrique et le lexique d'homere, constitue en effet une confidence lyrique et une plainte pathetique sur la crise spirituelle d'un homme de quarante ans qui a pris conscience de sa faute, voire de son peche, lorsqu'il a renonce a sa vocation monastique pour retourner dans le monde domine par satan, avec ses pieges et ses passions insensees. Ce poeme lyrique vehicule une vision proprement romantique de la destinee humaine, doublement animee par l'inspiration biblique et le neoplatonisme qui caracterisent le romantisme de tous les temps. Il trahit aussi le temperament, romantique avant la lettre, de son auteur : introversion, sentiment d'une destinee exceptionnelle, besoin d'epancher sa douleur et de revendiquer sa faute, orgueilleuse crainte de la damnation, lyrisme irrepressible. En meme temps, a travers le recit autobiographique apparaissent de nombreux details historiques et traits sociologiques du ive siecle dans l'empire romain oriental, qu'il faut lire en tenant compte de la distorsion qu'inflige a la realite le prisme d'une interessante subjectiviteThe purpose of this dissertation is to bring the modernity of gregory nazianzen to light, starting from a critical edition and a study of his first autobiographical poem, on his adversities (ii. 1. 1 in the benedictines' classification). Gregory nazianzen, a christian greek poet and also a clever rhetor, is indeed the more productive of the spatantike and may be considered as the first romantic poet. The poem on his adversities, written in dactylical hexameters and with the homeric lexikon, is an autobiography which may be read as a prelude of the great poem, ten years later composed, de vita sua. It is also a lyrical confidence and a pathetic complaint concerning the spiritual crisis of a fourty years old man, who has got conscious of his mistake and fault, when he renounced the monastic life to come back to the world with its traps and passions. This lyrical poem conveys a positively romantic view of the human destiny, doubly inspired by the bible and neoplatonism, just like the modern romanticism. It betrays too a romantic character : introversion, feeling of an exceptional destiny, necessity of claiming his pain and sin, proud fear of damnation, irrepressible lyricism. In the same time, through such an autobiographical work, appear many historical and sociological features of the fourth century in the roman eastern empire, with some subjective and interesting distortion of the reality
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Pouliot, Stéphane. "La paternité spirituelle du sacerdoce chez saint Ambroise de Milan, saint Grégoire de Nazianze et saint Jean Chrysostome." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq25716.pdf.
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Attar, Jamel. "Recherches sur la tradition des Arcana de Grégoire de Nazianze avec traduction annotée et édition des paraphrases, scholies, et gloses." Caen, 2005. http://www.theses.fr/2005CAEN1426.
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Un ensemble cohérent de huit poèmes, appelés Arcana, à visée didactique, écrits par Grégoire de Nazianze, au IVe siècle, forment un exposé systématique de la doctrine chrétienne. Le style du poète rendant leur compréhension parfois difficile, pour les rendre faciles d'accès, les érudits byzantins ont développé nombre de paraphrases, et gloses, qu'ont transmises une majorité de manuscrits. L'analyse de ces témoins de la tradition du texte du Théologien, aussi bien que l'édition des paraphrases et des gloses, et leur étude, permettent de se représenter la mentalité et l'attitude des scholiastes du Moyen-âge vis-à-vis des oeuvres de Grégoire, et l'accueil qu'ils leur ont réservé. Elles contribuent aussi à faire progresser l'histoire du texte des Arcana, en vue de la préparation d'une editio major. Ces poèmes et leurs paraphrases, sont accompagnés d'une traduction française et d'annotations doctrinales.
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Gómez-Villegas, Nicanor. "Gregorio de Nazianzo en Constantinopla : ortodoxia, heterodoxia y régimen teodosiano en una capital cristiana /." Madrid : Consejo superior de investigaciones científicas, 2000. http://catalogue.bnf.fr/ark:/12148/cb388498571.
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Célérier, Pascal. "La présence et l’utilisation des écrits de l’Empereur Julien chez les auteurs païens et chrétiens du IVe au VIe siècle." Thesis, Paris 10, 2010. http://www.theses.fr/2010PA100210.
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L’opinion commune pense généralement que les écrits de l’Empereur Julien n’ont guère irrigué la littérature grecque des siècles suivants. Du côté païen, les philosophes néoplatoniciens, auraient presque complètement ignoré son œuvre parce qu’ils n’y reconnaissaient pas vraiment de dimension philosophique. Quant aux écrivains chrétiens, surtout animés d’intentions polémiques contre le paganisme et l’Apostat, ils auraient fait peu de cas des écrits de Julien, peu cités et déformés. Une analyse du mode de citation des œuvres et un repérage systématique des grands concepts de Julien permet de nuancer et d’infirmer ces vues. En effet, des écrivains chrétiens comme Grégoire de Nazianze et Jean Chrysostome citent de nombreux termes empruntés au vocabulaire philosophico-religieux de Julien et les historiens ecclésiastiques comme Socrate de Constantinople et Sozomène mentionnent souvent de longs extraits de textes entiers, notamment les lettres. L’attitude des auteurs païens est plus ambiguë, oscillant entre un éloge de la valeur littéraire de ses écrits et un silence quasi absolu, lui-même ambigu car souvent associé à un double langage tendant à rendre un hommage appuyé à la théologie solaire et à l’antichristianisme de Julien. On peut suivre le fil de cette tradition polémique depuis Libanios, Ammien Marcellin et Saloustios jusqu’au philosophe Ammonios d’AlexandrieThe critics have usually thought that Emperor Julian's books have not deeply influenced the literature of Late Antiquity. On the one hand, it would seem that pagan writers, especially neoplatonic philosophers, have completely ignored his works because they denied them any philosophical significance. On the other hand, Christian writers, obsessed by their polemic against paganism and the Apostate, would have paid little attention to his writings, using very few quotations and above all misquoting him. However, if we research systematically how Julian’s works and the main points of his thought appear in this literature, we can challenge such a statement. In fact, Christian writers like Gregory of Nazianzenus and John Chrysostom quote many words from Julian's philosophical and theological vocabulary and church historians like Socrates and Sozomen quote many large extracts of Julian, especially his letters. We can’t find the same phenomenon with pagan writers. Their attitude towards Julian is ambiguous: behind a general eulogy or a complete silence, we can see that several of them, like Libanius, Ammianus, Sallustius and Ammonius of Alexandria tried to continue his thought, especially his devotion to King Helios and his polemic against Christianity, using language with double meaning
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Aleksandr. "Le recours à l'autorité de Grégoire de Nazyanze dans les controverses christologiques : de Léon de Rome à Maxime le Confesseur." Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5019.
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Ce travail étudie l’apport de la christologie de Grégoire de Nazianze à l’évolution de la doctrine de l’incarnation du Verbe. Les conciles christologiques et les principaux théologiens impliqués dans les débats sur la personne du Christ se réfèrent à l’autorité de Grégoire de Nazianze. Son enseignement sur la dualité des natures du Christ est un des principaux appuis du concile de Chalcédoine (451). Sa conception de l’unité du Christ « à partir des deux natures » inspire l’empereur Justinien et les théologiens « néochalcédoniens » dans leurs recherches d’un consensus entre Léon de Rome et Cyrille d’Alexandrie. Enfin, la doctrine de la divinisation de l’homme proportionnelle à l’incarnation de Dieu, centrale dans la christologie du Nazianzène, a exercé une profonde influence sur Maxime le Confesseur. Pour exprimer le mystère de la Trinité et celui de l’incarnation du Fils de Dieu, Grégoire a su trouver des formules qui sont reprises par la majorité des Pères postérieurs et se retrouveront dans la liturgie de l’ÉgliseThe purpose of this research is to examine the contribution of Gregory of Nazianzus Christology to the developpement of the doctrine on the incarnation of God. The author’s intention is to concur to a more exact appreciation of the authority of the Theologian in the writings of the main actors during the Christological controversies, which seems to be undervalued in modern pastristics. Gregory’s teaching about two perfect natures of the unique Christ is one of the main supports of the concile of Chalcedon (451). His conception of the unity of the Lord “from” two natures inspired the emperor Justinian and the neo-chalcedonic theologians in their quest of a consensus between Leo the Great and Cyrillus of Alexandria. Gregory’s vision of the deification of man proportional to the incarnation of God deeply influenced Maximus the Confessor. To express the mystery of the Trinity and that of the incarnation of the Son of God, the Theologian imagined formulations which had a wide posterity in the byzantine literature and liturgy
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Schwab, Andreas Gregorius. "Gregor von Nazianz, Über Vorsehung, Peri pronoias." Thesis, Tübingen Narr, 2009. http://d-nb.info/989101177/04.
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Ziadé, Raphaëlle. "Les martyrs Maccabées et leur panégyrie dans l'Orient chrétien du IVè siècle." Paris 4, 2002. http://www.theses.fr/2001PA040182.
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Les martyrs Maccabées, héros juifs de la persécution d'Antiochus IV Epiphane, furent intégrés dans le martyrologe chrétien au IVè siècle. Deux Pères de l'Eglise, Grégoire de Nazianze et Jean Chrysostome, ont laissé des discours panégyriques en leur honneur. Depuis l'origine, l'Eglise citait comme exemples bibliques ces martyrs connus par un livre canonique intégré à la Septante, le Deuxième livre des Maccabées, et par un apocryphe du judai͏̈sme hellénistique, le Quatrième livre des Maccabées. Dans les éloges qu'ils leur consacrent à leur tour, Grégoire et Jean apparaissent tributaires de la technique épidictique de la Seconde sophistique, mais également du modèle rhétorique fourni par le Quatrième livre des Maccabées. L'enseignement dispensé par ce livre, tant au point de vue des comportements moraux issus de la philosophie grecque que des valeurs religieuses du judai͏̈sme, se voit également repris dans leur prédication. Les Maccabées sont toutefois assimilés aux martyrs chrétiens par le biais d'une exégèse christologique de leur martyre. Leur culte put alors être officialisé par une panégyrie revêtue de tous les attributs d'une fête chrétienne de martyrs. Ces martyrs furent tout particulièrement populaires à Antioche où s'élevait leur tombeau. En démontrant leur légitimité, les Pères s'attachèrent à les promouvoir comme des exemples de vertu et d'ascèse offerts à l'imitation des fidèlesThe maccabean martyrs, Jewish heroes from the epoch of the persecution of Antiochus IV Epiphanes, became integrated into the IV century Christian martyrology. Two Church Fathers, Gregory Nazianzen and John Chrysostom have written panegyrics in their honour. The Maccabean martyrs were known to the Christians through the 2 Book of Maccabees which forms part of the Septuagint canon, and through the apocryphal 4 Book of Maccabees. The eulogies dedicated to the Maccabean martyrs of John and Gregory are dependent on the epideictic tradition of the Second Sophistic. However they also follow the rhetoric model suggested by the 4 Maccabees. The teachings of this book have as well influenced the Church Fathers' preaching by suggesting a combination of the moral behaviour inspired by Greek philosophy and of the values of Judaism. The Maccabees were assimilated to the Christian Martyrs due to the christological bias in the exegesis of their martyrdom account. Their cult could thus be sanctified by a panegyric with all the attributes of a discourse appropriate on a Christian Martyrs' Feast. The Maccabean martyrs were particularly popular in Antioch where their tomb was located. Proving the legitimacy of these martyrs allowed the Church Fathers to establish them as examples of virtue and asceticism for the edification of all Christians
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Haroutiounian, Gohar. "La christologie des anciennes anaphores arméniennes." Paris 4, 2007. http://www.theses.fr/2007PA040230.
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Consacrée à l’étude christologique des anciennes anaphores arméniennes, ce travail regroupe cinq documents : l’ancienne anaphore arménienne de Basile, l’anaphore d’Athanase d’Alexandrie, l’anaphore de Grégoire le Théologien, l’anaphore de Sahak et l’anaphore de Cyrille d’Alexandrie. Il est constitué de deux parties principales. La première, consacrée à l’étude des sources, fournit l’édition critique des anaphores de Grégoire, de Sahak et de Cyrille, ainsi que la traduction française de l’intégralité des cinq anaphores. La seconde partie, consacrée à l’étude de leur christologie, met en lumière la spécificité de la pensée christologique arménienne en confrontant leurs terminologies et leurs problématiques christologiques à celles des sources liturgiques, patristiques et dogmatiques d’origines grecque, arménienne et syriaque. De cette étude, il ressort que la christologie des anaphores arméniennes a connu une élaboration progressive entre le Ve et le Xe siècle, évolution qu’il est possible de scinder en trois étapes. Une première période, cappadocienne et cyrillienne, antérieure aux échanges arméno-syriaques du milieu du VIe siècle, transparaît dans la christologie de l’anaphore de Basile. Entre le milieu du VIe et la fin du VIIIe siècle, ce fut une nouvelle étape de franchie, d’inspiration syriaque, comme en témoignent les anaphores de Grégoire, Sahak et Cyrille. Enfin, une dernière période fut inaugurée par la pensée christologique de Yovhannēs Awjnec‘i, opérant une synthèse des christologies cappadocienne, cyrilienne et syriaque, ce dont témoigne l’anaphore d’Athanase. Cette évolution rend nécessaire de ne plus considérer la christologie arménienne comme une réalité statique et homogène, mais dynamique. De tels éclaircissements sur l’héritage christologique de l’Eglise d’Arménie ne peuvent que lui ouvrir de nouvelles perspectivesDedicated to the christological study of ancient Armenian anaphoras, this work comprises five documents : the ancient Armenian anaphora of Basil, the anaphora of Athanasius of Alexandria, the anaphora of Gregory the Theologian, the anaphora of Sahak and the anaphora of Cyril of Alexandria. It is constituted of two main parts. The first one, dedicated to the study of sources, offers a critical edition of the anaphoras of Gregory, Sahak and Cyril, as well as French translation of the entirety of the five anaphoras. The second part, dedicated to the christological study of this texts, highlights the specificity of the Armenian christological thinking by comparing their christological terminologies and issues to those of liturgical, patristical and dogmatic sources of Greek, Armenian and Syriac origins
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Fulford, B. M. "Biblical interpretation in Gregory of Nazianzus and Hans Frei." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599255.
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This dissertation makes the case that with resources from Gregory of Nazianzus’ theology of Scripture and biblical exegesis, the promise of Hans Frei’s approach to the Christian reading of the Bible as Scripture may be furthered, especially in regard to the spiritual function of Scripture, and its appropriation and application to the reader, and the theology that underwrites such an account. It does so by bringing Nazianzen and Frei into dialogue. Chapter 1 sets forth the coherence of Nazianzen’s theology of Scripture, showing his account of its sanctifying function as a vessel of divine accommodation, instruction and pedagogy. It also analyses the hermeneutical comments scattered in his writings and draws from there the account of the historical shape of salvation as related in Scripture, and the ineluctability of the surface of Scripture as the starting point for exegesis, and shows how characterisations of Gregory advocating allegory are mistaken. Chapter 2 shows the coherence and robustness of Hans Frei’s response to the challenge of history, how it leads to questions of spiritual appropriation, and its relative thinness in comparison with Gregory’s account. Chapter 3 demonstrates the promise of Frei’s account of the spiritual function of Scripture, its appropriation and application, but also argues that it remains over-general, and fails to reconcile the transcendence of Christ in his divinity with his intimacy with the believing reader; problems to which Gregory’s theology seems to suggest answers. Chapter 4 sketches such answers by examining Gregory’s uses of Scripture in light of his theology of Scripture and hermeneutics, Gregory’s reading of Christ as the New Adam, his account of salvation as participation in Christ and of the appropriation of the meaning of Christ’s story as partaking in the pattern of his narrated identity through baptism and ascesis, and three practices of such appropriation.
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Noble, T. A. "The deity of the Holy Spirit Gregory of Nazianzus." Thesis, University of Edinburgh, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236847.
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Usacheva, Anna [Verfasser]. "Knowledge, Language and Intellection from Origen to Gregory Nazianzen : A Selective Survey / Anna Usacheva." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/1142096807/34.
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Dunkle, Brian P. "Gregory Nazianzen’s Poems on Scripture: Introduction, Translation, and Commentary." Thesis, Boston College, 2009. http://hdl.handle.net/2345/1854.
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Thesis advisor: Khaled AnatoliosGregory 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
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Guthrie, Sarah Julia. "The text of the Gospels in the works of Gregory of Nazianzus." Thesis, University of Leeds, 2005. http://etheses.whiterose.ac.uk/1090/.
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Citation of the New Testament by the Church Fathers is a valuable resource in reconstructing the early history of its text, for the time and place each was writing is known. The Society for Biblical Literature has undertaken a series of studies of the Fathers who wrote in Greek in order to make available this resource and to examine in detail what light it sheds on textual development. Among these, the fourth-century Cappadocian father Gregory of Nazianzus was a prolific writer whose work is largely extant; he made extensive and virtuoso use of Scripture in his orations, poetry and other writings. In this study, Gregory's life and works are outlined; the use he makes of NT citation is described and evaluated from a text-critical perspective; the particular difficulties this entails are discussed; and the sources and method used to identify citation laid out in chapters One to Three. This study aims to retrieve all his references to the Gospels, to match them to their NT source where this can be determined, and to present them with critical apparatus as either citations, adaptations or allusions. Chapters Four to Seven list these references to Matthew, Mark, Luke, and John. An evaluation of their contribution to our understanding of NT textual development completes the study. Earlier work in the series has attempted to locate the text used by individual Fathers within the main strands of textual tradition by calculating proportional agreement with a carefully selected representative number of manuscripts. These attempts have had mixed results; in this study the small number of uniquely-derived verbatim citations in Gregory's work, the insurmountable difficulties of transmission and definition, and the great loss of material if rigorous criteria for inclusion are applied, justify the omission of this analysis. Instead a more qualitative approach has sought to do justice to the special strengths of Gregory as a witness to the Gospel textual tradition.
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Simelidis, Christos. "Selected poems of Gregory of Nazianzus : a critical edition with introduction and commentary." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432197.
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Bryant, Jared R. "The role of Gregory of Nazianzus in the Council and Creed of Constantinople (381)." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1203.
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Van, der Plas Jan. "The deification of man the integration of theology and spirituality in Gregory of Nazianzus /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Womack, James A. "A comparison of perichoresis in the writings of Gregory of Nazianzus and John of Damascus." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Guthrie, Tyson L. ""From Him, through Him, and to Him" Gregory of Nazianzus' interpretation of a Pauline formula /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1225.
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Lee, Yongwoon. "The concept of the human mind presented in the three letters of Gregory of Nazianzus against Apollinarians." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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AVIZ, DARLAN AURELIO DE. "A SOUL IN TWO BODIES: CHRISTIAN FRIENDSHIP AS A PROCESS OF HUMANIZATION AND MANIFESTATION OF THE LOVE OF GOD IN PRAYER 43, 14-24 OF ST. GREGORY OF NAZIANZUS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=33731@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
BOLSA NOTA 10
A amizade é um fenômeno universal e próprio da condição humana que nasce da livre oferta de si mesmo para lançar-se ao mistério do outro. Por meio dela, os homens tornam-se capazes de encontrar um caminho para a sua humanização. Este trabalho, sob a perspectiva da teologia patrística, retrata a amizade de Gregório de Nazianzo e Basílio de Cesaréia, como um modelo para todo o cristão que busca uma experiência existencial do amor, revestida da Aliança que Deus faz com a humanidade. Para tal, investigou-se sistematicamente a temática da philia cristã, à luz desses dois padres capadócios que fizeram uma grande síntese do pensamento clássico e cristão no século IV. Essa dissertação se fundamenta na Oração 43 de Gregório de Nazianzo, especificamente nos parágrafos 14 a 24, que retrata duas personalidades tão distintas, movidas pela busca da expressão mais sensível do amor de Deus, capazes de viver uma comunhão universal e indivisível, tornadas como uma alma em dois corpos a ponto de ser imperceptível a costura que as uniu. Objetiva-se, portanto, demonstrar a relevância da amizade cristã na Oração 43,14-24 como importante instrumento no processo de humanização e de renovação das relações fraternas.
Friendship is a universal and proper phenomenon of the human condition that is born of the free offer of oneself to launch itself into the mystery of the other. Through it men become capable of finding a way for their humanization. This work, from the perspective of patristic theology, portrays the friendship of Gregory of Nazianzus and Basil of Caesarea as a model for every Christian who seeks an existential experience of love, clothed in the Alliance God makes with humanity. For this, we systematically investigated the theme of Christian philia in the light of these two Cappadocian priests who made a great synthesis of classical and Christian thought in the fourth century. This dissertation is based on St. Gregory of Nazianzus Prayer 43, specifically in paragraphs 14 to 24, which portrays two very different personalities who, motivated by the search for the most sensitive expression of God s love, were able to live a universal and indivisible communion, and allowed to become like a soul in two bodies to the point of rendering imperceptible the seam that united them. This dissertation aims to demonstrate the relevance of Christian friendship through Prayer 43,14-24 as an important tool in the process of humanization and renewal of fraternal relationships.
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Raithel, Jutta C. "In a mirror, brightly, the didactic value of visual imagery in an early icon and an ekphrastic sermon (the Enthroned Virgin of Mount Sinai and Pseudo-Gregory of Nazianzus, Oration 35)." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq43400.pdf.
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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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Glässnerová, Tamara. "Filosofie a ranné křesťanství: Vztah helénismu a křesťanství v díle Gregória z Nazianzu." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-323658.
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The Thesis "Philosophy and Early Christianity: Relationship Hellenism and Christianity in the works of Gregory of Nazianzus" attempts to look at the issue of dealing with the relationship between Hellenism and Christianity on the character of Gregory of Nazianzus. The work thus aims to show at the life, work and controversy Gregory of Nazianzus with the Emperor Julian the Apostate, one of the forms of searching solutions related to Hellenism and Christianity in the early church.
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Edwards, Preston. "'Epistamenois agoreuso on the Christian Alexandrianism of Gregory of Nazianzus /." 2003. http://catalog.hathitrust.org/api/volumes/oclc/55014748.html.
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Thesis (Ph. D.)--Brown University, 2003.Available in film copy from University Microfilms International. Vita. Thesis advisor: Joseph Pucci. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 128-133).
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Barrales-Hall, Andrea Lynn. "Gregory of Nazianzus: carmen II. 1. 22: An Edition and Commentary." Thesis, 2012. http://hdl.handle.net/10012/6902.
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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.
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Goad, Keith Wesley. "TRINITARIAN GRAMMARS: A COMPARISON OF GREGORY OF NAZIANZUS AND SOME CONTEMPORARY MODELS." Diss., 2010. http://hdl.handle.net/10392/2653.
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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.
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Swart, G. J. (Gerhardus Jacobus) 1955. "A historical-critical evaluation of the play Christus patiens, traditionally attributed to Gregory Nazianzus." Thesis, 1990. http://hdl.handle.net/2263/25195.
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Johnson, Nancy Elizabeth. "Living death baptism and the Christian life in the writings of Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa /." 2008. http://etd.nd.edu.lib-proxy.nd.edu/ETD-db/theses/available/etd-05212008-150857/.
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