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Chargement... The Image of God in the Theology of Gregory of Nazianzuspar Gabrielle Thomas
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Gregory of Nazianzus, known best for his Christology and Trinitarian doctrine, presents an incomparable vision of the image of God. In this book, Gabrielle Thomas offers a close analysis of his writings and demonstrates how Nazianzen depicts both the nature and experience of the image of God throughout his corpus. She argues that Nazianzen's vision of the human person as an image of God is best understood in light of biblical and extra-biblical themes. To establish the breadth of his approach, Thomas analyzes the image of God against the backdrop of Nazianzen's beliefs about Christology, Pneumatology, creation, sin, spiritual warfare, ethics, and theosis. Interpreted accordingly, Nazianzen offers a dynamic and multifaceted account of the image of God, which has serious implications both for Cappadocian studies and contemporary theological anthropology. Aucune description trouvée dans une bibliothèque |
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Google Books — Chargement... GenresClassification décimale de Melvil (CDD)233.5092Religions Christian doctrinal theology Theological anthropology; Humankind Natural and spiritual bodyClassification de la Bibliothèque du CongrèsÉvaluationMoyenne: Pas d'évaluation.Est-ce vous ?Devenez un(e) auteur LibraryThing. |
This book offers a thorough analysis of the image of God, as found in Genesis 1, in the theology of Gregory of Nazianzus, one of the great Christian theologians of the fourth century. Thomas finds that Gregory’s account, which is dispersed over a vast corpus of orations, poems, and letters, is complex and nuanced, resembling “a richly coloured tapestry into which he has woven myriad threads” (p. 3). She argues convincingly that the “image” in Gregory relates to the whole human person, not only the soul or the nous. Moreover, this human image is interpreted in the light of Christ, the identical Imageof God, which includes Christ’s flesh and is described as a unified, visible eikon, thus paving the way for a visible human image. What is also important in Gregory’s understanding of the human image is that, having been infused with the Spirit at Creation, the eikon is a “living being,” and thus different from static and lifeless idols.