By Gregory of Nyssa
Richard A. Norris (1930–2005) used to be one of many nice patristic students of contemporary occasions. Readers who desire to understand extra approximately Norris as somebody, pupil, and theologian can achieve useful insights into him via examining the exact factor of Anglican Th eological assessment (90:3) that was once released in honor of his a number of contributions (2008). He was once specifically drawn to the background of biblical interpretation, and one of many texts to which he dedicated specific realization used to be the tune of Songs. A hugely infl uential patristic interpreter of this article used to be Gregory of Nyssa (ca. 335–395 c.e.), whose fi toes een homilies at the track are translated through Norris during this quantity.
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Extra info for Homilies on the Song of Songs: Translated with an Introduction and Notes by Richard A. Norris Jr. (Writings from the Greco-Roman World)
115. Homily 1, p. 15 (Jaeger). 116. Homily 5, pp. 144–45 (Jaeger). xlvi GREGORY OF NYSSA: HOMILIES ON THE SONG OF SONGS whole tradition in which he stands insist, an account of an ordinary courtship and wedding, and there is no question in anyone’s mind that that is its literal sense—just as there is no doubt that Gen 1 is talking about a literal heaven and earth. In the case of the Song, however, the “logic” that informs and governs its literal sense—the truth that it conveys—is not an intelligible truth about “nature” but an intelligible truth that concerns intelligible realities, that is, the life of the soul—no doubt the embodied soul but the soul nonetheless—in relation to God.
See Hill 2006. 59. ” The psalm is in fact, then, a piece of paraenesis dealing with “desire for the virtues and abstinence from errors,” neither of which was characteristic of Jehoash, and Theodore proceeds to develop its inherent “aim,” which is the same as its hypothesis: to teach that correct faith and good morals are alike essential to beatitude. 60. ” This is a just estimate of Gregory’s method in In inscriptiones Psalmorum, but it might—oddly—be less plausible, I think, if taken of the Homilies or the De vita Mosis.
PG 44:72B). He had earlier (69D) appealed to Aquila’s translation of “In the beginning” as ἐν κεφαλαίῳ (“in summation,” “all at once”). 89. Ibid. 90. Or, alternatively, Dan 12:42. ” In other words, the act of creation embraces humanity’s end as well as its beginning. The reason for this unusual line of thought is Gregory’s belief that as a result of Adam’s sin, humanity’s end—its perfection—and its beginning ceased to coincide: humanity’s τέλος is real in God’s foresight but not in its own present condition.