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From Behind the Veil: The Epistles of John
Deep Exegesis:The Mystery of Reading Scripture
1 & 2 Kings
Brazos Theological Commentary
The Promise Of His Appearing: An Exposition Of Second Peter
A Great Mystery: Fourteen Wedding Sermons
Deep Comedy: Trinity, Tragedy, And Hope In Western Literature
Miniatures & Morals: The Christian Novels of Jane Austen
The Priesthood of the Plebs: A Theology of Baptism
A Son To Me: An Exposition of 1 & 2 Samuel
From Silence to Song: The Davidic Liturgical Revolution
Ascent to Love: A Guide to Dante's Divine Comedy
Blessed Are the Hungry: Meditations on the Lord's Supper
A House For My Name: A Survey of the Old Testament
Heroes of the City of Man: A Christian Guide to Select Ancient Literature
Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays
Wise Words: Family Stories That Bring the Proverbs to Life
The Kingdom and the Power: Rediscovering the Centrality of the Church
Gregory of Nyssa identifies Arianism as a form of tragic metaphysics. They go astray because they “define God’s being by its having no beginning, rather than by its having no end. . . . If they must divide eternity, let them reverse their doctrine and find that mark of deity in endless futurity. . . ; let them guide their thinking by what is to come and is real in hope rather than by what is past and old.”
Against the Arians, Gregory insists that it’s precisely because the Logos acts and suffers and breaks the boundary of death that He proves Himself to be God.
An eschatological ontology, that. Jenson adds: “Aristotle’s and Plato’s divinity is the stillness for which moving things long; the being of Gregory’s God is that he keeps things moving. To be God is always to be open to and always to open a future, transgressing all past-imposed conditions.”
posted by Peter J. Leithart on Tuesday, November 17, 2009 at 8:25 am
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