By Andrew Radde-Gallwitz
Divine simplicity is the concept, because the final precept of the universe, God has to be a non-composite solidarity no longer made of elements or varied attributes. the belief was once appropriated by way of early Christian theologians from non-Christian philosophy and performed a pivotal function within the improvement of Christian proposal. Andrew Radde-Gallwitz charts the development of the belief of divine simplicity from the second one in the course of the fourth centuries, with specific consciousness to Basil of Caesarea and Gregory of Nyssa, of the main sophisticated writers in this subject, either instrumental within the development of the Trinitarian doctrine proclaimed as orthodox on the Council of Constantinople in 381. He demonstrates that divine simplicity used to be no longer a philosophical appendage awkwardly connected to the early Christian doctrine of God, yet a proposal that enabled Christians to articulate the consistency of God as portrayed of their scriptures. Basil and Gregory provided a different construal of simplicity in responding to their vital doctrinal opponent, Eunomius of Cyzicus. not easy approved interpretations of the Cappadocian brothers and the normal account of divine simplicity in fresh philosophical literature, Radde-Gallwitz argues that Basil and Gregory's fulfillment in reworking rules inherited from the non-Christian philosophy in their time has an ongoing relevance for Christian theological epistemology this present day.
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Additional resources for Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity
Sample text
For Gregory, to say God is simple is to say that the divine goodness is unmixed with its one contradictory, evil. Basil and Gregory participate in this long tradition of speaking of simplicity in connection with the problem of divine consistency. And yet their response is unique. Unfortunately, the peculiarities of Basil and Gregory’s response to the problem of theological epistemology in the face of divine simplicity have not received sufficient scholarly attention. On one hand, many scholars have lingering Harnackian doubts about the validity of early Christian uses of Greek philosophy.
250). 8, does not attribute it to Ptolemy. 9). Unfortunately, Markschies notes, modern editors of the AH have retro-translated the Latin phrase et Ptolemaeus quidem ita into their Greek versions as
Holl conjectured an ÆPôïF before NäßÆí, which Quispel follows. 5). I follow Lo¨hr (‘La doctrine’, 181) and Markschies (‘New Research’, 240 n. 65) in viewing this emendation as unnecessary. Though the word order is odd, the genitives that go with NäßÆí are çŁïæïðïØïF ŁåïF . . äØŒÆßïı . . ìØóïðïíÞæïı. If one removes Holl’s conjecture, then all that Ptolemy has proven is what the äÅìØïıæªü& must be like to produce this world: he must be just and hate evil (cf. ep. ) Hence, the devil cannot fill the bill.