By Andrew Radde-Gallwitz
Divine simplicity is the concept that, because the final precept of the universe, God has to be a non-composite team spirit no longer made of components or different attributes. the belief used to be appropriated by way of early Christian theologians from non-Christian philosophy and performed a pivotal position within the improvement of Christian concept. Andrew Radde-Gallwitz charts the development of the belief of divine simplicity from the second one during the fourth centuries, with specific realization to Basil of Caesarea and Gregory of Nyssa, of the main refined 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 was once no longer a philosophical appendage awkwardly hooked up to the early Christian doctrine of God, yet a thought that enabled Christians to articulate the consistency of God as portrayed of their scriptures. Basil and Gregory provided a special construal of simplicity in responding to their vital doctrinal opponent, Eunomius of Cyzicus. tough permitted interpretations of the Cappadocian brothers and the traditional 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 info for Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity
Ep. ) Hence, the devil cannot ﬁll the bill. Ptolemy has not explicitly identiﬁed the äÅìØïıæªü& with the óøôÞæ. Yet, the argument of the Letter demands that the two be identiﬁed. 28 Cf. ep. 7. 29 Ep. 1, 3. 30 Simplicity and the Problem of Contradiction of the Law, where fulﬁlled means conﬁrmed. Ptolemy infers from passages like Matthew 19:8 that some of the Law was written by Moses on account of the Israelites’ hardness of heart. This second part of the Law corresponds to the lex talionis, and includes all commands that oppose injustice by further injustice.
But part of what I want to claim is that Gregory of Nyssa’s theology is best read ﬁrst of all as a defence of Basil. The same cannot be said with as great a speciﬁcity of Gregory Nazianzen: though he opposed Eunomius, he did not write a Contra Eunomium to defend Basil. 27 I begin in Chapter 5 with what we might call Basil’s negative doctrine of simplicity: that is, his doctrine of what simplicity does not imply. Signiﬁcantly, it does not imply that language used of God is predicated of the divine essence.
1. Ed. and trans. 9; Evans, 24–5; cf. ibid. 2 and Rene´ Braun, Deus Christianorum, 46–51. As Braun argues, these terms are synonyms that express the aseity of God. 16 This places Ptolemy close to the reported teaching of Prepon, a Syriac disciple of Marcion, who distinguished an intermediate principle as a third between the good and evil principles. The views of Prepon are reported by Hippolytus at Ref. 31; cf. Ref. e. ’, 142–3. 17 Christoph Markschies, ‘New Research on Ptolemaeus Gnosticus’, ZAC 4 (2000): 225–54; cf.