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References ARISTOTLE (2004): The Nicomachean Ethics . London: Penguin Books. ARISTOTLE (1987): De Anima (On the Soul) . London: Penguin Books. BRISSON, L. (1993): Présupposés et conséquences dʼune interprétation ésotériste de Platon. In: Les Études philosophiques , 4, pp. 475–495. BRODŇANSKÁ, E. (2008): Cnosti očami Gregora Nazianzského a dnešnej doby [Virtues as seen by Gregory of Nazianzus and contemporary world]. In: H. Panczová (ed.): Patristická literatúra a európska kultúra [ Patristic literature and European culture ]. Trnava: Dobrá kniha, pp. 107

, Athanasius of Alexandria, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, John Chrysostom, Augustine, Cyril of Ale- xandria, Leo the Great, Theodoret of Cyrus, Boethius, Isidore, Maximus the Confessor and John Damascene. Research on these theologians has often been centred on their individual theologies, on person-to-person relations and on group relations. Duals have predominantly been used to explain their profiles (biblical versus philosophical, individual versus ecclesial traditions etc.). The endeavour of the project was to move beyond such perspectives

between haven and earth, as cosmic liturgist, as priest of creation” (p. 43). The author outlines such a plea starting especially from Saints Gregory of Nazianzus and Maximus the Confessor, also revealing what was stated in this sense by the neo-patristic authors (including Father Staniloae). Although at the beginning of this small volume the Metropolitan Kallistos Ware does not himself pretend to be a prophet, his work is likely to be prophetic for the 21st century Orthodox theology, but we will know if things will be so or not, only after a few decades. By

Reflections of an Unusual Image in Gregory of Nazianzus’s “Fifth Theological Oration”. Anglican Theological Review 83, 2001, pp. 537-546. 16. Groppe, E. T. Yves Congar’s theology of the Holy Spirit. American Academy of Religion academy series. Oxford University Press: Oxford, 2004. 17. Guillaumont, A. Les six centuries des “Kephalaia Gnostica” d’Évagre le Pontique. Édition critique de la version syriaque commune et édition d’une nouvelle version syriaque, intégrale, avec une double traduction française. Patrologia orientalis. Vol. 28, f. I, No. 134. Brepols: Turnhout, 1958

celestial spheres) was understood by Plotinus, Proclus, Philoponus, and Simplicius. There is also an insight into patristic literature, especially Gregory of Nazianzus. Although Plotinus conceived the body of the sky as purer than earth, he understood the cosmos as formed by the same four elements of nature, rejecting thus, “implicitly” (p. 32), Aristotle’s view that there is such a thing as the fifth element. This should not come as a surprise since other Peripatetics did it as well (as Strato or Xenarchos of Seleukeia who authored a work entitled Against the

we regain our true identity and form. Gregory of Nazianzus writes: “This is the meaning of the great mystery for us. This is the intent of God who for our sake was made man and became poor, in order to raise our flesh and restore His image and remake man, that we might all become one in Christ, who perfectly became in all of us all that He is Himself, that we might no longer be male and female, barbarian, Scythian, slave or freemen (Gal. 3:28), the distinctions of the flesh, but might bear in ourselves only the stamp of God by whom and for whom we were made

honouring (ὑπὲρ τὸ δέον, lit. - more than needed) 52 of the Mother of God in the context of an inculturation phenomenon of various elements from endemic pagan cults. These texts show that the veneration of the Virgin was still developing in the second half of the fourth century, but the existence of Marian devotion by the fourth century in Constantinople and Cappadocia is attested by Gregory of Nazianzus and Gregory of Nyssa53. Quite interesting is that the Constantinopolitan Mariology makes use of two concepts deeply rooted in the Christian tradition: a) the

Palamite work (Viaţa şi învăţătura Sf. Grigorie Palama [The Life and Teaching of Gregory Palamas]), and later the Filocalia [Philokalia] in 12 volumes. Furthermore, in the collection “Părinţi şi Scriitori Bisericeşti” [“Church Fathers and Writers”], Father Stăniloae pub- lished translations of the main works of authors such as Gregory of Nyssa, Saint Maximus the Confessor, Saint Athanasius the Great, Cyril of Alexan- dria, completed by the translation of “Hymns” by Symeon the New Theo- logian, “Theological Orations” by Gregory of Nazianzus and the Corpus by

to individuals of the same kind, and (2) to individuals of the lowest species.6 Also, like the Cappadocians, he had treated the term “substance” as synonymous with the term “nature”. In consequence, “nature” signified what is essential, common and universal with respect to individuals of the same kind, while simultaneously referring 5 See, for instance: Gregory of Nazianzus, Oratio [Or.] 21 (35.1124.44-47); Or. 39 (36.345.41-44); Basil, Epistula [Ep.] 214.4.6-15; Gregory of Nyssa, Contra Eunomium [C.Eun.] 205; Ep. 38.3, passim in ad Ablabium, ad Graecos

unlike Eunomius, Basil con- tends that one name attributed to God – such as light – is not synonymous with His other names. See discussion in: DelCogliano, Basil of Caesarea’s Anti-Eunomian !eory of Names, 140–44; Radde-Gallwitz, Basil of Caesarea, 158. 14 Ep. 38.4, 5, 7, PG 32, 329, 333, 337. Cf. Gregory of Nazianzus (Orat. 31.3, 14, 26, 32–33, PG 36, 136, 149, 161, 164, 169, 172), who applies the metaphors of light and the sun to the Trinitarian Persons, and yet considers such “images” and “shadows” as “deceitful and very far short of the truth”. See also