Raphael A. Cadenhead
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9780520297968
- eISBN:
- 9780520970106
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520297968.003.0007
- Subject:
- Religion, History of Christianity
Chapter 5 considers the impact of the death of two of Gregory’s siblings, Basil and Macrina, on his ascetical theology. It begins with an analysis of the much-disputed question of the restoration of ...
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Chapter 5 considers the impact of the death of two of Gregory’s siblings, Basil and Macrina, on his ascetical theology. It begins with an analysis of the much-disputed question of the restoration of human genitalia in Gregory’s account of the general resurrection. The author argues that there are two rival anthropologies at play (one based on Genesis 1:27a–b, the other on Genesis 2), which offer different perspectives on the eschatological finality of sexual differentiation. Looking at Gregory’s writings diachronically reveals why these two anthropologies came into contact with each other during the middle phase of his literary career and why they do not reach a point of resolution or synthesis in his theorization on the restoration of human genitalia. These discussions of embodied difference prepare the way for a consideration of their spiritual and moral associations. By drawing attention to the neglected figure of Naucratius, one of Gregory’s brothers, who “overcame” his “manhood” to make advancements in the moral life, the author argues that male virility, for Gregory, needs to be renounced in the moral life just as much as female passion. Both male and female characteristics, which are deeply embedded in the fallen state of humanity, need to be chastened and transformed through the bodily disciplines of the ascetic life.Less
Chapter 5 considers the impact of the death of two of Gregory’s siblings, Basil and Macrina, on his ascetical theology. It begins with an analysis of the much-disputed question of the restoration of human genitalia in Gregory’s account of the general resurrection. The author argues that there are two rival anthropologies at play (one based on Genesis 1:27a–b, the other on Genesis 2), which offer different perspectives on the eschatological finality of sexual differentiation. Looking at Gregory’s writings diachronically reveals why these two anthropologies came into contact with each other during the middle phase of his literary career and why they do not reach a point of resolution or synthesis in his theorization on the restoration of human genitalia. These discussions of embodied difference prepare the way for a consideration of their spiritual and moral associations. By drawing attention to the neglected figure of Naucratius, one of Gregory’s brothers, who “overcame” his “manhood” to make advancements in the moral life, the author argues that male virility, for Gregory, needs to be renounced in the moral life just as much as female passion. Both male and female characteristics, which are deeply embedded in the fallen state of humanity, need to be chastened and transformed through the bodily disciplines of the ascetic life.
Ilaria L. E. Ramelli
- Published in print:
- 2016
- Published Online:
- December 2016
- ISBN:
- 9780198777274
- eISBN:
- 9780191823022
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198777274.003.0007
- Subject:
- Religion, Early Christian Studies, History of Christianity
This chapter compares Gregory’s theory with his and his own family’s practice. He praised Macrina, Naucratius, and others for embracing voluntary poverty and service, and renouncing slave ownership. ...
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This chapter compares Gregory’s theory with his and his own family’s practice. He praised Macrina, Naucratius, and others for embracing voluntary poverty and service, and renouncing slave ownership. The theological arguments underpinning Nyssen’s condemnation of slavery, it is argued, are the same as buttress his condemnation of social injustice and usury. Nyssen deemed slavery and social injustice impious. Wealth was regarded as tantamount to theft by Nyssen, Origen, Evagrius, and Chrysostom. Gregory urged even non-ascetics to give away at least one-third of their goods as a moral duty. Possessions become illegitimate if they exceed one’s needs; owning humans is never admissible. For Gregory, spiritual asceticism is a matter of justice—abstinence from oppressing others and ‘robbing the poor with injustice’. Nyssen’s condemnation of slavery and injustice is understandable only in light of his eschatology, to be read against the backdrop of Origen, the main inspirer of Gregory’s theology of freedom.Less
This chapter compares Gregory’s theory with his and his own family’s practice. He praised Macrina, Naucratius, and others for embracing voluntary poverty and service, and renouncing slave ownership. The theological arguments underpinning Nyssen’s condemnation of slavery, it is argued, are the same as buttress his condemnation of social injustice and usury. Nyssen deemed slavery and social injustice impious. Wealth was regarded as tantamount to theft by Nyssen, Origen, Evagrius, and Chrysostom. Gregory urged even non-ascetics to give away at least one-third of their goods as a moral duty. Possessions become illegitimate if they exceed one’s needs; owning humans is never admissible. For Gregory, spiritual asceticism is a matter of justice—abstinence from oppressing others and ‘robbing the poor with injustice’. Nyssen’s condemnation of slavery and injustice is understandable only in light of his eschatology, to be read against the backdrop of Origen, the main inspirer of Gregory’s theology of freedom.
