Andrew Radde-Gallwitz - Böcker

Divine simplicity is the idea that, as the ultimate principle of the universe, God must be a non-composite unity not made up of parts or diverse attributes. The idea was appropriated by early Christian theologians from non-Christian philosophy and played a pivotal role in the development of Christian thought. Andrew Radde-Gallwitz charts the progress of the idea of divine simplicity from the second through the fourth centuries, with particular attention to Basil of Caesarea and Gregory of Nyssa, two of the most subtle writers on this topic, both instrumental in the construction of the Trinitarian doctrine proclaimed as orthodox at the Council of Constantinople in 381. He demonstrates that divine simplicity was not a philosophical appendage awkwardly attached to the early Christian doctrine of God, but a notion that enabled Christians to articulate the consistency of God as portrayed in their scriptures.Basil and Gregory offered a unique construal of simplicity in responding to their principal doctrinal opponent, Eunomius of Cyzicus. Challenging accepted interpretations of the Cappadocian brothers and the standard account of divine simplicity in recent philosophical literature, Radde-Gallwitz argues that Basil and Gregory's achievement in transforming ideas inherited from the non-Christian philosophy of their time has an ongoing relevance for Christian theological epistemology today.

Gregory of Nyssa is firmly established in today's theological curriculum and is a major figure in the study of late antiquity. Students encounter him in anthologies of primary sources, in surveys of Christian history and perhaps in specialized courses on the doctrine of the Trinity, eschatology, asceticism, or the like. Gregory of Nyssa's Doctrinal Works presents a reading of the works in Gregory's corpus devoted to the dogmatic controversies of his day. Andrew Radde-Gallwitz focuses as much on Gregory the writer as on Gregory the dogmatic theologian. He sets both elements not only within the context of imperial legislation and church councils of Gregory's day, but also within their proper religious context-that is, within the temporal rhythms of ritual and sacramental practice. Gregory himself roots what we call Trinitarian theology within the church's practice of baptism. In his dogmatic treatises, where textbook accounts might lead one to expect much more on the metaphysics of substance or relation, one finds a great deal on baptismal grace; in his sermons, reflecting on the occasion of baptism tends to prompt Trinitarian questions.

The Cambridge Edition of Early Christian Writings provides the definitive anthology of early Christian texts, from c.100 to 650 CE. Its six volumes reflect the cultural, intellectual and linguistic diversity of early Christianity and are organized thematically on the topics of God, practice, Christ, community, reading and creation. The series expands the pool of source material to include not only Greek and Latin writings, but also Syriac and Coptic texts. Additionally, the series rejects a theologically normative view by juxtaposing texts that were important in antiquity but later deemed 'heretical', with orthodox texts. The translations are accompanied by introductions, notes, suggestions for further reading and scriptural indices. The first volume focuses on early Christian writings about God's nature and unity, and the meaning of faith. It will be an invaluable resource for students and academic researchers in early Christian studies, history of Christianity, theology, religious studies and late antique Roman history.

The Cambridge Edition of Early Christian Writings provides the definitive anthology of early Christian texts, from c.100 to 650 CE. Its six volumes reflect the cultural, intellectual and linguistic diversity of early Christianity and are organized thematically on the topics of God, practice, Christ, community, reading and creation. The series expands the pool of source material to include not only Greek and Latin writings, but also Syriac and Coptic texts. Additionally, the series rejects a theologically normative view by juxtaposing texts that were important in antiquity but later deemed 'heretical', with orthodox texts. The translations are accompanied by introductions, notes, suggestions for further reading and scriptural indices. The first volume focuses on early Christian writings about God's nature and unity, and the meaning of faith. It will be an invaluable resource for students and academic researchers in early Christian studies, history of Christianity, theology, religious studies and late antique Roman history.