§ 155. Характер св. Григория как догматиста; замечание о двух спорных пунктах в его учении.

In his dogmatic teaching, St. Gregory is generally not so much a theologian as a philosopher: he tries to explain every subject to reason according to the principles of reason; enters by reflection into the meaning and connection of revealed truths. Svida rightly says about him: Ελλογιμοτατος καὶ πάσης παιδίας ἀνάπλεως “very reasonable and with many-sided learning,” if i.e. understand Svida’s words about Gregory’s philosophical disposition and scholarship. Gregory's philosophical reflections are often deep, but sometimes nothing more than witty; his information about nature is extensive and imbued with lofty ideas; his writings show that he loved to delve into the writings of Orinin; the demands of logical reason were strictly fulfilled by him, except for those cases when he resorted to allegorical explanations. In particular, comments should be made on the following two points: 1) It has long been noticed that Gregory has Origen’s thoughts about restoring everything to its original God-created form. The disciples of Abba Barsanuphius suggested this to the Great Abba, and the Abba explained the origin of such thoughts in Gregory 685. Patriarch Herman in the 8th century wrote in defense of the Shepherd of Nyssa that the passages in his writings that the Origenists referred to in their defense were some corrupted, others misunderstood by them. Photius, who read Herman's work, already lost to us, added that the books that Herman reviewed were the following: a conversation with Macrina about the soul, a catechumen book and about the perfect life 686. But a) Nile of Thessalonica in the 12th century. answered the Latins, who pointed to the writings of Gregory to cleanse their purgatory: “until the issue of eternal torment has been touched upon, and he (Gregory) appears with the thought that the torment will have an end” 687. b) In some of Gregory’s works, throughout all the lists, the idea of ​​restoring everything to its previous form and in such a relationship with surrounding thoughts is so often repeated that it is necessary to tell the truth - it cannot be recognized as an contribution 688. However, c) it is also true that the Shepherd of Nyssa in his three writings clearly and definitely speaks about the eternity of torment 689. Considering all this, we must assume that the shepherd of Nyssa allowed himself to speculate about the purpose of future torment in the form of fortune telling 690; his fortune-telling or his personal opinion about this subject was incorrect, erroneous - because revelation says the wrong thing about this, and thorough reflection does not find his opinion in agreement with the truth of God 691, but the teaching of revelation, preserved by general belief, is conveyed to us by Gregory himself. This is how the Great Abba Barsanuphius discussed Gregory’s opinion regarding future torments. Speaking in this way about Gregory, we do not humiliate either his holiness or respect for him as the father of the Church; let Gregory’s opinion remain a human opinion, it would have harmed his holiness if it had had the influence of weakening the severity of his life, but this was not the case - on the contrary, it elevated his spirit with the thought of the goodness of God. In this opinion, but not in this opinion, but in other various respects, the Shepherd of Nyssa was and remains the father of the Church 692. 2) More important in its subject is the idea of ​​​​the origin of the Holy Spirit “and from the Son,” which was learned by the shepherd of Nyssa. Patriarch Bekk, then Manuel Cripple 693, and some at the Council of Florence read a trace in the Word of Gregory about the Lord's Prayer. words: “But about the Holy Spirit it is said that He is from the Father and it is testified about him that He is the Son (εκ του υιου). We will not talk about how the smart Zernikov, by reasoning, reached the complete and fair conviction that in Gregory it is necessary to read του υιου ἁναι 694. In the 12th century, the Latins were pointed to copies of the Word of Gregory, where the words about the Holy Spirit were read differently than the Latins read. But the dispute is resolved for us by the recently published work of Anastasius the presbyter of the 7th century: in his words, Gregory’s words are read as follows: λέγεται καὶ τοῦ Υιοῦ ἒιναι μαρτυρειται, i.e. “And of the Holy Spirit it is said that He is from the Father, and of Him it is testified that He is the (Spirit of) the Son” 695. Track. it is clear that St. Gregory did not teach that the Holy Spirit also comes from the Son. The denunciation of arbitrary deeds, presented by the work of Anastasius, is so solemn that it is time for the papists to renounce the sin of their fathers. See Teachings of St. Barsanuphius on the opinions of Origen in Chr. Thurs. Part 25, page 266. Photius Biblioth. cod. 233. De purgatorio p. 147. It is amazing how the Vatican philosophers could not even understand that in Gregory’s thoughts about the restoration of everything there is nothing similar to their purgatory. However, not very long ago Bellarmin referred to Gregory in the cleansing of purgatory. In the catechumen word of Ch. 8, ch. 26, ch. 35. In a conversation about the soul and immortality T. 3, p. 212, 222, 226, 227, 229, 254, 255, 259, 260) ff. new edition of S. Gregorii de anima et resurrect. gr. et lat. Krabinderi Lipsiae 1837). In the word about the dead T. 3, p. 634–636, 642. In the Word: then the Son himself will submit. T. 2, p. 12, 14, 16, 17, 20. In the 5th word on the beatitudes: “Who will enlighten the darkness? Who will put out the fire? Who will turn away the indestructible worm? T. 2, p. 810, against moneylenders: “a frivolous and frivolous moneylender, having battled countless sorrows and even hunger, as if by inheritance, acquired eternal fire for himself and left poverty to his children.” T. 3, p. 233. In the Word on Charity T. 3, p. 241. In a conversation about the soul and resurrection, he himself says that he proposes this here in the form of fortune-telling, and not a firm belief, p. 184, 205. The Shepherd of Caesarea discusses this subject more thoroughly, whose words are quoted by the ancient scholiast of the works of Nyssa, where Gregory derives his thought from the property of fire: “I think, says St. Basil, that the fire prepared for the devil and his angels to torment will be divided by the voice of God; there are two properties in fire: one burns, the other illuminates; the painful cruelty of fire will remain for those who deserve torment; and the illuminating and illuminating power will be appointed for the glory of those who will inherit a joyful life,” ed. Garnierii T. r. 121. Annot Krabiengeri ad Dialogum de resur. p. 275. The Ecumenical Council of Nicaea 2 calls him “Father of fathers.” Act. VI, Mansi 13, 293, 267. Wess, Senlert. Patrum de process. Spiritus. Ap. Allat. p. 522. Eius dem animado in Cyparissiotam, ibidem p. 133. Manicky cal. lib. 2. Cont. Graecos r. 401. R. Selye wholeheartedly shares Cripple’s confidence. Tract. d. process. Spirit. S. Loca corrup. 14. Collect. vet. Avet. T. 8, ed. a Maio 1832. Romae, p. 6. For a sample, we write out Galland’s reading: το δε πνεομα αγιον και εκ του πατρος λεγεται και εκ του Υιου ἒιναι μαρτυρειται. Bibl. Τ. 6, p. 908. You might be interested in: