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By Pierre Bourdieu

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In certain passages ναλογ α is close to metaphor, when Gregory speaks of food of the body and of the soul (Op hom ,: , Forbes = PG , C), or when he compares the present life to the seed of grain and the future life to the ear of corn (Pulcher, GNO IX, ,). The correspondences can certainly be based in reality itself, but recognizing this remains an operation of the human intellect based upon one’s cultural and personal formation. Analogy is thus a mental category of comparison, which discovers similarities (heuristic principle) and is subject to the hermeneutical presuppositions of the scholar.

Woods Callahan, Saint Gregory of Nyssa. Ascetical Works, Washington , –; (Lit) C. F. Boehringer, Die Kirche Christi und Ihre Zeugen, Stuttgart ; J. Daniélou, La résurrection des corps chez Grégoire de Nysse, VigChr  (), –; K. Gronau, Poseidonios und die jüdisch-christliche Genesisexegese, Leipzig-Berlin ; R. Hirzel, Dialog, Ein literarhistorischer Versuch, Leipzig ; G. M. Meissner, Rethorik und Theologie: Der Dialog Gregors von Nyssa De anima et resurrectione, Frankfurt am Main ; M.

Daniélou, ). The concept of α σχ νη is not only contrary to confidence and liberty, it is also contrary to the concept of honor and glory. Through shame we have hidden from God, but now, through glory, we come to the tree of the Cross (Salut Pasch, GNO IX ). Gregory also describes the kenosis of the Lord as a clothing in our α σχ νη. : J. Daniélou, Platonisme et théologie mystique, Paris , –; F. M. Ritter, An Introduction to Homily III, in St. ), Gregory of Nyssa, Homilies on Ecclesiastes, Berlin-New York , –.

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