References to Theoria
in the Writings of Gregory of Nyssa
The following is a list of references containing the important word theoria as used by
Gregory of Nyssa. By no means is this list exhaustive; it simply intended to provide the reader
with an overview of how Gregory employs this term which variously translates as
"contemplation," "consideration," "inquiry" and "idea."
A note on the references: The letter "J" followed by a page number refers to those critical
texts begun under the direction of Werner Jaeger and which continued after his death (E.J. Brill,
Leiden). The letters "PG" followed by a column number refer to Migne's edition, volummes 44,
45 and 46. The letters "PN" refer to The Nicene and Post-Nicene Fathers (Grand Rapids,
Michigan, 1972 reprint).
As a basis for selecting the excerpts, I have used many references cited in chapter one of
Jean Danielou's book, L'Etre et le Temps chez Gregoire de Nysse (Leiden, 1970), pp.1-17. No
special order is taken in this list.
Concerning Those Who Have Died
Let us now proceed with the task set before us provided that we first truly seek what is
good. Only then we will be able to both contrast and compare our own corporeal existence with
the [future] life we are anticipating. Thus our consideration (theoria) of the task set before us will
enable us to persuade many persons to exchange their habits for sound reasoning. J.29.7
Paul says, "We look not to the things that are seen but to the things which are not seen"
[2Cor 4.18]. What is seen is transitory whereas what is invisible is eternal. But once we have
turned to a contemplation (theoria) of the invisible nature within us, we must truly believe in it,
even though it escapes our perception. J.40.18
On the Soul and the Resurrection
You see what the eye does teach; and yet it would never of itself have afforded this insight
(theoria), without something that looks through the eyes and uses the data of t he senses as mere
guides to penetrate from the apparent to the unseen. PG#46.33B; PN.434
...there being something in man whereby he shows an innate fitness to think out within
himself, through the contemplative (theoretikes) and inventive faculties, such thoughts, and having
prepared such mechanisms in theory, to put them into practice by manual skill, and exhibit in
matter the product of his mind. 36B; PN.435
I think, replied the Teacher, that I am myself responsible for this confusion arising from
different accounts of the matter; for I did not state it as distinctly as I might have, by introducing a
certain order of consequences for our consideration (theoria). 57B; PN.441
We declare, then, that the speculative (theoretiken), critical, and world-surveying faculty
of the soul is its peculiar property by virtue of its very nature, and that thereby the soul preserves
within itself the image of the divine grace. 57B; PN.441
Life of Moses(1)
For the one who has been lifted to the greatest virtue of soul by long training and
supernatural illumination on the mountain, it is a friendly and peaceful encounter that takes place
when his brother is brought by God to meet him. If this historical incident is taken in a more
figurative spiritual sense (theoria), it will be found useful for our purpose. p.64, #43
If, while trying to parallel completely the historical account to the sequence of such
intellectual contemplation (theoria), someone should somehow discover something in the account
which does not coincide with our understanding, he should not reject the whole enterprise. p.65,
#48
It is not difficult to harmonize the sequence of the history with spiritual contemplation
(theoria). p.87, #136
The priest lifted the weary hands of Moses, using as a helper a member of his family. Nor is this
outside the sequence of things contemplated (theorethenton). p.91, #150.
Whoever looks to Moses and the cloud, both of whom are guides to those who progress
in virtue...he it is who then advances to the contemplation (theoria) of the transcendent nature.
p.92, #153
His way to such knowledge is purity, not only purity of a body sprinkled by some lustral
vessels but also of the clothes washed from every stain with water. This means that the one
person who would approach the contemplation (theoria) of Being must be pure in all things so as
to be pure in soul and body...in order that he might appear pure to the One who sees what his
hidden and that visible respectability might correspond to the inward condition of the soul. p.92,
#154.
That none of the irrational animals was allowed to appear on the mountain signifies, in my
opinion, that in the contemplation (theoria) of the intelligibles we surpass the knowledge which
originates with the senses. p.93, #156
The contemplation (theoria) of God is not effected by sight and hearing, nor it is
comprehended by any of the customary perceptions of the mind. p.93, #157
Let us not think that this is at variance with the sequence of things we have contemplated
(theorethenton) spiritually. Scripture teaches by this that religious knowledge comes at first to
those who receive it as light...But as the mind progresses and, through an ever greater and more
perfect diligence, comes to apprehend reality, as it approaches more nearly to contemplation
(theoria), it sees more clearly what of the divine nature is uncontemplated (atheoreton). p.95,
#162
When he who has been purified and is sharp of hearing in his heart hears this sound (I am
speaking of the knowledge of the divine power which comes from the contemplation [theoria] of
reality), he is led by it to the place where his intelligence lets him slip in where God is. This is
called "darkness" by the Scripture which signifies, as I said, the unknown and unseen. p.97, #169
The vision must correspond to the name "tabernacle," so that each thing seen leads to the
contemplation (theoria) of a concept appropriate to God. p.99, #178
In saying that the cherubim cover the mysteries in the ark with their wings, the text
confirms our contemplation (theoria) of the tabernacle. p.100, #180
It is as though one thing is perceived in both [the ark covered by wings], which suggests
to me the incomprehensibility of contemplating the ineffable secrets. p.100, #181
The straps by which these adornments are tied to the arms seem to me to provide a
teaching for the higher life, namely that practical philosophy should be joined to contemplative
(theoria) philosophy. So the heart becomes the symbol of contemplation (theoria), and the arms,
of works. p.106, #200
As we observe the sequence of the contemplation (theoria), we perceive that everyone
who looks to God and the Law is purified by the death of his evil habits. p.108, #208
While following these things in the sequence of our investigation, we were led to a deeper
meaning in contemplating (theoria) this passage. p.111, #219
On the Making of Man
...making the world as established by God in the true Wisdom known to those who by
means of his understanding are led to such contemplation (theoria). 125B; PN.387
The scope of our proposed enquiry (theoria) is not small. 128A; PN.387
For if, the consideration (theoria) of man being lacking in his [Basil] Hexaemeron, none of
those who had been his disciples contributed any earnest effort to supply the defect, the scoffer
would perhaps have had a handle against his great fame. 125C; PN.387
...but idea is an intellectual and not a corporeal method of examination (theoria). 212D;
PN.414
...having nothing in common with any other of the qualities that are contemplated
(theoroumenon) in the substratum. 213A; PN.414
For a discussion as to natural substance in general will not be of any assistance to our
purpose with regard to the consideration (theoria) of the parts. PG#44.241B; PN.423
Inscriptions of the Psalms
It is now time to consider how every teaching of the psalms systematically (theoretheises)
offers us the means to avoid evil and to pursue virtue. J.29.13
We will now systematically consider (theoria) the banquet of the virtues in scripture as
mentioned earlier. First we must discover how virtue differs from evil in manifest ways, that the
difference between these contradictory elements may remain distinct. J.34.18
Keeping himself alone for the Alone, he gazed at unseen realities through silent,
concentrated contemplation (theoria). J.44.
We must first systematically treat a few inscriptions to get an idea (theoria) of the psalms
for clearly realizing the aim oft heir divinely inspired teachings, namely, to lead our mind to true
blessedness. J.69.11
The sense of its words presents us with virtuous actions; rather, the purpose of
considering each inscription is to direct a person to the good, even though a historical
understanding (theoria) seems to be manifested either by the words or by the mere name of a
person or a place. J.72.10
Thus when the good is attained by union of moral philosophy and contemplation
(theoretiken), we have the inscription becoming "A canticle of psalm" or "A psalm of canticle."
Ps 76.8
Ecclesiastes
A feeble mind may interpret in its own way what we have just said. Since vanity exists
apart from the senses and the mind contemplating (theoria) unseen realities attempts to explain
what it comprehends, we need to strenuously exert ourselves in the task of interpretation even
though we cannot clearly express the inexpressible. J.293.4
On the other hand, how many are those who are concerned with heavenly blessings and
the contemplation (theoria) of true reality! They seem blind and useless with respect to material
concerns. Such was the case of Paul who boasted about himself and considered himself as foolish
for the sake of Christ. J.359.10
Since we will now briefly set forth the meaning of these words and the fruit (protheoria) of
our previous considerations, let us again state their context and seek their accurate meaning. I
know that we all share one condition and that I myself partake of foolishness. Why, then, have I
devoted myself to wisdom? J.364.8
If you look at the profound sense of the text, you will find a comprehensive philosophy
which is both contemplative (theoretiken) and practical in nature. And so we will now begin the
task of considering the meaning (theoria) of the text. J.373.16
Material life means bodily existence, but contemplation (theoria) of the good is hidden
from persons who live according to their senses. Thus we need experience concerning judgment
of the beautiful in the same way we use a rod to measure a building in order to make sure it is
constructed well. J.374.10
But any name meant to explain the ineffable power and nature [of God] is indeed good.
Therefore, this good [God] or that which transcends any good has true existence; through itself it
bestows existence and continues to give power and permanence to creation, while anything
considered (theoroumenon) as being outside its realm lacks existence. For whatever lies outside
the realm of existence does not remain in being. J.406.16
But whether the text teaches through our earlier considerations (theoria) or through the
advice now offered, it contains useful words for rending and sewing at the opportune time.
J.409.3
When considering (theoria) created things, we see that all our notions are bound by time;
they attempt to transcend their proper limits but cannot. Intervals of time constitute all our
thoughts as well as the substance of a person who gives rise to such thoughts. Such intervals are
created. The good we teach, however, must be pursued and guarded. J.412.11
Against Eunomius
Having traversed the ages and all that has been produced therein, our thought catches a
glimpse (theoria) of the divine nature, as of some immense ocean, but when the imagination
stretches onward to grasp it, it gives no sign in its own case of any beginning. J.134.20 i; PN.69
What, again, of ontology, of the science of ideas, in short of all intellectual speculation
(theoria) as applied to great and sublime objects? J.277.13 i; PN.263
It often happens that Holy Scripture, to enable us more clearly to comprehend a matter to
be revealed, makes use of a bodily illustration (theoria). J.290.7 i; PN.272
...but the writer, in showing the power of God to be concurrent with His will, renders the
idea (theoria) more easy of apprehension. J.292.7 i; PN.273
...let him not suppose the prophet to speak falsely, nor degrade the contemplation
(theoria) of sublime verities by means and grovelling notions, thus, as it were, reducing God to a
mere human standard. J.293.22 i; PN.273
...it is not everyone, for instance, who can observe with the theodolite, or prove a theorem
(theoria) by means of lines in geometry, or do anything else, where art has introduced, not mere
sight, but a special use of sight. J.387.21 i; PN.305
Every term--every term, that is, which is really such--is an utterance expressing some
movement of thought. But every operation and movement of sound thinking is directed as far as
it is possible to the knowledge and the contemplation (theoria) of some reality. J.393.17 i;
PN.307
Even the word God (theos) we understand to have come into usage from the activity of
His seeing; for our faith tells us that the Deity is everywhere, and sees (theathai) all things, and
penetrates all things, and then we stamp this thought with this name (theos) guided to it by the
Holy Voice(2). J.397 i; PN.309
...and make generally known, as best we may, the sense of what we have quoted--concerning what sort of "product" the speculation (theoria) was proposed,--that which exists
according to the flesh, or that which is to be contemplated in the Only-begotten God. J.53.6 ii;
PN.152
As the speculation (theoria) is two-fold, concerning that life which is Divine, simple, and
immaterial. J.53.8 ii; PN.152
Now, no one, I suppose, would deny that with regard to the Only-begotten God, it is pre-temporal existence that is proposed for the consideration (theoria) of Eunomius' discourse.
J.53.21 ii; PN.152
But if the infinity of God exceeds limit, neither is the Word that is contemplated
(suntheoroumenos) with him comprehended by limits and measures. J.58.27, ii; PN.154
For it is not any ordinary matters on which we stand in danger, so that our loss would be
slight if we should hurry past any point that required more careful attention (theoria), but it is the
very sum of our hope that we have at stake. J.75.25 ii; PN.160
If a detailed examination (theoria) should extend our discourse to considerable length, the
fair-minded reader will no doubt pardon this. J.107.4 ii; PN.173
Now that we have had presented to us this preliminary view (theoria) of existences, it may
be opportune to examine the passage before us. J.111.13 ii; PN.173
Our contemplation (theoria), however, of the respective properties of the flesh and of the
Godhead remains free from confusion, so long as each of these [divine and human natures in
Christ] is contemplated by itself. J.131.18 ii; PN.180
But I perceive that while the necessities of the subject compelled me to follow this line
(theoria) of thought, I have lingered too long over this passage. J.134.4 ii; PN.182
I speak of the word which is begotten by the mind: for the mind, being itself incorporeal, brings
forth the word by means of the organs of sense. All these varieties of generation we mentally
include, as it were, in one general view (theoria). J.196.25, ii; PN.204
But if he is recurring in the phrase to that generation of which we have spoken before, and
says that it is separated from the Father but associated with the Son, then I think it waste of time
to linger of the consideration (theoria) of the unintelligible. J.250.15, ii; PN.224
Beatitudes(3)
He [the Word] scrutinizes and distinguishes what is foreign to nature by his subtle and
most perfect contemplation (theoretikos). p.122
And our sermon need not be too much concerned with the profound spiritual sense
(theoria) of the passage. p.159
Against Fate
Since the stars are responsible for our corporeal frame at birth, anyone who carefully
observes (theoria) the heavens knows in advance his constitution yet cannot discern his life span,
let alone whether he will be healthy or ill. J.49.15
The Lord's Prayer(4)
Prayer is intimacy with God and contemplation (theoria) of the invisible. P.24
But what means the additional clause, "on earth as it is in heaven?" It seems to me that
the words indicate perhaps one of the more profound doctrines, and contain a teaching of the
Divine Mind through the contemplation (theoria) of the creature. P.60
Catechetical Discourse
Of all existing things there is a twofold manner of apprehension, the consideration
(theoria) of them being divided between what appertains to the senses; and besides these there is
nothing to be detected in the nature of existing things, as extending beyond this division. PN.480
Concerning Infants Who Have Died Prematurely
But for the soul which has not yet tasted virtue and is in an evil state, inasmuch as evil has
not been present from the beginning, does not share in virtue because the superior life which a
person had from the beginning gives rise to knowledge of God and participation in him. Such a
person nourishes his soul by the food of contemplation, and he develops it as much as possible.
J.85.4
Song of Songs
With regards to anagogy, it makes no difference what we call it--tropology or allegory--as
long as we grasp the meaning (theoria) of [scripture's] words. J.5.6
In all these different expressions and names of contemplation (theoria) Paul is teaching us
an important lesson: we must pass to a spiritual and intelligent investigation of scripture. J.6.13
Many such examples could be gathered from other prophecies to teach us the necessity of
contemplating (theoria) the words according to their deeper meaning. J.12.3
Anyone who entertains such shameful illusions should be cast out from the company of
those who share the nuptial joys to the place of weeping [cf. Mt 22.10-13]. I issue this warning
before entering upon the mystical contemplation (theoria) of the Song of Songs. J.15.12
The consequence of what we just examined leads us to contemplate (theoria) the bride's words to
her maidens. J.45.16
"We will make for you figures of gold with studs of silver while the king was at table" [Sg
1.11-12]. If one looks at these words in the context of the interpretation given above, the
intention (theoria) seems to be in harmony with it. However, the literal meaning is deeply
embedded in symbols and is difficult to interpret. J.83.4
The Song of Songs now leads us to desire a contemplation (theoria) of the transcendent
good. At the same time it causes pain in our souls when we recognize that we cannot grasp this
good. J.137.7
The bride does not name all those earlier ascents contemplation (theoria) and clear
recognition of truth, but she calls them the "voice" of the bridegroom whom she desire. J.138.10
I believe we must first draw out the sense contained in the text and then accommodate the
divinely inspired words to what we examined earlier (protheoretheisi). J.173.4
How, then, can we find here the text's spiritual sense as we had done (protheorethenta)
with regard to other passages? J.175.16
It is time, however, to state once again the divine words so that they may agree with what
is now under consideration (tois theoretheisin): "By night on my bed I sought him who my soul
loves" [Sg 3.1]. J.183.16
Since the bride's purified eye is opened only for the good, her other faculty does not
function [i.e., theoria]. J.258.1
It is impossible for a person entering the inner part of the sanctuary of the invisible
(atheoreton) to meet a drenching torrent of knowledge. J.326.1
Contemplation (theoria) by itself cannot perfect the soul unless accompanied by actions
which direct a morally good life, nor can an active way of life suffice unless guided by true piety.
J.394.2
The other example is the spiritual, immaterial way of life set forth by his teaching and by
contemplation (theoria) of the spiritual realm which mortifies the world, that is, the life of flesh
and blood. J.404.9
We come to know the usefulness of the divinely inspired Scriptures through spiritual
contemplation (theoria). When we hear that "My beloved has gone down to his garden," we
learn about the Gospel's mystery whose each word reveals its mystic sense to us. J.436.2
On Virginity
He sees it as fully as a mortal can see who has quitted his fleshly envelopments and
entered, by the mere power of thought, upon the contemplation (theoria) of the spiritual and
intellectual world, and in his longing to speak a word worthy of the spectacle he bursts forth with
that cry, which all re-echo, "Every man is a liar" [Ps 115.2]!. PN.334-5.
Whenever he [a husband] is glad with gazing (theoria) on her beauty, then he shudders
most with the presentiment of mourning her loss. PN.346
It [the soul] will transfer all its powers of affection from material objects to the intellectual
contemplation (theoria) of immaterial beauty. PN.351
...that the man whose thoughts are fixed (theoria) upon the invisible is necessarily
separated from all the ordinary events of life; his judgments as to the True Good cannot be
confused and led astray by the deceits arising from the senses. PN.351
But the other, whose mind's eye is clear, and who can inspect such appearances, will
neglect those elements which are the material only upon which the Form of Beauty works; to him
they will be but the ladder by which he climbs to the prospect (theoria) of that Intellectual Beauty,
in accordance with their share in which all other beauties get their existence and their name.
PN.355
Flacilla--Funeral Oration
Detachment, blessedness, alienation from every evil, fellowship with the angels,
contemplation (theoria) of invisible reality and participation in God; all these attributes have no
end. J.486.14
St. Macrina(5)
The fever consumes all her [Macrina] strength and carries her away to death, but once her
body has been refreshed as by dew, she guards, like Job, her free spirit in the contemplation
(theoria) of realities on high without being affected by weakness.
Gregory the Wonderworker
He [Abraham] also pondered the stars' position, harmony and motion which acted as a
ladder for him to contemplate (theoria) the good above. If he grasped them by his senses, even
though they transcended the senses, and happened to attain what he sought from pagan wisdom,
he surpassed it and moved on to what was loftier. J.9.12
1. Excerpts from The Life of Moses translated by Abraham Malherbe and Everett Ferguson (New York, 1978).
2. This passage contains no direct reference to theoria which is derived from the verb theoreo. However, it is interesting to consider because of its close affinity with theaomai, "to view, behold."
3. Ancient Christian Writers series, #18; London, 1954.
4. Ancient Christian Writers series, #18 (London, 1954).
5. Translation from Vie de Sainte Macrine, Sources Chretiennes (Paris, 1971), p.201.