Abstract

Various theologians correlate the Greek term $\pi\rho\acute {o}\sigma\omega\pi o\nu$ with the Latin word persona, claiming that it primarily means "mask." Such a definition colors the way theological scholars view $\pi\rho\acute {o}\sigma\omega\pi o\nu$ in a trinitarian and christological context. Barth, Rahner, Kasper and others, contend that $\pi\rho\acute {o}\sigma\omega\pi o\nu$ never meant "person," especially with the connotation of a self-conscious psychological agent. Here, the hypothesis is advanced that Gregory of Nyssa understood $\pi\rho\acute {o}\sigma\omega\pi o\nu$ as a psychological term referring to person, i.e., a self-aware psychological agent. For him, the term did not mean mask. ;To substantiate the meaning of $\pi\rho\acute {o}\sigma\omega\pi {o}\nu$ in Gregory's works all 313 instances are analyzed. Gregory applies the term to denote the Divine Persons 28% of the time, exegetical personage 16.7%, human face 15.6%, and human person 12.3%; $\pi\rho\acute {o}\sigma\omega\pi {o}\nu$ only means mask 0.7% of the time. Including prepositional phrases and the connotation of $\pi\rho\acute {o}\sigma\omega\pi o\nu$ as person, the term refers to a person 71.4% of the time. ;In Chapters Three through Six the psychological meaning is studied by way of a philological analysis of psychological terms used in connection with person, and contextualizing Gregory's thought within Stoic and Neo-platonic psychology. Gregory of Nyssa, declared "Father of the Fathers" by Nicea II, understood $\pi\rho\acute {o}\sigma\omega\pi {o}\nu$ as a psychological being, operating out of a center of self-awareness, being both subject and object to oneself. Furthermore, human persons enter into a process of self-actualization through self-understanding. The author concludes that Gregory's historical understanding of personhood is psychological and relational