One which is the Good is also Beauty. Eastern Orthodox theologians are generally critical of the theory that Gregory was influenced by neoplatonism. For example, Metropolitan Hierotheos of Nafpaktos argues in Life After Death that Gregory opposed all philosophical (as opposed to theological) endeavour as tainted with worldliness. This view is supported by Against Eunomius, where Gregory denounces Eunomius for placing the results of his systematic Aristotelean philosophy above the traditional teachings of the Church. Feast day The Eastern Orthodox and Eastern Catholic Churches commemorate Gregory of Nyssa on 10 January. The Roman Martyrology and the Episcopal Church commemorate his death on 9 March. In modern Roman Catholic calendars which include the feast of St. Gregory, such as the Benedictines, his feast day is observed on 10 January. The Lutheran Church–Missouri Synod commemorates Gregory along with the other Cappadocian Fathers on 10 January. Gregory is remembered (with Macrina) in the Church of England with a lesser festival on 19 July. Legacy Gregory is revered as a saint. However, unlike the other Cappadocian fathers, he is not a Doctor of the Church. He is venerated chiefly in the East. His relics were held by the Vatican until 2000, when a portion of them were translated to the Greek Orthodox church of St. Gregory of Nyssa, San Diego, California. Professor of theology, Natalie Carnes wrote: "One reason Gregory was not taken up into the theological stream in the West is that he was little translated into Latin. John Scotus Eriugena (c. 800–c. 877) should be greatly credited for the influence Gregory did have. Not only was Eriugena himself influenced by Gregory, but he also translated On the Making of the Human into Latin." Gregory's work received little scholarly attention in the West until the mid-twentieth century, and he was historically treated as a minor figure in comparison to Basil the Great or Gregory of Nazianzus. As late as 1942, Hans Urs von Balthasar wrote that his work was virtually unknown. However, the 6th-century Latin translation of De opificio hominis by Dionysius Exiguus was very widespread in the Medieval period, and Francisco Bastitta Harriet argues that Nyssen's conceptions of indeterminate human nature and ontological freedom were among the core influences on Renaissance anthropology, particularly on the works of Nicholas of Cusa and Giovanni Pico della Mirandola. "The renewed enthusiasm of 15th-century philosophers and humanists for classical antiquity also led to a revival of