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Translated by W. Moore and H. A. Wilson
St Gregory of Nyssa Resources Online and in Print
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This Part: 128 Pages
Page 118
How then is the Son "in the Father" without being destroyed, and how does the Father, coming to be "in the Son," remain continually unconsumed, if, as Eunomius says, the special attribute of fire, as compared with water, is maintained in the relation of the Generate to the Ungenerate? Nor does their definition regard communion as existing between earth and air, for the former is stable, solid, resistent, of downward tendency and heavy, while air has a nature made up of the contrary attributes. So white and black are found in opposition among colours, and men are agreed that the circle is not the same with the triangle, for each, according to the definition of its figure, is precisely that which the other is not. But I am unable to discover where he sees the opposition in the case of God the Father and God the Only-begotten Son. One goodness, wisdom, justice, providence, power, incorruptibility,--all other attributes of exalted significance are similarly predicated of each, and the one has in a certain sense His strength in the other; for on the one hand the Father makes all things through the Son, and on the other hand the Only-begotten works all in Himself, being the Power of the Father. Of what avail, then, are fire and water to show essential diversity in the Father and the Son? He calls us, moreover, "rash" for instancing the unity of nature and difference of persons of Peter and Paul, and says we are guilty of gross recklessness, if we apply our argument to the contemplation of the objects of pure reason by the aid of material examples. Fitly, fitly indeed, does the corrector of our errors reprove us for rashness in interpreting the Divine Nature by material illustrations! Why then, deliberate and circumspect sir, do you talk about the elements? Is earth immaterial, fire an object of pure reason, water incorporeal, air beyond the perception of the senses? Is your mind so well directed to its aim, are you so keen-sighted in all directions in your promulgation of this argument, that your adversaries cannot lay hold of, that you do not see in yourself the faults you blame in those you are accusing? Or are we to make concessions to you when you are establishing the diversity of essence by material aid, and to be ourselves rejected when we point out the kindred character of the Nature by means of examples within our compass?
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=118
