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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 14
Let us however resume Eunomius' statement in its entirety. "Having come into being from the only God through the Only-begotten, this Spirit also--" What proof is there of the statement that "this Spirit also" is one of the things that were made by the Only-begotten? They will say of course that "all things were made by Him [473] ," and that in the term "all things" "this Spirit also" is included. Our answer to them shall be this, All things were made by Him, that were made. Now the things that were made, as Paul tells us, were things visible and invisible, thrones, authorities, dominions, principalities, powers, and among those included under the head of thrones and powers are reckoned by Paul the Cherubim and Seraphim [474] : so far does the term "all things" extend. But of the Holy Spirit, as being above the nature of things that have come into being, Paul said not a word in his enumeration of existing things, not indicating to us by his words either His subordination or His coming into being; but just as the prophet calls the Holy Spirit "good," and "right," and "guiding [475] " (indicating by the word "guiding" the power of control), even so the apostle ascribes independent authority to the dignity of the Spirit, when he affirms that He works all in all as He wills [476] . Again, the Lord makes manifest the Spirit's independent power and operation in His discourse with Nicodemus, when He says, "The Spirit breatheth where He willeth [477] ." How is it then that Eunomius goes so far as to define that He also is one of the things that came into being by the Son, condemned to eternal subjection. For he describes Him as "once for all made subject," enthralling the guiding and governing Spirit in I know not what form of subjection. For this expression of "subjection" has many significations in Holy Scripture, and is understood and used with many varieties of meaning. For the Psalmist says that even irrational nature is put in subjection [478] , and brings under the same term those who are overcome in war [479] , while the apostle bids servants to be in subjection to their own masters [480] , and that those who are placed over the priesthood should have their children in subjection [481] , as their disorderly conduct brings discredit upon their fathers, as in the case of the sons of Eli the priest.
[473] Cf. S. John i. 3
[474] Cf. Col. i. 16; but the enumeration varies considerably.
[475] The last of these epithets is from Ps. li. 14 (pneuma hegemonikon, the "Spiritus principalis" of the Vulgate, the "free spirit" of the English version); the "right spirit" of ver. 12 being also applied by S. Gregory to the Holy Spirit, while the epithet "good" is from Ps. cxlii. 10.
[476] Cf. 1 Cor. xii. 11.
[477] S. John iii. 8
[478] Ps. viii. 7, 8.
[479] Ps. xlvii. 3.
[480] Tit. ii. 9.
[481] 1 Tim. iii. 4.
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=14
