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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 44
Well, what do we say to this? The divine Scripture knows how to use the word "Son" in both senses, so that in some cases such an appellation is derived from nature, in others it is adventitious and artificial. For when it speaks of "sons of men," or "sons of rams [600] ," it marks the essential relation of that which is begotten to that from which it has its being: but when it speaks of "sons of power," or "children of God," it presents to us that kinship which is the result of choice. And, moreover, in the opposite sense, too, the same persons are called "sons of Eli," and "sons of Belial [601] ," the appellation of "sons" being easily adapted to either idea. For when they are called "sons of Eli," they are declared to have natural relationship to him, but in being called "sons of Belial," they are reproved for the wickedness of their choice, as no longer emulating their father in their life, but addicting their own purpose to sin. In the case, then, of this lower nature of ours, and of the things with which we are concerned, by reason of human nature being equally inclined to either side (I mean, to vice and to virtue), it is in our power to become sons either of night or of day, while our nature yet remains, so far as the chief part of it is concerned, within its proper limits. For neither is he who by sin becomes a child of wrath alienated from his human generation, nor does he who by choice addicts himself to good reject his human origin by the refinement of his habits, but, while their nature in each case remains the same, the differences of their purpose assume the names of their relationship, according as they become either children of God by virtue, or of the opposite by vice.
But how does Eunomius, in the case of the divine doctrines at least--he who "preserves the natural order" (for I will use our author's very words), "and abides by those things which are known to us from the beginning, and does not refuse to call Him that is begotten by the name of product of generation,' since the generated essence itself" (as he says) "and the appellation of Son' makes such a relation of words appropriate",--how does he alienate the Begotten from essential kindred with Him that begat Him?
[600] Ps. xxix. 1 (LXX.).
[601] 1 Sam. ii. 12. The phrase is huioi loimoi, or "pestilent sons," as in the LXX. Gregory's argument would seem to require the reading huioi loimou.
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=44
