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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 55
Who that is in any sense classed among Christians admits that the definition [617] of the essence of the parts of the world, and of Him Who made the world, is the same? For my own part I shudder at the blasphemy, knowing that where the definition of things is the same neither is their nature different. For as the definition of the essence of Peter and John and other men is common and their nature is one, in the same way, if the Lord were in respect of nature even as the parts of the world, they must acknowledge that He is also subject to those things, whatever they may be, which they perceive in them. Now the world does not last for ever: thus, according to them, the Lord also will pass away with the heaven and the earth, if, as they say, He is of the same kind with the world. If on the other hand He is confessed to be eternal, we must needs suppose that the world too is not without some part in the Divine nature, if, as they say, it corresponds with the Only-begotten in the matter of creation. You see where this fine process of inference makes the argument tend, like a stone broken off from a mountain ridge and rushing down-hill by its own weight. For either the elements of the world must be Divine, according to the foolish belief of the Greeks, or the Son must not be worshipped. Let us consider it thus. We say that the creation, both what is perceived by the mind, and that which is of a nature to be perceived by sense, came into being from nothing: this they declare also of the Lord. We say that all things that have been made consist by the will of God: this they tell us also of the Only-begotten. We believe that neither the angelic creation nor the mundane is of the essence of Him that made it: and they make Him also alien from the essence of the Father. We confess that all things serve Him that made them: this view they also hold of the Only-begotten. Therefore, of necessity, whatever else it may be that they conceive of the creation, all these attributes they will also attach to the Only-begotten: and whatever they believe of Him, this they will also conceive of the creation: so that, if they confess the Lord as God, they will also deify the rest of the creation. On the other hand, if they define these things to be without share in the Divine nature, they will not reject the same conception touching the Only-begotten also. Moreover no sane man asserts Godhead of the creation. Then neither--I do not utter the rest, lest I lend my tongue to the blasphemy of the enemy. Let those say what consequence follows, whose mouth is well trained in blasphemy. But their doctrine is evident even if they hold their peace. For one of two things must necessarily happen:--either they will depose the Only-begotten God, so that with them He will no more either be, or be called so: or, if they assert Godhead of Him, they will equally assert it of all creation:--or, (for this is still left to them,) they will shun the impiety that appears on either side, and take refuge in the orthodox doctrine, and will assuredly agree with us that He is not created, that they may confess Him to be truly God.
[617] The force of logos here appears to be nearly equivalent to "idea," in the sense of an exact expression of the nature of a thing. Gulonius renders it by "ratio."
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=55
