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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 63
Let us turn however to the next point of the argument. I beg my readers not to be impatient at the minuteness of examination which extends our argument to a length beyond what we would desire. For it is not any ordinary matters on which we stand in danger, so that our loss would be slight if we should hurry past any point that required more careful attention, but it is the very sum of our hope that we have at stake. For the alternative before us is, whether we should be Christians, not led astray by the destructive wiles of heresy, or whether we should be completely swept away into the conceptions of Jews or heathen. To the end, then, that we may not suffer either of these things forbidden, that we may neither agree with the doctrine of the Jews by a denial of the verily begotten Son, nor be involved in the downfall of the idolaters by the adoration of the creature, let us perforce spend some time in the discussion of these matters, and set forth the very words of Eunomius, which run thus:--
"Now as these things are thus divided, one might reasonably say that the most proper and primary essence, and that which alone exists by the operation of the Father, admits for itself the appellations of product of generation,' product of making,' and product of creation':" and a little further on he says, "But the Son alone, existing by the operation of the Father, possesses His nature and His relation to Him that begat Him, without community [646] ." Such are his words. But let us, like men who look on at their enemies engaged in a factious struggle among themselves, consider first our adversaries' contention against themselves, and so proceed to set forth on the other side the true doctrine of godliness. "The Son alone," he says, "existing by the operation of the Father, possesses His nature and His relation to Him that begat Him, without community." But in his previous statements, he says that he "does not refuse to call Him, that is begotten a product of generation,' as the generated essence itself, and the appellation of Son, make such a relation of words appropriate."
The contradiction existing in these passages being thus evident, I am inclined to admire for their acuteness those who praise this doctrine. For it would be hard to say to which of his statements they could turn without finding themselves at variance with the remainder. His earlier statement represented that the generated essence, and the appellation of "Son," made such a relation of words appropriate. His present system says the contrary:--that "the Son possesses His relation to Him that begat Him without community." If they believe the first statement, they will surely not accept the second: if they incline to the latter, they will find themselves opposed to the earlier conception. Who will stay the combat? Who will mediate in this civil war? Who will bring this discord into agreement, when the very soul is divided against itself by the opposing statements, and drawn in different ways to contrary doctrines? Perhaps we may see here that dark saying of prophecy which David speaks of the Jews--"They were divided but were not pricked at heart [647] ."
[646] This seems to be the force of akoinoneton: it is clear from what follows that it is to be understood as denying community of essence between the Father and the Son, not as asserting only the unique character alike of the Son and of His relation to the Father.
[647] This is the LXX. version of the last part of Ps. xxxv. 15, a rendering with which the Vulgate version practically agrees.
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=63
