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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 76
For the case is as when, the figure in the wax and in the graying of the signet being one, the wax that has been stamped by the signet, when it is fitted again to the latter, makes the impression on itself accord with that which surrounds it, filling up the hollows and accommodating the projections of the engraving with its own patterns: but if some strange and different pattern is fitted to the engraving of the signet, it makes its own form rough and confused, by rubbing off its figure on an engraved surface that does not correspond with it. But He Who is "in the form of God [672] " has been formed by no impression different from the Father, seeing that He is "the express image" of the Father's Person [673] , while the "form of God" is surely the same thing as His essence. For as, "being made in the form of a servant [674] ," He was formed in the essence of a servant, not taking upon Him the form merely, apart from the essence, but the essence is involved in the sense of "form," so, surely, he who says that He is "in the form of God" signified essence by "form." If, therefore, He is "in the form of God," and being in the Father is sealed with the Father's glory, (as the word of the Gospel declares, which saith, "Him hath God the Father sealed [675] ,"--whence also "He that hath seen Me hath seen the Father [676] ,") then "the image of goodness" and "the brightness of glory," and all other similar titles, testify that the essence of the Son is not out of harmony with the Father. Thus by the text cited is shown the insubstantial character of the adversaries' blasphemy. For if things at "variance" are not in harmony, and He Who is sealed by the Father, and displays the Father in Himself, both being in the Father, and having the Father in Himself [677] , shows in all points His close relation and harmony, then the absurdity of the opposing views is hereby overwhelmingly shown. For as that which is at "variance" was shown to be out of harmony, so conversely that which is harmonious is surely confessed beyond dispute not to be at "variance." For as that which is at "variance" is not harmonious, so the harmonious is not at "variance." Moreover, he who says that the nature of the Only-begotten is at "variance" with the good essence of the Father, clearly has in view variation in the good itself. But as for what that is which is at variance with the good--"O ye simple," as the Proverb saith, "understand his craftiness [678] !"
[672] Phil. ii. 6.
[673] Heb. i. 3.
[674] Phil. ii. 7.
[675] S. John vi. 27
[676] S. John xiv. 9
[677] Cf. S. John xiv. 10
[678] Prov. viii. 5 (LXX.).
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=76
