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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 114
But to return. Such names are used of our Lord, and no one familiar with the inspired Scriptures can deny the fact. What then? Does Eunomius affirm that the words are indicative of His nature itself? If so, he asserts that the Divine nature is multiform, and that the variety which it displays in what is signified by the names is very complex. For the meanings of the words Bread and Lion are not the same, nor those of Axe and Water [1144] , but to each of them we can assign a definition of its own, of which the others do not partake. They do not, therefore, signify nature or essence, yet no one will presume to say that this nomenclature is quite inappropriate and unmeaning. If, then, these words are given us, but not as indicative of essence, and every word given in Scripture is just and appropriate, how else can these appellations be fitly applied to the Only-begotten Son of God, except in connection with the faculty of conception? For it is clear that the Divine Being is spoken of under various names, according to the variety of His operations, so that we may think of Him in the aspect so named. What harm, then, is done to our reverential ideas of God by this mental operation, instituted with a view to our thinking upon the things done, and which we call conception, though if any one choose to call it by some other name, we shall make no objection.
But, like a mighty wrestler, he will not relinquish his irresistible hold on us, and affirms in so many words, that "these names are the work of human thought and conception, and that, by the exercise of this operation of the mind by some, results are arrived at which no Apostle or Evangelist has taught." And after this doughty onslaught he raises that sanctimonious voice of his, spitting out his foul abuse at us with a tongue well schooled to such language. "For," says he, "to ascribe homonyms, drawn from analogy, to human thought and conception is the work of a mind that has lost all judicial sense, and that studies the words of the Lord with an enfeebled understanding and dishonest habit of thought." Mercy on us! what a logical argument! how scientifically it proceeds to its conclusion! Who after this will dare to speak up for the cause of conception, when such a stench is poured forth from his mouth upon those who attempt speaking? I suppose, then, that we, who do attempt speaking, must forbear to examine his argument, for fear of his stirring up against us the cesspool of his abuse. And verily it is weak-minded [1145] to let ourselves be irritated by childish absurdities. We will therefore allow our insolent adversary full liberty to indulge in his method as he will. But we will return to the Master's argument, that thence too we may muster reinforcements for the truth. Eunomius has been reminded of "analogy" and has perceived "the homonyms to be derived from it." Now where or from whom did he learn these terms? Not from Moses, not from the Prophets and Apostles, not from the Evangelists. It is impossible that he should have learned them from the teaching of any Scripture. How came he, then, to use them? The very word which describes this or that signification of a thought as analogy, is it not the invention of the thinking faculty of him who utters it [1146] ? How is it, then, that he fails to perceive that he is using the views he fights against as his allies in the war?
[1144] S. John vii. 37
[1145] E mikropsuchon k.t.l. Oehler's stopping here (and accent) is better than that of the Codices. i.e. hupokineseien, e k.t.l.
[1146] In other words, analogy implies thought (logos).
Reference address : https://www.elpenor.org/nyssa/against-eunomius-3.asp?pg=114
