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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 39
But his cogent proof of this absurdity he brings forward in the words, "as the essence which controls even Him attracts to itself the conception of the Existent." Let us say nothing about the awkwardness of the combination here: let us examine his serious meaning. What argument ever demonstrated this? He superfluously reiterates to us his statement of the Essence of the Father having sovereignty over the Son. What evangelist is the patron of this doctrine? What process of dialectic conducts us to it. What premises support it? What line of argument ever demonstrated by any logical consequence that the Only-begotten God is under dominion? "But," says he, "the essence that is dominant over the Son attracts to itself the conception of the Existent." What is the meaning of the attraction of the existent? and how comes the phrase of "attracting" to be flung on the top of what he has said before? Assuredly he who considers the force of words will judge for himself. About this, however, we will say nothing: but we will take up again that argument that he does not grant essential being to Him to Whom he does not leave the title of the Existent. And why does he idly fight with shadows, contending about the non-existent being this or that? For that which does not exist is of course neither like anything else, nor unlike. But while granting that He is existent he forbids Him to be so called. Alas for the vain precision of haggling about the sound of a word while making concessions on the more important matter! But in what sense does He, Who, as he says, has dominion over the Son, "attract to Himself the conception of the Existent"? For if he says that the Father attracts His own essence, this process of attraction is superfluous: for existence is His already, without being attracted. If, on the other hand, his meaning is that the existence of the Son is attracted by the Father, I cannot make out how existence is to be wrenched from the Existent, and to pass over to Him Who "attracts" it. Can he be dreaming of the error of Sabellius, as though the Son did not exist in Himself, but was painted on to the personal existence of the Father? is this his meaning in the expression that the conception of the Existent is attracted by the essence which exercises domination over the Son? or does he, while not denying the personal existence of the Son, nevertheless say that He is separated from the meaning conveyed by the term "the Existent"? And yet, how can "the Existent" be separated from the conception of existence? For as long as anything is what it is, nature does not admit that it should not be what it is.
Reference address : https://www.elpenor.org/nyssa/against-eunomius-3.asp?pg=39
