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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 74
For if we are not taught the distinguishing difference of the Persons by the term ungenerate, but are to regard it as indicating His very nature as flowing in a manner from the subject-matter, and disclosing what we seek in articulate syllables, it must follow that God is not, or is not to be called, ungenerate, there being no word left to express such peculiar significance in regard to Him. For inasmuch as according to them the term ungenerate does not mean without origin, but indicates the Divine nature, their argument will be found to exclude it altogether, and the term ungenerate slips out of their teaching in respect to God. For there being no other word or term to represent that the Father is ungenerate, and that term signifying, according to their fallacious argument, something else, and not that He was not generated, their whole argument falls and collapses into Sabellianism. For by this reasoning we must hold the Father to be identical with the Son, the distinction between generated and ungenerate having been got rid of from their teaching, so that they are driven to one of two alternatives: either they must again adopt the view of the term as denoting a difference in the attributes proper to either Person, and not as denoting the nature, or, abiding by their conclusions as to the word, they must side with Sabellius. For it is impossible that the difference of the persons should be without confusion, unless there be a distinction between generated and ungenerate. Accordingly if the term denotes difference, essence will in no way be denoted by the appellation. For the definitions of difference and essence are by no means the same. But if they divert the meaning of the word so as to signify nature, they must be drawn into the heresy of those who are called "Son-Fathers [1074] ," all accuracy of definition in regard to the Persons being rejected from their account. But if they say that there is nothing to hinder the distinction between generated and ungenerate from being rendered by the term ungenerate, and that term represents the essence too, let them distinguish for us the kindred meanings of the word, so that the notion of ungenerate may properly apply to either of them taken by itself. For the expression of the difference by means of this term involves no ambiguity, consisting as it does of a verbal opposition. For as an equivalent to saying "The Son has, and the Father has not, been generated," we too assent to the statement that the latter is ungenerate and the former generated, by a sort of verbal correlation. But from what point of view a clear manifestation of essence can be made by this appellation, this they are unable to say. But keeping silence on this head, our novel theologian weaves us a web of trifling subtleties in his former treatise. Because God, saith he, being simple, is called ungenerate, therefore God is ungeneracy. What has the notion of simplicity to do with the idea of ungenerate? For not only is the Only-begotten generated, but, without controversy, He is simple also. But, saith he, He is without parts also, and incomposite. But what is this to the point? For neither is the Son multiform and composite: and yet He is not on that account ungenerate.
[1074] i.e.who hold the Father and the Son to be one and the same Person, i.e. Sabellians. "He here overthrows the heresy of Sabellius, by marking the persons of the Father and the Son: for the Church does not imagine a Son-Fatherhood (uiopatorian), such as the figment of that African" (Ammonius caten. ad Joh. I. i. p. 14).
Reference address : https://www.elpenor.org/nyssa/against-eunomius-3.asp?pg=74
