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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 101
ยง3. Gregory proceeds to discuss the relative force of the unnameable name of the Holy Trinity and the mutual relation of the Persons, and moreover the unknowable character of the essence, and the condescension on His part towards us, His generation of the Virgin, and His second coming, the resurrection from the dead and future retribution.
What then means that unnameable name concerning which the Lord said, "Baptizing them into the name," and did not add the actual significant term which "the name" indicates? We have concerning it this notion, that all things that exist in the creation are defined by means of their several names. Thus whenever a man speaks of "heaven" he directs the notion of the hearer to the created object indicated by this name, and he who mentions "man" or some animal, at once by the mention of the name impresses upon the hearer the form of the creature, and in the same way all other things, by means of the names imposed upon them, are depicted in the heart of him who by hearing receives the appellation imposed upon the thing. The uncreated Nature alone, which we acknowledge in the Father, and in the Son, and in the Holy Spirit, surpasses all significance of names. For this cause the Word, when He spoke of "the name" in delivering the Faith, did not add what it is,--for how could a name be found for that which is above every name?--but gave authority that whatever name our intelligence by pious effort be enabled to discover to indicate the transcendent Nature, that name should be applied alike to Father, Son, and Holy Ghost, whether it be "the Good" or "the Incorruptible," whatever name each may think proper to be employed to indicate the undefiled Nature of Godhead. And by this deliverance the Word seems to me to lay down for us this law, that we are to be persuaded that the Divine Essence is ineffable and incomprehensible: for it is plain that the title of Father does not present to us the Essence, but only indicates the relation to the Son. It follows, then, that if it were possible for human nature to be taught the essence of God, He "Who will have all men to be saved and to come to the knowledge of the truth [260] " would not have suppressed the knowledge upon this matter.
[260] 1 Tim. ii. 4.
Reference address : https://www.elpenor.org/nyssa/against-eunomius.asp?pg=101
