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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 116
Since, then, the first-fruits made the true God to be its God, and the good Father to be its Father, the blessing is secured for human nature as a whole, and by means of the first-fruits the true God and Father becomes Father and God of all men. Now "if the first-fruits be holy, the lump also is holy [344] ." But where the first-fruits, Christ, is (and the first-fruits is none other than Christ), there also are they that are Christ's, as the apostle says. In those passages therefore where he makes mention of the "first-born" in connexion with other words, he suggests that we should understand the phrase in the way which I have indicated: but where, without any such addition, he says, "When again He bringeth the first-born into the world [345] ," the addition of "again" asserts that manifestation of the Lord of all which shall take place at the last day. For as "at the name of Jesus every knee doth bow, of things in heaven and things in earth and things under the earth [346] ," although the human name does not belong to the Son in that He is above every name, even so He says that the First-born, Who was so named for our sakes, is worshipped by all the supramundane creation, on His coming again into the world, when He "shall judge the world with righteousness and the people with equity [347] ." Thus the several meanings of the titles "First-born" and "Only begotten" are kept distinct by the word of godliness, its respective significance being secured for each name. But how can he who refers the name of "first-born" to the pre-temporal existence of the Son preserve the proper sense of the term "Only-begotten"? Let the discerning reader consider whether these things agree with one another, when the term "first-born" necessarily implies brethren, and the term "Only-begotten" as necessarily excludes the notion of brethren. For when the Scripture says, "In the beginning was the Word [348] ," we understand the Only-begotten to be meant, and when it adds "the Word was made flesh [349] " we thereby receive in our minds the idea of the first-born, and so the word of godliness remains without confusion, preserving to each name its natural significance, so that in "Only-begotten" we regard the pre-temporal, and by "the first-born of creation" the manifestation of the pre-temporal in the flesh.
[344] Rom. ix. 16. The reference next following may be to S. John xii. 26, or xiv. 3; or to Col. iii. 3.
[345] Heb. i. 6.
[346] Phil. ii. 10, 11.
[347] Cf. Ps. xcviii. 10.
[348] S. John i. 1
[349] S. John i. 14
Reference address : https://www.elpenor.org/nyssa/against-eunomius.asp?pg=116
