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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 122
§10. He explains the phrase "The Lord created Me," and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, "My glory will I not give to another," examining them from different points of view.
But of course they bring forward the passage in the book of Proverbs which says, "The Lord created Me as the beginning of His ways, for His works [367] ." Now it would require a lengthy discussion to explain fully the real meaning of the passage: still it would be possible even in a few words to convey to well-disposed readers the thought intended. Some of those who are accurately versed in theology do say this, that the Hebrew text does not read "created," and we have ourselves read in more ancient copies "possessed" instead of "created." Now assuredly "possession" in the allegorical language of the Proverbs marks that slave Who for our sakes "took upon Him the form of a slave [368] ." But if any one should allege in this passage the reading which prevails in the Churches, we do not reject even the expression "created." For this also in allegorical language is intended to connote the "slave," since, as the Apostle tells us, "all creation is in bondage [369] ." Thus we say that this expression, as well as the other, admits of an orthodox interpretation. For He Who for our sakes became like as we are, was in the last days truly created,--He Who in the beginning being Word and God afterwards became Flesh and Man. For the nature of flesh is created: and by partaking in it in all points like as we do, yet without sin, He was created when He became man: and He was created "after God [370] ," not after man, as the Apostle says, in a new manner and not according to human wont. For we are taught that this "new man" was created--albeit of the Holy Ghost and of the power of the Highest--whom Paul, the hierophant of unspeakable mysteries, bids us to "put on," using two phrases to express the garment that is to be put on, saying in one place, "Put on the new man which after God is created [371] ," and in another, "Put ye on the Lord Jesus Christ [372] ." For thus it is that He, Who said "I am the Way [373] ," becomes to us who have put Him on the beginning of the ways of salvation, that He may make us the work of His own hands, new modelling us from the evil mould of sin once more to His own image. He is at once our foundation before the world to come, according to the words of Paul, who says, "Other foundation can no man lay than that is laid [374] ," and it is true that "before the springs of the waters came forth, before the mountains were settled, before He made the depths, and before all hills, He begetteth Me [375] ." For it is possible, according to the usage of the Book of Proverbs, for each of these phrases, taken in a tropical sense, to be applied to the Word [376] . For the great David calls righteousness the "mountains of God [377] ," His judgments "deeps [378] ," and the teachers in the Churches "fountains," saying "Bless God the Lord from the fountains of Israel [379] "; and guilelessness he calls "hills," as he shows when he speaks of their skipping like lambs [380] . Before these therefore is born in us He Who for our sakes was created as man, that of these things also the creation may find place in us. But we may, I think, pass from the discussion of these points, inasmuch as the truth has been sufficiently pointed out in a few words to well-disposed readers; let us proceed to what Eunomius says next.
[367] Prov. viii. 22 (LXX.). The versions of Aquila, Theodotion, and Symmachus (to one or more of which perhaps §9 refers), all render the Hebrew by ektesato ("possessed"), not by ektise ("created"). But Gregory may be referring to mss. of the LXX. version which read ektesato. It is clear from what follows that Mr. Gwatkin is hardly justified in his remark (Studies of Arianism, p. 69), that "the whole discussion on Prov. viii. 22 (LXX.), Kurios ektise me, k.t.l., might have been avoided by a glance at the original." The point of the controversy might have been changed, but that would have been all. Gregory seems to feel that ektesato requires an explanation, though he has one ready.
[368] Phil. ii. 7.
[369] Rom. viii. 20-1.
[370] Eph. iv. 24.
[371] Eph. iv. 24.
[372] Rom. xiii. 14.
[373] S. John xiv. 6
[374] 1 Cor. iii. 11.
[375] Prov. viii. 23-25 (not quite verbal, from the LXX.).
[376] Or "to be brought into harmony with Christian doctrine" (epharmosthenai to logo).
[377] Ps. xxxvi. 6.
[378] Ps. xxxvi. 6.
[379] Ps. lxviii. 26 (LXX.).
[380] Cf. Ps. cxiv. 6
Reference address : https://www.elpenor.org/nyssa/against-eunomius.asp?pg=122
