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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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6 Pages
Page 4
But they say that this appellation is indicative of nature, and that, as the nature of the Spirit is not common to the Father and the Son, for this reason neither does he partake in the community of this attribute. Let them show, then, whereby they discern this diversity of nature. For if it were possible that the Divine nature should be contemplated in its absolute essence, and that we should find by appearances what is and what is not proper to it, we should surely have no need of other arguments or evidence for the comprehension of the question. But since it is exalted above the understanding of the questioners, and we have to argue from some particular evidence about those things which evade our knowledge [1289] , it is absolutely necessary for us to be guided to the investigation of the Divine nature by its operations. If, then, we see that the operations which are wrought by the Father and the Son and the Holy Spirit differ one from the other, we shall conjecture from the different character of the operations that the natures which operate are also different. For it cannot be that things which differ in their very nature should agree in the form of their operation: fire does not chill, nor ice give warmth, but their operations are distinguished together with the difference between their natures. If, on the other hand, we understand that the operation of the Father, the Son, and the Holy Spirit is one, differing or varying in nothing, the oneness of their nature must needs be inferred from the identity of their operation. The Father, the Son, and the Holy Spirit alike give sanctification, and life, and light, and comfort, and all similar graces. And let no one attribute the power of sanctification in an especial sense to the Spirit, when he hears the Saviour in the Gospel saying to the Father concerning His disciples, "Father, sanctify them in Thy name [1290] ." So too all the other gifts are wrought in those who are worthy alike by the Father, the Son, and the Holy Spirit: every grace and power, guidance, life, comfort, the change to immortality, the passage to liberty, and every other boon that exists, which descends to us.
But the order of things which is above us, alike in the region of intelligence and in that of sense (if by what we know we may form conjectures about those things also which are above us), is itself established within the operation and power of the Holy Spirit, every man receiving the benefit according to his own desert and need. For although the arrangement and ordering of things above our nature is obscure to our sense, yet one may more reasonably infer, by the things which we know, that in them too the power of the Spirit works, than that it is banished from the order existing in the things above us. For he who asserts the latter view advances his blasphemy in a naked and unseemly shape, without being able to support his absurd opinion by any argument. But he who agrees that those things which are above us are also ordered by the power of the Spirit with the Father and the Son, makes his assertion on this point with the support of clear evidence from his own life.
[1289] Oehler and Migne's edit. of S. Basil here read gnosin, the Paris Edit. and the Benedictine S. Basil have mnemen.
[1290] Cf. S. John xvii. 11 and 17.
Reference address : https://www.elpenor.org/nyssa/holy-trinity-spirit.asp?pg=4
