Against Eunomius.

 Contents of Book I.

 Contents of Book II.

 Contents of Book III.

 Contents of Book IV.

 Contents of Book V.

 Contents of Book VI.

 Contents of Book VII.

 Contents of Book VIII.

 Contents of Book IX.

 Contents of Book X.

 Contents of Book XI.

 Contents of Book XII.

 §1. Preface.—It is useless to attempt to benefit those who will not accept help.

 §2. We have been justly provoked to make this Answer, being stung by Eunomius’ accusations of our brother.

 §3. We see nothing remarkable in logical force in the treatise of Eunomius, and so embark on our Answer with a just confidence.

 §4. Eunomius displays much folly and fine writing, but very little seriousness about vital points.

 §5. His peculiar caricature of the bishops, Eustathius of Armenia and Basil of Galatia, is not well drawn.

 §6. A notice of Aetius, Eunomius’ master in heresy, and of Eunomius himself, describing the origin and avocations of each.

 §7. Eunomius himself proves that the confession of faith which He made was not impeached.

 §8. Facts show that the terms of abuse which he has employed against Basil are more suitable for himself.

 §9. In charging Basil with not defending his faith at the time of the ‘Trials,’ he lays himself open to the same charge.

 §10. All his insulting epithets are shewn by facts to be false.

 §11. The sophistry which he employs to prove our acknowledgment that he had been tried, and that the confession of his faith had not been unimpeached,

 §12. His charge of cowardice is baseless: for Basil displayed the highest courage before the Emperor and his Lord-Lieutenants.

 §13. Résumé of his dogmatic teaching. Objections to it in detail.

 §14. He did wrong, when mentioning the Doctrines of Salvation, in adopting terms of his own choosing instead of the traditional terms Father, Son, and

 §15. He does wrong in making the being of the Father alone proper and supreme, implying by his omission of the Son and the Spirit that theirs is impro

 §16. Examination of the meaning of ‘subjection:’ in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It i

 §17. Discussion as to the exact nature of the ‘energies’ which, this man declares, ‘follow’ the being of the Father and of the Son.

 §18. He has no reason for distinguishing a plurality of beings in the Trinity. He offers no demonstration that it is so.

 §19. His acknowledgment that the Divine Being is ‘single’ is only verbal.

 §20. He does wrong in assuming, to account for the existence of the Only-Begotten, an ‘energy’ that produced Christ’s Person.

 §21. The blasphemy of these heretics is worse than the Jewish unbelief.

 §22. He has no right to assert a greater and less in the Divine being. A systematic statement of the teaching of the Church.

 §23. These doctrines of our Faith witnessed to and confirmed by Scripture passages .

 §24. His elaborate account of degrees and differences in ‘works’ and ‘energies’ within the Trinity is absurd .

 §25. He who asserts that the Father is ‘prior’ to the Son with any thought of an interval must perforce allow that even the Father is not without begi

 §26. It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contempl

 §27. He falsely imagines that the same energies produce the same works, and that variation in the works indicates variation in the energies.

 §28. He falsely imagines that we can have an unalterable series of harmonious natures existing side by side.

 §29. He vainly thinks that the doubt about the energies is to be solved by the beings, and reversely.

 §30. There is no Word of God that commands such investigations: the uselessness of the philosophy which makes them is thereby proved.

 §31. The observations made by watching Providence are sufficient to give us the knowledge of sameness of Being.

 §32. His dictum that ‘the manner of the likeness must follow the manner of the generation’ is unintelligible.

 §33. He declares falsely that ‘the manner of the generation is to be known from the intrinsic worth of the generator’.

 §34. The Passage where he attacks the ‘ Ομοούσιον , and the contention in answer to it.

 §35. Proof that the Anomœan teaching tends to Manichæism.

 §36. A passing repetition of the teaching of the Church.

 §37. Defence of S. Basil’s statement, attacked by Eunomius, that the terms ‘Father’ and ‘The Ungenerate’ can have the same meaning .

 §38. Several ways of controverting his quibbling syllogisms .

 §39. Answer to the question he is always asking, “Can He who is be begotten?”

 §40. His unsuccessful attempt to be consistent with his own statements after Basil has confuted him.

 §41. The thing that follows is not the same as the thing that it follows.

 §42. Explanation of ‘Ungenerate,’ and a ‘study’ of Eternity.

 Book II

 Book II.

 §2. Gregory then makes an explanation at length touching the eternal Father, the Son, and the Holy Spirit.

 §3. 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

 §4. He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent.

 §5. He next marvellously overthrows the unintelligible statements of Eunomius which assert that the essence of the Father is not separated or divided,

 §6. He then shows the unity of the Son with the Father and Eunomius’ lack of understanding and knowledge in the Scriptures.

 §7. Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not

 §8. He further very appositely expounds the meaning of the term “Only-Begotten,” and of the term “First born,” four times used by the Apostle.

 §9. Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstra

 §10. He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius’ reasoning,

 §11. After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius i

 §12. He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and s

 §13. He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the

 §14. He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit and to show that the Father, the Son, and the Hol

 §15. Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at

 Book III

 Book III.

 §2. He then once more excellently, appropriately, and clearly examines and expounds the passage, “The Lord Created Me.”

 §3. He then shows, from the instance of Adam and Abel, and other examples, the absence of alienation of essence in the case of the “generate” and “ung

 §4. He thus shows the oneness of the Eternal Son with the Father the identity of essence and the community of nature (wherein is a natural inquiry int

 §5. He discusses the incomprehensibility of the Divine essence, and the saying to the woman of Samaria, “Ye worship ye know not what.”

 §6. Thereafter he expounds the appellation of “Son,” and of “product of generation,” and very many varieties of “sons,” of God, of men, of rams, of pe

 §7. Then he ends the book with an exposition of the Divine and Human names of the Only-Begotten, and a discussion of the terms “generate” and “ungener

 Book IV

 Book IV.

 §2. He convicts Eunomius of having used of the Only-begotten terms applicable to the existence of the earth, and thus shows that his intention is to p

 §3. He then again admirably discusses the term πρωτότοκος as it is four times employed by the Apostle.

 §4. He proceeds again to discuss the impassibility of the Lord’s generation and the folly of Eunomius, who says that the generated essence involves t

 §5. He again shows Eunomius, constrained by truth, in the character of an advocate of the orthodox doctrine, confessing as most proper and primary, no

 §6. He then exposes argument about the “Generate,” and the “product of making,” and “product of creation,” and shows the impious nature of the languag

 §7. He then clearly and skilfully criticises the doctrine of the impossibility of comparison with the things made after the Son, and exposes the idola

 §8. He proceeds to show that there is no “variance” in the essence of the Father and the Son: wherein he expounds many forms of variation and harmony,

 §9. Then, distinguishing between essence and generation, he declares the empty and frivolous language of Eunomius to be like a rattle. He proceeds to

 Book V

 Book V.

 §2. He then explains the phrase of S. Peter, “Him God made Lord and Christ.” And herein he sets forth the opposing statement of Eunomius, which he mad

 §3. A remarkable and original reply to these utterances, and a demonstration of the power of the Crucified, and of the fact that this subjection was o

 §4. He shows the falsehood of Eunomius’ calumnious charge that the great Basil had said that “man was emptied to become man,” and demonstrates that th

 §5. Thereafter he shows that there are not two Christs or two Lords, but one Christ and one Lord, and that the Divine nature, after mingling with the

 Book VI

 Book VI.

 §2. Then he again mentions S. Peter’s word, “made,” and the passage in the Epistle to the Hebrews, which says that Jesus was made by God “an Apostle a

 §3. He then gives a notable explanation of the saying of the Lord to Philip, “He that hath seen Me hath seen the Father ” and herein he excellently di

 §4. Then returning to the words of Peter, “God made Him Lord and Christ,” he skilfully explains it by many arguments, and herein shows Eunomius as an

 Book VII

 Book VII.

 §2. He then declares that the close relation between names and things is immutable, and thereafter proceeds accordingly, in the most excellent manner,

 §3. Thereafter he discusses the divergence of names and of things, speaking, of that which is ungenerate as without a cause, and of that which is non-

 §4. He says that all things that are in creation have been named by man, if, as is the case, they are called differently by every nation, as also the

 §5. After much discourse concerning the actually existent, and ungenerate and good, and upon the consubstantiality of the heavenly powers, showing the

 Book VIII

 Book VIII.

 §2. He then discusses the “willing” of the Father concerning the generation of the Son, and shows that the object of that good will is from eternity,

 §3. Then, thus passing over what relates to the essence of the Son as having been already discussed, he treats of the sense involved in “generation,”

 §4. He further shows the operations of God to be expressed by human illustrations for what hands and feet and the other parts of the body with which

 §5. Then, after showing that the Person of the Only-begotten and Maker of things has no beginning, as have the things that were made by Him, as Eunomi

 Book IX

 Book IX.

 §2. He then ingeniously shows that the generation of the Son is not according to the phrase of Eunomius, “The Father begat Him at that time when He ch

 §3. He further shows that the pretemporal generation of the Son is not the subject of influences drawn from ordinary and carnal generation, but is wit

 §4. Then, having shown that Eunomius’ calumny against the great Basil, that he called the Only-begotten “Ungenerate,” is false, and having again with

 Book X

 Book X.

 §2. He then wonderfully displays the Eternal Life, which is Christ, to those who confess Him not, and applies to them the mournful lamentation of Jere

 §3. He then shows the eternity of the Son’s generation, and the inseparable identity of His essence with Him that begat Him, and likens the folly of E

 §4. After this he shows that the Son, who truly is, and is in the bosom of the Father, is simple and uncompounded, and that, He Who redeemed us from b

 Book XI

 Book XI.

 §2. He also ingeniously shows from the passage of the Gospel which speaks of “Good Master,” from the parable of the Vineyard, from Isaiah and from Pau

 §3. He then exposes the ignorance of Eunomius, and the incoherence and absurdity of his arguments, in speaking of the Son as “the Angel of the Existen

 §4. After this, fearing to extend his reply to great length, he passes by most of his adversary’s statements as already refuted. But the remainder, fo

 §5. Eunomius again speaks of the Son as Lord and God, and Maker of all creation intelligible and sensible, having received from the Father the power a

 Book XII

 Book XII.

 §2. Then referring to the blasphemy of Eunomius, which had been refuted by the great Basil, where he banished the Only-begotten God to the realm of da

 §3. He further proceeds notably to interpret the language of the Gospel, “In the beginning was the Word,” and “Life” and “Light,” and “The Word was ma

 §4. He then again charges Eunomius with having learnt his term ἀγεννησία from the hieroglyphic writings, and from the Egyptian mythology and idolatry,

 §5. Then, again discussing the true Light and unapproachable Light of the Father and of the Son, special attributes, community and essence, and showin

§36. A passing repetition of the teaching of the Church.

But if a man keeps steadfast to the sound doctrine, and believes that the Son is of the nature which is divine without admixture, he will find everything in harmony with the other truths of his religion, viz., that Our Lord is the maker of all things, that He is King of the universe, set above it not by an arbitrary act of capricious power, but ruling by virtue of a superior nature; and besides this, he will find that the one First Cause132    One First Cause, μοναρχίας. In a notable passage on the Greeks who came up to the Feast (John xii. 20), Cyril (Catena, p. 307), uses the same word. “Such, seeing that some of the Jews’ customs did not greatly differ from their own, as far as related to the manner of sacrifice, and the belief in a One first Cause…came up with them to worship,” &c. Philo had already used the word so (De Charit.). Athanasius opposes it to πολυθεία (Quæst. ad Antioch. I.)., as taught by us, is not divided by any unlikeness of substance into separate first causes, but one Godhead, one Cause, one Power over all things is believed in, that Godhead being discoverable by the harmony existing between these like beings, and leading on the mind through one like to another like, so that the Cause of all things, which is Our Lord, shines in our hearts by means of the Holy Spirit; (for it is impossible, as the Apostle says, that the Lord Jesus can be truly known, “except by the Holy Spirit133    1 Cor. xii. 3.”); and then all the Cause beyond, which is God over all, is found through Our Lord, Who is the Cause of all things; nor, indeed, is it possible to gain an exact knowledge of the Archetypal Good, except as it appears in the (visible) image of that invisible. But then, after passing that summit of theology, I mean the God over all, we turn as it were back again in the racecourse of the mind, and speed through conjoint and kindred ideas from the Father, through the Son, to the Holy Ghost. For once having taken our stand on the comprehension of the Ungenerate Light, we perceive134    ἐνοήσαμεν: aorist of instantaneous action. that moment from that vantage ground the Light that streams from Him, like the ray co-existent with the sun, whose cause indeed is in the sun, but whose existence is synchronous with the sun, not being a later addition, but appearing at the first sight of the sun itself: or rather (for there is no necessity to be slaves to this similitude, and so give a handle to the critics to use against our teaching by reason of the inadequacy of our image), it will not be a ray of the sun that we shall perceive, but another sun blazing forth, as an offspring, out of the Ungenerate sun, and simultaneously with our conception of the First, and in every way like him, in beauty, in power, in lustre, in size, in brilliance, in all things at once that we observe in the sun. Then again, we see yet another such Light after the same fashion sundered by no interval of time from that offspring Light, and while shining forth by means of It yet tracing the source of its being to the Primal Light; itself, nevertheless, a Light shining in like manner as the one first conceived of, and itself a source of light and doing all that light does. There is, indeed, no difference between one light and another light, qua light, when the one shows no lack or diminution of illuminating grace, but by its complete perfection forms part of the highest light of all, and is beheld along with the Father and the Son, though counted after them, and by its own power gives access to the light that is perceived in the Father and Son to all who are able to partake of it. So far upon this.

Τὰ μὲν οὖν παρ' ἐκείνων τοιαῦτα. εἰ δέ τις τῇ ὑγιαινούσῃ διδασκαλίᾳ προσέχων ἐκ τῆς θείας τε καὶ ἀκηράτου φύσεως τὸν υἱὸν εἶναι πιστεύοι, πάντα συνῳδὰ τῷ τῆς εὐσεβείας ἀναφανήσεται δόγματι, τὸ ποιητὴν εἶναι τῶν πάντων τὸν κύριον, τὸ βασιλεύειν τῶν ὄντων, οὐ κατὰ ἀποκλήρωσιν ἢ κατὰ τυραννικήν τινα δυναστείαν τῶν ὁμοφύλων προτεταγμένον, ἀλλὰ τῇ τῆς φύσεως ὑπεροχῇ τὸ κατὰ πάντων ἔχοντα κράτος, καὶ ἔτι πρὸς τούτοις τὸ μὴ εἰς διαφόρους ἀρχὰς τῇ ἑτερότητι τῆς φύσεως διῃρημένας τὸ τῆς μοναρχίας δόγμα καταμερίζεσθαι, ἀλλὰ μίαν θεότητα, μίαν ἀρχήν, μίαν τῶν πάντων ἐξουσίαν εἶναι πιστεύειν, ἐν τῇ τῶν ὁμοίων συμφωνίᾳ τῆς θεότητος θεωρουμένης καὶ διὰ τοῦ ὁμοίου πρὸς τὸ ὅμοιον τὴν διάνοιαν ἀγούσης, ὡς τῆς πάντων μὲν ἀρχῆς, ἥτις ἐστὶν ὁ κύριος, διὰ τοῦ ἁγίου πνεύματος ταῖς ψυχαῖς ἐλλαμπούσης (ἀμήχανον γὰρ ἄλλως θεωρηθῆναι τὸν κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύματι ἁγίῳ, καθώς φησιν ὁ ἀπόστολος), διὰ δὲ τοῦ κυρίου, ὅς ἐστιν ἡ πάντων ἀρχή, τῆς ἐπέκεινα πάσης ἀρχῆς ἡμῖν εὑρισκομένης, ἥτις ἐστὶν ὁ ἐπὶ πάντων θεός: οὐδὲ γὰρ δυνατόν ἐστιν ἄλλως τὸ ἀρχέτυπον ἀγαθὸν ἐπιγνωσθῆναι, μὴ ἐν τῇ εἰκόνι τοῦ ἀοράτου φαινόμενον. ὥσπερ δέ τινα δίαυλον ἀνακάμπτοντες μετὰ τὸ κεφάλαιον τῆς θεογνωσίας, αὐτὸν λέγω τὸν ἐπὶ πάντων θεόν, διὰ τῶν προσεχῶν τε καὶ οἰκείων τῇ διανοίᾳ τρέχοντες ἐκ τοῦ πατρὸς διὰ τοῦ υἱοῦ πρὸς τὸ πνεῦμα ἀναχωροῦμεν. ἐν περινοίᾳ γὰρ τοῦ ἀγεννήτου φωτὸς καταστάντες ἐκεῖθεν πάλιν τὸ ἐξ αὐτοῦ φῶς κατὰ τὸ προσεχὲς ἐνοήσαμεν οἷον ἀκτῖνά τινα τῷ ἡλίῳ συνυφισταμένην, ἧς ἡ μὲν αἰτία τοῦ εἶναι ἐκ τοῦ ἡλίου, ἡ δὲ ὕπαρξις ὁμοῦ τῷ ἡλίῳ, οὐ χρόνοις ὕστερον προσγινομένη, ἀλλ' ὁμοῦ τῷ ὀφθῆναι τὸν ἥλιον ἐξ αὐτοῦ συναναφαινομένη: μᾶλλον δὲ (οὐ γὰρ ἀνάγκη πᾶσα τῇ εἰκόνι δουλεύοντας δοῦναι τοῖς συκοφάνταις κατὰ τοῦ λόγου λαβὴν ἐν τῇ τοῦ ὑποδείγματος ἀτονίᾳ) οὐχὶ ἀκτῖνα ἐξ ἡλίου νοήσομεν, ἀλλ' ἐξ ἀγεννήτου ἡλίου ἄλλον ἥλιον ὁμοῦ τῇ τοῦ πρώτου ἐπινοίᾳ γεννητῶς αὐτῷ συνεκλάμποντα καὶ κατὰ πάντα ὡσαύτως ἔχοντα κάλλει δυνάμει λαμπηδόνι μεγέθει φαιδρότητι καὶ πᾶσιν ἅπαξ τοῖς περὶ τὸν ἥλιον θεωρουμένοις. καὶ πάλιν ἕτερον τοιοῦτον φῶς κατὰ τὸν αὐτὸν τρόπον, οὐ χρονικῷ τινι διαστήματι τοῦ γεννητοῦ φωτὸς ἀποτεμνόμενον, ἀλλὰ δι' αὐτοῦ μὲν ἐκλάμπον, τὴν δὲ τῆς ὑποστάσεως αἰτίαν ἔχον ἐκ τοῦ πρωτοτύπου φωτός, φῶς μέντοι καὶ αὐτὸ καθ' ὁμοιότητα τοῦ προεπινοηθέντος λάμπον καὶ φωτίζον καὶ τὰ ἄλλα πάντα τὰ τοῦ φωτὸς ἐργαζόμενον. οὐδὲ γὰρ ἔστι φωτὶ πρὸς ἕτερον φῶς κατ' αὐτὸ τοῦτο παραλλαγή, ὅταν κατ' οὐδὲν τῆς φωτιστικῆς χάριτος ἐνδέον ἢ ὑστερούμενον φαίνηται, ἀλλὰ πάσῃ τελειότητι πρὸς τὸ ἀκρότατον ἐπηρμένον μετὰ πατρὸς καὶ υἱοῦ θεωρεῖται, μετὰ πατέρα καὶ υἱὸν ἀριθμεῖται, καὶ δι' ἑαυτοῦ τὴν προσαγωγὴν πρὸς τὸ ἐπινοούμενον φῶς τὸ ἐν πατρὶ καὶ υἱῷ πᾶσι τοῖς μετασχεῖν δυναμένοις χαρίζεται.
Ἀλλὰ ταῦτα μὲν εἰς τοσοῦτον.