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

The stream of his abuse is very strong; insolence is at the bottom of every principle he lays down; and vilification is put by him in the place of any demonstration of doubtful points so let us briefly discuss the many misrepresentations about the word Ungenerate with which he insults our Teacher himself and his treatise. He has quoted the following words of our Teacher: “For my part I should be inclined to say that this title of the Ungenerate, however fitting it may seem to express our ideas, yet, as nowhere found in Scripture and as forming the alphabet of Eunomius’ blasphemy, may very well be suppressed, when we have the word Father meaning the same thing; for One who essentially and alone is Father comes from none else; and that which comes from none else is equivalent to the Ungenerate.” Now let us hear what proof he brings of the ‘folly’ of these words: “Overhastiness and shameless dishonesty prompt him to put this dose of words135    i.e. πατήρ, ἀγέννητος anomalously used into his attempts; he turns completely round, because his judgment is wavering and his powers of reasoning are feeble.” Notice how well-directed that blow is; how skilfully, with all his mastery of logic, he takes Basil’s words to pieces and puts a conception more consistent with piety in their place! “Anomalous in phrase,” “hasty and dishonest in judgment,” “wavering and turning round from feebleness of reasoning.” Why this? what has exasperated this man, whose own judgment is so firm and reasoning so sound? What is it that he most condemns in Basil’s words? Is it, that he accepts the idea of the Ungenerate, but says that the actual word, as misused by those who pervert it, should be suppressed? Well; is the Faith in jeopardy only as regards words and outward expressions, and need we take no account of the correctness of the thought beneath? Or does not the Word of Truth rather exhort us first to have a heart pure from evil thoughts, and then, for the manifestation of the soul’s emotions, to use any words that can express these secrets of the mind, without any minute care about this or that particular sound? For the speaking in this way or in that is not the cause of the thought within us; but the hidden conception of the heart supplies the motive for such and such words; “for from the abundance of the heart the mouth speaketh.” We make the words interpret the thought; we do not by a reverse process gather136    Putting a full stop at συναγείρομεν. Oehler otherwise. the thought from the words. Should both be at hand, a man may certainly be ready in both, in clever thinking and clever expression; but if the one should be wanting, the loss to the illiterate is slight, if the knowledge in his soul is perfect in the direction of moral goodness. “This people honoureth me with their lips, but their heart is far from me137    Isaiah xxix. 13; Matthew xv. 8..” What is the meaning of that? That the right attitude of the soul towards the truth is more precious than the propriety of phrases in the sight of God, who hears the “groanings that cannot be uttered.” Phrases can be used in opposite senses; the tongue readily serving, at his will, the intention of the speaker; but the disposition of the soul, as it is, so is it seen by Him Who sees all secrets. Why, then, does he deserve to be called “anomalous,” and “hasty,” and “dishonest,” for bidding us suppress all in the term Ungenerate which can aid in their blasphemy those who transgress the Faith, while minding and welcoming all the meaning in the word which can be reverently held. If indeed he had said that we ought not to think of the Deity as Ungenerate, there might have been some occasion for these and even worse terms of abuse to be used against him. But if he falls in with the general belief of the faithful and admits this, and then pronounces an opinion well worthy of the Master’s mind138    the Master’s mind. “But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” Matth. xviii. 6; Mark ix. 42., viz., “Refrain from the use of the word, for into it, and from it, the subverting heresy is fetched,” and bids us cherish the idea of an ungenerate Deity by means of other names,—therein he does not deserve their abuse. Are we not taught by the Truth Himself to act so, and not to cling even to things exceeding precious, if any of them tend to mischief? When He thus bids us to cut away the right eye or foot or hand, if so be that one of them offends, what else does He imply by this figure, than that He would have anything, however fair-seeming, if it leads a man by an inconsiderate use to evil, remain inoperative and out of use, assuring us that it is better for us to be saved by amputation of the parts which led to sin, than to perish by retaining them?

What, too, does Paul, the follower of Christ, say? He, too, in his deep wisdom teaches the same. He, who declares that “everything is good, and nothing to be rejected, if it be received with thanks139    1 Tim. iv. 4 (R.V.),” on some occasions, because of the ‘conscience of the weak brother,’ puts some things back from the number which he has accepted, and commands us to decline them. “If,” he says, “meat make my brother to offend, I will eat no flesh while the world standeth140    1 Cor. viii. 13..” Now this is just what our follower of Paul did. He saw that the deceiving power of those who try to teach the inequality of the Persons was increased by this word Ungenerate, taken in their mischievous, heretical sense, and so he advised that, while we cherish in our souls a devout consciousness of this ungenerate Deity, we should not show any particular love for the actual word, which was the occasion of sin to the reprobate; for that the title of Father, if we follow out all that it implies, will suggest to us this meaning of not having been generated. For when we hear the word Father, we think at once of the Author of all beings; for if He had some further cause transcending Himself, He would not have been called thus of proper right Father; for that title would have had to be transferred higher, to this pre-supposed Cause. But if He Himself is that Cause from which all comes, as the Apostle says, it is plain that nothing can be thought of beyond His existence. But this is to believe in that existence not having been generated. But this man, who claims that even the Truth shall not be considered more persuasive than himself, will not acquiesce in this; he loudly dogmatizes against it; he jeers at the argument.

ἐπεὶ δὲ πολύς ἐστιν εὐροῶν ταῖς λοιδορίαις καὶ πάσης μὲν ἀρχῆς κατασκευὴν τὴν ὕβριν ποιούμενος, ἀντὶ δὲ πάσης ἀποδείξεως τῶν ἀμφισβητουμένων τὴν λοιδορίαν ἐπάγων, φέρε καὶ ὅσα περὶ τῆς τοῦ ἀγεννήτου φωνῆς συκοφαντῶν τὸν διδάσκαλον ἡμῶν καὶ εἰς αὐτὸν ἐκεῖνον καὶ εἰς τὸν λόγον ἐξύβρισε, βραχέα διελέγχωμεν. παρέθετο τοῦ διδασκάλου περὶ τούτων λέξιν ἔχουσαν οὕτως: „Ἐγὼ δὲ καὶ τὴν τοῦ ἀγεννήτου προσηγορίαν, κἂν τὰ μάλιστα δοκῇ ταῖς ἐννοίαις ἡμῶν συμβαίνειν, ἀλλ' οὖν ὡς οὐδαμοῦ τῆς γραφῆς κειμένην καὶ πρῶτον στοιχεῖον οὖσαν τῆς βλασφημίας αὐτοῦ, σιωπᾶσθαι ἂν δικαίως ἀξίαν εἶναι φήσαιμι, τῆς πατρὸς φωνῆς ἴσον δυναμένης τῷ ἀγεννήτῳ: ὁ γὰρ ὄντως πατὴρ καὶ μόνος ἐξ οὐδενός ἐστιν ἑτέρου, τὸ δὲ ἐξ οὐδενὸς ταὐτόν ἐστι τῷ ἀγεννήτῳ.” τίνα οὖν ἐπάγει τοῖς εἰρημένοις ἀπόδειξιν τοῦ κακῶς εἰρῆσθαι τὸν λόγον τοῦτον ἀκούσωμεν. « τὴν μὲν οὖν ἀνωμαλίαν τῶν λόγων ἣν ἐκ προπετείας οὐχ ἧττον ἢ πονηρίας ἀναιδοῦς τοῖς ἑαυτοῦ καταμίγνυσιν ἐγχειρήμασι, τῷ τῆς γνώμης ἀστηρίκτῳ καὶ τῇ τῶν λογισμῶν ἀσθενείᾳ περιφερόμενος ». ὁρᾶτε τὸ εὔστοχον τῆς ἀπαντήσεως, ὡς τεχνικῶς κατὰ τὴν λογικὴν αὐτοῦ ἐντρέχειαν ἐκείνην διαλύει μὲν τῶν εἰρημένων τὴν δύναμιν, ἀντεισάγει δὲ τὴν εὐσεβεστέραν ὑπόληψιν. « ἀνώμαλος », φησί, « τὸν λόγον, προπετὴς οὐχ ἧττον ἢ πονηρὸς τὴν γνώμην, ἀστήρικτος τῇ τῶν λογισμῶν ἀσθενείᾳ περιφερόμενος ». πόθεν ταῦτα καὶ ἐκ ποίας αἰτίας παροξυνθεὶς ὁ τὴν γνώμην ἐστηριγμένος καὶ τοῖς λογισμοῖς ὑγιαίνων φησί; τίνος μάλιστα καταγνοὺς τῶν εἰρημένων; ὅτι τὴν ἔννοιαν δέχεται τοῦ ἀγεννήτου, τὴν δὲ φωνὴν ὡς κακῶς ἐκληφθεῖσαν παρὰ τῶν διαστρεφόντων σιωπῆς ἀξίαν φησί; τί γάρ; μὴ ἐν ῥήμασι καὶ προφορᾷ τὸ ἀσφαλὲς κινδυνεύει τῆς πίστεως, τῆς δὲ κατὰ τὴν διάνοιαν ἀκριβείας λόγος οὐδείς; ἢ οὐχὶ προηγουμένως τῇ καρδίᾳ καθαρεύειν ἀπὸ τῶν πονηρῶν ἐννοημάτων ὁ τῆς ἀληθείας παρακελεύεται λόγος, ῥήμασι δὲ κεχρῆσθαι πρὸς δήλωσιν τῶν τῆς ψυχῆς κινημάτων, δι' ὧν ἂν ᾖ δυνατὸν ἐνδείξασθαι τοῦ νοῦ τὸ ἀπόρρητον, οὐδὲν περὶ τὸν τοιόνδε τῆς φωνῆς ἦχον μικρολογούμενον; οὐ γὰρ τὸ οὕτως ἢ ὡς ἑτέρως εἰπεῖν αἴτιον τῆς ἐν ἡμῖν διανοίας καθίσταται, ἀλλὰ τὸ κρυπτὸν τῆς καρδίας νόημα τῶν τοιῶνδε λόγων τὴν αἰτίαν ἐνδίδωσιν: Ἐκ γὰρ τοῦ περισσεύματος, φησί, τῆς καρδίας τὸ στόμα λαλεῖ. καὶ τῶν νοηθέντων ἑρμηνέα τὸν λόγον ποιούμεθα, οὐ τὸ ἔμπαλιν τὴν διάνοιαν ἀφ' ὧν λέγομεν συναγείρομεν: κἂν μὲν ἀμφότερα συμβαίνῃ, καὶ νοεῖν δεξιῶς καὶ ἑρμηνεύειν, ἄρτιος δι' ἑκατέρων ὁ ἄνθρωπος, εἰ δὲ τὸ ἕτερον λίποι, ὀλίγη τῷ ἰδιώτῃ κατὰ τὸν λόγον ἐστὶν ἡ ζημία, τῆς κατὰ ψυχὴν γνώσεως πρὸς τὸ ἀγαθὸν κατηρτισμένης. Ὁ λαός, φησίν, οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ, τί τούτῳ σημαίνων; ὅτι προτιμοτέρα παρὰ θεῷ κριτῇ τῷ τῶν ἀλαλήτων στεναγμῶν ἐπαΐοντι ἡ τῆς ψυχῆς πρὸς τὴν ἀλήθειαν σχέσις τῆς ἐν ῥήμασιν εὐπρεπείας τοῦ λόγου. τούτοις μὲν γὰρ ἔστι καὶ πρὸς τὸ ἐναντίον συγχρήσασθαι, κατὰ τὴν ἐξουσίαν τοῦ φθεγγομένου πρὸς τὸ δοκοῦν εὐκόλως ὑπηρετούσης τῆς γλώττης: ἡ δὲ τῆς ψυχῆς διάθεσις, ὅπως ἂν ἔχουσα τύχῃ, οὕτως ὁρᾶται τῷ εἰς τὰ κρύφια βλέποντι.
Τίνος οὖν χάριν « ἀνώμαλος καὶ προπετὴς οὐχ ἧττον ἢ πονηρὸς ὁ τὸ » μὲν εὐσεβῶς νοούμενον ἐκ τῆς τοῦ ἀγεννήτου φωνῆς καὶ ὁμολογῶν καὶ δεχόμενος, τὸ δὲ ὅσον συντελεῖ πρὸς ἀσέβειαν τοῖς « εἰς » τὰ δόγματα παρανομοῦσι, τοῦτο σιωπᾶσθαι κελεύων; εἰ μὲν γὰρ ἔλεγεν μὴ δεῖν ἀγέννητον νοεῖν τὸν θεόν, εἶχεν ἂν ἴσως καιρὸν ταύταις καὶ ἔτι τούτων χαλεπωτέραις κατ' αὐτοῦ κεχρῆσθαι ταῖς λοιδορίαις. εἰ δὲ τοῦτο μὲν ὁμολογεῖ κατὰ τὴν κοινὴν τῶν εὐσεβούντων ὑπόληψιν, οἱονεὶ δὲ γνώμην δίδωσι διδασκαλικῇ διαθέσει πρέπουσαν ὅτι Ἀπέχου τῆς φωνῆς ταύτης, εἰς ἣν ἐντεῦθεν ἡ τῆς καταστροφῆς ὑπόθεσις τὴν ἀρχὴν ἔχει, τὴν δὲ ἔννοιαν ἔχειν περὶ τοῦ ἀγέννητον εἶναι τὸν θεὸν καὶ δι' ἑτέρων ὀνομάτων κελεύει, οὐδὲν διὰ ταῦτα τῶν λοιδοριῶν τούτων ἄξιος. ἢ οὐχὶ καὶ παρὰ τῆς ἀληθείας ταῦτα ποιεῖν ἐδιδάχθημεν μηδὲ τῶν σφόδρα τιμίων ἀντέχεσθαι, ἐάν τι τούτων εἰς κακὸν συντελῇ; ὀφθαλμὸν δεξιὸν καὶ πόδα καὶ χεῖρα ὡσαύτως ἀποτέμνειν κελεύων, ὅταν σκανδαλίζῃ τι τούτων, τί ἄλλο διὰ τοῦ αἰνίγματος τούτου ποιεῖν ὑποτίθεται ἢ οὐχὶ καὶ τὰ δοκοῦντα καλῶς ἔχειν, εἰ πρός τι κακὸν ἐξ ἀβουλίας τῶν χρωμένων ἀπάγει τὸν ἄνθρωπον, ἀργὰ καὶ ἄπρακτα ποιεῖ εἶναι, ὡς λυσιτελέστερον ὂν τῶν πρὸς ἁμαρτίαν χειραγωγούντων ἀκρωτηριασθέντα σωθῆναι ἢ τούτων περιεχόμενον δι' αὐτῶν ἀπολέσθαι.
τί δὲ ὁ μιμητὴς τοῦ Χριστοῦ Παῦλος; καὶ αὐτὸς ἐν τῷ βάθει τῆς σοφίας τὰ αὐτὰ δογματίζει. ὁ γὰρ πάντα καλὰ προσειπὼν καὶ μηδὲν ἀπόβλητον, εἰ μετ' εὐχαριστίας μεταλαμβάνεται, ἔστιν ὅτε διὰ τὴν συνείδησιν τοῦ ἀσθενοῦντος ἀθετεῖ τινα πάλιν, ἐξ ὧν ἀπεδέξατο, καὶ παραιτεῖσθαι κελεύει. εἰ γὰρ διὰ βρῶμα, φησίν, ὁ ἀδελφός μου λυπεῖται, Οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα. τοῦτο τοίνυν καὶ ὁ μιμητὴς Παύλου ποιεῖ, ὃς τῇ πονηρᾷ τῆς αἱρέσεως χρήσει διὰ τῆς τοῦ ἀγεννήτου λέξεως ἰσχυροποιουμένην ἰδὼν τὴν ἀπάτην τῶν διὰ τοῦ ῥήματος τούτου τὸ ἀνόμοιον δογματιζόντων συνεβούλευε τὴν μὲν εὐσεβῆ περὶ τοῦ ἀγεννήτου διάνοιαν ταῖς ψυχαῖς διασῴζειν, τὴν δὲ λέξιν ὡς ἁμαρτίας γενομένην τοῖς ἀπολλυμένοις ἐφόδιον μὴ λίαν σπουδάζεσθαι: τὴν γὰρ τοῦ πατρὸς προσηγορίαν κατά τι σημαινόμενον καὶ τὴν τοῦ ἀγεννήτου σημασίαν ἡμῖν ἱκανῶς ἐμποιεῖν. πατέρα γὰρ ἀκούσαντες τὸν αἴτιον τοῦ εἶναι τοῖς πᾶσιν εὐθὺς ἐνοήσαμεν, ὃς εἴπερ ἄλλην τινὰ ὑπερκειμένην αἰτίαν εἶχεν, οὐκ ἂν κυρίως πατὴρ ὠνομάσθη, ἐπὶ τὴν προνοηθεῖσαν αἰτίαν τῆς κυρίας τοῦ πατρὸς κλήσεως ἐπανιούσης. εἰ δὲ αὐτὸς πάντων αἴτιος καὶ ἐξ αὐτοῦ τὰ πάντα, καθώς φησιν ὁ ἀπόστολος, δηλονότι τῆς ἐκείνου ὑπάρξεως οὐδὲν προεπινοηθῆναι δύναται. τοῦτο δέ ἐστι τὸ ἀγεννήτως εἶναι πιστεύεσθαι.
Ἀλλ' οὐ συγχωρεῖ ταῦτα καλῶς ἔχειν ὁ μηδὲ τὴν ἀλήθειαν ἑαυτοῦ πιθανωτέραν εἶναι δοκεῖν ἀξιῶν, ἀλλ' ἀντινομοθετεῖ καὶ ἀντιφθέγγεται καὶ διαχλευάζει τὸν λόγον.