Against Eunomius 2.25–2.34

Basil of Caesarea · Against Eunomius · ca. 364 · Caesarea · 10 passages

Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 2

2.25PG 29:519

Ἐπὶ οὖν τὸ κεφάλαιον τῶν κακῶν αὐτοῦ μεταβῶμεν. Θεασάμενος οὗτος, ὅτι κοινὴ ἢ πρόληψις πᾶσιν ὁμοίως Χριστιανοῖς ἐνυπάρχει (τοῖς γε ὡς ἀληθῶς τῆς προσηγορίας ταύτης ἀξίοις) περὶ τοῦ … φῶς εἶναι τὸν Υἱὸν γεννητὸν, ἐκ τοῦ ἀγεννήτου φωτὸς ἀπολάμψαντα, καὶ αὐτοζωὴν, καὶ αὐτοάγαθον ἐκ τῆς ζωοποιοῦ πηγῆς τῆς πατρικῆς ἀγαθότητος προελθόντα " εἶτα ἐνθυμηθεὶς, ὅτι, εἰ μὴ ταύτας ἡμῶν τὰς ἐννοίας διασαλεύσειεν, οὐδὲν αὐτῷ πλέον τῶν σοφισμάτων γενήσεται, ὡς τοῦ γε φῶς ὁμολογοῦντος τὸν Πατέρα, φῶς δὲ καὶ τὸν Υἱὸν, τῆς τοῦ φωτὸς ἐννοίας μιᾶς καὶ τῆς αὐτῆς ὑπαρχούσης, αὐτομάτως εἰς τὴν ὁμολογίαν τῆς κατὰ τὴν οὐσίαν οἰκειότητος ὑπαχθησομένον " φωτὶ γὰρ πρὸς φῶς, κατ᾽ αὐτὸν τὸν τοῦ φωτὸς λόγον, οὐδεμία, οὔτε κατὰ τὴν προφοράν, οὔτε κατ᾽ αὐτὴν τὴν ἔννοιαν, ἐστὶ παραλλαγή ἵνα οὖν τοῦτο ἡμῶν ἀφέληται, τοῖς τῶν τεχνασμάτων δικτύοις τὸν τῆς … καὶ ἀκοινώνητα παντελῶς ἀλλήλοις εἶναι διδάσκων, καὶ τὴν τοῦ ἀγεννήτου πρὸς τὸ γεννητὸν ἀντίθεσιν, ταύτην καὶ τῷ φωτὶ πρὸς τὸ φῶς εἶναι λέγων, ἣ τοῦτο φεύγοντας ἡμᾶς σύνθετον εἶναι τὸν Θεὸν ὁμολογεῖν ἀναγκάζων. Μᾶλλον δὲ αὐτῆς αὐτοῦ τῆς λέξεως ἀκούσωμεν. ΕΥ̓͂Ν. Πότερον ἄλλο τι σημαίνει, φησὶ, τὸ φῶς ἐπ᾽ ἀγεννήτου παρὰ τὸ γεννητὸν, ἢ ταυτὸν ἑκάτερον; Εἰ μὲν γὰρ ἕτερόν τι καὶ ἕτερον, εὔδηλον, ὅτι καὶ σύνθετον τὸ ἐξ ἑτέρου καὶ ἑτέρου συγκείμενον " τὸ δὲ σύνθετον οὐχ ἀγέννητον" εἰ δὲ ταὐτὸν, ὅσον παρήλλακται τὸ γεννητὸν πρὸς τὸ ἀγέννητον, τοσοῦτον ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς, καὶ τὴν ζωὴν πρὸς τὴν ζωὴν, καὶ τὴν δύναμιν πρὸς τὴν δύναμιν. … Ὅσον, φησὶ, τὸ ἀγέννητον τοῦ γεννητοῦ διενή…, τοσοῦτον διοίσει τὸ φῶς πρὸς τὸ φῶς, καὶ ἢ ζωὴ πρὸς τὴν ζωὴν, καὶ ἢ δύναμις πρὸς τὴν δύναμιν. Ἐρωτήσωμεν τοίνυν αὑτόν" Τὸ δὲ ἀγέννητον τοῦ γεννητοῦ πόσῳ μέτρῳ διώρισται; ἄρα μικρῷ τινι, καὶ τοσούτῳ ὥστε δύνασθαι ποτε καὶ εἰς ταυτὸν ἀλλήλοις συμβῆναι; ἣ τοῦτο παντελῶς ἀμήχανον, καὶ πλέον ἀδυνατώτερον τοῦ τὸν αὑτὸν ζῆν ἐν τῷ αὐτῷ καὶ τεθνάναι, καὶ ὑγιαίνειν κατὰ ταυτὸν καὶ νοσεῖν, καὶ ἐγρηγορέναι ὁμοῦ καὶ καθεύδειν; Τοιαῦτα γὰρ ὅσα κατὰ τὴν ἄκραν ἀντίθεσιν ἀλλήλοις ἀντικαθέστηκεν, ὥστε παρόντος τοῦ ἑτέρου ἀναγκαίως θάτερον …, ἃ καὶ ἀσυνύπαρκτα παντελῶς καὶ ἀσύμβατα εἶναι πέφυκε.

Epi oun to kephalaion tōn kakōn autou metabōmen. Theasamenos houtos, hoti koinē ē prolēpsis pasin homoiōs Christianois enyparchei (tois ge hōs alēthōs tēs prosēgorias tautēs axiois) peri tou … phōs einai ton Huion gennēton, ek tou agennētou phōtos apolampsanta, kai autozōēn, kai autoagathon ek tēs zōopoiou pēgēs tēs patrikēs agathotētos proelthonta " eita enthymētheis, hoti, ei mē tautas hēmōn tas ennoias diasaleuseien, ouden autǭ pleon tōn sophismatōn genēsetai, hōs tou ge phōs homologountos ton Patera, phōs de kai ton Huion, tēs tou phōtos ennoias mias kai tēs autēs hyparchousēs, automatōs eis tēn homologian tēs kata tēn ousian oikeiotētos hypachthēsomenon " phōti gar pros phōs, kat᾽ auton ton tou phōtos logon, oudemia, oute kata tēn prophoran, oute kat᾽ autēn tēn ennoian, esti parallagē hina oun touto hēmōn aphelētai, tois tōn technasmatōn diktyois ton tēs … kai akoinōnēta pantelōs allēlois einai didaskōn, kai tēn tou agennētou pros to gennēton antithesin, tautēn kai tǭ phōti pros to phōs einai legōn, hē touto pheugontas hēmas syntheton einai ton Theon homologein anankazōn. Mallon de autēs autou tēs lexeōs akousōmen. EUN. Poteron allo ti sēmainei, phēsi, to phōs ep᾽ agennētou para to gennēton, ē tauton hekateron? Ei men gar heteron ti kai heteron, eudēlon, hoti kai syntheton to ex heterou kai heterou synkeimenon " to de syntheton ouch agennēton" ei de tauton, hoson parēllaktai to gennēton pros to agennēton, tosouton anankē parēllachthai to phōs pros to phōs, kai tēn zōēn pros tēn zōēn, kai tēn dynamin pros tēn dynamin. … Hoson, phēsi, to agennēton tou gennētou dienē…, tosouton dioisei to phōs pros to phōs, kai ē zōē pros tēn zōēn, kai ē dynamis pros tēn dynamin. Erōtēsōmen toinyn hauton" To de agennēton tou gennētou posǭ metrǭ diōristai? ara mikrǭ tini, kai tosoutǭ hōste dynasthai pote kai eis tauton allēlois symbēnai? hē touto pantelōs amēchanon, kai pleon adynatōteron tou ton hauton zēn en tǭ autǭ kai tethnanai, kai hygiainein kata tauton kai nosein, kai egrēgorenai homou kai katheudein? Toiauta gar hosa kata tēn akran antithesin allēlois antikathestēken, hōste parontos tou heterou anankaiōs thateron …, ha kai asynyparkta pantelōs kai asymbata einai pephyke.

[25] Let us pass on, then, to the chief of his evils. This man saw that a common preconception is present in all Christians alike (in those, at least, who are truly worthy of this name) concerning the … : that the Son is begotten light, shining forth from the unbegotten light, and life itself and good itself, come forth from the life-giving spring of the Father's goodness. Then he reflected that unless he shook these notions of ours, he would gain nothing more from his sophisms, since the one who confesses the Father to be light and the Son also light, the notion of light being one and the same, would be led of himself to the confession of kinship in essence; for between light and light, by the very account of light, there is no difference either in utterance or in the notion itself. In order, then, to take this away from us, he [throws] around the … of … the nets of his tricks, teaching that they are wholly without fellowship with one another, and saying that the opposition of the unbegotten to the begotten is also that of light to light, or else forcing us, if we flee this, to confess that God is composite. But let us rather hear his very words.

EUNOMIUS: "Does light," he says, "signify something different in the unbegotten from the begotten, or the same in each? If one thing and another, it is clear that what is composed of one thing and another is composite; and what is composite is not unbegotten. But if the same, then as much as the begotten differs from the unbegotten, so much must light differ from light, life from life, and power from power."

BASIL: … "As much," he says, "as the unbegotten differs from the begotten, so much will light differ from light, life from life, and power from power." Let us ask him, then: by what measure is the unbegotten separated from the begotten? By some small one, so small that they could sometimes come together into the same? Or is this wholly impossible, more impossible even than for the same person to be alive and dead at the same time, to be well and ill at once, to be awake and asleep together? For such are all things that stand opposed to one another in extreme opposition, so that when one is present the other must necessarily …, things that by nature cannot coexist at all and are incompatible.

Notes and citation

Summary: Basil quotes Eunomius's dilemma about the Father and Son as 'light' and shows that the opposition he posits between unbegotten and begotten admits no common ground.

Chapter 25 of Book 2. Lost lines are marked …; Migne's Latin and notes are removed by logged corrections. The quotation is Eunomius's Apology; Basil repeats it at once with slight differences of wording.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): χεφάλαιον → κεφάλαιον; χαχῶν αὐτοῦ → κακῶν αὐτοῦ; μεταδῶμεν. → μεταβῶμεν.; χοινὴ ἢ πρόληψις → κοινὴ ἢ πρόληψις; (λοι 5 δίχυθ Πνΐ, υΐ ᾿ιοτ οἰ δπὶ σοιν οὶ, 40} νὰ} φῶς εἶναι → … φῶς εἶναι; ἐχ τοῦ ἀγεννήτου → ἐκ τοῦ ἀγεννήτου; ὃ (τη 6556, φωτὸς → φωτὸς; ἐχ τῆς ζωοποιοῦ → ἐκ τῆς ζωοποιοῦ; πατριχῇς → πατρικῆς; γενήσετα:, → γενήσεται,; ἐγνοίας μιᾶς → ἐννοίας μιᾶς; χατὰ τὴν οὐσίαν → κατὰ τὴν οὐσίαν; οἰχειότητος ὑπαχθησομένον → οἰκειότητος ὑπαχθησομένον; χατ᾽ αὐτὸν → κατ᾽ αὐτὸν; χατὰ τὴν προφορᾶν, → κατὰ τὴν προφοράν,; χατ᾽ αὐτὴν → κατ᾽ αὐτὴν; δικτύοις → δικτύοις τὸν τῆς …; τὸν τῆς καὶ → καὶ; ἀχοινώνητα → ἀκοινώνητα; διδάσχων, → διδάσκων,; εἶναι: τὸν → εἶναι τὸν; ἀναγχάζων. → ἀναγκάζων.; αὑτῆς αὐτοῦ → αὐτῆς αὐτοῦ; ἀχούσωμεν. → ἀκούσωμεν.; ἑχάτερον; → ἑκάτερον;; ΕΙ μὲν γὰρ → Εἰ μὲν γὰρ; (δ) ἕτερόν → ἕτερόν; συγχείμενον → συγκείμενον; ὃξ σύνθετον → δὲ σύνθετον; ταυθὸν, ὅσον → ταὐτὸν, ὅσον; παρήλλαχται → παρήλλακται; ἀνάγχη παρηλλάχθα! → ἀνάγκη παρηλλάχθαι; θεῖα : εἱ φυς ὁδϊ φεηϊίυιη ἴηι οἱ ἱπφομί απ) Ορροχτόν. Ὅσον, → … Ὅσον,; διενή- Πα }π| δὲ λεᾳ. αὐΐπῖυβ. σοφισμάτων ἔσται. Ὁ Ὑὰρ φῶς ὁμολογῶν τὸν Πατέρα...... οἰχειότητος ὑπαχϑή σεται. Αἱ φυΐϊπαυ δ π|85.0} ἴῃ σου εχ, πἰδὶ αυοῦ εἰὰ Ἢ Νυ 8 δγίι βθη 5808 εἶδὶ ἰεφϑιηιδ, παρὰ τὸ ἀγένσύνθετον οὐχ ἀγέννητον. δὶς ἰρίίυγ τε! δια Ευπυ- (δ) ἀοὐΐεο5 τγθϑ μὲν γάρ. Υυσια γάρ ἴμ. δὺϊ ἴὐπὶ ἀετοὶ ἰὰχ ἃ πθ6, οἱ Ὑἱ8 ἃ νἱια, δἱ ροϊοπιῖα αὶ νοχε, τοσοῦτον → διενή…, τοσοῦτον; τόν }}0 ἰηφοιἑυ πὶ ἃ φαπῖ10 56} οία πὶ 681 7 υἱγὰπι ἴῃ ἴθι ἴον 56 ουπνθηΐγα Ὁ Δη ἰος πη ΐηο ζωὴ → ζωὴ; {εννητοῦ → γεννητοῦ; μιχρῷ τινι, → μικρῷ τινι,; (θ), ὥστε → ὥστε; δύνασθα! → δύνασθαι; συμθῇῆναι; → συμβῆναι;; ποῦ τὸν αὑτὸν → τοῦ τὸν αὑτὸν; νοσεῖ», καὶ → νοσεῖν, καὶ; χαθεύδειν; → καθεύδειν;; ἄχραν ἀντίθεσιν → ἄκραν ἀντίθεσιν; ἀντικαθέσττχὲν, → ἀντικαθέστηκεν,; θάτερον, → θάτερον …,; ἀσυνύπαρχτα → ἀσυνύπαρκτα; ἀσύμθατα → ἀσύμβατα; (Ἴ) εἶναι πέφυχε. → εἶναι πέφυκε..

Topics: Trinity, Christology, Heresy

Cite (SBL): Basil, Eun. 2.25 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-25). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; chapters renumbered to Garnier's divisions) and checked privately against FOTC 122 (Against Eunomius).

2.26PG 29:519

Κατὰ δὴ οὖν τοῦτον τὸν τρόπον πρὸς τὸ γεννητὸν τῷ ἀγεννήτῳ τῆς ἀντιθέσεως οὔσης, ὁ τὸν Πατέρα φῶς ὀνομάζων, φῶς δὲ καὶ τὸν Υἱὸν, τοσοῦτον δὲ τοῦτο τὸ φῶς ἐκείνου τοῦ φωτὸς διωρίσθαι λέγων, ὅσον τὸ γεννητὸν ἀπὸ τοῦ ἀγεννήτου διώρισται, οὐχὶ δῆλός ἐστι, κἂν τῷ ῥήματι προσποιῆται φιλανθρωπεύεσθαι, φῶς ὀνομάζων δῆθεν καὶ τὸν Υἱὸν, ἀλλὰ τῇ γε δυνάμει τῶν λεγομένων πρὸς τὸ ἐναντίον ἀπάγων τὴν ἔννοιαν; Σκοπεῖτε γὰρ τί ἀντίκειται τῷ ἀγεννήτῳ, ἄλλο ἀγέννητον, ἣ τὸ γεννητόν; Τὸ γεννητὸν δηλονότι. Τί δὲ ἀντίκειται τῷ φωτί; φῶς ἕτερον, ἣ τὸ σκότος; Τὸ σκότος πάντως. Εἰ τοίνυν ὅσον παρήλλακται τὸ γεννητὸν πρὸς τὸ ἀγέννητον, τοσοῦτον ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς, τίνι τῶν ἀπάντων ἄδηλος ἢ ἀσέβεια, ὅτι, ἐν προσηγορίᾳ φωτὸς τὸ ἀντικείμενον τῷ φωτὶ παρεισάγων, ἐναντίαν εἶναι τῇ τοῦ φωτὸς φύσει τὴν οὐσίαν τοῦ Μονογενοῦς ὑποβάλλει; Ἢ δεικνύτω ἡμῖν φῶς ἀντικείμενον τῷ φωτὶ, κἀκεῖνο τὸ μέτρον τῆς ἀντιθέσεως ἔχον, ὃ τῷ γεννητῷ πρὸς τὸ ἀγέννητόν ἔστιν. Εἰ δὲ τοῦτο οὔτε ἐστὶν, οὔτ᾽ ἂν αὐτὸς ἐπινοήσειε, μὴ ἀγνοείσθω ἡ τέχνη μεθ᾽ ἧς βαθέως κατασκευάζει τὸ βλάσφημον. Ἐπειδὴ γὰρ οἴεται τῷ ἀγεννήτῳ τὸ γεννητὸν κατ᾽ ἐναντίωσιν ἀντικεῖσθαι, τὴν αὐτὴν τῷ φωτὶ πρὸς τὸ φῶς ἀντίθεσιν ἐφαρμόζει, ἵνα διὰ πάντων τὴν τοῦ Πατρὸς οὐσίαν ἀντίπαλον καὶ πολεμίαν τῇ τοῦ Μονογενοῦς ἐπιδείξῃ. Διὰ ταῦτα ἡ καινὴ αὕτη τῶν δογμάτων νομοθεσία - Ὅσον παρήλλακται τὸ γεννητὸν τοῦ ἀγεννήτου, τοσοῦτον ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς. Καίτοι τῷ μὲν ἀγεννήτῳ πρὸς τὸ γεννητόν ἐστί τις, κατὰ τὴν θέσιν τῶν ῥημάτων, εἰ καὶ μὴ κατὰ τὴν φύσιν τῶν πραγμάτων, ἀντίθεσις, ὅπερ οὗτοι κατασκευάζουσι " φωτὶ δὲ πρὸς τὸ φῶς οὔτε κατὰ τὴν προφορὰν οὔτε κατὰ τὴν ἔννοιαν ἐπινοῆσαί τινα δυνατὸν ἐναντίωσιν. ᾿Αλλὰ γὰρ ἔοικε σοφίσμασιν ἀπατηλοῖς ἑαυτὸν παρακρούεσθαι. Οἴεται γὰρ, ὅτι τὰ τοῖς ἐναντίοις ἑπόμενα τὴν αὐτὴν ἔχει πρὸς ἄλληλα μάχην, ἧνπερ ἂν ἔχει καὶ τὰ ἡγούμενα " καὶ ὅταν τῷ ἑτέρῳ τῶν ἐναντίων τὸ ἐναντίον ὑπάρχῃ, καὶ τῷ ἑτέρῳ πάντως τὸ ἐναντίον ἀκολουθήσει. Οἷον, εἰ τῇ ὁράσει τὸ φῶς ἕπεται, τῇ τυφλότητι τὸ σκότος " εἰ τῷ ζῇν τὸ αἰσθάνεσθαι, τῷ τεθνηκέναι τὸ ἀναισθητεῖν. Τοῦτο δὲ ὡς ἀσθενὲς καὶ διαπῖπτον τὸ παρατήρημα, παντὶ γνώριμον τῷ καὶ μικρὸν ἐπιστήσαντι. Οὐ γὰρ ἐπειδὴ τῷ ἐγρηγορέναι τὸ ζῇν ἕπεται, τῷ καθεύδειν ἀκολουθεῖ πάντως τὸ τεθνάναι. ᾿Αλλ᾽ οὔτε ἐναντίως ἔχει τὸ γεννητὸν πρὸς τὸ ἀγέννητον. Εἰ γὰρ ἐναντία καὶ φθαρτικὰ ἀλλήλων, ὅπερ εἰς κεφαλὴν τοῖς βλασφημοῦσι τρέποιτο, ἀλλ᾽ οὔτε τῇ φύσει πολέμια, οὔτε μὴν τὰ ἑπόμενα τούτοις τὴν αὐτὴν ἀναγκαίως ἕξει διάστασιν, ἣν ἐδείκνυτο ἔχειν καὶ τὰ ἡγούμενα.

Kata dē oun touton ton tropon pros to gennēton tǭ agennētǭ tēs antitheseōs ousēs, ho ton Patera phōs onomazōn, phōs de kai ton Huion, tosouton de touto to phōs ekeinou tou phōtos diōristhai legōn, hoson to gennēton apo tou agennētou diōristai, ouchi dēlos esti, kan tǭ rhēmati prospoiētai philanthrōpeuesthai, phōs onomazōn dēthen kai ton Huion, alla tę̄ ge dynamei tōn legomenōn pros to enantion apagōn tēn ennoian? Skopeite gar ti antikeitai tǭ agennētǭ, allo agennēton, hē to gennēton? To gennēton dēlonoti. Ti de antikeitai tǭ phōti? phōs heteron, hē to skotos? To skotos pantōs. Ei toinyn hoson parēllaktai to gennēton pros to agennēton, tosouton anankē parēllachthai to phōs pros to phōs, tini tōn apantōn adēlos ē asebeia, hoti, en prosēgorią phōtos to antikeimenon tǭ phōti pareisagōn, enantian einai tę̄ tou phōtos physei tēn ousian tou Monogenous hypoballei? Ē deiknytō hēmin phōs antikeimenon tǭ phōti, kakeino to metron tēs antitheseōs echon, ho tǭ gennētǭ pros to agennēton estin. Ei de touto oute estin, out᾽ an autos epinoēseie, mē agnoeisthō hē technē meth᾽ hēs batheōs kataskeuazei to blasphēmon. Epeidē gar oietai tǭ agennētǭ to gennēton kat᾽ enantiōsin antikeisthai, tēn autēn tǭ phōti pros to phōs antithesin epharmozei, hina dia pantōn tēn tou Patros ousian antipalon kai polemian tę̄ tou Monogenous epideixę̄. Dia tauta hē kainē hautē tōn dogmatōn nomothesia - Hoson parēllaktai to gennēton tou agennētou, tosouton anankē parēllachthai to phōs pros to phōs. Kaitoi tǭ men agennētǭ pros to gennēton esti tis, kata tēn thesin tōn rhēmatōn, ei kai mē kata tēn physin tōn pragmatōn, antithesis, hoper houtoi kataskeuazousi " phōti de pros to phōs oute kata tēn prophoran oute kata tēn ennoian epinoēsai tina dynaton enantiōsin. ᾿Alla gar eoike sophismasin apatēlois heauton parakrouesthai. Oietai gar, hoti ta tois enantiois hepomena tēn autēn echei pros allēla machēn, hēnper an echei kai ta hēgoumena " kai hotan tǭ heterǭ tōn enantiōn to enantion hyparchę̄, kai tǭ heterǭ pantōs to enantion akolouthēsei. Hoion, ei tę̄ horasei to phōs hepetai, tę̄ typhlotēti to skotos " ei tǭ zę̄n to aisthanesthai, tǭ tethnēkenai to anaisthētein. Touto de hōs asthenes kai diapipton to paratērēma, panti gnōrimon tǭ kai mikron epistēsanti. Ou gar epeidē tǭ egrēgorenai to zę̄n hepetai, tǭ katheudein akolouthei pantōs to tethnanai. ᾿All᾽ oute enantiōs echei to gennēton pros to agennēton. Ei gar enantia kai phthartika allēlōn, hoper eis kephalēn tois blasphēmousi trepoito, all᾽ oute tę̄ physei polemia, oute mēn ta hepomena toutois tēn autēn anankaiōs hexei diastasin, hēn edeiknyto echein kai ta hēgoumena.

[26] Since, then, the opposition of the begotten to the unbegotten is of this kind, the one who names the Father light and the Son also light, and says that this light is separated from that light as much as the begotten is separated from the unbegotten—is it not plain that, even if in word he pretends to be generous, naming the Son also, supposedly, light, yet by the force of what he says he carries the notion to the opposite? For see: what is opposed to the unbegotten, another unbegotten or the begotten? The begotten, clearly. And what is opposed to light, another light or darkness? Darkness, surely. If, then, as much as the begotten differs from the unbegotten, so much must light differ from light, to whom of all is the impiety not plain: that, bringing in under the name of light what is opposed to light, he suggests that the essence of the Only-Begotten is contrary to the nature of light? Or let him show us a light opposed to light, having the measure of opposition that the begotten has to the unbegotten. But if this neither exists nor could he himself conceive it, let the art not go unnoticed with which he constructs the blasphemy so deeply. For since he thinks that the begotten is opposed to the unbegotten as a contrary, he applies the same opposition to light in relation to light, so that through everything he may show the essence of the Father to be hostile and at war with that of the Only-Begotten. That is the purpose of this new legislation of doctrines: "As much as the begotten differs from the unbegotten, so much must light differ from light." Yet between the unbegotten and the begotten there is some opposition according to the position of the words, if not according to the nature of the things (which is what these men are constructing); but between light and light one cannot conceive any opposition, either in utterance or in notion. But it seems that he deceives himself with deceptive sophisms. For he thinks that what follows from contraries has the same conflict with one another that the antecedents have, and that when a contrary belongs to one of the contraries, the contrary will surely follow the other as well. For example, if light follows sight, darkness follows blindness; if sensation follows living, insensibility follows being dead. That this observation is weak and collapses is known to anyone who pays even a little attention. For since life follows being awake, it does not by any means follow that death follows sleeping. Nor is the begotten contrary to the unbegotten. For even if they were contraries and destructive of each other (may that fall on the heads of the blasphemers!), still they are not hostile by nature, nor will what follows from them necessarily have the same distance that he was showing the antecedents to have.

Notes and citation

Summary: Basil shows that Eunomius's reasoning would make the Son's 'light' the opposite of light, that is, darkness, and exposes the logical fallacy that consequents of contraries must themselves be contraries.

Chapter 26 of Book 2. Migne's Latin and notes are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); word broken at a line end rejoined): γενἴυπη ὁρροθαϊαγ, υΐ Ραίγοιῃ Ἰασοιη ποι αι, ἰυσαιν Β νητὸν τῷ → γεννητὸν τῷ; Παυϊὰ νεγὸ ορρουίτυν [υεἷ Ὁ Ἰαχηδ αἰἴὰ, ἀπ τη οῦγῳ 5810 6886. Αἱ ἰπφοηί τα σαι φ ΘΠ 10 Βα θοῖ φυδηνάδϑα), εἴδη σϑη γατ εἰλ5 0} Ἔχοοφίιατὶ ροίοϑι. ϑεὰ νἱϑδίυν ι8) αἰεὶ ἀλλὰ τῇ δυνάμει. Πρ. βδοιιάυβ ἀλλ᾽ Εἰ δὲ τοὐτοοῦτε ἐστίν, 'ος ἐπὶ, εἰ δὲ φῶς, οἷς., 4ηοα εἰ πο δεὶ ἰια πυμιάϊ ἐμ). τέρα φῶς → Πατέρα φῶς; ἐχείνου τοῦ → ἐκείνου τοῦ; διωρέσθαι → διωρίσθαι; χἂν τῷ ῥήματι → κἂν τῷ ῥήματι; Σχοπεῖτε → Σκοπεῖτε; ἀντίχειται τῷ ἀγεννήτῳ, → ἀντίκειται τῷ ἀγεννήτῳ,; ἀντίχειται τῷ φωτί; → ἀντίκειται τῷ φωτί;; ἕἔτερον, → ἕτερον,; σχότος πάντως. → σκότος πάντως.; Εὲ τοίνυν → Εἰ τοίνυν; ὅδον παρήλλαχται τὸ γεννητὸν πρὸς → ὅσον παρήλλακται τὸ γεννητὸν πρὸς; ἀνάγχη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς, → ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς,; τίνι. τῶν → τίνι τῶν; ἀσέθεια, → ἀσέβεια,; προσηγοοί → προσηγορίᾳ; ἀντιχείμενον → ἀντικείμενον; φωτὺς φύσει → φωτὸς φύσει; ὑποθάλλει; → ὑποβάλλει;; δειχνύτω → δεικνύτω; ἀντιχεΐμενον → ἀντικείμενον; χἀχεῖνο τὸ → κἀκεῖνο τὸ; χατασχευάξει → κατασκευάζει; χατ᾽ ἐναντίωσιν → κατ᾽ ἐναντίωσιν; ἀντιχεῖσθαι, → ἀντικεῖσθαι,; Πατρὸ; οὐσίαν → Πατρὸς οὐσίαν; (10; αὕτη → αὕτη; παρήλλαχται τὸ γεννητὸν τοῦ → παρήλλακται τὸ γεννητὸν τοῦ; ἀνάγχη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς. → ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς.; ἀγεν- Ὁ νήτῳ → ἀγεννήτῳ; χατὰ τὴν θέσιν → κατὰ τὴν θέσιν; χατὰ τὴν φύσιν → κατὰ τὴν φύσιν; χατασχευάξουσι → κατασκευάζουσι; χατὰ τὴν ἕννοιαν ἐπινοῇῆσαί → κατὰ τὴν ἔννοιαν ἐπινοῆσαί; γὰο ἔοικε → γὰρ ἔοικε; παραχρούεσθαι. → παρακρούεσθαι.; Οἴετα: γὰρ, → Οἴεται γὰρ,; Α 5] δχ Υἶδι) καὶ → καὶ; «τὸ ἐναντίον → τὸ ἐναντίον; ἐναν- «ἴον ἀχολουθήσει. → ἐναντίον ἀκολουθήσει.; «τῇ τυφλότητι → τῇ τυφλότητι; σχότος " → σκότος "; «ᾧ καὶ μιχρὸν ἐπιστήσαντι. → τῷ καὶ μικρὸν ἐπιστήσαντι.; ἐπειδῇ; τῷ → ἐπειδὴ τῷ; χαθεύδειν' → καθεύδειν; ἀχολδυθεῖ → ἀκολουθεῖ; φθαρτιχὰ → φθαρτικὰ; χεφαλὴν τοῖς → κεφαλὴν τοῖς; ἐδέίκνυτο → ἐδείκνυτο.

Topics: Trinity, Christology, Heresy

Cite (SBL): Basil, Eun. 2.26 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-26). (abbreviation not yet checked)

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2.27PG 29:519

Ἢ τοίνυν ἀπάλειψόν σου τὸ ῥήματα, ἣ μὴ ἀρνοῦ τὴν ἀσέβειαν. Σὴ γάρ ἐστιν ἡ βλασφημία τοῦ εἰπόντος - Ὅσον παρήλλακται τοῦ γεννητοῦ τὸ ἀγέννητον, τοσοῦτον ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς, Οὐκοῦν ὡς οὐδέποτε μεθέξει τῆς ἀγεννησίας ὁ γεννητὸς, οὕτως οὐδέποτε αὐτῷ τοῦ φωτὸς μεταδώσεις. Καὶ ἔσται, κατὰ σὲ, ἡ οὐσία τοῦ Μονογενοῦς ἴσον ἀπέχουσα τοῦ γε ἀγέννητος εἶναι, καὶ τοῦ φῶς νοεῖσθαι καὶ ὀνομάζεσθαι. ᾿Αλλὰ Ἰωάννης μὲν τῇ μεγαλοφωνίᾳ τοῦ Πνεύματος ἐμβοᾷ σοι λέγων Ἦν τὸ φῶς τὸ ἀληθινόν" σοὶ δὲ οὐχ ἔστιν ὦτα τοῦ ἀκούειν, οὐδὲ καρδία τοῦ συνιέναι - ἀλλὰ πρὸς τὴν ἀντίπαλον φύσιν, καὶ ἀσυνύπαρχτον τῷ φωτὶ τὴν οὐσίαν τοῦ Μονογενοῦς, τοῖς σοφίσμασιν ἀπελαύνεις. Οὐ γὰρ δὴ ἐκεῖνο ἰσχυρὸν ἐρεῖς, ὅτι καὶ ἐπὶ τοῦ Μονογενοῦς τὴν προσηγορίαν τοῦ φωτὸς οὐχ ἀφείλου. Οὐ γὰρ ἐν ψόφῳ ἀέρος, ἀλλ᾽ ἐν τῇ δυνάμει τῶν σημαινομένων τὸ εὐσεβές. Ὁ δὲ οὐχ ἐπὶ τούτων ἔστη, ἀλλὰ καὶ τὴν ζωὴν καὶ τὴν δύναμιν τῷ αὐτῷ μέτρῳ τῆς εἰς ἐναντίον ἀποστάσεως συνεπάγει, εἰπών· Ὅσον παρήλλακται τὸ γεννητὸν πρὸς τὸ ἀγέννητον, τοσοῦτον ἀνάγκη παρηλλάχθαι τὸ φῶς πρὸς τὸ φῶς, καὶ τὴν ζωὴν πρὸς τὴν ζωὴν, καὶ τὴν δύναμιν πρὸς τὴν δύναμιν. Οὐκοῦν οὔτε ζωὴ, κατὰ σὲ, οὔτε δύναμις ὁ Μονογενής. ᾿Αλλὰ παραγράφῃ μὲν αὐτὸν τὸν Κύριον λέγοντα· Ἐγώ εἰμι ἡ ζωή" παραγράφῃ δὲ Παῦλον τὸν εἰπόντα " Χριστὸς Θεοῦ δύναμις. Ἃ γὰρ ἐν τοῖς κατόπιν ἐδείκνυτο, ταῦτα καὶ τοῖς νῦν ἐφαρμόσει. Οὔτε γὰρ ζωὴν οὔτε δύναμιν τῇ ζωῇ καὶ τῇ δυνάμει ἀντικεῖσθαι φαίη τις ἄν· ἀλλὰ θάνατον καὶ ἀδυναμίαν τὴν τελεωτάτην ἀντίθεσιν ἐκπληροῦν. Ἄπερ οὗτος, ἐν παν… καὶ περικεκαλυμμένως τὸ φρικτὸν τῆς ἀσεβείας κατασκευάζει, καὶ τοῖς τῶν λόγων τεχνάσμασι πρὸς τὸ ἐναντίον τῷ Πατρὶ τὴν φύσιν τοῦ Μονογενοῦς ἀποστήσας, μόνην καταλείπει τὴν εὐφημίαν τῶν ὀνομάτων. Τί οὖν ἡμεῖς; πῶς, καὶ ἀγέννητον τὸν Πατέρα καὶ γεννητὸν τὸν Υἱὸν ὁμολογοῦντες, τὴν κατ' αὐτὸ τὸ εἶναι διαφύγοιμεν ἐναντίωσιν; τί λέγοντες; Ὅτι ἀγαθοῦ μὲν Πατρὸς ἀγαθὸς ὁ Υἱός " φωτὸς δὲ τοῦ ἀγεννήτου φῶς ἐξέλαμψε τὸ ἀΐδιον, καὶ ἐκ τῆς ὄντως ζωῆς ἡ ζωοποιὸς προῆλθε πηγὴ, καὶ ἐκ τῆς αὐτοδυνάμεως ἡ τοῦ Θεοῦ δύναμις ἐξεφάνη" σκότος δὲ, καὶ θάνατος, καὶ ἀσθένεια τῷ ἄρχοντι τοῦ κόσμου τούτου, καὶ τοῖς κοσμοκράτορσι τοῦ σκότους, καὶ τοῖς πνευματικοῖς τῆς πονηρίας, καὶ πάσῃ τῇ ἐχθρᾷ τῆς θείας φύσεως δυνάμει συντέτακται, οὐδὲ τούτοις κατ᾽ αὐτὴν τὴν οὐσίαν πρὸς τὸ ἀγαθὸν λαχοῦσι τὴν ἐναντίωσιν (οὕτω γὰρ ἂν ἡ μέμψις ἐπὶ τὸν Δημιουργὸν ἐπανίοι), ἀλλ᾽ ἐκ τῆς οἰκείας προαιρέσεως ἐν τῇ τοῦ καλοῦ στερήσει πρὸς τὴν κακίαν ἀπορρυεῖσιν. Ἀλλ᾽ ὅμως εἰς ταύτην τὴν τάξιν ἡ θεομάχος γλῶσσα τὴν φύσιν τοῦ Μονογενοῦς περιαγαγεῖν ἐπεχείρησεν. Οὐ γὰρ δὴ ἐκεῖνο εἰπεῖν ἔχει, ὅτι, τὴν τοῦ Πατρὸς οὐσίαν φῶς εἶναι τιθέμενος, ὑπερβάλλον δόξῃ τε καὶ λαμπρότητι, τὴν τοῦ Μονογενοῦς φῶς καὶ αὐτὴν, ἀμαυρότερον δέ πως καὶ οἱονεὶ τεθολωμένον ὑπέλαβεν. Εὐσεβοῦς μὲν γὰρ διανοίας οὐδὲ ταῦτα, τῷ τῆς εἰκόνος ἐν τῇ ἀμαυρότητι παραιρεῖσθαι τὴν ὁμοιότητα. Πλὴν ἀλλ᾽ εὐχῆς ἄξιον ταῦτα αὐτὸν ἔχειν αἰτιᾶσθαι. Οὐ πολλοῦ γὰρ ἂν ἔδει τοῦ ἀγῶνος ἡμῖν εἰς διόρθωσιν. … πανουργίᾳ λόγων τὸν δόλον ἀποκρυψάμενος, τὸ κρυπτὸν τῆς …

Ē toinyn apaleipson sou to rhēmata, hē mē arnou tēn asebeian. Sē gar estin hē blasphēmia tou eipontos - Hoson parēllaktai tou gennētou to agennēton, tosouton anankē parēllachthai to phōs pros to phōs, Oukoun hōs oudepote methexei tēs agennēsias ho gennētos, houtōs oudepote autǭ tou phōtos metadōseis. Kai estai, kata se, hē ousia tou Monogenous ison apechousa tou ge agennētos einai, kai tou phōs noeisthai kai onomazesthai. ᾿Alla Iōannēs men tę̄ megalophōnią tou Pneumatos emboą soi legōn Ēn to phōs to alēthinon" soi de ouch estin ōta tou akouein, oude kardia tou synienai - alla pros tēn antipalon physin, kai asynyparchton tǭ phōti tēn ousian tou Monogenous, tois sophismasin apelauneis. Ou gar dē ekeino ischyron ereis, hoti kai epi tou Monogenous tēn prosēgorian tou phōtos ouch apheilou. Ou gar en psophǭ aeros, all᾽ en tę̄ dynamei tōn sēmainomenōn to eusebes. Ho de ouch epi toutōn estē, alla kai tēn zōēn kai tēn dynamin tǭ autǭ metrǭ tēs eis enantion apostaseōs synepagei, eipōn; Hoson parēllaktai to gennēton pros to agennēton, tosouton anankē parēllachthai to phōs pros to phōs, kai tēn zōēn pros tēn zōēn, kai tēn dynamin pros tēn dynamin. Oukoun oute zōē, kata se, oute dynamis ho Monogenēs. ᾿Alla paragraphę̄ men auton ton Kyrion legonta; Egō eimi hē zōē" paragraphę̄ de Paulon ton eiponta " Christos Theou dynamis. Ha gar en tois katopin edeiknyto, tauta kai tois nyn epharmosei. Oute gar zōēn oute dynamin tę̄ zōę̄ kai tę̄ dynamei antikeisthai phaiē tis an; alla thanaton kai adynamian tēn teleōtatēn antithesin ekplēroun. Aper houtos, en pan… kai perikekalymmenōs to phrikton tēs asebeias kataskeuazei, kai tois tōn logōn technasmasi pros to enantion tǭ Patri tēn physin tou Monogenous apostēsas, monēn kataleipei tēn euphēmian tōn onomatōn. Ti oun hēmeis? pōs, kai agennēton ton Patera kai gennēton ton Huion homologountes, tēn kat' auto to einai diaphygoimen enantiōsin? ti legontes? Hoti agathou men Patros agathos ho Huios " phōtos de tou agennētou phōs exelampse to aïdion, kai ek tēs ontōs zōēs hē zōopoios proēlthe pēgē, kai ek tēs autodynameōs hē tou Theou dynamis exephanē" skotos de, kai thanatos, kai astheneia tǭ archonti tou kosmou toutou, kai tois kosmokratorsi tou skotous, kai tois pneumatikois tēs ponērias, kai pasę̄ tę̄ echthrą tēs theias physeōs dynamei syntetaktai, oude toutois kat᾽ autēn tēn ousian pros to agathon lachousi tēn enantiōsin (houtō gar an hē mempsis epi ton Dēmiourgon epanioi), all᾽ ek tēs oikeias proaireseōs en tę̄ tou kalou sterēsei pros tēn kakian aporryeisin. All᾽ homōs eis tautēn tēn taxin hē theomachos glōssa tēn physin tou Monogenous periagagein epecheirēsen. Ou gar dē ekeino eipein echei, hoti, tēn tou Patros ousian phōs einai tithemenos, hyperballon doxę̄ te kai lamprotēti, tēn tou Monogenous phōs kai autēn, amauroteron de pōs kai hoionei tetholōmenon hypelaben. Eusebous men gar dianoias oude tauta, tǭ tēs eikonos en tę̄ amaurotēti paraireisthai tēn homoiotēta. Plēn all᾽ euchēs axion tauta auton echein aitiasthai. Ou pollou gar an edei tou agōnos hēmin eis diorthōsin. … panourgią logōn ton dolon apokrypsamenos, to krypton tēs …

[27] Either, then, erase your words, or do not deny the impiety. For yours is the blasphemy of the one who said, "As much as the unbegotten differs from the begotten, so much must light differ from light." So, as the begotten will never share in ingeneracy, so you will never grant him a share of light. And by your account the essence of the Only-Begotten will be as far from being thought and named light as from being unbegotten. But John cries out to you with the loud voice of the Spirit, saying, "He was the true light"; but you have no ears to hear nor heart to understand, but with your sophisms you drive the essence of the Only-Begotten to the opposing nature, which cannot coexist with light. For you will not call this a strong point: that even in the case of the Only-Begotten you did not take away the name of light. For piety lies not in a noise of air but in the force of the things signified. But he did not stop at these; he also brings in life and power with the same measure of departure toward the opposite, saying, "As much as the begotten differs from the unbegotten, so much must light differ from light, life from life, and power from power." So by your account the Only-Begotten is neither life nor power. But you strike out the Lord himself, who says, "I am the life," and you strike out Paul, who said, "Christ the power of God." For what was shown earlier will fit these too. For no one would say that life is opposed to life, or power to power; rather, death and powerlessness complete the most perfect opposition. These things this man constructs in … and covertly, the horror of his impiety, and having removed the nature of the Only-Begotten, by the tricks of his words, to the opposite of the Father, he leaves only the fair sound of the names. What then do we say? How, confessing the Father unbegotten and the Son begotten, shall we escape contrariety in their very being? By saying what? That from a good Father the Son is good; from the unbegotten light the eternal light has shone forth; from the true life the life-giving spring has come forth; and from power itself the power of God has appeared. But darkness and death and weakness are ranked with the ruler of this world, the world-rulers of darkness, the spiritual forces of wickedness, and every power hostile to the divine nature; not that these were allotted their contrariety to the good in their very essence (for so the blame would rise to the Creator), but because they flowed away into wickedness of their own choice, in the privation of the good. Nevertheless, the God-fighting tongue has tried to bring the nature of the Only-Begotten round into this rank. For he cannot say that, positing the essence of the Father as light surpassing in glory and brilliance, he supposed that of the Only-Begotten also to be light, but somewhat dimmer and, as it were, clouded. Not even this belongs to a pious mind, to take away the likeness of the image by its dimness. Still, it would be something to wish for, that this was his view; for we would not need much of a struggle to correct it. … hiding his deceit in knavery of words, … the hidden part of …

John 1:9 (quotation, high confidence) · Deut 29:4 (echo, medium confidence) · John 14:6 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · John 12:31 (allusion, high confidence) · Eph 6:12 (allusion, high confidence)

Notes and citation

Summary: Basil argues that Eunomius's formula would deny that the Son is light, life, and power, contrary to Scripture, and explains that darkness, death, and weakness belong to the powers that fell away by choice, not to any essence.

Chapter 27 of Book 2. Lost lines are marked …; Migne's Latin and notes are removed by logged corrections.
John 1:9; ears and heart: Deut 29:4, Isa 6:9-10; John 14:6; 1 Cor 1:24; John 12:31; Eph 6:12.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Β. 47. Αὐἱ ἀρνοῦ → ἀρνοῦ; ἀσέδειαν. → ἀσέβειαν.; "Ὅσον παρήλλαχται τοῦ → Ὅσον παρήλλακται τοῦ; τὸ ἀγέννητον, τοσοῦτον ἀνάγχη παρηλλάχθαι → τὸ ἀγέννητον, τοσοῦτον ἀνάγκη παρηλλάχθαι; τὸ φῶς πρὸς τὸ φῶς. Οὐχοῦν ὡς → τὸ φῶς πρὸς τὸ φῶς, Οὐκοῦν ὡς; ἀγεννηοίας → ἀγεννησίας; ([ ὁ γεννητὸς, → ὁ γεννητὸς,; ἐμδοᾷ σοι → ἐμβοᾷ σοι; “ Ἦν τὸ φῶς τὸ ἀληθινόν" → Ἦν τὸ φῶς τὸ ἀληθινόν"; χαρδία τοῦ → καρδία τοῦ; α ὅτι καὶ → ὅτι καὶ; τὸ εὐσεδές. → τὸ εὐσεβές.; σὐτῷ μέτρῳ → αὐτῷ μέτρῳ; (1 ἀποστάσεως → ἀποστάσεως; εἰπών’ Ὅσον → εἰπών· Ὅσον; παρήλλαχται τὸ γεννητὸν → παρήλλακται τὸ γεννητὸν; τὸ ἀγέννητον, τοσοῦτον ἀνάγχη παρἠλλάχθαι → τὸ ἀγέννητον, τοσοῦτον ἀνάγκη παρηλλάχθαι; τὸ φῶς πρὸς τὸ φῶς. καὶ → τὸ φῶς πρὸς τὸ φῶς, καὶ; χατὰ σὲ, → κατὰ σὲ,; αὑτὸν τὸν → αὐτὸν τὸν; λέγοντα: → λέγοντα·; δὶμι ἡ ζωή" → εἰμι ἡ ζωή"; “Δ γὰρ ἐν → Ἃ γὰρ ἐν; χατόπιν ἐδείχνυτο, → κατόπιν ἐδείκνυτο,; (δη85 : Εταί μι τέγαὰ "". ΤΊΟΙ τη δῃ 81Γ6 8 ποη διηὶ ἀοιγιιάϊδ. Νες δηΐπὶ ρῥγοίδοιο να] ἀυπι {ἃ ᾿ οὔτε → οὔτε; ἀντιχεῖσθαε → ἀντικεῖσθαι; ἢ) φιιίίδαυῶπν ἀϊχατῖϊ : βδοά πιογίθπι δἱ τις → τις; ἄν" ἀλλὰ → ἄν· ἀλλὰ; τελεωτάτὴν → τελεωτάτην; ἐχπληροῦν. → ἐκπληροῦν.; παν- 5 ολη. 3,9. ""]υλη. σιν, 6. 521 ον. ι, 22. Ρλ ἀοτγιηίί, πα σομο πη ροϊοϑῖ ουπ το Γ- ἀπε φυΐ ἀυο ᾿ἰυγὶ τῷ τεθνηχέναι τὸ ἀναίσθη- Ξον. 066 ἱππαςεοϊ δ ας αἱ] τη! ηἰ : δα], αἱ ἀΐσϑην σει. Αἱ Δι υΐοταϑ εἰ πιο! οτγὶ8 ποίϑ μεταδώσεις. ΡΕΓ Βα ροϊδηιία Ποῖ ροϊθιἶδ πη Γϑὶ! : (ἘΠ αῦ γα του γαγαιαυθ ρτίποὶριθι5, οἱ ϑρ γί (8 }}} 8. ργον!- 1115 εἰ πἰδι γα οἱ οπληΐ ροιδδίαιο ἀἰνί παίυγα ἰηϊθέως καὶ → παν… καὶ; περιχεχαλυμμένως → περικεκαλυμμένως; τὸ φριχτὸν τῆς → τὸ φρικτὸν τῆς; ἀσεδεία: → ἀσεβείας; χατασχευάξει, → κατασκευάζει,; πᾶς τὸ ἐναντίον → πρὸς τὸ ἐναντίον; Μονογενοὺς → Μονογενοῦς; χαταλείπει → καταλείπει; τὺν Π.τέρα καὶ → τὸν Πατέρα καὶ; χατ' αὐτὸ → κατ' αὐτὸ; ἐναντέωσιν; → ἐναντίωσιν;; λέγονπες; → λέγοντες;; “Ὅτι ᾿ἀγαθοῦ μὲν → Ὅτι ἀγαθοῦ μὲν; ἸΙατρὸς ἀγαθὸς → Πατρὸς ἀγαθὸς; ὃὲ τοῦ ἀγεννήτου → δὲ τοῦ ἀγεννήτου; ἐχ «ἴςς ὄντως → ἐκ τῆς ὄντως; ἐχ τῇ; αὐτοδυνάμεως → ἐκ τῆς αὐτοδυνάμεως; σχότος δὲ, → σκότος δὲ,; χόσμου τούτου, → κόσμου τούτου,; χοσμοχράτορσι → κοσμοκράτορσι; σχότους, → σκότους,; πνευματιχοῖς → πνευματικοῖς; μοηυπὶ Ὁ} }4ην οὐΐηι γοργο θη ϑῖ9 δὶ σγοϑίογοπιὶ Β ἐχθρᾷ → ἐχθρᾷ; συντέταχται, → συντέτακται,; Ροίοϑι, χαρὰ οὐ Ραιγῖ5 δι θφιαπιΐϑπὶ ᾿υσ 6 6586 τούτοις → τούτοις; χατ᾿ αὐτὴν → κατ᾽ αὐτὴν; ἐχ τῆς οἰχείας προαιρέσεως → ἐκ τῆς οἰκείας προαιρέσεως; χαλοῦ στερήσει → καλοῦ στερήσει; χαχίαν ἀποῤῥνεῖσιν. → κακίαν ἀπορρυεῖσιν.; ᾿Α)λ᾽ ὅμως → Ἀλλ᾽ ὅμως; ἐχεῖνο εἰπεῖν → ἐκεῖνο εἰπεῖν; ὑπερθάλλον → ὑπερβάλλον; πὼς χἂὶ Ὀἱονεὶ τεθολωμένον → πως καὶ οἱονεὶ τεθολωμένον; ὑπέλαθεν. → ὑπέλαβεν.; Εὐσεθοῦς → Εὐσεβοῦς; εἰχόνος ἐν → εἰκόνος ἐν; ἀμαν» ( ρότητι παραιρεῖσθαι → ἀμαυρότητι παραιρεῖσθαι; εὐχῇ: Ἀγ ἄξιον → εὐχῆς ἄξιον; οπἰπὶ ποη΄ ροίεϑῖ, αἱ ἰΔ οὐ αἰ ΘΓὰ π] ἰπθϑὶ, δὲ [φᾶν ται εἴα δῖ, Νδιη ἢχ 40: πανουργίᾳ → … πανουργίᾳ; ἀποχρυγάμενοξ, → ἀποκρυψάμενος,; διάνου, διδεῖ Βὸρ. τὸγιὰ5. οἱ ον. τὸ χρυπτὸν τῆς → τὸ κρυπτὸν τῆς ….

Topics: Trinity, Christology, Heresy

Cite (SBL): Basil, Eun. 2.27 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-27). (abbreviation not yet checked)

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2.28PG 29:519

Νυνὶ δὲ τῷ ἀγεννήτῳ πρὸς τὸ γεννητὸν οὐχὶ κατὰ τὸ μᾶλλον καὶ ἧττον ἡ διαφορὰ, ὡς τῷ ἐλάττονι φωτὶ πρὸς τὸ πλεῖον, ἀλλ᾽ ὅση ἡ τῶν πάντη ἀλλήλοις ἀσυνυπάρκτων διάστασις. ᾿Αμήχανον γὰρ ᾧ θάτερον συνυπάρχει, ἐκ μεταβολῆς ὅν ποτε πρὸς τὸ ἀντικείμενον μεταβῆναι, ὥστε ἣ ἐξ ἀγεννήτου γεννητὸν γενέσθαι, ἣ ἀνάπαλιν, ἀπὸ τοῦ γεννητοῦ μεταβαλεῖν πρὸς τὸ ἀγέννητον. Τῷ τοίνυν ἅπαξ ἀποφηναμένῳ, ὅτι ὅσον παρήλλακται τὸ γεννητὸν πρὸς τὸ … πρὸς τὸ φῶς, οὐδ᾽ οὗτος ὁ λόγος πρὸς ἀποφυγὴν ἀπολείπεται. Φῶς μὲν γὰρ τὸ ἀκραιφνὲς τοῦ οἷον ἐξιτήλου καὶ ἀμαυροτέρου φωτὸς, τῷ γένει ταυτὸν ὑπάρχον, τῇ ἐπιτάσει διενήνοχε μόνῃ " τὸ δὲ ἀγέννητον οὐχὶ ἐπίτασίς ἐστι τοῦ γεννητοῦ " οὐδὲ μὴν τὸ γεννητὸν ὕφεσίς τίς ἔστι τοῦ ἀγεννήτου" ἀλλ᾽ οἷονεὶ κατὰ διάμετρον τούτων ἐστὶν ἡ ἀπόστασις. Τοῖς μὲν οὖν οὐσίαν τιθεμένοις τὸ γεννητὸν καὶ ἀγέννητον ταῦτα καὶ ἔτι πλείω τούτων ἀκολουθήσει τὰ ἄτοπα. Ἔσται γὰρ ἐκ τοῦ ἐναντίου τὸ ἐναντίον γεγξννημένον " καὶ ἀντὶ τῆς φυσικῆς οἰκειώσεως ἀναγκαία τις αὐτοῖς καὶ κατ᾽ αὐτὴν τὴν οὐσίαν ἡ στάσις ἀναφανήσεται. Τοῦτο δὲ πλείω τῆς ἀσεβείας τὴν ἀμαθίαν ἔχει, τὴν οὐσίαν λέγειν καὶ ᾧτινιοῦν τῶν ἁπάντων ἐναντίαν εἶναι τῇ οὐσίᾳ, πάλαι διωμολογημένου καὶ παρὰ τοῖς ἔξω σοφοῖς (οὗς, ὅταν μὴ εὕρωσιν οὗτοι συναγωνιζομένους ταῖς βλασφημίαις αὑτῶν, ὡς οὐδενὸς ἀξίους παραλογίζονται), ἀμήχανον ὑπάρχειν ἐν οὐσίᾳ τὴν ἐναντίωσιν. Εἰ δ᾽ ὅπερ ἐστὶν ἀληθὲς, γνωριστικάς τινας ἰδιότητας ἐπιθεωρουμένας τῇ οὐσίᾳ δέχοιτό τις εἶναι τὸ γεννητὸν καὶ τὸ ἀγέννητον, πρὸς τὴν τρανὴν καὶ ἀσύγχυτον Πατρὸς καὶ Υἱοῦ χειραγωγούσας ἔννοιαν, τόν τε τῆς ἀσεβείας διαφεύξεται κίνδυνον, καὶ τὸ ἐν τοῖς λογισμοῖς ἀκόλουθον διασώσει. Αἱ γάρ τοι ἰδιότητες, οἱονεὶ χαρακτῆρές τινες καὶ μορφαὶ ἐπιθεωρούμεναι τῇ οὐσίᾳ, διαιροῦσι μὲν τὸ κοινὸν τοῖς ἰδιάζουσι χαρακτῆρσι· τὸ δὲ ὁμοφυὲς τῆς οὐσίας οὐ διακόπτουσιν. Οἷον, κοινὴ μὲν ἡ θεότης, ἰδιώματα δέ τινα πατρότης καὶ υἱότης " ἐκ δὲ τῆς ἑκατέρου συμπλοκῆς, τοῦ τε κοινοῦ καὶ τοῦ ἰδίου, ἡ κατάληψις ἡμῖν τῆς ἀληθείας ἐγγίνεται" ὥστε, ἀγέννητον μὲν φῶς ἀκούσαντας, τὸν Πατέρα νοεῖν, γεννητὸν δὲ φῶς, τὴν τοῦ Υἱοῦ λαμβάνειν ἔννοιαν" καθὸ μὲν φῶς καὶ φῶς, οὐδεμιᾶς ἐν αὐτοῖς ἐναντιότητος ὑπαρχούσης, καθὸ δὲ γεννητὸν καὶ ἀγέννητον, ἐπιθεωρουμένης τῆς ἀντιθέσεως. Αὕτη γὰρ τῶν ἰδιωμάτων ἣ φύσις, ἐν τῇ τῆς οὐσίας ταυτότητι δεικνύναι τὴν ἑτερότητα " καὶ αὐτὰ μὲν πρὸς ἄλληλα ἀντιδιαιρούμενα πολλάκις τὰ ἰδιώματα, πρὸς τὸ ἐναντίον διίστασθαι, τὴν γε μὲν ἑνότητα τῆς οὐσίας μὴ διασπᾶν· ὡς τὸ πτηνὸν καὶ τὸ πεζόν, καὶ τὸ ἔνυδρον καὶ τὸ χερσαῖον, καὶ τὸ λογικὸν καὶ τὸ ἄλογον. Μιᾶς γὰρ οὐσίας τοῖς πᾶσιν ὑποκειμένης, τὰ ἰδιώματα ταῦτα οὐχ ἀλλοτριοῖ τὴν οὐσίαν, οὐδὲ οἱονεὶ συστασιάζειν ἑαυτοῖς ἀναπείθει - τῇ ἐνεργείᾳ δὲ τῶν γνωρισμάτων, ὥσπερ τι φῶς ταῖς ψυχαῖς ἡμῶν ἐντιθέντα, πρὸς τὴν ἐφιχτὴν ταῖς διανοίαις σύνεσιν ὁδηγεῖ. ᾿Αλλ᾽ οὗτος, τὴν τῶν ἰδιωμάτων ἀντίθεσιν πρὸς τὴν οὐσίαν μετακομίσας, ἐντεῦθεν τὴν ἀφορμὴν τῆς ἀσεβείας ἐφέλκεται, ὥσπερ παῖδας ἡμᾶς μορμολυσσόμενος τοῖς σοφίσμασι … ἀναγκαίως σύνθετος ὁ Θεὸς ἡμῶν ἀποδειχθήσεται.

Nyni de tǭ agennētǭ pros to gennēton ouchi kata to mallon kai hētton hē diaphora, hōs tǭ elattoni phōti pros to pleion, all᾽ hosē hē tōn pantē allēlois asynyparktōn diastasis. ᾿Amēchanon gar hǭ thateron synyparchei, ek metabolēs hon pote pros to antikeimenon metabēnai, hōste hē ex agennētou gennēton genesthai, hē anapalin, apo tou gennētou metabalein pros to agennēton. Tǭ toinyn hapax apophēnamenǭ, hoti hoson parēllaktai to gennēton pros to … pros to phōs, oud᾽ houtos ho logos pros apophygēn apoleipetai. Phōs men gar to akraiphnes tou hoion exitēlou kai amauroterou phōtos, tǭ genei tauton hyparchon, tę̄ epitasei dienēnoche monę̄ " to de agennēton ouchi epitasis esti tou gennētou " oude mēn to gennēton hyphesis tis esti tou agennētou" all᾽ hoionei kata diametron toutōn estin hē apostasis. Tois men oun ousian tithemenois to gennēton kai agennēton tauta kai eti pleiō toutōn akolouthēsei ta atopa. Estai gar ek tou enantiou to enantion genxnnēmenon " kai anti tēs physikēs oikeiōseōs anankaia tis autois kai kat᾽ autēn tēn ousian hē stasis anaphanēsetai. Touto de pleiō tēs asebeias tēn amathian echei, tēn ousian legein kai hǭtinioun tōn hapantōn enantian einai tę̄ ousią, palai diōmologēmenou kai para tois exō sophois (hous, hotan mē heurōsin houtoi synagōnizomenous tais blasphēmiais hautōn, hōs oudenos axious paralogizontai), amēchanon hyparchein en ousią tēn enantiōsin. Ei d᾽ hoper estin alēthes, gnōristikas tinas idiotētas epitheōroumenas tę̄ ousią dechoito tis einai to gennēton kai to agennēton, pros tēn tranēn kai asynchyton Patros kai Huiou cheiragōgousas ennoian, ton te tēs asebeias diapheuxetai kindynon, kai to en tois logismois akolouthon diasōsei. Hai gar toi idiotētes, hoionei charaktēres tines kai morphai epitheōroumenai tę̄ ousią, diairousi men to koinon tois idiazousi charaktērsi; to de homophyes tēs ousias ou diakoptousin. Hoion, koinē men hē theotēs, idiōmata de tina patrotēs kai huiotēs " ek de tēs hekaterou symplokēs, tou te koinou kai tou idiou, hē katalēpsis hēmin tēs alētheias enginetai" hōste, agennēton men phōs akousantas, ton Patera noein, gennēton de phōs, tēn tou Huiou lambanein ennoian" katho men phōs kai phōs, oudemias en autois enantiotētos hyparchousēs, katho de gennēton kai agennēton, epitheōroumenēs tēs antitheseōs. Hautē gar tōn idiōmatōn hē physis, en tę̄ tēs ousias tautotēti deiknynai tēn heterotēta " kai auta men pros allēla antidiairoumena pollakis ta idiōmata, pros to enantion diistasthai, tēn ge men henotēta tēs ousias mē diaspan; hōs to ptēnon kai to pezon, kai to enydron kai to chersaion, kai to logikon kai to alogon. Mias gar ousias tois pasin hypokeimenēs, ta idiōmata tauta ouch allotrioi tēn ousian, oude hoionei systasiazein heautois anapeithei - tę̄ energeią de tōn gnōrismatōn, hōsper ti phōs tais psychais hēmōn entithenta, pros tēn ephichtēn tais dianoiais synesin hodēgei. ᾿All᾽ houtos, tēn tōn idiōmatōn antithesin pros tēn ousian metakomisas, enteuthen tēn aphormēn tēs asebeias ephelketai, hōsper paidas hēmas mormolyssomenos tois sophismasi … anankaiōs synthetos ho Theos hēmōn apodeichthēsetai.

[28] But as it is, the difference of the unbegotten from the begotten is not by more and less, as of a lesser light from a greater, but as great as the distance between things wholly incapable of coexisting with each other. For it is impossible that what has the one should ever pass by change to its opposite, so as to become begotten from unbegotten or, conversely, to change from begotten to unbegotten. For the one, then, who has once declared that "as much as the begotten differs from the … so much must light differ from light," not even this argument is left as a way of escape. For pure light differs from light that is, so to speak, faded and dimmer only by intensity, being the same in kind; but the unbegotten is not an intensification of the begotten, nor is the begotten a diminution of the unbegotten; rather, their distance is, as it were, diametrical. For those who make begotten and unbegotten essence, these absurdities and still more will follow. For the contrary will have been begotten from its contrary, and instead of natural kinship a necessary strife will appear for them in the very essence. And this shows more ignorance than impiety: to say that an essence is contrary to any essence at all, when it has long been agreed even among the wise outside (whom these men, when they do not find them fighting on the side of their blasphemies, set aside as worthless) that contrariety cannot exist in essence. But if, as is true, one accepts that begotten and unbegotten are certain distinguishing properties contemplated in the essence, leading us by the hand to a clear and unconfused notion of Father and Son, he will escape the danger of impiety and preserve consistency in his reasonings. For the properties, like certain marks and forms contemplated in the essence, divide what is common by their distinguishing characters, but do not cut apart the sameness of nature of the essence. For example, the Godhead is common, but fatherhood and sonship are certain properties; and from the combination of both, the common and the proper, the comprehension of the truth arises in us. So, when we hear "unbegotten light," we think of the Father, and when we hear "begotten light," we receive the notion of the Son. Insofar as they are light and light, there is no contrariety in them; insofar as they are begotten and unbegotten, the opposition is contemplated. For this is the nature of properties: to show otherness in the sameness of the essence. The properties themselves, divided against each other, often stand apart to the point of opposition, but they do not tear apart the unity of the essence, as winged and footed, aquatic and terrestrial, rational and irrational. For one essence underlies them all, and these properties do not estrange the essence or persuade it, as it were, to revolt against itself; by the activity of the distinguishing marks, placing a kind of light in our souls, they guide us to the understanding our minds can attain. But this man, transferring the opposition of the properties to the essence, draws from there the occasion for his impiety, frightening us like children with his sophisms: … God will necessarily be shown to be composite.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Basil argues that 'unbegotten' and 'begotten' are distinguishing properties of Father and Son within one essence, not opposed essences, so that the one Godhead is known as Father and Son without contrariety.

Chapter 28 of Book 2. Lost lines are marked …; Migne's Latin and notes are removed by logged corrections. In 'as much as the begotten differs from the …' a line of the repeated quotation is lost in the scan.
Properties (ἰδιότητες, ἰδιώματα) are distinguished from essence (οὐσία); the passage is a central statement of Basil's terminology and is translated as written.

Notes on the original text

Digital text corrected (OCR misreading; line lost in the scan; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): οὐχ! χατὰ τὸ μᾶλλον → οὐχὶ κατὰ τὸ μᾶλλον; ἀσυνυπάρχτων → ἀσυνυπάρκτων; ἐχ μεταδολῆς → ἐκ μεταβολῆς; πὸ ἀντιχείμενον → τὸ ἀντικείμενον; μεταδῆναι, → μεταβῆναι,; γεν" νητὸν γενέσθαι, → γεννητὸν γενέσθαι,; μεταθαλεῖν → μεταβαλεῖν; παρήλλαχται → παρήλλακται; ἀχραιφνὲς → ἀκραιφνὲς; Ἢ ὑπάρχον, → ὑπάρχον,; ἀγέν" Οὐ γὰρ δὴ ἐχεῖνο. νητὸν οὐχὶ → ἀγέννητον οὐχὶ; Αἴπηι ἱπβδη 1 ὁδῖ πὸ γεννητὸν → τὸ γεννητὸν; χατὰ διάμετρον → κατὰ διάμετρον; ἀγέννῆτον → ἀγέννητον; ἀχολουθήσει → ἀκολουθήσει; “Ἔσται γὰρ → Ἔσται γὰρ; ἐχ τοῦ ἐναντίου → ἐκ τοῦ ἐναντίου; τῇς φυσιχῆς οἰχειώσεως → τῆς φυσικῆς οἰκειώσεως; χατ᾽ αὐτὴν → κατ᾽ αὐτὴν; ἀσεθδείας → ἀσεβείας; κὧν ἁπάντων → τῶν ἁπάντων; δ'ωμολογτ → διωμολογημένου; μένου καὶ → καὶ; οὗτο; συναγωνιζομένους → οὗτοι συναγωνιζομένους; γνωριστιχάς → γνωριστικάς; ἸΙατρὸς καὶ → Πατρὸς καὶ; ἀσεθείας διαφεύξεται → ἀσεβείας διαφεύξεται; χίνδυνον, → κίνδυνον,; ἀχόλουθον → ἀκόλουθον; χαραχτῆρές → χαρακτῆρές; χοινὸν τοῖς → κοινὸν τοῖς; χαραχτῆ ρσι" τὸ δὲ → χαρακτῆρσι· τὸ δὲ; διαχὅπτουσιν. → διακόπτουσιν.; χοινὴ μὲν → κοινὴ μὲν; ἐχ δὲ τῆς → ἐκ δὲ τῆς; ἑχατέρου → ἑκατέρου; συμπλοχῆῇς, → συμπλοκῆς,; χοινοῦ καὶ → κοινοῦ καὶ; χατάληψις → κατάληψις; ἀχούσανταξ, → ἀκούσαντας,; ΥἹοῦ λαμθάνειν → Υἱοῦ λαμβάνειν; χαθὸ δὲ γεννητὸν → καθὸ δὲ γεννητὸν; «ἴςς οὐσίας → τῆς οὐσίας; δειχνύναι → δεικνύναι; ἑνότὴτα τῆς → ἑνότητα τῆς; διατπᾶν' → διασπᾶν·; πετὸν, καὶ → πεζόν, καὶ; ξνυδρον καὶ → ἔνυδρον καὶ; λογιχὸν καὶ → λογικὸν καὶ; οὐτίας τοῖς → οὐσίας τοῖς; ὑποχειμένης, → ὑποκειμένης,; συστασιάξειν → συστασιάζειν; ἕνεργείᾳ → ἐνεργείᾳ; Ψυχαῖς ἡμῶν → ψυχαῖς ἡμῶν; διαγοίαις → διανοίαις; μεταχομίσας, → μετακομίσας,; ἀσεθείας ἐφέλχεται, → ἀσεβείας ἐφέλκεται,; μορμολυττόμενος → μορμολυσσόμενος; σοφίσμαδοη → σοφίσμασι …; τα πὶ δεῖ ᾿, δία θ ὕγὸ ἡδίθγα}} σοη] "ποι ΐοηθ, τὰν. Ναπι ργοργίδιϑιεθ, ἀπα γο] αι φυϊάλην υἰουαπι. Νὰπι αυδίδηις 4υϊάσαι ἰὰχ οἵ ἰυχ βυιηῖ, ηυ [ἃ ἰατυπὶ παίυγα, υἱ ᾽ῃ 5} 503 1125 ἰἀσπι 816 ἢ ιυγ.. Υἱία εἷ!, οἱ τοι ἰχ, δἱ ἰοΐι5. Ομ, δἱ ἐιἀ6π νἱ 18 αι νἱἀδίιγ, δ᾽ νοϊαμν}8. δ᾽ Πρ 1015 46 ἰῃ 560} ἴλοσ. 4ιαγίι5 ἀναγκαίως → ἀναγκαίως; ἀποδειχθήσεται. ᾿δαἰεὶ ἔννοιαν ἰδιάζουσαν. Αἱ 155. ἰδιάζουσαν ἔννοιαν. Ὁ τον, ἀναγκαίως ἡμῖν σύνθετος ὁ Θεὸς ἀποδειχθήσεται. → ἀποδειχθήσεται.; πρὸς τὸ πρὸς τὸ φῶς → πρὸς τὸ … πρὸς τὸ φῶς.

Topics: Trinity, Heresy

Cite (SBL): Basil, Eun. 2.28 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-28). (abbreviation not yet checked)

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2.29PG 29:519

Ἐγὼ δὲ τί φημι; Ὅτι, εἰ μὴ ἕτερόν τι εἴη τοῦ ἀγεννήτου τὸ φῶς, οὐκέτι τῷ Υἱῷ δυνατὸν ἐπιλέγεσθαι, ὥσπερ οὐδὲ αὐτὸ τὸ ἀγέννητον. Μάθοι δ᾽ ἄν τις κἀκεῖθεν τῶν σημαινομένων ὑπὸ τῶν φωνῶν τὸ διάφορον. Φῶς οἰκεῖν εἴρηται ὁ Θεὸς, καὶ ἀναβάλλεσθαι φῶς, οὐδήπου ἐνοικεῖν αὐτὸν τῇ ἑαυτοῦ ἀγεννησίᾳ, οὐδὲ ἔξωθεν ἑαυτῷ περικειμένην ἔχειν, τοῦ λόγου λέγοντος ταῦτα μὲν καταγέλαστα) - τὸ δὲ γεννητὸν καὶ ἀγέννητον γνωριστικαί τινές εἰσιν ἰδιότητες. Εἰ γὰρ μηδὲν εἴη τὸ τὴν οὐσίαν χαρακτηρίζον, οὐδενὶ ἂν τρόπῳ πρὸς τὴν σύνεσιν ἡμῶν διικνοῖτο. Μιᾶς γὰρ οὔσης θεότητος, ἀμήχανον ἰδιάζουσαν ἔννοιαν Πατρὸς λαβεῖν ἣ Υἱοῦ, μὴ τῇ τῶν ἰδιωμάτων προσθήκῃ τῆς διανοίας διαρθρουμένης. ᾿Αλλὰ μὴν πρός γε τὸ σύνθετον ἀναφανήσεσθαι τὴν Θεὸν, εἰ μὴ ταυτὸν ληφθείη τῷ ἀγεννήτῳ τὸ φῶς, ἐκεῖνο εἰπεῖν ἔχομεν, ὅτι, εἰ μὲν ὡς μέρος τῆς οὐσίας τὸ ἀγέννητον ἐλαμβάνομεν, εἶχεν ἂν αὐτοῦ χώραν ὁ λόγος, σύνθετον εἶναι λέγων τὸ ἐκ διαφόρων συγκείμενον" εἰ δὲ οὐσίαν μὲν Θεοῦ τὸ φῶς τιθέμεθα, ἣ τὴν ζωὴν, ἣ τὸ ἀγαθὸν, ὅλον, ὅπερ ἐστὶ, ζωὴν ὄντα, καὶ ὅλον φῶς, καὶ ὅλον ἀγαθὸν, παρεπόμενον δὲ ἔχει ἡ ζωὴ τὸ ἀγέννητον" πῶς οὐχ ἀσύνθετος ὁ κατὰ τὴν οὐσίαν ἁπλοῦς; Οὐ γὰρ δὴ οἱ δεικτικοὶ τῆς ἰδιότητος αὐτοῦ τρόποι τὸν τῆς ἁπλότητος λόγον παραλύσουσιν " ἣ οὕτω γε πάντα, ὅσα περὶ Θεοῦ λέγεται, σύνθετον τὸν Θεὸν ἡμῖν ἀναδείξει. Καὶ, ὡς ἔοικεν, εἰ μέλλοιμεν τὴν τοῦ ἁπλοῦ καὶ ἀμεροῦς ἔννοιαν διασώζειν, ἣ οὐδὲν ἐροῦμεν περὶ Θεοῦ πλὴν τὸ ἀγέννητον, καὶ παραιτησόμεθα αὐτὸν ὀνομάζειν ἀόρατον, ἄφθαρτον, ἀναλλοίωτον, δημιουργὸν, κριτὴν, καὶ πάντα ὅσα νῦν εἰς δοξολογίαν παραλαμβάνομεν· ἣ δεχόμενοι τὰ ὀνόματα ταῦτα, τί καὶ ποιήσομεν; πότερον εἰς τὴν οὐσίαν ἅπαντα φέροντες καταθήσομεν; Οὐκοῦν οὐχὶ μόνον σύνθετον, ἀλλὰ καὶ ἐξ ἀνομοιομερῶν αὐτὸν συγκείμενον ἀποδείξομεν, διὰ τὸ ἄλλο καὶ ἄλλο ὑφ᾽ ἑκάστου τούτων τῶν ὀνομάτων σημαίνεσθαι " ἀλλ᾽ ἔξω τῆς οὐσίας ἐκληψόμεθα; Ὅνπερ τοίνυν ἂν ἐπ᾽ ἐκείνων ἑκάστου λόγον …σωσι, τοῦτον καὶ ἐπὶ τῆς τοῦ ἀγεννήτου προσηγορίας …

Egō de ti phēmi? Hoti, ei mē heteron ti eiē tou agennētou to phōs, ouketi tǭ Huiǭ dynaton epilegesthai, hōsper oude auto to agennēton. Mathoi d᾽ an tis kakeithen tōn sēmainomenōn hypo tōn phōnōn to diaphoron. Phōs oikein eirētai ho Theos, kai anaballesthai phōs, oudēpou enoikein auton tę̄ heautou agennēsią, oude exōthen heautǭ perikeimenēn echein, tou logou legontos tauta men katagelasta) - to de gennēton kai agennēton gnōristikai tines eisin idiotētes. Ei gar mēden eiē to tēn ousian charaktērizon, oudeni an tropǭ pros tēn synesin hēmōn diiknoito. Mias gar ousēs theotētos, amēchanon idiazousan ennoian Patros labein hē Huiou, mē tę̄ tōn idiōmatōn prosthēkę̄ tēs dianoias diarthroumenēs. ᾿Alla mēn pros ge to syntheton anaphanēsesthai tēn Theon, ei mē tauton lēphtheiē tǭ agennētǭ to phōs, ekeino eipein echomen, hoti, ei men hōs meros tēs ousias to agennēton elambanomen, eichen an autou chōran ho logos, syntheton einai legōn to ek diaphorōn synkeimenon" ei de ousian men Theou to phōs tithemetha, hē tēn zōēn, hē to agathon, holon, hoper esti, zōēn onta, kai holon phōs, kai holon agathon, parepomenon de echei hē zōē to agennēton" pōs ouch asynthetos ho kata tēn ousian haplous? Ou gar dē hoi deiktikoi tēs idiotētos autou tropoi ton tēs haplotētos logon paralysousin " hē houtō ge panta, hosa peri Theou legetai, syntheton ton Theon hēmin anadeixei. Kai, hōs eoiken, ei melloimen tēn tou haplou kai amerous ennoian diasōzein, hē ouden eroumen peri Theou plēn to agennēton, kai paraitēsometha auton onomazein aoraton, aphtharton, analloiōton, dēmiourgon, kritēn, kai panta hosa nyn eis doxologian paralambanomen; hē dechomenoi ta onomata tauta, ti kai poiēsomen? poteron eis tēn ousian hapanta pherontes katathēsomen? Oukoun ouchi monon syntheton, alla kai ex anomoiomerōn auton synkeimenon apodeixomen, dia to allo kai allo hyph᾽ hekastou toutōn tōn onomatōn sēmainesthai " all᾽ exō tēs ousias eklēpsometha? Honper toinyn an ep᾽ ekeinōn hekastou logon …sōsi, touton kai epi tēs tou agennētou prosēgorias …

[29] What do I say? That if light were not something other than the unbegotten, it could no longer be said of the Son, just as the unbegotten itself cannot. One may also learn the difference of what the words signify from this: God is said to dwell in light and to put on light as a garment, but the word nowhere says that he dwells in his own ingeneracy or has it lying around him from outside (these things are ridiculous). Begotten and unbegotten are certain distinguishing properties. For if there were nothing that characterizes the essence, it would in no way reach our understanding. For since the Godhead is one, it is impossible to grasp a distinct notion of Father or of Son unless our thought is articulated by the addition of the properties. As for God's appearing composite unless light is taken as the same as the unbegotten, we can say this: if we took the unbegotten as a part of the essence, his argument that what is made of different things is composite would have a place. But if we posit that the essence of God is light, or life, or the good, that he is, in what he is, wholly life, wholly light, wholly good, while life has the unbegotten as a concomitant, how is the one who is simple in essence not incomposite? For the modes that indicate his property will surely not undo the account of his simplicity; or else in this way everything said of God will show us that God is composite. And it seems that, if we are to preserve the notion of the simple and partless, either we shall say nothing about God except "unbegotten," and refuse to name him invisible, incorruptible, unchangeable, creator, judge, and all that we now take up to glorify him; or, accepting these names, what shall we do? Shall we put them all into the essence? Then we shall show him not only composite but composed of unlike parts, since each of these names signifies something different. Or shall we take them as outside the essence? Then whatever account they give for each of those, let them give the same for the designation "unbegotten" too …

Textual problem in this passage: see the notes.

1 Tim 6:16 (allusion, high confidence) · Ps 104:2 (103:2 LXX) (allusion, high confidence)

Notes and citation

Summary: Basil answers the charge that God would be composite unless 'light' and 'unbegotten' were identical: God is wholly light, life, and goodness, and 'unbegotten' indicates a property, as do the other divine names.

Chapter 29 of Book 2. A line lost in the scan is marked …, and the passage breaks off at the end; Migne's Latin and notes are removed by logged corrections.
1 Tim 6:16; Ps 104:2 (LXX 103:2).

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): φημέ; Ὅτι, → φημι; Ὅτι,; ποῦ ἀγεννήτου → τοῦ ἀγεννήτου; οὐχέτι τῷ → οὐκέτι τῷ; αὑτὸ τὸ ἀγέννητον. → αὐτὸ τὸ ἀγέννητον.; χἀχεῖθεν → κἀκεῖθεν; οἰχεῖν εἴρηται → οἰκεῖν εἴρηται; ἀναδάλλεσθαι → ἀναβάλλεσθαι; ἐνοιχεῖν → ἐνοικεῖν; περιχειμένην → περικειμένην; (ἣ ταῦτα → ταῦτα; δὰ γεννητὸν → δὲ γεννητὸν; ἐδιότητες. → ἰδιότητες.; χαραχτηρίζον, → χαρακτηρίζον,; διιχνοῖτο. → διικνοῖτο.; λαθεῖν ἣ → λαβεῖν ἣ; προσθήχῃ → προσθήκῃ; ἀγεννέτῳ → ἀγεννήτῳ; ἐχεῖνο εἰπεῖν → ἐκεῖνο εἰπεῖν; τῇ: οὐσίας → τῆς οὐσίας; ἐλαμθάνομεν, → ἐλαμβάνομεν,; αὑτοῦ χώραν → αὐτοῦ χώραν; συγχείμενον" → συγκείμενον"; παρεπόμένον → παρεπόμενον; ἀσύνθεπος → ἀσύνθετος; χατὰ τὴν → κατὰ τὴν; ἀπλοῦς; Οὐ → ἁπλοῦς; Οὐ; δειχτιχοὶ → δεικτικοὶ; παραλυπήσουσιν → παραλύσουσιν; ἔοιχεν, εἰ → ἔοικεν, εἰ; παρα:τησόμεθα → παραιτησόμεθα; ὀνο: ἀζειν ἀόρατον, → ὀνομάζειν ἀόρατον,; παραλαμθάνομεν’ → παραλαμβάνομεν·; ποιΐ σ᾽μὲν; πότερον → ποιήσομεν; πότερον; χαταθήσομεν; → καταθήσομεν;; Οὐχοῦν οὐχὶ → Οὐκοῦν οὐχὶ; μένον σύνθετον, → μόνον σύνθετον,; συγχείμενον ἀποδείξομεν, → συγκείμενον ἀποδείξομεν,; ἐχληψόμεθα; → ἐκληψόμεθα;; ἐχείνων ἑχάστον λόγον → ἐκείνων ἑκάστου λόγον; ἐπινοΐ πιοῦο : εἰ τιθέμεθα Θεὸν ὅλον, ὅπερ ἐστὶ, ζωὴν ὄντὰ, τιιγειιδ εἰ μιιίαπιιδ Ποιιηι (οἴ πὶ, φιϊάημλ δαὶ, τὶδεὺυειιπιΐανι εἰ [μσόπὶ, υδἱ υἰαπι, υεὶ ϑοπιπ, [οὐαὶ μι ΕΔΗ ἑχάστου τῶν ὀνομάτων. Αηιΐᾳυϊ "τὶ ἑχάστου τούτων τῶν ὀνομάτων. διδιίν" ἐχληψόμεθα. Θύὐχοῦν ὅπερ ἂν ἐπ᾽ ἐχείνων. σωσι, τοῦτον → …σωσι, τοῦτον; αὶ ποπιΐπυπι δἰ φη! Ποίων : Δὴ ᾿ς Ἔχίγα δυ (Δ η |4πὶ [ὰ- → ….

Topics: Trinity, Heresy

Cite (SBL): Basil, Eun. 2.29 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-29). (abbreviation not yet checked)

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2.30PG 29:519

Ἐμπλήσας δὲ τὸν λόγον φλυαρίας κενῆς, καὶ πάντων ὁμοῦ τῶν πώποτε περὶ τὴν τοῦ Θεοῦ γνῶσιν ἐσχολακότων κατεπαρθεὶς, ὡς αὐτὸς ὁδόν τινα καινὴν καὶ πρόσφατον τετμηκὼς πρὸς τὸν Θεὸν φέρουσαν, ἣν οὐδεὶς τῶν προτέρων ἐξεῦρε, τελευταῖον ἐπάγει, ὡς παρ᾽ αὐτῆς δεδιδαγμένος τοῦ Θεοῦ τῆς οὐσίας, τὴν κατὰ τοῦ Υἱοῦ βλασφημίαν. ΕΥ̓͂Ν. Ὅτι ἡ μὲν ἀνωτέρω βασιλείας καὶ πάντη γενέσεως ἀνεπίδεκτος, τούτοις παιδεύουσα τὴν μετ᾽ εὐνοίας προσιοῦσαν διάνοιαν, ἀπωθεῖν ὡς ποῤῥωτάτω παρακελεύεται νόμῳ φύσεως τὴν πρὸς ἕτερον σύγκρισιν. … ἠξιώθη τῆς τῶν ἀποῤῥήτων ἀποκαλύψεως, μετ᾽ εὐνοίας τὴν διάνοιαν προσαγαγὼν τῷ Θεῷ; Καὶ διὰ τοῦτο ἀπωθεῖται ὡς ποῤῥωτάτω τὸν Μονογενῆ τῆς τοῦ Πατρὸς κοινωνίας, μηδὲ εἰς σύγκρισιν αὐτὸν ἀξιῶν παραδέχεσθαι" ἀλλὰ καὶ νόμῳ φύσεως τὴν τοῦ Μονογενοῦς οὐσίαν ἀπὸ τῆς τοῦ Πατρὸς διωρίσθαι φησί. Τί τοῦτο λέγων; Ὅτι ὁ Θεὸς τῶν ὅλων οὐδὲ βουλόμενος ἐδύνατο πρὸς τὴν τῆς οὐσίας οἰκειότητα τὸν Μονογενῆ παραδέξασθαι, νόμῳ φύσεως τῆς συναφείας τῆς πρὸς αὐτὸν ἐξειργόμενος, οὐχ ὤν, ὡς ἔοικεν, αὐτὸς ἑαυτοῦ κύριος, ἀλλὰ τοῖς τῆς ἀνάγκης ὅροις ὑπεζευγμένος. Τοιαῦτα γάρ ἐστι τὰ τῷ τῆς φύσεως νόμῳ κατειλημμένα, ἀπροαιρέτως εἰς τὸ τῇ φύσει δοκοῦν ὑπαγόμενα. Ὡς γὰρ τῷ πυρὶ φύσει τὸ θερμαίνειν, οὐ προαιρέσει, καὶ ἀναγκαίως ἀνεπίδεκτόν ἔστι τῆς ψυχρότητος, τῷ τῆς φύσεως νόμῳ τὴν πρὸς αὐτὸ κοινωνίαν ἀφῃρημένον· οὕτω βούλεται καὶ τὸν Θεὸν καὶ Πατέρα νόμῳ φύσεως ἠλλοτριωμένην ἔχειν πρὸς τὸν Υἱὸν τὴν οὐσίαν. Καίτοιγε οἱ τῆς φύσεως νόμοι οὐχὶ διάστασιν ἀπ’ ἀλλήλων Υἱῷ πρὸς Πατέρα, ἀλλ᾽ ἀναγκαίαν καὶ ἄρρηκτον τὴν κοινωνίαν ποιοῦσιν. Εἰ μὲν γὰρ βουλήσει ἔλεγε τὸ πρὸς ἑαυτὸν ἀκοινώνητον κατεσκευακέναι τὸν Θεὸν τῶν ὅλων, οὐδ᾽ οὕτω μὲν ἂν ὁ τῆς ἀγαθότητος τοῦ Θεοῦ συνεχώρει λόγος πιθανὸν εἶναι τὸν λέγοντα ἀκοινώνητον εἶναι τὸν Πατέρα τῶν αὐτῷ παρόντων πρὸς τὸν ἐξ αὐτοῦ " εἶχε δ᾽ ἂν ὅμως ἀκολουθίαν τὰ εἰρημένα, Νόμῳ δὲ φύσεως λέγειν ὑπάρχειν τὴν ἀλλοτρίωσιν, οὐδὲ τὴν ἐν τοῖς αἰσθητοῖς ἐστι φύσιν ἐπεσκεμμένου· καθ᾽ ἣν οὐχὶ τὰ ἀλλότρια, οὐδὲ τὰ ἐναντία, τὰ οἰκεῖα δὲ μᾶλλον καὶ τὰ προσήκοντα ἀπογεννᾶσθαι πέφυκεν ὑφ᾽ ἑκάστου.

Emplēsas de ton logon phlyarias kenēs, kai pantōn homou tōn pōpote peri tēn tou Theou gnōsin escholakotōn katepartheis, hōs autos hodon tina kainēn kai prosphaton tetmēkōs pros ton Theon pherousan, hēn oudeis tōn proterōn exeure, teleutaion epagei, hōs par᾽ autēs dedidagmenos tou Theou tēs ousias, tēn kata tou Huiou blasphēmian. EUN. Hoti hē men anōterō basileias kai pantē geneseōs anepidektos, toutois paideuousa tēn met᾽ eunoias prosiousan dianoian, apōthein hōs porrhōtatō parakeleuetai nomǭ physeōs tēn pros heteron synkrisin. … ēxiōthē tēs tōn aporrhētōn apokalypseōs, met᾽ eunoias tēn dianoian prosagagōn tǭ Theǭ? Kai dia touto apōtheitai hōs porrhōtatō ton Monogenē tēs tou Patros koinōnias, mēde eis synkrisin auton axiōn paradechesthai" alla kai nomǭ physeōs tēn tou Monogenous ousian apo tēs tou Patros diōristhai phēsi. Ti touto legōn? Hoti ho Theos tōn holōn oude boulomenos edynato pros tēn tēs ousias oikeiotēta ton Monogenē paradexasthai, nomǭ physeōs tēs synapheias tēs pros auton exeirgomenos, ouch ōn, hōs eoiken, autos heautou kyrios, alla tois tēs anankēs horois hypezeugmenos. Toiauta gar esti ta tǭ tēs physeōs nomǭ kateilēmmena, aproairetōs eis to tę̄ physei dokoun hypagomena. Hōs gar tǭ pyri physei to thermainein, ou proairesei, kai anankaiōs anepidekton esti tēs psychrotētos, tǭ tēs physeōs nomǭ tēn pros auto koinōnian aphę̄rēmenon; houtō bouletai kai ton Theon kai Patera nomǭ physeōs ēllotriōmenēn echein pros ton Huion tēn ousian. Kaitoige hoi tēs physeōs nomoi ouchi diastasin ap’ allēlōn Huiǭ pros Patera, all᾽ anankaian kai arrēkton tēn koinōnian poiousin. Ei men gar boulēsei elege to pros heauton akoinōnēton kateskeuakenai ton Theon tōn holōn, oud᾽ houtō men an ho tēs agathotētos tou Theou synechōrei logos pithanon einai ton legonta akoinōnēton einai ton Patera tōn autǭ parontōn pros ton ex autou " eiche d᾽ an homōs akolouthian ta eirēmena, Nomǭ de physeōs legein hyparchein tēn allotriōsin, oude tēn en tois aisthētois esti physin epeskemmenou; kath᾽ hēn ouchi ta allotria, oude ta enantia, ta oikeia de mallon kai ta prosēkonta apogennasthai pephyken hyph᾽ hekastou.

[30] Having filled his argument with empty chatter, and exalting himself over all who have ever devoted themselves to the knowledge of God, as though he had cut a new and fresh road leading to God that none of his predecessors found, he finally brings in, as though taught by the very essence of God, the blasphemy against the Son:

EUNOMIUS: "That the [essence] which is above kingship and wholly incapable of generation, teaching these things to the mind that approaches it with goodwill, bids us thrust away as far as possible, by a law of nature, comparison with another."

BASIL: … he was counted worthy of the revelation of unspeakable things, having brought his mind to God with goodwill? And for this reason he thrusts the Only-Begotten as far as possible from fellowship with the Father, not even deeming him worthy to be admitted to comparison; and he also says that the essence of the Only-Begotten has been separated by a law of nature from that of the Father. What does he mean by this? That the God of the universe, even if he wished, could not admit the Only-Begotten to kinship of essence, being shut out by a law of nature from union with him; not being, it seems, master of himself, but yoked under the limits of necessity. For such are the things held by the law of nature: they are led without choice to what seems good to the nature. As heat belongs to fire by nature, not by choice, and it necessarily cannot admit cold, being deprived by the law of nature of fellowship with it, so he wants God the Father too to have his essence estranged from the Son by a law of nature. And yet the laws of nature make not a separation of the Son from the Father, but a necessary and unbreakable fellowship. If he had said that the God of the universe had by his will established that the Son should have no fellowship with himself, not even so would the account of God's goodness allow it to be credible, that the Father gives the one from him no share in what is his; yet what he said would at least be consistent. But to say that the estrangement exists by a law of nature belongs to one who has not even examined the nature found in sensible things, according to which each thing naturally begets not what is foreign or contrary, but rather what is akin and fitting.

Textual problem in this passage: see the notes.

Heb 10:20 (echo, medium confidence)

Notes and citation

Summary: Basil rebuts Eunomius's claim that a 'law of nature' separates the Son's essence from the Father's, arguing that natural law, if anything, makes the offspring akin to the begetter.

Chapter 30 of Book 2. A line lost at the start of Basil's reply is marked …; Migne's Latin and notes are removed by logged corrections. The quotation is Eunomius's Apology.
'A new road' recalls Heb 10:20.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): χενῆς, καὶ → κενῆς, καὶ; ἐσχολαχότων → ἐσχολακότων; τετμηχὼς → τετμηκὼς; οὐδεὶ:; τῶν → οὐδεὶς τῶν; χατὰ τοῦ → κατὰ τοῦ; πάντῇ γενέσεως → πάντη γενέσεως; ἀνεπίδεχτος, → ἀνεπίδεκτος,; παραχελεύεται → παρακελεύεται; Β αὐ: εἴπη 4110 Πϊ, σύγχρισιν. → σύγκρισιν.; ἠξιώθη τῆς → … ἠξιώθη τῆς; ἀποχαλύψεως, → ἀποκαλύψεως,; εὑνοίας τὴν → εὐνοίας τὴν; Μονογενῇ τῆς → Μονογενῆ τῆς; χοινωνίας, → κοινωνίας,; σύγχρισιν αὐτὸν → σύγκρισιν αὐτὸν; Ὃτι ὁ Θεὸς → Ὅτι ὁ Θεὸς; οἰχειόπὴτὰ → οἰκειότητα; Μονογενῇ παραδέξασθαι, → Μονογενῆ παραδέξασθαι,; «ἧς συναφείας → τῆς συναφείας; ὧν, ὡς ἔοιχεν, αὐτὸς → ὤν, ὡς ἔοικεν, αὐτὸς; χύριος, ἀλλὰ → κύριος, ἀλλὰ; ἀνάγχης ὅροις → ἀνάγκης ὅροις; χατειλημμένα, → κατειλημμένα,; δοχοῦν ὑπαγόμενα. → δοκοῦν ὑπαγόμενα.; ἀνεπίδεχτόν → ἀνεπίδεκτόν; χοινωνίαν ἀφῃρημένον' → κοινωνίαν ἀφῃρημένον·; ἑλλοτριωμένην → ἠλλοτριωμένην; Καίτ ἀν θευνι αν Υβογα πὶ 884 |161 ροδίογίογθα αἰ ἐφ πὶ 4ιυΐ(6πὶ οιιπὶ οχ 8ι{π|εῖ, χυΐ 2 σοπιραγδιϊσηθιη δ πη 8. ΡΓΘΒδη88, εἶτα νοϊυμίδιοπι δὰ ἰώ φυοά πϑίιγο υἱ σ᾿ πδίυγα πο γοϊιηίδία οαἰοίδο!!, οἱ πϑοδββϑαγίο [τἰᾳἷ Ὁ 105 : δ. νυ ευπὶ οἱ Ῥδίγθην [δῦ πδίηγ ᾿Δθ 6 πρὸς ἕτερον σύγχρισιν, σοπιματαίἑοπθηι οἰπὶ αἰϊο; οἱ Ὁ σύγκρισιν αὑτὸν ἀξιῶν, πα αα εοπιραγαίίοπονι εἴμ (661886. φοΙππιππίο πὸ δὶ ἱπνοϊαηίαγία γάρ ] ]6γθ, δὶς υἱ οὐ οὐ ἀυς Γ65 δἰηΐ, ογοαίιγα οἱ ἀδἰ (88; οὐπιαᾳυς Ρ τοιγε οἱ → Καίτοιγε οἱ; ἀλλά. λων Υἱῷ πρὸς → ἀλλήλων Υἱῷ πρὸς; ἄῤῥτικτον → ἄρρηκτον; χοινωνίαν ποιοῦσιν. → κοινωνίαν ποιοῦσιν.; ἀχοινώνητον χατεσχευαχέναι → ἀκοινώνητον κατεσκευακέναι; ἀγαθότε. → ἀγαθότητος; τος τοῦ Θεοῦ → τοῦ Θεοῦ; λέγόντα ἀχοινώνητον εἶναι → λέγοντα ἀκοινώνητον εἶναι; αὑτῷ παρὄντων → αὐτῷ παρόντων; ἀχολουθίαν → ἀκολουθίαν; ἐπεσχεμμένου" → ἐπεσκεμμένου·; οἰχεῖα δὲ → οἰκεῖα δὲ; προσήχοντα → προσήκοντα; πέφυχεν ὑφ᾽ → πέφυκεν ὑφ᾽; ἑχάστου. → ἑκάστου..

Topics: Trinity, Heresy

Cite (SBL): Basil, Eun. 2.30 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-30). (abbreviation not yet checked)

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2.31PG 29:519

Πάλιν οὖν καὶ ἐνταῦθα οὐ συνεῖδε τὴν πρὸς ἑαυτὰ τῶν εἰρημένων ἐναντιότητα. Ἐν γὰρ τοῖς κατόπιν ἀγανακτῶν, πρὸς τοὺς ὅμοιον κατ᾽ οὐσίαν τὸν Μο. τῷ Πατρὶ λέγοντας, ἔγραψεν οὕτως " ΕΥΝ. Τὴν ἀρχὴν δὲ δοκοῦσί μοι οἱ τὴν ἀδέσποτον, καὶ πάσης μὲν αἰτίας κρείττονα, πάντων δὲ νόμων ἐλευθέραν οὐσίαν τῇ γεννητῇ καὶ πατρικοῖς δουλευούσῃ συγκρίνειν τολμήσαντες, ἣ μηδὲ ὅλως τὴν τῶν ὅλων φύσιν ἐπεσκέφθαι, ἣ μὴ καθαρᾷ τῇ διανοίᾳ τὰς περὶ τούτων ποιεῖσθαι κρίσεις. ΒΑΣ. Πῶς οὖν ἡ ἀδέσποτος καὶ πάντων νόμων ἐλευθέρα ἀνεφάνη νῦν οὐχ ἑκούσιον ἔχουσα τὸ ἀσύγκριτον, ἀλλὰ νόμῳ φύσεως προειλημμένη, καὶ ἀπροαιρέτως τῆς πρὸς ἑαυτὴν κοινωνίας τὸ γεννητὸν ἀπελαύνουσα, ὥστε διὰ τοῦτο καὶ αὑτῷ τυγχάνειν τῷ Μονογενεῖ ἀπροσπέλαστος; Τοσοῦτον μὲν οὖν ἐν τοῖς λεγομένοις ὑπ᾽ αὐτοῦ τὸ ἀσύμφωνον " τὸ δὲ ἀσεβὲς ὅσον; ᾿Αδέσποτον μὲν καὶ ἐλευθέραν τὴν τοῦ Πατρὸς οὐσίαν προσαγορεύει (εἴπερ οὖν ἀδέσποτος ἡ τῷ νόμῳ τῆς φύσεως ὑποχύπτουσα) δουλικὴν δὲ εἶναι ἐξ ἀντιθέτου τὴν τοῦ Μονογενοῦς ἀποφαίνεται, καὶ ἐντεῦθεν τὸ ὁμότιμον τῆς φύσεως ἀφαιρούμενος. Δύο γὰρ ὄντων πραγμάτων, κτίσεώς τε καὶ θεότητος " καὶ τῆς μὲν κτίσεως ἐν δουλείᾳ καὶ ὑπακοῇ τεταγμένης, ἀρχικῆς δὲ οὔσης καὶ δεσποτικῆς τῆς θεότητος " ὁ ἀφαιρούμενος τῆς δεσποτείας τὸ ἀξίωμα, καὶ εἰς τὸ τῆς δουλείας ταπεινὸν καταβάλλων, οὐχὶ δῆλός ἔστι καὶ διὰ τοῦτο συστοιχοῦντα αὐτὸν τῇ πάσῃ κτίσει δεικνύς; Οὐ γὰρ δὴ τοῦτο σεμνὸν αὐτῷ, εἰ τῶν ὁμοδούλων προέξει. ᾿Αλλ᾽ εἰ μὴ βασιλεὺς καὶ Δεσπότης ὁμολογοῖτο, οὐ τῇ τῆς φύσεως ἐλαττώσει, τῇ ἀγαθότητι δὲ τῆς προαιρέσεως καταδεχόμενος τὸ ὑπήκοον τοῦτο χαλεπὸν καὶ φρικτὸν, καὶ ὄλεθρον φέρον τοῖς ἀρνουμένοις. Ὁ δὲ προστίθησιν" ΕΥ̓͂Ν. Ὅτι τοῖς νόμοις τῆς φύσεως ἑπομένη ἡ τοῦ Θεοῦ οὐσία, οὔτε τὴν πρὸς ἕτερον σύγκρισιν ἐπιδέχεται, καὶ παρέχει ἡμῖν ἀκόλουθον καὶ προσήκουσαν τῷ ἰδίῳ ἀξιώματι νοεῖν αὐτῆς τὴν ἐνέργειαν. Α ΒΑΣ. Τοῦτο εἴρηται μὲν ἐκείνῳ εἰς ἀπόδειξιν τῆς ἀλλοτριώσεως τοῦ Μονογενοῦς πρὸς τὸν Πατέρα" συνίστησι δὲ τὸν ἡμέτερον λόγον. Εἰ γὰρ ἀκόλουθον καὶ προσήκουσαν τῷ ἰδίῳ ἀξιώματι παρέχει νοεῖν καὶ τὴν ἐνέργειαν ἡ τοῦ Θεοῦ οὐσία, ἀξίωμα μέν ἔστιν ἡ ἀγεννησία, ὡς Εὐνομίῳ δοκεῖ· τὸ δὲ αὐτὸ καὶ οὐσία κατὰ τὸν τούτων λόγον, ἐνέργεια δὲ τοῦ Θεοῦ ὁ Μονογενὴς, ἣ ἐνεργείας εἰκών. Καὶ τοῦτο κατὰ τὸν τούτων λόγον · ὥστε τούτοις ἀντιλέγειν πάρελκον ἂν εἴη, οὐδὲν ἔχουσιν. Ἢ πολλοῦ ἂν τιμησαίμην ἀρνεῖσθαι αὐτοὺς βλασφημίαν ταύτην " πλὴν, ἐπειδήπερ εἰρήκασιν, ἐξ αὐτῶν τῶν τούτοις εἰρημένων συλλογισώμεθα, ὅτι εἰς ἀξίωμα μὲν τοῦ Θεοῦ ἡ ἀγεννησία, τὸ δὲ αὐτὸ καὶ οὐσία, ἀκόλουθος δὲ καὶ προσήκουσα τῷ ἀξιώματι τοῦ Θεοῦ ἡ ἐνέργεια, αὕτη δέ ἐστιν ὁ Χριστὸς κατὰ τὴν τούτων ὑπόληψιν, οἰκεῖος ἄρα καὶ προσήκων τῇ οὐσίᾳ ἔσται τοῦ Θεοῦ. Καὶ τούτων οὐδέν ἐστιν ἡμέτερον. Αὐτὰ γὰρ τὰ τούτων συνθέντες ῥήματα, ἐπ᾽ αὐτῶν τὴν δεῖξιν ποιούμεθα. Τῇ οὐσίᾳ, φησὶ, τοῦ Θεοῦ ἀκολουθεῖ τὸ ἀξίωμα " τῷ ἀξιώματι ἀναλογοῦσά ἔστιν ἡ ἐνέργεια" τῆς ἐνεργείας εἰκὼν ὁ Μονογενής" καὶ ἀνάπαλιν, εἰ τῆς μὲν ἐνεργείας ὁ Μονογενὴς εἰκὼν, ἡ δὲ ἐνέργεια τοῦ ἀξιώματος, τὸ δὲ ἀξίωμα τῆς οὐσίας, ὁ Μονογενὴς ἔσται τῆς οὐσίας εἰκών. Οὕτω καὶ αὐτοὶ πολλάκις οἱ ἐργάται τοῦ ψεύδους, ὑπὸ τῆς ἐνεργείας ἀγχόμενοι, μαρτυροῦσι τῇ ἀληθείᾳ καὶ μὴ βουλόμενοι. Ἐπεὶ καὶ οἱ δαίμονες οὐχὶ εὐαγγελιστῶν ἐποίουν ἔργον, ἀλλ᾽ ἀντιβλέπειν μὴ δυνάμενοι τῷ τῆς ἀληθείας φωτὶ, ἐβόων " Οἵδαμέν σε τίς εἶ, ὁ ἅγιος τοῦ Θεοῦ.

Palin oun kai entautha ou syneide tēn pros heauta tōn eirēmenōn enantiotēta. En gar tois katopin aganaktōn, pros tous homoion kat᾽ ousian ton Mo. tǭ Patri legontas, egrapsen houtōs " EUN. Tēn archēn de dokousi moi hoi tēn adespoton, kai pasēs men aitias kreittona, pantōn de nomōn eleutheran ousian tę̄ gennētę̄ kai patrikois douleuousę̄ synkrinein tolmēsantes, hē mēde holōs tēn tōn holōn physin epeskephthai, hē mē katharą tę̄ dianoią tas peri toutōn poieisthai kriseis. BAS. Pōs oun hē adespotos kai pantōn nomōn eleuthera anephanē nyn ouch hekousion echousa to asynkriton, alla nomǭ physeōs proeilēmmenē, kai aproairetōs tēs pros heautēn koinōnias to gennēton apelaunousa, hōste dia touto kai hautǭ tynchanein tǭ Monogenei aprospelastos? Tosouton men oun en tois legomenois hyp᾽ autou to asymphōnon " to de asebes hoson? ᾿Adespoton men kai eleutheran tēn tou Patros ousian prosagoreuei (eiper oun adespotos hē tǭ nomǭ tēs physeōs hypochyptousa) doulikēn de einai ex antithetou tēn tou Monogenous apophainetai, kai enteuthen to homotimon tēs physeōs aphairoumenos. Dyo gar ontōn pragmatōn, ktiseōs te kai theotētos " kai tēs men ktiseōs en douleią kai hypakoę̄ tetagmenēs, archikēs de ousēs kai despotikēs tēs theotētos " ho aphairoumenos tēs despoteias to axiōma, kai eis to tēs douleias tapeinon kataballōn, ouchi dēlos esti kai dia touto systoichounta auton tę̄ pasę̄ ktisei deiknys? Ou gar dē touto semnon autǭ, ei tōn homodoulōn proexei. ᾿All᾽ ei mē basileus kai Despotēs homologoito, ou tę̄ tēs physeōs elattōsei, tę̄ agathotēti de tēs proaireseōs katadechomenos to hypēkoon touto chalepon kai phrikton, kai olethron pheron tois arnoumenois. Ho de prostithēsin" EUN. Hoti tois nomois tēs physeōs hepomenē hē tou Theou ousia, oute tēn pros heteron synkrisin epidechetai, kai parechei hēmin akolouthon kai prosēkousan tǭ idiǭ axiōmati noein autēs tēn energeian. A BAS. Touto eirētai men ekeinǭ eis apodeixin tēs allotriōseōs tou Monogenous pros ton Patera" synistēsi de ton hēmeteron logon. Ei gar akolouthon kai prosēkousan tǭ idiǭ axiōmati parechei noein kai tēn energeian hē tou Theou ousia, axiōma men estin hē agennēsia, hōs Eunomiǭ dokei; to de auto kai ousia kata ton toutōn logon, energeia de tou Theou ho Monogenēs, hē energeias eikōn. Kai touto kata ton toutōn logon ; hōste toutois antilegein parelkon an eiē, ouden echousin. Ē pollou an timēsaimēn arneisthai autous blasphēmian tautēn " plēn, epeidēper eirēkasin, ex autōn tōn toutois eirēmenōn syllogisōmetha, hoti eis axiōma men tou Theou hē agennēsia, to de auto kai ousia, akolouthos de kai prosēkousa tǭ axiōmati tou Theou hē energeia, hautē de estin ho Christos kata tēn toutōn hypolēpsin, oikeios ara kai prosēkōn tę̄ ousią estai tou Theou. Kai toutōn ouden estin hēmeteron. Auta gar ta toutōn synthentes rhēmata, ep᾽ autōn tēn deixin poioumetha. Tę̄ ousią, phēsi, tou Theou akolouthei to axiōma " tǭ axiōmati analogousa estin hē energeia" tēs energeias eikōn ho Monogenēs" kai anapalin, ei tēs men energeias ho Monogenēs eikōn, hē de energeia tou axiōmatos, to de axiōma tēs ousias, ho Monogenēs estai tēs ousias eikōn. Houtō kai autoi pollakis hoi ergatai tou pseudous, hypo tēs energeias anchomenoi, martyrousi tę̄ alētheią kai mē boulomenoi. Epei kai hoi daimones ouchi euangelistōn epoioun ergon, all᾽ antiblepein mē dynamenoi tǭ tēs alētheias phōti, eboōn " Hoidamen se tis ei, ho hagios tou Theou.

[31] Here again, then, he did not notice the contradiction of his statements with each other. For in his earlier arguments, indignant at those who say that the Only-Begotten is like the Father in essence, he wrote thus:

EUNOMIUS: "In the first place, those who have dared to compare the essence that is masterless, superior to every cause and free of all laws, with the one that is begotten and serves paternal laws, seem to me either never to have examined the nature of the universe at all, or not to make their judgments about these things with a pure mind."

BASIL: How then has the masterless essence, free of all laws, now appeared as having its incomparability not voluntarily but held fast by a law of nature, and driving the begotten from fellowship with itself without choice, so that for this reason it is unapproachable even to the Only-Begotten himself? So great is the inconsistency in what he says; and how great the impiety? He calls the essence of the Father masterless and free (if indeed what bows to the law of nature is masterless), and by contrast declares that of the Only-Begotten servile, and by this too he takes away the equality of honor in nature. For since there are two things, creation and Godhead, and creation is set in servitude and obedience, while the Godhead is ruling and sovereign, the one who takes away from him the dignity of lordship and casts him down to the lowliness of servitude: is he not plainly showing him by this too to be ranked with all creation? For it is surely no honor to him to be foremost among fellow servants. But not to confess him King and Lord, who accepts this obedience not through any inferiority of nature but through the goodness of his choice, is grievous and dreadful and brings destruction on those who deny it. And he adds:

EUNOMIUS: "For the essence of God, following the laws of nature, does not admit comparison with another, and grants us to conceive its activity as consequent upon and fitting to its own dignity."

BASIL: This was said by him to prove the estrangement of the Only-Begotten from the Father, but it establishes our argument. For if the essence of God grants us to conceive its activity too as consequent upon and fitting to its own dignity, then the dignity is ingeneracy, as Eunomius thinks; this same thing is also essence, by their argument; and the Only-Begotten is God's activity, or the image of his activity, this too by their argument; so that it would be pointless for them to contradict this, since they have nothing to say. I would give much for them to deny this blasphemy; but since they have said it, let us reason from their own statements: that God's dignity is ingeneracy; that the same thing is also essence; and that the activity consequent upon and fitting to God's dignity is, on their supposition, Christ. Therefore he will be proper to and fitting for the essence of God. None of this is ours; we make the demonstration against them by putting their own words together. "Dignity," he says, "follows the essence of God; the activity is proportionate to the dignity; the Only-Begotten is the image of the activity." And conversely, if the Only-Begotten is the image of the activity, and the activity of the dignity, and the dignity of the essence, the Only-Begotten will be the image of the essence. So the workers of falsehood themselves, often constrained by the force of it, bear witness to the truth even against their will. For the demons too were not doing the work of evangelists, but, unable to look upon the light of truth, they cried out, "We know who you are, the Holy One of God."

Phil 2:8 (allusion, medium confidence) · Mark 1:24 (quotation, high confidence)

Notes and citation

Summary: Basil shows that Eunomius contradicts himself by calling the Father's essence 'free of all laws' and yet bound by a 'law of nature,' and turns his chain of dignity, activity, and image into a proof that the Son is the image of the Father's essence.

Chapter 31 of Book 2. Migne's Latin and notes are removed by logged corrections. The quotations are from Eunomius's Apology.
Obedience by choice: Phil 2:7-8; Mark 1:24 (Luke 4:34).

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): δναντιότητα. → ἐναντιότητα.; κατ ὁπιν ἀγαναχτῶν, → κατόπιν ἀγανακτῶν,; Μο-. νογενῇ τῷ → Μο. τῷ; δοχοῦσέ μοι → δοκοῦσί μοι; χρείττονα, → κρείττονα,; πατριχοῖς → πατρικοῖς; συγχρίνειν → συγκρίνειν; ἐπεσχέφθαι, → ἐπεσκέφθαι,; χρίσεις. → κρίσεις.; ἀσύγ: χριτον, ἀλλὰ → ἀσύγκριτον, ἀλλὰ; χοινωνίας → κοινωνίας; ἀπροσπέλαστος → ἀπροσπέλαστος;; : Τοσοῦτον → Τοσοῦτον; ἀσεθὲς ὅσον; → ἀσεβὲς ὅσον;; δουλιχὴν → δουλικὴν; ἀποφαίνετα:, → ἀποφαίνεται,; χτίσεώς τε → κτίσεώς τε; χτίσεως ἐν → κτίσεως ἐν; ὑπαχοῇ τεταγμένης, → ὑπακοῇ τεταγμένης,; ἀρχιχῆς δὲ → ἀρχικῆς δὲ; δεσποτιχῆς → δεσποτικῆς; χαταδάλλων, → καταβάλλων,; οὐχὲ δῆλός → οὐχὶ δῆλός; χτίσει δεικνύς; → κτίσει δεικνύς;; χαταδεχόμενος → καταδεχόμενος; ὑπήχοον τοῦτο → ὑπήκοον τοῦτο; σύγχρισιν → σύγκρισιν; προσἤχουσαν → προσήκουσαν; αὐτοῖς. τὴν → αὐτῆς τὴν; ἐνέρ- Α 141} ργορτγία" οΟπβθπιδηδᾶπὶ 6586, ΒΑΣ. → ἐνέργειαν. Α ΒΑΣ.; ἐχείνῳ εἰς → ἐκείνῳ εἰς; ἀχόλουθον → ἀκόλουθον; προσήχουσαν → προσήκουσαν; ἀγεγνησία, → ἀγεννησία,; δοχεῖ τὸ → δοκεῖ· τὸ; χατὰ τὸν τούτων λόγον, → κατὰ τὸν τούτων λόγον,; εἰχών. Καὶ → εἰκών. Καὶ; χατὰ τὸν τούτων λόγον ΄ ὥστε τούτοις → κατὰ τὸν τούτων λόγον · ὥστε τούτοις; παρἕλχον → πάρελκον; εἰρήχασιν, → εἰρήκασιν,; ἰδ Ορδγι0 εϑι θεῖ, δυϊ ορεογδιϊοι δ ἰπιᾶφο; ἤυυνι [π6γὴῖ, οὐτ ἢ }}}} μαθοδηῖ φυοὰ πο 18 ον Γἁγενγησία, τὸ → ἀγεννησία, τὸ; ἀχόλουθος → ἀκόλουθος; Β φυκάδη) Πεὶ ἀΐξυ 148 651 ἐπσοπίμμη, [4 δυίθπν καὶ → καὶ; προσήχουσα τῷ → προσήκουσα τῷ; ἀρα καὶ προσήχων → ἄρα καὶ προσήκων; ἀχολουθεῖ → ἀκολουθεῖ; (δ4) ἐνεργείας → ἐνεργείας; εἰχών. θὕτω καὶ → εἰκών. Οὕτω καὶ; πολλάχις → πολλάκις; ἀντιόλέπειν → ἀντιβλέπειν; ἐδόων " Οἵδαμέν → ἐβόων " Οἵδαμέν; ἅνιος τοῦ → ἅγιος τοῦ.

Topics: Trinity, Christology, Heresy

Cite (SBL): Basil, Eun. 2.31 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-31). (abbreviation not yet checked)

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2.32PG 29:519

Ἴδωμεν δὲ καὶ τὰ ἀκόλουθα. ΕΥ̓͂Ν. Εἴτε γὰρ, φησὶν, ἐκ τῶν δημιουργημάτων σκοπούμενός τις, ἐκ τούτων ἐπὶ τὰς οὐσίας ἀνάγοιτο … ἐκ Μονογενοῦς τὸν Παράκλητον, κἀκ τῆς τοῦ Μονογενοῦς ὑπεροχῆς τὴν τῆς ἐνεργείας διαφορὰν πιστούμενος, ἀναμφισβήτητον λαμβάνει καὶ τῆς κατ᾽ οὐσίαν παραλλαγῆς τὴν ἀπόδειξιν. ΒΑΣ. Πρῶτον μὲν οὖν πῶς δυνατὸν ἐκ τῶν δημιουργημάτων τὰς οὐσίας ἀναλογίζεσθαι, ἐγὼ μὲν οὐχ ὁρῶ. Δυνάμεως γὰρ, καὶ σοφίας, καὶ τέχνης, οὐχὶ δὲ τῆς οὐσίας αὐτῆς ἐνδεικτικά ἔστι ποιήματα, Καὶ οὐδὲ αὐτὴν πᾶσαν τοῦ δημιουργοῦ τὴν δύναμιν ἀναγκαίως παρίστησιν, ἐκδεχομένου ποτὲ τὸν τεχνίτην μὴ πᾶσαν ἑαυτοῦ τὴν ἰσχὺν ἐναποθέσθαι ταῖς ἐνεργείαις, ἀλλ' ὑφειμένοις πολλάκις ἐπὶ τῶν ἔργων τῆς τέχνης τοῖς τόνοις χρήσασθαι. Εἰ δὲ καὶ ὅλην τὴν δύναμιν ἐπὶ τὸ ἔργον ἀνακινήσειε, καὶ οὕτως ἂν ὑπάρχοι τὴν ἰσχὺν αὐτοῦ διὰ τῶν ἔργων ἀναμετρεῖσθαι, οὐχὶ δὲ τὴν οὐσίαν, ἥτις ποτέ ἐστι, καταλαμβάνεσθαι. Εἰ δὲ διὰ τὸ ἁπλοῦν καὶ ἀσύνθετον τῆς θείας φύσεως τῇ μὲν δυνάμει σύνδρομον τίθεται τὴν οὐσίαν, καὶ διὰ τὴν προσοῦσαν ἀγαθότητα τῷ Θεῷ ὅλην μὲν κεκινῆσθαι λέγοι τὴν τοῦ Πατρὸς δύναμιν εἰς τὴν γέννησιν τοῦ Υἱοῦ, ὅλην δὲ πάλιν τὴν τοῦ Μονογενοῦς εἰς τὴν ὑπόστασιν τοῦ ἁγίου Πνεύματος, ὥστε ἐκ μὲν τοῦ Πνεύματος τὴν τοῦ Μονογενοῦς δύναμιν θεωρεῖσθαι, ὁμοῦ δὲ καὶ τὴν οὐσίαν, ἐκ δὲ τοῦ Μονογενοῦς πάλιν τὴν τοῦ Πατρὸς δύναμίν τε καὶ οὐσίαν καταλαμβάνεσθαι" σκοπεῖτε τὸ συναγόμενον. Ἐξ ὧν γὰρ ἐπεχείρησε τὸ ἀνόμοιον συστῆσαι τῆς οὐσίας, ἐκ τούτων ἐφάνη κατασκευάζων τὴν ὁμοιότητα. Εἰ μὲν γὰρ οὐδὲν ἔχει κοινὸν ἣ δύναμις πρὸς τὴν … τῆς οἰκίας τὴν οὐσίαν τοῦ οἰκοδόμου καταλ… …μεώς ἐστιν ἀποτελέσματα, πρὸς τὴν κατάληψιν αὐτῆς ὡδηγήθη; εἰ δὲ ταυτὸν οὐσία τέ ἐστι καὶ δύναμις, τὸ τὴν δύναμιν χαρακτηρίζον χαρακτηρίσει πάντως καὶ τὴν οὐσίαν. Ὥστε τὰ δημιουργήματα, ὡς σὺ φῂς, οὐ πρὸς τὸ ἀνόμοιον τῆς οὐσίας, ἀλλὰ πρὸς τὴν ἀκρίβειαν τῆς ὁμοιότητος φέρει. Πάλιν μέντοι καὶ τοῦτο τὸ ἐγχείρημα τὸν ἡμέτερον μᾶλλον ἣ τὸν αὑτοῦ λόγον συνίστησιν. Ἢ γὰρ οὐδαμόθεν ἔχει παρασχέσθαι τῶν εἰρημένων τὰς ἀποδείξεις, ἢ εἴπερ ἐκ τῶν ἀνθρωπίνων τὰς εἰκόνας λαμβάνοι, εὑρήσει οὐχ ἐκ τῶν ἔργων τοῦ τεχνίτου ἐν περινοίᾳ τῆς οὐσίας αὐτοῦ γινομένους ἡμᾶς, ἀλλ᾽ ἐκ τοῦ γεννηθέντος τὴν … δυνατόν· ἐκ μέντοι τοῦ γεννήματος νοῆσαι ῥάδιον τοῦ γεγεννηκότος τὴν φύσιν. Ὥστε εἰ μὲν δημιούργημα ὁ Μονογενῆς, οὐ παρίστησιν ἡμῖν τοῦ Πατρὸς τὴν οὐσίαν" εἰ δὲ γνωρίζει ἡμῖν δι᾽ ἑαυτοῦ τὸν Πα… εἰκὼν τοῦ Θεοῦ, καὶ ὑποστάσεως χαρακτήρ.

Idōmen de kai ta akoloutha. EUN. Eite gar, phēsin, ek tōn dēmiourgēmatōn skopoumenos tis, ek toutōn epi tas ousias anagoito … ek Monogenous ton Paraklēton, kak tēs tou Monogenous hyperochēs tēn tēs energeias diaphoran pistoumenos, anamphisbētēton lambanei kai tēs kat᾽ ousian parallagēs tēn apodeixin. BAS. Prōton men oun pōs dynaton ek tōn dēmiourgēmatōn tas ousias analogizesthai, egō men ouch horō. Dynameōs gar, kai sophias, kai technēs, ouchi de tēs ousias autēs endeiktika esti poiēmata, Kai oude autēn pasan tou dēmiourgou tēn dynamin anankaiōs paristēsin, ekdechomenou pote ton technitēn mē pasan heautou tēn ischyn enapothesthai tais energeiais, all' hypheimenois pollakis epi tōn ergōn tēs technēs tois tonois chrēsasthai. Ei de kai holēn tēn dynamin epi to ergon anakinēseie, kai houtōs an hyparchoi tēn ischyn autou dia tōn ergōn anametreisthai, ouchi de tēn ousian, hētis pote esti, katalambanesthai. Ei de dia to haploun kai asyntheton tēs theias physeōs tę̄ men dynamei syndromon tithetai tēn ousian, kai dia tēn prosousan agathotēta tǭ Theǭ holēn men kekinēsthai legoi tēn tou Patros dynamin eis tēn gennēsin tou Huiou, holēn de palin tēn tou Monogenous eis tēn hypostasin tou hagiou Pneumatos, hōste ek men tou Pneumatos tēn tou Monogenous dynamin theōreisthai, homou de kai tēn ousian, ek de tou Monogenous palin tēn tou Patros dynamin te kai ousian katalambanesthai" skopeite to synagomenon. Ex hōn gar epecheirēse to anomoion systēsai tēs ousias, ek toutōn ephanē kataskeuazōn tēn homoiotēta. Ei men gar ouden echei koinon hē dynamis pros tēn … tēs oikias tēn ousian tou oikodomou katal… …meōs estin apotelesmata, pros tēn katalēpsin autēs hōdēgēthē? ei de tauton ousia te esti kai dynamis, to tēn dynamin charaktērizon charaktērisei pantōs kai tēn ousian. Hōste ta dēmiourgēmata, hōs sy phę̄s, ou pros to anomoion tēs ousias, alla pros tēn akribeian tēs homoiotētos pherei. Palin mentoi kai touto to encheirēma ton hēmeteron mallon hē ton hautou logon synistēsin. Ē gar oudamothen echei paraschesthai tōn eirēmenōn tas apodeixeis, ē eiper ek tōn anthrōpinōn tas eikonas lambanoi, heurēsei ouch ek tōn ergōn tou technitou en perinoią tēs ousias autou ginomenous hēmas, all᾽ ek tou gennēthentos tēn … dynaton; ek mentoi tou gennēmatos noēsai rhadion tou gegennēkotos tēn physin. Hōste ei men dēmiourgēma ho Monogenēs, ou paristēsin hēmin tou Patros tēn ousian" ei de gnōrizei hēmin di᾽ heautou ton Pa… eikōn tou Theou, kai hypostaseōs charaktēr.

[32] Let us see what follows as well.

EUNOMIUS: "For if one, considering things from the works, is led up from them to the essences, … the Paraclete from the Only-Begotten, and, confirming the difference of activity from the superiority of the Only-Begotten, he receives an undisputed proof of the difference of essence too."

BASIL: First, then, how it is possible to infer the essences from the works I do not see. For things made indicate power and wisdom and art, not the essence itself. And they do not necessarily present even the whole power of the maker, since it is possible for the craftsman not to put all his strength into his activities, but often to use the slackened tensions of his art in his works. And even if he set his whole power in motion for the work, even so it would be possible to measure his strength through his works, but not to grasp his essence, whatever it is. But if, because of the simplicity and incompositeness of the divine nature, he sets the essence as coinciding with the power, and because of the goodness that belongs to God says that the whole power of the Father was moved to the begetting of the Son, and in turn the whole power of the Only-Begotten to the subsistence of the Holy Spirit, so that from the Spirit the power of the Only-Begotten is contemplated, and with it the essence, and from the Only-Begotten in turn the power and essence of the Father are grasped: see the conclusion. From the very things by which he tried to establish the unlikeness of the essence, he has been shown to construct its likeness. For if power has nothing in common with … from the house the essence of the builder … which are the results of power, led to the grasp of it? But if essence and power are the same, what characterizes the power will surely characterize the essence too. So the works, as you say, lead not to unlikeness of essence but to exactness of likeness. Again, then, this attempt too establishes our argument rather than his. For either he has nowhere to furnish proofs of what he has said, or, if he takes images from human things, he will find that we come to an understanding of a craftsman's essence not from his works but from the one begotten … it is possible; but from the offspring it is easy to understand the nature of the begetter. So if the Only-Begotten is a work, he does not present to us the essence of the Father; but if he makes known to us through himself the Father, … image of God and stamp of the hypostasis.

Col 1:15 (allusion, high confidence) · Heb 1:3 (allusion, high confidence)

Notes and citation

Summary: Basil argues that works reveal a maker's power, not his essence, and that if divine power and essence coincide, Eunomius's argument from works proves the likeness, not the unlikeness, of Father, Son, and Spirit.

Chapter 32 of Book 2. This scan page is badly damaged: Greek lines are cut and interleaved with Migne's Latin and notes, which are removed by logged corrections; lost words are marked …. The quotation is Eunomius's Apology.
Col 1:15; Heb 1:3.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): ἀχόλουθα. → ἀκόλουθα.; ἐχ τῶν δημιουργημάτων σχοπούμενός → ἐκ τῶν δημιουργημάτων σκοπούμενός; ἐχ τούτων → ἐκ τούτων; (0 ἰεφο, ὥς γε τούτοις ἀντιλέγεις οὐχ ἔχουσιν, εἴο. δυπὶ πλ}}} ᾿πτοϑτιαι οἱ διμθηάδίυπι νἱ θγὶ ἴῃ εἷς αἱ ροδὲ οὐδέν νοχ ἐναντίον, 801 8118 φυδενὶδ 51- Δυίοιη, δι )5ιδ 5, πο η 15 βυ δίδηι δγί! πᾶ. λοῦ ἄν, εἰς. εα!οτοηῖπ 605 [ασότεπι ρίμτὶνπὶ, εἰ απο τἀγεηίχαο, γα! ἐδ δἀπηοάϊμη ἀδ μος 608 ἰδυύαγθι. [ἐ βνηιαι, --- Καὶ τοῦτο κατὰ τὸν τούτων «1όγον. Τοπϊροηίεἱ νογο, Ραγδοϊοίαπι, (6 πὶ ργορίεγοα 400} οχ Μονογενοῦς → … ἐκ Μονογενοῦς; Παράχλητον, → Παράκλητον,; χἀχ τῆς τοῦ → κἀκ τῆς τοῦ; ἀναμφισδήτητον → ἀναμφισβήτητον; λαμθάνε: → λαμβάνει; τῇς κατ᾽ → τῆς κατ᾽; ἐχ τῶν δημιουργημάτων τὰς → ἐκ τῶν δημιουργημάτων τὰς; ἀναλογέξεσθαι, → ἀναλογίζεσθαι,; ὁρῶ.᾽ Δυνάμεως → ὁρῶ. Δυνάμεως; ἐνδειχτιχά → ἐνδεικτικά; ἐχδεχομένου → ἐκδεχομένου; τεχνίτὴν → τεχνίτην; πολλάχις → πολλάκις; ἐ πὶ τῶν ἔργων → ἐπὶ τῶν ἔργων; τῇς τέχνης → τῆς τέχνης; ἀναχινήσειε, → ἀνακινήσειε,; Δ, ΠῸη δυΐδην 61 πἰ δυθϑιδηιίϑιη, 41 ἰϑηάθαι Β ὑπάρχοι → ὑπάρχοι; ἀναμετρεῖ- → ἀναμετρεῖσθαι,; 68 511, ᾿μι συ πηι5. Ουοἀ δῖ, χιοιΐαπι ἀἰνίηλ ηὰσθαι, οὐχὶ → οὐχὶ; χαταλαμδάνεσθαι. → καταλαμβάνεσθαι.; θεῷ ὅλην → Θεῷ ὅλην; χεχινῆσθαι → κεκινῆσθαι; ἐχ μὲν τοῦ → ἐκ μὲν τοῦ; ἐχ δὲ τοῦ → ἐκ δὲ τοῦ; καταλαμδάνεσθαι" → καταλαμβάνεσθαι"; σχοπεῖτε → σκοπεῖτε; ᾿ οὐσίας, → οὐσίας,; κατασχευάζων → κατασκευάζων; ὁμοιότης → ὁμοιότητα.; κα. Εἰ μὲν → Εἰ μὲν; χοινὸν ἣ → κοινὸν ἣ; ορηίγᾶ, δἱ ἰάσπι δϑὶ δυϊϑβίδηιϊα οἱ ῃοιθϑίδϑ : αυοά δἰ τα πν, αὐ τὰ ἀἰςοΐβ, 56 δ ρενγίδοϊδιῃ φηΐπε ποῖ ἀθ δῖ ὑπ 6 68 φυῷ ἀἰχίι ἀδιποηϑῖγοι ᾿ 80}, οἶα βογὶ ροίόδι, υἱ 65 φαΐ ἀοιθαῃ σθηϑίγυχίί 65β6ηϊ4 σομρτγομδπάδλιυς ὁχ ἀομο : δὶ αἰ Β] 9 }]6 ἤθη εβὶ δχ ροηϊίογα ροη!τοτίβ πϑίι γι [π| 6} 66 Γο. (0 πέρα, οὐχὶ δημιούργημα, ἀλλὰ Υἱὸς ἀληθὴς, καὶ Καὶ ταῦτα μὲν τοιαῦτα. ὧν ἰορῖμς ἴος βοποίίυπι, ἣν ὑπερέχεται ὑπὸ τοῦ Πατρός, ἐα ρμταειαπιία μα δμιρέγαι Ὁ α Ραιγε. 884 ἸπϊΆπογηηὶ βθπιθυιῖα μ᾽ για πὶ ϑυρογα ρα! ὁ Ὁ τῆς οἰκίας → … τῆς οἰκίας; οἰχοδόμου → οἰκοδόμου; χαταλ μεώς ἐστιν → καταλ… …μεώς ἐστιν; αὑτῆς ὡδηγήθη; → αὐτῆς ὡδηγήθη;; χαραχτηρίξον → χαρακτηρίζον; χαραχτηρίσει → χαρακτηρίσει; φὴς, οὐ πρὸς → φῂς, οὐ πρὸς; ἀχρίθειαν → ἀκρίβειαν; ἐχ τῶν ἀνθρωπίνων → ἐκ τῶν ἀνθρωπίνων; εἰχόνας λαμδάνοι, → εἰκόνας λαμβάνοι,; ἐχ τῶν ἔργων → ἐκ τῶν ἔργων; αδειν δυνατόν" → … δυνατόν·; γεγεννηχότος → γεγεννηκότος; ἑαντοῦ τὸν → ἑαυτοῦ τὸν; Παεἰκὼν τοῦ → Πα… εἰκὼν τοῦ.

Topics: Trinity, Heresy

Cite (SBL): Basil, Eun. 2.32 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-32). (abbreviation not yet checked)

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2.33PG 29:519

Ἡ δὲ παρενθήκη τῆς βλασφημίας ὅση; Καταφρονήσας τῆς ἐν τοῖς Εὐαγγελίοις ἀπειλῆς, ἣν ὁ Κύριος τοῖς τὸ Πνεῦμα τὸ ἅγιον βλασφημήσασι φοβερωτάτην ἐπανετείνατο, δημιούργημα λέγει τὸ Πνεῦμα τὸ ἅγιον" μικροῦ μηδὲ ζῶον αὐτὸ εἶναι διδοὺς, τοῖς ἀψύχοις, ὡς τὰ πολλὰ, τῆς προσηγορίας ταύτης ἐφαρμοζούσης. Οὐ γὰρ δὴ, ὅτι προέλαβε τῇ βλασφημίᾳ ταύτῃ τὸν Κύριον, καθυφεῖναι τι ἡμᾶς τῆς ἀγανακτήσεως ἄξιον. Οὐ γὰρ παραμυθία τοῦτο τῆς ἀσεβείας, ἀλλὰ προσθήκη τῆς κατακρίσεως. Ἐπεὶ καὶ ὁ Κύριος τὴν μὲν εἰς αὐτὸν βλασφημίαν δι᾽ ἀγαθότητα συνεχώρησε τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον ἀναπόδραστον εἶναι τοῖς τολμήσασιν …νατο. Πρῶτος τοίνυν τῶν ἀφ᾽ οὗ τὸ κήρυγμα τῆς … ταύτην ἐτόλμησε τὴν φωνὴν ἀφεῖναι περὶ τοῦ Πνεύματος. Οὔκουν τινὸς μέχρι τήμερον ἀκηκόαμεν δημιούργημα τὸ ἅγιον Πνεῦμα προσειπόντος, ἡ ἐν τοῖς καταλειφθεῖσιν ὑπ᾽ αὐτῶν λόγοις τὴν προσηγορίαν ταύτην εὑρήκαμεν. Εἶτά φησιν" ΕΥ̓͂Ν. Εἰ ἐκ τῶν δημιουργημάτων ἀνάγοιτό τις πρὸς τὴν τῆς οὐσίας κατάληψιν, εὑρήσει τοῦ μὲν ἀγεννήτου τὸν Υἱὸν ποίημα, τοῦ δὲ Μονογενοῦς τὸν Παράκλητον. ΒΑΣ. Ἄλλος οὗτος τρόπος τῆς ἀσεβείας · διπλᾶ βλασφημεῖν ἐν ἑνὶ ῥήματι, καὶ τὴν τοῦ ἁγίου Πνεύματος ἐξουδένωσιν ὡς ὁμολογουμένην λαβόντα, ἐντεῦθεν ὁρμῆσαι πρὸς τὴν ἀπόδειξιν τῆς τοῦ Μονογενοῦς ἐλαττώσεως. Καὶ, ὡς ἔοικεν, Οἱ μὲν οὐρανοὶ διηγοῦνται δόξαν Θεοῦ" τὸ δὲ Πνεῦμα τὸ ἅγιον τὴν τῆς δόξης ἐλάττωσιν τοῦ Μονογενοῦς ἀναγγέλλει. Καὶ ὁ μὲν Κύριος περὶ τοῦ Παρακλήτου λέγων, Ἐκεῖνος ἐμὲ δοξάσει, φησίν " ἡ δὲ κατήγορος γλῶττα ἐμπόδιον εἶναι τῷ Υἱῷ τῆς πρὸς τὸν Πατέρα συγκρίσεως ἀποφαίνεται. Ἐπειδὴ γὰρ τοῦ Πνεύματος. φησὶ, ποιητὴς ὁ Υἱὸς (Ἵλεως δὲ ἡμῖν, Κύριε, ἐπὶ τοῖς λαλουμένοις εἴης), τοῦτο δὲ τοιοῦτόν ἐστιν, ὡς μηδεμίαν σεμνότητα τῷ δημιουργήσαντι προστιθέναι, διὰ τοῦτο οὐδὲ συγκρίνεσθαι τῷ Πατρὶ ἄξιος, ἐκ τῆς ὧν ἐποίησεν εὐτελείας τὸ ὁμότιμον τῆς ἀξίας ἀφῃρημένος .

Hē de parenthēkē tēs blasphēmias hosē? Kataphronēsas tēs en tois Euangeliois apeilēs, hēn ho Kyrios tois to Pneuma to hagion blasphēmēsasi phoberōtatēn epaneteinato, dēmiourgēma legei to Pneuma to hagion" mikrou mēde zōon auto einai didous, tois apsychois, hōs ta polla, tēs prosēgorias tautēs epharmozousēs. Ou gar dē, hoti proelabe tę̄ blasphēmią tautę̄ ton Kyrion, kathypheinai ti hēmas tēs aganaktēseōs axion. Ou gar paramythia touto tēs asebeias, alla prosthēkē tēs katakriseōs. Epei kai ho Kyrios tēn men eis auton blasphēmian di᾽ agathotēta synechōrēse tēn de eis to Pneuma to hagion anapodraston einai tois tolmēsasin …nato. Prōtos toinyn tōn aph᾽ hou to kērygma tēs … tautēn etolmēse tēn phōnēn apheinai peri tou Pneumatos. Oukoun tinos mechri tēmeron akēkoamen dēmiourgēma to hagion Pneuma proseipontos, hē en tois kataleiphtheisin hyp᾽ autōn logois tēn prosēgorian tautēn heurēkamen. Eita phēsin" EUN. Ei ek tōn dēmiourgēmatōn anagoito tis pros tēn tēs ousias katalēpsin, heurēsei tou men agennētou ton Huion poiēma, tou de Monogenous ton Paraklēton. BAS. Allos houtos tropos tēs asebeias ; dipla blasphēmein en heni rhēmati, kai tēn tou hagiou Pneumatos exoudenōsin hōs homologoumenēn labonta, enteuthen hormēsai pros tēn apodeixin tēs tou Monogenous elattōseōs. Kai, hōs eoiken, Hoi men ouranoi diēgountai doxan Theou" to de Pneuma to hagion tēn tēs doxēs elattōsin tou Monogenous anangellei. Kai ho men Kyrios peri tou Paraklētou legōn, Ekeinos eme doxasei, phēsin " hē de katēgoros glōtta empodion einai tǭ Huiǭ tēs pros ton Patera synkriseōs apophainetai. Epeidē gar tou Pneumatos. phēsi, poiētēs ho Huios (Hileōs de hēmin, Kyrie, epi tois laloumenois eiēs), touto de toiouton estin, hōs mēdemian semnotēta tǭ dēmiourgēsanti prostithenai, dia touto oude synkrinesthai tǭ Patri axios, ek tēs hōn epoiēsen euteleias to homotimon tēs axias aphę̄rēmenos .

[33] And how great is the addition to his blasphemy? Despising the threat in the Gospels, the most fearful one, which the Lord held over those who blaspheme the Holy Spirit, he calls the Holy Spirit a work, all but refusing even to grant that he is a living being, since this designation fits lifeless things for the most part. For the fact that he first directed this blasphemy against the Lord is surely no reason for us to relax any of our indignation; it is no mitigation of the impiety but an addition to the condemnation. For the Lord pardoned the blasphemy against himself because of his goodness, but [declared] the blasphemy against the Holy Spirit inescapable for those who dared it. He is the first, then, of all since the proclamation of … to have dared to utter this word about the Spirit. For to this day we have not heard of anyone calling the Holy Spirit a work, nor have we found this designation in the writings they have left. Then he says:

EUNOMIUS: "If one is led up from the works to the comprehension of the essence, he will find the Son a thing made of the unbegotten, and the Paraclete of the Only-Begotten."

BASIL: This is another manner of impiety: to blaspheme doubly in one statement, and, taking the disparagement of the Holy Spirit as agreed, to set out from there to prove the inferiority of the Only-Begotten. And so, it seems, "the heavens declare the glory of God," but the Holy Spirit announces the diminution of the glory of the Only-Begotten! The Lord, speaking of the Paraclete, says, "He will glorify me"; but the accusing tongue declares that he is an obstacle to the Son's comparison with the Father. For since, he says, the Son is the maker of the Spirit (be gracious to us, Lord, in what we say!), and this is such as to add no dignity to the one who made it, therefore the Son is not worthy to be compared with the Father, being deprived of equality of dignity by the cheapness of what he made.

Textual problem in this passage: see the notes.

Matt 12:31 (allusion, high confidence) · Matt 12:32 (allusion, high confidence) · Ps 19:1 (18:2 LXX) (quotation, high confidence) · John 16:14 (quotation, high confidence)

Notes and citation

Summary: Basil denounces Eunomius as the first to call the Holy Spirit a 'work,' a blasphemy he uses to argue the Son's inferiority.

Chapter 33 of Book 2. A line lost in the scan is marked …; Migne's Latin and notes are removed by logged corrections. The quotation is Eunomius's Apology.
Matt 12:31-32; Ps 19:1 (LXX 18:2); John 16:14.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Ἢ δὲ παρενθήχη → Ἡ δὲ παρενθήκη; Α 470 25. Καταφρονήσας → Καταφρονήσας; φοδερωτάτην → φοβερωτάτην; ἑπανετείνατο, → ἐπανετείνατο,; μιχροῦ μηδὲ → μικροῦ μηδὲ; προέλαθδε → προέλαβε; καθυφεῖναξ → καθυφεῖναι; ἀγαναχτήσεως → ἀγανακτήσεως; ἀσεθείας, → ἀσεβείας,; προσθήχη → προσθήκη; χαταχρίσεως. → κατακρίσεως.; πὸ ἅγιον → τὸ ἅγιον; νατο. Πρῶτος → …νατο. Πρῶτος; χήρυγμα τῆς → κήρυγμα τῆς; δυδηι Ὀοη δ16 πὶ Γαπ)ἰϑἰῖ : δι θαπὶ 402 ἰῃ ϑρί γί τι ταύτην → … ταύτην; Πνεύ- Β τεηἰ ϑύογι! βυπι, εχ ματος. Οὔχουν τινὸς → Πνεύματος. Οὔκουν τινὸς; ἀκηχόαμεν → ἀκηκόαμεν; ἣ ἐν τοῖς → ἡ ἐν τοῖς; εὑρήχαμεν. → εὑρήκαμεν.; χατάληψιν, → κατάληψιν,; Παράχλητον. → Παράκλητον.; Αλλος οὗτος → Ἄλλος οὗτος; ἀσεθείας (θὅ)" διπλᾶ → ἀσεβείας · διπλᾶ; λαθόντα, → λαβόντα,; Μονο- Ξνοῦς ἐλαττώσεως. → Μονογενοῦς ἐλαττώσεως.; ἔοιχεν, Οἱ → ἔοικεν, Οἱ; οὐραγοὶ διηγοῦνται → οὐρανοὶ διηγοῦνται; τὴ ἅγιον → τὸ ἅγιον; ἀναγγέλλει.. → ἀναγγέλλει.; Παραχλήτου → Παρακλήτου; ἣ δὲ χατήγορος → ἡ δὲ κατήγορος; συγχρίσεως → συγκρίσεως; (Ἄεως δὲ → (Ἵλεως δὲ; συγχρίνεσθαι → συγκρίνεσθαι; ἐχ τῆς ὧν → ἐκ τῆς ὧν; ἀφῃρημένος ᾿ → ἀφῃρημένος ..

Topics: Trinity, Heresy

Cite (SBL): Basil, Eun. 2.33 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-33). (abbreviation not yet checked)

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2.34PG 29:519

Ἆρα ἀκηκόατέ ποτε βλασφημίας χαλεπωτέρας; ἄρά τις οὕτω περιφανῶς εἰς τὸ ἄφυκτον κρῖμα τῆς εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημίας κατέπεσε; Μόν… …τος, καὶ ὀνόμασί τε αὐτὸ ταπεινοῖς καθυβρίσαι, καὶ τὴν φύσιν αὐτοῦ τοσοῦτον ἐξευτελίσαι, ὥστε ἀδοξίαν εἰπεῖν τῷ πεποιηκότι προστρίβεσθαι. Μᾶλλον δὲ κἀκεῖνος ἔφυγεν ἂν ταπεινῶς εἰπεῖν τι περὶ τοῦ Πνεύματος, ὡς ἂν μὴ τὸν τῦφον ἑαυτοῦ καταβάλοι. Καὶ περὶ μὲν τούτου κατὰ σχολὴν ἐροῦμεν. Ἐκεῖνο δὲ τίνι τῶν πάντων ἄδηλον, ὅτι οὐδεμία ἐνέργεια τοῦ Υἱοῦ ἀποτετμημένη ἐστὶ τοῦ Πατρὸς, οὐδὲ ἐστί τι ἐν τοῖς οὖσι τῷ Υἱῷ ὑπάρχον, ὃ τοῦ Πατρὸς ἠλλοτρίωται; Πάντα γὰρ, φησὶ, τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά. Πῶς οὖν τοῦ Πνεύματος τὴν αἰτίαν τῷ Μονογενεῖ μόνῳ προστίθησι, καὶ κατηγόρημα τῆς φύσεως αὐτοῦ τὴν τούτου λαμβάνει δημιουργίαν; Εἰ μὲν οὖν, δύο ἀρχὰς ἀντιπαρεξάγων … ἀλλήλαις, ταῦτά φησι, μετὰ Μανιχαίου καὶ Μαρκίωνος συντριβήσεται" εἰ δὲ μιᾶς ἐξάπτει τὰ ὄντα, τὸ παρὰ τοῦ Υἱοῦ γεγενῆσθαι λεγόμενον πρὸς τὴν πρώτην αἰτίαν τὴν ἀναφορὰν ἔχει. Ὥστε κἂν πάντα εἰς τὸ εἶναι παρῆχθαι διὰ τοῦ Θεοῦ Λόγου πιστεύωμεν, ἀλλὰ τὸ πάντων αἴτιον εἶναι τὸν Θεὸν τῶν ὅλων οὐχ ἀφαιρούμεθα. Πῶς δὲ οὐ φανερὸν ἔχει τὸν κίνδυνον διαιρεῖν ἀπὸ τοῦ Θεοῦ τὸ Πνεῦμα; τοῦτο μὲν τοῦ ᾿Αποστόλου συνημμένως ἡμῖν παραδιδόντος, καὶ νῦν μὲν Χριστοῦ λέγοντος, νῦν δὲ τοῦ Θεοῦ, ἐν οἷς γράφει" Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ" καὶ πάλιν" Ὑμεῖς δὲ οὐ τὸ τὸ ἐκ τοῦ Θεοῦ" τοῦτο δὲ τοῦ Κυρίου τὸ Πνεῦμα τῆς ἀληθείας λέγοντος " ἐπειδὴ αὐτὸς ἡ ἀλήθεια, … καθαίρεσιν τῆς δόξης τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἀφαιρεῖ μὲν αὐτὸ τοῦ Πατρὸς, τῷ δὲ Μονογενεῖ διαφερόντως ἐπὶ καθαιρέσει τῆς δόξης προστίθησιν, ἐφυβρίζων, ὡς οἴεται, οὐδεμίαν ἐκδίκησιν ἐπὶ τοῖς πονηροῖς δόγμασιν ἐν τῇ ἡμέρᾳ τῆς ἀνταποδόσεως ἀναμένων.

Ara akēkoate pote blasphēmias chalepōteras? ara tis houtō periphanōs eis to aphykton krima tēs eis to Pneuma to hagion blasphēmias katepese? Mon… …tos, kai onomasi te auto tapeinois kathybrisai, kai tēn physin autou tosouton exeutelisai, hōste adoxian eipein tǭ pepoiēkoti prostribesthai. Mallon de kakeinos ephygen an tapeinōs eipein ti peri tou Pneumatos, hōs an mē ton typhon heautou katabaloi. Kai peri men toutou kata scholēn eroumen. Ekeino de tini tōn pantōn adēlon, hoti oudemia energeia tou Huiou apotetmēmenē esti tou Patros, oude esti ti en tois ousi tǭ Huiǭ hyparchon, ho tou Patros ēllotriōtai? Panta gar, phēsi, ta ema sa esti, kai ta sa ema. Pōs oun tou Pneumatos tēn aitian tǭ Monogenei monǭ prostithēsi, kai katēgorēma tēs physeōs autou tēn toutou lambanei dēmiourgian? Ei men oun, dyo archas antiparexagōn … allēlais, tauta phēsi, meta Manichaiou kai Markiōnos syntribēsetai" ei de mias exaptei ta onta, to para tou Huiou gegenēsthai legomenon pros tēn prōtēn aitian tēn anaphoran echei. Hōste kan panta eis to einai parēchthai dia tou Theou Logou pisteuōmen, alla to pantōn aition einai ton Theon tōn holōn ouch aphairoumetha. Pōs de ou phaneron echei ton kindynon diairein apo tou Theou to Pneuma? touto men tou ᾿Apostolou synēmmenōs hēmin paradidontos, kai nyn men Christou legontos, nyn de tou Theou, en hois graphei" Ei de tis Pneuma Christou ouk echei, houtos ouk estin autou" kai palin" Hymeis de ou to to ek tou Theou" touto de tou Kyriou to Pneuma tēs alētheias legontos " epeidē autos hē alētheia, … kathairesin tēs doxēs tou Kyriou hēmōn Iēsou Christou, aphairei men auto tou Patros, tǭ de Monogenei diapherontōs epi kathairesei tēs doxēs prostithēsin, ephybrizōn, hōs oietai, oudemian ekdikēsin epi tois ponērois dogmasin en tę̄ hēmerą tēs antapodoseōs anamenōn.

[34] Have you ever heard a more grievous blasphemy? Has anyone fallen so openly into the inescapable judgment of blasphemy against the Holy Spirit? [Only] … against the Spirit, both to insult him with lowly names and to cheapen his nature so far as to say that it brings dishonor on the one who made him. Rather, even that man would have avoided saying anything lowly about the Spirit, so as not to overthrow his own conceit. But of this we shall speak at leisure. To whom of all is it not plain that no activity of the Son is cut off from the Father, and that there is nothing among the things that are which belongs to the Son and is estranged from the Father? "For all that is mine," he says, "is yours, and yours is mine." How then does he assign the cause of the Spirit to the Only-Begotten alone, and take his creation of the Spirit as a predicate of his nature? If, then, he says this setting up two principles against each other …, he will be crushed together with Mani and Marcion; but if he attaches the things that are to one principle, what is said to have come to be from the Son has its reference to the first cause. So, even though we believe that all things were brought into being through God the Word, we do not take away from the God of the universe his being the cause of all. And how does it not carry an obvious danger to divide the Spirit from God? The Apostle hands him down to us as joined, speaking of him now as Christ's and now as God's, when he writes, "If anyone does not have the Spirit of Christ, he is not his," and again, "But you [received] not the … but the [Spirit] that is from God"; and the Lord calls him the Spirit of truth, since he himself is the truth … to the lowering of the glory of our Lord Jesus Christ, he takes the Spirit away from the Father and assigns him specially to the Only-Begotten, to the lowering of his glory, insulting him, as he thinks, and expecting no vengeance for his wicked doctrines in the day of recompense.

Textual problem in this passage: see the notes.

John 17:10 (quotation, high confidence) · John 1:3 (allusion, high confidence) · Rom 8:9 (quotation, high confidence) · 1 Cor 2:12 (quotation, high confidence) · John 15:26 (allusion, high confidence) · John 14:6 (allusion, high confidence)

Notes and citation

Summary: Basil concludes Book 2: making the Spirit a creature of the Son alone separates the Spirit from God and lowers the Son, contrary to Scripture, which calls the Spirit both God's and Christ's.

Chapter 34, the last of Book 2. Lines lost in the scan are marked …; the opening words of Basil's comparison ('[Only] … against the Spirit') name a predecessor whose name is lost in the scan, probably Montanus (whose claim to speak as the Paraclete is the 'conceit' Basil mentions). Migne's Latin and notes are removed by logged corrections. Mani and Marcion are named as teachers of two principles.
John 17:10; John 1:3; Rom 8:9; 1 Cor 2:12; John 15:26; John 14:6.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): ἾΑρα ἀκηχόατέ → Ἆρα ἀκηκόατέ; ἄφυχτον χρῖμα τῆς → ἄφυκτον κρῖμα τῆς; Μον- Ὁ εἰυπὶ ον» 0 ]Δ5}}"θῃιᾶ ἷμ ουσι. ἠοῖ ρογί: ὕπίφοπί εἰ παητίαι, Εἰ δονέηυ8. (6 Ρὰπο 8, Θοπιΐπο., 46 ᾿ΐδ 465 Ἰο]ιίητγ, Ῥγορ 5 Εαϊὶὶ Ἐπεὶ καί. Απιΐφι! ἄπο Πρ τὶ Ἐπειδὴ καὶ. Μοχ δᾳ. αυϑτιυβ τὴν μὲν εἰς ἑαυτόν. τῆς βλασφημίας, υτἰφας ἀδ ϑρί για δἰϊφυϊὰ Βυπι τὸ γ ἀΐσογα ον ββεῖ, Οπιπία εἐπὶτα, ἰυααῖ!, πισα [μα διπί, ἐἐ (μα πιοα ". τος, καὶ ὀνόμασί → Μόν… …τος, καὶ ὀνόμασί; αὑτὸ ταπεινοῖς → αὐτὸ ταπεινοῖς; καθυδρίσαι, → καθυβρίσαι,; πεποιηχότι → πεποιηκότι; προστρίδεσθαι. → προστρίβεσθαι.; χὰχεῖνος → κἀκεῖνος; (θὉ) εἰπεῖν → εἰπεῖν; κχαταθάλοι. → καταβάλοι.; ἐροῦμεν Ἐχεῖνο δὲ → ἐροῦμεν. Ἐκεῖνο δὲ; ἑνέργεια → ἐνέργεια; ὅ τοῦ Πατρὸς → ὃ τοῦ Πατρὸς; ἡλλοτρίωται; → ἠλλοτρίωται;; αἱτίαν τῷ → αἰτίαν τῷ; λαμόάνει → λαμβάνει; ἀντιπαρεξάγων → ἀντιπαρεξάγων …; οἱ Μαγοίομβ δοπίθγοιυγ; δίῃ δ 16ΠῈ βίαια! 40 ὑπὸ Β ἀλλήλαις, → ἀλλήλαις,; Μανικαίου → Μανιχαίου; Μαρχίωἐγαίδὶ; → Μαρκίωνος; οἱ πιοὰο (μγῖβδιὶ, πιούο θεἰ ϑρί γα πὶ ἀΐοδὶ, νος συντριθήσεται" → συντριβήσεται"; ὅντα, τὸ → ὄντα, τὸ; πρώτὴν αἰτίαν → πρώτην αἰτίαν; χίνδυνον → κίνδυνον; Πγεῦμα Χριστοῦ → Πνεῦμα Χριστοῦ; χκαὶ πάλιν" → καὶ πάλιν"; ἐχ τοῦ Θεοῦ" → ἐκ τοῦ Θεοῦ"; τῆ; ἀληθείας → τῆς ἀληθείας; ἀλήθεια, → ἀλήθεια, …; χαθαίρεσιν → καθαίρεσιν; Μονογεγεῖ → Μονογενεῖ; ἐφυδρίζων, → ἐφυβρίζων,; ἐχδίχησιν → ἐκδίκησιν; ἀναμένων. “ὦ ἴῃ ἰϊᾳυΐθυβ "58. "οη αἰ ιΘοΥ : πα! μὶ ἰαπιο γνλυϊ πο 681, 481} τη 6] 115 8051}. τὰ αυοἃ ΡῈΓ 886 τογιίσπι ποθὴ πἰδὶ Δ] 4 Δι0 ροϑὶ ἀυ08 ρτγίογοϑ ἃ Βᾶ- "4, καὶ κατηγόρημα τῆς φύσεως, εἴδ., εἴ 81 (ον. τι, 13. ὁ οδη. χν, δθ. μασι καὶ νοήμασι, οὔ μταυα υεῖϑα εἰ εοφίϊαια Αἱ ἐμ" το δι. οἱ οοἀΐοθ5 δπιϊφυΐοτοβ (0]}. εἰ 6. → ἀναμένων..

Topics: Trinity, Heresy

Cite (SBL): Basil, Eun. 2.34 (PG 29:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-contra-eunomium/2-25/#p-2-34). (abbreviation not yet checked)

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