Refutation of Eunomius

The treatise “Refutation of Eunomius” (380-383) is not only the most extensive of all the works of St. Gregory of Nyssa, but also one of the most important polemical works against the extreme Arians (Anomeans). At the request of his brother Peter, Bishop of Sebastia, St. Gregory writes an essay in which he analyzes Eunomius’s answer to the work of St. Basil the Great, “Refutation of the defensive speech of the evil Eunomius,” defends the personality of St. Basil and substantiates the doctrine of the deity of the Son of God and the Holy Spirit. St. Gregory wrote at least four treatises, later united under the general title “Refutation of Eunomius.” In the first three, he refutes the accusations of Eunomius against St. Basil the Great. The fourth contains a detailed criticism of the “Confession of Faith” proposed by Eunomius in 383 to the Emperor Theodosius. Over time, the order of the treatises was changed by the publishers so that there were 12 books. St. Gregory, following St. Basil the Great, defined the Holy Trinity as “one essence in three persons” (this is the formula adopted by the Second Ecumenical Council in 381). He affirms the truth of the consubstantiality of the Trinity and condemns Eunomius for placing the results of his philosophy above the official teaching of the Church. According to St. Gregory, the differences between the three Persons of the Trinity lie in the different origins of their Hypostases. The triune nature of God is revealed through divine action (despite the unity of God in His actions): the Son is begotten by the Father, the Holy Spirit is from the Father, and the role of the Father as progenitor. The Three Hypostases refer to the distinct in God, and God is the name of a single and indistinguishable essence. St. Gregory was one of the first theologians who, in contrast to Origen, argued that God is infinite. His main argument in favor of the infinity of God can be found in this treatise - the goodness of God is limitless, therefore God is also limitless. *The title of the work in Latin is Contra Eunomium Libri. Contents of the Epistle to Peter of Sebastia Letter of Peter of Sebaste to his brother Saint Gregory of Nyssa Epistle to Peter of Sebaste Having barely found some free time after returning from Armenia, I could begin to heal the body and collect the notes, on the advice of your prudence, compiled on Eunomius, so that my work would finally take the form of a coherent word, and the word would already become a book. But what I wrote is not against both books of Eunomius, because I did not have so much free time. The one who lent me this heretical book, through great recklessness, soon demanded the book back and did not allow me to copy it or study it at my leisure. Having used it for only seventeen days, I did not have the opportunity to make sure that in such a short time I could fill both books. And since many, having some zeal for the truth, because of the rumor that had spread, I don’t know how, that I was working to refute the blasphemer, repeatedly approached me, it pleased me, first of all, to use your prudence as an adviser in this matter, whether it should be entrusted to the rumors of many or come up with something else. The following leads me to bewilderment: I received Eunomius’s word immediately after the death of Saint Basil, when my heart was still boiling with love and greatly ached from the general loss of churches. Eunomius has not only one thing written that, apparently, serves to confirm his teaching, but in a large part of the book one can see the care with which he worked to compose slanderous attacks on our father. Therefore, outraged by Eunomius’s insulting expressions, I also expressed some irritation and inflamed heart at this writer. Because many, perhaps, have a different opinion about us, namely, that, according to the teachings of this saint, having learned as much as possible modesty in character, we are able to be patient with those who are daring against us to the point of outrage; then I was afraid that for what I had written about the enemy, the readers would consider me, as easily irritated by the slander of those insulting, as some kind of novice; Perhaps, what will prevent me from being recognized as such is the fact that I was angered by what was said not against myself, but against my father. For in such cases, one who observes modesty is no more excusable than, perhaps, one who is irritated. If the first part of the word seems somewhat unlike a contest, then I reason that a prudent judge will approve such frugality in the word. For neither should a good opinion about a great thing, undermined by the blasphemies of the enemy, be left undefended, nor should a whole word be filled with defense, and here and there starting a dispute about it. Moreover, for those who reason with all accuracy, this is part of the competition. For since the word of the enemy has two separate goals in mind: to slander us and to condemn sound teaching, therefore our word must be directed against both. But for the sake of clarity and in order not to interrupt the connection in research about dogmas with inserts containing a refutation of the enemy’s slander, having, of necessity, divided this work into two parts, at the beginning we began to justify ourselves from what was being erected against us, and after this, to the best of our ability, we entered into an argument with what was said against the dogma! The word contains not only the refutation of heretical assumptions, but also the teaching and presentation of our dogmas. For we consider it shameful for ourselves and completely ignoble when our enemies do not hide what is incongruous with anything, for us not to have the courage to express the truth. Peter wishes to rejoice in the Lord to the godly brother Gregory. Having read the letter of your reverence, and in the word against heresy, noticing zeal for the truth and for our holy Father, I recognized this word as a work not of your power, but of the power of the One who had arranged well, so that the truth would be spoken in His teachings. But since I maintain that the defense of truth is best attributed to the Spirit of truth himself, it seems to me that the effort to rebel against sound faith should be attributed not to Eunomius, but to the father of lies himself. And this “murderer from time immemorial” (John 8:44), who spoke in Eunomius, apparently carefully sharpened the sword against himself. For if he had not risen up against the truth with such audacity, then no one would have moved you to defend the dogmas of piety. Therefore, “stab the wise in their deceit” (1 Cor. 3:19), so that the rottenness and inconsistency of their teachings would be especially exposed, and allowed them to rebel against the truth, and in this empty verbiage to learn in vain (Ps. 2:1). So, since you have begun a good work and will complete it, do not weaken, serving the power of the Spirit, and do not show yourself half-valiant in the fight against those who take arms against the glory of Christ, but imitate your true father, who, like the zealot Phinehas, with one blow of reproof, pierced the student along with the teacher. So, with your verbal hand, forcefully thrust the spiritual sword into both heretical books, so that the serpent, after crushing its head, does not bring fear to the inexperienced with its still trembling tail. For if, after the deposition of the first parts of the work, the ending is left unexamined, many will remain with the thought that it still has some force against the truth. The irritation that appears in the word for the emotional sensibilities replaces the seasoning of salt. For just as, in the words of Job, “wouldn’t bread be eaten without salt” (Job 6:6), so a word not seasoned with the mysterious sayings of God would not be amazing and would not arouse desire. Therefore, dare to become a good example for future generations, teaching how grateful children should behave before good fathers. For if you had shown such zeal against those who dared to undermine the good opinion of the saint, when he was still continuing his earthly life, then perhaps you would not have avoided the slander that you turn out to be some kind of flatterer. But now the spiritual sincerity and reality of the goodwill that you have towards the one who brought you into the light by spiritual birth is clearly shown by both diligence for the deceased and indignation towards his enemies. Be healthy. You might be interested in: