§ 154. Книги против Евномия, сочинения о Св. Троице и другие догматические сочинения.

In the essay against Eunomius, after brief remarks about Eunomius, the thoughts of Eunomius, proposed by him in a new apology, are refuted in detail, the meaning of the revealed sayings that Eunomius cited in his defense is explained, and thus the Divinity of the Son of God is affirmed, and partly the entire teaching about St. Trinity. His words about the Holy Spirit are excellent: “Another similar light, also not distinguished by any distance of time from the born Light, but shining through Him, having the cause of personality (υποστασεος) in the primitive Light.” (1st Word). St. Gregory tirelessly pursues Eunomius at every step and reveals his mistakes with amazing vigilance - and where he did not at all think of being caught, he convicts him of gross errors. This work is considered the best of all written against Eunomius. The doctrine of the Holy Trinity and especially about the Divinity of the Holy Spirit. Gregory defended against contemporary errors with many other works 675. In the Word on the Holy Spirit, he teaches how the knowledge of the Trinity was communicated to people. When people were darkened by polytheism: “The Lord began to call them from error to the truth gradually. Those who are exhausted by long-term hunger, doctors, beginning to restore, take into account their weakness, and do not suddenly feed them to satiety.... When, with the weakness of the souls, which occurred as if from hunger, people were not able to accept the mystery: then at first they were called out by the law and the prophets from polytheism.... Then to those who were prepared by the law for the full knowledge of the Divine, the Only Begotten Son was revealed by the Gospel, and given the perfect food of our nature, He in whom is life, the Holy Spirit" 676. St. Gregory more than once refuted the teachings of Apollinaris: his “Antirrhetic against Apollinaris” is the most attentive and intelligent analysis of the teachings of Apollinarius 677. St. talks about the creation of the world and about primordial man. Gregory: a) in Shestodnev 678, where he resolves high questions about the world left by St. Vasily without an answer due to their inaccessibility to the people. In this excellent work one can see as much familiarity with ancient philosophy as originality in philosophical and theological thoughts, b) In writings against the Manichaeans 679 he argued that God is not the author of evil; c) showed the failure of fate before the court of common sense 680; d) in writings on the creation of man 681 speaks about the dignity of the first created - about the image of God in man, about the spirituality of the soul and its powers, about the origin of corruption in human nature and about the resurrection. Svida rightly calls this work a wonderful work in terms of the sublimity and depth of his thoughts. In two conversations on the words: let us create man in our image and in the likeness of the Holy One. Gregory, positing the image of God in the spiritual powers of the first created, relates the likeness of God to the moral perfection of man. In one of his Words he depicts the gracious meaning of the sacraments. “Do not neglect the divine ablution through the ordinary use of water. What works here is important and does wonderful things. And the Holy Altar, which we stand before, is an ordinary stone... but since it is dedicated to God and has received a blessing, then there is already a holy meal, accessible not to everyone, but only to priests. At first the bread is ordinary, but when it is sanctified by the sacrament, it is called the body of Christ. Likewise, the mysterious oil and wine, which are previously unimportant blessings, act excellently after the sanctification descending from the Holy Spirit. The same power of the word creates a high priest, separated from the crowd by a new blessing. For then, as yesterday and before he was one of the crowd of people, he suddenly becomes a mentor, primate, teacher of piety, leader of the mysteries; in appearance he is the same as he was: but an invisible grace-filled power transformed his invisible soul for the better” 682. Finally, remarkable are a study on children who died unbaptized 683 and an essay on the soul and resurrection 684. These are the works: on faith to Simplicius (Euphemius in Panoplia, op. Greg. T. 3, p. 38); to Eulavius ​​that there are not three Gods, but One (3, 15 Panoplia), about the Holy Trinity and about the divinity of the Holy Spirit (Vol. 3, 6. Panoplia), about the Holy Spirit against the Macedonians (ed. Mayem script. vet. coll. Vol. 8. R. 2. pp. 10–25), about the Divinity of the Son and the Holy Spirit. (3, 464 s.; Theodorit in dialog. Damascene orat. 1, de imag. Panoplia), about the Holy Spirit at Pentecost (or. T. 2, p. 143), against Arius and Savelius (Maii. coll. vet. 8, p. 1.); On general concepts or explanation of words used in the doctrine of the Holy Trinity (op. T. 2, p. 82); about the subordination of the Son (Vol. 2). Testimony against the Jews or the teaching of the Holy Spirit. Scriptures about the Holy Trinity (by Zacagnius); about the Divinity to Evagrius the monk (in 1 Tomo op. Nazianzeni or. 45, as the work of Nisskago is given by Euthymius). Ar. Zacagn. 346. Ar. Galland. p. 602. To Theophilus against Apollinaris. T. 3, p. 261. Antirretic ed. in Zacagni Monum. 123–287. Leontius and Damascene spoke about him; 10 acts 6th Council, Zigaben. In addition, a fragment of an essay against Apollinaris in Lambes Comm. 3, 416. T. 2, p. 62–81. Anastasy quaest. 19. T. 1, p. 110–160. But the essay on the soul (T. 2, pp. 90–113) belongs to Nemesius and consists of chapters 2 and 3. his writings on human nature. And the conversation about what is in the image of God and in the likeness (T. 2, p. 22. s.) belongs to Anastasius Sinaite, and not to Gregory of Nyssa. Word on the Baptism of Christ. T. 3, p. 368–370. T. 3, p. 317. Chronicle Thurs. 1838 T. 3, p. 181–260. The beginning of this work, in a corrected form, according to the best lists, was published by Walde, and he also added the best readings of the entire work. Anecdota graeca, Hamburgii 1722. Vol. 2, 274–319. T. 3, 1–47. About the resurrection of the dead St. Gregory also reasoned in the 3rd Paschal Homily (Vol. 2.). You might be interested in: