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Book III
Book III
§1. This Third Book Shows a Third Fall of Eunomius, as Refuting Himself, and Sometimes Saying that the Son is to Be Called Only Begotten in Virtue Of, Natural Generation, and that Holy Scripture Proves This from the First; At Other Times, that by Reason of His Being Created He Should Not Be Called a Son, But a "Product," Or "Creature."
If, when a man "strives lawfully(1) ," he finds a limit to his struggle in the contest by his adversary's either refusing the struggle, and withdrawing of his own accord in favour of his conqueror from his effort for victory, or being thrown according to the rules of wrestling in three falls (whereby the glory of the crown is bestowed with all the splendour of proclamation upon him who has proved victorious in the umpire's judgment), then, since Eunomius, though he has been already twice thrown in our previous arguments, does not consent that truth should hold the tokens of her victory over falsehood, but yet a third time raises the dust against godly doctrine in his accustomed arena of falsehood with his composition, strengthening himself for his struggle on the side of deceit, our statement of truth must also be now called forth to put his falsehood to rout, placing its hopes in Him Who is the Giver and the Judge of victory, and at the same time deriving strength from the very unfairness of the adversaries' tricks of wrestling. For we are not ashamed to confess that we have prepared for our contest no weapon of argument sharpened by rhetoric, that we can bring forward to aid us in the fight with those arrayed against us, no cleverness or sharpness of dialectic, such as with inexperienced judges lays even on truth the suspicion of falsehood. One strength our reasoning against falsehood has-first the very Word Himself, Who is the might of our word,(2) and in the next place the rottenness of the arguments set against us, which is overthrown and falls by its own spontaneous action. Now in order that it may be made as clear as possible to all men, that the very efforts Of Eunomius serve as means for his own overthrow to those who contend with him, I will set forth to my readers his phantom doctrine (for so I think that doctrine may be called which is quite outside the truth), and I would have you all, who are present at our struggle, and watch the encounter now taking place between my doctrine and that which is matched with it, to be just judges of the lawful striving of our arguments, that by your just award the reasoning of godliness may be proclaimed as victor to the whole theatre of the Church, having won undisputed victory over ungodliness, and being decorated, in virtue of the three falls of its enemy, with the unfading crown of them that are saved. Now this statement is set forth against the truth by way of preface to his third discourse, and this is the fashion of it:-"Preserving," he says, "natural order, and abiding by those things which are known to us from above, we do not refuse to speak of the Son, seeing He is begotten, even by the name of `product of generation(3) ,' since the generated essence and(4) the appellation of Son make such a relation of words appropriate." I beg the reader to give his attention carefully to this point, that while he calls God both "begotten" and "Son," he refers the reason of such names to "natural order," and calls to witness to this conception the knowledge possessed from above: so that if anything should be found in the course of what follows contrary to the positions be has laid down, it is clear to all that he is overthrown by himself, refuted by his own arguments before ours are brought against him. And so let us consider his statement in the light of his own words. He confesses that the name of "Son" would by no means be properly applied to the Only-begotten God, did not "natural order," as he says, confirm the appellation. If, then, one were to withdraw the order of nature from the consideration of the designation of "Son," his use of this name, being deprived of its proper and natural significance, will be meaningless. And moreover the fact that he says these statements are confirmed, in that they abide by the knowledge possessed from above, is a strong additional support to the orthodox view touching the designation of "Son," seeing that the inspired teaching of the Scriptures, which comes to us from above, confirms our argument on these matters. If these things are so, and this is a standard of truth that admits of no deception, that these two concur-the "natural order," as he says, and the testimony of the knowledge given from above confirming the natural interpretation-it is clear, that to assert anything contrary to these, is nothing else than manifestly to fight against the truth itself. Let us hear again what this writer, who makes nature his instructor in the matter of this name, and says that he abides by the knowledge given to us from above by the instruction of the saints, sets out at length a little further on, after the passage I have just quoted. For I will pretermit for the time the continuous recital of what is set next in order in his treatise, that the contradiction in what he has written may not escape detection, being veiled by the reading of the intervening matter. "The same argument," he says, "will apply also in the case of what is made and created, as both the natural interpretation and the mutual relation of the things, and also the use of the saints, give us free authority for the use of the formula: wherefore one would not be wrong in treating the thing made as corresponding to the maker, and the thing created to the creator." Of what product of making or of creation does he speak, as having naturally the relation expressed in its name towards its maker and creator? If of those we contemplate in the creation, visible and invisible (as Paul recounts, when he says that by Him all things were created, visible and invisible)(5) , so that this relative conjunction of names has a proper and special application, that which is made being set in relation to the maker, that which is created to the creator,-if this is his meaning, we agree with him. For in fact, since the Lord is the Maker of angels, the angel is assuredly a thing made by Him that made him: and since the Lord is the Creator of the world, clearly the world itself and all that is therein are called the creature of Him that created them. If however it is with this intention that he makes his interpretation of "natural order," systematizing the appropriation of relative terms with a view to their mutual relation in verbal sense, even thus it would be an extraordinary thing, seeing that every one is aware of this, that he should leave his doctrinal statement to draw out for us a system of grammatical trivialities(6) . But if it is to the Only-begotten God that he applies such phrases, so as to say that He is a thing made by Him that made Him, a creature of Him that created Him, and to refer this terminology to "the use of the saints," let him first of all show us in his statement what saints he says there are who declared the Maker of all things to be a product and a creature, and whom he follows in this audacity of phrase. The Church knows as saints those whose hearts were divinely guided by the Holy Spirit,-patriarchs, lawgivers, prophets, evangelists, apostles. If any among these is found to declare in his inspired words that God over all, Who "upholds all things with the word of His power," and grasps with His hand all things that are, and by Himself called the universe into being by the mere act of His will, is a thing created and a product, he will stand excused, as following, as he says, the "use of the saints(7) " in proceeding to formulate such doctrines. But if the knowledge of the Holy Scriptures is freely placed within the reach of all, and nothing is forbidden to or hidden from any of those who choose to share in the divine instruction, how comes it that he endeavours to lead his hearers astray by his misrepresentation of the Scriptures, referring the term "creature," applied to the Only-begotten, to "the use of the saints"? For that by Him all things were made, you may hear almost from the whole of their holy utterance, from Moses and the prophets and apostles who come after him, whose particular expressions it would be tedious here to set forth. Enough for our purpose, with the others, and above the others, is the sublime John, where in the preface to his discourse on the Divinity of the Only-begotten he proclaims aloud the fact that there is none of the things that were made which was not made through Him(8) , a fact which is an incontestable and positive proof of His being Lord of the creation, not reckoned in the list of created things. For if all things that are made exist by no other but by Him (and John bears witness that nothing among the things that are, throughout the creation, was made without Him), who is so blinded in understanding as not to see in the Evangelist's proclamation the truth, that He Who made all the creation is assuredly something else besides the creation? For if all that is numbered among the things that were made has its being through Him, while He Himself is "in the beginning," and is "with God," being God, and Word, and Life, and Light, and express Image, and Brightness, and if none of the things that were made throughout creation is named by the same names-(not Word, not God, not Life, not Light, not Truthn not express Image, not Brightness, not any of the other names proper to the Deity is to be found employed of the creation)-then it is clear that He Who is these things is by nature something else besides the creation, which neither is nor is called any of these things. If, indeed, there existed in such phrases an identity of names between the creation and its Maker, he might perhaps be excused for making the name of "creation" also common to the thing created and to Him Who made it, on the ground of the community of the other names: but if the characteristics which are contemplated by means of the names, in the created and in the uncreated nature, are in no case reconcilable or common to both, how can the misrepresentation of that man fail to be manifest to all, who dares to apply the name of servitude to Him Who, as the Psalmist declares, "ruleth with His power for ever(9) ," and to bring Him Who, as the Apostle says, "in all things hath the pre-eminence(10) ," to a level with the servile nature, by means of the name and conception of "creation"? For that all(11) the creation is in bondage the great Paul declares(12) , - he who in the schools above the heavens was instructed in that knowledge which may not be spoken, learning these things in that place where every voice that conveys meaning by verbal utterance is still, and where unspoken meditation becomes the word of instruction, teaching to the purified heart by means of the silent illumination of the thoughts those truths which transcend speech. If then on the one hand Paul proclaims aloud "the creation is in bondage," and on the other the Only-begotten God is truly Lord and God over all, and John bears witness to the fact that the whole creation of the things that were made is by Him, how can any one, who is in any sense whatever numbered among Christians, hold his peace when he sees Eunomius, by his inconsistent and inconsequent systematizing, degrading to the humble state of the creature, by means of an identity of name: that tends to servitude, that power of Lordship which surpasses all rule and all authority? And if he says that he has some of the saints who declared Him to be a slave, or created, or made, or any of these lowly and servile names, lo, here are the Scriptures. Let him, or some other on his behalf, produce to us one such phrase, and we will hold our peace. But if there is no such phrase (and there could never be found in those inspired Scriptures which we believe any such thought as to support this impiety), what need is there to strive further upon points admitted with one who not only misrepresents the words of the saints, but even contends against his own definitions? For if the "order of nature," as he himself admits, bears additional testimony to the Son's name by reason of His being begotten, and thus the correspondence of the name is according to the relation of the Begotten to the Begetter, how comes it that he wrests the significance of the word "Son" from its natural application, and changes the relation to "the thing made and its maker"-a relation which applies not only in the case of the elements of the universe, but might also be asserted of a gnat or an ant-that in so far as each of these is a thing made, the relation of its name to its maker is similarly equivalent? The blasphemous nature of his doctrine is clear, not only from many other passages, but even from those quoted: and as for that "use of the saints" which he alleges that he follows in these expressions, it is clear that there is no such use at all.
§2. He Then Once More Excellently, Approximately, and Clearly Examines and Expounds the Passage, "The Lord Created Me."
Perhaps that passage in the Proverbs might be brought forward against us which the champions of heresy are wont to cite as a testimony that the Lord was created-the passage, "The Lord created me in the beginning of His ways, for His works(13) ." For because these words are spoken by Wisdom, and the Lord is called Wisdom by the great Paul(14) , they allege this passage as though the Only-begotten God Himself, under the name of Wisdom, acknowledges that He was created by the Maker of all things. I imagine, however, that the godly sense of this utterance is clear to moderately attentive and painstaking persons, so that, in the case of those who are instructed in the dark sayings of the Proverbs, no injury is done to the doctrine of the faith. Yet I think it well briefly to discuss what is to be said on this subject, that when the intention of this passage is more clearly explained, the heretical doctrine may have no room for boldness of speech on the ground that it has evidence in the writing of the inspired author. It is universally admitted that the name of "proverb," in its scriptural use, is not applied with regard to the evident sense, but is used with a view to some hidden meaning, as the Gospel thus gives the name of "proverbs(15) " to dark and obscure sayings; so that the "proverb," if one were to set forth the interpretation of the name by a definition, is a form of speech which, by means of one set of ideas immediately presented, points to something else which is hidden, or a form of speech which does not point out the aim of the thought directly, but gives its instruction by an indirect signification. Now to this book such a name is especially attached as a title, and the force of the appellation is at once interpreted in the preface by the wise Solomon. For he does not call the sayings in this book "maxims," or "counsels," or "clear instruction," but "proverbs," and proceeds to add an explanation. What is the force of the signification of this word? "To know," he tells us, "wisdom and instruction(16) "; not setting before us the course of instruction in wisdom according to the method common in other kinds of learning; he bids a man, on the other hand(17) , first to become wise by previous training, and then so to receive the instruction conveyed by proverb. For he tells us that there are "words of wisdom" which reveal their aim "by a turn(18) ." For that which is not directly understood needs some turn for the apprehension of the thing concealed; and as Paul, when about to exchange the literal sense of the history for figurative contemplation, says that he will "change his voice(19) ," so here the manifestation of the hidden meaning is called by Solomon a "turn of the saying," as if the beauty of the thoughts could not be perceived, unless one were to obtain a view of the revealed brightness of the thought by turning the apparent meaning of the saying round about, as happens with the plumage with which the peacock is decked behind. For in him, one who sees the back of his plumage quite despises it for its want of beauty and tint, as a mean sight; but if one were to turn it round and show him the other view of it, he then sees the varied painting of nature, the half-circle shining in the midst with its dye of purple, and the golden mist round the circle ringed round and glistening at its edge with its many rainbow hues. Since then there is no beauty in what is obvious in the saying (for "all the glory of the king's daughter is within(20) ," shining with its hidden ornament in golden thoughts), Solomon of necessity suggests to the readers of this book "the turn of the saying," that thereby they may "understand a parable and a dark saying, words of the wise and riddles(21) ." Now as this proverbial teaching embraces these elements, a reasonable man will not receive any passage cited from this book, be it never so clear and intelligible at first sight, without examination and inspection; for assuredly there is some mystical contemplation underlying even those passages which seem manifest. And if the obvious passages of the work necessarily demand a somewhat minute scrutiny, how much more do those passages require it where even immediate apprehension presents to us much that is obscure and difficult?
Let us then begin our examination from the context of the passage in question, and see whether the reading of the neighbouring clauses gives any clear sense. The discourse describes Wisdom as uttering certain sayings in her own person. Every student knows what is said in the passage(22) where Wisdom makes counsel her dwelling-place, and calls to her knowledge and understanding, and says that she has as a possession strength and prudence (while she is herself called intelligence), and that she walks in the ways of righteousness and has her conversation in the ways of just judgement, and declares that by her kings reign, and princes write the decree of equity, and monarchs win possession of their own land. Now every one will see that the considerate reader will receive none of the phrases quoted without scrutiny according to the obvious sense. For if by her kings are advanced to their rule. and if from her monarchy derives its strength, it follows of necessity that Wisdom is displayed to us as a king-maker, and transfers to herself the blame of those who bear evil rule in their kingdoms. But we know of kings who in truth advance under the guidance of Wisdom to the rule that has no end-the poor in spirit, whose possession is the kingdom of heaven(23) , as the Lord promises, Who is the Wisdom of the Gospel: and such also we recognize as the princes who bear rule over their passions, who are not enslaved by the dominion of sin, who inscribe the decree of equity upon their own life, as it were upon a tablet. Thus, too, that laudable despotism which changes, by the alliance of Wisdom, the democracy of the passions into the monarchy of reason, brings into bondage what were running unrestrained into mischievous liberty, I mean all carnal and earthly thoughts: for "the flesh lusteth against the Spirit(24) ," and rebels against the government of the soul. Of this land, then, such a monarch wins possession, whereof he was, according to the first creation, appointed as ruler by the Word.
Seeing then that all reasonable men admit that these expressions are to be read in such a sense as this, rather than in that which appears in the words at first sight, it is consequently probable that the phrase we are discussing, being written in close connection with them, is not received by prudent men absolutely and without examination. "If I declare to you," she says, "the things that happen day by day, I will remember to recount the things from everlasting: the Lord created me(25) ." What, pray, has the slave of the literal text, who sits listening closely to the sound of the syllables, like the Jews, to say to this phrase? Does not the conjunction, "If I declare to you the things that happen day by day, the Lord created me," ring strangely in the ears of those who listen attentively? as though, if she did not declare the things that happen day by day, she will by consequence deny absolutely that she was created. For he who says, "If I declare, I was created." leaves you by his silence to understand, "I was not created, if I do not declare." "The Lord created me," she says, "in the beginning of His ways, for His works. He set me up from everlasting, in the beginning, before He made the earth, before He made the depths, before the springs of the waters came forth, before the mountains were settled, before all hills, He begetteth me(26) ." What new order of the formation of a creature is this? First it is created, and after that it is set up, and then it is begotten. "The Lord made," she says, "lands, even uninhabited, and the inhabited extremes of the earth under heaven(27) ." Of what Lord does she speak as the maker of land both uninhabited and inhabited? Of Him surely, who made wisdom. For both the one saying and the other are uttered by the same person; both that which says, "the Lord created me," and that which adds, "the Lord made land, even uninhabited." Thus the Lord will be the maker equally of both, of Wisdom herself, and of the inhabited and uninhabited land. What then are we to make of the saying, "All things were made by Him, and without Him was riot anything made(28) "? For if one and the same Lord creates both Wisdom (which they advise us to understand of the Son), and also the particular things which are included in the Creation, how does the sublime John speak truly, when he says that all things were made by Him? For this Scripture gives a contrary sound to that of the Gospel, in ascribing to the Creator of Wisdom the making of land uninhabited and inhabited. So, too, with all that follows(29) :-she speaks of a Throne of God set apart upon the winds, and says that the clouds above are made strong, and the fountains under the heaven sure; and the context contains many similar expressions, demanding in a marked degree that interpretation by a minute and clear-sighted intelligence, which is to be observed in the passages already quoted. What is the throne that is set apart upon the winds? What is the security of the fountains under theheaven? How are the clouds above made strong? If any one should interpret the passage with reference to visible objects(30) , he will find that the facts are at considerable variance with the words. For who knows not that the extreme parts of the earth under heaven, by excess in one direction or in the other, either by being too close to the sun's heat, or by being too far removed from it, are uninhabitable; some being excessively dry and parched, other parts superabounding in moisture, and chilled by frost, and that only so much is inhabited as is equally removed from the extreme of each of the two opposite conditions? But if it is the midst of the earth that is occupied by man, how does the proverb say that the extremes of the earth under heaven are inhabited? Again, what strength could one perceive in the clouds, that that passage may have a true sense, according to its apparent intention, which says that the clouds above have been made strong? For the nature of cloud is a sort of rather slight vapour diffused through the air, which, being light, by reason of its great subtilty, is borne on the breath of the air, and, when forced together by compression, falls down through the air that held it up, in the form of a heavy drop of rain. What then is the strength in these, which offer no resistance to the touch? For in the cloud you may discern the slight and easily dissolved character of air. Again, how is the Divine throne set apart on the winds that are by nature unstable? And as for her saying at first that she is "created," finally, that she is "begotten," and between these two utterances that she is "set up," what account of this could any one profess to give that would agree with the common and obvious sense? The point also on which a doubt was previously raised in our argument, the declaring, that is, of the things that happen day by day, and the remembering to recount the things from everlasting, is, as it were, a condition of Wisdom's assertion that she was created by God.
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