Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Defence of S. Basil's statement, attacked by Eunomius, that the terms 'Father' and 'The Ungenerate' can have the same meaning.
PREVIOUS SECTION - NEXT SECTION - HELP 
§37. Defence of S.
Basil’s statement, attacked by Eunomius, that the terms
‘Father’ and ‘The Ungenerate’ can have the same
meaning.
The stream of his abuse is very
strong; insolence is at the bottom of every principle he lays down; and
vilification is put by him in the place of any demonstration of
doubtful points so let us briefly discuss the many misrepresentations
about the word Ungenerate with which he insults our Teacher himself and
his treatise. He has quoted the following words of our Teacher:
“For my part I should be inclined to say that this title of the
Ungenerate, however fitting it may seem to express our ideas, yet, as
nowhere found in Scripture and as forming the alphabet of
Eunomius’ blasphemy, may very well be suppressed, when we have
the word Father meaning the same thing; for One who essentially and
alone is Father comes from none else; and that which comes from none
else is equivalent to the Ungenerate.” Now let us hear what proof
he brings of the ‘folly’ of these words:
“Overhastiness and shameless dishonesty prompt him to put this
dose of words191
| 191 i.e. πατήρ,
ἀγέννητος | anomalously used into his attempts; he
turns completely round, because his judgment is wavering and his powers
of reasoning are feeble.” Notice how well-directed that blow is;
how skilfully, with all his mastery of logic, he takes Basil’s
words to pieces and puts a conception more consistent with piety in
their place! “Anomalous in phrase,” “hasty and
dishonest in judgment,” “wavering and turning round from
feebleness of reasoning.” Why this? what has exasperated this
man, whose own judgment is so firm and reasoning so sound? What is it
that he most condemns in Basil’s words? Is it, that he accepts
the idea of the Ungenerate, but says that the actual word, as
misused by those who pervert it, should be suppressed? Well; is the
Faith in jeopardy only as regards words and outward expressions, and
need we take no account of the correctness of the thought beneath? Or
does not the Word of Truth rather exhort us first to have a heart pure
from evil thoughts, and then, for the manifestation of the soul’s
emotions, to use any words that can express these secrets of the mind,
without any minute care about this or that particular sound? For the
speaking in this way or in that is not the cause of the thought within
us; but the hidden conception of the heart supplies the motive for such
and such words; “for from the abundance of the heart the mouth
speaketh.” We make the words interpret the thought; we do not by
a reverse process gather192
| 192 Putting
a full stop at συναγείρομεν. Oehler otherwise. | the thought from the
words. Should both be at hand, a man may certainly be ready in both, in
clever thinking and clever expression; but if the one should be
wanting, the loss to the illiterate is slight, if the knowledge in his
soul is perfect in the direction of moral goodness. “This people
honoureth me with their lips, but their heart is far from me193
.” What is the meaning of that? That the
right attitude of the soul towards the truth is more precious than the
propriety of phrases in the sight of God, who hears the
“groanings that cannot be uttered.” Phrases can be used in
opposite senses; the tongue readily serving, at his will, the intention
of the speaker; but the disposition of the soul, as it is, so is it
seen by Him Who sees all secrets. Why, then, does he deserve to be
called “anomalous,” and “hasty,” and
“dishonest,” for bidding us suppress all in the term
Ungenerate which can aid in their blasphemy those who transgress the
Faith, while minding and welcoming all the meaning in the word which
can be reverently held. If indeed he had said that we ought not to
think of the Deity as Ungenerate, there might have been some occasion
for these and even worse terms of abuse to be used against him. But if
he falls in with the general belief of the faithful and admits this,
and then pronounces an opinion well worthy of the Master’s mind194
, viz., “Refrain from the use of the
word, for into it, and from it, the subverting heresy is
fetched,” and bids us cherish the idea of an ungenerate Deity by
means of other names,—therein he does not deserve their abuse. Are we
not taught by the Truth Himself to act so, and not to cling even to
things exceeding precious, if any of them tend to mischief? When He
thus bids us to cut away the right eye or foot or hand, if so be that
one of them offends, what else does He imply by this figure, than that
He would have anything, however fair-seeming, if it leads a man by an
inconsiderate use to evil, remain inoperative and out of use, assuring
us that it is better for us to be saved by amputation of the parts
which led to sin, than to perish by retaining them?
What, too, does Paul, the
follower of Christ, say? He, too, in his deep wisdom teaches the same.
He, who declares that “everything is good, and nothing to be
rejected, if it be received with thanks195
,” on some occasions, because of the
‘conscience of the weak brother,’ puts some things back
from the number which he has accepted, and commands us to decline them.
“If,” he says, “meat make my brother to offend, I
will eat no flesh while the world standeth196
.” Now this is just what our follower of
Paul did. He saw that the deceiving power of those who try to teach the
inequality of the Persons was increased by this word Ungenerate, taken
in their mischievous, heretical sense, and so he advised that, while we
cherish in our souls a devout consciousness of this ungenerate Deity,
we should not show any particular love for the actual word, which was
the occasion of sin to the reprobate; for that the title of Father, if
we follow out all that it implies, will suggest to us this meaning of
not having been generated. For when we hear the word Father, we think
at once of the Author of all beings; for if He had some further cause
transcending Himself, He would not have been called thus of proper
right Father; for that title would have had to be transferred higher,
to this pre-supposed Cause. But if He Himself is that Cause from which
all comes, as the Apostle says, it is plain that nothing can be thought
of beyond His existence. But this is to believe in that existence not
having been generated. But this man, who claims that even the Truth
shall not be considered more persuasive than himself, will not
acquiesce in this; he loudly dogmatizes against it; he jeers at the
argument.E.C.F. INDEX & SEARCH
|
