NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. V
264 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
264 chapters
26 Résumé of his dogmatic teaching. Objections to it in detail. 27 He did wrong, when mentioning the Doctrines of Salvation, in adopting terms of his own choosing instead of the traditional terms Father, Son, and Holy Spirit. 28 He does wrong in making the being of the Father alone proper and supreme, implying by his omission of the Son and the Spirit that theirs is improperly spoken of, and is inferior. 29 Examination of the meaning of 'subjection:' in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It is shewn that the Holy Spirit is of an equal, not inferior, rank to the Father and the Son. 30 Discussion as to the exact nature of the 'energies' which, this man declares, 'follow' the being of the Father and of the Son. 31 He has no reason for distinguishing a plurality of beings in the Trinity. He offers no demonstration that it is so. 32 His acknowledgment that the Divine Being is 'single' is only verbal. 33 He does wrong in assuming, to account for the existence of the Only-Begotten, an 'energy' that produced Christ's Person. 34 The blasphemy of these heretics is worse than the Jewish unbelief. 35 He has no right to assert a greater and less in the Divine being. A systematic statement of the teaching of the Church. 36 These doctrines of our Faith witnessed to and confirmed by Scripture passages. 37 His elaborate account of degrees and differences in 'works' and 'energies' within the Trinity is absurd. 38 He who asserts that the Father is 'prior' to the Son with any thought of an interval must perforce allow that even the Father is not without beginning. 39 It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contemplate the Son apart with the Father, and believe that the Creation had its origin from a definite point. 40 He falsely imagines that the same energies produce the same works, and that variation in the works indicates variation in the energies. 41 He falsely imagines that we can have an unalterable series of harmonious natures existing side by side. 42 He vainly thinks that the doubt about the energies is to be solved by the beings, and reversely. 43 There is no Word of God that commands such investigations: the uselessness of the philosophy which makes them is thereby proved. 44 The observations made by watching Providence are sufficient to give us the knowledge of sameness of Being. 45 His dictum that 'the manner of the likeness must follow the manner of the generation' is unintelligible. 46 He declares falsely that 'the manner of the generation is to be known from the intrinsic worth of the generator'. 47 The Passage where he attacks the ῾Ομοούσιον, and the contention in answer to it. 48 Proof that the Anomœan teaching tends to Manichæism. 49 A passing repetition of the teaching of the Church. 50 Defence of S. Basil's statement, attacked by Eunomius, that the terms 'Father' and 'The Ungenerate' can have the same meaning.
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NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. V
264 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
264 chapters
26 Résumé of his dogmatic teaching. Objections to it in detail. 27 He did wrong, when mentioning the Doctrines of Salvation, in adopting terms of his own choosing instead of the traditional terms Father, Son, and Holy Spirit. 28 He does wrong in making the being of the Father alone proper and supreme, implying by his omission of the Son and the Spirit that theirs is improperly spoken of, and is inferior. 29 Examination of the meaning of 'subjection:' in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It is shewn that the Holy Spirit is of an equal, not inferior, rank to the Father and the Son. 30 Discussion as to the exact nature of the 'energies' which, this man declares, 'follow' the being of the Father and of the Son. 31 He has no reason for distinguishing a plurality of beings in the Trinity. He offers no demonstration that it is so. 32 His acknowledgment that the Divine Being is 'single' is only verbal. 33 He does wrong in assuming, to account for the existence of the Only-Begotten, an 'energy' that produced Christ's Person. 34 The blasphemy of these heretics is worse than the Jewish unbelief. 35 He has no right to assert a greater and less in the Divine being. A systematic statement of the teaching of the Church. 36 These doctrines of our Faith witnessed to and confirmed by Scripture passages. 37 His elaborate account of degrees and differences in 'works' and 'energies' within the Trinity is absurd. 38 He who asserts that the Father is 'prior' to the Son with any thought of an interval must perforce allow that even the Father is not without beginning. 39 It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contemplate the Son apart with the Father, and believe that the Creation had its origin from a definite point. 40 He falsely imagines that the same energies produce the same works, and that variation in the works indicates variation in the energies. 41 He falsely imagines that we can have an unalterable series of harmonious natures existing side by side. 42 He vainly thinks that the doubt about the energies is to be solved by the beings, and reversely. 43 There is no Word of God that commands such investigations: the uselessness of the philosophy which makes them is thereby proved. 44 The observations made by watching Providence are sufficient to give us the knowledge of sameness of Being. 45 His dictum that 'the manner of the likeness must follow the manner of the generation' is unintelligible. 46 He declares falsely that 'the manner of the generation is to be known from the intrinsic worth of the generator'. 47 The Passage where he attacks the ῾Ομοούσιον, and the contention in answer to it. 48 Proof that the Anomœan teaching tends to Manichæism. 49 A passing repetition of the teaching of the Church. 50 Defence of S. Basil's statement, attacked by Eunomius, that the terms 'Father' and 'The Ungenerate' can have the same meaning.
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NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. V
264 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
264 chapters
26 Résumé of his dogmatic teaching. Objections to it in detail. 27 He did wrong, when mentioning the Doctrines of Salvation, in adopting terms of his own choosing instead of the traditional terms Father, Son, and Holy Spirit. 28 He does wrong in making the being of the Father alone proper and supreme, implying by his omission of the Son and the Spirit that theirs is improperly spoken of, and is inferior. 29 Examination of the meaning of 'subjection:' in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It is shewn that the Holy Spirit is of an equal, not inferior, rank to the Father and the Son. 30 Discussion as to the exact nature of the 'energies' which, this man declares, 'follow' the being of the Father and of the Son. 31 He has no reason for distinguishing a plurality of beings in the Trinity. He offers no demonstration that it is so. 32 His acknowledgment that the Divine Being is 'single' is only verbal. 33 He does wrong in assuming, to account for the existence of the Only-Begotten, an 'energy' that produced Christ's Person. 34 The blasphemy of these heretics is worse than the Jewish unbelief. 35 He has no right to assert a greater and less in the Divine being. A systematic statement of the teaching of the Church. 36 These doctrines of our Faith witnessed to and confirmed by Scripture passages. 37 His elaborate account of degrees and differences in 'works' and 'energies' within the Trinity is absurd. 38 He who asserts that the Father is 'prior' to the Son with any thought of an interval must perforce allow that even the Father is not without beginning. 39 It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contemplate the Son apart with the Father, and believe that the Creation had its origin from a definite point. 40 He falsely imagines that the same energies produce the same works, and that variation in the works indicates variation in the energies. 41 He falsely imagines that we can have an unalterable series of harmonious natures existing side by side. 42 He vainly thinks that the doubt about the energies is to be solved by the beings, and reversely. 43 There is no Word of God that commands such investigations: the uselessness of the philosophy which makes them is thereby proved. 44 The observations made by watching Providence are sufficient to give us the knowledge of sameness of Being. 45 His dictum that 'the manner of the likeness must follow the manner of the generation' is unintelligible. 46 He declares falsely that 'the manner of the generation is to be known from the intrinsic worth of the generator'. 47 The Passage where he attacks the ῾Ομοούσιον, and the contention in answer to it. 48 Proof that the Anomœan teaching tends to Manichæism. 49 A passing repetition of the teaching of the Church. 50 Defence of S. Basil's statement, attacked by Eunomius, that the terms 'Father' and 'The Ungenerate' can have the same meaning.
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Unlimited highlights & annotations
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Priority support & feature requests
4,000 Points monthly for Search usage
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Cancel anytime. Helps us pay the bills.
Discussion
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Join conversations around this text and its interpretations.