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
51 Several ways of controverting his quibbling syllogisms. 52 Answer to the question he is always asking, “Can He who is be begotten?” 53 His unsuccessful attempt to be consistent with his own statements after Basil has confuted him. 54 The thing that follows is not the same as the thing that it follows. 55 Explanation of 'Ungenerate,' and a 'study' of Eternity. 56 Section 1 57 Gregory then makes an explanation at length touching the eternal Father, the Son, and the Holy Spirit. 58 Gregory proceeds to discuss the relative force of the unnameable name of the Holy Trinity and the mutual relation of the Persons, and moreover the unknowable character of the essence, and the condescension on His part towards us, His generation of the Virgin, and His second coming, the resurrection from the dead and future retribution. 59 He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. 60 He next marvellously overthrows the unintelligible statements of Eunomius which assert that the essence of the Father is not separated or divided, and does not become anything else. 61 He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. 62 Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. 63 He further very appositely expounds the meaning of the term “Only-Begotten,“ and of the term “First born,“ four times used by the Apostle. 64 Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. 65 He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. 66 After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. 67 He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” 68 He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. 69 He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. 70 Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at other times confesses, by the operations attributed to Him, that He is God, and thus ends the book. 71 Section 1 72 He then once more excellently, appropriately, and clearly examines and expounds the passage, “The Lord Created Me.“ 73 He then shows, from the instance of Adam and Abel, and other examples, the absence of alienation of essence in the case of the “generate” and “ungenerate.” 74 He thus shows the oneness of the Eternal Son with the Father the identity of essence and the community of nature (wherein is a natural inquiry into the production of wine), and that the terms “Son” and “product” in the naming of the Only-Begotten include a like idea of relationship. 75 He discusses the incomprehensibility of the Divine essence, and the saying to the woman of Samaria, “Ye worship ye know not what.“
Audiobook
Listen to this edition
Audiobooks are coming soon
Narrated editions will appear here when they are ready to listen.
Membership
Support the archive
$10 / month
Helps fund new texts & growth
Unlimited highlights & annotations
Unlimited bookmarks
Ad free reading experience
Early access to new features
Early access to quality TTS Audiobooks
Priority support & feature requests
4,000 Points monthly for Search usage
Access to point system rewards and value
Cancel anytime. Helps us pay the bills.
Discussion
Community conversation
Discussions are coming soon
Join conversations around this text and its interpretations.
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
51 Several ways of controverting his quibbling syllogisms. 52 Answer to the question he is always asking, “Can He who is be begotten?” 53 His unsuccessful attempt to be consistent with his own statements after Basil has confuted him. 54 The thing that follows is not the same as the thing that it follows. 55 Explanation of 'Ungenerate,' and a 'study' of Eternity. 56 Section 1 57 Gregory then makes an explanation at length touching the eternal Father, the Son, and the Holy Spirit. 58 Gregory proceeds to discuss the relative force of the unnameable name of the Holy Trinity and the mutual relation of the Persons, and moreover the unknowable character of the essence, and the condescension on His part towards us, His generation of the Virgin, and His second coming, the resurrection from the dead and future retribution. 59 He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. 60 He next marvellously overthrows the unintelligible statements of Eunomius which assert that the essence of the Father is not separated or divided, and does not become anything else. 61 He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. 62 Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. 63 He further very appositely expounds the meaning of the term “Only-Begotten,“ and of the term “First born,“ four times used by the Apostle. 64 Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. 65 He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. 66 After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. 67 He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” 68 He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. 69 He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. 70 Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at other times confesses, by the operations attributed to Him, that He is God, and thus ends the book. 71 Section 1 72 He then once more excellently, appropriately, and clearly examines and expounds the passage, “The Lord Created Me.“ 73 He then shows, from the instance of Adam and Abel, and other examples, the absence of alienation of essence in the case of the “generate” and “ungenerate.” 74 He thus shows the oneness of the Eternal Son with the Father the identity of essence and the community of nature (wherein is a natural inquiry into the production of wine), and that the terms “Son” and “product” in the naming of the Only-Begotten include a like idea of relationship. 75 He discusses the incomprehensibility of the Divine essence, and the saying to the woman of Samaria, “Ye worship ye know not what.“
Audiobook
Listen to this edition
Audiobooks are coming soon
Narrated editions will appear here when they are ready to listen.
Membership
Support the archive
$10 / month
Helps fund new texts & growth
Unlimited highlights & annotations
Unlimited bookmarks
Ad free reading experience
Early access to new features
Early access to quality TTS Audiobooks
Priority support & feature requests
4,000 Points monthly for Search usage
Access to point system rewards and value
Cancel anytime. Helps us pay the bills.
Discussion
Community conversation
Discussions are coming soon
Join conversations around this text and its interpretations.
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
51 Several ways of controverting his quibbling syllogisms. 52 Answer to the question he is always asking, “Can He who is be begotten?” 53 His unsuccessful attempt to be consistent with his own statements after Basil has confuted him. 54 The thing that follows is not the same as the thing that it follows. 55 Explanation of 'Ungenerate,' and a 'study' of Eternity. 56 Section 1 57 Gregory then makes an explanation at length touching the eternal Father, the Son, and the Holy Spirit. 58 Gregory proceeds to discuss the relative force of the unnameable name of the Holy Trinity and the mutual relation of the Persons, and moreover the unknowable character of the essence, and the condescension on His part towards us, His generation of the Virgin, and His second coming, the resurrection from the dead and future retribution. 59 He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. 60 He next marvellously overthrows the unintelligible statements of Eunomius which assert that the essence of the Father is not separated or divided, and does not become anything else. 61 He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. 62 Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. 63 He further very appositely expounds the meaning of the term “Only-Begotten,“ and of the term “First born,“ four times used by the Apostle. 64 Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. 65 He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. 66 After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. 67 He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” 68 He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. 69 He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. 70 Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at other times confesses, by the operations attributed to Him, that He is God, and thus ends the book. 71 Section 1 72 He then once more excellently, appropriately, and clearly examines and expounds the passage, “The Lord Created Me.“ 73 He then shows, from the instance of Adam and Abel, and other examples, the absence of alienation of essence in the case of the “generate” and “ungenerate.” 74 He thus shows the oneness of the Eternal Son with the Father the identity of essence and the community of nature (wherein is a natural inquiry into the production of wine), and that the terms “Son” and “product” in the naming of the Only-Begotten include a like idea of relationship. 75 He discusses the incomprehensibility of the Divine essence, and the saying to the woman of Samaria, “Ye worship ye know not what.“
Audiobook
Listen to this edition
Audiobooks are coming soon
Narrated editions will appear here when they are ready to listen.
Membership
Support the archive
$10 / month
Helps fund new texts & growth
Unlimited highlights & annotations
Unlimited bookmarks
Ad free reading experience
Early access to new features
Early access to quality TTS Audiobooks
Priority support & feature requests
4,000 Points monthly for Search usage
Access to point system rewards and value
Cancel anytime. Helps us pay the bills.
Discussion
Community conversation
Discussions are coming soon
Join conversations around this text and its interpretations.