By Saint Basil of Caesarea
Basil of Caesarea is taken into account one of many architects of the Pro-Nicene Trinitarian doctrine followed on the Council of Constantinople in 381, which japanese and western Christians to at the present time profess as "orthodox." Nowhere is his Trinitarian theology extra essentially expressed than in his first significant doctrinal paintings, opposed to Eunomius, complete in 364 or 365 CE. Responding to Eunomius, whose Apology gave renewed impetus to a practice of starkly subordinationist Trinitarian theology that might live to tell the tale for many years, Basil's opposed to Eunomius displays the serious controversy raging at the moment between Christians around the Mediterranean global over who God is. during this treatise, Basil makes an attempt to articulate a theology either one of God's unitary essence and of the specific gains that represent the daddy, Son, and Holy Spirit--a contrast that a few hail because the cornerstone of "Cappadocian" theology. In opposed to Eunomius, we see the conflict no longer easily of 2 dogmatic positions at the doctrine of the Trinity, yet of 2 essentially antagonistic theological tools. Basil's treatise is as a lot approximately how theology must be performed and what humans can and can't find out about God because it is set the exposition of Trinitarian doctrine. hence opposed to Eunomius marks a turning aspect within the Trinitarian debates of the fourth century, for the 1st time addressing the methodological and epistemological transformations that gave upward thrust to theological transformations. Amidst the polemical vitriol of opposed to Eunomius is a choice to epistemological humility at the a part of the theologian, a choice to acknowledge the restrictions of even the simplest theology. whereas Basil subtle his theology during the process his occupation, opposed to Eunomius is still a testomony to his early theological improvement and a privileged window into the Trinitarian controversies of the mid-fourth century.
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Extra info for Against Eunomius (Fathers of the Church)
21]? Wasn't it because they followed only what was apparent to their reasoning and refused to believe the proclamation of t~e ~pirit: Whom does Isaiah mourn for as lost? 237 231. Eun. 17. 232. Eun. 18. 233· Eun. 3-4. 234. Vaggione, 383-95, collects theologically significant passages of scnpture used by non-Nicenes. 235. Eun. 2-3· 23 6 . Eun. 20. s. 59 (2008): 18 3-90 . 237. Eun. 24· 60 61 INTRODUCTION INTRODUCTION According to Basil, the Heteroousians are like the "nations" about whom Paul spoke; they are those upon whom Isaiah pronounced woe.
260. Hildebrand, The Trinitarian Theology of Basil of Caesarea (Washington, DC: The Catholic University of America Press, , 2007), 80 n. 10. INTRODUCTION INTRODUCTION upon Athanasius needs to be demonstrated rather than assumed. One of the difficulties in assessing Athanasius's influence upon Basil is that Basil draws heavily upon the Homoiousians, who in turn drew heavily upon Athanasius. Indeed, it is easier to demonstrate ideas that Basil does not derive from Athanasius than to prove that Basil did in fact borrow from Athanasius.
6, 20 Bruns. 277. Enn. 23; cf. 40£1'. 278. In Cat. ; 59, 33 Busse. 279. In Ph. 125,3' Schenk!. 280. Porphyry, [ntr. 1 Busse; trans. Jonathan Barnes, Porphyry: Introduction (Oxford: Oxford University Press, 2003). 3 [altered]; see Barnes's helpful comments on conceptualization at pp. 40-43. Cf. Alexander of Aphrodisias, in Metaph. 483, 27; 636, 20; 677, 2; 792, 20 Hayduck. 281. See Philo Judaeus, Migr. 192; Sextus Empiricus, M. 453; Origen, Fragmenta in evangeliumJoannis, ed. Preuschen, Origenes Werke, vol.
Against Eunomius (Fathers of the Church) by Saint Basil of Caesarea