|
HOME | GREEK LANGUAGE |
LIBRARIES |
BLOG | HELP | SEARCH | BOOKSTORE | FREEWARE |
|
|
Translated by Cardinal Newman.
St Athanasius the Great Resources Online and in Print
|
56 Pages
Page 53
As to all this, though it be a Greek interpretation, and what comes from them does not bind us [3657] , still let us see whether those things which are called coessential and are collateral, as derived from one essence presupposed, are coessential with each other, or with the essence from which they are generated. For if only with each other, then are they other in essence and unlike, when referred to that essence which generated them; for other in essence is opposed to coessential; but if each be coessential with the essence which generated them, it is thereby confessed that what is generated from any thing, is coessential with that which generated it; and there is no need of seeking for three essences, but merely to seek whether it be true that this is from that [3658] . For should it happen that there were not two brothers, but that only one had come of that essence, he that was generated would not be called alien in essence, merely because there was no other from the essence than he; but though alone, he must be coessential with him that begat him. For what shall we say about Jephtha's daughter; because she was only-begotten, and 'he had not,' says Scripture, 'other child' (Jud. xi. 34); and again, concerning the widow's son, whom the Lord raised from the dead, because he too had no brother, but was only-begotten, was on that account neither of these coessential with him that begat? Surely they were, for they were children, and this is a property of children with reference to their parents. And in like manner also, when the Fathers said that the Son of God was from His essence, reasonably have they spoken of Him as coessential. For the like property has the radiance compared with the light. Else it follows that not even the creation came out of nothing. For whereas men beget with passion [3659] , so again they work upon an existing subject matter, and otherwise cannot make. But if we do not understand creation in a human way [3660] , when we attribute it to God, much less seemly is it to understand generation in a human way, or to give a corporeal sense to Coessential; instead of receding from things originate, casting away human images, nay, all things sensible, and ascending [3661] to the Father [3662] , lest we rob the Father of the Son in ignorance, and rank Him among His own creatures.
[3657] Cf. p. 169, note 4^a [and on ousia as a philosophical and theological term, Prolegg. ch. ii. S:3 (2) b. On the divergence of its theological use from its philosophical sense, see] Anastasius, Hodeg. 6. and Theorian, Legat. ad Arm. pp. 441, 2. Socr. iii. 25. Damascene, speaking of the Jacobite use of phusis and hupostasis says, 'Who of holy men ever thus spoke? unless ye introduce to us your S. Aristotle, as a thirteenth Apostle, and prefer the idolater to the divinely inspired.' cont. Jacob. 10. p. 399. and so again Leontius, speaking of Philoponus, who from the Monophysite confusion of nature and hypostasis was led into Tritheism. 'He thus argued, taking his start from Aristotelic principles; for Aristotle says that there are of individuals particular substances as well as one common.' De Sect. v. fin.
[3658] The argument, when drawn out, is virtually this: if, because two subjects are coessential, a third is pre-supposed of which they partake, then, since either of these two is coessential with that of which both partake, a new third must be supposed in which it and the pre-existing substance partake and thus an infinite series of things coessential must be supposed. Vid. Basil. Ep. 52. n. 2. [Cf. Aristot. Frag. 183, p. 1509 b 23.]
[3659] Orat. i. S:28.
[3660] Vid. de Decr. S:11, note 6: also Cyril, Thesaur. iv. p. 29: Basil. contr. Eun. ii. 23: Hil. de Syn. 17.
[3661] Naz. Orat. 28. 2.
[3662] S. Basil says in like manner that, though God is Father kurios properly, supr. p. 156, note 1, 157, note 6, 171, note 5, 319, note 3), yet it comes to the same thing if we were to say that He is tropikos and ek metaphoras, figuratively, such, contr. Eun. ii. 24; gennesis implies two things,--passion, and relationship, oikeiosis phuseos; accordingly we must take the latter as an indication of the divine sense of the term. Cf. also supr. p. 158, note 7, p. 322, Orat. ii. 32, iii. 18, 67, and Basil. contr. Eunom. ii. 17; Hil. de Trin. iv. 2. Vid. also Athan. ad Serap. i. 20. and Basil. Ep. 38. n. 5. and what is said of the office of faith in each of these.
Reference address : https://elpenor.org/athanasius/councils.asp?pg=53
