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 jap and western Christians to today profess as "orthodox." Nowhere is his Trinitarian theology extra truly expressed than in his first significant doctrinal paintings, opposed to Eunomius, comprehensive in 364 or 365 CE. Responding to Eunomius, whose Apology gave renewed impetus to a practice of starkly subordinationist Trinitarian theology that may continue to exist for many years, Basil's opposed to Eunomius displays the serious controversy raging at the moment between Christians around the Mediterranean international 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 unique good points 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 now not 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 should be performed and what humans can and can't learn about God because it is ready the exposition of Trinitarian doctrine. hence opposed to Eunomius marks a turning element within the Trinitarian debates of the fourth century, for the 1st time addressing the methodological and epistemological variations that gave upward push to theological changes. Amidst the polemical vitriol of opposed to Eunomius is a choice to epistemological humility at the a part of the theologian, a decision to acknowledge the restrictions of even the simplest theology. whereas Basil subtle his theology throughout 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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Additional info for Against Eunomius (Fathers of the Church)
M thIS I was imitating my predecessors-by arguments gleaned, from vanous sources as the need of those weak in faith required; and In many cases these were not written, yet were not out of harmony with sound Scriptural teaching,275 27 . For another example in Basil's rhetoric of the incompatibility of scrip~ 2 ture and philosophy, see Ps. 7 (PG 29·34 1a3-b4)· 273. Eun. 5· 274- Eun. 9· . , trans. Sr. M. , St. Baszl: Ascettcal Works, 68 INTRODUCTION Basil does not tell us exactly which arguments he has in mind, or what his sources were in developing these arguments.
There are several more examples of Basil's use of Origen: the argument for the eternity of God's Fatherhood based on the fact that the goodness and blessedness of God require it;'" the use of Jn 1. "6 Even m these four examples, Basil shows himself to be well versed in Origen's writings and able to weave arguments and interpretations of his theological forebear seamlessly into his own. INTRODUCTION The influence of Eusebius upon Basil has attracted little, if any, scholarly attention. 22. The interpretation of this verse was one of the most fecund sites of theological reflection and debate in the course of the Trinitarian controversies.
19; Hex. 4·5; Ps. 1206. See Hildebrand 112-14 for more details. nost respect to each word of scripture because it is noth, . ing less than a word of the Spirit. At the same time, in Against Eunomlus Basil appears to ~c knowledge degrees of inspiration. iptures. Such passages have extraordinary importance for Ba~11. "! Nonetheless, because Basil believed that the scriptures were inspired, they were for him the authoritative and true "divine scripture,"'" "divine or"223 or "divine word,"'" the basis for all Christian theologiacIes, .