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 essentially expressed than in his first significant doctrinal paintings, opposed to Eunomius, entire in 364 or 365 CE. Responding to Eunomius, whose Apology gave renewed impetus to a convention of starkly subordinationist Trinitarian theology that will live on 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 precise 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 now not easily of 2 dogmatic positions at the doctrine of the Trinity, yet of 2 essentially adversarial theological equipment. 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. therefore opposed to Eunomius marks a turning aspect within the Trinitarian debates of the fourth century, for the 1st time addressing the methodological and epistemological alterations 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 choice to acknowledge the constraints of even the easiest theology. whereas Basil sophisticated 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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Additional resources for Against Eunomius (Fathers of the Church)
251. Eun. 7· 'Light':jo. 267. 133-70. 'Bread': ]0. 99-101. 'Vine':Jo. 130-31, 1. 20 5-8 . 253. Eun. 12; Prine. 9- 10 . 25 2 . See Eun. 29· 254· Eun. 14-15;JO. 8-1 I. 255. Eun. 15;Jo. 21-22. 25 6 . Eun. 19; Fragmentsfrom the Commentary On the Epistle to the Ephesians 2. 258. E. 21-23. s. 59 (2008): 183-g0. 259. Basil makes the same error in Spir. ' 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.
The connection between them was initially made in the course of debates over the meaning of the Nicene homoousios. As mentioned above, traditionally the Cappadocians were thought to have rooted their theology in Athanasius. Reacting against this, the nineteenth-century scholars Theodor Zahn and Friedrich Loofs placed a wedge between Athanasius and the Cappadocians, arguing that they understood homoousios differently. Building upon their work, Adolf von Harnack argued that the "neo-Nicene" position of the Cappadocians amounted to a re261.
Eun. 3 2 . 247. Eun. 22-24- 248. Eun. 1. 246. Eun. 14-17. INTRODUCTION (epinoia). Basil affirms the positive role of conceptualization in theology in response to Eunomius's denigration of it. l, conceptualization allows real knowledge of objects, especially simple objects, without comprehension of their essence. en, he views. '" Origen and Basil interpret names for Christ like 'light' and 'bread' similarly, but differ over 'vine. "" Basil, however, adapts Origen considerably. entifies th~ scriptural names for Christ with the conceptuahzatIOns of ChrIst, Basil uses the scriptural names for Christ and God to derive conceptualizations about them.
Against Eunomius (Fathers of the Church) by Saint Basil of Caesarea