Against Eunomius

Since, then, Christ is Wisdom, let the intelligent reader consider our opponent's account of the matter, and our own, and judge which is the more pious, which better preserves in the text those conceptions which are befitting the Divine nature; whether that which declares the Creator and Lord of all to have been made, and places Him on a level with the creation that is in bondage, or that rather which looks to the Incarnation, and preserves the due proportion with regard to our conception alike of the Divinity and of the Humanity, bearing in mind that the great Paul testifies in favour of our view, who sees in the “new man” creation, and in the true Wisdom the power of creation. And, further, the order of the passage agrees with this view of the doctrine it conveys. For if the “beginning of the ways” had not been created among us, the foundation of those ages for which we look would not have been laid; nor would the Lord have become for us “the Father of the age to come,” had not a Child been born to us, according to Isaiah, and His name been called, both all the other titles which the prophet gives Him, and withal “The Father of the age to come.” Thus first there came to pass the mystery wrought in virginity, and the dispensation of the Passion, and then the wise master-builders of the Faith laid the foundation of the Faith: and this is Christ, the Father of the age to come, on Whom is built the life of the ages that have no end. And when this has come to pass, to the end that in each individual believer may be wrought the divine decrees of the Gospel law, and the varied gifts of the Holy Spirits— (all which the divine Scripture figuratively names, with a suitable significance, “mountains” and “hills,” calling righteousness the “mountains” of God, and speaking of His judgments as “deeps,” and giving the name of “earth” to that which is sown by the Word and brings forth abundant fruit; or in that sense in which we are taught by David to understand peace by the “mountains,” and righteousness by the “hills”)—Wisdom is begotten in the faithful, and the saying is found true. For He Who is in those who have received Him, is not yet begotten in the unbelieving. Thus, that these things may be wrought in us, their Maker must be begotten in us. For if Wisdom is begotten in us, then in each of us is prepared by God both land, and land uninhabited,— the land, that which receives the sowing and the ploughing of the Word, the uninhabited land, the heart cleared of evil inhabitants—and thus our dwelling will be upon the extreme parts of the earth. For since in the earth some is depth, and some is surface, when a man is not buried in the earth, or, as it were, dwelling in a cave by reason of thinking of things beneath (as is the life of those who live in sin, who “stick fast in the deep mire where no ground is,” whose life is truly a pit, as the Psalm says, “let not the pit shut her mouth upon me”)— if, I say, a man, when Wisdom is begotten in him, thinks of the things that are above, and touches the earth only so much as he needs must, such a man inhabits “the extreme parts of the earth under heavens,” not plunging deep in earthly thought; with him Wisdom is present, as he prepares in himself heaven instead of earth: and when, by carrying out the precepts into act, he makes strong for himself the instruction of the clouds above, and, enclosing the great and widespread sea of wickedness, as it were with a beach, by his exact conversation, hinders the troubled water from proceeding forth from his mouth; and if by the grace of instruction he be made to dwell among the fountains, pouring forth the stream of his discourse with sure caution, that he may not give to any man for drink the turbid fluid of destruction in place of pure water, and if he be lifted up above all earthly paths and become aerial in his life, advancing towards that spiritual life which he speaks of as “the winds,” so that he is set apart to be a throne of Him Who is seated in him (as was Paul separated for the Gospel to be a chosen vessel to bear the name of God, who, as it is elsewhere expressed, was made a throne, bearing Him that sat upon him)— when, I say, he is established in these and like ways, so that he who has already fully made up in himself the land inhabited by God, now rejoices in gladness that he is made the father, not of wild and senseless beasts, but of men (and these would be godlike thoughts, which are fashioned according to the Divine image, by faith in Him Who has been created and begotten, and set up in us—and faith, according to the words of Paul, is conceived as the foundation whereby wisdom is begotten in the faithful, and all the things that I have spoken of are wrought)— then, I say, the life of the man who has been thus established is truly blessed, for Wisdom is at all times in agreement with him, and rejoices with him who daily finds gladness in her alone. For the Lord rejoices in His saints, and there is joy in heaven over those who are being saved, and Christ, as the father, makes a feast for his rescued son. Though we have spoken hurriedly of these matters, let the careful man read the original text of the Holy Scripture, and fit its dark sayings to our reflections, testing whether it is not far better to consider that the meaning of these dark sayings has this reference, and not that which is attributed to it at first sight. For it is not possible that the theology of John should be esteemed true, which recites that all created things are the work of the Word, if in this passage He Who created Wisdom be believed to have made together with her all other things also. For in that case all things will not be by her, but she will herself be counted with the things that were made.

And that this is the reference of the enigmatical sayings is clearly revealed by the passage that follows, which says, “Now therefore hearken unto me, my son: and blessed is he that keeps my ways,” meaning of course by “ways” the approaches to virtue, the beginning of which is the possession of Wisdom. Who, then, who looks to the divine Scripture, will not agree that the enemies of the truth are at once impious and slanderous?— impious, because, so far as in them lies, they degrade the unspeakable glory of the Only-begotten God, and unite it with the creation, striving to show that the Lord Whose power over all things is only-begotten, is one of the things that were made by Him: slanderous, because, though Scripture itself gives them no ground for such opinions, they arm themselves against piety as though they drew their evidence from that source. Now since they can by no means show any passage of the Holy Scriptures which leads us to look upon the pre-temporal glory of the Only-begotten God in conjunction with the subject creation, it is well, these points being proved, that the tokens of victory over falsehood should be adduced as testimony to the doctrine of godliness, and that sweeping aside these verbal systems of theirs by which they make the creature answer to the creator, and the thing made to the maker, we should confess, as the Gospel from heaven teaches us, the well-beloved Son— not a bastard, not a counterfeit; but that, accepting with the name of Son all that naturally belongs to that name, we should say that He Who is of Very God is Very God, and that we should believe of Him all that we behold in the Father, because They are One, and in the one is conceived the other, not overpassing Him, not inferior to Him, not altered or subject to change in any Divine or excellent property.