I quote the words of Gregory of Nyssa who refutes the claim that Christ is a creature of God due to his being eternally begotten. His insights and application of Romans 9:5 to the Son are simply masterful, and truly illuminated by the sovereign Holy Spirit. All emphasis will be mine.

9. Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature.

And now let us return once more to the precise statement of Eunomius. We believe also in the Son of God, the only begotten God, the first-born of all creation, very Son, not Ungenerate, verily begotten before the worlds. That he transfers, then, the sense of generation to indicate creation is plain from his expressly calling Him created, when he speaks of Him as coming into being and not uncreate. But that the inconsiderate rashness and want of training which shows itself in the doctrines may be made manifest, let us omit all expressions of indignation at his evident blasphemy, and employ in the discussion of this matter a scientific division. For it would be well, I think, to consider in a somewhat careful investigation the exact meaning of the term generation. That this expression conveys the meaning of existing as the result of some cause is plain to all, and I suppose there is no need to contend about this point: but since there are different modes of existing as the result of a cause, this difference is what I think ought to receive thorough explanation in our discussion by means of scientific division. Of things which have come into being as the results of some cause we recognize the following differences. Some are the result of material and art, as the fabrics of houses and all other works produced by means of their respective material, where some art gives direction and conducts its purpose to its proper aim. Others are the result of material and nature; for nature orders the generation of animals one from another, effecting her own work by means of the material subsistence in the bodies of the parents; others again are by material efflux. In these the original remains as it was before, and that which flows from it is contemplated by itself, as in the case of the sun and its beam, or the lamp and its radiance, or of scents and ointments, and the quality given off from them. For these, while remaining undiminished in themselves, have each accompanying them the special and peculiar effect which they naturally produce, as the sun his ray, the lamp its brightness, and perfumes the fragrance which they engender in the air.

There is also another kind of generation besides these, where the cause is immaterial and incorporeal, but the generation is sensible and takes place through the instrumentality of the body; I mean the generation of the word by the mind. For the mind being in itself incorporeal begets the word by means of sensible instruments. So many are the differences of the term generation, which we discover in a philosophic view of them, that is itself, so to speak, the result of generation. And now that we have thus distinguished the various modes of generation, it will be time to remark how the benevolent dispensation of the Holy Spirit, in delivering to us the Divine mysteries, imparts that instruction which transcends reason by such methods as we can receive. For the inspired teaching adopts, in order to set forth the unspeakable power of God, all the forms of generation that human intelligence recognizes, yet without including the corporeal senses attaching to the words. For when it speaks of the creative power, it gives to such an energy the name of generation, because its expression must stoop to our low capacity; it does not, however, convey thereby all that we include in creative generation, as time, place, the furnishing of matter, the fitness of instruments, the design in the things that come into being, but it leaves these, and asserts of God in lofty and magnificent language the creation of all existent things, when it says, He spoke the word and they were made, He commanded and they were created. Again when it interprets to us the unspeakable and transcendent existence of the Only-begotten from the Father, as the poverty of human intellect is incapable of receiving doctrines which surpass all power of speech and thought, there too it borrows our language and terms Him Son,— a name which our usage assigns to those who are born of matter and nature. But just as Scripture, when speaking of generation by creation, does not in the case of God imply that such generation took place by means of any material, affirming that the power of God’s will served for material substance, place, time and all such circumstances, even so here too, when using the term Son, it rejects both all else that human nature remarks in generation here below — I mean affections and dispositions and the co-operation of time, and the necessity of place — and, above all, matter, without all which natural generation here below does not take place. But when all such material, temporal and local existence is excluded from the sense of the term Son, community of nature alone is left, and for this reason by the title Son is declared, concerning the Only-begotten, the close affinity and genuineness of relationship which mark His manifestation from the Father.

And since such a kind of generation was not sufficient to implant in us an adequate notion of the ineffable mode of subsistence of the Only-begotten, Scripture avails itself also of the third kind of generation to indicate the doctrine of the Son’s Divinity, — that kind, namely, which is the result of material efflux, and speaks of Him as the brightness of glory Hebrews 1:3, the savour of ointment , the breath of God Wisdom 7:25; illustrations which in the scientific phraseology we have adopted we ordinarily designate as material efflux. But as in the cases alleged neither the birth of the creation nor the force of the term Son admits time, matter, place, or affection, so here too the Scripture employing only the illustration of effulgence and the others that I have mentioned, apart from all material conception, with regard to the Divine fitness of such a mode of generation, shows that we must understand by the significance of this expression, an existence at once derived from and subsisting with the Father. For neither is the figure of breath intended to convey to us the notion of dispersion into the air from the material from which it is formed, nor is the figure of fragrance designed to express the passing off of the quality of the ointment into the air, nor the figure of effulgence the efflux which takes place by means of the rays from the body of the sun: but as has been said in all cases, by such a mode of generation is indicated this alone, that the Son is of the Father and is conceived of along with Him, no interval intervening between the Father and Him Who is of the Father. For since of His exceeding loving-kindness the grace of the Holy Spirit so ordered that the divine conceptions concerning the Only-begotten should reach us from many quarters, and so be implanted in us, He added also the remaining kind of generation — that, namely, of the word from the mind. And here the sublime John uses remarkable foresight. That the reader might not through inattention and unworthy conceptions sink to the common notion of word, so as to deem the Son to be merely a voice of the Father, he therefore affirms of the Word that He essentially subsisted in the first and blessed nature Itself, thus proclaiming aloud, In the Beginning was the Word, and with God, and God, and Light, and Life , and all that the Beginning is, the Word was also.

Since, then, these kinds of generation, those, I mean, which arise as the result of some cause, and are recognized in our every-day experience, are also employed by Holy Scripture to convey its teaching concerning transcendent mysteries in such wise as each of them may reasonably be transferred to the expression of divine conceptions, we may now proceed to examine Eunomius’ statement also, to find in what sense he accepts the meaning of generation. Very Son, he says, not ungenerate, verily begotten before the worlds. One may, I think, pass quickly over the violence done to logical sequence in his distinction, as being easily recognizable by all. For who does not know that while the proper opposition is between Father and Son, between generate and ungenerate, he thus passes over the term Father and sets ungenerate in opposition to Son, whereas he ought, if he had any concern for truth, to have avoided diverting his phrase from the due sequence of relationship, and to have said, Very Son, not Father? And in this way due regard would have been paid at once to piety and to logical consistency, as the nature would not have been rent asunder in making the distinction between the persons. But he has exchanged in his statement of his faith the true and scriptural use of the term Father, committed to us by the Word Himself, and speaks of the Ungenerate instead of the Father, in order that by separating Him from that close relationship towards the Son which is naturally conceived of in the title of Father, he may place Him on a common level with all created objects, which equally stand in opposition to the ungenerate.  

Verily begotten, he says, before the worlds. Let him say of Whom He is begotten. He will answer, of course, Of the Father, unless he is prepared unblushingly to contradict the truth. But since it is impossible to detach the eternity of the Son from the eternal Father, seeing that the term Father by its very signification implies the Son, for this reason it is that he rejects the title Father and shifts his phrase to ungenerate, since the meaning of this latter name has no sort of relation or connection with the Son, and by thus misleading his readers through the substitution of one term for the other, into not contemplating the Son along with the Father, he opens up a path for his sophistry, paving the way of impiety by slipping in the term ungenerate. For they who according to the ordinance of the Lord believe in the Father, when they hear the name of the Father, receive the Son along with Him in their thought, as the mind passes from the Son to the Father, without treading on an unsubstantial vacuum interposed between them. But those who are diverted to the title ungenerate instead of Father, get a bare notion of this name, learning only the fact that He did not at any time come into being, not that He is Father. Still, even with this mode of conception, the faith of those who read with discernment remains free from confusion. For the expression not to come into being is used in an identical sense of all uncreated nature: and Father, Son, and Holy Ghost are equally uncreated. For it has ever been believed by those who follow the Divine word that all the creation, sensible and supramundane, derives its existence from the Father, the Son, and the Holy Ghost. He who has heard that by the word of the Lord were the heavens made, and all the host of them by the breath of His mouth, neither understands by word mere utterance, nor by breath mere exhalation, but by what is there said frames the conception of God the Word and of the Spirit of God. Now to create and to be created are not equivalent, but all existent things being divided into that which makes and that which is made, each is different in nature from the other, so that neither is that uncreated which is made, nor is that created which effects the production of the things that are made. By those then who, according to the exposition of the faith given us by our Lord Himself, have believed in the Name of the Father, and of the Son, and of the Holy Ghost, it is acknowledged that each of these Persons is alike unoriginate, and the meaning conveyed by ungenerate does no harm to their sound belief: but to those who are dense and indefinite this term serves as a starting-point for deflection from sound doctrine. For not understanding the true force of the term, that ungenerate signifies nothing more than not having come into being, and that not coming into being is a common property of all that transcends created nature, they drop their faith in the Father, and substitute for Father the phrase ungenerate: and since, as has been said, the Personal existence of the Only-begotten is not connoted in this name, they determine the existence of the Son to have commenced from some definite beginning in time, affirming (what Eunomius here adds to his previous statements) that He is called Son not without generation preceding His existence.

What is this vain juggling with words? Is he aware that it is God of Whom he speaks, Who was in the beginning and is in the Father, nor was there any time when He was not? He knows not what he says nor whereof he affirms, but he endeavours, as though he were constructing the pedigree of a mere man, to apply to the Lord of all creation the language which properly belongs to our nature here below. For, to take an example, Ishmael was not before the generation that brought him into being, and before his birth there was of course an interval of time. But with Him Who is the brightness of glory, before and after have no place: for before the brightness, of course neither was there any glory, for concurrently with the existence of the glory there assuredly beams forth its brightness; and it is impossible in the nature of things that one should be severed from the other, nor is it possible to see the glory by itself before its brightness. For he who says thus will make out the glory in itself to be dark and dim, if the brightness from it does not shine out at the same time. But this is the unfair method of the heresy, to endeavour, by the notions and terms employed concerning the Only-begotten God, to displace Him from His oneness with the Father. It is to this end they say, Before the generation that brought Him into being He was not Son: but the sons of rams, of whom the prophet speaks — are not they too called sons after coming into being? That quality, then, which reason notices in the sons of rams, that they are not sons of rams before the generation which brings them into being — this our reverend divine now ascribes to the Maker of the worlds and of all creation, Who has the Eternal Father in Himself, and is contemplated in the eternity of the Father, as He Himself says, I am in the Father, and the Father in Me. Those, however, who are not able to detect the sophistry that lurks in his statement, and are not trained to any sort of logical perception, follow these inconsequent statements and receive what comes next as a logical consequence of what preceded. For he says, coming into being before all creation, and as though this were not enough to prove his impiety, he has a piece of profanity in reserve in the phrase that follows, when he terms the Son not uncreate. 

In what sense then does he call Him Who is not uncreate very Son? For if it is meet to call Him Who is not uncreate very Son, then of course the heaven is very Son; for it too is not uncreate. So the sun too is very Son, and all that the creation contains, both small and great, are of course entitled to the appellation of very Son. And in what sense does He call Him Who has come into being Only-begotten? For all things that come into being are unquestionably in brotherhood with each other, so far, I mean, as their coming into being is concerned. And from whom did He come into being? For assuredly all things that have ever come into being did so from the Son. For thus did John testify, saying, All things were made by Him. If then the Son also came into being, according to Eunomius’ creed, He is certainly ranked in the class of things which have come into being. If then all things that came into being were made by Him, and the Word is one of the things that came into being, who is so dull as not to draw from these premises the absurd conclusion that our new creed-monger makes out the Lord of creation to have been His own work, in saying in so many words that the Lord and Maker of all creation is not uncreate? Let him tell us whence he has this boldness of assertion. From what inspired utterance? What evangelist, what apostle ever uttered such words as these? What prophet, what lawgiver, what patriarch, what other person of all who were divinely moved by the Holy Ghost, whose voices are preserved in writing, ever originated such a statement as this? In the tradition of the faith delivered by the Truth we are taught to believe in Father, Son, and Holy Spirit. If it were right to believe that the Son was created, how was it that the Truth in delivering to us this mystery bade us believe in the Son, and not in the creature? And how is it that the inspired Apostle, himself adoring Christ, lays it down that they who worship the creature besides the Creator are guilty of idolatry? For, were the Son created, either he would not have worshipped Him, or he would have refrained from classing those who worship the creature along with idolaters, lest he himself should appear to be an idolater, in offering adoration to the created. But he knew that He Whom he adored was God over all Romans 9:5, for so he terms the Son in his Epistle to the Romans. Why then do those who divorce the Son from the essence of the Father, and call Him creature, bestow on Him in mockery the fictitious title of Deity, idly conferring on one alien from true Divinity the name of God, as they might confer it on Bel or Dagon or the Dragon? Let those, therefore, who affirm that He is created, acknowledge that He is not God at all, that they may be seen to be nothing but Jews in disguise, or, if they confess one who is created to be God, let them not deny that they are idolaters.

10. He explains the phrase The Lord created Me, and the argument about the origination of the Son, the deceptive character of Eunomius’ reasoning, and the passage which says, My glorywill I not give to another, examining them from different points of view.

But of course they bring forward the passage in the book of Proverbs which says, The Lord created Me as the beginning of His ways, for His works. Now it would require a lengthy discussion to explain fully the real meaning of the passage: still it would be possible even in a few words to convey to well-disposed readers the thought intended. Some of those who are accurately versed in theology do say this, that the Hebrew text does not read created, and we have ourselves read in more ancient copies possessed instead of created. Now assuredly possession in the allegorical language of the Proverbs marks that slave Who for our sakes took upon Him the form of a slave Philippians 2:7 . But if any one should allege in this passage the reading which prevails in the Churches, we do not reject even the expression created. For this also in allegorical language is intended to connote the slave, since, as the Apostle tells us, all creation is in bondage Romans 8:20-1. Thus we say that this expression, as well as the other, admits of an orthodox interpretation. For He Who for our sakes became like as we are, was in the last days truly created — He Who in the beginning being Word and God afterwards became Flesh and Man. For the nature of flesh is created: and by partaking in it in all points like as we do, yet without sin, He was created when He became man: and He was created after God Ephesians 4:24, not after man, as the Apostle says, in a new manner and not according to human wont. For we are taught that this new man was created— albeit of the Holy Ghost and of the power of the Highest — whom Paul, the hierophant of unspeakable mysteries, bids us to put on, using two phrases to express the garment that is to be put on, saying in one place, Put on the new man which after God is created Ephesians 4:24, and in another, Put on the Lord Jesus Christ Romans 13:14. For thus it is that He, Who said I am the Way , becomes to us who have put Him on the beginning of the ways of salvation, that He may make us the work of His own hands, new modelling us from the evil mould of sin once more to His own image. He is at once our foundation before the world to come, according to the words of Paul, who says, Other foundation can no man lay than that is laid 1 Corinthians 3:11, and it is true that before the springs of the waters came forth, before the mountains were settled, before He made the depths, and before all hills, He begets Me. For it is possible, according to the usage of the Book of Proverbs, for each of these phrases, taken in a tropical sense, to be applied to the Word. For the great David calls righteousness the mountains of God, His judgments deeps, and the teachers in the Churches fountains, saying Bless God the Lord from the fountains of Israel; and guilelessness he calls hills, as he shows when he speaks of their skipping like lambs. Before these therefore is born in us He Who for our sakes was created as man, that of these things also the creation may find place in us. But we may, I think, pass from the discussion of these points, inasmuch as the truth has been sufficiently pointed out in a few words to well-disposed readers; let us proceed to what Eunomius says next.

Existing in the Beginning, he says, not without beginning. In what fashion does he who plumes himself on his superior discernment understand the oracles of God? He declares Him Who was in the beginning Himself to have a beginning: and is not aware that if He Who is in the beginning has a beginning, then the Beginning itself must needs have another beginning. Whatever He says of the beginning he must necessarily confess to be true of Him Who was in the beginning: for how can that which is in the beginning be severed from the beginning? And how can any one imagine a was not as preceding the was? For however far one carries back one’s thought to apprehend the beginning, one most certainly understands as one does so that the Word which was in the beginning (inasmuch as It cannot be separated from the beginning in which It is) does not at any point of time either begin or cease its existence therein. Yet let no one be induced by these words of mine to separate into two the one beginning we acknowledge. For the beginning is most assuredly one, wherein is discerned, indivisibly, that Word Who is completely united to the Father. He who thus thinks will never leave heresy a loophole to impair his piety by the novelty of the term ungenerate. But in Eunomius’ next propositions his statements are like bread with a large admixture of sand. For by mixing his heretical opinions with sound doctrines, he makes uneatable even that which is in itself nutritious, by the gravel which he has mingled with it. For he calls the Lord living wisdom, operative truth, subsistent power, and life:— so far is the nutritious portion. But into these assertions he instils the poison of heresy. For when he speaks of the life as generate he makes a reservation by the implied opposition to the ungenerate life, and does not affirm the Son to be the very Life. Next he says:— As Son of God, quickening the dead, the true light, the light that lightens every man coming into the world , good, and the bestower of good things. All these things he offers for honey to the simple-minded, concealing his deadly drug under the sweetness of terms like these. For he immediately introduces, on the heels of these statements, his pernicious principle, in the words Not partitioning with Him that begot Him His high estate, not dividing with another the essence of the Father, but becoming by generation glorious, yea, the Lord of glory, and receiving glory from the Father, not sharing His glory with the Father, for the glory of the Almighty is incommunicable, as He has said, ‘My glory will I not give to another. Isaiah 42:8 ‘ These are his deadly poisons, which they alone can discover who have their souls’ senses trained so to do: but the mortal mischief of the words is disclosed by their conclusion:— Receiving glory from the Father, not sharing glory with the Father, for the glory of the Almighty is incommunicable, as He has said, ‘My glory will I not give to another.’ Who is that other to whom God has said that He will not give His glory? The prophet speaks of the adversary of God, and Eunomius refers the prophecy to the only begotten God Himself! For when the prophet, speaking in the person of God, had said, My glory will I not give to another, he added, neither My praise to graven images. 

For when men were beguiled to offer to the adversary of God the worship and adoration due to God alone, paying homage in the representations of graven images to the enemy of God, who appeared in many shapes among men in the forms furnished by idols, He Who heals them that are sick, in pity for men’s ruin, foretold by the prophet the loving-kindness which in the latter days He would show in the abolishing of idols, saying, When My truth shall have been manifested, My glory shall no more be given to another, nor My praise bestowed upon graven images: for men, when they come to know My glory, shall no more be in bondage to them that by nature are no gods. All therefore that the prophet says in the person of the Lord concerning the power of the adversary, this fighter against God, refers to the Lord Himself, Who spoke these words by the prophet! Who among the tyrants is recorded to have been such a persecutor of the faith as this? Who maintained such blasphemy as this, that He Who, as we believe, was manifested in the flesh for the salvation of our souls, is not very God, but the adversary of God, who puts his guile into effect against men by the instrumentality of idols and graven images? For it is what was said of that adversary by the prophet that Eunomius transfers to the only-begotten God, without so much as reflecting that it is the Only-begotten Himself Who spoke these words by the prophet, as Eunomius himself subsequently confesses when he says, this is He Who spoke by the prophets.

Why should I pursue this part of the subject in more detail? For the words preceding also are tainted with the same profanity — receiving glory from the Father, not sharing glory with the Father, for the glory of the Almighty God is incommunicable. For my own part, even had his words referred to Moses who was glorified in the ministration of the Law, — not even then should I have tolerated such a statement, even if it be conceded that Moses, having no glory from within, appeared completely glorious to the Israelites by the favour bestowed on him from God. For the very glory that was bestowed on the lawgiver was the glory of none other but of God Himself, which glory the Lord in the Gospel bids all to seek, when He blames those who value human glory highly and seek not the glory that comes from God only. For by the fact that He commanded them to seek the glory that comes from the only God, He declared the possibility of their obtaining what they sought. How then is the glory of the Almighty incommunicable, if it is even our duty to ask for the glory that comes from the only God, and if, according to our Lord’s word, every one that asks receives? But one who says concerning the Brightness of the Father’s glory, that He has the glory by having received it, says in effect that the Brightness of the glory is in Itself devoid of glory, and needs, in order to become Himself at last the Lord of some glory, to receive glory from another. How then are we to dispose of the utterances of the Truth, — one which tells us that He shall be seen in the glory of the Father Mark 8:38, and another which says, All things that the Father has are Mine? To whom ought the hearer to give ear? To him who says, He that is, as the Apostle says, the ‘heir of all things Hebrews 1:2 ‘ that are in the Father, is without part or lot in His Father’s glory; or to Him Who declares that all things that the Father has, He Himself has also? Now among the all things, glory surely is included. Yet Eunomius says that the glory of the Almighty is incommunicable. This view Joel does not attest, nor yet the mighty Peter, who adopted, in his speech to the Jews, the language of the prophet. For both the prophet and the apostle say, in the person of God —I will pour out of My Spirit upon all flesh Joel 2:28; Acts 2:17 . He then Who did not grudge the partaking in His own Spirit to all flesh — how can it be that He does not impart His own glory to the only-begotten Son, Who is in the bosom of the Father, Who has all things that the Father has? Perhaps one should say that Eunomius is here speaking the truth, though not intending it. For the term impart is strictly used in the case of one who has not his glory from within, whose possession of it is an accession from without, and not part of his own nature: but where one and the same nature is observed in both Persons, He Who is as regards nature all that the Father is believed to be stands in no need of one to impart to Him each several attribute. This it will be well to explain more clearly and precisely. He Who has the Father dwelling in Him in His entirety — what need has He of the Father’s glory, when none of the attributes contemplated in the Father is withdrawn from Him?

11. After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase being made obedient, he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience.

What, moreover, is the high estate of the Almighty in which Eunomius affirms that the Son has no share? Let those, then, who are wise in their own eyes, and prudent in their own sight Isaiah 5:21, utter their groundling opinions — they who, as the prophet says, speak out of the ground Isaiah 29:4 . But let us who reverence the Word and are disciples of the Truth, or rather who profess to be so, not leave even this assertion unsifted. We know that of all the names by which Deity is indicated some are expressive of the Divine majesty, employed and understood absolutely, and some are assigned with reference to the operations over us and all creation. For when the Apostle says Now to the immortal, invisible, only wise God , and the like, by these titles he suggests conceptions which represent to us the transcendent power, but when God is spoken of in the Scriptures as gracious, merciful, full of pity, true, good, Lord, Physician, Shepherd, Way, Bread, Fountain, King, Creator, Artificer, Protector, Who is over all and through all, Who is all in all, these and similar titles contain the declaration of the operations of the Divine loving-kindness in the creation. Those then who enquire precisely into the meaning of the term Almighty will find that it declares nothing else concerning the Divine power than that operation which controls created things and is indicated by the word Almighty, stands in a certain relation to something. For as He would not be called a Physician, save on account of the sick, nor merciful and gracious, and the like, save by reason of one who stood in need of grace and mercy, so neither would He be styled Almighty, did not all creation stand in need of one to regulate it and keep it in being. As, then, He presents Himself as a Physician to those who are in need of healing, so He is Almighty over one who has need of being ruled: and just as they that are whole have no need of a physician, so it follows that we may well say that He Whose nature contains in it the principle of unerring and unwavering rectitude does not, like others, need a ruler over Him. Accordingly, when we hear the name Almighty, our conception is this, that God sustains in being all intelligible things as well as all things of a material nature. For this cause He sits upon the circle of the earth, for this cause He holds the ends of the earth in His hand, for this cause He metes out leaven with the span, and measures the waters in the hollow of His hand ; for this cause He comprehends in Himself all the intelligible creation, that all things may remain in existence controlled by His encompassing power.

Let us enquire, then, Who it is that works all in all. Who is He Who made all things, and without Whom no existing thing does exist? Who is He in Whom all things were created, and in Whom all things that are have their continuance? In Whom do we live and move and have our being? Who is He Who has in Himself all that the Father has? Does what has been said leave us any longer in ignorance of Him Who is God over all Romans 9:5, Who is so entitled by S. Paul —our Lord Jesus Christ, Who, as He Himself says, holding in His hand all things that the Father has , assuredly grasps all things in the all-containing hollow of His hand and is sovereign over what He has grasped, and no man takes from the hand of Him Who in His hand holds all things? If, then, He has all things, and is sovereign over that which He has, why is He Who is thus sovereign over all things something else and not Almighty? If heresy replies that the Father is sovereign over both the Son and the Holy Spirit, let them first show that the Son and the Holy Spirit are of mutable nature, and then over this mutability let them set its ruler, that by the help implanted from above, that which is so overruled may continue incapable of turning to evil. If, on the other hand, the Divine nature is incapable of evil, unchangeable, unalterable, eternally permanent, to what end does it stand in need of a ruler, controlling as it does all creation, and itself by reason of its immutability needing no ruler to control it? For this cause it is that at the name of Christ every knee bows, of things in heaven, and things in earth, and things under the earth.  For assuredly every knee would not thus bow, did it not recognize in Christ Him Who rules it for its own salvation. But to say that the Son came into being by the goodness of the Father is nothing else than to put Him on a level with the meanest objects of creation. For what is there that did not arrive at its birth by the goodness of Him Who made it? To what is the formation of mankind ascribed? To the badness of its Maker, or to His goodness? To what do we ascribe the generation of animals, the production of plants and herbs? There is nothing that did not take its rise from the goodness of Him Who made it. A property, then, which reason discerns to be common to all things, Eunomius is so kind as to allow to the Eternal Son! But that He did not share His essence or His estate with the Father — these assertions and the rest of his verbiage I have refuted in anticipation, when dealing with his statements concerning the Father, and shown that he has hazarded them at random and without any intelligible meaning. For not even in the case of us who are born one of another is there any division of essence. The definition expressive of essence remains in its entirety in each, in him that begets and in him who is begotten, without admitting diminution in him who begets, or augmentation in him who is begotten. But to speak of division of estate or sovereignty in the case of Him Who has all things whatsoever that the Father has, carries with it no meaning, unless it be a demonstration of the propounder’s impiety. It would therefore be superfluous to entangle oneself in such discussions, and so to prolong our treatise to an unreasonable length. Let us pass on to what follows.

Glorified, he says, by the Father before the worlds. The word of truth has been demonstrated, confirmed by the testimony of its adversaries. For this is the sum of our faith, that the Son is from all eternity, being glorified by the Father: for before the worlds is the same in sense as from all eternity, seeing that prophecy uses this phrase to set forth to us God’s eternity, when it speaks of Him as He that is from before the worlds. If then to exist before the worlds is beyond all beginning, he who confers glory on the Son before the worlds, does thereby assert His existence from eternity before that glory: for surely it is not the non-existent, but the existent which is glorified. Then he proceeds to plant for himself the seeds of blasphemy against the Holy Spirit; not with a view to glorify the Son, but that he may wantonly outrage the Holy Ghost. For with the intention of making out the Holy Spirit to be part of the angelic host, he throws in the phrase glorified eternally by the Spirit, and by every rational and generated being, so that there is no distinction between the Holy Spirit and all that comes into being; if, that is, the Holy Spirit glorifies the Lord in the same sense as all the other existences enumerated by the prophet, angels and powers, and the heaven of heavens, and the water above the heavens, and all the things of earth, dragons, deeps, fire and hail, snow and vapour, wind of the storm, mountains and all hills, fruitful trees and all cedars, beasts and all cattle, worms and feathered fowls.  If, then, he says, that along with these the Holy Spirit also glorifies the Lord, surely his God-opposing tongue makes out the Holy Spirit Himself also to be one of them.

The disjointed incoherencies which follow next, I think it well to pass over, not because they give no handle at all to censure, but because their language is such as might be used by the devout, if detached from its malignant context. If he does here and there use some expressions favourable to devotion it is just held out as a bait to simple souls, to the end that the hook of impiety may be swallowed along with it. For after employing such language as a member of the Church might use, he subjoins, Obedient with regard to the creation and production of all things that are, obedient with regard to every ministration, not having by His obedience attained Sonship or Godhead, but, as a consequence of being Son and being generated as the Only-begotten God, showing Himself obedient in words, obedient in acts. Yet who of those who are conversant with the oracles of God does not know with regard to what point of time it was said of Him by the mighty Paul, (and that once for all), that He became obedient Philippians 2:8 ? For it was when He came in the form of a servant to accomplish the mystery of redemption by the cross, Who had emptied Himself, Who humbled Himself by assuming the likeness and fashion of a man, being found as man in man’s lowly nature — then, I say, it was that He became obedient, even He Who took our infirmities and bare our sicknesses Matthew 8:17, healing the disobedience of men by His own obedience, that by His stripes He might heal our wound, and by His own death do away with the common death of all men — then it was that for our sakes He was made obedient, even as He became sin 2 Corinthians 5:21  and a curse Galatians 3:13  by reason of the dispensation on our behalf, not being so by nature, but becoming so in His love for man. But by what sacred utterance was He ever taught His list of so many obediences? Nay, on the contrary every inspired Scripture attests His independent and sovereign power, saying, He spoke the word and they were made: He commanded and they were created :— for it is plain that the Psalmist says this concerning Him Who upholds all things by the word of His power Hebrews 1:3, 

Whose authority, by the sole impulse of His will, framed every existence and nature, and all things in the creation apprehended by reason or by sight. Whence, then, was Eunomius moved to ascribe in such manifold wise to the King of the universe the attribute of obedience, speaking of Him as obedient with regard to all the work of creation, obedient with regard to every ministration, obedient in words and in acts? Yet it is plain to every one, that he alone is obedient to another in acts and words, who has not yet perfectly achieved in himself the condition of accurate working or unexceptionable speech, but keeping his eye ever on his teacher and guide, is trained by his suggestions to exact propriety in deed and word. But to think that Wisdom needs a master and teacher to guide aright Its attempts at imitation, is the dream of Eunomius’ fancy, and of his alone. And concerning the Father he says, that He is faithful in words and faithful in works, while of the Son he does not assert faithfulness in word and deed, but only obedience and not faithfulness, so that his profanity extends impartially through all his statements. But it is perhaps right to pass in silence over the inconsiderate folly of the assertion interposed between those last mentioned, lest some unreflecting persons should laugh at its absurdity when they ought rather to weep over the perdition of their souls, than laugh at the folly of their words. For this wise and wary theologian says that He did not attain to being a Son as the result of His obedience! Mark his penetration! With what cogent force does he lay it down for us that He was not first obedient and afterwards a Son, and that we ought not to think that His obedience was prior to His generation! Now if he had not added this defining clause, who without it would have been sufficiently silly and idiotic to fancy that His generation was bestowed on Him by His Father, as a reward of the obedience of Him Who before His generation had showed due subjection and obedience? But that no one may too readily extract matter for laughter from these remarks, let each consider that even the folly of the words has in it something worthy of tears. For what he intends to establish by these observations is something of this kind, that His obedience is part of His nature, so that not even if He willed it would it be possible for Him not to be obedient.

For he says that He was so constituted that His nature was adapted to obedience alone , just as among instruments that which is fashioned with regard to a certain figure necessarily produces in that which is subjected to its operation the form which the artificer implanted in the construction of the instrument, and cannot possibly trace a straight line upon that which receives its mark, if its own working is in a curve; nor can the instrument, if fashioned to draw a straight line, produce a circle by its impress. What need is there of any words of ours to reveal how great is the profanity of such a notion, when the heretical utterance of itself proclaims aloud its monstrosity? For if He was obedient for this reason only that He was so made, then of course He is not on an equal footing even with humanity, since on this theory, while our soul is self-determining and independent, choosing as it will with sovereignty over itself that which is pleasing to it, He on the contrary exercises, or rather experiences, obedience under the constraint of a compulsory law of His nature, while His nature suffers Him not to disobey, even if He would. For it was as the result of being Son, and being begotten, that He has thus shown Himself obedient in words and obedient in acts. Alas, for the brutish stupidity of this doctrine! You make the Word obedient to words, and suppose other words prior to Him Who is truly the Word, and another Word of the Beginning is mediator between the Beginning and the Word that was in the Beginning, conveying to Him the decision. And this is not one only: there are several words, which Eunomius makes so many links of the chain between the Beginning and the Word, and which abuse His obedience as they think good. But what need is there to linger over this idle talk? Any one can see that even at that time with reference to which S. Paul says that He became obedient (and he tells us that He became obedient in this wise, namely, by becoming for our sakes flesh, and a servant, and a curse, and sin) — even then, I say, the Lord of glory, Who despised the shame and embraced suffering in the flesh, did not abandon His free will, saying as He does, Destroy this temple, and in three days I will raise it up ; and again, No man takes My life from Me; I have power to lay it down, and I have power to take it again ; and when those who were armed with swords and staves drew near to Him on the night before His Passion, He caused them all to go backward by saying I am He John 18:5-6, and again, when the dying thief besought Him to remember him, He showed His universal sovereignty by saying, Today shall you be with Me in Paradise Luke 23:43 . If then not even in the time of His Passion He is separated from His authority, where can heresy possibly discern the subordination to authority of the King of glory?

FURTHER READING

Did the Ante-Nicene Fathers Worship the Holy Spirit as God Almighty?

EARLY CHURCH & THE CARMEN CHRISTI

WERE EARLY CHRISTIANS TRINITARIANS?

THE EARLY CHURCH ON THE ETERNAL BEGETTING OF THE SON

Ignatius of Antioch’s Proclamation of the Essential Deity of Christ

Justin Martyr’s Witness to Christ’s essential and eternal Deity

JUSTIN MARTYR’S CHRISTOLOGY REVISITED

AN ORTHODOX’S MISREADING OF JUSTIN

Revisiting Shabir Ally’s Distortion of Justin Martyr Pt. 1, Pt. 2

IRENAEUS AND THE DEITY OF CHRIST

MORE FROM IRENAEUS ON THE DEITY OF CHRIST

DID TERTULLIAN DENY THE ETERNAL NATURE OF CHRIST?

Tertullian and the Doctrine of the Trinity

Origen’s Christology

HILARY’S TRINITARIAN BELIEFS

ST. AMRBOSE & CHRIST’S DEITY