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 in actual fact expressed than in his first significant doctrinal paintings, opposed to Eunomius, accomplished in 364 or 365 CE. Responding to Eunomius, whose Apology gave renewed impetus to a convention of starkly subordinationist Trinitarian theology that may 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 exact positive factors that symbolize 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 hostile theological tools. Basil's treatise is as a lot approximately how theology needs to be performed and what people can and can't find out 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 transformations that gave upward push to theological adjustments. 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 constraints of even the easiest theology. whereas Basil sophisticated his theology throughout the process his profession, opposed to Eunomius continues to be a testomony to his early theological improvement and a privileged window into the Trinitarian controversies of the mid-fourth century.
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We will also see that it is unclear how the Holy Spirit fits into Basil's theological vision at this point in his career. First, according to Basil, we need to be aware that some of the things we say about God are devised through a process called 'conceptualization' (in Greek, epinoia) and that this is not necessarily a bad thing. This observation is in direct contradiction to Aetius and Eunomius, who argued that any theological idea devised via conceptualization must be false. Both sides agree on what it is to engage in conceptualization: it is subsequent reflection on an initial concept.
Epektasis: Melanges Patristiques Offertes au Cardinal Jean Daniilou (Paris: Beauschesne, 1972), 463-90. For criticism, see David C. Robertson, "Stoic and Aristotelian Notions of Substance in Basil of Caesarea," Vigiliae Christianae 52 (1998): 393-417. 283. Eun. 15; 24. 5tic Philosophy (Cambridge: Cambridge University Press, 2005), 355-411 at 407-8. INTRODUCTION matter. For Hiibner, Basil is intentionally rejecting the generic account of shared properties found in the broadly Aristotelian tradition that includes much of late ancient Platonism.
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