STRATEGIES OF NAMING IN THE POLEMICS BETWEEN EUNOMIUS AND BASIL OF CAESAREA IN THE CONTEXT OF THE PHILOSOPHICAL TRADITION OF ANTIQUITY

STRATEGIES OF NAMING IN THE POLEMICS BETWEEN EUNOMIUS AND BASIL OF CAESAREA IN THE CONTEXT OF THE... Saint Petersbourg Eunomius, a representative of the Neo-Arian heretical party and its second leader (a er his teacher Aetius), expounded his theory in his Apology, wri en in 359. Eunomius' doctrine implies the opposition of God as the highest principle that has no prior cause for existing, and Christ, God's product -- the very fact of Christ being derived and preconditioned excludes regarding his existence to be of the same kind as that of his initial cause.1 Since Christ was born, he had a cause of his existence, therefore, according to Eunomius, Christ cannot be called God according to his essence; his essence is creation.2 Similarly, Christ's essence is expressed with the notion "o spring" ( ),3 while God's essence is denoted as "unbego en" ( ).4 In general, Eunomius' words to denote essence di er from the terms that result from abstracting e orts of the human mind to form the image of an object's essence; Eunomius called these la er words ' and thought they might be ignored.5 Eunomius' doctrine was opposed by Basil of Caesarea who presented his view in the treatise Contra Eunomium (early 360s), where he rejected Eunomius' position expounded in the Apology. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Scrinium Brill

STRATEGIES OF NAMING IN THE POLEMICS BETWEEN EUNOMIUS AND BASIL OF CAESAREA IN THE CONTEXT OF THE PHILOSOPHICAL TRADITION OF ANTIQUITY

Scrinium , Volume 4 (1): 103 – Mar 30, 2008

STRATEGIES OF NAMING IN THE POLEMICS BETWEEN EUNOMIUS AND BASIL OF CAESAREA IN THE CONTEXT OF THE PHILOSOPHICAL TRADITION OF ANTIQUITY


Saint Petersbourg Eunomius, a representative of the Neo-Arian heretical party and its second leader (a er his teacher Aetius), expounded his theory in his Apology, wri en in 359. Eunomius' doctrine implies the opposition of God as the highest principle that has no prior cause for existing, and Christ, God's product -- the very fact of Christ being derived and preconditioned excludes regarding his existence to be of the same kind as that of his initial cause.1 Since Christ was born, he had a cause of his existence, therefore, according to Eunomius, Christ cannot be called God according to his essence; his essence is creation.2 Similarly, Christ's essence is expressed with the notion "o spring" ( ),3 while God's essence is denoted as "unbego en" ( ).4 In general, Eunomius' words to denote essence di er from the terms that result from abstracting e orts of the human mind to form the image of an object's essence; Eunomius called these la er words ' and thought they might be ignored.5 Eunomius' doctrine was opposed by Basil of Caesarea who presented his view in the treatise Contra Eunomium (early 360s), where he rejected Eunomius' position expounded in the Apology. Basil of Caesarea maintained that words do not denote any essence, but only features of what is denoted, since essence is neither comprehensible, nor denotable by words. (1) Eunomius' Apologia, VII is quoted throughout the article as cited in the critical edition: R. V (ed. and trans.), Eunomius. The Extant Works (Oxford, 1987). (2) Apol., XII. (3) Apol., XII, 6­7. (4) Apol., VII, 11. (5) Apol., VIII. And the way we understand God and express our understanding is 6 . In his Apology for the Apology (the late 380s), writonly ' ten in response to Contra Eunomium of Basil of Caesarea, Eunomius 7 and developed a advanced more arguments for his theory of 8 concept of human language as granted by God. Following the article by J....
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Publisher
BRILL
Copyright
© Copyright 2008 by Koninklijke Brill NV, Leiden, The Netherlands
ISSN
1817-7530
eISSN
1817-7565
D.O.I.
10.1163/18177565-90000179
Publisher site
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