Early Church on Gods Essence and Energies

[dóxatotheó]

A Few Quotes On the Matter

“We perceive the operation of the Father, Son, and Holy Spirit to be one and the same, in no respect showing differences or variation; from this identity of operation we necessarily infer the unity of nature.”

Saint Basil, Letters, NPNF 8, 189.7

But the divine nature is too exalted to be perceived as objects of enquiry are perceived, and about things which are beyond our knowledge we reason on probable evidence. We are therefore of necessity guided in the investigation of the divine nature by its operations. Suppose we observe the operations of the Father, of the Son, of the Holy Ghost, to be different from one another, we shall then conjecture, from the diversity of the operations that the operating natures are also different. For it is impossible that things which are distinct, as regards their nature, should be associated as regards the form of their operations; fire does not freeze; ice does not warm; difference of natures implies difference of the operations proceeding from them. Grant, then, that we perceive the operation of Father, Son and Holy Ghost to be one and the same, in no respect showing difference or variation; from this identity of operation we necessarily infer the unity of the nature.” (Letter 189.6)

Citation: Basil of Caesarea. “Letter 189.” Edited by Philip Schaff and Henry Wace. Translated by Blomfield Jackson, CHURCH FATHERS: Letter 189 (St. Basil), Kevin Knight, 2020, CHURCH FATHERS: Letter 189 (St. Basil).

“The divine nature, on the other hand, in all the words which are contrived, remains always inexplicable, as I always teach. We have learned that it is beneficent, judicial, righteous, good, and so on; and so have been taught differences of operations. But we are, nevertheless, unable to understand the nature of the operator through our idea of the operations. Let any one give an account of each one of these names, and of the actual nature to which they are applied, and it will be found that the definition will not in both cases be the same. And where the definition is not identical the nature is different. There is, then, a distinction to be observed between the essence, of which no explanatory term has yet been discovered, and the meaning of the names applied to it in reference to some operation or dignity. That there should be no difference in the operations we infer from the community of terms. But, we derive no clear proof of variation in nature, because, as has been said, identity of operations indicates community of nature. If then Godhead be the name of an operation, we say that the Godhead is one, as there is one operation of Father, Son, and Holy Ghost; if, however, as is popularly supposed, the name of Godhead indicates nature, then, since we find no variation in the nature, we reasonably define the Holy Trinity to be of one Godhead.” (Letter 189.8)

Citation: Basil of Caesarea. “Letter 189.” Edited by Philip Schaff and Henry Wace. Translated by Blomfield Jackson, CHURCH FATHERS: Letter 189 (St. Basil), Kevin Knight, 2020, CHURCH FATHERS: Letter 189 (St. Basil).

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“The Divine Nature then it is impossible to see with eyes of flesh: but from the works, which are Divine, it is possible to attain to some conception of His power, according to Solomon, who says, ‘For by the greatness and beauty of the creatures proportionably the Maker of them is seen.’ He said not that from the creatures the Maker is seen, but added ‘proportionably.’ For God appears the greater to every man in proportion as he has grasped a larger survey of the creatures: and when his heart is uplifted by that larger survey, he gains withal a greater conception of God.

Would you learn that to comprehend the nature of God is impossible? The Three Children in the furnace of fire, as they hymn the praises of God, say, ‘Blessed are you that beholds the depths, and sits upon the Cherubim.’ Tell me what is the nature of the Cherubim, and then look upon Him who sits upon them. And yet Ezekiel the Prophet even made a description of them, as far as was possible, saying that, ‘every one has four faces,’ one of a man, another of a lion, another of an eagle, and another of a calf; and that each one had six wings , and they had eyes on all sides; and that under each one was a wheel of four sides. Nevertheless though the Prophet makes the explanation, we cannot yet understand it even as we read. But if we cannot understand the throne, which he has described, how shall we be able to comprehend Him who sits thereon, the Invisible and Ineffable God? To scrutinise then the nature of God is impossible: but it is in our power to send up praises of His glory for His works that are seen.”

(Catechetical Lectures #9, Ch. 2-3)
Citation: Cyril of Jerusalem. “Catechetical Lecture 9.” Edited by Philip Schaff and Henry Wace. Translated by Edwin Hamilton Gifford, CHURCH FATHERS: Catechetical Lecture 9 (St. Cyril of Jerusalem), Kevin Knight, 2020, CHURCH FATHERS: Catechetical Lecture 9 (Cyril of Jerusalem).

“Esaias too, with his majestic voice, says, And the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; and the Spirit of the fear of God shall fill Him Isaiah 11:2; signifying that the Spirit is one and undivided, but His operations various.” (Catechetical Lecture #16, Ch. 30)

Citation: Cyril of Jerusalem. “Catechetical Lecture 16.” Edited by Philip Schaff and Henry Wace. Translated by Edwin Hamilton Gifford, CHURCH FATHERS: Catechetical Lecture 16 (St. Cyril of Jerusalem), Kevin Knight, 2020, CHURCH FATHERS: Catechetical Lecture 16 (Cyril of Jerusalem).

“For he who denies that he knows the essence does not confess himself to be ignorant of God, because our idea of God is gathered from all the attributes which I have enumerated. But God, he (Eunomius) says, is simple, and whatever attribute of Him you have reckoned as knowable is of His essence. But the absurdities involved in this sophism are innumerable. When all these high attributes have been enumerated, are they all names of one essence? And is there the same mutual force in His awfulness and His loving-kindness, His justice and His creative power, His providence and His foreknowledge, and His bestowal of rewards and punishments, His majesty and His providence? In mentioning any one of these do we declare His essence? If they say, yes, let them not ask if we know the essence of God, but let them enquire of us whether we know God to be awful, or just, or merciful. These we confess that we know. If they say that essence is something distinct, let them not put us in the wrong on the score of simplicity. For they confess themselves that there is a distinction between the essence and each one of the attributes enumerated. The operations are various, and the essence simple, but we say that we know our God from His operations, but do not undertake to approach near to His essence. His operations come down to us, but His essence remains beyond our reach.” (Letter 234.1)

Citation: Basil of Caesarea. “Letter 234.” Edited by Philip Schaff and Henry Wace. Translated by Blomfield Jackson, CHURCH FATHERS: Letter 234 (St. Basil), Kevin Knight, 2020, CHURCH FATHERS: Letter 234 (St. Basil).

“The divine nature in and of itself, whatever its essential character, lies beyond our human apprehension. It is unapproachable and inaccessible to human conjectures. There has never been found among men anyone to grasp the ungraspable with the human intelligence, nor has there ever been found a method of comprehending the incomprehensible. For this reason, the great apostle calls his ways ‘unsearchable’ (“Romans 11:33). He means by that that the road which leads to the knowledge of the divine essence cannot be trodden by human reasoning, for as yet none of those who have gone before us on the road have provided us with a trace of how He may be grasped by a knowledge which is above all knowledge. He who by nature is above every nature, He who is both beyond the senses and beyond the mind, is seen and grasped by some other method.

There are many methods of such understanding. So, for example, it is possible by means of the wisdom that can be seen in all things to have some sort of perception of him who made all things in wisdom. In much the same way in human constructions, some perception of the artist may be inferred from looking at his creations, on the assumption that his work displays his art. But it is not the actual nature of the artist that is so revealed, but only the artistry that he has displayed in his work.

In a similar way we may look at the order of creation and so receive an impression of the wisdom not of the nature of him who ordered all things in wisdom (Romans 1:20). Again, if we consider the cause of our own life, and remember that God made us not out of necessity, but out of a good choice, in this way too we can speak of seeing God, becoming aware of his goodness, not of his essence. In a similar way, whatever else raises the mind to a better and nobler conception, each and every one of these we can call knowledge of God, each of these noble ideas bringing God before our eyes. Power, purity, immutability and freedom from the opposite, imprints upon our souls the image of a divine and noble idea.

What has been said displays after a fashion the truth of the Lord, who promised the vision of God to the pure of heart. Nor, again, is Paul a liar when he displays in his own words that he has not seen God nor can see him. For God who is by nature beyond our sight is visible in his activities, being perceived in the characteristics that surround him.” (Homily 6: On the Beatitudes)
Citation: Gregory of Nyssa. “HOMILY 6: ON THE BEATITUDES.”

All the aforesaid names are to be taken as applying in common, in the same manner, simply, indivisibly, and unitedly to the whole Godhead. But the names ‘Father’ and ‘Son’ and ‘Spirit,’ ‘Uncaused’ and ‘Caused,’ ‘Unbegotten’ and ‘Begotten’ and ‘Proceeding’ are to be taken as applying in a different way, because they declare not the essence, but the mutual relationship and manner of existence. Even when we have perceived these things and have been guided by them to the Divine Essence, we still do not grasp the essence itself, but only things relating to it. Just as, although we may know that the soul is without body, without quantity, and without shape, even then we have not grasped its essence. And in the same way, if we happen to know that the body is white or black, we have not comprehended the essence of the body, but only something related to it.” (On the Orthodox Faith, I.9-10)

Thoughts you guys seems amazing!!
@ArmyMatt @Andrei D

 

[ArmyMatt]

you can go even earlier. somewhere in his epistle, St Clement of Rome also references it.

 

[Andrewn]

“We perceive the operation of the Father, Son, and Holy Spirit to be one and the same, in no respect showing differences or variation; from this identity of operation we necessarily infer the unity of nature.”

"Grant, then, that we perceive the operation of Father, Son and Holy Ghost to be one and the same, in no respect showing difference or variation; from this identity of operation we necessarily infer the unity of the nature.” (Letter 189.6)

I love your quotations. Just have 2 questions:


1) What is the Greek word translated “operation”?


2) The Trinity is usually described as 3 persons. How can the modern understanding of the word “person” be suitable to describe 3 hypostases with a single operation?

 

[ArmyMatt]

1) What is the Greek word translated “operation”?

energia I believe.

2) The Trinity is usually described as 3 persons. How can the modern understanding of the word “person” be suitable to describe 3 hypostases with a single operation?

what exactly do you mean by the modern understanding?

 

[dóxatotheó]

What is the Greek word translated “operation”?

energeia @ArmyMatt forgot the e haha

The Trinity is usually described as 3 persons. How can the modern understanding of the word “person” be suitable to describe 3 hypostases with a single operation?

rephrase please?

 

[dóxatotheó]

you can go even earlier. somewhere in his epistle, St Clement of Rome also references it.

oh wow fr?

 

[ArmyMatt]

energeia @ArmyMatt forgot the e haha

haha, yep I did

 

[ArmyMatt]

oh wow fr?

sorry, but what?

 

[dóxatotheó]

sorry, but what?

I was saying for real like really when you said that St. Clement of Rome said it to.

 

[ArmyMatt]

I was saying for real like really when you said that St. Clement of Rome said it to.

gotcha, and yeah it’s in his writing

 

[Andrewn]

what exactly do you mean by the modern understanding?

Except for theologically sophisticated people, most of us would say that a person is an individual with unique differences in characteristic patterns of thinking, feeling and behaving.

I realize that within the Holy Trinity, God the Father is distinctly unoriginate, The Son is distinctly begotten of the Father, and the Holy Spirit distinctly proceeds from the Father. But they are not operationally distinct as one would expect for example in human beings where no 2 people have exactly the same intellect, will, emotions, soul, and body. OTOH, the Holy Trinity have the same operation.

 

[ArmyMatt]

Except for theologically sophisticated people, most of us would say that a person is an individual with unique differences in characteristic patterns of thinking, feeling and behaving.

I realize that within the Holy Trinity, God the Father is distinctly unoriginate, The Son is distinctly begotten of the Father, and the Holy Spirit distinctly proceeds from the Father. But they are not operationally distinct as one would expect for example in human beings where no 2 people have exactly the same intellect, will, emotions, soul, and body. OTOH, the Holy Trinity have the same operation.

well, yeah, that’s not how we would theologically define person.

and we would say there is one Divine operation since there is one Divine Nature.