Gregory Nyssa

[Steven Avery]

Against Eumonius
https://www.ccel.org/ccel/schaff/npnf205.viii.i.viii.ii.html#fna_viii.i.viii.ii-p11.3
https://books.google.com/books?id=6hJErYKLZiYC&pg=PT358

As his thought, then, divides that which in love to man was made one, but is distinguished in idea, he uses, when he is proclaiming that nature which transcends and surpasses all intelligence, the more exalted order of names, calling Him “God over all,” “the great God,” “the power” of God, and “the wisdom” of God771, and the like; but when he is alluding to all that experience of suffering which, by reason of our weakness, was necessarily assumed with our nature, he gives to the union of the Natures772 that name which is derived from ours, and calls Him Man, not by this word placing Him Whom he is setting forth to us on a common level with the rest of nature, but so that orthodoxy is protected as regards each Nature, in the sense that the Human Nature is glorified by His assumption of it, and the Divine is not polluted by Its condescension, but makes the Human element subject to sufferings, while working, through Its Divine power, the resurrection of that which suffered.

 

[Brianrw]

Gregory of Nyssa (335-395)​

1. 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, 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. (Against Eunomius, 2.9)
   
   
2. Let us enquire, then, Who it is that “worketh 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 hath in Himself all that the Father hath? Does what has been said leave us any longer in ignorance of Him Who is “God over all” 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 hath” assuredly grasps all things in the all-containing hollow of His hand and is sovereign over what He has grasped, and no man taketh from the hand of Him Who in His hand holdeth all things? (Against Eunomius, 2.11)
   
   
3. As his thought, then, divides that which in love to man was made one, but is distinguished in idea, he uses, when he is proclaiming that nature which transcends and surpasses all intelligence, the more exalted order of names, calling Him “God over all,” “the great God,” “the power” of God, and “the wisdom” of God, and the like; but when he is alluding to all that experience of suffering which, by reason of our weakness, was necessarily assumed with our nature, he gives to the union of the Natures that name which is derived from ours (Against Eunomius, 6.2)
   
   
4. Nay, I do not even think it necessary to bring forward in detail the utterances of Paul, since they are, as one may say, in all men's mouths, who gives the Lord the appellation not only of “God,” but of “great God” and “God over all,” saying to the Romans, “Whose are the fathers, and of whom, as concerning the flesh, Christ came, Who is over all, God blessed for ever,” and writing to his disciple Titus, “According to the appearing of Jesus Christ the great God and our Saviour,” and to Timothy, proclaims in plain terms, “God was manifest in the flesh, justified in the spirit.'" (Against Eunomius, 11.2)

 

[Steven Avery]

Burgon
-Greg. Nyssen. in 5 places,12-