70: 2 (2011) 7895 : 27-285.

4:27-87

vlad.cvetkovic@googlemail.com

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Basilus, Eun. I, 5, PG 29, 517b Eunomius, pologia 7, 1011 : Eunomius, The Extant Works,
ed. R. P. Vaggione, Oxford 1987.
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Basilus, Eun. I, 5, PG 29, 517b.
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M. V. Anastos, Basils . A Critical Analysis P. J. Fedwick, Basil of Caesarea:
Christian, Humanist, Ascetic. A Sixteen-Hundred Anniversary Symposium, vol. 1, Toronto 1981,
67136; 789.
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Basil de Csare, Contre Eunome, eds. B. Sesbo G-M. de Durand L. Doutereleau, vol. 1,
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Basilus, Eun. II, 6, PG 29, 581c.
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Basilus, Ep. 52, 13. J. Zachhuber, Human Nature in Gregory of Nyssa, Laiden
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Basilus, Homiliae in hexaemeron 6, 8 : Basile de Csare, Homlies sur lHexamron, SC 26,
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: 20.5.2011.
: 25.5.2011.
 Adversus Eunomium
95

Summary: The article aims to show the way in which St Basil the Great, the bishop of
Caesarea in Cappadocia sets the metaphysical basis for the Christian teaching on the rela
tionship between God and time. St Basil has written three books against Eunomius (Ad-
versus Eunomium), the leader of Anomean party and the bishop of Cyzicus, for the pur
pose of refuting the ideas presented in the latters book Apology. Commencing his criticism
from Eunomius premise that the main characteristic of Gods essence is ungeneratedness
(), St Basil developed the doctrine of the unknowability of the Divine essence.
According to St Basil it is possible to know not the Divine essence, which always remains
hidden to human and even angelic mind, but rather the Divine operations or energies
through which God reveals Himself to the world. Even then this knowledge is not accurate
because it consists of mere human concepts ( ) about God. In his
further refutation of the teachings of Eunomius, St Basil severely attacked his view that
since the Father is the cause of the Son and the first in order, it is impossible for them to
share the same essence. For Eunomius the logical consequence of the causal priority of the
Father is also His priority in temporal or quasi-temporal order that introduces the exis
tence of certain period between the Father and the generation of the Son. St Basil claims
that the causal priority of the Father does not necessarily imply His temporal or quasi-
temporal priority. Starting from Eunomius claims that the Son has a beginning St. Basil
proposed the following argumentation against it. If the Son has a beginning, and He is not
eternal, then there is a certain interval or period () either in time or within the
endless ages between the Father and the generation of the Son. This interval between the
Father and the Son can be either finite or infinite. If the interval between the Father and
the Son is infinite then the generation of the Son would never take place, and therefore
the interval must be finite. The fact that the interval is finite implies that it must be also
measurable. If the interval is measurable, it can be measurable only in relation to the life
of the Father. According to this logic the Father must also have a beginning in time, which
is unacceptable. However St Basil proceeded with his critique of Eunomius further and in
order to make it more convincing He engaged in an analysis of the Eunomius stance that
the interval between the Father and the Son is not of temporal origin, but rather it belongs
to the realm of endless ages. This analysis of St Basil resulted in the first systematic exposi
tion of the Christian understanding of time. Basil defined time as an interval that coexists
with creation and the beginning and the end of the world limit it. St Basil also delineated
time from endless ages that are limited only by their beginning, since they were created,
and the eternity, which does not have any limitations at all. This division made by St Basil
opened the possibility for a radical ontological separation between the uncreated nature of
the Triune God and the created nature of the world.

Key words: God the Father, Son of God, ungeneratedness, interval, time, eternity, genera
tion, creation