St. Gregory On The Son

On the Son, also known as the “The Third Theological Oration” and “Oration 29,” was written by St. Gregory of Nazianus (c. 329 - 390). He was the Archbishop of Constantinople during the 4th century, and after his death he became knows at “the Theologian” by the Council of Chalcedon. He is considered to be one of the “Cappadocian Fathers” amongst other defenders of the faith, and theologians of that time such as Basil the Great, Gregory of Nyssa and others (Intro).
In the introduction of On God and Christ, it is said that these addresses or orations were most likely delivered in Constantinople during his time as Archbishop. Although the orations were refuting the arguments of a group known as the “Anomeans/Eunomians,” followers of Eunomius,
This interpretation is continued in the fourth oration. This oration takes on some of the 4th century’s most difficult theological topics that were triggered by discussing the notion of Christ’s deity or by biblical exegesis. Gregory draws a line between the appropriate language that should be used in addressing the pre-incarnate and the incarnate Christ.
Referring to the general structure of his third oration, Gregory says that he will establish his own position, and then he will refute the opponent’s arguments (1). Furthermore, “Gregory uses a mixture of the question and answer form of argument, as well as the straight deduction to elicit attention to what are often complex reasonings.” (Intro) This clearly explains the structure of his argument throughout the oration.
Gregory mentions that there are three beliefs when it comes to deity; atheism, polytheism and monotheism. He associates himself and the church with the latter belief and stresses that with this “mono” is not one of the sovereignty of a single person but one of a single governing principle. It consists of an equality of nature, and unity of mind and no difference in essence although numerically distinct
If A=B and B=C, it does not mean that A=C. If one uses that kind of logic, one would limit and define God as being unbegotten only.
A further argument that is brought up is also shut down when Gregory attacks the logic behind it (13-14). The argument states that “unless God has ceased to beget, the begetting must be unfinished and at some time stop; but if it has stopped it must have started” (13). Here, an end implies a beginning and beginning implies an end. He refutes this by saying human souls and angels both had a beginning but have no end.
Next, Gregory presents his position that the Father is greater than the Son in respect of being the cause of the Son (15). We have to keep in mind that there is a unity amongst the trinity, the triune God. Yes, the Father is greater being the cause of the Son but only in that respect. Nevertheless, the Son is truly God just as the Father meaning he cannot be greater in that