Gregory of Nyssa: "When he [Eunomius] pronounces that the life of the Father is prior to that of the Son, he places a certain interval (διαστήματί) between the two[...]"

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”When he [Eunomius] pronounces that the life of the Father is prior to that of the Son, he places a certain interval (διαστήματί) between the two; now, he must mean, either that this interval is infinite (ἄπειρόν), or that it is included within fixed limits (τισι πέρασι). But the principle of an intervening mean will not allow him to call it infinite; he would annul thereby the very conception of Father and Son and the thought of anything connecting them, as long as this infinite were limited on neither side, with no idea of a Father cutting it short above, nor that of a Son checking it below. The very nature of the infinite is, to be extended in either direction, and to have no bounds of any kind. […] What I say, then, is this: that this view of theirs will bring us to the conclusion that the Father is not from everlasting, but from a definite point in time.” (Contra Eunomium, TLG 2017.030, 344)

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"[...]after the grace bestowed we are called His children. And therefore we ought narrowly to scrutinize our Father's characteristics, that by fashioning and framing ourselves to the likeness of our Father, we may appear true children of Him Who calls us to the adoption according to grace." (On the Baptism of Christ, NPNF, pp. 523-524)
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"[...]when human nature is liberated from the double composition, and returns perfectly to the good, having become simple and impossible to represent and truly one , then that which appears will be the same as that which is hidden[...]"

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