Gregory charges Eunomius (11.5) with undermining the efficacy of sacraments.  Eunomius claims, “we, in agreement with holy and blessed men; affirm that the mystery of godliness does not consist in venerable names, nor in the distinctive character of customs and sacramental tokens, but in exactness of doctrine.”

Gregory charges that this treats “the sacrament of regeneration as an idle thing, the mystic oblation as profitless, and the participation in them as of no advantage to those who are partakers therein.”  He follows Manicheans, Montanists, Marcionites and others who say that “neither the confession of sacred names, nor the customs of the church, nor her sacramental tokens, are a ratification of godliness.”  For the orthodox, “the mystery of godliness is ratified by the confession of the Divine Names . . . and our salvation is confirmed by participation in the sacramental customs and tokens.”

Is this low sacramental theology inherent in Arianism?  Does Arianism lead to denial of sacramental efficacy?  Or, is a low view of sacramental efficacy a sign of Arian or Arianizing Christology?  Gregory seems to think there are connections.

One of them has to do with the names of the Triune persons.  According to Eunomius, the “confessions of the reverend and precious names of the Holy Trinity is useless,” and that is not surprising since in his fundamental theology he denies the truth of the names of the Son.  Scripture calls Jesus Lord, God, eternal Word, only-begotten, and Eunomius questions the legitimacy of all those names.  Consistently, he denies the power of those names in the sacraments of the church.

Also, implicit in Arian Christology is the notion that there is a Supreme power that transcends that of the Son.  There is a God above and beyond the names of God, a God above and beyond the Triune Name into which one is baptized.  What is important, then, is the mystical transport past the Son and the church’s ordinances to the realm of the Ungenerate Father.

Eunomius’ denial of the deity of the Son also casts doubt on the truth of the Son’s words.  When the Son urges that a man cannot enter the kingdom without being born of water and Spirit, or when He offers His flesh and blood as our food and drink, Eunomius is not sure we can trust those words.

Gregory in any case has severe words for those who deny the power of sacraments: “They who in act deny the faith . . . and judge the sanctification effected by the sacramental tokens to be worthless . . . what else are they than transgressors of the doctrines of salvation?”