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Translated by W. Moore and H. A. Wilson
St Gregory of Nyssa Resources Online and in Print
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This Part: 128 Pages
Page 21
How does the Psalmist seek his healing from God, saying, "Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed [503] !" It is to God that Isaiah says, "The dew that is from Thee is healing unto them [504] ." Again, prophetic language attests that the conversion of those in error is the work of God. For "they went astray in the wilderness in a thirsty land," says the Psalmist, and he adds, "So He led them forth by the right way, that they might go to the city where they dwelt [505] :" and, "when the Lord turned again the captivity of Sion [506] ." In like manner also the comfort of the afflicted is ascribed to God, Paul thus speaking, "Blessed be God, even the Father of our Lord Jesus Christ, Who comforteth us in all our tribulation [507] ." Again, the Psalmist says, speaking in the person of God, "Thou calledst upon Me in trouble and I delivered thee [508] ." And the setting upright of those who stumble is innumerable times ascribed by Scripture to the power of the Lord: "Thou hast thrust sore at me that I might fall, but the Lord was my help [509] ," and "Though he fall, he shall not be cast away, for the Lord upholdeth him with His hand [510] ," and "The Lord helpeth them that are fallen [511] ." And to the loving-kindness of God confessedly belongs the recovery of the distressed, if Eunomius means the same thing of which we learn in prophecy, as the Scripture says, "Thou laidest trouble upon our loins; Thou sufferedst men to ride over our heads; we went through fire and water, and Thou broughtest us out into a wealthy place [512] ."
Thus far then the majesty of the Spirit is demonstrated by the evidence of our opponents, but in what follows the limpid waters of devotion are once more defiled by the mud of heresy. For he says of the Spirit that He "cheers on those who are contending": and this phrase involves him in the charge of extreme folly and impiety. For in the stadium some have the task of arranging the competitions between those who intend to show their athletic vigour; others, who surpass the rest in strength and skill, strive for the victory and strip to contend with one another, while the rest, taking sides in their good wishes with one or other of the competitors, according as they are severally disposed towards or interested in one athlete or another, cheer him on at the time of the engagement, and bid him guard against some hurt, or remember some trick of wrestling, or keep himself unthrown by the help of his art. Take note from what has been said to how low a rank Eunomius degrades the Holy Spirit. For while on the course there are some who arrange the contests, and others who settle whether the contest is conducted according to rule, others who are actually engaged, and yet others who cheer on the competitors, who are acknowledged to be far inferior to the athletes themselves, Eunomius considers the Holy Spirit as one of the mob who look on, or as one of those who attend upon the athletes, seeing that He neither determines the contest nor awards the victory, nor contends with the adversary, but merely cheers without contributing at all to the victory.
[503] Ps. vi. 3.
[504] Is. xxvi. 19 (LXX.).
[505] Ps. cviii. 4-7.
[506] Ps. cxxvi. 1.
[507] 2 Cor. i. 3, 4.
[508] Ps. lxxxi. 17.
[509] Ps. cxviii. 13.
[510] Ps. xxxvii. 24.
[511] Ps. cxlvi. 8.
[512] Ps. lxvi. 10, 11.
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=21
