37

is a portion of the gifts of the Spirit. "cooperating," he says, "with the faithful for the understanding and contemplation of the things that have been ordained." By not adding by whom they were ordained, he has made the statement ambiguous, whether it is correct or otherwise. But let us apply what was said to piety 2 through a small addition. For since whether the word of wisdom, or the word of knowledge, or faith, or helping, or guidance, or anything else has been written among the things that save us, all these things the one and the same Spirit works, distributing to each one individually as he wills, for this reason we do not reject the statement of Eunomius, when he says the Spirit cooperates with the faithful for the understanding and contemplation of the things ordained by it, the Spirit, because all good teachings have been ordained for us by it. "resonating," he says, "with those who pray." It would be foolish to seriously refute the meaning of this saying, since the ridiculous and foolish character of this expression is immediately apparent to all alike. For who is so delirious and out of his mind, as to wait to learn from us that the Holy Spirit is not a bell or an empty jar, resonating and vibrating as if by some blow from the voice of the one praying? 221 "guiding," he says, "to what is expedient." This the Father and the Son do likewise. For He guides Joseph like a sheep, and led His people like sheep, and the good Spirit guides us in a level land. "strengthening," he says, "for piety." David says that to strengthen man in piety is the work of God; For "You are my strengthening and my refuge," says the prophet, and "the Lord is the strength of his people," and "He will give strength 222 and power to His people." Therefore, if these things are said according to the prophetic mind, it is a testimony to the divinity of the Spirit; but if it opposes the prophecy, the blasphemy is accused by this very fact, that he holds an opinion contrary to the holy prophets in his statement. Then he says, "enlightening souls with the light of knowledge."

The word of piety likewise ascribes this grace to the Father and to the Son and to the Holy Spirit. For He is called "enlightenment" by David, and from thence the light of knowledge comes to those who are enlightened. 223 Likewise also the cleansing of thoughts is a property, as the word says, of the Lord's power; for the brightness of His glory and the express image of His person made purification for our sins, and as for driving out demons, which Eunomius says is a property of the Spirit, this also the only-begotten God, who says to the demon "I command you," testifies to the power of the Spirit saying, "But if I by the Spirit of God cast out demons;" so that the destruction of demons is not a degradation of the Spirit's glory, but a confirmation of its divine and transcendent power. 224 "Tending the sick," he says, "healing the infirm, comforting the afflicted, setting upright those who stumble, recovering the weary." These are the words of those who are pious concerning the Holy Spirit; for one would not ascribe the working of each of these things to any other than God.

If, then, the heresy affirms that those things which it is for none to do but God alone are worked by the power of the Spirit, we have even the testimony of our enemies for the things for which we contend. How does the prophet seek healing from God, saying, "Have mercy on me, Lord, for I am weak; heal me, Lord, for my bones are troubled"? 225 To God Isaiah says that "The dew from you is healing for them," and prophecy testifies that the turning of those who stray is the work of God; "For they wandered," he says, "in the wilderness in a waterless place," and he added, "And He led them by a straight way, that they might go to a city for habitation;" and, "When the Lord turned again the captivity of Zion." Likewise also the comfort of the afflicted is referred to God, as Paul says thus: "Blessed be the God and Father of our Lord Jesus Christ, who comforts us in all our affliction."

37

πνεύματος δωρεῶν μερίς ἐστι. συνεργῶν, φησί, τοῖς πιστοῖς εἰς κατανόησιν καὶ θεωρίαν τῶν δια τεταγμένων. τῶν παρὰ τίνος διατεταγμένων μὴ προσθεὶς ἀμφίβολον τὸν λόγον ἐποίησεν, εἴτε ὀρθῶς εἴτε καὶ ὡς ἑτέ ρως ἔχει. ἀλλ' ἡμεῖς τῇ εὐσεβείᾳ τὸ εἰρημένον προσάξωμεν 2 δι' ὀλίγης προσθήκης. ἐπειδὴ γὰρ εἴτε λόγος σοφίας εἴτε λόγος γνώσεως εἴτε πίστις εἴτε ἀντίληψις εἴτε κυβέρνησις εἴτε τι ἕτερον ἐν τοῖς σῴζουσιν ἡμᾶς ἀναγέγραπται, ταῦτα πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται, τούτου ἕνεκεν οὐκ ἀποβάλλομεν τοῦ Εὐνομίου τὸν λόγον, εἰπόντος συνεργεῖν τὸ πνεῦμα τοῖς πιστοῖς πρὸς κατανόησιν καὶ θεωρίαν τῶν παρ' αὐτοῦ διατεταγμένων τοῦ πνεύματος διὰ τὸ πάντα ἡμῖν τὰ ἀγαθὰ διδάγματα παρ' αὐτοῦ διατετάχθαι. ὑπηχῶν, φησίν, εὐχομένοις. τούτου τοῦ ῥητοῦ τὴν διά νοιαν μωρὸν ἂν εἴη κατὰ σπουδὴν ἀπελέγχειν, αὐτόθεν πᾶσιν ἐπίσης τοῦ γελοίου τε καὶ ἀνοήτου τῆς λέξεως ταύ της προφαινομένου. τίς γὰρ οὕτω παράφορος καὶ τῆς δια νοίας ἐξεστηκώς, ὡς ἀναμεῖναι παρ' ἡμῶν μαθεῖν, ὅτι οὐκ ἔστι κώδων ἢ πίθος διάκενος τὸ πνεῦμα τὸ ἅγιον, οἷόν τινι πληγῇ τῇ φωνῇ τοῦ εὐχομένου ὑπηχῶν καὶ δονούμενος; 221 ὁδηγῶν, φησί, πρὸς τὸ συμφέρον. τοῦτο καὶ ὁ πατὴρ καὶ ὁ υἱὸς ὁμοίως ποιεῖ. ὁδηγεῖ γὰρ ὡσεὶ πρόβατον τὸν Ἰωσήφ, καὶ ὡδήγησεν ὡς πρόβατα τὸν λαὸν αὐτοῦ, καὶ τὸ πνεῦμα τὸ ἀγαθὸν ὁδηγεῖ ἡμᾶς ἐν γῇ εὐθείᾳ. κρατύ νων, φησί, πρὸς εὐσέβειαν. Θεοῦ ἔργον ὁ ∆αβὶδ εἶναι λέγει τὸ ἐν εὐσεβείᾳ κρατύνειν τὸν ἄνθρωπον· Κραταίωσις γάρ μου καὶ καταφυγή μου εἶ σύ, φησὶν ὁ προφήτης, καὶ Κύριος κραταίωμα τοῦ λαοῦ αὐτοῦ, καὶ Αὐτὸς δώσει δύναμιν 222 καὶ κραταίωσιν τῷ λαῷ αὐτοῦ. οὐκοῦν ταῦτα εἰ κατὰ τὸν προφητικὸν εἴρηται νοῦν, τῆς θεότητος τοῦ πνεύματος μαρ τυρία ἐστίν· εἰ δὲ ἐναντιοῦται τῇ προφητείᾳ, δι' αὐτοῦ τούτου κατηγορεῖται ἡ βλασφημία, ὅτι τοῖς ἁγίοις προφής ἀντιδοξάζει τῷ λόγῳ. εἶτά φησι φωτίζων τὰς ψυχὰς τῷ φωτὶ τῆς γνώσεως.

Ταύτην ὡσαύτως τὴν χάριν πατρί τε καὶ υἱῷ καὶ πνεύματι ἁγίῳ ὁ τῆς εὐσεβείας ἀνατίθησι λόγος. ἐκεῖνος γὰρ φωτισμὸς παρὰ τοῦ ∆αβὶδ ὀνομάζεται καὶ ἐκεῖθεν τὸ φῶς τῆς γνώσεως τοῖς φωτιζο 223 μένοις ἐγγίνεται. ὡσαύτως δὲ καὶ ἡ κάθαρσις τῶν λογι σμῶν ἴδιον, ὥς φησιν ὁ λόγος, τῆς τοῦ κυρίου δυνάμεως· τὸ γὰρ ἀπαύγασμα τῆς δόξης καὶ ὁ χαρακτὴρ τῆς ὑπο στάσεως τὸν καθαρισμὸν τῶν ἁμαρτιῶν ἡμῶν ἐποιήσατο τὸ δὲ ἀπείργειν τοὺς δαίμονας, ὃ τοῦ πνεύματος ἴδιόν φησιν ὁ Εὐνόμιος, τοῦτο καὶ ὁ μονογενὴς θεὸς ὁ λέγων τῷ δαίμονι ὅτι Ἐγὼ ἐπιτάσσω σοι, προσμαρτυρεῖ τῇ δυνάμει τοῦ πνεύματος λέγων Εἰ δὲ ἐγὼ ἐν πνεύματι θεοῦ ἐκβάλλω τὰ δαιμόνια· ὥστε οὐκ ἔστι καθαίρεσις τῆς δόξης τοῦ πνεύματος ἡ τῶν δαιμόνων ἀναίρεσις, ἀλλὰ σύστασις τῆς θείας αὐτοῦ καὶ ὑπερεχούσης δυνάμεως. 224 Νοσοῦντας, φησί, θεραπεύων, ἀρρωστοῦντας ἰώμενος, θλιβομένους παρακαλῶν, ὀκλάζοντας ἀνορθῶν, πονοῦντας ἀνακτώμενος. ταῦτα τῶν εὐσεβούντων περὶ τοῦ ἁγίου πνεύματός ἐστι τὰ ῥήματα· οὐ γὰρ ἂν ἄλλῳ τις ἀναθείη τούτων ἑκάστου τὴν ἐνέργειαν πλὴν τῷ θεῷ.

Εἰ τοίνυν ἅπερ οὐδενός ἐστι ποιεῖν ἢ θεοῦ μόνου, ταῦτα τῇ δυνάμει τοῦ πνεύματος ἐνεργεῖσθαι διαβεβαιοῦται ἡ αἵρεσις, ἔχομεν ὑπὲρ ὧν σπουδάζομεν καὶ τὴν παρὰ τῶν ἐχθρῶν μαρτυρίαν. πῶς παρὰ τοῦ θεοῦ ὁ προφήτης ζητεῖ τὴν ἴασιν λέγων Ἐλέησόν με, κύριε, ὅτι ἀσθενής εἰμι, ἴασαί με, κύριε, ὅτι ἐταράχθη τὰ ὀστᾶ μου; 225 τῷ θεῷ λέγει ὁ Ἠσαΐας ὅτι Ἡ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν, καὶ τὴν τῶν πλανωμένων ἐπιστροφὴν θεοῦ ἔργον εἶναι ἡ προφητεία μαρτύρεται· Ἐπλανήθησαν γάρ, φησίν, ἐν τῇ ἐρήμῳ ἐν ἀνύδρῳ, καὶ ἐπήγαγεν ὅτι Καὶ ὡδήγησεν αὐτοὺς εἰς ὁδὸν εὐθεῖαν, τοῦ πορευθῆναι εἰς πόλιν κατοικητηρίου· καὶ Ἐν τῷ ἐπιστρέψαι κύριον τὴν αἰχμαλωσίαν Σιών. ὡσαύτως δὲ καὶ ἡ τῶν θλιβομένων παράκλησις εἰς θεὸν ἀναφέρεται, οὕτως εἰπόντος τοῦ Παύλου Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει