Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan.
PREVIOUS SECTION - NEXT SECTION - HELP 
16. One day when he had gone
forth because all the monks had assembled to him and asked to hear
words from him, he spoke to them in the Egyptian tongue as follows:
‘The Scriptures are enough for instruction1019
| 1019 Compare c. Gent. 1, de Synod. 6. | , but it is a good thing to encourage one
another in the faith, and to stir up with words. Wherefore you, as
children, carry that which you know to your father; and I as the elder
share my knowledge and what experience has taught me with you. Let this
especially be the common aim of all, neither to give way having once
begun, nor to faint in trouble, nor to say: We have lived in the
discipline a long time: but rather as though making a beginning daily
let us increase our earnestness. For the whole life of man is very
short, measured by the ages to come, wherefore all our time is nothing
compared with eternal life. And in the world everything is sold at its
price, and a man exchanges one equivalent for another; but the promise
of eternal life is bought for a trifle. For it is written, “The
days of our life in them are threescore years and ten, but if they are
in strength, fourscore years, and what is more than these is labour and
sorrow1020
.” Whenever, therefore, we live
full fourscore years, or even a hundred in the discipline, not for a
hundred years only shall we reign, but instead of a hundred we shall
reign for ever and ever. And though we fought on earth, we shall not
receive our inheritance on earth, but we have the promises in heaven;
and having put off the body which is corrupt, we shall receive it
incorrupt.
17. ‘Wherefore, children, let us not faint
nor deem that the time is long, or that we are doing something great,
“for the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed to us-ward1021
.” Nor let us think, as we look at the
world, that we have renounced anything of much consequence, for the
whole earth is very small compared with all the heaven. Wherefore if it
even chanced that we were lords of all the earth and gave it all up, it
would be nought worthy of comparison with the kingdom of heaven. For as
if a man should despise a copper drachma to gain a hundred drachmas of
gold; so if a man were lord of all the earth and were to renounce it,
that which he gives up is little, and he receives a hundredfold. But if
not even the whole earth is equal in value to the heavens, then he who
has given up a few acres leaves as it were nothing; and even if he have
given up a house or much gold he ought not to boast nor be
low-spirited. Further, we should consider that even if we do not
relinquish them for virtue’s sake, still afterwards when we die
we shall leave them behind—very often, as the Preacher saith1022
, to those to whom we do not wish. Why then
should we not give them up for virtue’s sake, that we may inherit
even a kingdom? Therefore let the desire of possession take hold of no one, for
what gain is it to acquire these things which we cannot take with us?
Why not rather get those things which we can take away with us—to
wit, prudence, justice, temperance, courage, understanding, love,
kindness to the poor, faith in Christ, freedom from wrath, hospitality?
If we possess these, we shall find them of themselves preparing for us
a welcome there in the land of the meek-hearted.
18. ‘And so from such things let a man
persuade himself not to make light of it, especially if he considers
that he himself is the servant of the Lord, and ought to serve his
Master. Wherefore as a servant would not dare to say, because I worked
yesterday, I will not work today; and considering the past will do no
work in the future; but, as it is written in the Gospel, daily shows
the same readiness to please his master, and to avoid risk: so let us
daily abide firm in our discipline, knowing that if we are careless for
a single day the Lord will not pardon us, for the sake of the past, but
will be wrath against us for our neglect. As also we have heard in
Ezekiel1023
; and as Judas because of one night
destroyed his previous labour.
19. ‘Wherefore, children, let us hold fast
our discipline, and let us not be careless. For in it the Lord is our
fellow-worker, as it is written, “to all that choose the good,
God worketh with them for good1024
.” But to
avoid being heedless, it is good to consider the word of the Apostle,
“I die daily1025
.” For if we
too live as though dying daily, we shall not sin. And the meaning of
that saying is, that as we rise day by day we should think that we
shall not abide till evening; and again, when about to lie down to
sleep, we should think that we shall not rise up. For our life is
naturally uncertain, and Providence allots it to us daily. But thus
ordering our daily life, we shall neither fall into sin, nor have a
lust for anything, nor cherish wrath against any, nor shall we heap up
treasure upon earth. But, as though under the daily expectation of
death, we shall be without wealth, and shall forgive all things to all
men, nor shall we retain at all the desire of women or of any other
foul pleasure. But we shall turn from it as past and gone, ever
striving and looking forward to the day of Judgment. For the greater
dread and danger of torment ever destroys the ease of pleasure, and
sets up the soul if it is like to fall.
20. ‘Wherefore having already begun and set
out in the way of virtue, let us strive the more that we may attain
those things that are before. And let no one turn to the things behind,
like Lot’s wife, all the more so that the Lord hath said,
“No man, having put his hand to the plough, and turning back, is
fit for the kingdom of heaven1026
.” And this
turning back is nought else but to feel regret, and to be once more
worldly-minded. But fear not to hear of virtue, nor be astonished at
the name. For it is not far from us, nor is it without ourselves, but
it is within us, and is easy if only we are willing. That they may get
knowledge, the Greeks live abroad and cross the sea, but we have no
need to depart from home for the sake of the kingdom of heaven, nor to
cross the sea for the sake of virtue. For the Lord aforetime hath said,
“The kingdom of heaven is within you1027
.” Wherefore virtue hath need at our hands of willingness alone,
since it is in us and is formed from us. For when the soul hath its
spiritual faculty in a natural state virtue is formed. And it is in a
natural state when it remains as it came into existence. And when it
came into existence it was fair and exceeding honest. For this cause
Joshua, the son of Nun, in his exhortation said to the people,
“Make straight your heart unto the Lord God of Israel1028
,” and John, “Make your paths
straight1029
.” For rectitude of soul consists
in its having its spiritual part in its natural state as created. But
on the other hand, when it swerves and turns away from its natural
state, that is called vice of the soul. Thus the matter is not
difficult. If we abide as we have been made, we are in a state of
virtue, but if we think of ignoble things we shall be accounted evil.
If, therefore, this thing had to be acquired from without, it would be
difficult in reality; but if it is in us, let us keep ourselves from
foul thoughts. And as we have received the soul as a deposit, let us
preserve it for the Lord, that He may recognise His work as being the
same as He made it.
21. ‘And let us strive that wrath rule us
not nor lust overcome us, for it is written, “The wrath of man
worketh not the righteousness of God. And lust, when it hath conceived,
beareth sin, and the sin when it is full grown bringeth forth death1030
.” Thus living, let us keep guard
carefully, and as it is written, “keep our hearts with all
watchfulness1031
.” For we have terrible and
crafty foes—the evil spirits—and against them we wrestle,
as the Apostle said, “Not against flesh and blood, but against
the principalities and against the powers, against the world-rulers of
this darkness, against the spiritual hosts of wickedness in the
heavenly places1032
.” Great is
their number in the air around us1033
| 1033 This
is not quite the view of Athanasius himself, who regards the air as
cleared of evil spirits by the Death of Christ, de Incar. xxv.
5: but Athan. does not mean that their power over the wicked is
done away; nor does Antony ascribe to them any power over the
Christian, see §§24, 28, 41. | , and they are not far from us. Now there are
great distinctions among them; and concerning their nature and
distinctions much could be said, but such a description is for others
of greater powers than we possess. But at this time it is pressing and
necessary for us only to know their wiles against ourselves.
22. ‘First, therefore, we must know this:
that the demons have not been created like what we mean when we call
them by that name; for God made nothing evil, but even they have been
made good. Having fallen, however, from the heavenly wisdom, since then
they have been grovelling on earth. On the one hand they deceived the
Greeks with their displays, while out of envy of us Christians they
move all things in their desire to hinder us from entry into the
heavens; in order that we should not ascend up thither from whence they
fell. Thus there is need of much prayer and of discipline, that when a
man has received through the Spirit the gift of discerning spirits, he
may have power to recognise their characteristics: which of them are
less and which more evil; of what nature is the special pursuit of
each, and how each of them is overthrown and cast out. For their
villainies and the changes in their plots are many. The blessed Apostle
and his followers knew such things when they said, “for we are
not ignorant of his devices1034
;” and we,
from the temptations we have suffered at their hands, ought to correct
one another under them. Wherefore I, having had proof of them, speak as
to children.
23. ‘The demons, therefore, if they see all
Christians, and monks especially, labouring cheerfully and advancing,
first make an attack by temptation and place hindrances to hamper our
way, to wit, evil thoughts. But we need not fear their suggestions, for
by prayer, fasting, and faith in the Lord their attack immediately
fails. But even when it does they cease not, but knavishly by subtlety
come on again. For when they cannot deceive the heart openly with foul
pleasures they approach in different guise, and thenceforth shaping
displays they attempt to strike fear, changing their shapes, taking the
forms of women, wild beasts, creeping things, gigantic bodies, and
troops of soldiers. But not even then need ye fear their deceitful
displays. For they are nothing and quickly disappear, especially if a
man fortify himself beforehand with faith and the sign of the cross1035
. Yet are they bold and very shameless, for
if thus they are worsted they make an onslaught in another manner, and
pretend to prophesy and foretell the future, and to shew themselves of
a height reaching to the roof and of great breadth; that they may
stealthily catch by such displays those who could not be deceived by
their arguments. If here also they find the soul strengthened by faith
and a hopeful mind, then they bring their leader to their aid.
24. ‘And he said they often appeared as the
Lord revealed the devil to Job, saying, “His eyes are as the
morning star. From his mouth proceed burning lamps and hearths of fire
are cast forth. The smoke of a furnace blazing with the fire of coals
proceeds from his nostrils. His breath is coals and from his mouth
issues flame1036
.” When the prince of the demons
appears in this wise, the crafty one, as I said before, strikes terror
by speaking great things, as again the Lord convicted him saying to
Job, for “he counteth iron as straw, and brass as rotten wood,
yea he counteth the sea as a pot of ointment, and the depth of the
abyss as a captive, and the abyss as a covered walk1037
.” And by the prophet, “the enemy
said, I will pursue and overtake1038
,” and
again by another, “I will grasp the whole world in my hand as a
nest, and take it up as eggs that have been left1039
.” Such, in a word, are their boasts
and professions that they may deceive the godly. But not even then
ought we, the faithful, to fear his appearance or give heed to his
words. For he is a liar and speaketh of truth never a word. And though
speaking words so many and so great in his boldness, without doubt,
like a dragon he was drawn with a hook by the Saviour1040
, and as a beast of burden he received the
halter round his nostrils, and as a runaway his nostrils were bound
with a ring, and his lips bored with an armlet1041
.
And he was bound by the Lord as a sparrow, that we should mock him. And
with him are placed the demons his fellows, like serpents and scorpions
to be trodden underfoot by us Christians. And the proof of this is that
we now live opposed to him. For he who threatened to dry the sea and
seize upon the world, behold now cannot stay our discipline, nor even
me speaking against him. Let us then heed not his words, for he is a
liar: and let us not fear his visions, seeing that they themselves are
deceptive. For that which appears in them is no true light, but they
are rather the preludes and likenesses of the fire prepared for the
demons who attempt to terrify men with those flames in which they
themselves will be burned. Doubtless they appear; but in a moment disappear
again, hurting none of the faithful, but bringing with them the
likeness of that fire which is about to receive themselves. Wherefore
it is unfitting that we should fear them on account of these things;
for through the grace of Christ all their practices are in vain.
25. ‘Again they are treacherous, and are
ready to change themselves into all forms and assume all appearances.
Very often also without appearing they imitate the music of harp and
voice, and recall the words of Scripture. Sometimes, too, while we are
reading they immediately repeat many times, like an echo, what is read.
They arouse us from our sleep to prayers; and this constantly, hardly
allowing us to sleep at all. At another time they assume the appearance
of monks and feign the speech of holy men, that by their similarity
they may deceive and thus drag their victims where they will. But no
heed must be paid them even if they arouse to prayer, even if they
counsel us not to eat at all, even though they seem to accuse and cast
shame upon us for those things which once they allowed. For they do
this not for the sake of piety or truth, but that they may carry off
the simple to despair; and that they may say the discipline is useless,
and make men loathe the solitary life as a trouble and burden, and
hinder those who in spite of them walk in it.
26. ‘Wherefore the prophet sent by the Lord
declared them to be wretched, saying: “Wo is he who giveth his
neighbours to drink muddy destruction1042
.” For such practices and devices are
subversive of the way which leads to virtue. And the Lord Himself, even
if the demons spoke the truth,—for they said truly “Thou
art the Son of God1043
”—still
bridled their mouths and suffered them not to speak; lest haply they
should sow their evil along with the truth, and that He might accustom
us never to give heed to them even though they appear to speak what is
true. For it is unseemly that we, having the holy Scriptures and
freedom from the Saviour, should be taught by the devil who hath not
kept his own order but hath gone from one mind to another1044
| 1044 ἕτερα
ἀνθ᾽
ἑτέρων, as in
de Incar. 11. 4. | . Wherefore even when he uses the language of
Scripture He forbids him, saying: “But to the sinner said God,
Wherefore dost thou declare My ordinances and takest My covenant in thy
mouth1045
?” For the demons do all
things—they prate, they confuse, they dissemble, they
confound—to deceive the simple. They din, laugh madly, and
whistle; but if no heed is paid to them forthwith they weep and lament
as though vanquished.’
27. ‘The Lord therefore, as God, stayed the
mouths of the demons: and it is fitting that we, taught by the saints,
should do like them and imitate their courage. For they when they saw
these things used to say: “When the sinner rose against me, I was
dumb and humble, and kept silence from good words1046
.” And again: “But I was as a
deaf man and heard not, and as a dumb man who openeth not his mouth,
and I became as a man who heareth not1047
.” So let us neither hear them as being
strangers to us, nor give heed to them even though they arouse us to
prayer and speak concerning fasting. But let us rather apply ourselves
to our resolve of discipline, and let us not be deceived by them who do
all things in deceit, even though they threaten death. For they are
weak and can do nought but threaten.
28. ‘Already in passing I have spoken on
these things, and now I must not shrink from speaking on them at
greater length, for to put you in remembrance will be a source of
safety. Since the Lord visited earth1048
| 1048 Cf.
de Incar. 47, 48. | , the enemy is
fallen and his powers weakened. Wherefore although he could do nothing,
still like a tyrant, he did not bear his fall quietly, but threatened,
though his threats were words only. And let each one of you consider
this, and he will be able to despise the demons. Now if they were
hampered with such bodies as we are, it would be possible for them to
say, “Men when they are hidden we cannot find, but whenever we do
find them we do them hurt.” And we also by lying in concealment
could escape them, shutting the doors against them. But if they are not
of such a nature as this, but are able to enter in, though the doors be
shut, and haunt all the air, both they and their leader the devil, and
are wishful for evil and ready to injure; and, as the Saviour said,
“From the beginning the devil is a manslayer and a father of
vice1049
;” while we, though this is so, are
alive, and spend our lives all the more in opposing him; it is plain
they are powerless. For place is no hindrance to their plots, nor do
they look on us as friends that they should spare us; nor are they
lovers of good that they should amend. But on the contrary they are
evil, and nothing is so much sought after by them as wounding them that
love virtue and fear God. But since they have no power to effect
anything, they do nought but threaten. But if they could, they would
not hesitate, but forthwith work
evil (for all their desire is set on this), and especially against us.
Behold now we are gathered together and speak against them, and they
know when we advance they grow weak. If therefore they had power they
would permit none of us Christians to live, for godliness is an
abomination to a sinner1050
. But since they can
do nothing they inflict the greater wounds on themselves; for they can
fulfil none of their threats. Next this ought to be considered, that we
may be in no fear of them: that if they had the power they would not
come in crowds, nor fashion displays, nor with change of form would
they frame deceits. But it would suffice that one only should come and
accomplish that which he was both able and willing to do: especially as
every one who has the power neither slays with display nor strikes fear
with tumult, but forthwith makes full use of his authority as he
wishes. But the demons as they have no power are like actors on the
stage changing their shape and frightening children with tumultuous
apparition and various forms: from which they ought rather to be
despised as shewing their weakness. At least the true angel of the Lord
sent against the Assyrian had no need for tumults nor displays from
without, nor noises nor rattlings, but in quiet he used his power and
forthwith destroyed a hundred and eighty-five thousand. But demons like
these, who have no power, try to terrify at least by their displays1051
.
29. ‘But if any one having in mind the
history of Job1052
should say, Why
then hath the devil gone forth and accomplished all things against him;
and stripped him of all his possessions, and slew his children, and
smote him with evil ulcers? let such a one, on the other hand,
recognise that the devil was not the strong man, but God who delivered
Job to him to be tried. Certainly he had no power to do anything, but
he asked, and having received it, he hath wrought what he did. So also
from this the enemy is the more to be condemned, for although willing
he could not prevail against one just man. For if he could have, he
would not have asked permission. But having asked not once but also a
second time, he shows his weakness and want of power. And it is no
wonder if he could do nothing against Job, when destruction would not
have come even on his cattle had not God allowed it. And he has not the
power over swine, for as it is written in the Gospel, they besought the
Lord, saying, “Let us enter the swine1053
.” But if they had power not even
against swine, much less have they any over men formed1054
| 1054 Cf.
de Incar. 3. 3, and passim. | in the image of God.
30. ‘So then we ought to fear God only, and
despise the demons, and be in no fear of them. But the more they do
these things the more let us intensify our discipline against them, for
a good life and faith in God is a great weapon. At any rate they fear
the fasting, the sleeplessness, the prayers, the meekness, the
quietness, the contempt of money and vainglory, the humility, the love
of the poor, the alms, the freedom from anger of the ascetics, and,
chief of all, their piety towards Christ. Wherefore they do all things
that they may not have any that trample on them, knowing the grace
given to the faithful against them by the Saviour, when He says,
“Behold I have given to you power to tread upon serpents and
scorpions, and upon all the power of the enemy1055
.”
31. ‘Wherefore if they pretend to foretell
the future, let no one give heed, for often they announce beforehand
that the brethren are coming days after. And they do come. The
demons, however, do this not from any care for the hearers, but to gain
their trust, and that then at length, having got them in their power,
they may destroy them. Whence we must give no heed to them, but ought
rather to confute them when speaking, since we do not need them. For
what wonder is it, if with more subtle bodies than men have1056
| 1056 This
materialistic view of demons may be paralleled from Origen and other
fathers (D.C.B. i. 809), but is not Athanasian. But it would be
congenial to the Coptic mind; compare the story told by Cassian of the
Monk Serapion, who, on being convinced that ‘God is a
Spirit,’ cried out, ‘You have taken my God from me’
(and see D.C.B. 1. p. 120). | , when they have seen them start on their
journey, they surpass them in speed, and announce their coming? Just as
a horseman getting a start of a man on foot announces the arrival of
the latter beforehand, so in this there is no need for us to wonder at
them. For they know none of those things which are not yet in
existence; but God only is He who knoweth all things before their
birth1057
. But these, like thieves, running off first
with what they see, proclaim it: to how many already have they
announced our business—that we are assembled together, and
discuss measures against them, before any one of us could go and tell
these things. This in good truth a fleet-footed boy could do, getting
far ahead of one less swift. But what I mean is this. If any one begins
to walk from the Thebaid, or from any other district, before he begins
to walk, they do not know whether he will walk. But when they have seen
him walking they run on, and before he comes up report his approach.
And so it falls out that after a
few days the travellers arrive. But often the walkers turn back, and
the demons prove false.’
32. ‘So, too, with respect to the water of
the river, they sometimes make foolish statements. For having seen that
there has been much rain in the regions of Ethiopia, and knowing that
they are the cause of the flood of the river before the water has come
to Egypt they run on and announce it. And this men could have told, if
they had as great power of running as the demons. And as David’s
spy1058
going up to a lofty place saw the man
approaching better than one who stayed down below, and the forerunner
himself announced, before the others came up, not those things which
had not taken place, but those things which were already on the way and
were being accomplished, so these also prefer to labour, and declare
what is happening to others simply for the sake of deceiving them. If,
however, Providence meantime plans anything different for the waters or
wayfarers—for Providence can do this—the demons are
deceived, and those who gave heed to them cheated.’
33. ‘Thus in days gone by arose the oracles
of the Greeks, and thus they were led astray by the demons. But thus
also thenceforth their deception was brought to an end by the coming of
the Lord1059
, who brought to nought the demons and
their devices. For they know nothing of themselves, but, like thieves,
what they get to know from others they pass on, and guess at rather
than foretell things. Therefore if sometimes they speak the truth, let
no one marvel at them for this. For experienced physicians also, since
they see the same malady in different people, often foretell what it
is, making it out by their acquaintance with it. Pilots, too, and
farmers, from their familiarity with the weather, tell at a glance the
state of the atmosphere, and forecast whether it will be stormy or
fine. And no one would say that they do this by inspiration, but from
experience and practice. So if the demons sometimes do the same by
guesswork, let no one wonder at it or heed them. For what use to the
hearers is it to know from them what is going to happen before the
time? Or what concern have we to know such things, even if the
knowledge be true? For it is not productive of virtue, nor is it any
token of goodness. For none of us is judged for what he knows not, and
no one is called blessed because he hath learning and knowledge. But
each one will be called to judgment in these points—whether he
have kept the faith and truly observed the commandments.’
34. ‘Wherefore there is no need to set much
value on these things, nor for the sake of them to practise a life of
discipline and labour; but that living well we may please God. And we
neither ought to pray to know the future, nor to ask for it as the
reward of our discipline; but our prayer should be that the Lord may be
our fellow-helper for victory over the devil. And if even once we have
a desire to know the future, let us be pure in mind, for I believe that
if a soul is perfectly pure and in its natural state, it is able1060
| 1060 Compare below, §§59, 62, for examples. This quite goes
beyond any teaching of Athanasius himself; at the same time it finds a
point of contact in what he says about dreams in c. Gent. 30
(μαντευόμενος
καὶ
προγιγνώσκων), and about the soul’s capacity for objective
thought, ib. 33, de Incar. 17. 3. | , being clear-sighted, to see more and
further than the demons—for it has the Lord who reveals to
it—like the soul of Elisha, which saw what was done1061
by Gehazi, and beheld the hosts1062
standing on its side.’
35. ‘When, therefore, they come by night to
you and wish to tell the future, or say, “we are the
angels,” give no heed, for they lie. Yea even if they praise your
discipline and call you blessed, hear them not, and have no dealings
with them; but rather sign yourselves and your houses, and pray, and
you shall see them vanish. For they are cowards, and greatly fear the
sign of the Lord’s Cross, since of a truth in it the Saviour
stripped them, and made an example of them1063
.
But if they shamelessly stand their ground, capering and changing their
forms of appearance, fear them not, nor shrink, nor heed them as though
they were good spirits. For the presence either of the good or evil by
the help of God can easily be distinguished. The vision of the holy
ones is not fraught with distraction: “For they will not strive,
nor cry, nor shall any one hear their voice1064
.” But it comes so quietly and gently
that immediately joy, gladness and courage arise in the soul. For the
Lord who is our joy is with them, and the power of God the Father. And
the thoughts of the soul remain unruffled and undisturbed, so that it,
enlightened as it were with rays, beholds by itself those who appear.
For the love of what is divine and of the things to come possesses it,
and willingly it would be wholly joined with them if it could depart
along with them. But if, being men, some fear the vision of the good,
those who appear immediately take fear away; as Gabriel1065
did in the case of Zacharias, and as the
angel1066
did who appeared to the women at the holy
sepulchre, and as He did who said
to the shepherds in the Gospel, “Fear not.” For their fear
arose not from timidity, but from the recognition of the presence of
superior beings. Such then is the nature of the visions of the holy
ones.’
36. ‘But the inroad and the display of the
evil spirits is fraught with confusion, with din, with sounds and
cryings such as the disturbance of boorish youths or robbers would
occasion. From which arise fear in the heart, tumult and confusion of
thought, dejection, hatred towards them who live a life of discipline,
indifference, grief, remembrance of kinsfolk and fear of death, and
finally desire of evil things, disregard of virtue and unsettled
habits. Whenever, therefore, ye have seen ought and are afraid, if your
fear is immediately taken away and in place of it comes joy
unspeakable, cheerfulness, courage, renewed strength, calmness of
thought and all those I named before, boldness and love toward
God,—take courage and pray. For joy and a settled state of soul
show the holiness of him who is present. Thus Abraham beholding the
Lord rejoiced1067
; so also John1068
at the voice of Mary, the God-bearer1069
| 1069 θεοτόκος, as in Orat. iii. 14 (where see note 3). | , leaped for gladness. But if at the
appearance of any there is confusion, knocking without, worldly
display, threats of death and the other things which I have already
mentioned, know ye that it is an onslaught of evil spirits.’
37. ‘And let this also be a token for you:
whenever the soul remains fearful there is a presence of the enemies.
For the demons do not take away the fear of their presence as the great
archangel Gabriel did for Mary and Zacharias, and as he did who
appeared to the women at the tomb; but rather whenever they see men
afraid they increase their delusions that men may be terrified the
more; and at last attacking they mock them, saying, “fall down
and worship.” Thus they deceived the Greeks, and thus by them
they were considered gods, falsely so called. But the Lord did not
suffer us to be deceived by the devil, for He rebuked him whenever he
framed such delusions against Him, saying: “Get behind me, Satan:
for it is written, Thou shalt worship the Lord thy God, and Him only
shalt thou serve1070
.” More and
more, therefore, let the deceiver be despised by us; for what the Lord
hath said, this for our sakes He hath done: that the demons hearing
like words from us may be put to flight through the Lord who rebuked
them in those words.’
38. ‘And it is not fitting to boast at the
casting forth of the demons, nor to be uplifted by the healing of
diseases: nor is it fitting that he who casts out devils should alone
be highly esteemed, while he who casts them not out should be
considered nought. But let a man learn the discipline of each one and
either imitate, rival, or correct it. For the working of signs is not
ours but the Saviour’s work: and so He said to His disciples:
“Rejoice not that the demons are subject to you, but that your
names are written in the heavens1071
.” For
the fact that our names are written in heaven is a proof of our
virtuous life, but to cast out demons is a favour of the Saviour who
granted it. Wherefore to those who boasted in signs but not in virtue,
and said: “Lord, in Thy name did we not cast out demons, and in
Thy name did many mighty works1072
?” He
answered, “Verily I say unto you, I know you not;” for the
Lord knoweth not the ways of the wicked. But we ought always to pray,
as I said above, that we may receive the gift of discerning spirits;
that, as it is written1073
, we may not believe
every spirit.’
39. ‘I should have liked to speak no
further and to say nothing from my own promptings, satisfied with what
I have said: but lest you should think that I speak at random and
believe that I detail these things without experience or truth; for
this cause even though I should become as a fool, yet the Lord who
heareth knoweth the clearness of my conscience, and that it is not for
my own sake, but on account of your affection towards me and at your
petition that I again tell what I saw of the practices of evil spirits.
How often have they called me blessed and I have cursed them in the
name of the Lord! How often have they predicted the rising of the
river, and I answered them, “What have you to do with it?”
Once they came threatening and surrounded me like soldiers in full
armour. At another time they filled the house with horses, wild beasts
and creeping things, and I sang: “Some in chariots and some in
horses, but we will boast in the name of the Lord our God1074
;” and at the prayers they were turned
to flight by the Lord. Once they came in darkness, bearing the
appearance of a light, and said, “We are come to give thee a
light, Antony.” But I closed my eyes and prayed, and immediately
the light of the wicked ones was quenched. And a few months after they
came as though singing psalms and babbling the words of Scripture,
“But I like a deaf man, heard not1075
.” Once they shook the cell1076
with an earthquake, but I continued praying
with unshaken heart. And after this
they came again making noises, whistling and dancing. But as I prayed
and lay singing psalms to myself they forthwith began to lament and
weep, as if their strength had failed them. But I gave glory to the
Lord who had brought down and made an example of their daring and
madness.’
40. ‘Once a demon exceeding high appeared
with pomp, and dared to say, “I am the power of God and I am
Providence, what dost thou wish that I shall give thee?” But I
then so much the more breathed upon him1077
,
and spoke the name of Christ, and set about to smite him. And I seemed
to have smitten him, and forthwith he, big as he was, together with all
his demons, disappeared at the name of Christ. At another time, while I
was fasting, he came full of craft, under the semblance of a monk, with
what seemed to be loaves, and gave me counsel, saying, “Eat and
cease from thy many labours. Thou also art a man and art like to fall
sick.” But I, perceiving his device, rose up to pray; and he
endured it not, for he departed, and through the door there seemed to
go out as it were smoke. How often in the desert has he displayed what
resembled gold, that I should only touch it and look on it. But I sang
psalms against him, and he vanished away. Often they would beat me with
stripes, and I repeated again and again, “Nothing shall separate
me from the love of Christ1078
,” and at this
they rather fell to beating one another. Nor was it I that stayed them
and destroyed their power, but it was the Lord, who said, “I
beheld Satan as lightning fall from Heaven;1079
” but I, children, mindful of the
Apostle’s words, transferred1080
this to
myself, that you might learn not to faint in discipline, nor to fear
the devil nor the delusions of the demons.’
41. ‘And since I have become a fool in
detailing these things, receive this also as an aid to your safety and
fearlessness; and believe me for I do not lie. Once some one knocked at
the door of my cell, and going forth I saw one who seemed of great size
and tall. Then when I enquired, “Who art thou?” he said,
“I am Satan.” Then when I said, “Why art thou
here?” he answered, “Why do the monks and all other
Christians blame me undeservedly? Why do they curse me hourly?”
Then I answered, “Wherefore dost thou trouble them?” He
said, “I am not he who troubles them, but they trouble
themselves, for I am become weak. Have they not read1081
,” “The swords of the enemy have
come to an end, and thou hast destroyed the cities?” “I
have no longer a place, a weapon, a city. The Christians are spread
everywhere, and at length even the desert is filled with monks. Let
them take heed to themselves, and let them not curse me
undeservedly.” Then I marvelled at the grace of the Lord, and
said to him: “Thou who art ever a liar and never speakest the
truth, this at length, even against thy will, thou hast truly spoken.
For the coming of Christ hath made thee weak, and He hath cast thee
down and stripped thee.” But he having heard the Saviour’s
name, and not being able to bear the burning from it,
vanished.’
42. ‘If, therefore, the devil himself
confesses that his power is gone, we ought utterly to despise both him
and his demons; and since the enemy with his hounds has but devices of
this sort, we, having got to know their weakness, are able to despise
them. Wherefore let us not despond after this fashion, nor let us have
a thought of cowardice in our heart, nor frame fears for ourselves,
saying, I am afraid lest a demon should come and overthrow me; lest he
should lift me up and cast me down; or lest rising against me on a
sudden he confound me. Such thoughts let us not have in mind at all,
nor let us be sorrowful as though we were perishing; but rather let us
be courageous and rejoice always, believing that we are safe. Let us
consider in our soul that the Lord is with us, who put the evil spirits
to flight and broke their power. Let us consider and lay to heart that
while the Lord is with us, our foes can do us no hurt. For when they
come they approach us in a form corresponding to the state in which
they discover us1082
| 1082 ‘An important psychological observation.’ (Schaff.
Ch. Hist.) | , and adapt their
delusions to the condition of mind in which they find us. If,
therefore, they find us timid and confused, they forthwith beset the
place, like robbers, having found it unguarded; and what we of
ourselves are thinking, they do, and more also. For if they find us
faint-hearted and cowardly, they mightily increase our terror, by their
delusions and threats; and with these the unhappy soul is thenceforth
tormented. But if they see us rejoicing in the Lord, contemplating the
bliss of the future, mindful of the Lord, deeming all things in His
hand, and that no evil spirit has any strength against the Christian,
nor any power at all over any one—when they behold the soul
fortified with these thoughts—they are discomfited and turned
backwards. Thus the enemy, seeing Job fenced round with them, withdrew
from him; but finding Judas unguarded, him he took captive. Thus if we
are wishful to despise the enemy, let us ever ponder over the things of
the Lord, and let the soul ever rejoice in hope. And we shall see the snares of the demon are like
smoke, and the evil ones themselves flee rather than pursue. For they
are, as I said before, exceeding fearful, ever looking forward to the
fire prepared for them.’
43. ‘And for your fearlessness against them
hold this sure sign—whenever there is any apparition, be not
prostrate with fear, but whatsoever it be, first boldly ask, Who art
thou? And from whence comest thou? And if it should be a vision of holy
ones they will assure you, and change your fear into joy. But if the
vision should be from the devil, immediately it becomes feeble,
beholding your firm purpose of mind. For merely to ask, Who art thou1083
? and whence comest thou? is a proof of
coolness. By thus asking, the son of Nun learned who his helper was;
nor did the enemy escape the questioning of Daniel1084
.’E.C.F. INDEX & SEARCH
|
