|
His
Sermon to the Young Men
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 instruction, 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 labor and sorrow.’ 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.’ 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 would 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 saith, 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 wroth against us for our neglect - as also we have
heard in Ezekiel, 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 works with them for good.’ But
to avoid being heedless, it is good to consider the word of the Apostle,
‘I die daily. . . . ’ 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 heavens.’ 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 you.’
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 Israel,’ and John, ‘Make your paths straight.’ 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 works not the righteousness of
God. And lust, when it hath conceived, bears sin, and the sin when it is
full grown brings forth death.’ Thus living, let us keep guard carefully,
and as it is written, ‘keep our hearts with all watchfulness.’
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
places. ‘Great is their number in the air around us,’ 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 devices;’ 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 cross. 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
show 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 east forth. The smoke of a furnace
blazing with the fire of coals proceeds from his nostrils. His breath is
coals and from his mouth issue flames.’ 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 counts iron as straw, and brass as rotten wood, yea he counts the
sea as a pot of ointment, and the depth of the abyss as a captive, and the
abyss as a covered walk.’ And by the prophet, ‘the enemy said,
I will pursue and overtake,’ 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
left.’ 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 speaks 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 Saviour, 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 armlet.
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 gives his neighbours to drink muddy
destruction.’ 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 God’ –
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 another. 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 mouth?’
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 words .’ And again: ‘But I was as a deaf man and heard not,
and as a dumb man who opens not his mouth, and I became as a man who hears
not .’ 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 earth, 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 Savior said,
‘From the beginning the devil is a manslayer and a father of vice,’
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 sinner. 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
displays.
29. “But if any one having in mind the history of Job 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 swine.’ But if
they had power not even against swine, much less have they any over men formed
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 enemy.’
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 have, 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 knows all things before their birth.
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 spy 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 Lord, 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 practice 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 able, 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 done by Gehazi, and beheld the hosts 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 Savior stripped
them, and made an example of them. 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 voice.’ 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 Gabriel did in the case of Zacharias, and
as the angel 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 rejoiced; so also John at the voice of Mary, the God-bearer, 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 serve .’ 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 heavens.’ For the fact that our names are written
in heaven is a proof of our virtuous life, but to cast out demons is a favor
of the Savior 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 works?’ He answered, ‘Verily I
say unto you, I know you not,’ for the Lord knows 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 written, 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 hears knows 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 God;’ 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 not.’ Once they shook
the cell 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 him, 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 Christ,’ 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 Heavens,; but I, children, mindful of the Apostle's words, transferred
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 read, “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
unreservedly.’ 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 us, 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 thou?’ 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 Daniel.”
44. While Antony was thus speaking all rejoiced; in some the love of virtue
increased, in others carelessness was thrown aside, the self-conceit of others
was stopped; and all were persuaded to despise the assaults of the Evil One,
and marvelled at the grace given to Antony from the Lord for the discerning
of spirits. So their cells were in the mountains, like filled with holy bands
of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope
of things to come, laboured in alms-giving, and preserved love and harmony
one with another. And truly it was possible, as it were, to behold a land
set by itself, filled with piety and justice. For then there was neither
the evil-doer, nor the injured, nor the reproaches of the tax-gatherer: but
instead a multitude of ascetics; and the one purpose of them all was to aim
at virtue. So that any one beholding the cells again, and seeing such good
order among the monks, would lift up his voice and say, ‘How goodly
are thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as
a garden by a river; as tents which the Lord hath pitched, and like cedars
near waters.’
Preface
Part I: Antony's Youth and First Struggles with
Demons
Part II: He Dwells Among the Tombs
Part III: He Goes to the Desert
Part IV: His Sermon to the Young Men
Part V: His Life in the Desert
Part VI: He Goes to the Inner Desert
Part VII: Advice and Assistance for
Visitors
Part VIII: His Discourses Against Schismatics,
Arians, and Pagans
Part IX: His Growing Fame
Part X: His Death
|
|
