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His
Discourses Against Schismatics, Arians, and Pagans
68. And he was altogether wonderful in faith and religious, for he never
held communion with the Meletian
schismatics,[1] knowing their wickedness
and apostacy from the beginning; nor had he friendly dealings with the
Manichaeans[2] or any other heretics;
or, if he had, only as far as advice that they should change to piety. For
he thought and asserted that intercourse with these was harmful and destructive
to the saul. In the same manner also he loathed the heresy of the
Arians,[3] and exhorted all neither
to approach them nor to hold their erroneous belief. And once when certain
Arian madmen came to him, when he had questioned them and learned their impiety,
he drove them from the mountain, saying that their words were worse than
the poison of serpents.
69. And once also the Arians having lyingly asserted that Antony's opinions
were the same as theirs, he was displeased and wroth against them. Then being
summoned by the bishops and all the brethren, he descended from the mountain,
and having entered Alexandria, he denounced the Arians, saying that their
heresy was the last of all and a forerunner of Antichrist. And he taught
the people that the Son of God was not a created being, neither had He come
into being from non-existence, but that He was the Eternal Word and Wisdom
of the Essence of the Father. And therefore it was impious to say, “there
was a time when He was not,” for the Word was always co-existent with
the Father. Wherefore have no fellowship with the most impious Arians. For
there is no communion between light and darkness. For you are good Christians,
but they, when they say that the Son of the Father, the Word of God, is a
created being, differ in nought from the heathen, since they worship that
which is created, rather than God the creator. But believe ye that the Creation
itself is angry with them because they number the Creator, the Lord of all,
by whom all things came into being, with those things which were originated.
70. All the people, therefore, rejoiced when they heard the anti-Christian
heresy anathematised by such a man. And all the people in the city ran together
to see Antony; and the Greeks and those who are called their Priests, came
into the church, saying, “We ask to see the man of God,” for so
they all called him. For in that place also the Lord cleansed many of demons,
and healed those who were mad. And many Greeks asked that they might even
but touch the old man, believing that they should be profited. Assuredly
as many became Christians in those few days as one would have seen made in
a year. Then when some thought that he was troubled by the crowds, and on
this account turned them all away from him, he said, undisturbedly, that
there were not more of them than of the demons with whom he wrestled in the
mountain.
71. But when he was departing, and we were setting him forth on his way,
as we arrived at the gate a woman from behind cried out, “Stay, thou
man of God, my daughter is grievously vexed by a devil. Stay, I beseech thee,
lest I too harm myself with running.” And the old man when he heard
her, and was asked by us, willingly stayed. And when the woman drew near,
the child was cast on the ground. But when Antony had prayed and called upon
the name of Christ, the child was raised whole, for the unclean spirit was
gone forth. And the mother blessed God, and all gave thanks. And Antony himself
also rejoiced, departing to the mountain as though it were to his own home.
72. And Antony also was exceeding prudent, and the wonder was that although
he had not learned letters, he was a ready-witted and sagacious man. At all
events two Greek philosophers once came, thinking they could try their skill
on Antony; and he was in the outer mountain, and having recognised who they
were from their appearance, he came to them and said to them by means of
an interpreter, “Why, philosophers, did ye trouble yourselves so much
to come to a foolish man?” And when they said that he was not a foolish
man, but exceedingly prudent, he said to them, “ If you came to a foolish
man, your labor is superfluous; but if you think me prudent become as I am,
for we ought to imitate what is good. And if I had come to you I should have
imitated you; but if you to me, become as I am, for I am a Christian.”
But they departed with wonder, for they saw that even demons feared Antony.
73. And again others such as these met him in the outer mountain and thought
to mock, him because he had not learned letters. And Antony said to them,
“What say ye? which is first, mind or letters? And which is the cause
of which – mind of letters or letters of mind?” And when they answered
mind is first and the inventor of letters, Antony said, “Whoever, therefore,
hath a sound mind hath not need of letters.” This answer amazed both
the bystanders and the philosophers, and they departed marvelling that they
had seen so much understanding in an ignorant man. For his manners were not
rough as though he bad been reared in the mountain and there grown old, but
graceful and polite, and his speech was seasoned with the divine salt, so
that no one was envious, but rather all rejoiced over him who visited him.
74. After this again certain others came; and these were men who were deemed
wise among the Greeks, and they asked him a reason for our faith in Christ.
But when they attempted to dispute concerning the preaching of the divine
Cross and meant to mock, Antony stopped for a little, and first pitying their
ignorance, said, through an interpreter, who could skilfully interpret his
words, “Which is more beautiful, to confess the Cross or to attribute
to those whom you call gods adultery and the seduction of boys? For that
which is chosen by us is a sign of courage and a sure token of the contempt
of death, while yours are the passions of licentiousness. Next, which is
better, to say that the Word of God was not changed, but, being the same,
He took a human body for the salvation and well-being of man, that having
shared in human birth He might make man partake in the divine and spiritual
nature ; or to liken the divine to senseless animals and consequently to
worship four-footed beasts, creeping things and the likenesses of men? For
these things, are the objects of reverence of you wise men. But how do you
dare to mock us, who say that Christ has appeared as man, seeing that you,
bringing the soul from heaven, assert that it has strayed and fallen from
the vault of the sky into body ? And would that you had said that it had
fallen into human body alone, and not asserted that it passes and changes
into four-footed beasts and creeping things. For our faith declares that
the coming of Christ was for the salvation of men. But you err because you
speak of soul as not generated. And we, considering the power and loving-kindness
of Providence, think that the coming of Christ in the flesh was not impossible
with God. But you, although calling the soul the likeness of Mind, connect
it with falls and feign in your myths that it is changeable, and consequently
introduce the idea that Mind itself is changeable by reason of the soul.
For whatever is the nature of a likeness, such necessarily is the nature
of that of which it is a likeness. But whenever you think such a thought
concerning Mind, remember that you blaspheme even the Father of Mind Himself.
75. But concerning the Cross, which would you say to be the better, to bear
it, when a plot is brought about by wicked men, nor to be in fear of death
brought about under any form whatever ; or to prate about the wanderings
of Osiris and Isis, the plots of Typhon, the flight of Cronos, his eating
his children and the slaughter of his father. For this is your wisdom. But
how, if you mock the Cross, do you not marvel at the resurrection? For the
same men who told us of the latter wrote the former, Or why when you make
mention of the Cross are you silent about the dead who were raised, the blind
who received their sight, the paralytics who were healed, the lepers who
were cleansed, the walking upon the sea, and the rest of the signs and wonders,
which show that Christ is no longer a man but God? To me you seem to do
yourselves much injustice and not to have carefully read our Scriptures.
But read and see that the deeds of Christ prove Him to be God come upon earth
for the salvation of men.
76. But do you tell us your religious beliefs. What can you say of senseless
creatures except senselessness and ferocity? But if, as I hear, you wish
to say that these things are spoken of by you as legends, and you allegorize
the rape of the maiden Persephone of the earth; the lameness of Hephaestus
of fire; and allegorize the air as Hera, the sun as Apollo, the moon as Artemis,
and the sea as Poseidon; none the less, you do not worship God Himself, but
serve the creature rather than God who created all things. For if because
creation is beautiful you composed such legends, still it was fitting that
you should stop short at admiration and not make gods of the things created;
so that you should not give the honor of the Creator to that which is created.
Since, if you do, it is time for you to divert the honor of the master builder
to the house built by him; and of the general to the soldier. What then can
you reply to these things, that we may know whether the Cross hath anything
worthy of mockery?”
77. But when they were at a loss, turning hither and thither, Antony smiled
and said – again through an interpreter – “Sight itself carries
the conviction of these things. But as you prefer to lean upon demonstrative
arguments, and as you, having this art, wish us also not to worship God,
until after such proof, do you tell first how things in general and specially
the recognition of God are accurately known. Is it through demonstrative
argument or the working of faith? And which is better, faith which comes
through the inworking (of God) or demonstration by arguments?” And when
they answered that faith which comes through the inworking was better and
was accurate knowledge, Antony said, “You have answered well, for faith
arises from disposition of soul, but dialectic from the skill of its inventors.
Wherefore to those who have the inworking through faith, demonstrative argument
is needless, or even superfluous. For what we know through faith this you
attempt to prove through words, and often you are not even able to express
what we understand. So the inworking through faith is better and stronger
than your professional arguments.
78. “We Christians therefore hold the mystery not in the wisdom of Greek
arguments, but in the power of faith richly supplied to us by God through
Jesus Christ. And to show that this statement is true, behold now, without
having learned letters, we believe in God, knowing through His works His
providence over all things. And to show that our faith is effective, so now
we are supported by faith in Christ, but you by professional logomachies.
The portents of the idols among you are being done away, but our faith is
extending everywhere. You by your arguments and quibbles have converted none
from Christianity to Paganism. We, teaching the faith on Christ, expose your
superstition, since all recognise that Christ is God and the Son of God.
You by your eloquence do not hinder the teaching of Christ. But we by the
mention of Christ crucified put all demons to flight, whom you fear as if
they were gods. Where the sign of the Cross is, magic is weak and witchcraft
has no strength.
79. “ Tell us therefore where your oracles are now? Where are the charms
of the Egyptians? Where the delusions of the magicians? When did all these
things cease and grow weak except when the Cross of Christ arose? Is it then
a fit subject for mockery, and not rather the things brought to nought by
it, and convicted of weakness? For this is a marvellous thing, that your
religion was never persecuted, but even was honoured by men in every city,
while the followers of Christ are persecuted, and still our side flourishes
and multiplies over yours. What is yours, though praised and honoured, perishes,
while the faith and teaching of Christ, though mocked by you and often persecuted
by kings, has filled the world. For when has the knowledge of God so shone
forth? or when has self-control and the excellence of virginity appeared
as now? or when has death been so despised except when the Cross of Christ
has appeared? And this no one doubts when he sees the martyr despising death
for the sake of Christ, when he sees for Christ's sake the virgins of the
Church keeping themselves pure and undefiled.
80. “And these signs are sufficient to prove that the faith of Christ
alone is the true religion. But see! you still do not believe and are seeking
for arguments. We however make our proof ‘not in the persuasive words
of Greek wisdom’ as our teacher has it, but we persuade by the faith
which manifestly precedes argumentative proof. Behold there are here some
vexed with demons – now there were certain who had come to him very
disquieted by demons, and bringing them into the midst he said – “Do
you cleanse them either by arguments and by whatever art or magic you choose,
calling upon your idols, or if you are unable, put away your strife with
us and you shall see the power of the Cross of Christ.” And having said
this he called upon Christ, and signed the sufferers two or three times with
the sign of the Cross. And immediately the men stood up whole, and in their
right mind, and forthwith gave thanks unto the Lord. And the philosophers,
as they are called, wondered, and were astonished exceedingly at the
understanding of the man and at the sign which had been wrought. But Antony
said, “Why marvel ye at this? We are not the doers of these things,
but it is Christ who works them by means of those who believe on Him. Believe,
therefore, also yourselves, and you shall see that with us there is no trick
of words, but faith through love which is wrought in us towards Christ; which
if you yourselves should obtain you will no longer seek demonstrative arguments,
but will consider faith in Christ sufficient.” These are the words of
Antony. And they marvelling at this also, saluted him and departed, confessing
the benefit they had received from him.
Footnotes:
[1] Followers of Meletius of Lycopolis, a bishop
who tried to exploit the confusion attending the Diocletian persecutions
(304-305) to replace Peter as Bishop of Alexandria. The schism was suppressed
by the Council of Nicea (325).
[2] Adherents of a dualist belief that there are
two principal deities, a good one whose domain is the spiritual and an evil
one whose domain is the material.
[3] Followers of Arius, a priest in Egypt who
taught that the Son of God’s existence is posterior to that of the Father.
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
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