July 26, 2025 • 24 mins
Embark on a journey through the life of Anthony (251-356CE), one of the pioneering figures of Christian desert monasticism in Egypt. At the tender age of 18, armed with a sermon about Jesus encouraging a young man to abandon his riches, Anthony renounced his inherited fortune. Promptly, he ventured into the barren desert to lead a life governed by poverty, chastity, and obedience. From battling demons to performing miracles, his life was one of extraordinary spiritual exploits. Anthony became a legend in his own right during his remarkably long lifetime. This podcast is a fascinating exploration of his inspiring life. (Summary by Matthew James Gray)
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Speaker 1 (00:01):
Section sixteen to twenty nine of the Life of Antony.
This is a LibriVox recording. All LibriVox recordings are in
the public domain. For more information or to volunteer, please
visit LibriVox dot org. Recording by Matthew James Gray. The
Life of Antony by Athanasius, translated by H. Elishaw, Section sixteen.
(00:31):
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,
(00:55):
as the elder, share my knowledge and what experience has
taught me with you. That this especially be the common
aim of all, neither to give way having once begun,
nor to feint 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.
(01:18):
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
(01:39):
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 a full fourscore years, or even a hundred
in the discipline, not for a hundred years only shall
we reign, but instead dead of a hundred we shall
(02:01):
reign forever 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. Wherefore, children,
let us not faint nor deem that the time is long,
(02:23):
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 Romans
eight verse eighteen. Nor let us think, as we look
at the world, that we have renounced anything of much consequence,
For the whole world is very small compared with all
(02:45):
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 hunt undred drachmas of gold,
so if a man were lord of all the earth
and were to renounce it, that which he gives up
(03:07):
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
(03:28):
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 says, to those to whom
we do not wish, why then should we not give
them up for virtue sake, that we may inherit even
a kingdom. Therefore, let the desire of possession take hold
(03:49):
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.
(04:13):
If we possess these, we shall find them of themselves,
preparing for us a welcome there in the land of
the meekhearted. 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
(04:35):
servant would not dare to say, because I worked yesterday,
I will not work to day, 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
(04:56):
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 eighteen, verse twenty six, and
as Judas because of one night destroyed his previous labor,
where four children. Let us hold fast our discipline, and
(05:18):
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 one Corinthians fifteen,
verse thirty one. For if we too live as though
(05:39):
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.
(06:00):
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
(06:21):
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. Wherefore, having already begun and set out
(06:43):
in the way of virtue, let us strive the more
that we may attain those things that are before, and
that no one turn to the things behind, like Lot's wife.
All the more so that the Lord has said, no man,
having put his hand to the plow and turning back,
is fit for the Kingdom of Heaven. And this turning
(07:03):
back is naught 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
(07:26):
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 has said, the
Kingdom of Heaven is within you. Wherefore virtue is need
at our hands of willingness alone, since it is in
us and is formed from us. For when the soul
(07:48):
has 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 exist,
it was fair and exceeding honest. For this cause, Joshua,
the son of None, in his exhortation said to the people,
make straight your heart unto the Lord God of Israel
(08:11):
Joshua twenty four, verse twenty three. And John, make your
pards straight Matthew, chapter three, verse three. 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
(08:34):
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 ennoble 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,
(08:55):
let us keep ourselves from our thoughts, and as we
have received the soul as a deposit. Let us preserve
it for the Lord, that he may recognize his work
as being the same as he made it. And let
us strive that wrath rule us, not nor lust overcome us.
For it is written the wrath of man works not
(09:17):
the righteousness of God, and lust when it has conceived,
bear sin, and the sin, when it is full grown,
brings forth death. Thus living, let us keep God carefully, and,
as it is written, keep our hearts with all watchfulness
Proverbs four, verse twenty three. For we have terrible and
(09:37):
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. Ephesians six, verse twelve. Great is
(09:58):
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. First,
(10:20):
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 not been groveling on earth.
On the one hand, they deceive the Greeks with their displays,
(10:42):
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
there from whence they fell. Thus there is need of
much prayer and of discipline, that when a man has
received through the spirit that give of discerning spirits, he
may have power to recognize their characteristics, which of them
(11:05):
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 villanies 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. Second Corinthians two, verse eleven.
(11:29):
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 the demons. Therefore,
if they see all Christians and monks, especially laboring cheerfully
and advancing, first make an attack by temptation and place
(11:49):
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
(12:12):
openly with foul pleasures, they approach in different guise and
thenceforce shaping displays. They attempt to strike, fear changing their shapes,
taking the forms of women, while beasts, creeping things, gigantic bodies,
and troops of soldiers. But not even then need you
fear their deceitful displays, for they are nothing and quickly disappear,
(12:35):
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
(12:57):
may stealthily catch by such display 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. 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
(13:22):
proceed burning lamps, and the hearths of fire are cast forth.
The smoke of a furnace blazing with the fire of
coals proceeds from his nostrils. His breath his coals, and
from his mouth issues flame. 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
(13:43):
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 Exodus fifteen, verse nine, and
(14:08):
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
(14:29):
is a liar, and speaks of truth, never a word.
And although speaking words so many and so great in
his boldness, without doubt, like a dragon, he was drawn
with a hook by the Savior Job forty one one,
and as a beast of burden, he received the halter
(14:49):
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, I placed
the demons his fellows, like serpents and scorpions, to be
trodden under foot by us Christians. And the proof of
(15:11):
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
(15:34):
which appears in them is no tree 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
(15:55):
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. Again,
they are treacherous, and are ready to change themselves into
all forms, and assume all appearances. Very often, also without appearing,
(16:20):
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
(16:40):
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
(17:02):
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.
(17:23):
Wherefore the prophets sent by the Lord declared them to
be wretched, saying, woe is he who gives his neighbors
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 you are the son of God Luke
(17:44):
four verse thirty one, still bridled their mouths and suffered
them not to speak, lest happily 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 true. For it is
unseemly that we, having the holy scriptures and freedom from
(18:06):
the Savior, should be taught by the devil, who has
not kept his own order, but has gone from one
mind to another. Wherefore, even when he uses the language
of scripture, he forbids him saying, but to the sinner,
say God, wherefore do you declare my ordinances and takest
my covenant in your mouth? For the demons do all things.
(18:30):
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, immediately they weep and lament,
as though vanquished the Lord. Therefore, as God stayed the
mouths of the demons. And it is fitting that we,
(18:53):
taught by the saints should do like them and imitate
their courage. For they, when they soar these things, is
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.
(19:16):
Not 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,
(19:36):
even though they threaten death, for they are weak and
can do nought but threaten. 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
(19:58):
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
(20:20):
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,
shunning 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
(20:41):
are wishful for evil and ready to injure. And as
the Savior said from the beginning, the devil is a
man slayer and a father of vice John eight, verse
forty four. 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
(21:04):
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 affect anything, they
(21:26):
do nought but threaten. But if they could, they would
not hesitate, but immediately 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,
(21:49):
for godliness is an abomination to a sinner Syric one,
verse twenty five. But since they can do nothing, they
inflict the greater wounds on themselves, for they can fulfill
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,
(22:12):
nor fashion displays, nor would 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 slaves with display nor strikes fear with tumult,
but immediately it makes full use of his authority as
(22:33):
he wishes. For. 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 showing their weakness.
At least, the true Angela of the Lord sent against
the Assyrian, had no need for tumults nor displays from
(22:55):
without nor noises nor rattlings. But in quiet he used
his power and immediately destroyed one hundred and eighty five thousand.
But demons like these, who have no power, tried to
terrify at least by their displays two Kings nineteen, verse
thirty five. But if any one, having in mind the
(23:19):
history of Job, should say, why then has 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, recognize 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,
(23:40):
but he asked, and having received it, he has 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, he shows his weakness and
(24:01):
want of power. And it is no wonder that 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 Matthew eight, verse thirty one.
(24:24):
But if they had power, not even against swine. Much
less have they any other men formed in the image
of God. End of section sixteen to twenty nine.
Section sixteen to twenty nine of the Life of Antony.
This is a LibriVox recording. All LibriVox recordings are in
the public domain. For more information or to volunteer, please
visit LibriVox dot org. Recording by Matthew James Gray. The
Life of Antony by Athanasius, translated by H. Elishaw, Section sixteen.
(00:31):
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,
(00:55):
as the elder, share my knowledge and what experience has
taught me with you. That this especially be the common
aim of all, neither to give way having once begun,
nor to feint 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.
(01:18):
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
(01:39):
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 a full fourscore years, or even a hundred
in the discipline, not for a hundred years only shall
we reign, but instead dead of a hundred we shall
(02:01):
reign forever 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. Wherefore, children,
let us not faint nor deem that the time is long,
(02:23):
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 Romans
eight verse eighteen. Nor let us think, as we look
at the world, that we have renounced anything of much consequence,
For the whole world is very small compared with all
(02:45):
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 hunt undred drachmas of gold,
so if a man were lord of all the earth
and were to renounce it, that which he gives up
(03:07):
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
(03:28):
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 says, to those to whom
we do not wish, why then should we not give
them up for virtue sake, that we may inherit even
a kingdom. Therefore, let the desire of possession take hold
(03:49):
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.
(04:13):
If we possess these, we shall find them of themselves,
preparing for us a welcome there in the land of
the meekhearted. 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
(04:35):
servant would not dare to say, because I worked yesterday,
I will not work to day, 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
(04:56):
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 eighteen, verse twenty six, and
as Judas because of one night destroyed his previous labor,
where four children. Let us hold fast our discipline, and
(05:18):
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 one Corinthians fifteen,
verse thirty one. For if we too live as though
(05:39):
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.
(06:00):
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
(06:21):
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. Wherefore, having already begun and set out
(06:43):
in the way of virtue, let us strive the more
that we may attain those things that are before, and
that no one turn to the things behind, like Lot's wife.
All the more so that the Lord has said, no man,
having put his hand to the plow and turning back,
is fit for the Kingdom of Heaven. And this turning
(07:03):
back is naught 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
(07:26):
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 has said, the
Kingdom of Heaven is within you. Wherefore virtue is need
at our hands of willingness alone, since it is in
us and is formed from us. For when the soul
(07:48):
has 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 exist,
it was fair and exceeding honest. For this cause, Joshua,
the son of None, in his exhortation said to the people,
make straight your heart unto the Lord God of Israel
(08:11):
Joshua twenty four, verse twenty three. And John, make your
pards straight Matthew, chapter three, verse three. 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
(08:34):
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 ennoble 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,
(08:55):
let us keep ourselves from our thoughts, and as we
have received the soul as a deposit. Let us preserve
it for the Lord, that he may recognize his work
as being the same as he made it. And let
us strive that wrath rule us, not nor lust overcome us.
For it is written the wrath of man works not
(09:17):
the righteousness of God, and lust when it has conceived,
bear sin, and the sin, when it is full grown,
brings forth death. Thus living, let us keep God carefully, and,
as it is written, keep our hearts with all watchfulness
Proverbs four, verse twenty three. For we have terrible and
(09:37):
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. Ephesians six, verse twelve. Great is
(09:58):
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. First,
(10:20):
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 not been groveling on earth.
On the one hand, they deceive the Greeks with their displays,
(10:42):
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
there from whence they fell. Thus there is need of
much prayer and of discipline, that when a man has
received through the spirit that give of discerning spirits, he
may have power to recognize their characteristics, which of them
(11:05):
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 villanies 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. Second Corinthians two, verse eleven.
(11:29):
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 the demons. Therefore,
if they see all Christians and monks, especially laboring cheerfully
and advancing, first make an attack by temptation and place
(11:49):
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
(12:12):
openly with foul pleasures, they approach in different guise and
thenceforce shaping displays. They attempt to strike, fear changing their shapes,
taking the forms of women, while beasts, creeping things, gigantic bodies,
and troops of soldiers. But not even then need you
fear their deceitful displays, for they are nothing and quickly disappear,
(12:35):
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
(12:57):
may stealthily catch by such display 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. 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
(13:22):
proceed burning lamps, and the hearths of fire are cast forth.
The smoke of a furnace blazing with the fire of
coals proceeds from his nostrils. His breath his coals, and
from his mouth issues flame. 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
(13:43):
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 Exodus fifteen, verse nine, and
(14:08):
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
(14:29):
is a liar, and speaks of truth, never a word.
And although speaking words so many and so great in
his boldness, without doubt, like a dragon, he was drawn
with a hook by the Savior Job forty one one,
and as a beast of burden, he received the halter
(14:49):
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, I placed
the demons his fellows, like serpents and scorpions, to be
trodden under foot by us Christians. And the proof of
(15:11):
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
(15:34):
which appears in them is no tree 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
(15:55):
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. Again,
they are treacherous, and are ready to change themselves into
all forms, and assume all appearances. Very often, also without appearing,
(16:20):
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
(16:40):
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
(17:02):
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.
(17:23):
Wherefore the prophets sent by the Lord declared them to
be wretched, saying, woe is he who gives his neighbors
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 you are the son of God Luke
(17:44):
four verse thirty one, still bridled their mouths and suffered
them not to speak, lest happily 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 true. For it is
unseemly that we, having the holy scriptures and freedom from
(18:06):
the Savior, should be taught by the devil, who has
not kept his own order, but has gone from one
mind to another. Wherefore, even when he uses the language
of scripture, he forbids him saying, but to the sinner,
say God, wherefore do you declare my ordinances and takest
my covenant in your mouth? For the demons do all things.
(18:30):
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, immediately they weep and lament,
as though vanquished the Lord. Therefore, as God stayed the
mouths of the demons. And it is fitting that we,
(18:53):
taught by the saints should do like them and imitate
their courage. For they, when they soar these things, is
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.
(19:16):
Not 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,
(19:36):
even though they threaten death, for they are weak and
can do nought but threaten. 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
(19:58):
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
(20:20):
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,
shunning 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
(20:41):
are wishful for evil and ready to injure. And as
the Savior said from the beginning, the devil is a
man slayer and a father of vice John eight, verse
forty four. 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
(21:04):
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 affect anything, they
(21:26):
do nought but threaten. But if they could, they would
not hesitate, but immediately 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,
(21:49):
for godliness is an abomination to a sinner Syric one,
verse twenty five. But since they can do nothing, they
inflict the greater wounds on themselves, for they can fulfill
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,
(22:12):
nor fashion displays, nor would 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 slaves with display nor strikes fear with tumult,
but immediately it makes full use of his authority as
(22:33):
he wishes. For. 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 showing their weakness.
At least, the true Angela of the Lord sent against
the Assyrian, had no need for tumults nor displays from
(22:55):
without nor noises nor rattlings. But in quiet he used
his power and immediately destroyed one hundred and eighty five thousand.
But demons like these, who have no power, tried to
terrify at least by their displays two Kings nineteen, verse
thirty five. But if any one, having in mind the
(23:19):
history of Job, should say, why then has 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, recognize 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,
(23:40):
but he asked, and having received it, he has 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, he shows his weakness and
(24:01):
want of power. And it is no wonder that 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 Matthew eight, verse thirty one.
(24:24):
But if they had power, not even against swine. Much
less have they any other men formed in the image
of God. End of section sixteen to twenty nine.
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