July 26, 2025 • 19 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 (00:00):
Section sixty eight to eighty two 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. Ellishore. And
(00:26):
he was altogether wonderful in faith and religious, For he
never held communion with the Malician schismatics, knowing their wickedness
and apostasy from the beginning, Nor had he friendly dealings
with the Manicheans or any other heretics, or if he had,
only as far as advice that they should change to piety,
(00:47):
For he thought and asserted that intercourse with these was
harmful and destructive to the soul. In the same manner,
also he loathed the heresy of the Arians, and exhorted
all neither to approach them, nor to hold their erroneous belief. Once,
when certain Aryan madmen came to him, when he had
(01:07):
questioned them and learned their impiety, he drove them from
the mountain, saying that their words were worse than the
poison of serpents. And once also the Arians, having lyingly
asserted that Antony's opinions were the same as theirs, he
was displeased and angry against them. Then, being summoned by
(01:28):
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
(01:50):
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 coexistent
with the Father. Wherefore, have no fellowship with the most
impious Arians, for there is no communion between light and darkness.
(02:11):
To Corinthians six fourteen, for you are good Christians. But they,
when they say that the Son of the Father, the
Word of God, is a created being, differing nought from
the heathen, since they worship that which is created, rather
than God the Creator, but believe that the creation itself,
(02:31):
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 created. All the people therefore
rejoiced when they heard the anti Christian heresy anathematized by
such a man, And all the people in the city
ran together to see Antony, And the Greeks and those
(02:55):
who are called their priests came into the church, saying,
he asked 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.
(03:18):
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
undisturbingly that there were not more of them than of
the demons with whom he wrestled in the mountain. But
when he was departing, and we were setting him forth
(03:41):
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 you, lest I to harm myself with running. And
the old man, when he heard her and was asked
by us willingly, and when the woman drew near, the
(04:03):
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 had 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. And Antony also was
(04:28):
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 recognized who they were
from their appearance, he came to them and said to them,
(04:49):
by means of an interpreter, why philosophers, did ye trouble
yourself so much as to come to a foolish man.
And when they said that he was not a foolish man,
but exceedingly proved, 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
(05:11):
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. 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
(05:33):
said to them, what do you say, 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 has assigned mind, has not need of letters.
This answer amazed both the bystanders and the philosophers, and
(05:55):
they departed, marveling that they had seen so much understanding
and an ignorant man. For his manners were not rough,
as though he had 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.
(06:19):
After this again certain others came, and these were men
who were deemed wires 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 skillfully
(06:41):
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 your yours
are the passions of licentiousness. Next, which is better to
(07:05):
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
(07:26):
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
(07:49):
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 declared that the
coming of Christ was for the salvation of men. But
you were because you speak of soul as not generated.
And we, considering the power and loving kindness of Providence,
(08:13):
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 faine
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,
(08:34):
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. 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
(08:57):
fear of death brought about under any form whatever, or
to prate about the wanderings of Issiris. And isis the
plots of Typhon, the flight of Cronus, 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
(09:20):
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
(09:44):
yourselves much in justice, 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. But do you tell us your
religious beliefs. What can you say of senseless creatures except
(10:06):
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 hephaestasis of fire, and
allegorize the air as Hearer, the sun as Apollo, the
(10:27):
moon as Artemis, and the sea as Poseitan. 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
(10:51):
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,
(11:15):
that we may know whether the cross has anything worthy
of mockery. But when they were at a loss, turning
hither and there, 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,
(11:36):
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 in
(11:56):
working of God or demonstration by arguments? And when they
answered that faith, which comes through the in working was
better and with 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
(12:19):
the in working 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 in
working through faith is better and stronger than your professional arguments.
(12:43):
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,
(13:05):
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 logomuchies, the poor tents
of the idols among you are being done away. But
our faith is extending everywhere. You, by your arguments and quibbles,
(13:27):
have converted none from Christianity to paganism. We, teaching the
faith on Christ, expose your superstition, since all recognize 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,
(13:51):
whom you fear as if they were gods. Where the
sign of the Cross is, magic is weak, and witchcraft
has no strength. 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
(14:13):
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 marvelous thing, that your religion was
never persecuted, but even was honored by men in every city,
while the followers of Christ are persecuted, and still our
(14:37):
side flourishes and multiplies over yours. What is yours, though
praised and honored, 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
(15:00):
excellence of virginity appeared as now? And 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. And these signs are sufficient to prove
(15:25):
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 One Corinthians too, for as
our teacher is it. But we persuade by the faith,
which manifestly precedes argumented proof. Behold, there are here some
(15:51):
vexed with demons. Now there were certain who had come
to him very disquieted by demons, and bringing them into
the mitst he said, do you cleanse them, either by
arguments or 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
(16:12):
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
immediately gave thanks unto the Lord. And the philosophers, as
they are called, wondered and were astonished exceedingly at the
(16:35):
understanding of the man, and at the sign which had
been wrought. But Antony said, why, marvel year at this.
We are not the doers of these things, but it
is Christ who works them by means of those who
believe in Him. Believe therefore also yourselves, and you shall
see that with us there is no trick of words,
(16:59):
but faith through love which is wrought in us towards Christ,
which if you yourself should obtain, you will no longer
seek demonstrative arguments, but will consider faith in Christ sufficient.
These are the words of Antony, and they, marveling at this,
also saluted him and departed, confessing the benefit they had
(17:23):
received from him. And the fame of Antony came even
unto kings. For Constantine Augustus and his sons Constantius and
Constance the Auguste wrote letters to him as to a father,
and begged an answer from him. But he made nothing
very much of the letters, nor did he rejoice at
(17:44):
the messages, but was the same as he had been
before the emperors wrote to him. But when they brought
him the letters, he called the monks and said, do
not be astonished if an emperor writes to us, for
he is a man. But rather wonder that God wrote
the law for men and has spoken to us Hebrews one,
(18:04):
verse two through his own son. And so he was
unwilling to receive the letters, saying that he did not
know how to write an answer to such things. But
being urged by the monks because the emperors were Christians
unless they should take offense on the ground that they
had been spurned, he consented that they should be read,
(18:26):
and wrote an answer, approving them because they worshiped Christ,
and giving them counsel on things pertaining to salvation, not
to think much of the present, but rather to remember
the judgment that is coming, and to know that Christ
alone was the true and eternal King. He begged them
to be merciful and to give heed to justice and
(18:47):
the poor, and they, having received the answer, rejoiced. Thus
he was dear to all, and all desired to consider
him as a father. End Sections sixty eight to eighty two.
Section sixty eight to eighty two 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. Ellishore. And
(00:26):
he was altogether wonderful in faith and religious, For he
never held communion with the Malician schismatics, knowing their wickedness
and apostasy from the beginning, Nor had he friendly dealings
with the Manicheans or any other heretics, or if he had,
only as far as advice that they should change to piety,
(00:47):
For he thought and asserted that intercourse with these was
harmful and destructive to the soul. In the same manner,
also he loathed the heresy of the Arians, and exhorted
all neither to approach them, nor to hold their erroneous belief. Once,
when certain Aryan madmen came to him, when he had
(01:07):
questioned them and learned their impiety, he drove them from
the mountain, saying that their words were worse than the
poison of serpents. And once also the Arians, having lyingly
asserted that Antony's opinions were the same as theirs, he
was displeased and angry against them. Then, being summoned by
(01:28):
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
(01:50):
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 coexistent
with the Father. Wherefore, have no fellowship with the most
impious Arians, for there is no communion between light and darkness.
(02:11):
To Corinthians six fourteen, for you are good Christians. But they,
when they say that the Son of the Father, the
Word of God, is a created being, differing nought from
the heathen, since they worship that which is created, rather
than God the Creator, but believe that the creation itself,
(02:31):
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 created. All the people therefore
rejoiced when they heard the anti Christian heresy anathematized by
such a man, And all the people in the city
ran together to see Antony, And the Greeks and those
(02:55):
who are called their priests came into the church, saying,
he asked 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.
(03:18):
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
undisturbingly that there were not more of them than of
the demons with whom he wrestled in the mountain. But
when he was departing, and we were setting him forth
(03:41):
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 you, lest I to harm myself with running. And
the old man, when he heard her and was asked
by us willingly, and when the woman drew near, the
(04:03):
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 had 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. And Antony also was
(04:28):
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 recognized who they were
from their appearance, he came to them and said to them,
(04:49):
by means of an interpreter, why philosophers, did ye trouble
yourself so much as to come to a foolish man.
And when they said that he was not a foolish man,
but exceedingly proved, 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
(05:11):
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. 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
(05:33):
said to them, what do you say, 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 has assigned mind, has not need of letters.
This answer amazed both the bystanders and the philosophers, and
(05:55):
they departed, marveling that they had seen so much understanding
and an ignorant man. For his manners were not rough,
as though he had 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.
(06:19):
After this again certain others came, and these were men
who were deemed wires 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 skillfully
(06:41):
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 your yours
are the passions of licentiousness. Next, which is better to
(07:05):
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
(07:26):
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
(07:49):
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 declared that the
coming of Christ was for the salvation of men. But
you were because you speak of soul as not generated.
And we, considering the power and loving kindness of Providence,
(08:13):
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 faine
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,
(08:34):
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. 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
(08:57):
fear of death brought about under any form whatever, or
to prate about the wanderings of Issiris. And isis the
plots of Typhon, the flight of Cronus, 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
(09:20):
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
(09:44):
yourselves much in justice, 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. But do you tell us your
religious beliefs. What can you say of senseless creatures except
(10:06):
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 hephaestasis of fire, and
allegorize the air as Hearer, the sun as Apollo, the
(10:27):
moon as Artemis, and the sea as Poseitan. 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
(10:51):
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,
(11:15):
that we may know whether the cross has anything worthy
of mockery. But when they were at a loss, turning
hither and there, 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,
(11:36):
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 in
(11:56):
working of God or demonstration by arguments? And when they
answered that faith, which comes through the in working was
better and with 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
(12:19):
the in working 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 in
working through faith is better and stronger than your professional arguments.
(12:43):
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,
(13:05):
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 logomuchies, the poor tents
of the idols among you are being done away. But
our faith is extending everywhere. You, by your arguments and quibbles,
(13:27):
have converted none from Christianity to paganism. We, teaching the
faith on Christ, expose your superstition, since all recognize 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,
(13:51):
whom you fear as if they were gods. Where the
sign of the Cross is, magic is weak, and witchcraft
has no strength. 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
(14:13):
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 marvelous thing, that your religion was
never persecuted, but even was honored by men in every city,
while the followers of Christ are persecuted, and still our
(14:37):
side flourishes and multiplies over yours. What is yours, though
praised and honored, 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
(15:00):
excellence of virginity appeared as now? And 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. And these signs are sufficient to prove
(15:25):
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 One Corinthians too, for as
our teacher is it. But we persuade by the faith,
which manifestly precedes argumented proof. Behold, there are here some
(15:51):
vexed with demons. Now there were certain who had come
to him very disquieted by demons, and bringing them into
the mitst he said, do you cleanse them, either by
arguments or 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
(16:12):
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
immediately gave thanks unto the Lord. And the philosophers, as
they are called, wondered and were astonished exceedingly at the
(16:35):
understanding of the man, and at the sign which had
been wrought. But Antony said, why, marvel year at this.
We are not the doers of these things, but it
is Christ who works them by means of those who
believe in Him. Believe therefore also yourselves, and you shall
see that with us there is no trick of words,
(16:59):
but faith through love which is wrought in us towards Christ,
which if you yourself should obtain, you will no longer
seek demonstrative arguments, but will consider faith in Christ sufficient.
These are the words of Antony, and they, marveling at this,
also saluted him and departed, confessing the benefit they had
(17:23):
received from him. And the fame of Antony came even
unto kings. For Constantine Augustus and his sons Constantius and
Constance the Auguste wrote letters to him as to a father,
and begged an answer from him. But he made nothing
very much of the letters, nor did he rejoice at
(17:44):
the messages, but was the same as he had been
before the emperors wrote to him. But when they brought
him the letters, he called the monks and said, do
not be astonished if an emperor writes to us, for
he is a man. But rather wonder that God wrote
the law for men and has spoken to us Hebrews one,
(18:04):
verse two through his own son. And so he was
unwilling to receive the letters, saying that he did not
know how to write an answer to such things. But
being urged by the monks because the emperors were Christians
unless they should take offense on the ground that they
had been spurned, he consented that they should be read,
(18:26):
and wrote an answer, approving them because they worshiped Christ,
and giving them counsel on things pertaining to salvation, not
to think much of the present, but rather to remember
the judgment that is coming, and to know that Christ
alone was the true and eternal King. He begged them
to be merciful and to give heed to justice and
(18:47):
the poor, and they, having received the answer, rejoiced. Thus
he was dear to all, and all desired to consider
him as a father. End Sections sixty eight to eighty two.
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