Life of St. Anthony
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Athanasius the bishop to the brethren in foreign parts.
Prologue
You have entered upon a noble rivalry with the monks of Egypt by your determination either to
equal or surpass them in your training in the way of virtue. For by this time there
are monasteries among you, and the name of monk receives public recognition. Withreason,
therefore, all men will approve this determination, and in answer to your prayers God will give
its fulfilment. Now since you asked me to give you an account of the blessed Antony's way of
life, and are wishful to learn how he began the discipline, who and what manner of man he was
previous to this, how he closed his life, and whether the things told of him are true, that you also
may bring yourselves to imitate him, I very readily accepted your behest, for to me also the bare
recollection of Antony is a greataccession of help. And I know that you, when you have heard,
apart from your admiration of the man, will be wishful to emulate his determination; seeing that
for monks the life of Antony is a sufficient pattern of discipline. Wherefore do not refuse
credence to what you have heard from those who brought tidings of him; but think rather that
they have told you only a few things, for at all events they scarcely can have given circumstances
of so great import in any detail. And because I at your request have called to mind a few
circumstances about him, and shall send as much as I can tell in a letter, do not neglect to
question those who sail from here: for possibly when all have told their tale, the
account will hardly be in proportion to his merits. On account of this I was desirous, when I
received your letter, to send for certain of the monks, those especially who were wont to be more
frequently with him, that if I could learn any fresh details I might send them to you. But since the
season for sailing was coming to an end and the letter-carrier urgent, I hastened to write to
your piety what I myself know, having seen him many times, and what I was able to learn from
him, for I was his attendant for a long time, and poured water on his hands ; in all points being
mindful of the truth, that no one should disbelieve through hearing too much, nor on the other
hand by hearing too little should despise the man.
Birth and beginnings of Antony.
1. Antony you must know was by descent an Egyptian: his parents were of good family and
possessed considerable wealth , and as they were Christians he also was reared in the same Faith.
In infancy he was brought up with his parents, knowing nought else but them and his home. But
when he was grown and arrived at boyhood, and was advancing in years, he could not endure to
learnletters, not caring to associate with other boys; but all his desire was, as it is written
of Jacob, to live a plain man at home.Genesis 25:27 With his parents he used to attend
the Lord's House, and neither as a child was he idle nor when older did he despisethem; but was
both obedient to his father and mother and attentive to what was read, keeping in his heart what
was profitable in what he heard. And though as a child brought up in moderate affluence, he did
not trouble his parents for varied or luxurious fare, nor was this a source of pleasure to him; but
was content simply with what he found nor sought anything further.
2. After the death of his father and mother he was left alone with one little sister: his age was
about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six
months after the death of his parents, and going according to custom into the Lord's House, he
communed with himself and reflected as he walked how the Apostles Matthew 4:20 left all and
followed theSaviour; and how they in the Acts Acts 4:35 sold their possessions and brought and
laid them at the Apostles' feet for distribution to the needy, and what and how great a hope was
laid up for them in heaven. Pondering over these things he entered the church, and it happened
the Gospel was being read, and he heard the Lord saying to the rich man Matthew 19:21, 'If you
would be perfect, go and sell that you have and give to the poor; and come follow Me and you
shall have treasure in heaven.' Antony, as though God had put him in mind of the Saints, and the
passage had been read on his account, went out immediately from the church, and gave
thepossessions of his forefathers to the villagers— they were three hundred acres , productive
and very fair— that they should be no more a clog upon himself and his sister. And all the rest
that was movable he sold, and having got together much money he gave it to the poor, reserving
a little however for his sister's sake.
His early ascetic life.
3. And again as he went into the church, hearing the Lord say in the Gospel Matthew 6:34, 'be
not anxious for the morrow,' he could stay no longer, but went out and gave those things also to
the poor. Having committed his sister to known and faithful virgins, and put her into a convent to
be brought up, he henceforth devoted himself outside his house to discipline , taking heed to
himself and training himself with patience. For there were not yet so many monasteries in Egypt,
and no monk at all knew of the distant desert; but all who wished to give heed to themselves
practised the discipline in solitude near their own village. Now there was then in the next village
an old man who had lived the life of a hermit from his youth up. Antony, after he had seen this
man, imitated him inpiety. And at first he began to abide in places outside the village: then if he
heard of a good man anywhere, like the prudent bee, he went forth and sought him, nor turned
back to his own palace until he had seen him; and he returned, having got from the good man as
it were supplies for his journey in the way of virtue. So dwelling there at first, he confirmed his
purpose not to return to the abode of his fathers nor to the remembrance of his kinsfolk; but to
keep all his desire and energy for perfecting his discipline. He worked, however, with his hands,
having heard, 'he who is idle let him not eat 2 Thessalonians 3:10,' and part he spent on bread
and part he gave to the needy. And he was constant in prayer, knowing that a man ought
to pray in secret unceasingly. For he had given such heed to what was read that none of the
things that were written fell from him to the ground, but he remembered all, and afterwards
his memory served him for books.
4. Thus conducting himself, Antony was beloved by all. He subjected himself in sincerity to
the good men whom he visited, and learned thoroughly where each surpassed him
in zeal and discipline. He observed the graciousness of one; the unceasing prayer of another; he
took knowledge of another's freedom from anger and another's loving-kindness; he gave heed to
one as he watched, to another as he studied; one he admired for his endurance, another for
his fasting and sleeping on the ground; the meekness of one and the long-suffering of another he
watched with care, while he took note of the piety towards Christ and the mutual love which
animated all. Thus filled, he returned to his own place of discipline, and henceforth would strive
to unite the qualities of each, and was eager to show in himself the virtues of all. With others of
the same age he had no rivalry; save this only, that he should not be second to them in higher
things. And this he did so as to hurt the feelings of nobody, but made them rejoice over him. So
all they of that village and the good men in whose intimacy he was, when they saw that he was a
man of this sort, used to call him God-beloved. And some welcomed him as a son, others as a
brother.
Early conflicts with the devil.
5. But the devil, who hates and envies what is good, could not endure to see such a resolution in
a youth, but endeavoured to carry out against him what he had been wont to effect against others.
First of all he tried to lead him away from the discipline, whispering to him the remembrance
of his wealth, care for his sister, claims of kindred, love of money, love of glory, the various
pleasures of the table and the other relaxations of life, and at last the difficulty of virtue and the
labour of it; he suggested also the infirmity of the body and the length of the time. In a word
he raised in his mind a great dust of debate, wishing to debar him from his settled purpose. But
when the enemy saw himself to be too weak for Antony's determination, and that he rather was
conquered by the other's firmness, overthrown by his great faith and falling through his
constant prayers, then at length putting his trust in the weapons which are 'in the navel of
his belly' and boasting in them— for they are his first snare for the young— he attacked the
young man, disturbing him by night and harassing him by day, so that even the onlookers saw
the struggle which was going on between them. The one would suggest foul thoughts and the
other counter them with prayers: the one fire him with lust, the other, as one who seemed to
blush, fortify his body with faith, prayers, and fasting. And the devil, unhappy wight, one night
even took upon him the shape of a woman and imitated all her acts simply to beguile Antony.
But he, his mind filled with Christ and the nobility inspiredby Him, and considering the
spirituality of the soul, quenched the coal of the other's deceit. Again the enemy suggested the
ease of pleasure. But he like a man filled with rage and grief turned his thoughts to the threatened
fire and the gnawing worm, and setting these in array against his adversary, passed through
the temptation unscathed. All this was a source of shame to his foe. For he, deeming himself
like God, was now mocked by a young man; and he who boasted himself against flesh and blood
was being put to flight by a man in the flesh. For the Lord was working with Antony—
the Lord who for our sake took flesh and gave the body victory over the devil, so that all
who truly fight can say 1 Corinthians 15:10, 'not I but the grace of God which was with me.'
6. At last when the dragon could not even thus overthrow Antony, but saw himself thrust out of
his heart, gnashing his teeth as it is written, and as it were beside himself, he appeared
to Antony like a black boy, taking a visible shape in accordance with the colour of his mind.
And cringing to him, as it were, he plied him with thoughts no longer, for guileful as he was, he
had been worsted, but at last spoke in human voice and said, 'Many I deceived, many I cast
down; but now attacking you and your labours as I had many others, I proved weak.'
When Antony asked, Who are you who speakest thus with me? He answered with a lamentable
voice, 'I am the friend of whoredom, and have taken upon me incitements which lead to it against
the young. I am called the spirit of lust. How many have I deceived who wished to live soberly,
how many are the chaste whom by my incitements I have over-persuaded! I am he on account of
whom also the prophet reproves those who have fallen, saying Hosea 4:12, You have
been caused to err by the spirit of whoredom. For by me they have been tripped up. I am he who
have so often troubled you and have so often been overthrown by you.' But Antony having given
thanks to the Lord, with good courage said to him, 'You are very despicable then, for you are
black-hearted and weak as a child. Henceforth I shall have no trouble from you , for the Lord is
my helper, and I shall look down on mine enemies.' Having heard this, the black one straightway
fled, shuddering at the words and dreading any longer even to come near the man.
Details of his life at this time (271-285?)
7. This was Antony's first struggle against the devil, or rather this victory was the Saviour's work
in Antony , 'Who condemned sin in the flesh that the ordinance of the law might be fulfilled in us
who walk not after the flesh but after the spirit.' But neither did Antony, although the evil one
had fallen, henceforth relax his care and despise him; nor did the enemy as though conquered
cease to laysnares for him. For again he went round as a lion seeking some occasion against him.
But Antony having learned from the Scripturesthat the devices Ephesians 6:11 of the devil are
many, zealously continued the discipline, reckoning that though the devil had not been able to
deceive his heart by bodily pleasure, he would endeavour to ensnare him by other means. For
the demon loves sin. Wherefore more and more he repressed the body and kept it in subjection ,
lest haply having conquered on one side, he should be dragged down on the other. He therefore
planned to accustom himself to a severer mode of life. And many marvelled, but he himself used
to bear the labour easily; for the eagerness of soul, through the length of time it had abode in
him, had wrought a good habit in him, so that taking but little initiation from others he showed
great zeal in this matter. He kept vigil to such an extent that he often continuedthe whole night
without sleep; and this not once but often, to the marvel of others. He ate once a day, after
sunset, sometimes once in two days, and often even in four. His food was bread and salt, his
drink, water only. Of flesh and wine it is superfluous even to speak, since no such thing was
found with the other earnest men. A rush mat served him to sleep upon, but for the most part
he layupon the bare ground. He would not anoint himself with oil, saying it behooved
young men to be earnest in training and not to seek what would enervate the body; but they must
accustom it to labour, mindful of the Apostle's words 2 Corinthians 12:10, 'when I am weak, then
am I strong.' 'For,' said he, 'the fibre of the soul is then sound when the pleasures of the body are
diminished.' And he had come to this truly wonderful conclusion, 'that progress in virtue, and
retirement from the world for the sake of it, ought not to be measured by time, but by desire
and fixity of purpose.' He at least gave no thought to the past, but day by day, as if he were at the
beginning of his discipline, applied greater pains for advancement, often repeating to himself the
saying of Paul Philippians 3:14: 'Forgetting the things which are behind and stretching forward
to the things which are before.' He was also mindful of the words spoken by
the prophet Elias 1 Kings 18:15, 'the Lord lives before whose presence I stand today.' For he
observed that in saying 'today' the prophet did not compute the time that had gone by: but daily
as though ever commencing he eagerly endeavoured to make himself fit to appear before God,
being pure in heart and ever ready to submit to His counsel, and to Him alone. And he used to
say to himself that from the life of the great Elias the hermit ought to see his own as in a mirror.
His life in the tombs, and combats with demonsthere.
8. Thus tightening his hold upon himself, Antony departed to the tombs, which happened to be at
a distance from the village; and having bid one of his acquaintances to bring him bread at
intervals of many days, he entered one of the tombs, and the other having shut the door on him,
he remained within alone. And when the enemy could not endure it, but was even fearful that in
a short timeAntony would fill the desert with the discipline, coming one night with a multitude
of demons, he so cut him with stripes that he layon the ground speechless from the excessive
pain. For he affirmed that the torture had been so excessive that no blows inflicted by man could
ever have caused him such torment. But by the Providence of God— for the Lord never
overlooks them that hope in Him— the next day his acquaintance came bringing him the loaves.
And having opened the door and seeing him lying on the ground as though dead, he lifted him up
and carried him to the church in the village, and laid him upon the ground. And many of
his kinsfolkand the villagers sat around Antony as round a corpse. But about midnight he came
to himself and arose, and when he saw them all asleep and his comrade alone watching,
he motioned with his head for him to approach, and asked him to carry him again to the tombs
without waking anybody.
9. He was carried therefore by the man, and as he was wont, when the door was shut he was
within alone. And he could not stand up on account of the blows, but he prayed as he lay. And
after he had prayed, he said with a shout, Here am I, Antony; I flee not from your stripes, for
even if you inflict more nothing shall separate me Romans 8:35 from the love of Christ. And
then he sang, 'though a camp be set against me, my heart shall not be afraid. ' These were the
thoughts and words of this ascetic. But the enemy, who hatesgood, marvelling that after the
blows he dared to return, called together his hounds and burst forth, 'You see,' said he, 'that
neither by the spirit of lust nor by blows did we stay the man, but that he braves us, let us attack
him in another fashion.' But changes ofform for evil are easy for the devil, so in the night they
made such a din that the whole of that place seemed to be shaken by an earthquake, and
the demons as if breaking the four walls of the dwelling seemed to enter through them, coming in
the likeness of beasts and creeping things. And the place was on a sudden filled with the forms of
lions, bears, leopards, bulls, serpents, asps, scorpions, and wolves, and each of them was moving
according to his nature. The lion was roaring, wishing to attack, the bullseeming to toss with its
horns, the serpent writhing but unable to approach, and the wolf as it rushed on was restrained;
altogether the noises of the apparitions, with their angry ragings, were dreadful. But Antony,
stricken and goaded by them, felt bodily pains severer still. He lay watching, however, with
unshaken soul, groaning from bodily anguish; but his mind was clear, and as in mockery he said,
'If there had been any power in you, it would have sufficed had one of you come, but since
the Lord has made you weak, you attempt to terrify me by numbers: and a proof of your
weakness is that you take the shapes of brute beasts.' And again with boldness he said, 'If you are
able, and have received power against me, delay not to attack; but if you are unable, why trouble
me in vain? For faith in our Lord is a seal and a wall of safety to us.' So after many attempts they
gnashed their teeth upon him, because they were mocking themselves rather than him.
10. Nor was the Lord then forgetful of Antony's wrestling, but was at hand to help him. So
looking up he saw the roof as it were opened, and a ray of light descending to him.
The demons suddenly vanished, the pain of his body straightway ceased, and the building was
again whole. But Antony feeling the help, and getting his breath again, and being freed from
pain, besought the visionwhich had appeared to him, saying, 'Where were thou? Why did you not
appear at the beginning to make my pains to cease?' And a voice came to him, 'Antony, I was
here, but I waited to see your fight; wherefore since you have endured, and hast not been
worsted, I will ever be a succour to you, and will make your name known everywhere.' Having
heard this, Antony arose and prayed, and received such strength that he perceived that he had
more power in his body than formerly. And he was then about thirty-five years old.
He goes to the desert and overcomes temptationson the way.
11. And on the day following he went forth still more eagerly bent on the service of God and
having fallen in with the old man he had met previously, he asked him to dwell with him in
the desert. But when the other declined on account of his great age, and because as yet there was
no such custom, Antony himself set off immediately to the mountain. And yet again the enemy
seeing his zeal and wishing to hinder it, cast in his way what seemed to be a great silver dish.
But Antony, seeing the guile of the Evil One, stood, and having looked on the dish, he put
the devil in it to shame, saying, 'Whence comes a dish in the desert? This road is not well-worn,
nor is there here a trace of any wayfarer; it could not have fallen without being missed on
account of its size; and he who had lost it having turned back, to seek it, would have found it, for
it is a desert place. This is some wile of the devil. O thou Evil One, not with this shall you hinder
my purpose; let it go with you to destruction. Acts 8:20 ' And when Antony had said this it
vanished like smoke from the face of fire.
How Antony took up his abode in a ruined fort across the Nile, and how he defeated the
demons. His twenty years' sojourn there.
12. Then again as he went on he saw what was this time not visionary, but real gold scattered in
the way. But whether the devilshowed it, or some better power to try the athlete and show
the Evil One that Antony truly cared nought for money, neither he told nor do we know. But it
is certain that that which appeared was gold. And Antony marvelled at the quantity, but passed it
by as though he were going over fire; so he did not even turn, but hurried on at a run to lose sight
of the place. More and more confirmedin his purpose, he hurried to the mountain, and having
found a fort, so long deserted that it was full of creeping things, on the other side of the river; he
crossed over to it and dwelt there. The reptiles, as though some one were chasing them,
immediately left the place. But he built up the entrance completely, having stored up loaves for
six months— this is a custom of the Thebans, and the loaves often remain fresh a whole year—
and as he found water within, he descended as into a shrine, and abode within by himself, never
going forth nor looking at any one who came. Thus he employed a long time training himself,
and received loaves, let down from above, twice in the year.
13. But those of his acquaintances who came, since he did not permit them to enter, often used to
spend days and nights outside, and heard as it were crowds within clamouring, dinning, sending
forth piteous voices and crying, 'Go from what is ours. What do you even in the desert? You can
not abide our attack.' So at first those outside thought there were some men fighting with him,
and that they had entered by ladders; but when stooping down they saw through a hole there was
nobody, they were afraid, accounting them to be demons, and they called on Antony. Them he
quickly heard, though he had not given a thought to the demons, and coming to the door he
besought them to depart and not to be afraid, 'for thus,' said he, 'the demons make their seeming
onslaughts against those who are cowardly. Sign yourselves therefore with the cross , and depart
boldly, and let these make sport for themselves.' So they departed fortified with the sign of
the Cross. But he remained in no wise harmed by the evil spirits, nor was he wearied with the
contest, for there came to his aid visions from above, and the weakness of the foe relieved him of
much trouble and armed him with greater zeal. For his acquaintances used often to come
expecting to find him dead, and would hear him singing , 'Let God arise and let His enemies be
scattered, let them also that hate Him flee before His face. As smoke vanishes, let them vanish;
as wax melts before the face of fire, so let the sinners perish from the face of God;' and again,
'All nations compassed me about, and in the name of the Lord I requited them. '
How he left the fort, and how monasticism began to flourish in Egypt. Antony its leader.
14. And so for nearly twenty years he continued training himself in solitude, never going forth,
and but seldom seen by any. After this, when many were eager and wishful to imitate
his discipline, and his acquaintances came and began to cast down and wrench off the door by
force, Antony, as from a shrine, came forth initiated in the mysteries and filled with the Spirit of
God. Then for the firsttime he was seen outside the fort by those who came to see him. And they,
when they saw him, wondered at the sight, for he had the same habit of body as before, and was
neither fat, like a man without exercise, nor lean from fasting and striving with thedemons, but
he was just the same as they had known him before his retirement. And again his soul was free
from blemish, for it was neither contracted as if by grief, nor relaxed by pleasure, nor possessed
by laughter or dejection, for he was not troubled when he beheld the crowd, nor overjoyed at
being saluted by so many. But he was altogether even as being guided by reason, and abiding in
a natural state. Through him the Lord healed the bodily ailments of many present, and cleansed
others from evil spirits. And He gavegrace to Antony in speaking, so that he consoled many that
were sorrowful, and set those at variance at one, exhorting all to prefer the love of Christ before
all that is in the world. And while he exhorted and advised them to remember the good things to
come, and the loving-kindness of God towards us, 'Who spared not His own Son, but delivered
Him up for us all Romans 8:32,' he persuaded many to embrace the solitary life. And thus it
happened in the end that cells arose even in the mountains, and the desert was colonised
bymonks, who came forth from their own people, and enrolled themselves for the citizenship in
the heavens.
15. But when he was obliged to cross the Arsenoitic Canal — and the occasion of it was
the visitation of the brethren— the canal was full of crocodiles. And by simply praying, he
entered it, and all they with him, and passed over in safety. And having returned to his cell, he
applied himself to the same noble and valiant exercises; and by frequent conversation he
increased the eagerness of those already monks, stirred up in most of the rest the love of
the discipline, and speedily by the attraction of his words cells multiplied, and he directed them
all as a father.
His address to monks, rendered from Coptic, exhorting them to perseverance, and
encouraging them against the wiles of Satan.
16. One day when he had gone forth because all the monks had assembled to him and asked to
hear words from him, he spoke to them in the Egyptian tongue as follows: 'The Scriptures are
enough for instruction , but it is a good thing to encourage one another in the faith, and to stir up
with words. Wherefore you, as children, carry that which you know to your father; and I as the
elder share my knowledge and what experience has taught me with you. Let this especially be
the common aim of all, neither to give way having once begun, nor to faint in trouble, nor to say:
We have lived in the discipline a long time: but rather as though making a beginning daily let us
increase our earnestness. For the whole life of man is very short, measured by the ages to come,
wherefore all our time is nothing compared with eternal life. And in the world everything is sold
at its price, and a man exchanges one equivalent for another; but the promise of eternal life is
bought for a trifle. For it is written, The days of our life in them are threescore years and ten, but
if they are in strength, fourscore years, and what is more than these is labour
and sorrow. Whenever, therefore, we live full fourscore years, or even a hundred in
the discipline, not for a hundred years only shall we reign, but instead of a hundred we shall
reign for ever and ever. And though we fought on earth, we shall not receive our inheritance on
earth, but we have the promises in heaven; and having put off the body which is corrupt, we shall
receive it incorrupt.
17. 'Wherefore, children, let us not faint nor deem that the time is long, or that we are doing
something great, for the sufferings of this present time are not worthy to be compared with
the glory which shall be revealed to us-ward Romans 8:18 . Nor let us think, as we look at the
world, that we have renounced anything of much consequence, for the whole earth is very small
compared with all theheaven. Wherefore if it even chanced that we were lords of all the earth and
gave it all up, it would be nought worthy of comparison with the kingdom of heaven. For as if a
man should despise a copper drachma to gain a hundred drachmas of gold; so if a man were lord
of all the earth and were to renounce it, that which he gives up is little, and he receives a
hundredfold. But if not even the whole earth is equal in value to the heavens, then he who has
given up a few acres leaves as it were nothing; and even if he have given up a house or much
gold he ought not to boast nor be low-spirited. Further, we should consider that even if we do not
relinquish them for virtue's sake, still afterwards when we die we shall leave them behind— very
often, as the Preacher says , to those to whom we do not wish. Why then should we not give
them up for virtue's sake, that we may inherit even a kingdom? Therefore let the desire
ofpossession take hold of no one, for what gain is it to acquire these things which we cannot take
with us? Why not rather get those things which we can take away with us— to
wit, prudence, justice, temperance, courage, understanding, love, kindness to
the poor,faith in Christ, freedom from wrath, hospitality? If we possess these, we shall find them
of themselves preparing for us a welcome there in the land of the meek-hearted.
18. 'And so from such things let a man persuade himself not to make light of it, especially if he
considers that he himself is the servant of the Lord, and ought to serve his Master. Wherefore as
a servant would not dare to say, because I worked yesterday, I will not work today; and
considering the past will do no work in the future; but, as it is written in the Gospel, daily shows
the same readiness to please his master, and to avoid risk: so let us daily abide firm in
our discipline, knowing that if we are careless for a single day the Lord will not pardon us, for
the sake of the past, but will be wrath against us for our neglect. As also we have heard
inEzekiel Ezekiel 18:26; and as Judas because of one night destroyed his previous labour.
19. 'Wherefore, children, let us hold fast our discipline, and let us not be careless. For in it
the Lord is our fellow-worker, as it is written, to all that choose the good, God works with them
for good. But to avoid being heedless, it is good to consider the word of the Apostle, I die
daily 1 Corinthians 15:31 . For if we too live as though dying daily, we shall not sin. And the
meaning of that saying is, that as we rise day by day we should think that we shall not abide till
evening; and again, when about to lie down to sleep, we should think that we shall not rise up.
For our life is naturally uncertain, and Providence allots it to us daily. But thus ordering our daily
life, we shall neither fall into sin, nor have a lust for anything, nor cherish wrath against any, nor
shall we heap up treasure upon earth. But, as though under the daily expectation of death, we
shall be without wealth, and shall forgive all things to all men, nor shall we retain at all the desire
of women or of any other foul pleasure. But we shall turn from it as past and gone, ever striving
and looking forward to the day of Judgment. For the greater dread and danger of torment ever
destroys the ease of pleasure, and sets up the soul if it is like to fall.
20. 'Wherefore having already begun and set out in the way of virtue, let us strive the more that
we may attain those things that are before. And let no one turn to the things behind,
like Lot's wife, all the more so that the Lord has said, No man, having put his hand to the plough,
and turning back, is fit for the kingdom of heaven. And this turning back is nought else but to
feel regret, and to be once more worldly-minded. But fear not to hear of virtue, nor be astonished
at the name. For it is not far from us, nor is it without ourselves, but it is within us, and is easy if
only we are willing. That they may get knowledge, the Greeks live abroad and cross the sea, but
we have no need to depart from home for the sake of the kingdom of heaven, nor to cross the sea
for the sake of virtue. For the Lord aforetime has said, The kingdom of heaven is within
you . Wherefore virtue has need at our hands of willingness alone, since it is in us and is formed
from us. For when the soul has its spiritual faculty in a natural state virtue is formed. And it is in
anatural state when it remains as it came into existence. And when it came into existence it was
fair and exceeding honest. For thiscause Joshua, the son of Nun, in his exhortation said to the
people, Make straight your heart unto the Lord God of IsraelJoshua 24:23, and John, Make your
paths straight Matthew 3:3 . For rectitude of soul consists in its having its spiritual part in
itsnatural state as created. But on the other hand, when it swerves and turns away from
its natural state, that is called vice of the soul. Thus the matter is not difficult. If we abide as we
have been made, we are in a state of virtue, but if we think of ignoble things we shall be
accounted evil. If, therefore, this thing had to be acquired from without, it would be difficult in
reality; but if it is in us, let us keep ourselves from foul thoughts. And as we have received
the soul as a deposit, let us preserve it for the Lord, that He may recognise His work as being the
same as He made it.
21. 'And let us strive that wrath rule us not nor lust overcome us, for it is written, The wrath of
man works not the righteousness ofGod. And lust, when it has conceived, bears sin, and
the sin when it is full grown brings forth death. Thus living, let us keep guard carefully, and as it
is written, keep our hearts with all watchfulness Proverbs 4:23 . For we have terrible and
crafty foes— the evil spirits— and against them we wrestle, as the Apostle said, Not against
flesh and blood, but against the principalities and against the powers, against the world rulers of
this darkness, against the spiritual hosts of wickedness in
the heavenly places Ephesians 6:12 .Great is their number in the air around us , and they are not
far from us. Now there are great distinctions among them; and concerning their nature and
distinctions much could be said, but such a description is for others of greater powers than we
possess. But at this time it is pressing and necessary for us only to know their wiles against
ourselves.
22. 'First, therefore, we must know this: that the demons have not been created like what we
mean when we call them by that name; for God made nothing evil, but even they have been
made good. Having fallen, however, from the heavenly wisdom, since then they have been
grovelling on earth. On the one hand they deceived the Greeks with their displays, while out
of envy of us Christians they move all things in their desire to hinder us from entry into the
heavens; in order that we should not ascend up there from whence they fell. Thus there is need of
much prayer and of discipline, that when a man has received through the Spirit the gift of
discerningspirits, he may have power to recognise their characteristics: which of them are less
and which more evil; of what nature is the special pursuit of each, and how each of them is
overthrown and cast out. For their villainies and the changes in their plots are many.
The blessed Apostle and his followers knew such things when they said, for we are
not ignorant of his devices 2 Corinthians 2:11; and we, from the temptations we have suffered at
their hands, ought to correct one another under them. Wherefore I, having had proof of them,
speak as to children.
23. 'The demons, therefore, if they see all Christians, and monks especially, labouring cheerfully
and advancing, first make an attack by temptation and place hindrances to hamper our way, to
wit, evil thoughts. But we need not fear their suggestions, for by prayer,fasting, and faith in
the Lord their attack immediately fails. But even when it does they cease not, but knavishly by
subtlety come on again. For when they cannot deceive the heart openly with foul pleasures they
approach in different guise, and thenceforth shapingdisplays they attempt to strike fear, changing
their shapes, taking the forms of women, wild beasts, creeping things, gigantic bodies, and troops
of soldiers. But not even then need you fear their deceitful displays. For they are nothing and
quickly disappear, especially if a man fortify himself beforehand with faith and the sign of the
cross. Yet are they bold and very shameless, for if thus they are worsted they make an onslaught
in another manner, and pretend to prophesy and foretell the future, and to show themselves of a
height reaching to the roof and of great breadth; that they may stealthily catch by such displays
those who could not be deceived by their arguments. If here also they find the soul strengthened
by faith and a hopeful mind, then they bring their leader to their aid.
24. 'And he said they often appeared as the Lord revealed the devil to Job, saying, His eyes are as
the morning star. From his mouth proceed burning lamps and hearths of fire are cast forth. The
smoke of a furnace blazing with the fire of coals proceeds from his nostrils. His breath is coals
and from his mouth issues 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 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 15:9, and again by
another, I will grasp the whole world in my hand as a nest, and take it up as eggs that have been
left. Such, in a word, are their boasts and professions that they may deceive the godly. But not
even then ought we, the faithful, to fear his appearance or give heed to his words. For he is
aliar and speaks of truth never a word. And though speaking words so many and so great in his
boldness, without doubt, like a dragon he was drawn with a hook by the Saviour Job 41:1, and as
a beast of burden he received the halter round his nostrils, and as a runaway his nostrils were
bound with a ring, and his lips bored with an armlet. And he was bound by the Lord as a
sparrow, that we should mock him. And with him are placed the demons his fellows, like
serpents and scorpions to be trodden underfoot by usChristians. And the proof of this is that we
now live opposed to him. For he who threatened to dry the sea and seize upon the world, behold
now cannot stay our discipline, nor even me speaking against him. Let us then heed not his
words, for he is a liar: and let us not fear his visions, seeing that they themselves are deceptive.
For that which appears in them is no true light, but they are rather the preludes and likenesses of
the fire prepared for the demons who attempt to terrify men with those flames in which they
themselves will be burned. Doubtless they appear; but in a moment disappear again, hurting none
of the faithful, but bringing with them the likeness of that fire which is about to receive
themselves. Wherefore it is unfitting that we should fear them on account of these things; for
through the grace of Christ all their practices are in vain.
25. 'Again they are treacherous, and are ready to change themselves into all forms and assume all
appearances. Very often also without appearing they imitate the music of harp and voice, and
recall the words of Scripture. Sometimes, too, while we are reading they immediately repeat
many times, like an echo, what is read. They arouse us from our sleep to prayers; and this
constantly, hardly allowing us to sleep at all. At another time they assume the appearance
of monks and feign the speech of holy men, that by their similarity they may deceive and thus
drag their victims where they will. But no heed must be paid them even if they arouse toprayer,
even if they counsel us not to eat at all, even though they seem to accuse and cast shame upon us
for those things which once they allowed. For they do this not for the sake of piety or truth, but
that they may carry off the simple to despair; and that they may say the discipline is useless, and
make men loathe the solitary life as a trouble and burden, and hinder those who in spite of them
walk in it.
26. 'Wherefore the prophet sent by the Lord declared them to be wretched, saying: Woe is he
who gives his neighbours to drink muddy destruction. For such practices and devices are
subversive of the way which leads to virtue. And the Lord Himself, even if thedemons spoke
the truth—for they said truly You are the Son of God Luke 4:41 — still bridled their mouths and
suffered them not to speak; lest haply they should sow their evil along with the truth, and that He
might accustom us never to give heed to them even though they appear to speak what is true. For
it is unseemly that we, having the holy Scriptures and freedom from the Saviour, should be
taught by the devil who 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 said God, Wherefore do you declare My ordinances and takest My covenant in your
mouth ? For the demons do all things— they prate, they confuse, they dissemble,
they confound— to deceive the simple. They din, laugh madly, and whistle; but if no heed is
paid to them immediately they weep and lament as though vanquished.'
27. 'The Lord therefore, as God, stayed the mouths of the demons: and it is fitting that we, taught
by the saints, should do like them and imitate their courage. For they when they saw these things
used to say: When the sinner rose against me, I was dumb andhumble, and kept silence
from good words. And again: But I was as a deaf man and heard not, and as a dumb man who
opens not his mouth, and I became as a man who hears not. So let us neither hear them as being
strangers to us, nor give heed to them even though they arouse us to prayer and speak
concerning fasting. But let us rather apply ourselves to our resolve of discipline, and let us not be
deceived by them who do all things in deceit, even though they threaten death. For they are weak
and can do nought but threaten.
28. 'Already in passing I have spoken on these things, and now I must not shrink from speaking
on them at greater length, for to put you in remembrance will be a source of safety. Since
the Lord visited earth , the enemy is fallen and his powers weakened. Wherefore although he
could do nothing, still like a tyrant, he did not bear his fall quietly, but threatened, though his
threats were words only. And let each one of you consider this, and he will be able
to despise the demons. Now if they were hampered with such bodies as we are, it would be
possible for them to say, Men when they are hidden we cannot find, but whenever we do find
them we do them hurt. And we also by lying in concealment could escape them, shutting the
doors against them. But if they are not of such a natureas this, but are able to enter in, though the
doors be shut, and haunt all the air, both they and their leader the devil, and are wishful
for evil and ready to injure; and, as the Saviour said, From the beginning the devil is
a manslayer and a father of vice John 8:44;while we, though this is so, are alive, and spend our
lives all the more in opposing him; it is plain they are powerless. For place is no hindrance to
their plots, nor do they look on us as friends that they should spare us; nor are they lovers
of good that they should amend. But on the contrary they are evil, and nothing is so much sought
after by them as wounding them that love virtue and fearGod. But since they have no power to
effect anything, they 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 Christiansto live, for godliness is
an abomination to a sinner. Sirach 1:25 But since they can do nothing they inflict the greater
wounds on themselves; for they can fulfil none of their threats. Next this ought to be considered,
that we may be in no fear of them: that if they had the power they would not come in crowds, nor
fashion displays, nor with change of form would they frame deceits. But it would suffice that one
only should come and accomplish that which he was both able and willing to do: especially as
every one who has the power neither slays with display nor strikes fear with tumult, but
immediately makes full use of his authority as he wishes. But thedemons as they have no power
are like actors on the stage changing their shape and frightening children with
tumultuous apparitionand various forms: from which they ought rather to be despised as showing
their weakness. At least the true angel of the Lord sent against the Assyrian had no need for
tumults nor displays from without, nor noises nor rattlings, but in quiet he used his power and
immediately destroyed a hundred and eighty-five thousand. But demons like these, who have no
power, try to terrify at least by their displays 2 Kings 19:35 .
29. 'But if any one having in mind the 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,
recognise that the devil was not the strong man, but God who delivered Job to him to be tried.
Certainly he had no power to do anything, but he asked, and having received it, he 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 time, he shows his weakness and want
of power. And it is no wonder if he could do nothing against Job, when destruction would not
have come even on his cattle had not God allowed it. And he has not the power over swine, for
as it is written in the Gospel, they besought the Lord, saying, Let us enter the
swine Matthew 8:31 . But if they had power not even against swine, much less have they any
over men formed in the image of God.
30. 'So then we ought to fear God only, and despise the demons, and be in no fear of them. But
the more they do these things the more let us intensify our discipline against them, for a good life
and faith in God is a great weapon. At any rate they fear the fasting, the sleeplessness,
the prayers, the meekness, the quietness, the contempt of money and vainglory, the humility,
the love of the poor, the alms, the freedom from anger of the ascetics, and, chief of all,
their piety towards Christ. Wherefore they do all things that they may not have any that trample
on them, knowing the grace given to the faithful against them by the Saviour, when He
says, Behold I have given to you power to tread upon serpents and scorpions, and upon all the
power of the enemy Luke 10:19 .
31. 'Wherefore if they pretend to foretell the future, let no one give heed, for often they announce
beforehand that the brethren are coming days after. And they do come. The demons, however, do
this not from any care for the hearers, but to gain their trust, and that then at length, having got
them in their power, they may destroy them. Whence we must give no heed to them, but ought
rather to confute them when speaking, since we do not need them. For what wonder is it, if with
more subtle bodies than men have , when they have seen them start on their journey, they surpass
them in speed, and announce their coming? Just as a horseman getting a start of a man on foot
announces the arrival of the latter beforehand, so in this there is no need for us to wonder at
them. For theyknow none of those things which are not yet in existence; but God only is He
who knows all things before their birth. But these, likethieves, running off first with what they
see, proclaim it: to how many already have they announced our business— that we are
assembled together, and discuss measures against them, before any one of us could go and tell
these things. This in good truth a fleet-footed boy could do, getting far ahead of one less swift.
But what I mean is this. If any one begins to walk from the Thebaid, or from any other district,
before he begins to walk, they do not know whether he will walk. But when they have seen him
walking they run on, and before he comes up report his approach. And so it falls out that after a
few days the travellers arrive. But often thewalkers turn back, and the demons prove false.'
32. 'So, too, with respect to the water of the river, they sometimes make foolish statements. For
having seen that there has been much rain in the regions of Ethiopia, and knowing that they are
the cause of the flood of the river before the water has come to Egyptthey run on and announce
it. And this men could have told, if they had as great power of running as the demons. And
as David's spy2 Samuel 18:24 going up to a lofty place saw the man approaching better than one
who stayed down below, and the forerunner himself announced, before the others came up, not
those things which had not taken place, but those things which were already on the way and were
being accomplished, so these also prefer to labour, and declare what is happening to others
simply for the sake of deceivingthem. If, however, Providence meantime plans anything different
for the waters or wayfarers— for Providence can do this— thedemons are deceived, and those
who gave heed to them cheated.'
33. 'Thus in days gone by arose the oracles of the Greeks, and thus they were led astray by
the demons. But thus also thenceforth their deception was brought to an end by the coming of
the Lord , who brought to nought the demons and their devices. For theyknow nothing of
themselves, but, like thieves, what they get to know from others they pass on, and guess at rather
than foretell things. Therefore if sometimes they speak the truth, let no one marvel at them for
this. For experienced physicians also, since they see the same malady in different people, often
foretell what it is, making it out by their acquaintance with it. Pilots, too, and farmers, from their
familiarity with the weather, tell at a glance the state of the atmosphere, and forecast whether it
will be stormy or fine. And no one would say that they do this by inspiration, but from
experience and practice. So if the demons sometimes do the same byguesswork, let no one
wonder at it or heed them. For what use to the hearers is it to know from them what is going to
happen before the time? Or what concern have we to know such things, even if
the knowledge be true? For it is not productive of virtue, nor is it any token of goodness. For
none of us is judged for what he knows not, and no one is called blessed because he has learning
andknowledge. But each one will be called to judgment in these points— whether he have kept
the faith and truly observed thecommandments.'
34. 'Wherefore there is no need to set much value on these things, nor for the sake of them to
practise a life of discipline and labour; but that living well we may please God. And we neither
ought to pray to know the future, nor to ask for it as the reward of ourdiscipline; but
our prayer should be that the Lord may be our fellow-helper for victory over the devil. And if
even once we have a desire to know the future, let us be pure in mind, for I believe that if
a soul is perfectly pure and in its natural state, it is able , being clear-sighted, to see more and
further than the demons— for it has the Lord who reveals to it— like the soul of Elisha, which
saw what was done 2 Kings 5:26 by Gehazi, and beheld the hosts 2 Kings 6:17 standing on its
side.'
35. 'When, therefore, they come by night to you and wish to tell the future, or say, we are
the angels, give no heed, for they lie. Yea even if they praise your discipline and call
you blessed, hear them not, and have no dealings with them; but rather sign yourselves and your
houses, and pray, and you shall see them vanish. For they are cowards, and greatly fear the sign
of the Lord'sCross, since of a truth in it the Saviour stripped them, and made an example of
them. Colossians 2:15 But if they shamelessly stand their ground, capering and changing
their forms of appearance, fear them not, nor shrink, nor heed them as though they
were goodspirits. For the presence either of the good or evil by the help of God can easily be
distinguished. The vision of the holy ones is not fraught with distraction: For they will not strive,
nor cry, nor shall any one hear their voice. But it comes so quietly and gently that
immediately joy, gladness and courage arise in the soul. For the Lord who is our joy is with
them, and the power of God the Father. And the thoughts of the soul remain unruffled and
undisturbed, so that it, enlightened as it were with rays, beholds by itself those who appear. For
the love of what is divine and of the things to come possesses it, and willingly it would be wholly
joined with them if it could depart along with them. But if, being men, some fear the vision of
the good, those who appear immediately take fear away; as Gabriel Luke 1:13 did in the case
of Zacharias, and as the angel Matthew 28:5 did who appeared to the women at
the holy sepulchre, and as He did who said to the shepherds in the Gospel, Fear not. For
their fear arose not from timidity, but from the recognition of the presence of superior beings.
Such then is the nature of the visions of the holy ones.'
36. 'But the inroad and the display of the evil spirits is fraught with confusion, with din, with
sounds and cryings such as the disturbance of boorish youths or robbers would occasion. From
which arise fear in the heart, tumult and confusion of thought, dejection, hatred towards them
who live a life of discipline, indifference, grief, remembrance of kinsfolk and fear of death, and
finally desire of evil things, disregard of virtue and unsettled habits. Whenever, therefore, you
have seen ought and are afraid, if your fear is immediately taken away and in place of it
comes joy unspeakable, cheerfulness, courage, renewed strength, calmness of thought and all
those I named before, boldness and love toward God—take courage and pray. For joy and a
settled state of soul show the holinessof him who is present. Thus Abraham beholding
the Lord rejoiced John 8:56; so also John Luke 1:41 at the voice of Mary, the God-bearer ,
leaped for gladness. But if at the appearance of any there is confusion, knocking without, worldly
display, threats of death and the other things which I have already mentioned, know that it is an
onslaught of evil spirits.'
37. 'And let this also be a token for you: whenever the soul remains fearful there is a presence of
the enemies. For the demons do not take away the fear of their presence as the
great archangel Gabriel did for Mary and Zacharias, and as he did who appeared to thewomen at
the tomb; but rather whenever they see men afraid they increase their delusions that men may be
terrified the more; and at last attacking they mock them, saying, fall down and worship. Thus
they deceived the Greeks, and thus by them they were considered gods, falsely so called. But
the Lord did not suffer us to be deceived by the devil, for He rebuked him whenever he framed
such delusions against Him, saying: Get behind me, Satan: for it is written, You
shall worship the Lord your God, and Him only shall you serve Matthew 4:10 . More and more,
therefore, let the deceiver be despised by us; for what the Lord has said, this for our sakes He has
done: that the demons hearing like words from us may be put to flight through the Lord who
rebuked them in those words.'
38. 'And it is not fitting to boast at the casting forth of the demons, nor to be uplifted by the
healing of diseases: nor is it fitting that he who casts out devils should alone be highly esteemed,
while he who casts them not out should be considered nought. But let a man learn
the discipline of each one and either imitate, rival, or correct it. For the working of signs is not
ours but the Saviour's work: and so He said to His disciples: Rejoice not that the demons are
subject to you, but that your names are written in the heavensLuke 10:20 . For the fact that our
names are written in heaven is a proof of our virtuous life, but to cast out demons is a favour of
theSaviour who granted it. Wherefore to those who boasted in signs but not in virtue, and
said: Lord, in Your name did we not cast outdemons, and in Your name did many mighty
works Matthew 7:22? He answered, Verily I say unto you, I know you not; for
the Lordknows not the ways of the wicked. But we ought always to pray, as I said above, that we
may receive the gift of discerning spirits; that, as it is written 1 John 4:1, we may
not believe every spirit.'
39. 'I should have liked to speak no further and to say nothing from my own
promptings, satisfied with what I have said: but lest you should think that I speak at random
and believe that I detail these things without experience or truth; for this cause even though I
should become as a fool, yet the Lord who hears knows the clearness of my conscience, and that
it is not for my own sake, but on account of your affection towards me and at your petition that I
again tell what I saw of the practices of evil spirits. How often have they called me blessed and I
have cursed them in the name of the Lord! How often have they predicted the rising of the river,
and I answered them, What have you to do with it? Once they came threatening and surrounded
me like soldiers in full armour. At another time they filled the house with horses, wild beasts and
creeping things, and I sang: Some in chariots and some in horses, but we will boast in the name
of the Lord our God ; and at the prayers they were turned to flight by the Lord. Once they came
in darkness, bearing the appearance of a light, and said, We have come to give you a
light, Antony. But I closed my eyes and prayed, and immediately the light of the wicked ones
was quenched. And a few months after they came as though singing psalms and babbling the
words of Scripture, But I like a deaf man, heard not. Once they shook the cell with an
earthquake, but I continuedpraying with unshaken heart. And after this they came again making
noises, whistling and dancing. But as I prayed and lay singingpsalms to myself they immediately
began to lament and weep, as if their strength had failed them. But I gave glory to the Lord who
had brought down and made an example of their daring and madness.'
40. 'Once a demon exceeding high appeared with pomp, and dared to say, I am the power
of God and I am Providence, what do you wish that I shall give you? But I then so much the
more breathed upon him , and spoke the name of Christ, and set about to smite him. And I
seemed to have smitten him, and immediately he, big as he was, together with all his demons,
disappeared at the name of Christ. At another time, while I was fasting, he came full of craft,
under the semblance of a monk, with what seemed to be loaves, and gave me counsel,
saying, Eat and cease from your many labours. Thou also art a man and art like to fall sick. But I,
perceiving his device, rose up to pray; and he endured it not, for he departed, and through the
door there seemed to go out as it were smoke. How often in the desert has he displayed what
resembled gold, that I should only touch it and look on it. But I sang psalms against him, and he
vanished away. Often they would beat me with stripes, and I repeated again and again, Nothing
shall separate me from the love of Christ Romans 8:35, and at this they rather fell to beating one
another. Nor was it I that stayed them and destroyed their power, but it was the Lord, who said, I
beheld Satan as lightning fall from Heaven; Luke 10:18 but I, children, mindful of
theApostle's words, transferred 1 Corinthians 4:6 this to myself, that you might learn not to faint
in discipline, nor to fear the devil nor the delusions of the demons.'
41. 'And since I have become a fool in detailing these things, receive this also as an aid to your
safety and fearlessness; and believeme for I do not lie. Once some one knocked at the door of my
cell, and going forth I saw one who seemed of great size and tall. Then when I enquired, Who are
you? he said, I am Satan. Then when I said, Why are you here? he answered, Why do
the monksand all other Christians blame me undeservedly? Why do they curse me hourly? Then
I answered, Wherefore do you trouble them?He said, I am not he who troubles them, but they
trouble themselves, for I have become weak. Have they not read , The swords of the enemy have
come to an end, and you have destroyed the cities? I have no longer a place, a weapon, a city.
The Christians are spread everywhere, and at length even the desert is filled with monks. Let
them take heed to themselves, and let them not curse me undeservedly. Then I marvelled at
the grace of the Lord, and said to him: You who art ever a liar and never speakest the truth, this
at length, even against your will, you have truly spoken. For the coming of Christ has made you
weak, and He has cast you down and stripped you. But he having heard the Saviour's name, and
not being able to bear the burning from it, vanished.'
42. 'If, therefore, the devil himself confesses that his power is gone, we ought utterly
to despise both him and his demons; and since the enemy with his hounds has but devices of this
sort, we, having got to know their weakness, are able to despise them. Wherefore let us not
despond after this fashion, nor let us have a thought of cowardice in our heart, nor frame fears for
ourselves, saying, I amafraid lest a demon should come and overthrow me; lest he should lift me
up and cast me down; or lest rising against me on a sudden he confound me. Such thoughts let us
not have in mind at all, nor let us be sorrowful as though we were perishing; but rather let us
be courageous and rejoice always, believing that we are safe. Let us consider in our soul that
the Lord is with us, who put theevil spirits to flight and broke their power. Let us consider
and lay to heart that while the Lord is with us, our foes can do us no hurt. For when they come
they approach us in a form corresponding to the state in which they discover us , and adapt their
delusions to the condition of mind in which they find us. If, therefore, they find us timid and
confused, they immediately beset the place, likerobbers, having found it unguarded; and what we
of ourselves are thinking, they do, and more also. For if they find us faint-hearted and cowardly,
they mightily increase our terror, by their delusions and threats; and with these the
unhappy soul is thenceforth tormented. But if they see us rejoicing in
the Lord, contemplating the bliss of the future, mindful of the Lord, deeming all things in His
hand, and that no evil spirit has any strength against the Christian, nor any power at all over any
one— when they behold the soulfortified with these thoughts— they are discomfited and turned
backwards. Thus the enemy, seeing Job fenced round with them, withdrew from him; but
finding Judas unguarded, him he took captive. Thus if we are wishful to despise the enemy, let us
ever ponder over the things of the Lord, and let the soul ever rejoice in hope. And we shall see
the snares of the demon are like smoke, and the evil ones themselves flee rather than pursue. For
they are, as I said before, exceeding fearful, ever looking forward to the fire prepared for them.'
43. 'And for your fearlessness against them hold this sure sign— whenever there is
any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who are you?
And from whence do you come? And if it should be a vision of holy ones they will assure you,
and change your fear into joy. But if the vision should be from the devil, immediately it becomes
feeble, beholding your firm purpose of mind. For merely to ask, Who are you Joshua 5:13? And
whence do you come? Is a proof of coolness. By thus asking, the son of Nun learned who his
helper was; nor did the enemy escape the questioning of Daniel. '
The growth of the monastic life at this time (about A.D. 305).
44. While Antony was thus speaking all rejoiced; in some the love of virtue increased, in others
carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded
to despise the assaults of the Evil One, and marvelled at the grace given to Antony from
the Lord for the discerning of spirits. So their cells were in the mountains, like filled
with holy bands of men who sangpsalms, loved reading, fasted, prayed, rejoiced in the hope of
things to come, laboured in almsgiving, and preserved love andharmony one with another.
And truly it was possible, as it were, to behold a land set by itself, filled with piety and justice.
For then there was neither the evil-doer, nor the injured, nor the reproaches of the tax-gatherer:
but instead a multitude of ascetics; and the one purpose of them all was to aim at virtue. So that
any one beholding the cells again, and seeing such good order among themonks, would lift up his
voice and say, 'How goodly are your dwellings, O Jacob, and your tents, O Israel; as
shady glens and as agarden by a river; as tents which the Lord has pitched, and like cedars near
waters Numbers 24:5-6.'
How Antony renewed his ascetic endeavours at this time.
45. Antony, however, according to his custom, returned alone to his own cell, increased
his discipline, and sighed daily as he thought of the mansions in Heaven, having his desire fixed
on them, and pondering over the shortness of man's life. And he used to eat and sleep, and go
about all other bodily necessities with shame when he thought of the spiritual faculties of
the soul. So often, when about to eat with any other hermits, recollecting the spiritual food, he
begged to be excused, and departed far off from them, deeming it a matter for shame if he should
be seen eating by others. He used, however, when by himself, to eat through bodilynecessity, but
often also with the brethren; covered with shame on these occasions, yet speaking boldly words
of help. And he used to say that it behooved a man to give all his time to his soul rather than his
body, yet to grant a short space to the body through itsnecessities; but all the more earnestly to
give up the whole remainder to the soul and seek its profit, that it might not be dragged down by
the pleasures of the body, but, on the contrary, the body might be in subjection to the soul. For
this is that which was spoken by the Saviour: 'Be not anxious for your life what you shall eat, nor
for your body what you shall put on. And do you seek not what you shall eat, or what you shall
drink, and be not of a doubtful mind. For all these things the nations of the world seek after. But
your Father knows that you have need of all these things. Howbeit do you seek first
His Kingdom, and all these things shall be added unto you Matthew 6:31; Luke 12:29.'
How he sought martyrdomat Alexandria during the Persecution (311).
46. After this the Church was seized by the persecution which then took place under Maximinus,
and when the holy martyrs were led to Alexandria, Antony also followed, leaving his cell, and
saying, Let us go too, that if called, we may contend or behold them that are contending. And he
longed to suffer martyrdom, but not being willing to give himself up, he ministered to
the confessors in the mines and in the prisons. And he was very zealous in the judgment hall to
stir up to readiness those who were summoned when in their contest, while those who were
being martyred he received and brought on their way until they were perfected. The judge,
therefore, beholding the fearlessness of Antony and his companions, and their zeal in this matter,
commanded that no monk should appear in the judgment hall, nor remain at all in the city. So all
the rest thought it good to hide themselves that day, but Antony gave so little heed to the
command that he washed his garment, and stood all next day on a raised place before them, and
appeared in his best before the governor. Therefore when all the rest wondered at this, and the
governor saw and passed by with his array, he stood fearlessly, showing the readiness of
us Christians. For, as I said before, he prayed himself to be a martyr, wherefore he seemed as one
grieved that he had not borne his witness. But the Lord was keeping him for our profit and that of
others, that he should become a teacher to many of the discipline which he had learned from
the Scriptures. For many only beholding his manner of life were eager to be imitators of his
ways. So he again ministered as usual to the confessors, and as though he were their fellow
captive he laboured in his ministry.
How he lived at this time.
47. And when at last the persecution ceased, and the blessed Bishop Peter had borne his
testimony, Antony departed, and again withdrew to his cell, and was there daily a martyr to
his conscience, and contending in the conflicts of faith. And his discipline was much severer, for
he was ever fasting, and he had a garment of hair on the inside, while the outside was skin, which
he kept until his end. And he neither bathed his body with water to free himself from filth, nor
did he ever wash his feet, nor even endure so much as to put them into water, unless compelled
by necessity. Nor did any one even see him unclothed, nor his body naked at all, except after his
death, when he was buried.
How he delivered a woman from an evil spirit.
48. When therefore he had retired and determined to fix a time, after which neither to go forth
himself nor admit anybody, Martinian, a military officer, came and disturbed Antony. For he had
a daughter afflicted with an evil spirit. But when he continued for a long while knocking at the
door, and asking him to come out and pray to God for his child, Antony, not bearing to open,
looked out from above and said, 'Man, why do you call on me? I also am a man even as you. But
if you believe in Christ whom I serve, go, and according as you believe, pray to God, and it shall
come to pass.' Straightway, therefore, he departed, believing and calling uponChrist, and he
received his daughter cleansed from the devil. Many other things also
through Antony the Lord did, who says, 'Seek and it shall be given unto you Luke 11:9.' For
many of the sufferers, when he would not open his door, slept outside his cell, and by
their faith and sincere prayers were healed.
Paul A. Brazinski
TRS 322 Summer Online
Module 4- Gonzalez – 14, 15, & 16
Eusebius, Monasticism, & the Donatists
CHAPTER 14
1. Eusebius of Caesarea- dates
2. Church History
; importance
Q) What does Gonzalez mean by “Official Theology”?
Q) Why is writing one’s own history important (so, Eusebius as a Christian writing his Church
History)? What is Eusebius style and message?
Summary in 2-3 Sentences:
CHAPTER 15
1.
2.
3.
4.
5.
Monasticism
Monk
Anthony the Great- dates
; importance
Desert Monastic Life – diet, habitation, organization
Pachomius- dates
; importance
Q) What are the origins of monasticism?
Q) What types of environments did early monks live in? [Fun fact: the mountain huts on page 64 are
called “Fairy Huts” by the Cappadocian/Turkish locals!]
Q) How did the monastic ideal spread from the ascetic deserts to the West [continental Europe]?
Summary in 2-3 Sentences:
CHAPTER 16
1. Donatism
2. Traditores
3. Donatus of Casae Nigrae- dates
; importance
Q) Who were the Donatists and why were they schismatic/heretical? Although the Donatists are a
major heresy in early Christianity, do not spend too much time on this chapter since they are not as
important as the others we have covered so far – nor as important as Arianism in our next module.
Summary in 2-3 Sentences:
Primary Source: Athanasius, Life of Saint Anthony
Last week, we read part of Eusebius’ Life of Constantine, which clearly displayed his bias toward
Christianity and how he wrote history – citing his sources and mixing it with legend. We learned
about Eusebius in chapter 14. This module’s reading is Athanasius’ Life of Saint Anthony, which was
originally written in Greek; however, it was so popular that it was quickly translated into Latin and
circulated the Mediterranean. This account narrates what motivated Saint Anthony to move to the
desert, the obstacles he dealt with, where he lived, and his life overall. As Saint Anthony (or Paul of
Thebes) were probably the first to move to the desert, this account tells us a lot about this early
movement. Here are some focus questions for your readings.
Q) Anthony says that demons are invisible and internal when one lives inside the city; however,
when one moves outside of the city into isolation and contemplates more on God, demons
materialize and take on physical forms. For example, demons in the city could be greed and avarice,
whereas demons in the desert could take the form of food or water. See if you can find any
examples of this in the reading.
Q) Notice where Anthony is living in this text and his strict diet. Describe what early monasticism
(aka asceticism – training the body) was like in early Christianity. In our last module, we’ll cover
communal monasticism and medieval monks, which vastly differs from our desert fathers.
Material Culture: African Red Slip Pottery (ARS)
African Red Slip Pottery (ARS) was made in late antique North Africa, particularly Carthage - where
Cyprian was bishop and Perpetua & Felicity were martyred. ARS was the most common pottery
used in the Mediterranean from the 3rd to 7th centuries AD. As you can see with this lamp,
Christian symbols were added to these wares, such as the Chi Rho here, which are the first two
Greek letters in Christ's name - Χριστός (Christos). Too bad Bed, Bath, & Beyond doesn't sell these
shapes anymore! http://1.bp.blogspot.com/hsGWeiQFv7I/T4PTuYcAWCI/AAAAAAAAABY/QlNbyfZbiZw/s1600/Greek+vessels.gif
REVIEW: Midterm Examination this Module
There are no quizzes or additional assignments due for this module. Instead, please review the
material from modules 1-4. I highly suggest reviewing your Reading Guides. Please post any
questions you have in the module 4 discussion board; I will answer all questions within 24 hours.
Finally, email me if you want to set up a skype or in-person office hour.
Bona fortuna, PB
Midterm – modules 1, 2, 3, & 4
Paul A. Brazinski
TRS 322 ECB
STUDY GUIDE FOR TRS 322 Online – Early Christian Beginnings
The material covered in this examination includes the materials from the lectures and the
readings as indicated in the syllabus (Modules 1, 2, 3, & 4). The examination will consist of
three parts: the first part will be a section in which you will be asked to identify terms; the
second part will present questions which will require paragraph type responses; and the third part
will present a question which will require essay type responses. Please study guided by the
following terms, topics, and questions in preparing for the exam.
Office hours: By email appointments
I. Be able to identify or explain the meaning of the following by writing a few complete
sentences about each item or answering multiple choice questions:
*= Primary Text **=Material Culture
Module 4: Eusebius, Monasticism, &
Donatism
1. Eusebius of Caesarea
2. Church History
3. Monasticism
4. Monk
5. Anthony the Great
6. Desert Monastic Life
7. Pachomius
8. Donatism
9. Traditores
1
Module 3: Christian Life, Diocletian,
&Constantine
1. Dura Europa church
2. Emperor Diocletian
3. The Tetrarchy: Augustus & Caesar
4. The Great Persecution
5. Battle of the Milvian Bridge
6. Edict of Milan
7. Emperor Constantine
8. Constantinople
9. Helios – the Unconquered Sun
10. Basilica
11. Eusebius, Life of Constantine*
12. Church of the Holy Sepulcher**
Page
Module 1: Paul, Nero, & Persecution
1. Hellenists
2. Gentiles
3. Paul
4. Apostles
5. “Judaizers”
6. Emperor Nero
7. Emperor Domitian
8. Acts of the Martyrs
9. Pliny the Younger
10. Ignatius of Antioch
11. Martyrdom
12. Polycarp
13. Rumors against Christians
14. (Christian) Apologists
15. Justin Martyr
16. Tertullian
17. Logos Doctrine
18. Paul, Letter to the Galatians*
19. The Athenian Agora**
Module 2: Gnosticism, Apologists, & more
Persecution
1. Heretics
2. Gnosticism
3. Marcion
4. Catholic
5. Apostolic Fathers
6. Irenaeus of Lyons
7. Clement of Alexandria
8. Tertullian of Carthage
Midterm – modules 1, 2, 3, & 4
Paul A. Brazinski
9. Origen of Alexandria
10. Persecution
11. Emperor Septimus Severus
12. Martyrdom of Perpetua & Felicity
13. Emperor Decius
14. Libellum
15. Cyprian
16. Tertullian, The Martyrdom of
Perpetua & Felicity *
17. Church at Dura Europa**
TRS 322 ECB
10. Donatus of Casae Nigrae
11. Athanasius, Life of Saint Anthony*
12. African Red Slip Pottery***
II. Be able to answer the following questions in 1-2 paragraphs. Answers that use terms,
facts, and ideas from the readings will get full credit. The majority of these questions come
from your reading guides. [You will answer 2 of 2 questions on the test.]
1. How did Christianity spread after Jesus’ death? Who were responsible for this?
2. Could Romans easily distinguish between Jews and Christians in the ancient church?
Why not?
3. What is martyrdom and why were Christians persecuted?
4. What were Apologists and what did they do?
5. Who does Paul debate with in his Letter to the Galatians and what are some of these
topics?
6. What is Gnosticism? What are their main tenents?
7. Who were Perpetua and Felicity? Why is their martyrdom account important to early
Christianity?
8. Discuss the life of Constantine.
9. What are the origins of monasticism?
10. What is heresy? Give two examples from our modules.
III. Be able to answer questions similar to the ones listed below (the typical answer will be
an essay 3-5 paragraphs in length): [You will answer 1 of 1 questions on the test.]
Page
2
1) How chaotic was early Christianity? Give a few examples of things that early Christians
debated about.
2) What can material culture tell us about early Christianity? Give a few examples of things
to argue your position.
3) Discuss some of the obstacles that early Christianity had to overcome. What were these
obstacles? How did they get past them?
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