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Life of St. Anthony GET THE CHURCH FATHERS AND MORE... An ocean of Catholic resources at your fingertips. Includes the Summa, Bible, Catholic Encyclopedia, Church Fathers, and much more... SALE: Only $19.99 if you buy now... Download Now 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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Running head: EARLY CHRISTIANITY

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Early Christianity
Institution Affiliation
Date

EARLY CHRISTIANITY

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The Summary of the Reading
Eusebius is rated among the official theologians because he was believed to have been
the most learned Christian of his time. He recorded the history of the early Christian times
showing how their lives were and how their persecution was done by the rulers of the Roman
Emperor. He is believed to be responsible for any early Christian materials about the lives and
events of Christians during their difficult times. Apart from writing what he saw and heard he
also collected all kinds of written materials about Christian's life by other scholars who lived
before him and published them making it possible the current society to learn about the suffering
and persecution of early Christians. The first monarchs isolated themselves from the rest of the
society having had two bases of their action one from the view of Christianity where Paul taught
and said that whoever will not marry and dedicate their lives to the service of the Lord, he will be
better for he will dedicate his undivided attention to the Lord.
Chapter 14
Why is writing one's own history important (so, Eusebius as a Christian writing his
Church History)? What are Eusebius style and message?
The importance of writing one's history is it ensures that the person writes everything for
when another person does it, they may omit some parts or even decide not to record what is
important to you. Eusebius recorded the history of Christianity when he was rated to be a staunch
Christian of the time which is the reason he was able to record everything that anyone who may
want to get interested in the history of the early Christians will read. He also collected all other
materials he could find about Christianity and published them, an action that has made the
current society able to access various works of different writers and scholars about the history of

EARLY CHRISTIANITY

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the early Christianity. The message that Eusebius wrote was the history of early Christians. He
wrote about the lives, suffering and the rewards the early Christians went through which has
made any reader to understand that suffering in the life of any human being is inevitable.
The lives of Christians at an early stage were not as easy and enjoyable as it is today.
Many of them were persecuted by the Roman Empire where those with little faith dropped their
faith with the fear of being persecuted or even being killed. Some members who had strong faith
in God at the time could even travel from their towns to the main cities where persecution was
taking place just to prove how strong in faith they were. They later realized that those being
killed w...


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