FIRST CONFERENCE OF ABBOT SERENUS.
ON INCONSTANCY OF MIND, AND SPIRITUAL
WICKEDNESS.
Complete Contents.
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On the chastity of Abbot Serenus.[354]
AS we desire to introduce to earnest minds the Abbot Serenus, a man of
the greatest holiness and continence, and one who answers like a
mirror to his name, whom we admired above all others with peculiar
veneration, we think that we only carry out our desire by the attempt
to insert his conferences in our book. To this man beyond all other
virtues, which shone forth not merely in his actions and manners, but
by God's grace in his very look as well, there was granted by a
special blessing the gift of continence, so that he never felt himself
disturbed even by natural incitements even in sleep. And how it was
that by the assistance of God's grace he attained such wondrous purity
of the flesh, as it seems beyond the conditions of human nature, I
think that I ought first of all to explain.
The question of the aforesaid old man on the state
of our thoughts.
THIS man then in his prayers by day and night, and in fasts and vigils
unweariedly entreated for inward chastity of heart and soul, and
seeing that he had obtained what he wished and prayed for, and that
all the passions of carnal concupiscence in his heart were dead, was
roused as it were by the sweetest taste of purity, and inflamed by his
zeal for chastity towards a yet more ardent desire, and began to apply
himself to stricter fasts and prayers that the mortification of this
passion which by God's grace had been granted to his inner man, might
be extended also so as to include external purity, to such an extent
that he might no longer be affected by any simple and natural
movement, such as is excited even in children and infants. And by the
experience of the gift he had obtained, which he knew he had secured
by no merit of his labours, but by the grace of God, he was the more
ardently stimulated to obtain this also in like manner, as he believed
that God could much more easily tear up by the roots this incitement
of the flesh, (which even by man's art and skill is sometimes
destroyed by potions and remedies or by the use of the knife) since He
had of His own free gift conferred that purity of spirit which is a
still greater thing, and which cannot be acquired by human efforts and
exertions. And when with unceasing supplications and tears he was
applying himself unweariedly to the petition he had commenced, there
came to him an angel in a vision by night, and seemed to open his
belly, and to remove from his bowels a sort of fiery fleshly humour,
and to cast it away, and restore everything to its place as before;
and "lo" he said, "the incitements of your flesh are
removed, and you may be sure that you have this day obtained that
lasting purity of body for which you have faithfully asked." It
will be enough thus briefly to have told this of the grace of God
which was granted to this famous man in a special way. But I deem it
unnecessary to say anything of those virtues which he possessed in
common with other good men, for fear lest that particular narrative on
this man's name might seem to deprive others of that which is
specially mentioned of him. Him therefore, as we were inflamed with
the greatest eagerness for conference with and instruction from him,
we arranged to visit in Lent; and when he had very quietly inquired of
us of the character of our thoughts and the state of our inner man,
and what help we had got towards its purity from our long stay in the
desert, we approached him with these complaints:
Our answer on the fickle character of our
thoughts.
THE time spent here, and the dwelling in solitude, and meditation,
through which you think that we ought to have attained perfection of
the inner man, has only done this for us; viz., teach us that which we
are unable to be, without making us what we are trying to be. Nor do
we feel that by this knowledge we have acquired any fixed
steadfastness of the purity which we long for, or any strength and
firmness; but only an increase of confusion and shame: for though our
meditation in all our discipline aims at this in our daily studies,
and endeavours from trembling beginnings to reach a sure and
unwavering skill, and to begin to know something of what originally it
knew but vaguely or was altogether ignorant of, and by advancing by
sure steps (so to speak) towards the condition of that discipline, to
habituate itself perfectly to it without any difficulty, I find on the
contrary that while I am struggling in this desire for purity, I have
only got far enough to know what I cannot be. And hence I feel that
nothing but trouble results to me from all this contrition of heart,
so that matter for tears is never wanting, and yet I do not cease to
be what I ought not to be. And so what is the good of having learnt
what is best, if it cannot be attained even when known? for when we
have been feeling that the aim of our heart was directed towards what
we purposed, insensibly the mind returns to its previous wandering
thoughts and slips back with a more violent rush, and is taken up with
daily distractions and incessantly drawn away by numberless things
that take it captive, so that we almost despair of the improvement
which we long for, and all these observances seem useless. Since the
mind which every moment wanders off vaguely, when it is brought back
to the fear of God or spiritual contemplation, before it is
established in it, darts off and strays; and when we have been roused
and have discovered that it has wandered from the purpose set before
it, and want to recall it to the meditation from which it has strayed,
and to bind it fast with the firmest purpose of heart, as if with
chains, while we are making the attempt it slips away from the inmost
recesses of the heart swifter than a snake. Wherefore we being
inflamed by daily exercises of this kind, and yet not seeing that we
gain from them any strength and stability in heart are overcome and in
despair driven to this opinion; viz., to believe that it is from no
fault of our own but from a fault of our nature that these wanderings
of mind are found in mankind.
The discourse of the old man on the state of the
soul and its excellence.
SERENUS: It is dangerous to jump to a conclusion and lay down the law
hastily on the nature of anything before you have properly discussed
the subject and considered its true character. Nor should you,
looking only at your own weakness, hazard a conjecture instead of
pronouncing a judgment based on the character and value of the
practice itself, and others' experience of it. For if anyone, who was
ignorant of swimming but knew that the weight of his body could not be
supported by water, wished from the proof which his inexperience
afforded, to lay down that no one composed of solid flesh could
possibly be supported on the liquid element, we ought not therefore to
think his opinion a true one, which he seemed to bring forward in
accordance with his own experience, since this can be shown to be not
merely not impossible but actually extremely easily done by others, by
the clearest proofs and ocular demonstration. And so the
nous, i.e., the mind, is defined as
aeikinhtos kai polukinhtos, i.e., ever
shifting and very shifting: as it is thus described in the so called
wisdom of Solomon in other words: kai gewdes skhnos briqei
noun polufrontida, i.e., "And the earthly tabernacle
weigheth down the mind that museth on many things."[355] This then in accordance with its
nature can never remain idle, but unless provision is made where it
may exercise its motions and have what will continually occupy it, it
must by its own fickleness wander about and stray over all kinds of
things until, accustomed by long practice and daily use--in which you
say that you have toiled without result--it tries and learns what food
for the memory it ought to prepare, toward which it may bring back its
unwearied flight and acquire strength for remaining, and thus may
succeed in driving away the hostile suggestion of the enemy by which
it is distracted, and in persisting in that state and condition which
it yearns for. We ought not then to ascribe this wandering
inclination of our heart either to human nature or to God its Creator.
For it is a true statement of Scripture, that "God made man
upright; but they themselves found out many thoughts."[356] The character of these then depends
on us ourselves, for it says "a good thought comes near to those
that know it, but a prudent man will find it."[357] For where anything is subject to
our prudence and industry so that it can be found out, there if it is
not found out, we ought certainly to set it down to our own laziness
or carelessness and not to the fault of our nature. And with this
meaning the Psalmist also is in agreement, when he says: "Blessed
is the man whose help is from Thee: in his heart he hath disposed his
ascents."[358] You see then that
it lies in our power to dispose in our hearts either ascents,
i.e., thoughts that belong to God, or descents; viz., those
that sink down to carnal and earthly things. And if this was not in
our power the Lord would not have rebuked the Pharisees, saying
"Why do ye think evil in your hearts?"[359] nor would He have given this charge
by the prophet, saying: "Take away the evil of your thoughts from
mine eyes;" and "How long shall wicked thoughts remain in
you?"[360] Nor would the
character of them as of our works be taken into consideration in the
day of judgment in our case as the Lord threatens by Isaiah: "Lo,
I come to gather together their works and thoughts together with all
nations and tongues;"[361] nor
would it be right that we should be condemned or defended by their
evidence in that terrible and dreadful examination, as the blessed
Apostle says: "Their thoughts between themselves accusing or also
defending one another, in the day when God shall judge the secrets of
men according to my gospel."[362]
On the perfection of the soul, as drawn from the
comparison of the Centurion in the gospel.
OF this perfect mind then there is an excellent figure drawn in the
case of the centurion in the gospel; whose virtue and consistency,
owing to which he was not led away by the rush of thoughts, but in
accordance with his own judgment either admitted such as were good, or
easily drove away those of the opposite character, are described in
this tropical form: "For I also am a man under authority, having
soldiers under me: and I say to this man, Go, and he goeth; and to
another, Come, and he cometh; and to my servant, Do this, and he doeth
it."[363] If then we too strive
manfully against disturbances and sins and can bring them under our
own control and discretion, and fight and destroy the passions in our
flesh, and bring under the sway of reason the swarm of our thoughts,
and drive back from our breast the terrible hosts of the powers
opposed to us by the life-giving standard of the Lord's cross, we
shall in reward for such triumphs be promoted to the rank of that
centurion spiritually understood, who, as we read in Exodus, was
mystically pointed to by Moses: "Appoint for thee rulers of
thousands, and of hundreds, and of fifties and of tens."[364] And so we too when raised to the
height of this dignity shall have the same right and power to command,
so that we shall not be carried away by thoughts against our will, but
shall be able to continue in and cling to those which spiritually
delight us, commanding the evil suggestions to depart, and they will
depart, while to good ones we shall say "Come," and they
will come: and to our servant also, i.e., the body we shall in like
manner enjoin what belongs to chastity and continence, and it will
serve us without any gainsaying, no longer arousing in us the hostile
incitements of concupiscence, but showing all subservience to the
spirit. And what is the character of the arms of this centurion, and
for what use in battle they are, hear the blessed Apostle declaring:
"The arms," he says "of our warfare are not carnal, but
mighty to God." He tells us their character; viz., that they are
not carnal or weak, but spiritual and mighty to God. Then he next
suggests in what struggles they are to be used: "Unto the pulling
down of fortifications, purging the thoughts, and every height that
exalteth itself against the knowledge of God, and bringing into
captivity every understanding unto the obedience of Christ, and having
in readiness to avenge all disobedience, when your obedience shall be
first fulfilled."[365] And since
though useful, it yet belongs to another time to run through these one
by one, I only want you to see the different sorts of these arms and
their characteristics, as we also ought always to walk with them girt
upon us if we mean to fight the Lord's battles and to serve among the
centurions of the gospel. "Take," he says "the shield
of faith, wherewith ye may be able to quench all the fiery darts of
the evil one."[366] Faith then
is that which intercepts the flaming darts of lust, and destroys them
by the fear of future judgment, and belief in the heavenly kingdom.
"And the breastplate," he says, "of charity."[367] This indeed is that which going
round the vital parts of the breast and protecting what is exposed to
the deadly wounds of swelling thoughts, keeps off the blows opposed to
it, and does not allow the darts of the devil to penetrate to our
inner man. For it "endureth all things, suffereth all things,
beareth all things."[368]
"And for an helmet the hope of salvation."[369] The helmet is what protects the
head. As then Christ is our head, we ought always in all temptations
and persecutions to protect it with the hope of future good things to
come, and especially to keep faith in Him whole and undefiled. For it
is possible for one who has lost other parts of the body, weak as he
may be, still to survive: but even a short time of living is extended
to no one without a head. "And the sword of the Spirit which is
the word of God."370] For it is
"sharper than any two-edged sword, and piercing even to the
dividing of soul and spirit, and of the joints and marrow, and is a
discerner of the thoughts and intents of the heart:"[371] as it divides and cuts off whatever
carnal and earthly things it may find in us. And whosoever is
protected by these arms will ever be defended from the weapons and
ravages of his foes, and will not be led away bound in the chains of
his spoilers, a captive and a prisoner, to the hostile land of vain
thoughts, nor hear the words of the prophet: "Why art thou grown
old in a strange country?"[372]
But he will stand like a triumphant conqueror in the land of thoughts
which he has chosen. Would you understand too the strength and
courage of this centurion, by which he bears these arms of which we
spoke before as not carnal but mighty to God? Hear of the selection by
which the King himself marks and approves brave men when he summons
them to the spiritual combat. "Let," says He, "the
weak say that I am strong;" and: "Let him who is the
sufferer become a warrior."[373]
You see then that none but sufferers and weak people can fight the
Lord's battles, weak indeed with that weakness, founded on which that
centurion of ours in the gospel said with confidence: "For when I
am weak, then am I strong," and again, "for strength is made
perfect in weakness."[374] Of
which weakness one of the prophets says: "And he that is weak
among them shall be as the house of David."[375] For the patient sufferer shall
fight these wars, with that patience of which it is said
"patience is necessary for you that doing the will of God you may
receive the reward."[376]
Of perseverance as regards care of the
thoughts.
BUT we shall find out by our own experience that we can and ought to
cling to the Lord if we have our wills mortified and the desires of
this world cut off, and we shall be taught by the authority of those
who in converse with the Lord say in all confidence: "My soul
hath stuck close to Thee;" and: "I have stuck unto Thy
testimonies, O Lord;" and: "It is good for me to stick fast
to God;" and: "He who cleaveth to the Lord, is one
spirit."[377] We ought not then
to be wearied out by these wanderings of mind and relax from our
fervour: for "he that tilleth his ground shall be filled with
bread: but he that followeth idleness shall be filled with
poverty."[378] Nor should we be
drawn away from being intent on this watchfulness through a dangerous
despair, for "in every one who is anxious there is abundance, for
he who is pleasant and free from grief will be in want;" and
again: "a man in grief labours for himself, and forcibly brings
about his own destruction."[379]
Moreover also: "the kingdom of heaven suffereth violence and the
violent take it by force,"[380]
for no virtue is acquired without effort, nor can anyone attain to
that mental stability which he desires without great sorrow of heart,
for "man is born to trouble,"[381] and in order that he may be able to
attain to "the perfect man, the measure of the stature of the
fulness of Christ"[382] he must
ever be on the watch with still greater intentness, and toil with
ceaseless carefulness. But to the fulness of this measure no one will
ever attain, but one who has considered it beforehand and been trained
to it now and has had some foretaste of it while still in this world,
and being marked a most precious member of Christ, has possessed in
the flesh an earnest of that "joint"[383] by which he can be united to His
body: desiring one thing alone, thirsting for but one thing, ever
bringing not only his acts but even his thoughts to bear on one thing
alone; viz., that he may even now keep as an earnest that which is
said of the blessed life of the saints hereafter; viz., that "God
may be" to him "all in all."[384]
A question on the roving tendency of the mind and
the attacks of spiritual wickedness.
GERMANUS: Perhaps this tendency of the mind to rove might to some
extent be checked were it not that so great a swarm of enemies
surrounded it, and ceaselessly urged it toward what it has no wish
for, or rather whither the roving character of its own nature drives
it. And since such numberless foes, and those so powerful and
terrible, surround it, we should not fancy that it was possible for
them to be withstood especially by this weak flesh of ours, were we
not encouraged to this view by your words as if by oracles from
heaven.
The answer on the help of God and the power of free
will.
SERENUS: No one who has experienced the conflicts of the inner man,
can doubt that our foes are continually lying in wait for us. But we
mean that they oppose our progress in such a way that we can think of
them as only inciting to evil things and not
forcing. But no one could altogether avoid whatever sin they
were inclined to imprint upon our hearts, if a strong impulse was
present to force (evil) upon us, just as it is to suggest it.
Wherefore as there is in them ample power of inciting, so in us there
is a supply of power of rejection, and of liberty of acquiescing. But
if we are afraid of their power and assaults, we may also claim the
protection and assistance of God against them, of which we read:
"For greater is He who is in us than he who is in this
world:"[385] and His aid fights
on our side with much greater power than their hosts fight against us;
for God is not only the suggester of what is good, but the maintainer
and insister of it, so that sometimes He draws us towards salvation
even against our will and without our knowing it. It follows then
that no one can be deceived by the devil but one who has chosen to
yield to him the consent of his own will: as Ecclesiastes clearly puts
it in these words: "For since there is no gainsaying by those who
do evil speedily, therefore the heart of the children of men is filled
within them to do evil."[386] It
is therefore clear that each man goes wrong from this; viz., that when
evil thoughts assault him he does not immediately meet them with
refusal and contradiction, for it says: "resist him, and he will
flee from you."[387]
A question on the union of the soul with
devils.
GERMANUS: What, I pray you, is that indiscriminate and common union of
the soul with those evil spirits, by which it is possible for them to
be (I will not say joined with but) united to it in such a way that
they can imperceptibly talk with it, and find their way into it and
suggest to it whatever they want, and incite it to whatever they like,
and look into and see its thoughts and movements; and the result is so
close a union between them and the soul that it is almost impossible
without God's grace to distinguish between what results from their
instigation, and what from our free will.
The answer how unclean spirits are united with
human souls.
SERENUS: It is no wonder that spirit can be imperceptibly joined with
spirit, and exercise an unseen power of persuasion toward what is
allowed to it. For there is between them (just as between men) some
sort of similarity and kinship of substance, since the description
which is given of the nature of the soul, applies equally well to
their substance. But it is impossible for spirits to be implanted in
spirits inwardly or united with them in such a way that one can hold
the other; for this is the true prerogative of Deity alone, which is
the only simple and incorporeal nature.
An objection whether unclean spirits can be present
in or united with the souls of those whom they have filled.
GERMANUS: To this idea we think that what we see happen in the case of
those possessed is sufficiently opposed, when they say and do what
they know not under the influence of the spirits. How then are we to
refuse to believe that their souls are not united to those spirits,
when we see them made their instruments, and (forsaking their natural
condition) yielding to their movements and moods, in such a way that
they give expression no longer to their own words and actions and
wishes, but to those of the demons?
The answer how it is that unclean spirits can lord
it over those possessed.
SERENUS: What you speak of as taking place in the case of demoniacs is
not opposed to our assertion; viz., that those possessed by unclean
spirits say and do what they do not want to, and are forced to utter
what they know not; for it is perfectly clear that they are not
subject to the entrance of the spirits all in the same way: for some
are affected by them in such a way as to have not the slightest
conception of what they do and say, while others know and afterwards
recollect it. But we must not imagine that this is done by the
infusion of the spirit in such a way that it penetrates into the
actual substance of the soul and, being as it were united to it and
somehow clothed with it, utters words and sayings through the mouth of
the sufferer. For we ought not to believe that this can possibly be
done by them. For we can clearly see that this results from no loss
of the soul but from weakness of the body, when the unclean spirit
seizes on those members in which the vigour of the soul resides, and
laying on them an enormous and intolerable weight overwhelms it with
foulest darkness, and interferes with its intellectual powers: as we
see sometimes happen also from the fault of wine and fever or
excessive cold, and other indispositions affecting men from without;
and it was this which the devil was forbidden to attempt to inflict on
the blessed Job, though he had received power over his flesh, when the
Lord commanded him saying: "Lo, I give him into thine hands: only
preserve his soul,"[388] i.e., do
not weaken the seat of his soul and make him mad, and overpower the
understanding and wisdom of what remains, by smothering the ruling
power in his heart with your weight.
How spirit cannot be penetrated by spirit, and how
God alone is incorporeal.
FOR even if spirit is mingled with this crass and solid matter; viz.,
flesh (as very easily happens), should we therefore believe that it
can be united to the soul, which is in like manner spirit, in such a
way as to make it also receptive in the same way of its own nature: a
thing which is possible to the Trinity alone, which is so capable of
pervading every intellectual nature, that it cannot only embrace and
surround it but even insert itself into it and, incorporeal though it
is, be infused into a body? For though we maintain that some
spiritual natures exist, such as angels, archangels and the other
powers, and indeed our own souls and the thin air, yet we ought
certainly not to consider them incorporeal. For they have in their
own fashion a body in which they exist, though it is much finer than
our bodies are, in accordance with the Apostle's words when he says:
"And there are bodies celestial, and bodies terrestrial:"
and again: "It is sown a natural body, it is raised a spiritual
body;"[389] from which it is
clearly gathered that there is nothing incorporeal but God alone, and
therefore it is only by Him that all spiritual and intellectual
substances can be pervaded, because He alone is whole and everywhere
and in all things, in such a way as to behold and see the thoughts of
men and their inner movements and all the recesses of the soul; since
it was of Him alone that the blessed Apostle spoke when he said:
"For the word of God is quick and powerful and sharper than any
two-edged sword, and piercing even to the dividing of soul and spirit
and of the joints and marrow; and is a discerner of the thoughts and
intents of the heart; and there is no creature invisible in His sight,
but all things are naked and open to His eyes."[390] And the blessed David says:
"Who fashioneth their hearts one by one;" and again:
"For He knoweth the secrets of the heart;"[391] and Job too: "Thou who alone
knowest the hearts of men."[392]
An objection, as to how we ought to believe that
devils see into the thoughts of men.
GERMANUS: In this way, which you describe, those spirits cannot
possibly see into our thoughts. But we think it utterly absurd to
hold such an opinion, when Scripture says: "If the spirit of him
that hath power ascend upon thee;"[393] and again: "When the devil had
put it into the heart of Simon Iscariot to betray the Lord."[394] How then can we believe that our
thoughts are not open to them, when we feel that for the most part
they spring up and are nursed by their suggestions and instigation?
The answer what devils can and what they cannot do
in regard to the thoughts of men.
SERENUS: Nobody doubts that unclean spirits can influence the
character of our thoughts, but this is by affecting them from without
by sensible influences, i.e., either from our inclinations or from our
words, and those likings to which they see that we are especially
disposed. But they cannot possibly come near to those which have not
yet come forth from the inmost recesses of the soul. And the thoughts
too, which they suggest, whether they are actually or in a kind of way
embraced, are discovered by them not from the nature of the soul
itself, i.e., that inner inclination which lies concealed so to speak
in the very marrow, but from motions and signs given by the outward
man, as for example, when they suggest gluttony, if they have seen a
monk raising his eyes anxiously to the window or to the sun, or
inquiring eagerly what o'clock it is, they know that he has admitted
the feeling of greediness. If when they suggest fornication they find
him calmly submitting to the attack of lust, or see him perturbed in
body, or at any rate not groaning as he ought under the wantonness of
an impure suggestion, they know that the dart of lust is already fixed
in his very soul. If they stir up incitements to grief, or anger, or
rage, they can tell whether they have taken root in the heart by the
movements of the body, and visible disturbances, when, for instance,
they have noticed him either groaning silently, or panting with
indignation or changing colour; and so they cunningly discover the
fault to which he is given over. For they know that every one of us
is enticed in a regular way by that one, to the incitement of which
they see, by a sort of assenting motion of the body, that he has
yielded his consent and agreement. And it is no wonder that this is
discovered by those powers of the air, when we see that even clever
men can often discover the state of the inner man from his mien and
look and external bearing. How much more surely then can this be
discovered by those who as being of a spiritual nature are certainly
much more subtle and cleverer than men.
An illustration showing how we are taught that
unclean spirits know the thoughts of men.
FOR just as some thieves are in the habit of examining the concealed
treasures of the men in those houses which they mean to rob, and in
the dark shades of night sprinkle with careful hands little grains of
sand and discover the hidden treasures which they cannot see by the
tinkling sound with which they answer to the fall of the sand, and so
arrive at certain knowledge of each thing and metal, which betrays
itself in a way by the voice elicited from it; so these too, in order
to explore the treasures of our heart, scatter over us the sand of
certain evil suggestions, and when they see some bodily affection
arise corresponding to their character, they recognize as if by a sort
of tinkling sound proceeding from the inmost recesses, what it is that
is stored up in the secret chamber of the inner man.
On the fact that not every devil has the power of
suggesting every passion to men.
BUT we ought to know this, that not all devils can implant all the
passions in men, but that certain spirits brood over each sin, and
that some gloat over uncleanness and filthy lusts, others over
blasphemy, others are more particularly devoted to anger and wrath,
others thrive on gloominess, others are pacified with vainglory and
pride; and each one implants in the hearts of men that sin, in which
he himself revels, and they cannot implant their special vices all at
one time, but in turn, according as the opportunity of time or place,
or a man, who is open to their suggestions, excites them.
A question whether among the devils there is any
order observed in the attack, or system in its changes.
GERMANUS: Must we then believe that wickedness is arranged and so to
speak systematized among them in such a way that there is some order
in the changes observed by them, and a regular plan of attack carried
out, though it is clear that method and system can only exist among
good and upright men, as Scripture says: "Thou shalt seek wisdom
among the ungodly and shalt not find it; and: "our enemies are
senseless;" and this: "There is neither wisdom, nor courage,
nor counsel among the ungodly."[395]
The answer how far an agreement exists among devils
about the attack and its changes.
SERENUS: It is a true assertion that there is no lasting concord among
bad men, and that perfect harmony cannot exist even in regard to those
particular faults which have attractions for them all in common. For,
as you have said, it can never be that system and discipline are
preserved among undisciplined things. But in some matters, where
community of interests, and necessity enforces it, or participation in
some gain recommends it, they must arrange for some agreement for the
time being. And we see very clearly that this is so in the case of
this war of spiritual wickedness; so that not only do they observe
times and changes among themselves, but actually are known specially
to occupy some particular spots and to haunt them persistently: for
since they must make their attacks through certain fixed temptations
and well defined sins, and at particular times, we clearly infer from
this that no one can at one and at the same time be deluded by the
emptiness of vainglory and inflamed by the lust of fornication, nor at
one and the same time be puffed up by the outrageous haughtiness of
spiritual pride, and subject to the humiliation of carnal gluttony.
Nor can anyone be overcome by silly giggling and laughter and at the
same time be excited by the stings of anger, or at any rate filled
with the pains of gnawing grief: but all the spirits must one by one
advance to attack the soul, in such a way that when one has been
vanquished and retreated, he must make way for another spirit to
attack it still more vehemently, or if he has come forth victorious,
he will none the less hand it over to be deceived by another.
Of the fact that opposite powers are not of the
same boldness, and that the occasions of temptation are not under
their control.
WE ought also not to be ignorant of this, that they have not all the
same fierceness and energy, nor indeed the same boldness and malice,
and that with beginners and feeble folk only the weaker spirits join
battle, and when these spiritual wickednesses are beaten, then
gradually the assaults of stronger ones are made against the athlete
of Christ. For in proportion to a man's strength and progress, is the
difficulty of the struggle made greater: for none of the saints could
possibly be equal to the endurance of the malice of so many and so
great foes, or meet their attacks, or even bear their cruelty and
savagery, were it not that the merciful judge of our contest, and
president of the games, Christ Himself, equalized the strength of the
combatants, and repelled and checked their excessive attacks, and made
with the temptation a way of escape as well that we might be able to
bear it.[396]
Of the fact that devils struggle with men not
without effort on their part.
BUT our belief is that they undertake this struggle not without effort
on their part. For in their conflict they themselves have some sort
of anxiety and depression, and especially when they are matched with
stronger rivals, i.e., saints and perfect men. Otherwise no contest
or struggle, but only a simple deception of men, and one free from
anxiety on their part would be assigned to them. And how then would
the Apostle's words stand, where he says: "We wrestle not against
flesh and blood, but against principalities, against powers, against
world-rulers of this darkness, against spiritual wickedness in
heavenly places;" and this too: "So fight I, not as one that
beateth the air;" and again: "I have fought a good
fight"?[397] For where it is
spoken of as a fight, and conflict, and battle, there must be effort
and exertion and anxiety on both sides, and equally there must either
be in store for them chagrin and confusion for their failure, or
delight consequent upon their victory. But where one fights with ease
and security against another who struggles with great effort, and in
order to overthrow his rival makes use of his will alone as his
strength, there it ought not to be called a battle, struggle, or
strife, but a sort of unfair and unreasonable assault and attack. But
they certainly have to labour, and when they attack men, exert
themselves in no lesser degree in order to secure from each one that
victory which they want to obtain, and there is hurled back upon them
the same confusion which was awaiting us had we been worsted by them;
as it is said: "The head of their compassing me about, the labour
of their own lips shall overwhelm them;" and: "His sorrow
shall be turned on his own head;" and again: "Let the snare
which he knoweth not come upon him, and let the net which he hath
hidden catch him, and into that very snare let him fall;"[398] viz., that which he contrived for
the deception of men. They then themselves also come to grief, and as
they damage us so are they also in like manner damaged by us, nor when
they are worsted do they depart without confusion, and seeing these
defeats of theirs and their struggles, one who had good eyes in his
inner man, seeing also that they gloated over the downfall and
mischances of individuals, and fearing lest his own case might furnish
them with this kind of delight, prayed to the Lord saying:
"Lighten mine eyes that I sleep not in death: lest mine enemy
say, I have prevailed against him. They that trouble me will rejoice
if I be moved;" and: "O My God, let them not rejoice over
me; let them not say in their hearts, Aha, Aha, our very wish; neither
let them say; we have devoured him." and: "They gnashed
their teeth upon me. Lord, how long wilt Thou look on this?"
for: "he lieth in wait secretly as a lion in his den: he lieth in
wait to ravish the poor;" and: "He seeketh from God his
meat."[399] And again when all
their efforts are exhausted, and they have failed to secure our
deception, they must "be confounded and blush" at the
failure of their efforts, "who seek our souls to destroy them:
and let them be covered with shame and confusion who imagine evil
against us."[400] Jeremiah also
says: "Let them be confounded, and let not me be confounded: let
them be afraid, and let not me be afraid: bring upon them the fury of
Thy wrath, and with a double destruction destroy them."[401] For no one can doubt that when they
are vanquished by us they will be destroyed with a double destruction:
first, because while men are seeking after holiness, they, though they
possessed it, lost it, and became the cause of man's ruin; secondly,
because being spiritual existences, they have been vanquished by
carnal and earthly ones. Each one then of the saints when he looks on
the destruction of his foes and his own triumphs, exclaims with
delight: "I will follow after mine enemies and overtake them: and
I will not turn until they are destroyed. I will break them and they
shall not be able to stand: they shall fall under my feet,"[402] and in his prayers against them the
same prophet says: "Judge thou, O Lord, them that wrong me:
overthrow them that fight against me. Take hold of arms and shield:
and rise up to help me. Bring out the sword and shut up the way
against them that persecute me: say to my soul, I am thy
salvation."[403] And when by
subduing and destroying all our passions we have vanquished these, we
shall then be permitted to hear those words of blessing: "Thy
hand shall be exalted over thine enemies, and all thine enemies shall
perish."[404] And so when we
read or chant all these and such like passages found in holy writ,
unless we take them as written against those spiritual wickednesses
which lie in wait for us night and day, we shall not only fail to draw
from them any edification to make us gentle and patient, but shall
actually meet with some dreadful consequence and one that is quite
contrary to evangelical perfection. For we shall not only not be
taught to pray for or to love our enemies, but actually shall be
stirred up to hate them with an implacable hatred, and to curse them
and incessantly to pour forth prayers against them. And it is
terribly wrong and blasphemous to think that these words were uttered
in such a spirit by holy men and friends of God, on whom before the
coming of Christ the law was not imposed for the very reason that they
went beyond its commands, and chose rather to obey the precepts of the
gospel and to aim at apostolical perfection, though they lived before
the dispensation of the time.
On the fact that the power to hurt does not depend
upon the will of the devils.
BUT that they have not the power of hurting any man is shown in a very
clear way by the instance of the blessed Job, where the enemy did not
venture to try him beyond what was allowed to him by the Divine
permission; and it is evidenced by the confession of the same spirits
contained in the records of the gospel, where they say: "If Thou
cast us out, suffer us to go into the herd of swine."[405] And far more must we hold that they
cannot of their own free will enter into any one of men who are
created in the image of God, if they have not power to enter into dumb
and unclean animals without the permission of God. But no one--I will
not say of the younger men, whom we see living most steadfastly in
this desert, but even of those who are perfect--could live alone in
the desert, surrounded by such swarms of foes of this kind, if they
had unlimited power and freedom to hurt and tempt us: and still more
clearly is this supported by the words of our Lord and Saviour, which
in the lowliness of the manhood He had assumed, He uttered to Pilate,
when He said: "Thou couldest have no power against Me at all,
unless it were given thee from above."[406]
Of the diminished power of the devils.
BUT we have thoroughly discovered both by our own experience and by
the testimony of the Elders that the devils have not now the same
power as they had formerly during the early days of the anchorites,
when yet there were only a few monks living in the desert. For such
was their fierceness that it was with difficulty that a few very
steadfast men, and those advanced in years were able to endure a life
of solitude. Since in the actual monasteries where eight or ten men
used to live, their violence attacked them so and their assaults were
experienced so frequently, and so visibly, that they did not dare all
to go to bed at once by night, but took turns and while some snatched
a little sleep, others kept watch and devoted themselves to Psalms and
prayer and reading. And when the wants of nature compelled them to
sleep, they awoke the others, and committed to them in like manner the
duty of keeping watch over those who were going to bed. Whence we
cannot doubt that one of two things has brought about this result not
only in the case of us who seem to be fairly strong from the
experience which our age gives us, but also in the case of younger men
as well. For either the malice of the devils has been beaten back by
the power of the cross penetrating even to the desert, and by its
grace which shines everywhere; or else our carelessness makes them
relax something of their first onslaught, as they scorn to attack us
with the same energy with which they formerly raged against those most
admirable soldiers of Christ; and by this deceit and ceasing from open
attacks they do us still more damage. For we see that some have
fallen into so sluggish a condition that they have to be coaxed by too
gentle exhortations for fear lest they should forsake their cells and
fall into more dangerous troubles, and wander and stray about and be
entangled in what I would call grosser sins; and it is thought that a
great thing is got from them if they can even with some listlessness
remain in the desert, and the Elders often say to them as a great
relief: Stop in your cells, and eat and drink and sleep as much as you
like,[407] if only you will stay in
them always.
Of the way in which the devils prepare for
themselves an entrance into the bodies of those whom they are going to
possess.
IT is clear then that unclean spirits cannot make their way into those
whose bodies they are going to seize upon, in any other way than by
first taking possession of their minds and thoughts. And when they
have robbed them of fear and the recollection of God and spiritual
meditation, they boldly advance upon them, as if they were
dispossessed of all protection and Divine safeguard, and could easily
be bound, and then take up their dwelling in them as if in a
possession given over to them.
On the fact that those men are more wretched who
are possessed by sins than those who are possessed by devils.
ALTHOUGH it is a fact that those men are more grievously and severely
troubled, who, while they seem to be very little affected by them in
the body, are yet possessed in spirit in a far worse way, as they are
entangled in their sins and lusts. For as the Apostle says: "Of
whom a man is overcome, of him he is also the servant." Only
that in this respect they are more dangerously ill, because though
they are their slaves, yet they do not know that they are assaulted by
them, and under their dominion. But we know that even saintly men
have been given over in the flesh to Satan and to great afflictions
for some very slight faults, since the Divine mercy will not suffer
the very least spot or stain to be found in them on the day of
judgment, and purges away in this world every spot of their filth, as
the prophet, or rather God Himself says, in order that He may commit
them to eternity as gold or silver refined and needing no penal
purification. "And," says He, "I will clean purge away
thy dross, and I will take away all thy tin; and after this thou shall
be called the city of the just, a faithful city." And again:
"Like as silver and gold are tried in the furnace, so the Lord
chooseth the hearts;" And again: "The fire tries gold and
silver; but man is tried in the furnace of humiliation;" and this
also: "For whom the Lord loveth He chasteneth, and scourgeth
every son whom He receiveth."[408]
Of the death of the prophet who was led astray, and
of the infirmity of the Abbot Paul, with which he was visited for the
sake of his cleansing.
AND we see clear instance of this in the case of that prophet and man
of God in the third book of Kings, who was straightway destroyed by a
lion for a single fault of disobedience, in which he was implicated
not of set purpose nor by the fault of his own will but by the
enticement of another, as the Scripture speaks thus of him: "It
is the man of God, who was disobedient to the mouth of the Lord, and
the Lord delivered him to the lion, and it tare him according to the
word of the Lord, which He spake."[409] In which case the punishment of the
present offence and carelessness together with the reward of his
righteousness, for which the Lord gave over his prophet in this world
to the destroyer, are shown by the moderation and abstinence of the
beast of prey, as that most savage creature did not dare even to taste
the carcass that was given over to him. And of the same thing a very
clear and plain proof has been given in our own days in the case of
the Abbots Paul and Moses who lived in a spot in this desert called
Calamus,[410] for the former had
formerly dwelt in the wilderness which is hard by the city of
Panephysis,[411] which we know had
only recently been made a wilderness by an inundation of salt water;
which whenever the north wind blew, was driven from the marshes and
spreading over the adjacent fields covered the face of the whole
district, so as to make the ancient villages, which on this very
account had been deserted by all their inhabitants, look like islands.
Here, then, the Abbot Paul had made such progress in purity of heart
in the stillness and silence of the desert, that he did not suffer, I
will not say a woman's face, but even the clothes of one of that sex
to appear in his sight. For when as he was going to the cell of one
of the Elders together with Abbot Archebius[412] who lived in the same desert, by
accident a woman met him, he was so disgusted at meeting her that he
dropped the business of his friendly visit which he had taken in hand
and dashed back again to his own monastery with greater speed than a
man would flee from the face of a lion or terrible dragon; so that he
was not moved even by the shouts and prayers of the aforesaid Abbot
Archebius who called him back to go on with the journey they had
undertaken to ask the old man what they had proposed to do. But
though this was done in his eagerness for chastity and desire for
purity, yet because it was done not according to knowledge, and
because the observance of discipline, and the methods of proper
strictness were overstrained, for he imagined that not merely
familiarity with a woman (which is the real harm,) but even the very
form of that sex was to be execrated, he was forthwith overtaken by
such a punishment that his whole body was struck with paralysis, and
none of his limbs were able to perform their proper functions, since
not merely his hands and feet, but even the movements of the tongue,
which enables us to frame our words, (were affected) and his very ears
lost the sense of hearing, so that there was left in him nothing more
of his manhood than an immovable and insensible figure. But he was
reduced to such a condition that the utmost care of men was unable to
minister to his infirmity, but only the tender service of women could
attend to his wants: for when he was taken to a convent of holy
virgins, food and drink, which he could not ask for even by signs,
were brought to him by female attendants, and for the performance of
all that nature required he was ministered to by the same service for
nearly four years, i.e., to the end of his life. And though he was
affected by such weakness of all his members that none of his limbs
retained their keen power of motion and feeling, nevertheless such
grace of goodness proceeded from him that when sick persons were
anointed with the oil which had touched what should be called his
corpse rather than his body, they were instantly healed of all
diseases, so that as regards his own malady it was made clearly and
plainly evident even to unbelievers that the infirmity of all his
limbs was caused by the providence and love of the Lord, and that the
grace of these healings was granted by the power of the Holy Ghost as
a witness of his purity and a manifestation of his merits.
On the temptation of Abbot Moses.
BUT the second person whom we mentioned as living in this desert,
although he was also a remarkable and striking man, yet, in order to
punish a single word, to which in a dispute with Abbot Macarius,[413] he had given utterance somewhat too
sharply, as he was anticipated in some opinion, he was instantly
delivered to so dreadful a demon that he filled his mouth with
filth[414] which he supplied, and the
Lord showed by the quickness of his cure, and the author of his
healing, that He had brought this scourge upon him to purify him, that
there might not remain in him any stain from his momentary error: for
as soon as Abbot Macarius committed himself to prayer, quicker than a
word the evil spirit fled away from him and departed.
How we ought not to despise those who are delivered
up to unclean spirits.
FROM which it plainly results that we ought not to hate or despise
those whom we see to be delivered up to various temptations or to
those spirits of evil, because we ought firmly to hold these two
points: first, that none of them can be tempted at all by them without
God's permission, and secondly that all things which are brought upon
us by God, whether they seem to us at the present time to be sad or
joyful, are inflicted for our advantage as by a most kind father and
most compassionate physician, and that therefore men are, as it were,
given into the charge of schoolmasters, and humbled in order that when
they depart out of this world they may be removed in a state of
greater purity to the other life, or have a lighter punishment
inflicted on them, as they have been, as the Apostle says, delivered
over at the present time "to Satan for the destruction of the
flesh that the spirit may be saved in the day of the Lord
Jesus."[415]
An objection, asking why those who are tormented by
unclean spirits are separated from the Lord's communion.
GERMANUS: And how is it that we see them not only scorned and shunned
by everybody, but actually always kept away from the Lord's communion
in our provinces, in accordance with these words of the gospel:
"Give not that which is holy to the dogs, neither cast your
pearls before swine;"[416] while
you tell us that somehow we ought to hold that the humiliation of this
temptation is brought upon them with a view to their purification and
profit?
The answer to the question raised.
SERENUS: If we had this knowledge. or rather faith, of which I treated
above; viz., to believe that all things were brought about by God, and
ordered for the good of our souls, we should not only never despise
them, but rather pray without ceasing for them as our own members, and
sympathize with them with all our hearts and the fullest affection
(for "when one member suffers, all the members suffer with
it"[417]), as we know that we
cannot possibly be perfected without them inasmuch as they are members
of us, just as we read that our predecessors could not attain the
fulness of promise without us, as the Apostle speaks of them as
follows: "And these all being approved by the testimony of faith,
received not the promise, God providing some better thing for us that
they should not be perfected without us."[418] But we never remember that holy
communion was forbidden them; nay rather if it were possible, they
thought that it ought to be given to them daily; nor indeed
according to the words of the gospel which you incongruously apply in
this sense "Give not that which is holy to dogs,"[419] ought we to believe that holy
communion becomes food for the demon, and not a purification and
safeguard of body and soul; for when it is received by a man it, so to
speak, burns out and puts to flight the spirit which has its seat in
his members or is trying to lurk in them. For in this way we have
lately seen Abbot Andronicus and many others cured. For the enemy
will more and more abuse the man who is possessed, if he sees him cut
off from the heavenly medicine, and will tempt him more often and more
fearfully, as he sees him removed the further from this spiritual
remedy.[420]
On the fact that those men are more to be pitied to
whom it is not given to be subjected to those temporal
temptations.
BUT we ought to consider those men truly wretched and miserable in
whose case, although they defile themselves with all kinds of sins and
wickedness, yet not only is there no visible sign of the devil's
possession shown in them, nor is any temptation proportionate to their
actions, nor any scourge of punishment brought to bear upon them. For
they are vouchsafed no swift and immediate remedy in this world, whose
"hardness and impenitent heart," being too much for
punishment in this life, "heapeth up for itself wrath and
indignation in the day of wrath and revelation of the righteous
judgment of God," "where their worm dieth not, and their
fire is not quenched."[421]
Against whom the prophet as if perplexed at the affliction of the
saints, when he sees them subject to various losses and temptations,
and on the other hand sees sinners not only passing through the course
of this world without any scourge of humiliation, but even rejoicing
in great riches, and the utmost prosperity in everything, inflamed
with uncontrollable indignation and fervour of spirit, exclaims:
"But as for me, my feet had almost gone, my treadings had well
nigh slipped. For I was grieved at the wicked, when I saw the peace
of sinners. For there is no regard to their death, nor is there
strength in their stripes. They are not in the labour of men, neither
shall they be scourged like other men,"[422] since hereafter they shall be
punished with the devils, to whom in this world it was not vouchsafed
to be scourged in the lot and discipline of sons, together with men.
Jeremiah also, when conversing with God on this prosperity of sinners,
although he never professes to doubt about the justice of God, as he
says "for Thou art just, O Lord, if I dispute with Thee,"
yet in his inquiry as to the reasons of this inequality, proceeds to
say: "But yet I will speak what is just to Thee. Why doth the
way of the wicked prosper? Why is it well with all them that
transgress and do wickedly? Thou hast planted them and they have taken
root: they prosper and bring forth fruit. Thou art near in their
mouth and far from their reins."[423] And when the Lord mourns for their
destruction by the prophet, and anxiously directs doctors and
physicians to heal them, and in a manner urges them on to a similar
lamentation and says: "Babylon is suddenly fallen: she is
destroyed. Howl for her: take balm for her pain, if so she may be
healed;" then, in their despair, the angels, to whom is entrusted
the care of man's salvation, make reply; or at any rate the prophet in
the person of the Apostles and spiritual men and doctors who see the
hardness of their soul, and their impenitent heart: "We have
healed Babylon: but she is not cured. Let us forsake her, and let us
go every man to his own land because her judgment hath reached even to
the heavens, and is lifted up to the clouds."[424] Of their desperate feebleness then
Isaiah speaks in the Person of God to Jerusalem: "From the sole
of the foot unto the top of the head there is no soundness therein:
wounds and bruises and swelling sores: they are not bound up nor
dressed nor fermented with oil."[425]
Of the different desires and wishes which exist in
the powers of the air.
BUT it is clearly proved that there exist in unclean spirits as many
desires as there are in men. For some of them, which are commonly
called Plani,[426] are shown to be so
seductive and sportive that, when they have taken continual possession
of certain places or roads, they delight themselves not indeed with
tormenting the passers by whom they can deceive, but, contenting
themselves merely with laughing at them and mocking them, try to tire
them out rather than to injure them: while some spend the night merely
by harmlessly taking possession of men, though others are such slaves
to fury and ferocity that they are not simply content with hurting the
bodies of those, of whom they have taken possession, by tearing them
in a dreadful manner, but actually are eager to rush upon those who
are passing by at a distance, and to attack them with most savage
slaughter: like those described in the gospel, for fear of whom no man
dared to pass by that way. And there is no doubt that these and such
as these in their insatiable fury delight in wars and bloodshed.
Others we find affect the hearts of those whom they have seized with
empty pride, (and these are commonly called Bacucei[427]) so that they stretch themselves up
beyond their proper height and at one time puff themselves up with
arrogance and pomposity, and at another time condescend in an ordinary
and bland manner, to a state of calmness and affability: and as they
fancy that they are great people and the wonder of everybody, at one
time show by bowing their body that they are worshipping higher
powers, while at another time they think that they are worshipped by
others, and so go through all those movements which express true
service either proudly or humbly. Others we find are not only keen
for lies, but also inspire men with blasphemies. And of this we
ourselves can testify as we have heard a demon openly confessing that
he had proclaimed a wicked and impious doctrine by the mouths of Arius
and Eunomius. And the same thing we read that one of them openly
proclaimed in the fourth book of Kings: "I will go forth,"
he said, "and will be a lying spirit in the mouth of all his
prophets."[428] On which the
Apostle, when reproving those who are deceived by them, adds as
follows: "giving heed to seducing spirits and doctrines of devils
speaking lies in hypocrisy."[429]
And that there are other kinds of devils which are deaf and dumb the
gospels testify. And that some spirits incite to lust and wantonness
the prophet maintains saying: "The spirit of fornication deceived
them and they went astray from their God."[430] In the same way the authority of
Scripture teaches us that there are demons of the night and of the day
and of the noonday:[431] But it would
take too long to search through the whole of Scripture and run through
the different kinds of them, as they are termed by the prophets
onocentaurs, satyrs, sirens, witches, howlers, ostriches, urchins; and
asps and basilisks in the Psalms; and are called lions, dragons,
scorpions in the gospel, and are named by the Apostle the prince of
this world, rulers of this darkness, and spirits of wickedness.[432] And all these names we ought not to
take as given at random or hap-hazard, but as alluding to their
fierceness and madness under the sign of those wild beasts which are
more or less harmful and dangerous among us, and by comparing them to
the poisonous wickedness or power which among other beasts or
serpents, some pre-eminence in evil confers on them, they are called
by their names, in such a way that to one is assigned the name of lion
because of the fury of his rage and the madness of his anger, to
another that of basilisk because of his deadly poison, which kills a
person before it is perceived, and to another that of onocentaur or
urchin or ostrich because of his sluggish malice.
A question as to the origin of such differences in
powers of evil in the sky.
GERMANUS: We certainly do not doubt that those orders which the
Apostle enumerates refer to them: "For we wrestle not against
flesh and blood, but against principalities, against powers, against
the world-rulers of this darkness, against spirits of wickedness in
heavenly places:"[433] but we
want to know whence comes such a difference between them, or how such
grades of wickedness exist? Were they created for this, to meet with
these orders of evil, and in some way to serve this wickedness?
The postponement of the answer to the question
raised.
SERENUS: Although your proposals would rob us of our whole night's
rest, so that we should not notice the approach of the rising dawn,
and should be tempted greedily to prolong our conference till sunrise,
yet since the solving of the question raised, if we began to trace it
out, would launch us on a wide and deep sea of questions, which the
shortness of the time at our disposal would not permit us to traverse,
I think it will be more convenient to reserve it for consideration
another night, when by the raising of this question I shall receive
from your very ready converse some spiritual joy and richer fruit, and
we shall be able if the Holy Spirit grants us a prosperous breeze to
penetrate more freely into the intricacies of the questions raised.
Wherefore let us enjoy a little sleep, and so shake off the drowsiness
that steals over our eyes, as the dawn approaches, and then we will go
together to church, for the observance of Sunday bids us do this, and
after service will come back, and as you wish, discuss with redoubled
delight what the Lord may have given to us for our common
improvement.
Next
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