The Life of Antony · 6 of 8

Antony, the Church, and the Heretics (Sections 67-80)

67. Added to this he was tolerant in disposition and huinble in spirit. For though he was such a man, he observed the rule of the Church most rigidly, and was willing that all the clergy should be honoured above himself !. For he was not ashamed to bow his head to bishops and presbyters, and if ever a deacon came to him for help he discoursed with him on what was profitable, but gave place to him in prayer, not being ashamed to learn himself. For often he would ask questions, and desired to listen to those who were present, and if any one said anything that was useful he confessed that he was profited. Апа besides, his countenance had а great and wonderful grace. "This gift also he had from the Saviour. For if he were present in a great company of monks, and any one who did not know him previously, wished to see him, immediately coming forward he passed by the rest, and hurried to Antony, as though attracted by his appearance. Yet neither in height nor breadth was he conspicuous above others, but in the serenity of his manner and the purity of his soul. For as his soul was free from disturbances, his outward appearance was calm; so from the joy of his soul he possessed a cheerful countenance, and from his bodily movements could be perceived the condition of his soul, as it is written, *When the heart is merry the countenance is cheerful, but when it is sorrowful it is cast down? "Thus Jacob recognised the counsel Laban had in his heart, and said to his wives, ‘The countenance of your father is not as it was yesterday and the day before '9 Thus Samuel recognised David, for he had mirthful eyes, and teeth white as milk. 'Thus Antony was recognised, for he was never disturbed, for his soul was at peace; he was never downcast, for his mind was joyous.

68. And he was altogether wonderful in faith and religious, for he never held communion with the Meletian schismatics, knowing their wickedness and apostacy from the beginning; nor had he friendly dealings with the Manichæans or any other heretics; or, if he had, only as far as advice that they should change to piety. For he thought and asserted that intercourse with these was harmtul and destructive to the soul. In the same manner also he loathed the heresy of the Arians, and exhorted all neither to approach them nor to hold their erroneous belief. And once when certain Arian madmen came to him, when he had questioned them and learned their impiety, he drove them from the mountain, saying that their words were worse than the poison of serpents.

69. And once also the Arians having lyingly asserted that Antony's opinions were the same as theirs, he was displeased and wroth against them. Then being summoned by the bishops and all the brethren, he descended from the mountain, and having entered Alexandria™, he denounced the Arians, saying that their heresy was the last of all and a forerunner of Antichrist. And he taught the people that the Son of God was not a created being, neither had He come in&o being from non-existence, but that He was the Eternal Word and Wisdom of the Essence of the Father. And therefore it was impious to say, 'there was a time when He was not, for the Word was always co-existent with the Father. Wherefore have no fellowship with the most impious Arians. For there is no communion between light and darkness?» For you are good. Christians, but they, when they say that the Son of the Father, the Word of God, is a created being, differ in nought from the heathen, since they worship that which is created, rather than God the creator*. But believe ye that the Creation itself is angry with them because they number the Creator, the Lord of all, by whom all things came into being, with those things which were originated.

70. All the people, therefore, rejoiced when they heard the anti-Christian heresy anathematised by such aman. And all the people in the city ran together to see Antony; and the Greeks and those who are called their Priests, came into the church, saying, * We ask to see the man of God,’ for so they all called him. For

And when they answered mind is first and the inventor of letters, Antony said, ‘Whoever, therein that place also the Lord cleansed many of | fore, hath a sound mind hath not need of letters.’ demons, and healed those who were mad. And many Greeks asked that they might even but touch the old man, believing that they should be profited. Assuredly as many became Christians in those few days as one would have seen made іп a year. Then when some thought that he was troubled by the crowds, and on this account turned them all away from him, he said, undisturbedly, that there were not more of them than of the demons with whom he wrestled in the mountain.

71. But when he was departing, and we were setting him forth on his way, as we? arrived at the gate a woman from behind cried out, ‘Stay, thou man of God, my daughter is grievously vexed by a devil. Stay, I beseech thee, lest I too harm myself with running.' And the old man when he heard her, and was asked by us, willingly stayed. And when the woman drew near, the child was cast on the ground. But when Antony had prayed and called upon the name of Christ, the child was raised whole, for the unclean spirit was gone forth. And the mother blessed God, and all gave thanks. And Antony himself also rejoiced, departing to the mountain as though it were to his own home.

72. And Antony also was exceeding prudent, and the wonder was that although he had not learned letters, he was a ready-witted and sagacious man. At all events two Greek philosophers once came, thinking they could try their skill on Antony; and he was in the outer mountain, and having recognised who they were from their appearance, he came to them and said to them by means of an interpreter, ‘Why, philosophers, did ye trouble yourselves so much to come to a foolish тап?! And when they said that:he was not a foolish man, but exceedingly prudent, he said to them, ‘If you came to a foolish man, your labour is superfluous; but if you think me prudent become as I am, for we ought to imitate what is good. And if I had come to you I should have imitated you; but if you to me, become as I am, for I am a Christian! But they departed with wonder, for they saw that even demons feared Antony.

73. And again others such as these met him in the outer mountain and thought to mock him because he had not learned letters. And Antony said to them, *What say ye? which is first, mind or letters? And which is the cause of which—mind of letters or letters of тіпа?’

This answer amazed both the bystanders and the philosophers, and they departed marvelling that they had seen so much understanding in an ignorant man. For his manners were not rough as though he bad been reared in the mountain and there grown old, but graceful and polite, and his speech was seasoned with the divine salt, so that no one was envious, but rather all rejoiced over him who visited him.

74. After this again certain others came; and these were men who were deemed wise among the Greeks, and they asked him a reason for our faith in Christ. But when they attempted to dispute concerning the preaching of the divine Cross and meant to mock, Antony stopped for a little, and first pitying their ignorance, said, through an interpreter, who could skilfully interpret his words, * Which is more beautiful, to confess the Cross or to attribute to those whom you call gods adultery and the seduction of boys? For that which is chosen by us is a sign of courage and a sure token of the contempt of death, while yours are the passions of licentiousness. Next, which is better, to say that the Word of God was not changed, but, being the same, He took a human body for the salvation and well-being of man, that having shared in human birth He might make man partake in the divine and spiritual nature 4; or to liken the divine to senseless animals and consequently to worship fourfooted beasts, creeping things and the likenesses of men? For these things, are the objects of reverence of you wise men. But how do you dare to mock us, who say that Christ has appeared as man, seeing that you, bringing the soul from heaven, assert that it has strayed and fallen from the vault of the sky into body 5? And would that you had said that it had fallen into human body alone, and not asserted that it passes and changes into four-footed beasts and creeping things. For our faith. declares that the coming of Christ was for the salvation of men. But you err because you speak of soul as not generated. And we, considering the power and lovingkindness of Providence, think that the coming of Christ in the flesh was not impossible with God. But you, although calling the soul the likeness of Mind®, connect it with falls and

! (cf Philo. Vit. Mos. iii. 13).

feign in your myths that it is changeable, and| 77. But when they were at a loss, turning consequently introduce the idea that Mind itself is changeable by reason of the soul. For whatever is the nature of a likeness, such ries the conviction of these things.

necessarily is the nature of that of which it is a likeness. But whenever you think such a thought concerning Mind, remember that you blaspheme even the Father of Mind Himself 7,

75. But concerning the Cross, which would you say to be the better, to bear it, when a plot is brought about by wicked men, nor to be in fear of death brought about under any form whatever?; or to prate about the wanderings of Osiris and Isis, the plots of Typhon, the flight of Cronos, his eating his €hildren and the slaughter of his father. For this is your wisdom. But how, if you mock the Cross, do you not marvel at the resurrection? For the same men who told us of the latter wrote the former. Or why when you make mention of the Cross are you silent about the dead who were raised, the blind who received their sight, the paralytics who were healed, the lepers who were cleansed, the walking upon the sea, and the rest of the signs and wonders, which shew that Christ is no longer a man but God? To me you seem to do yourselves much injustice and not to have carefully read our Scriptures. But read and see that the deeds of Christ prove Him to'be God come upon earth for the salvation of men.

76. But do you tell us your religious beliefs. What can you say of senseless creatures except senselessness and ferocity? But if, as I hear, you wish to say that these things are spoken of by you as legends, and you allegorize the rape of the maiden Persephone of the earth; the lameness of Hephaestus of fire; and allegorize the air as Hera, the sun as Apollo, the moon as Arternis, and the sea as Poseidon; none the less, you do not worship God Himself, but serve the creature rather than God who created all things. For if because creation is beautiful you composed such legends, still it was fitting that you should stop short at admiration and not make gods of the things created; so that you should not give the honour of the Creator to that which is created. Since, if you do, it is time for you to divert the honour of the master builder to the house built by him; and of the general to the soldier. What then can you reply to these things, that we may know whether the Cross hath anything worthy of mockery?'

? It iscertainly startling to find Antony, ignorant of Greek and of letters, reasoning with philosophers upon the doctrines of Neoplatonism. His whole lite, excepting two short visits to Alexandna, had been spent out of ear-shot of such discussions. Yet it Ї aot саху to say exactly how much a man of strong mind and Teg tive memory may have picked up from the conversation of those who visited bim upon subjects so widely discussed as these speculatjuns were. 8 De Incar. 24. 3

‘hither and thither, Antony smiled and said— ' again through an interpreter—‘Sight itself car-

But as you prefer to lean upon demonstrative arguments, and as you, having this art, wish us also not to worship God, until after such proof, do you tell first how things in general and specially the recognition of God are accurately known. Is it through demonstrative argument or the working of faith? And which is better, faith which comes through the inworking (of God) or demonstration by arguments?! And when they answered that faith which comes through the inworking was better and was accurate knowledge, Antony said, ‘You have answered well, for faith arises from disposition of soul, but dialectic from the skill ofits inventors. Wherefore to those who have the inworking through faith, demonstrative argument is needless, or even superfluous. For what we know through faith this you attempt to prove through words, and often you are not even able to express what we understand. So the inworking through faith is better and stronger than your professional arguments.

78. ‘WeChristians therefore hold the mystery not in the wisdom of Greek arguments, but in the power of faith richly supplied to us by God through Jesus Christ. And to show that this statement is true, behold now, without having learned letters, we believe in God, knowing through His works His providence overall things. And to show that our faith 15 effective, so now we are supported by faith in Christ, but you by professional logomachies. The portents of the idols among you are being done away, but our faith 1s extending everywhere. You by your arguments and quibbles have converted none from Christianity to Paganism. We, teaching the faith on Christ, expose your superstition, since all recognise that Christ is God and the Son of God. You by your eloquence do not hinder the teaching of Christ. But we by the mention of Christ crucified put all demons to flight, whom you fear as if they were gods. Where the sign of the Cross is 9, magic is weak and witchcraft has no strength.

79. ‘Tell us therefore where your oracles аге now? Where аге the charms of the Egyptians 2 Where the delusions of the magicians? When did all these things cease and grow weak except when the Cross of Christ arose? Is It then a fit subject for mockery, and not rather the things brought to nought by it, and convicted of weakness? For this is a marvellous thing,that yourreligion wasnever persecuted, but even was honoured by men in every city, while the followers of Christ are persecuted, and still our side flourishes and multiplies over yours. What is yours, though praised and honoured, perishes, while the faith and teaching of Christ, though mocked by you and often persecuted by kings, has filled the world. For when has the knowledge of God so shone forth? or when has self-control and the excellence of virginity appeared as now? or when has death been so despised except when the Cross of Christ has appeared? And this no one doubts when he sees ' the martyr despising death for the sake of Christ, when he sees for Christ’s sake the virgins of the Church keeping themselves pure and undefiled.

8o. ‘And these signs are sufficient to prove that the faith of Christ alone is the true religion. But see! you still do not believe and are seeking for arguments. We however make our proof * not in the persuasive words of Greek wisdom ?!,” as our teacher has it, but we persuade by the faith which manifestly precedes argumentative proof. Behold there are here some vexed with demons;’—now there were certain who had come to him very disquieted by demons, and bringing them into the midst he said,—'Do you cleanse them either by arguments and by whatever art or magic you choose, calling upon your idols, or if you are unable, put away your strife with us and you shall see the power of the Cross of Christ.’ And having said this he called upon Christ, and signed the sufferers two or three times with the sign of the Cross. And immediately the men stood up whole, and in their right mind, and forthwith gave thanks unto the Lord. And the philosophers, as they are called, wondered, and were astonished exceedingly at the understanding of the man and at the sign which had been wrought. But Antony said, ‘Why marvel ye at this? We are not the doers of these things, but it is Christ who worketh them by means of those who believe on Him. Believe, therefore, also yourselves, and you shall see that with us there is no trick of words, but faith through love which 15 wrought in us towards Christ; which if you yourselves should obtain you will no longer seek demonstrative arguments, but will consider faith in Christ sufficient These are the words of Antony. And they marvelling at this also, saluted him and departed, confessing the benefit they had received from him :,