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His Discourses
Against Schismatics, Arians, and Pagans
68. And he was altogether wonderful in faith and religious, for he
never held communion with the Meletian schismatics,[1] knowing their wickedness and apostacy from the
beginning; nor had he friendly dealings with the Manichaeans[2] 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 harmful and
destructive to the saul. In the same manner also he loathed the heresy
of the Arians,[3] 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 into 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 a man. 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 in that place also the
Lord cleansed many of demons, and healed those who were mad. And many
Greeks asked that they might even but touch the old man, believing that
they should be profited. Assuredly as many became Christians in those
few days as one would have seen made in a year. Then when some thought
that he was troubled by the crowds, and on this account turned them all
away from him, he said, 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 man?” 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 labor is
superfluous; but if you think me prudent become as I am, for we ought
to imitate what is good. And if I had 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 mind?” And when
they answered mind is first and the inventor of letters, Antony said,
“Whoever, therefore, hath a sound mind hath not need of letters.” 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 ; or to liken
the divine to senseless animals and consequently to worship four-footed
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 ? 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 loving-kindness 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 feign
in your myths that it is changeable, and consequently introduce the
idea that Mind itself is changeable by reason of the soul. For whatever
is the nature of a likeness, such necessarily is the nature of that of
which it is a likeness. But whenever you think such a thought
concerning Mind, remember that you blaspheme even the Father of Mind
Himself.
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 children and the slaughter of his father. For
this is your wisdom. But how, if you mock the Cross, do you not marvel
at the resurrection? For the same men who told us of the latter wrote
the former, Or why when you make mention of the Cross are you silent
about the dead who were raised, the blind who received their sight, the
paralytics who were healed, the lepers who were cleansed, the walking
upon the sea, and the rest of the signs and wonders, which show that
Christ is no longer a man but God? To me you seem to do 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 Artemis, 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 honor of the Creator to that
which is created. Since, if you do, it is time for you to divert the
honor of the master builder to the house built by him; and of the
general to the soldier. What then can you reply to these things, that
we may know whether the Cross hath anything worthy of mockery?”
77. But when they were at a loss, turning hither and thither, Antony
smiled and said – again through an interpreter – “Sight itself carries
the conviction of these things. But as you prefer to lean upon
demonstrative arguments, and as you, 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 of its 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. “We Christians therefore hold the mystery not in the wisdom of
Greek arguments, but in the power of faith richly supplied to us by God
through Jesus Christ. And to show that this statement is true, behold
now, without having learned letters, we believe in God, knowing through
His works His providence over all things. And to show that our faith is
effective, so now we are supported by faith in Christ, but you by
professional logomachies. The portents of the idols among you are being
done away, but our faith is 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, magic is weak and witchcraft has no
strength.
79. “ Tell us therefore where your oracles are now? Where are the
charms of the Egyptians? Where the delusions of the magicians? When did
all these things cease and 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 your religion was never 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.
80. “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 works 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 is 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.
Footnotes:
[1] Followers of Meletius
of Lycopolis, a bishop who tried to exploit the confusion attending the
Diocletian persecutions (304-305) to replace Peter as Bishop of
Alexandria. The schism was suppressed by the Council of Nicea (325).
[2] Adherents of a
dualist belief that there are two principal deities, a good one whose
domain is the spiritual and an evil one whose domain is the material.
[3] Followers of Arius, a
priest in Egypt who taught that the Son of God’s existence is posterior
to that of the Father.
Preface
Part I: Antony's Youth
and First Struggles with Demons
Part II: He Dwells
Among the Tombs
Part III: He Goes to
the Desert
Part IV: His Sermon to
the Young Men
Part V: His Life in
the Desert
Part VI: He Goes to
the Inner Desert
Part VII: Advice and
Assistance for Visitors
Part VIII: His Discourses Against Schismatics, Arians, and Pagans
Part IX: His Growing
Fame
Part X: His Death
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