The Life of Anthony

LIFE OF ANTONY by Athanasius. Translated by H. Elishaw. He was altogether wonderful in faith and religious. For he never held communion with the Meletian schismatics, knowing their wickedness and apostasy from the beginning. Nor had he friendly dealings with the Manicheans 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 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. 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. And once also, the Arians having lyingly asserted that Antony's opinions were the same as theirs, he was displeased and angry 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 nonexistence, 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. 2Corinthians 6.14 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 naught from the heathen, since they worship that which is created, rather than God the Creator. But believe 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 created. All the people, therefore, rejoiced when they heard the Antichristian heresy anathematized 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, undisturbingly, that there were not more of them than of the demons with whom he wrestled in the mountain. 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 you, 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 had 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. And Antony also was exceedingly 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 recognized 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 as 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 ye came to a foolish man, your labour is superfluous. But if ye 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. 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 do you say? 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 has a sound mind has 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 had 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. 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 skillfully 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 in 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 were, 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 fain 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. 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 eating of 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. 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, nonetheless 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 has anything worthy of mockery? 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 in-working of God, or demonstration by arguments? And when they answered that faith which comes through the in-working was better and with 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 in-working 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 in-working through faith is better and stronger than your professional arguments. 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 logamakis. The poor tents 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 recognize 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. 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 naught 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? And 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. 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, 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, or 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 immediately 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 yet this? We are not the doers of these things, but it is Christ who works them by means of those who believe in 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, marveling at this also, saluted him and departed, confessing the benefit they had received from him. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti, wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the emperors wrote to him. But when they brought him the letters, he called the monks, and said, Do not be astonished if an emperor writes to us, for he is a man, but rather wonder that God wrote the law for men, and has spoken to us, Hebrews 1 verse 2, through his own son. And so he was unwilling to receive the letters, saying that he did not know how to write an answer to such things. But being urged by the monks, because the emperors were Christians, unless they should take offence on the ground that they had been spurned, he consented that they should be read, and wrote an answer approving them because they worshipped Christ, and giving them counsel on things pertaining to salvation, not to think much of the present, but rather to remember the judgment that is coming, and to know that Christ alone was the true and eternal King. He begged them to be merciful, and to give heed to justice, and the poor. And they, having received the answer, rejoiced. Thus he was dear to all, and all desired to consider him as a father.