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AGAINST THOSE WHO OBJECT BECAUSE THE
DEVIL HAS NOT BEEN PUT OUT OF THE WORLD:
AND TO PROVE THAT HIS WICKEDNESS DOES
NO HARM TO US--IF WE TAKE HEED: AND
CONCERNING REPENTANCE.
1. When Isaac, in old time, was desirous to eat a meal at the
hands of his son, he sent his son forth from the house to the chace.
But when this Isaac was desirous to accept a meal at my hands he did
not send me forth from the house, but himself ran to our table. What
could be more tenderly affectionate than he? What more humble? who
thought fit to shew his warm love thus, and deigned to descend so far.
On this account surely, we also having spent the tones of our voice,
and the strength of our feet over the morning discourse, when we saw
his fatherly face, forgot our weakness, lay aside our fatigue, were
uplifted with pleasure; we saw his illustrious hoary head, and our
soul was filled with light. On this account too, we set out our table
with readiness, in order that he should eat and bless us. There is no
fraud and guile, here, as there was then, there. One indeed was
commanded to bring the meal--but another brought it. But I was
commanded to bring it, and brought it too. Bless me then, O my
father, with spiritual blessing, which we all also pray ever to
receive, and which is profitable not only to thee, but also to me,
and to all these.
Entreat the common master of us all, to prolong thy life to the old
age of Isaac. For this is both for me, and for these, more
valuable, and more needful than the dew of heaven, and the fatness of
the earth.
But it is time to proceed to set out our table; what then is this?
The remains of what was lately said with a view to our love of you.
For still--still--we renew our discourse concerning the Devil,
which we started two days ago, which we also addressed to the
initiated, this morning when we discoursed to them about renunciation,
and covenant. And we do this, not because our discourse about the
Devil is sweet to us, but because the doctrine about him is full of
security for you. For he is an enemy and a foe, and it is a great
security to know clearly, the tactics of your enemies. We have said
lately, that he does not overcome by force, nor by tyranny, nor
through compulsion, nor through violence. Since were this so, he
would have destroyed all men. And in testimony of this we brought
forward the swine, against which the Demons were unable to venture
anything, before the permission of the Master. The herds and flocks
of Job. For not even did the Devil venture to destroy these, until
he received power from above. We learned therefore this one thing
first, that he does not overcome us by force, or by compulsion; next
after that, we added that even when he overcomes by deceitfulness, not
thus does he get the better of all men, Then again we brought that
athlete Job, himself into the midst, against whom he set countless
schemes going, and not even thus got the better of him, but withdrew
defeated. One question still remains. What then is this matter?
That if he does not overcome says one, by force, yet by
deceitfulness. And on this account it were better that he should be
destroyed. For if Job got the better of him, yet Adam was deceived
and overthrown. Now if once for all he had been removed from the
world, Adam would never have been overthrown. But now he remains,
and is defeated indeed by one, but gets the better of many. Ten
overcame him, but he himself overcomes and wrestles down ten thousand
and if God took him away from the world, these ten thousand would not
have perished. What then shall we say to this? That first of all
they who overcame are more valuable far than they who are defeated,
even if the latter be more, and the former less. "For better is
one," saith he "that doeth the will of God than ten thousand
transgressors." And next, that if the antagonist were taken away he
who overcomes is thereby injured. For if thou lettest the adversary
remain, the more slothful are injured, not on account of the more
diligent, but by their own slothfulness; whereas it thou takest away
the antagonist, the more diligent are betrayed on account of the
slothful, and neither exhibit their own power, nor win crowns.
2. Perhaps ye have not yet understood what has been said. Therefore
it is necessary that I should say it again more clearly. Let there be
one antagonist. But let there be also two athletes about to wrestle
gainst him, and of these two athletes let one be consumed with
gluttony, unprepared, void of strength, nerveless; but the other
diligent, of good habit, passing his time in the wrestling school, in
many gymnastic exercises, and exhibiting all the practice which bears
upon the contest. If then thou takest away the antagonist, which of
these two hast thou injured? The slothful, pray, and unprepared, or
the earnest one who has toiled so much? It is quite dear that it is
the earnest one: For the one indeed is wronged by the slothful, after
the antagonist has been taken away. But the slothful, while he
remains, is no longer injured on account of the earnest. For he has
fallen, owing to his own slothfulness.
I will state another solution of this question, in order that thou
mayest learn, that the Devil does not injure, but their own
slothfulness everywhere overthrows those who do not take heed. Let the
Devil be allowed to be exceeding wicked, not by nature, but by choice
and conviction. For that the Devil is not by nature wicked, learn
from his very names. For the Devil, the slanderer that is, is
called so from slandering; for he slandered man to God saying "Doth
Job reverence thee for nought? but put out thine hand, and touch what
he hath, see if he will not blaspheme thee to thy face." He
slandered God again to man saying "Fire fell from heaven and burnt up
the sheep." For he was anxious to persuade him, that this warfare
was stirred up from above, out of the heavens, and he set the servant
at variance with the master, and the master with his servant; rather
he did not set them at variance, but attempted to indeed, but was not
able, in order that whenever thou mayest set another servant at
variance with his master, Adam with God, and believing the Devil's
slander, thou mayest learn that he gained strength, not owing to his
own power but from that man's slothfulness and carelessness. He is
called the Devil therefore on that account. But to slander, and to
refrain from slander is not natural, but an action which takes place
and which ceases to take place, occurring and ceasing to occur. Now
such things do not reach the rank of the nature or of the essence of a
thing. I know that this consideration about essence and accident is
hard to be grasped by many. But there are they who are able to lend a
finer ear, wherefore also we have spoken these things. Do you wish
that I should come to another name? You shall see that that also is
not a name which belongs to his essence or nature. He is called
wicked. But his wickedness is not from his nature, but from his
choice. For even this at one time is present, at another time is
absent. Do not thou then say this to me that it always remains with
him. For it was not indeed with him at the beginning, but afterwards
came upon him; wherefore he is called apostate. Although many men are
wicked, he alone is called wicked by pre-eminence. Why then is he
thus called? Because though in no way wronged by us, having no grudge
whether small or great, when he saw mankind had in honour, he
straightway envied him his good. What therefore could be worse than
this wickedness, except when hatred and war exist, without having any
reasonable cause. Let the Devil then be let alone, and let us bring
forward the creation, in order that thou mayest learn that the Devil
is not the cause of ills to us, if we would only, take heed: in order
that thou mayest learn that the weak in choice, and the unprepared,
and slothful, even were there no Devil, falls, and casts himself
into many a depth of evil. The Devil is evil. I know it myself and
it is acknowedged by all, yet give heed strictly to the things which
are now about to be said. For they are not ordinary matters, but
those about which many words, many times, and in many places arise,
about which there is many a fight and battle not only on the part of the
faithful against unbelievers but also on the part of the faithful
against the faithful. For this is that which is full of pain.
3. The Devil then is acknowledged, as I said, to be evil by all.
What shall we say about this beautiful and wondrous creation? Pray is
the creation too, wicked? and who is so corrupt, who so drill, and
demented as to accuse the creation? what then shall we say about this?
For it is not wicked, but is both beautiful and token of the wisdom
and power and lovingkindness of God. Hear at least how the prophet
marvels at it, saying, "How are thy works magnified O Lord! in
wisdom Thou hast made them all." He did go through them one by one,
but withdrew before the incomprehensible wisdom of God. And that he
has made it thus beautiful and vast hear a certain one saying, "From
the vastness and beauty of the creatures, the originator of them is
proportionably seen." Hear too Paul saying, "For the invisible
things of Him, since the creation of the world, are clearly seen,
being perceived through the things that are made." For each of these
by which he spake declared that the creation leads us to the knowledge
of God, because it causes us to know the Master fully. What then?
If we see this beautiful and wondrous creation itself becoming a cause
of impiety to many, shall we blame it? In no wise, but them who were
unable to use the medicine rightly. Whence then is this which leads us
to the knowledge of God, a cause of impiety? "The wise" saith he
"were darkened in their understandings, and worshipped and served the
creature more than the creator" The Devil is nowhere here, a Demon
is nowhere here, but the creation alone is set before us, as the
teacher of the knowledge of God. How then has it become the cause of
impiety? Not owing to its own nature, but owing to the carelessness
of those who do not take heed. What then? Shall we take away even
the creation? tell me.
And why do I speak about the creation? Let us come to our own
members. For even these we shall find to be a cause of destruction if
we do not take heed, not because of their own nature, but because of
our sloth. And look; an eye was given, in order that thou mayest
behold the creation and glorify the Master. But if thou dost not use
the eye well, it becomes to thee the minister of adultery. A tongue
has been given, in order that thou mayest speak well, in order that
thou mayest praise the Creator. But if thou givest not excellent
heed, it becomes a cause of blasphemy to thee. And hands were given
thee that thou mayest stretch them forth unto prayer. But if thou are
not wary, thou stretchest them out unto covetousness. Feet were given
in order that thou mayest run unto good works, but if thou art careless
thou wilt cause wicked works by means of them: Dost thou see that all
things hurt the weak man? Dost thou see that even the medicines of
salvation inflict death upon the weak, not because of their own nature
but because of his weakness? God made the heaven in order that thou
mayest wonder at the work, and worship the master. But others leaving
the creator alone, have worshipped the heaven; and this from their own
carelessness and senselessness. But why do I speak of the creation?
assuredly what could be more conducive to salvation than the Cross?
But this Cross has become an offence to the weak. "For the word of
the Cross is to them that are perishing, foolishness: but to those
which are being saved, it is the power of God."And again, "we
preach Christ crucified, unto Jews a stumbling-block and unto
Gentiles foolishness." What could be more fit for teaching than
Paul, and the apostles? But the Apostles became a savour of death
to many. He says at least "to one a savour from death unto death: to
the other a savour from life unto life." Dost thou see that the weak
is hurt even by Paul, but the strong is injured not even by the
Devil?
4. Dost thou wish that we should exercise the argument in the case of
Jesus Christ? What is equal to that salvation? what more profitable
than that presence? But this very saving presence, so profitable,
became an additional means of chastening to many. "For for judgment"
saith he "came I into this world, that they which see not may see,
and that they which see may become blind." What dost thou say? The
light became a cause of blindness? The light did not become a cause of
blindness, but the weakness of the eyes of the soul was not able to
entertain the light. Thou hast seen that a weak man is hurt on all
sides, but the strong is benefited on all sides For in every case,
the purpose is the cause, in every case the disposition is master.
Since the Devil, if thou wouldest understand it, is even profitable
to us, if we use him aright, and benefits us greatly, and we gain no
ordinary advantages; and this, we shewed in a small degree from the
case of Job. And it is possible also to learn this from Paul: for
writing about the fornicator he thus speaks "Deliver such an one unto
Satan for the destruction of the flesh, that the spirit may be
saved." Behold even the Devil has become a cause of salvation, but
not because of his own disposition, but because of the skill of the
Apostle. For as the physicians taking serpents and cutting off their
destructive members, prepare medicines for antidotes; so also did
Paul. He took whatever was profitable of the chastening that proceeds
from the Devil, and left the rest alone; in order that thou mayest
learn that the Devil is not the cause of salvation, but that he hasted
to destroy and devour mankind. But that the Apostle through his own
wisdom cut his throat: hear in the second epistle to the Corinthians,
what he saith about this very fornicator, "confirm your love towards
him," "lest by any means such an one should be swallowed up by over
much sorrow." And, "we be taken advantage of by Satan." We have
snatched beforehand the man from the gullet of the wild beast, he
saith. For the Apostle often used the Devil as an executioner. For
the executioners punish those who have done wrong, not as they choose,
but as the judges allow. For this is the rule for the executioner, to
take vengeance, giving heed to the command of the judge. Dost thou
see to what a dignity the Apostle mounted? He who was invested with a
body, used the bodiless as an executioner; and that which their common
master saith to the Devil, concerning Job: charging him thus,
"Touch his flesh, but thou shall not touch his life;" giving him a
limit, and measure of vengeance, in order that the wild beast might
not be impetuous and leap upon him too shamelessly; this too the
Apostle does. For delivering the fornicator over to him he says
"For the destruction of the flesh," that is "thou shall not touch
his life." Dost thou see the authority of the servant? Fear not
therefore the Devil, even if he be bodiless: for he has come in
contact with him. And nothing is weaker than he who has come into such
contact even though he be not invested with a body, as then nothing is
stronger than he who has boldness even though he bear about a mortal
body.
5. All these things have been now said by me, not in order that I
may discharge the Devil from blame, but that I may free you from
slothfulness. For he wishes extremely to attribute the cause of our
sins to himself, in order that we being nourished by these hopes, and
entering on all kinds of evil, may increase the chastening in our own
case, and may meet with no pardon from having transferred the cause to
him. Just as Eve met with none. But let us not do this. But let
us know ourselves. Let us know our wounds. For thus shall we be able
to apply the medicines. For he who does not know his disease, will
give no care to his weakness. We have sinned much: I know this
well. For we are all liable for penalties. But we are not deprived
of pardon; nor shall we fall away from repentance for we still stand in
the arena, and are in the struggles of repentance. Art thou old, and
hast thou come to the last outlet of life? Do not consider even thus
that thou hast fallen from repentance, nor despair of thine own
salvation, but consider the robber who was freed on the cross. For
what was briefer than that hour in which he was crowned? Yet
notwithstanding even this was enough for him, for salvation. Art thou
young? Do not be confident in thy youth, nor think that thou hast a
very fixed term of life, "For the day of the Lord so cometh as a
thief in the night." On this account he has made our end invisible,
in order that we might make our diligence and our forethought plain.
Dost thou not see men taken away prematurely day after day? On this
account a certain one admonishes "make no tarrying to turn to the Lord
and put not off from day to day," lest at any time, as thou
delayest, thou art destroyed. Let the old man keep this admonition,
let the young man take this advice. Yea, art thou in security, and
art thou rich, and dost thou abound in wealth, and does no affliction
happen to thee? Still hear what Paul says "when they say peace and
safety, then sudden destruction cometh upon them." Affairs are full
of much change. We are not masters of our end. Let us be masters of
virtue. Our Master Christ is loving.
6. Do you wish that I shall speak of the ways of repentance? They
are many, and various, and different, and all lead to heaven. The
first way of repentance is condemnation of sins. "Declare thou first
thy sins that thou mayest be justified." Wherefore also the prophet
said "I said, I will speak out, my transgression to the Lord, and
thou remittedst the iniquity of my heart." Condemn thyself therefore
for thy sins. This is enough for the Master by way of self-defence.
For he who condemns his sins, is slower to fall into them again.
Awake thy conscience, that inward accuser, in order that thou mayest
have no accuser at the judgment seat of the Lord. This is one way of
repentance, the best; and there is another not less than this, not to
bear a grudge against thine enemies to overcome anger, to forgive the
sins of our fellow-servants. For so will those which have been done
against the master be forgiven us. See the second expiation of sins:
"For if ye forgive" saith he, "your debtors, your Heavenly
Father will also forgive you." Dost thou wish to learn a third way
of repentance? Fervent and diligent prayer, and to do this from the
bottom of the heart. Hast thou not seen that widow, how she persuaded
the shameless judge? But thou hast a gentle Master, both tender,
and kind. She asked, against her adversaries, but thou dost not ask
against thine adversaries, but on behalf of thine own salvation. And
if thou wouldest learn a fourth way, I will say almsgiving. For this
has a great power and unspeakable. For Daniel saith to
Nebuchadnezzar when he had come to all kinds of evil, and had entered
upon all impiety, "O King let my counsel be acceptable unto thee,
redeem thy sins by almsgiving and thine iniquities by compassion on the
poor." What could be compared with this lovingkindness? After
countless sins, after so many transgressions, he is promised that he
will be reconciled with him he has come into conflict with if he will
show kindness to his own fellow-servants. And modesty, and
humility, not less than all words spoken, exhaust the nature of sins.
And the publican is proof, being unable to declare his good deeds, in
sight of all, bringing forward his humility, and laying aside the
heavy burden of his sins. See we have shewn five ways of repentance:
first the condemnation of sins, next the forgiveness of our
neighbours' sins, thirdly that which comes of prayer, fourth that
which comes of almsgiving, fifth that which comes of humility. Do not
thou then be lazy; but walk in all these day by day. For the ways are
easy, nor canst thou plead poverty. And even if thou livest poorer
than all, thou art able to leave thine anger, and be humble, and to
pray fervently, and to condemn sins, and thy poverty is in no way a
hindrance. And why do I speak thus, when not even in that way of
repentance in which it is possible to spend money (I speak of
almsgiving), not even there is poverty any hindrance to us from
obeying the command? The widow who spent the two mites is a proof.
Having learned then the healing of our wounds, let us constantly apply
these medicines, in order that we may return to health and enjoy the
sacred table with assurance; and with much glory, reach Christ the
king of glory, and attain to everlasting good by the grace, and
compassion, and lovingkindness of our Lord Jesus Christ, by whom
and with whom be glory, power, honour, to the Father, together with
the all holy, and good and quickening Spirit, now and always and for
ever and ever. Amen.
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