The Conferences — CONFERENCE 8.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE SECOND CONFERENCE OF ABBOT SERENUS: ON PRINCIPALITIES.

THE SECOND CONFERENCE OF ABBOT SERENUS. ON PRINCIPALITIES.

On the hospitality of Abbot Serenus.

Of the hospitality of Abbot Serenus.

When we had finished the day's duties and the congregation had left the church, we returned to the old man's cell and enjoyed a most lavish meal. Instead of the sauce that was usually set on the table for his daily meal with a few drops of oil spread over it, he mixed a small amount of broth and poured a somewhat more generous portion of oil than usual over it. Each of them, when about to eat his daily meal, pours these drops of oil on, not to get any pleasure from the taste (the amount is so small that it's barely enough—I won't say to coat the throat and mouth, but even to pass down through it), but rather to use it to suppress the pride of heart that is certain to creep in stealthily and steadily if his fasting becomes any stricter, along with the temptations to vainglory. The more secretly his fasting is practiced and carried on without anyone seeing it, the more subtly it constantly tempts the one who conceals it. Then he set before us table salt and three olives each. After this he brought out a basket containing parched vetches, which they call trogalia, from which we each took five grains, two prunes, and one fig apiece. In that desert it is considered wrong for anyone to exceed that amount. When we had finished this meal and began to ask him again for his promised answer to the question, the old man said, "Let us hear your question, which we postponed considering until now."

When we had finished the duties of the day, and the congregation had been dismissed from Church we returned to the old man's cell, and enjoyed a most sumptuous repast. For instead of the sauce which with a few drops of oil spread over it was usually set on the table for his daily meal, he mixed a little decoction and poured over it a somewhat more liberal allowance of oil than usual; for each of them when he is going to partake of his daily repast, pours those drops of oil on, not that he may receive any enjoyment from the taste of it (for so limited is the supply that it is hardly enough I will not say to line the passage of his throat and jaws, but even to pass down it) but that using it, he may keep down the pride of his heart (which is certain to creep in stealthily and surely if his abstinence is any stricter) and the incitements to vainglory, for as his abstinence is practised with the greater secrecy, and is carried on without anyone to see it, so much the more subtly does it never cease to tempt the man who conceals it. Then he set before us table salt, and three olives each: after which he produced a basket containing parched vetches which they call trogalia, from which we each took five grains, two prunes and a fig apiece. For it is considered wrong for anyone to exceed that amount in that desert. And when we had finished this repast and had begun to ask him again for his promised solution of the question, Let us hear, said the old man, your question, the consideration of which we postponed till the present time.

Statements on the different kinds of spiritual wickednesses.

Statements on the different kinds of spiritual wickednesses.

Then Germanus said: We want to know what is the origin of the great variety of hostile powers opposed to humanity, and the difference between them, which the blessed Apostle summarizes as follows: We wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places (Ephesians 6:12), and again: Neither angels nor principalities nor powers nor any other creature can separate us from the love of God which is in Christ Jesus our Lord (Romans 8:38-39). Where then does the hostility of all this malice that envies us come from? Are we to believe that these powers were created by the Lord for this purpose—namely, to fight against humanity in these ranks and orders?

Then Germanus: We want to know what is the origin of the great variety of hostile powers opposed to men, and the difference between them, which the blessed Apostle sums up as follows: We wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places: Ephesians 6:12 and again: Neither angels nor principalities nor powers nor any other creature, can separate us from the love of God which is in Christ Jesus our Lord. Romans 8:38-39 Whence then arises the enmity of all this malice jealous of us? Are we to believe that those powers were created by the Lord for this; viz., to fight against men in these grades and orders?

The answer concerning the many kinds of food provided in Holy Scripture.

The answer on the many kinds of food provided in holy Scripture.

Serenus: The authority of holy Scripture teaches us in different ways depending on what it wants to convey. Some things it states so plainly and clearly that even those who completely lack understanding can grasp them. These passages are not veiled in any obscure hidden meaning and do not require any explanation—their meaning and sense lie right on the surface of the words and letters. But some things are so concealed and wrapped in mysteries that they offer us an immense field for skill and care in discussing and explaining them. It is clear that God has arranged this for many reasons. First, so that the holy mysteries, if they had no veil of spiritual meaning covering them, would not be exposed equally to the knowledge and understanding of everyone—that is, to the profane as well as to the faithful—and thus there would be no difference in goodness and wisdom between the lazy and the diligent. Second, so that among those who truly belong to the household of faith, as immense differences in intellectual ability become apparent, there might be opportunity to rebuke the slothfulness of the idle and to prove the keenness and diligence of the earnest. And so holy Scripture is fittingly compared to a rich and fertile field. While it bears and produces much that is good for human food without being cooked by fire, it produces some things that are found to be unsuitable for human use or even harmful unless they have lost all the roughness of their raw condition by being tempered and softened by the heat of fire. But some are naturally fit for use in both states, so that even when uncooked they are not unpleasant in their raw condition, yet are still made more palatable by being cooked and heated by fire. Many more things are produced that are only fit for the food of irrational creatures—cattle, wild animals, and birds—but utterly useless as food for human beings, which in their rough state without being touched by fire in any way contribute to the health and life of cattle. And we can clearly see that the same system holds good in that most fruitful garden of the Scriptures of the Spirit. In it some things shine forth clear and bright in their literal sense, so that they have no need of any higher interpretation and furnish abundant food and nourishment in the simple sound of the words to the hearers, as in this passage: "Hear, O Israel, the Lord your God is one Lord," and "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength" (Deuteronomy 6:4-5). But there are some passages which, unless they are softened by an allegorical interpretation and refined by the testing fire of the spirit, cannot become wholesome food for the inner man without injury and loss to him. Damage rather than profit will come to him from receiving them, as with this passage: "Let your loins be girded up and your lights burning," and "Whosoever has no sword, let him sell his coat and buy himself a sword," and "Whosoever takes not up his cross and follows after Me is not worthy of Me"—a passage which some very earnest monks, having indeed a zeal for God but not according to knowledge (Romans 10:2), understood literally and so made themselves wooden crosses and carried them about constantly on their shoulders, and so became a cause not of edification but of ridicule to all who saw them. But some passages can be taken suitably and properly in both ways—the historical and allegorical—so that either explanation furnishes a healing draught to the soul, as in this passage: "If anyone shall smite you on the right cheek, turn to him the other also," and "When they persecute you in one city, flee to another," and "If you will be perfect, go, sell all that you have and give to the poor, and you shall have treasure in heaven, and come follow Me." Scripture also produces grass for the cattle (and all the fields of Scripture are full of this food)—namely, plain and simple narratives of history, by which simple folk and those who are incapable of perfect and sound understanding (of whom it is said, "You, Lord, will save both man and beast") may be made stronger and more vigorous for their hard work and the labor of actual life, according to the state and measure of their capacity.

Serenus: The authority of holy Scripture says on those points on which it would inform us some things so plainly and clearly even to those who are utterly void of understanding, that not only are they not veiled in the obscurity of any hidden meaning, but do not even require the help of any explanation, but carry their meaning and sense on the surface of the words and letters: but some things are so concealed and involved in mysteries as to offer us an immense field for skill and care in the discussion and explanation of them. And it is clear that God has so ordered it for many reasons: first for fear lest the holy mysteries, if they were covered by no veil of spiritual meaning, should be exposed equally to the knowledge and understanding of everybody, i.e., the profane as well as the faithful and thus there might be no difference in the matter of goodness and prudence between the lazy and the earnest: next that among those who are indeed of the household of faith, while immense differences of intellectual power open out before them, there might be the opportunity of reproving the slothfulness of the idle, and of proving the keenness and diligence of the earnest. And so holy Scripture is fitly compared to a rich and fertile field, which, while bearing and producing much which is good for man's food without being cooked by fire, produces some things which are found to be unsuitable for man's use or even harmful unless they have lost all the roughness of their raw condition by being tempered and softened down by the heat of fire. But some are naturally fit for use in both states, so that even when uncooked they are not unpleasant from their raw condition, but still are rendered more palatable by being cooked and heated by fire. Many more things too are produced only fit for the food of irrational creatures, and cattle, and wild animals and birds, but utterly useless as food for men, which while still in their rough state without being in any way touched by fire, conduce to the health and life of cattle. And we can clearly see that the same system holds good in that most fruitful garden of the Scriptures of the Spirit, in which some things shine forth clear and bright in their literal sense, in such a way that while they have no need of any higher interpretation, they furnish abundant food and nourishment in the simple sound of the words, to the hearers: as in this passage: Hear, O Israel, the Lord your God is one Lord; and: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5 But there are some which, unless they are weakened down by an allegorical interpretation, and softened by the trial of the fire of the spirit cannot become wholesome food for the inner man without injury and loss to him; and damage rather than profit will accrue to him from receiving them: as with this passage: But let your loins be girded up and your lights burning; and: whosoever has no sword, let him sell his coat and buy himself a sword; and: whosoever takes not up his cross and follows after Me is not worthy of Me; a passage which some most earnest monks, having indeed a zeal for God, but not according to knowledge Romans 10:2 understood literally, and so made themselves wooden crosses, and carried them about constantly on their shoulders, and so were the cause not of edification but of ridicule on the part of all who saw them. But some are capable of being taken suitable and properly in both ways, i.e., the historical and allegorical, so that either explanation furnishes a healing draught to the soul; as this passage: If any one shall smite you on the right cheek, turn to him the other also; and: when they persecute you in one city, flee to another; and: if you will be perfect, go, sell all that you have and give to the poor, and you shall have treasure in heaven, and come follow Me. It produces indeed grass for the cattle also, (and of this food all the fields of Scripture are full); viz., plain and simple narratives of history, by which simple folk, and those who are incapable of perfect and sound understanding (of whom it is said You, Lord, will save both man and beast) may be made stronger and more vigorous for their hard work and the labour of actual life, in accordance with the state and measure of their capacity.

Of the double sense in which Holy Scripture may be taken.

Of the double sense in which Holy Scripture may be taken.

Therefore, on those passages that come with a clear explanation, we can consistently establish their meaning and confidently state our own interpretations. But those which the Holy Spirit has inserted into Holy Scripture with veiled meaning—reserving them for our meditation and study—and wanting some of them to be gathered from various proofs and conjectures, ought to be carefully assembled step by step. This way their assertions and proofs can be arranged according to the judgment of the person who is arguing or defending them. For sometimes when different opinions are expressed about one and the same subject, either view may be considered reasonable and held without harm to the faith, either with certainty or tentatively. That is, in such a way that neither full belief nor absolute rejection is given to it, and the second view need not conflict with the first if neither is found to oppose the faith. For example: Elijah came in the person of John (Matthew 11:14) and is also to be the forerunner of the Lord's Second Coming; and regarding the abomination of desolation that stood in the holy place—by means of that idol of Jupiter which, as we read, was placed in the temple in Jerusalem, and which is again to stand in the Church through the coming of Antichrist; and all those things that follow in the gospel, which we understand as having been fulfilled before the captivity of Jerusalem and as still to be fulfilled at the end of this world. In these matters neither view opposes the other, nor does the first interpretation conflict with the second.

Wherefore on those passages which are brought forward with a clear explanation we also can constantly lay down the meaning and boldly state our own opinions. But those which the Holy Spirit, reserving for our meditation and exercise, has inserted in holy Scripture with veiled meaning, wishing some of them to be gathered from various proofs and conjectures, ought to be step by step and carefully brought together, so that their assertions and proofs may be arranged by the discretion of the man who is arguing or supporting them. For sometimes when a difference of opinion is expressed on one and the same subject, either view may be considered reasonable and be held without injury to the faith either firmly, or doubtfully, i.e., in such a way that neither is full belief nor absolute rejection accorded to it, and the second view need not interfere with the former, if neither of them is found to be opposed to the faith: as in this case: where Elias came in the person of John, Matthew 11:14 and is again to be the precursor of the Lord's Advent: and in the matter of the Abomination of desolation which stood in the holy place, by means of that idol of Jupiter which, as we read, was placed in the temple in Jerusalem, and which is again to stand in the Church through the coming of Antichrist, and all those things which follow in the gospel, which we take as having been fulfilled before the captivity of Jerusalem and still to be fulfilled at the end of this world. In which matters neither view is opposed to the other, nor does the first interpretation interfere with the second.

Regarding the fact that the proposed question ought to be counted among those matters to be held in a neutral or doubtful way.

Of the fact that the question suggested ought to be included among those things to be held in a neutral or doubtful way.

Since the question we have raised does not seem to have been thoroughly or frequently discussed among people, and is unclear to most, and because what we are presenting may perhaps appear doubtful to some, we ought to shape our own position (since it does not conflict with faith in the Trinity) so that it may be included among those things which are to be held in a neutral or doubtful way—even though these things do not rest on mere opinions such as are usually based on guesses and conjectures, but on clear scriptural proof.

And therefore since the question raised by us, does not seem to have been sufficiently or often ventilated among men, and is clear to most people, and from this fact what we bring forward may perhaps appear to some to be doubtful, we ought to regulate our own view (since it does not interfere with faith in the Trinity) so that it may be included among those things which are to be held doubtfully; although they rest not on mere opinions such as are usually given to guesses and conjectures, but on clear Scripture proof.

Of the fact that nothing is created evil by God.

Of the fact that nothing is created evil by God.

God forbid that we should admit that God has created anything that is substantially evil, as Scripture says that everything God had made was very good (Genesis 1:31). For if they were created by God in their current state, or made for this purpose—namely, to occupy these positions of malice and always be ready for the deception and ruin of humanity—we would, contrary to the view of the Scripture quoted above, slander God as the Creator and author of evil, claiming that He Himself formed utterly evil wills and natures, creating them for this very purpose: that they might always persist in their wickedness and never move toward the disposition of a good will. The following explanation of this diversity, then, is what we received from the tradition of the fathers, drawn from the source of Holy Scripture.

God forbid that we should admit that God has created anything which is substantially evil, as Scripture says everything that God had made was very good. Genesis 1:31 For if they were created by God such as they are now, or made for this purpose; viz., to occupy these positions of malice, and ever to be ready for the deception and ruin of men, we should in opposition to the view of the above quoted Scripture slander God as the Creator and author of evil, as having Himself formed utterly evil wills and natures, creating them for this very purpose; viz., that they might ever persist in their wickedness and never pass over to the feeling of a good will. The following reason then of this diversity is what we received from the tradition of the fathers, being drawn from the fount of Holy Scripture.

Concerning the Origin of Principalities or Powers

Of the origin of principalities or powers.

None of the faithful question the fact that before the formation of this visible creation, God made spiritual and heavenly powers. This was so that from the very fact of knowing they had been formed out of nothing by the Creator's goodness for such glory and happiness, they might render Him continual thanks and ceaselessly continue to praise Him. We should not imagine that God only began to create and work for the first time when He formed this world, as if in all those countless ages beforehand He had given no thought to Providence and divine ordering of things, and as if we could believe that having no one toward whom to show the blessings of His goodness, He had been solitary and a stranger to all generosity. Such a notion is too impoverished and unsuitable to apply to that boundless, eternal, and incomprehensible Majesty. As the Lord Himself says of these powers: When the stars were made together, all my angels praised Me with a loud voice. Those who were present at the creation of the stars are most clearly proved to have been created before that beginning in which it is said that heaven and earth were made, since they are said to have praised the Creator with loud voices and wonder because of all those visible creatures which they saw proceed forth from nothing. Before that beginning in time spoken of by Moses, which according to the historical and Jewish interpretation denotes the age of this world—without prejudice to our interpretation, according to which we explain that the beginning of all things is Christ, in whom the Father created all things, as it is said: All things were made by Him, and without Him was not anything made—before, I say, that beginning of Genesis in time, there is no question that God had already created all those powers and heavenly virtues. The Apostle lists these in order and describes them thus: For in Christ were created all things both in heaven and on earth, visible and invisible, whether they be angels or archangels, whether they be thrones or dominions, whether they be principalities or powers. All things were made by Him and in Him.

None of the faithful question the fact that before the formation of this visible creation God made spiritual and celestial powers, in order that owing to the very fact that they knew that they had been formed out of nothing by the goodness of the Creator for such glory and bliss, they might render to Him continual thanks and ceaselessly continue to praise Him. For neither should we imagine that God for the first time began to originate His creation and work with the formation of this world, as if in those countless ages beforehand He had taken no thought of Providence and the divine ordering of things, and as if we could believe that having none towards whom to show the blessings of His goodness, He had been solitary, and a stranger to all bountifulness; a thing which is too poor and unsuitable to fancy of that boundless and eternal and incomprehensible Majesty; as the Lord Himself says of these powers: When the stars were made together, all my angels praised Me with a loud voice. Those then who were present at the creation of the stars, are most clearly proved to have been created before that beginning in which it is said that heaven and earth were made, inasmuch as they are said with loud voices and admiration to have praised the Creator because of all those visible creatures which, as they saw, proceeded forth from nothing. Before then that beginning in time which is spoken of by Moses, and which according to the historic and Jewish interpretation denotes the age of this world (without prejudice to our interpretation, according to which we explain that the beginning, of all things is Christ, in whom the Father created all things, as it is said All things were made by him, and without Him was not anything made,) John 1:3 before, I say, that beginning of Genesis in time there is no question that God had already created all those powers and heavenly virtues; which the Apostle enumerates in order and thus describes: For in Christ were created all things both in heaven and on earth, visible and invisible, whether they be angels or archangels, whether they be thrones or dominions, whether they be principalities or powers. All things were made by Him and in Him. Colossians 1:16

On the fall of the devil and the angels.

He who from among the heavenly powers was set over the earthly realm, and to whom God entrusted the guardianship of the earth, was not made wicked by nature but was good, having in himself no trace of evil from his Maker. He could not even endure the idea of evil. But being endowed with free will by his Maker, he used his freedom of choice to turn away from what was according to nature and to fall into what was contrary to nature, rising up in arrogance against his own Creator and God, and wishing to rebel against Him. He was the first to depart from good and become evil. For evil is nothing other than the absence of goodness, just as darkness is the absence of light. Now goodness is a conceptual reality, and in the same way so is its absence. Therefore, having been created good by the good God and made for good, the devil of his own free will departed from the natural goodness and came into evil. Both he and all the army of angels under him were cast down from heaven and became demons. Therefore they did not receive a wicked and evil nature from their Creator, but they themselves by their own free choice became evil and received the name "devil" and "Satan" and "demon."

Of the fall of the devil and the angels.

The prophetic lamentations of Ezekiel and Isaiah clearly show us that some of the leaders from among the angels fell. Ezekiel mourns the prince of Tyre, and Isaiah mourns that Lucifer who rose in the morning. The Lord speaks of him to Ezekiel as follows: Son of man, take up a lamentation over the prince of Tyre, and say to him: Thus says the Lord God: You were the seal of resemblance, full of wisdom, perfect in beauty. You were in the pleasures of the paradise of God: every precious stone was your covering: the sardius, the topaz and the jasper, the chrysolyte and the onyx and the beryl, the sapphire and the carbuncle and the emerald: gold the work of your beauty, and your pipes were prepared in the day that you were created. You were a cherub stretched out and protecting, and I set you in the holy mountain of God, you have walked in the midst of the stones of fire. You were perfect in your ways from the day of your creation, until iniquity was found in you. By the multitude of your merchandise your inner parts were filled with iniquity and you have sinned; and I cast you out from the mountain of God, and destroyed you, O covering cherub, out of the midst of the stones of fire. And your heart was lifted up with your beauty: you have lost your wisdom in your beauty, I have cast you to the ground: I have set you before the face of kings, that they might behold you. You have defiled your sanctuaries by the multitude of your iniquities and by the iniquity of your traffic. Isaiah also says of another: How are you fallen from heaven, O Lucifer, who rose in the morning? How are you fallen to the ground, that wounded the nations? And you said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds. I will be like the Most High. But Holy Scripture tells us that these did not fall alone from that height of their blessed state, for it says that the dragon dragged down with himself the third part of the stars. One of the Apostles says even more plainly: But the angels who kept not their first estate, but left their own dwelling, He has reserved in everlasting chains under darkness to the judgment of the great day. This statement also, which is said to us: But you shall die like men and fall like one of the princes—what does it mean except that many princes have fallen? From these testimonies we can understand the reason for this diversity of ranks: either these fallen powers still retain those differences of rank, based on the position in which they were originally created, just as the holy and heavenly powers are said to have ranks, or else, though they were cast down from heavenly places, they claim these ranks and titles among themselves as a twisted reward for their wickedness and the degrees to which they have advanced in evil, imitating by perversion those virtues which remained firm in heaven.

And so we are clearly shown that out of that number of them some of the leaders fell, by the lamentations of Ezekiel and Isaiah, in which we know that the prince of Tyre or that Lucifer who rose in the morning is lamented with a doleful plaint: and of him the Lord speaks as follows to Ezekiel: Son of man, take up a lamentation over the prince of Tyre, and say to him: Thus says the Lord God: You were the seal of resemblance, full of wisdom, perfect in beauty. You were in the pleasures of the paradise of God: every precious stone was your covering: the sardius, the topaz and the jasper, the chrysolyte and the onyx and the beryl, the sapphire and the carbuncle and the emerald: gold the work of your beauty, and your pipes were prepared in the day that you were created. You were a cherub stretched out and protecting, and I set you in the holy mountain of God, you have walked in the midst of the stones of fire. You were perfect in your ways from the day of your creation, until iniquity was found in you. By the multitude of your merchandise your inner parts were filled with iniquity and you have sinned; and I cast you out from the mountain of God, and destroyed you, O covering cherub, out of the midst of the stones of fire. And your heart was lifted up with your beauty: you have lost your wisdom in your beauty, I have cast you to the ground: I have set you before the face of kings, that they might behold you. You have defiled your sanctuaries by the multitude of your iniquities and by the iniquity of your traffic. Ezekiel 28:11-18 Isaiah also says of another: How are you fallen from heaven, O Lucifer, who rose in the morning? How are you fallen to the ground, that wounded the nations? And you said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds. I will be like the Most High. Isaiah 14:12-14 But Holy Scripture relates that these fell not alone from that summit of their station in bliss, as it tells us that the dragon dragged down together with himself the third part of the stars. Revelation 12:4 One of the Apostles too says still more plainly: But the angels who kept not their first estate, but left their own dwelling, He has reserved in everlasting chains under darkness to the judgment of the great day. This too which is said to us: But you shall die like men and fall like one of the princes, what does it imply but that many princes have fallen? And by these testimonies we can gather the reason for this diversity; viz., either that they still retain those differences of rank (which adverse powers are said to possess, after the manner of holy and heavenly virtues) from the station of their former rank in which they were severally created, or else that, though themselves cast down from heavenly places, yet, as a reward for that wickedness of theirs in which they have graduated in evil, they claim in perversity these grades and titles of rank among themselves, by way of copying those virtues which have stood firm there.

An objection stating that the devil's fall originated from God's deception.

An objection stating that the fall of the devil took its origin from the deception of God.

Germanus: Until now we believed that the reason and beginning of the devil's ruin and fall, in which he was cast down from his heavenly state, was primarily envy—specifically when he deceived Adam and Eve through his malicious cunning.

Germanus: Up till now we used to believe that the reason and commencement of the ruin and fall of the devil, in which he was cast out from his heavenly estate, was more particularly envy, when in his spiteful subtlety he deceived Adam and Eve.

The answer concerning the beginning of the devil's fall.

The answer about the beginning of the devil's fall.

Serenus: The passage in Genesis shows that this was not the beginning of his fall and ruin, since before their deception it indicates that he had already been marked with the disgrace of the name of the serpent, where it says: "But the serpent was wiser" or as the Hebrew copies express it, "more subtle than all the beasts of the earth, which the Lord God had made." Genesis 3:1 You see then that he had fallen away from his angelic holiness even before he deceived the first man, so that he not only deserved to be branded with the disgrace of this title, but actually surpassed all other beasts of the earth in the tricks of wickedness. For Holy Scripture would not have described a good angel by such a term, nor would it say of those who were still continuing in that state of blessedness: "But the serpent was wiser than all the beasts of the earth." For this title could not possibly be applied—I do not say to Gabriel or Michael, but it would not even be appropriate for any good man. And so the title of serpent and the comparison to beasts most clearly indicates not the dignity of an angel but the disgrace of an apostate. Finally, the occasion of the envy and deception which led him to deceive man arose from the basis of his previous fall, in that he saw that man, who had only recently been formed out of the dust of the ground, was to be called to that glory from which he remembered that he himself, while still one of the princes, had fallen. And so that first fall of his, which was due to pride and which earned him the name of the serpent, was followed by a second fall due to envy. And since this one found him still possessing something upright so that he could enjoy some exchange of conversation and counsel with man, by the Lord's sentence he was very properly cast down to the lowest depth, so that he might no longer walk as before upright and looking upward, but should cling to the ground and crawl along, and be brought low upon his belly and feed upon the earthly food and works of sins, and from then on proclaim his open hostility, and place between himself and man an enmity that is to our advantage and a discord that is to our profit, so that while men are on their guard against him as a dangerous enemy, he can no longer harm them by a deceptive appearance of friendship.

Serenus: The passage in Genesis shows that that was not the beginning of his fall and ruin, as before their deception it takes the view that he had already been branded with the ignominy of the name of the serpent, where it says: But the serpent was wiser or as the Hebrew copies express it, more subtle than all the beasts of the earth, which the Lord God had made. Genesis 3:1 You see then that he had fallen away from his angelic holiness even before he deceived the first man, so that he not only deserved to be stamped with the ignominy of this title, but actually excelled all other beasts of the earth in the subterfuges of wickedness. For Holy Scripture would not have designated a good angel by such a term, nor would it say of those who were still continuing in that state of bliss: But the serpent was wiser than all the beasts of the earth. For this title could not possibly be applied I say not to Gabriel or Michæl, but it would not even be suitable to any good man. And so the title of serpent and the comparison to beasts most clearly suggests not the dignity of an angel but the infamy of an apostate. Finally the occasion of the envy and seduction, which led him to deceive man, arose from the ground of his previous fall, in that he saw that man, who had but recently been formed out of the dust of the ground, was to be called to that glory, from which he remembered that he himself, while still one of the princes, had fallen. And so that first fall of his, which was due to pride, and which obtained for him the name of the serpent, was followed by a second owing to envy: and as this one found him still in the possession of something upright so that he could enjoy some interchange of conference and counsel with man, by the Lord's sentence he was very properly cast down to the lowest depth, that he might no longer walk as before erect, and looking up on high, but should cleave to the ground and creep along, and be brought low upon his belly and feed upon the earthly food and works of sins, and henceforward proclaim his secret hostility, and put between himself and man an enmity that is to our advantage, and a discord that is to our profit, so that while men are on their guard against him as a dangerous enemy, he can no longer injure them by a deceptive show of friendship.

The punishment of the deceiver and the deceived.

The punishment of the deceiver and the deceived.

We should learn a special lesson from this in order to avoid evil advice: even though the one who deceived received a fitting punishment and condemnation, the one who was deceived did not escape punishment entirely, though his punishment was somewhat lighter than that of the deceiver. This is very clearly shown. Adam, who was deceived—or rather, to use the Apostle's words, was not deceived but yielded deadly consent by going along with the wishes of the one who was deceived—is condemned only to labor and the sweat of his brow. This is assigned to him not through a curse upon himself, but through a curse upon the ground and its barrenness. But the woman, who persuaded him to this, is punished with increased pain, anguish, and sorrow, and is also placed under the yoke of permanent subjection. But the serpent, who was the first to incite them to this offense, is punished by an everlasting curse. Therefore, we should guard ourselves with the greatest care and caution against evil advice, because such advice not only brings punishment upon those who give it, but also does not allow those who are deceived by it to go free from guilt and punishment.

But we ought in this matter, in order that we may shun evil counsels, to learn a special lesson from the fact that though the author of the deception was visited with a fitting punishment and condemnation, yet still the one who was led astray did not go scot free from punishment, although it was somewhat lighter than that of him who was the author of the deception. And this we see was very plainly expressed. For Adam who was deceived, or rather (to use the Apostle's words) was not deceived but, acquiescing in the wishes of her who was deceived, seems to have come to yield a consent that was deadly, is only condemned to labour and the sweat of his brow, which is assigned to him not by means of a curse upon himself, but by means of a curse upon the ground, and its barrenness. But the woman, who persuaded him to this, is visited with an increase of anguish, and pains and sorrow, and also given over to the yoke of perpetual subjection. But the serpent who was the first to incite them to this offense, is punished by a lasting curse. Wherefore we should with the utmost care and circumspection be on our guard against evil counsels, for as they bring punishment upon their authors, so too they do not suffer those who are deceived by them to go free from guilt and punishment.

Concerning the multitude of demons and the disruption they constantly cause in our atmosphere.

Of the crowd of the devils, and the disturbance which they always raise in our atmosphere.

But the atmosphere that extends between heaven and earth is constantly filled with a dense crowd of spirits. They do not fly about in it quietly or idly, and divine providence has most fortunately hidden them from human sight. If people could see them, they would either be driven out of their minds by unbearable terror and faint away from the inability to look at such things with bodily eyes—especially given the fear of their attacks or horror at the forms into which they transform and change themselves at will—or they would grow steadily worse and become corrupted by constantly observing and imitating them. This would create a kind of dangerous familiarity and deadly interaction between humans and the unclean powers of the air. Currently, the crimes committed among people are concealed by walls and enclosures, by distance and space, or by some sense of shame and confusion. But if people could always look upon these spirits openly, they would be driven to an even greater degree of madness, since there would not be a single moment when they would see them stop their wickedness. Unlike us, no bodily weariness, no business obligations, and no need to provide for daily food forces them to pause, even unwillingly, from the purposes they have set out to accomplish.

But the atmosphere which extends between heaven and earth is ever filled with a thick crowd of spirits, which do not fly about in it quietly or idly, so that most fortunately the divine providence has withdrawn them from human sight. For through fear of their attacks, or horror at the forms, into which they transform and turn themselves at will, men would either be driven out of their wits by an insufferable dread, and faint away, from inability to look on such things with bodily eyes, or else would daily grow worse and worse, and be corrupted by their constant example and by imitating them, and thus there would arise a sort of dangerous familiarity and deadly intercourse between men and the unclean powers of the air, whereas those crimes which are now committed among men, are concealed either by walls and enclosures or by distance and space, or by some shame and confusion: but if they could always look on them with open face, they would be stimulated to a greater pitch of insanity, as there would not be a single moment in which they would see them desist from their wickedness, since no bodily weariness, or occupation in business or care for their daily food (as in our case) forces them sometimes even against their will to desist from the purposes they have begun to carry out.

Concerning the fact that opposing powers turn the attack which they aim against people even against each other.

Of the fact that opposing powers turn the attack, which they aim at men, even against each other.

It is clear that the attacks they direct at humanity are also aimed against each other. They persistently promote discord and conflict among certain peoples because of an innate love of wickedness they possess. We see this plainly set forth in the vision of the prophet Daniel, where the angel Gabriel says: "Fear not, Daniel: for from the first day that you set your heart to understand, to afflict yourself in the sight of your God, your words have been heard, and I have come for your words. But the prince of the kingdom of the Persians resisted me twenty-one days, and behold Michael one of the chief princes came to help me, and I remained there by the king of the Persians. But I have come to teach you what things shall befall your people in the latter days" (Daniel 10:12-14). We cannot doubt that this prince of the kingdom of the Persians was a hostile power that favored the Persian nation, an enemy of God's people. Out of jealousy, it opposed the good that would result from answering the question for which the prophet prayed to the Lord through the archangel. It tried to prevent the saving comfort of the angel from reaching Daniel too quickly and from strengthening the people of God over whom the archangel Gabriel presided. Gabriel said that even then, because of the fierceness of the prince's assaults, he would not have been able to reach Daniel had not the archangel Michael come to help him, meet the prince of the kingdom of the Persians in battle, intervene, defend him from attack, and enable him to come instruct the prophet after twenty-one days. A little later it says: "And the angel said: Do you know why I have come to you? And now I will return to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. But I will tell you what is written down in the Scriptures of truth, and none is my helper in all these things but Michael your prince" (Daniel 10:20-21). And again: "At that time shall Michael rise up, the great prince who stands for the children of your people" (Daniel 12:1). We also read that another was called the prince of the Greeks, who as patron of that nation under him appears to have been opposed both to the Persian nation and to the people of Israel. From this we clearly see that opposing powers stir up against each other those national conflicts, disputes, and divisions that they promote at their instigation. They either rejoice at their victories or are downcast at their defeats, and thus cannot live in harmony among themselves, since each one is always striving with restless jealousy on behalf of those over whom he presides against the patron of some other nation.

For it is quite clear that they aim these attacks, with which they assault men, even against each other, for in like manner they do not cease to promote with unwearied strife the discords and struggles which they have undertaken for some peoples because of a sort of innate love of wickedness which they have: and this we read of as being very clearly set forth in the vision of Daniel the prophet, where the angel Gabriel speaks as follows: Fear not, Daniel: for from the first day that you set your heart to understand, to afflict yourself in the sight of your God, your words have been heard: and I have come for your words. But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael one of the chief princes came to help me, and I remained there by the king of the Persians. But I have come to teach you what things shall befall your people in the latter days. Daniel 10:12-14 And we can not possibly doubt that this prince of the kingdom of the Persians was a hostile power, which favoured the nation of the Persians an enemy of God's people; for in order to hinder the good which it saw would result from the solution of the question for which the prophet prayed the Lord, by the archangel, in its jealousy it opposed itself to prevent the saving comfort of the angel from reaching Daniel too speedily, and from strengthening the people of God, over which the archangel Gabriel was: and the latter said that even then, owing to the fierceness of his assaults, he would not have been able to come to him, had not Michael the archangel come to help him, and met the prince of the kingdom of the Persians, and joined battle with him, and intervened, and defended him from his attack, and so enabled him to come to instruct the prophet after twenty-one days. And a little later on it says: And the angel said: Do you know wherefore I have come to you? And now I will return to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. But I will tell you what is written down in the Scriptures of truth: and none is my helper in all these things but Michael your prince. Daniel 10:20-21 And again: At that time shall Michael rise up, the great prince, who stands for the children of your people. Daniel 12:1 So then we read that in the same way another was called the prince of the Greeks, who since he was patron of that nation which was subject to him seems to have been opposed to the nation of the Persians as well as to the people of Israel. From which we clearly see that antagonistic powers raise against each other those quarrels of nations, and conflicts and dissensions, which they show among themselves at their instigation, and that they either exult at their victories or are cast down at their defeats, and thus cannot live in harmony among themselves, while each of them is always striving with restless jealousy on behalf of those whom he presides over, against the patron of some other nation.

How spiritual wickednesses came to be called powers or principalities.

How it is that spiritual wickednesses obtained the names of powers or principalities.

We can then see clear reasons, in addition to those ideas we explained above, why they are called principalities or powers—namely, because they rule and preside over different nations, and at least hold sway over inferior spirits and demons, which the gospels confirm by their own confession that there exist legions. For they could not be called lords unless they had some over whom to exercise the authority of lordship; nor could they be called powers or principalities unless there were some over whom they could claim power. And this we find pointed out very clearly in the gospel by the Pharisees in their blasphemy: "He casts out devils by Beelzebub the prince of the devils" (Luke 11:15). For we find that they are also called rulers of darkness (Ephesians 6:12), and that one of them is styled the prince of this world (John 14:30). But the blessed Apostle declares that hereafter, when all things shall be subdued to Christ, these orders shall be destroyed, saying: "When He shall have delivered up the kingdom to God even the Father, when He shall have destroyed all principalities and powers and dominions" (1 Corinthians 15:24). And this certainly can only take place if they are removed from the rule of those over whom we know that powers and dominions and principalities take charge in this world.

We can then see clear reasons, in addition to those ideas which we expounded above, why they are called principalities or powers; viz., because they rule and preside over different nations, and at least hold sway over inferior spirits and demons, of which the gospels give us evidence by their own confession that there exist legions. For they could not be called lords unless they had some over whom to exercise the sway of lordship; nor could they be called powers or principalities, unless there were some over whom they could claim power: and this we find pointed out very clearly in the gospel by the Pharisees in their blasphemy: He casts out devils by Beelzebub the prince of the devils, Luke 11:15 for we find that they are also called rulers of darkness, Ephesians 6:12 and that one of them is styled the prince of this world. John 14:30 But the blessed Apostle declares that hereafter, when all things shall be subdued to Christ, these orders shall be destroyed, saying: When He shall have delivered up the kingdom to God even the Father, when He shall have destroyed all principalities and powers and dominions. 1 Corinthians 15:24 And this certainly can only take place if they are removed from the sway of those over whom we know that powers and dominions and principalities take charge in this world.

Concerning the fact that the names of angels and archangels are not given to the holy and heavenly powers without reason.

Of the fact that it is not without reason that the names of angels and archangels are given to holy and heavenly powers.

No one doubts that these titles of rank are assigned to the higher powers for a good reason, and that they are names indicating both function and dignity. It is clear that they are called angels—that is, messengers—because of their role in delivering messages, and the name itself shows that they are archangels because they rule over angels, dominions because they exercise dominion over certain beings, and principalities because they are princes over some, and thrones because they are so close to God and so intimate with Him that the divine Majesty especially rests in them as on a divine throne, and in a certain way settles upon them.

For no one doubts that not without cause or reason are the same titles of rank assigned to the better sort, and that they are names of office and of worth or dignity, for it is plain that they are termed angels, i.e., messengers from their office of bearing messages, and the appropriateness of the name teaches that they are archangels because they preside over angels, dominions because they hold dominion over certain persons, and principalities because they have some to be princes over, and thrones because they are so near to God and so privy and close to Him that the Divine Majesty specially rests in them as in a Divine throne, and in a way reclines surely on them.

Regarding the subjection of the demons, which they display toward their own rulers, as observed in the case of a brother who was possessed.

Of the subjection of the devils, which they show to their own princes, as seen in a brother's victim.

But we learn that unclean spirits are ruled over by worse powers and are subject to them not only from those passages of Scripture recorded in the gospels when the Pharisees slandered the Lord and He answered, "If I by Beelzebub the prince of the devils cast out devils," but we are also taught this by clear visions and many experiences of the saints. Once one of our brothers was traveling in this desert, and as day was ending he found a cave and stopped there, planning to say his evening prayers in it. Midnight passed while he was still singing the Psalms. After he had finished his prayers and sat down briefly to rest his tired body, he suddenly began to see countless troops of demons gathering together from all sides. They came forward in an enormous crowd and a long line, some going before and others following their prince, who finally arrived, being taller and more terrifying to look at than all the others. A throne was placed, and he sat down as if on some high judgment seat and began to investigate by careful questioning the actions of each one of them. Those who said they had not yet been able to deceive their assigned opponents, he ordered to be driven from his sight with shame and disgrace as lazy and worthless, rebuking them with angry rage for wasting so much time and for their failed efforts. But those who reported that they had deceived those assigned to them, he dismissed before everyone with the highest praise amid the rejoicing and applause of all, as the bravest warriors and the most renowned as an example to all the rest. When in this group some extremely evil spirit had presented himself, delighted at having some great victory to report, he mentioned the name of a very well-known monk and declared that after continually attacking him for fifteen years, he had finally overcome him and destroyed him that very same night by the sin of fornication, for he had not only driven him to commit adultery with some consecrated virgin but had actually persuaded him to keep her and marry her. When shouts of joy arose at this story, he was praised most highly by the prince of darkness and departed crowned with great honors. So when at daybreak the whole swarm of demons had disappeared from his sight, the brother, being uncertain about the claim of the unclean spirit and thinking rather that he had wanted to trick him by an ancient customary deception and to falsely accuse an innocent brother of the crime of sexual immorality, remembered those words of the gospel: "he abode not in the truth because there is no truth in him. When he speaks a lie, he speaks of his own, for he is a liar, and its father." He made his way to Pelusium, where he knew the man lived whom the evil spirit claimed to have destroyed, for the brother was very well known to him. When he had inquired about him, he found that on the same night on which that foul demon had announced his downfall to his companions and prince, the man had left his former monastery, gone to the town, and had fallen into sin with the girl mentioned.

But that unclean spirits are ruled over by worse powers and are subject to them we not only find from those passages of Scripture, recorded in the gospels when the Pharisees maligned the Lord, and He answered If I by Beelzebub the prince of the devils cast out devils, Luke 11:19 but we are also taught this by clear visions and many experiences of the saints, for when one of our brethren was making a journey in this desert, as day was now declining he found a cave and stopped there meaning to say his evening office in it, and there midnight passed while he was still singing the Psalms. And when after he had finished his office he sat down a little before refreshing his wearied body, on a sudden he began to see innumerable troops of demons gathering together on all sides, who came forward in an immense crowd, and a long line, some preceding and others following their prince; who at length arrived, being taller and more dreadful to look at than all the others; and, a throne having been placed, he sat down as on some lofty tribunal, and began to investigate by a searching examination the actions of each one of them; and those who said that they had not yet been able to circumvent their rivals, he commanded to be driven out of his sight with shame and ignominy as idle and slothful, rebuking them with angry wrath for the waste of so much time, and for their labour thrown away: but those who reported that they had deceived those assigned to them, he dismissed before all with the highest praise amidst the exultation and applause of all, as most brave warriors, and most renowned as an example to all the rest: and when in this number some most evil spirit had presented himself, in delight at having to relate some magnificent triumph, he mentioned the name of a very well known monk, and declared that after having incessantly attacked him for fifteen years, he had at last got the better of him, so as to destroy him that very same night by the sin of fornication, for that he had not only impelled him to commit adultery with some consecrated maid, but had actually persuaded him to keep her and marry her. And when there arose shouts of joy at this narrative, he was extolled with the highest praise by the prince of darkness, and departed crowned with great honours. And so when at break of day the whole swarm of demons had vanished from his eyes, the brother being doubtful about the assertion of the unclean spirit, and rather thinking that he had desired to entice him by an ancient customary deceit, and to brand an innocent brother with the crime of incest, being mindful of those words of the gospel; viz., that he abode not in the truth because there is no truth in him. When he speaks a lie, he speaks of his own, for he is a liar, and its father, John 8:44 he made his way to Pelusium, where he knew that the man lived, whom the evil spirit declared to be destroyed: for the brother was very well known to him, and when he had asked him, he found that on the same night on which that foul demon had announced his downfall to his company and prince, he had left his former monastery, and sought the town, and had gone astray by a wretched fall with the girl mentioned.

Every man has two angels clinging to him.

Of the fact that two angels always cling to every man.

For Holy Scripture bears witness that two angels, one good and one bad, cling to each one of us. Concerning the good ones, the Savior says: "Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of your Father which is in heaven" (Matthew 18:10), and also: "the angel of the Lord shall encamp round about them that fear Him, and deliver them." Moreover, there is what is said in the Acts of the Apostles, concerning Peter, that "it is his angel" (Acts 12:15). But concerning both kinds, the book of the Shepherd teaches us very fully. If we consider the one who attacked the blessed Job, we will clearly learn that it was he who always plotted against him but could never entice him to sin, and that therefore he asked for power from the Lord, since he was defeated not by Job's virtue but by the Lord's protection which always shielded him. Of Judas also it is said: "And let the devil stand at his right hand."

For Holy Scripture bears witness that two angels, a good and a bad one, cling to each one of us. And of the good ones the Saviour says: Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of your Father which is in heaven: Matthew 18:10 and this also: the angel of the Lord shall encamp round about them that fear Him, and deliver them. Moreover this also which is said in the Acts of the Apostles, of Peter, that it is his angel. Acts 12:15 But of both sorts the book of the Shepherd teaches us very fully. But if we consider about him who attacked the blessed Job we shall clearly learn that it was he who always plotted against him but never could entice him to sin, and that therefore he asked for power from the Lord, as he was worsted not by his (Job's) virtue but by the Lord's protection which ever shielded him. Of Judas also it is said: And let the devil stand at his right hand.

Regarding the levels of wickedness that exist among hostile spirits, as demonstrated in the case of two philosophers.

Of the degrees of wickedness which exist in hostile spirits, as shown in the case of two philosophers.

But we have learned a great deal about the differences that exist among demons through those two philosophers who had previously gained extensive experience through acts of magic with both their laziness and their courage and savage wickedness. These men looked down on the blessed Antony as an ignorant peasant, and wanting to drive him from his cell by magical illusions and demonic tricks if they could not harm him any other way, they sent the most foul spirits against him. They were driven to this attack by jealousy because enormous crowds came to him daily as a servant of God. When these most savage demons did not even dare to approach him as he made the sign of the cross on his breast and forehead and then devoted himself to prayer and supplication, they returned without any result to those who had sent them. These men then sent against him others more desperate in their wickedness, but when these too had exhausted their strength in vain and returned having accomplished nothing, and still more powerful ones were sent against the victorious soldier of Christ but could do nothing against him, all these great plots devised with all the arts of magic only proved the great value of Christian faith. Those fierce and powerful shadows, which they thought would cover the sun and moon if directed toward them, could not only not harm him, but could not even draw him out of his monastery for a single moment.

But of the difference that there is between demons we have learned a great deal by means of those two philosophers who formerly by acts of magic had oftentimes great experience both of their laziness and of their courage and savage wickedness. For these looking down on the blessed Antony as a boor and rustic, and wanting, if they could not injure him any further, at least to drive him from his cell by illusions of magic and the devices of demons, dispatched against him most foul spirits, for they were impelled to this attack upon him by the sting of jealousy because enormous crowds came daily to him as the servant of God. And when these most savage demons did not even venture to approach him as he was now signing his breast and forehead with the sign of the cross, and, now devoting himself to prayer and supplication, they returned without any result to those who had directed them; and these again sent against him others more desperate in wickedness, and when these too had spent their strength in vain, and returned without having accomplished anything, and others still more powerful were nevertheless told off against the victorious soldier of Christ, and could prevail nothing against him, all these great plots of theirs devised with all the arts of magic were only useful in proving the great value that there is in the profession of Christians, so that those fierce and powerful shadows, which they thought would veil the sun and moon if they were directed towards them, could not only not injure him, but not even draw him forth from his monastery for a single instant.

Concerning the fact that demons cannot prevail at all against human beings unless they have first gained control over their minds.

Of the fact that devils cannot prevail at all against men unless they have first secured possession of their minds.

When they came to Abbot Antony in amazement and revealed the full extent of their attacks, their reasons, and their schemes, they concealed their jealousy and asked to be made Christians right away. When he asked them the day the assault occurred, he declared that at that very time he had been suffering the most intense pangs of thought. Through this experience, blessed Antony proved and confirmed the view we expressed yesterday in our Conference: that demons cannot possibly enter the mind or body of anyone, nor do they have the power to overwhelm anyone's soul, unless they have first stripped it of all holy thoughts and made it empty and devoid of spiritual meditation. You should understand that unclean spirits obey men in two ways. Either they are subject to the holiness of the faithful through divine grace and power, or they are enslaved by the sacrifices of sinners and certain charms, and are flattered by these people as their worshippers. The Pharisees were also misled by this idea and imagined that even the Lord the Savior commanded devils by this method, saying "By Beelzebub the prince of the devils He casts out devils," following the same pattern by which they knew that their own magicians and enchanters—by invoking his name and offering sacrifices that they know please and delight him—have power over the devils subject to him as his servants.

And when in their astonishment at this they came straight to Abbot Antony and disclosed the extent of their attacks and the reason of them and their plots, they dissembled their jealousy and asked that they might immediately be made Christians. But when he had asked of them the day when the assault was made, he declared that at that time he had been afflicted with the most bitter pangs of thought. And by this experience the blessed Antony proved and established the opinion which we expressed yesterday in our Conference, that demons cannot possibly find an entrance into the mind or body of anyone, nor have they the power of overwhelming the soul of anyone, unless they have first deprived it of all holy thoughts, and made it empty and free from spiritual meditation. But you must know that unclean spirits are obedient to men in two ways. For either they are by divine grace and power subject to the holiness of the faithful, or they are captivated by the sacrifices of sinners, and certain charms, and are flattered by them as their worshippers. And the Pharisees too were led astray by this notion and fancied that by this device even the Lord the Saviour gave commands to devils, and said By Beelzebub the prince of the devils He casts out devils, in accordance with that plan by which they knew that their own magicians and enchanters — by invoking his name and offering sacrifices, with which they know he is pleased and delighted — have as his servants power even over the devils who are subject to him.

A question about the fallen angels who are said in Genesis to have had intercourse with the daughters of men.

A question about the fallen angels who are said in Genesis to have had intercourse with the daughters of men.

Germanus: Since a passage from Genesis was recently brought up among us by God's providence, and it helpfully reminded us that we can now ask about something we have always wanted to understand, we want to know what view we should hold about those fallen angels who are said to have had sexual relations with the daughters of men, and whether such a thing can literally happen given their spiritual nature. And also regarding the gospel passage you quoted a little while ago about the devil—"he is a liar and his father"—we would like to hear who should be understood as his father.

Germanus: Since a passage of Genesis was a little while ago by the providence of God brought forward in our midst, and happily reminded us that we can now conveniently ask about a point which we have always longed to learn, we want to know what view we ought to take about those fallen angels who are said to have had intercourse with the daughters of men, and whether such a thing can literally take place with a spiritual nature. And also with regard to this passage of the gospel which you quoted of the devil a little while back, for he is a liar and his father, we should like in the same way to hear who is to be understood by his father.

The answer to the question that was raised.

The answer to the question raised.

Serenus: You have raised two important questions, and I will respond to them, as best I can, in the order you presented them. We cannot possibly believe that spiritual beings can have physical sexual intercourse with women. But if this could ever have literally happened, why does it not also sometimes occur now, and why do we not see some people similarly born of women through the agency of demons without intercourse with men? This would be especially likely since it is clear that demons delight in the pollution of lust, which they would certainly prefer to bring about through their own agency rather than through men, if they could possibly manage it. As Ecclesiastes declares: What is it that has been? The same that is. And what is it that has been done? The same that is done. And there is nothing new that can be said under the sun, so that a man can say: Behold this is new; for it has already been in the ages which were before us.

However, the question you raised can be resolved this way. After the death of righteous Abel, so that the entire human race would not descend from a wicked fratricide, Seth was born to replace his murdered brother—taking his place not only in terms of descendants, but also in righteousness and goodness. Seth's offspring, following their father's example of goodness, always remained separate from contact with and association with their relatives descended from the wicked Cain, as the distinction in the genealogy very clearly shows us. It says: Adam begot Seth, Seth begot Enos, Enos begot Cainan, but Cainan begot Mahalaleel, but Mahalaleel begot Jared, Jared begot Enoch, Enoch begot Methuselah, Methuselah begot Lamech, Lamech begot Noah. And the genealogy of Cain is given separately as follows: Cain begot Enoch, Enoch begot Cainan, Cainan begot Mahalaleel, Mahalaleel begot Methuselah, Methuselah begot Lamech, Lamech begot Jabal and Jubal.

The line that sprang from righteous Seth's descendants always married among their own relatives and continued for a long time in the holiness of their fathers and ancestors, untouched by the blasphemies and wickedness of an evil lineage that had a seed of sin transmitted through its ancestors. As long as this separation of the lines continued between them, Seth's descendants, springing from an excellent root, were called angels of God because of their holiness—or as some copies have it, sons of God. In contrast, the others were called children of men because of their own wickedness, their fathers' wickedness, and their earthly deeds. Although there was up to this time that holy and beneficial separation between them, eventually the sons of Seth, who were the sons of God, saw the daughters of those born from Cain's line. Inflamed with desire for their beauty, they took wives from among them who taught their husbands the wickedness of their fathers and immediately led them astray from their innate holiness and the single-mindedness of their forefathers. To them this saying applies quite accurately: I have said: You are Gods, and you are all the children of the Most High. But you shall die like men, and fall like one of the princes. They fell away from that true study of natural philosophy handed down to them by their ancestors, which the first man—who directly traced out the study of all nature—could clearly attain to and transmit to his descendants on sure grounds, since he had seen the infancy of this world while still, as it were, tender and throbbing and unorganized. There was in him not only such fullness of wisdom, but also the grace of prophecy given by Divine inspiration, so that while still an untaught inhabitant of this world he gave names to all living creatures and not only knew about the fury and poison of all kinds of beasts and serpents, but also distinguished between the virtues of plants and trees and the natures of stones, and the changes of seasons of which he had as yet no experience. He could well say: The Lord has given me the true knowledge of the things that are, to know the disposition of the whole world, and the virtues of the elements, the beginning and the ending and the midst of times, the alterations of their courses and the changes of their seasons, the revolutions of the year and the disposition of the stars, the natures of living creatures and the rage of wild beasts, the force of winds, and the reasonings of men, the diversities of plants and the virtues of roots, and all such things as are hid and open I have learned.

Seth's descendants received this knowledge of all nature through successive generations, handed down from the fathers, as long as they remained separate from the wicked line. They had received it in holiness and used it to promote the glory of God and the needs of everyday life. But when they mingled with the evil generation, they were led astray at the suggestion of devils to use for profane and harmful purposes what they had innocently learned. They audaciously taught the curious arts of wizards, enchantments, and magical superstitions, teaching their descendants to forsake the holy worship of the Divinity and instead to honor and worship either the elements, or fire, or the demons of the air. I think I should briefly explain how this knowledge of curious arts did not perish in the deluge but became known to the ages that followed, although the answer to your original question scarcely requires it. According to ancient traditions, Ham, the son of Noah, had been taught these superstitions and wicked and profane arts. Knowing that he could not possibly bring any handbook on these subjects into the ark, which he was to enter with his good father and holy brothers, he inscribed these nefarious arts and profane practices on plates of various metals that could not be destroyed by the flood of waters, and on hard rocks. When the flood was over, he searched for them with the same eagerness with which he had concealed them, and thus transmitted to his descendants a seed-bed of profanity and perpetual sin. In this way, that common notion according to which people believe that angels delivered enchantments and various arts to humanity is actually fulfilled.

From these sons of Seth and daughters of Cain, as we have said, were born even worse children who became mighty hunters, violent and extremely fierce men who were called giants because of the size of their bodies and their cruelty and wickedness. These were the first to harass their neighbors and practice pillaging among people, getting their living by robbery rather than being content with the sweat and labor of honest work. Their wickedness increased to such an extent that the world could only be purified by the flood and deluge. When the sons of Seth transgressed at the instigation of their lust that command which had been kept for a long while by a natural instinct from the beginning of the world, it became necessary for it to be restored afterward by the letter of the law: You shall not give your daughter to his son to wife, nor shall you take a wife of his daughters to your son; for they shall seduce your hearts to depart from your God, and to follow their gods and serve them.

Serenus: You have propounded two not unimportant questions, to which I will reply, to the best of my ability, in the order in which you have raised them. We cannot possibly believe that spiritual existences can have carnal intercourse with women. But if this could ever have literally happened how is it that it does not now also sometimes take place, and that we do not see some in the same way born of women by the agency of demons without intercourse with men? Especially when it is clear that they delight in the pollution of lust, which they would certainly prefer to bring about through their own agency rather than through that of men, if they could possibly manage it, as Ecclesiastes declares: What is it that has been? The same that is. And what is it that has been done? The same that is done. And there is nothing new that can be said under the sun, so that a man can say: Behold this is new; for it has already been in the ages which were before us. Ecclesiastes 1:9-10 But the question raised may be resolved in this way. After the death of righteous Abel, in order that the whole human race might not spring from a wicked fratricide, Seth was born in the place of his brother who was slain, to take the place of his brother not only as regards posterity, but also as regards justice and goodness. And his offspring, following the example of their father's goodness, always remained separate from intercourse with and the society of their kindred descended from the wicked Cain, as the difference of the genealogy very clearly tells us, where it says: Adam begot Seth, Seth begot Enos, Enos begot Cainan, but Cainan begot Mahalaleel, but Mahalaleel begot Jared, Jared begot Enoch, Enoch begot Methuselah, Methuselah begot Lamech, Lamech begot Noah. Genesis 5:4-30 And the genealogy of Cain is given separately as follows: Cain begot Enoch, Enoch begot Cainan, Cainan begot Mahalaleel, Mahalaleel begot Methuselah, Methuselah begot Lamech, Lamech begot Jabal and Jubal. Genesis 4:17-21 And so the line which sprang from the seed of righteous Seth always mixed with its own kith and kin, and continued for a long while in the holiness of its fathers and ancestors, untouched by the blasphemies and the wickedness of an evil offspring, which had implanted in it a seed of sin as it were transmitted by its ancestors. As long then as there continued that separation of the lines between them, the seed of Seth, as it sprang from an excellent root, was by reason of its sanctity termed angels of God, or as some copies have it sons of God; and on the contrary the others by reason of their own and their fathers' wickedness and their earthly deeds were termed children of men. Though then there was up to this time that holy and salutary separation between them, yet after this the sons of Seth who were the sons of God saw the daughters of those who were born of the line of Cain, and inflamed with the desire for their beauty took to themselves from them wives who taught their husbands the wickedness of their fathers, and at once led them astray from their innate holiness and the single-mindedness of their forefathers. To whom this saying applies with sufficient accuracy: I have said: You are Gods, and you are all the children of the Most High. But you shall die like men, and fall like one of the princes; who fell away from that true study of natural philosophy, handed down to them by their ancestors, which the first man who immediately traced out the study of all nature, could clearly attain to, and transmit to his descendants on sure grounds, inasmuch as he had seen the infancy of this world, while still as it were tender and throbbing and unorganized; and as there was in him not only such fullness of wisdom, but also the grace of prophecy given by the Divine inspiration, so that while he was still an untaught inhabitant of this world he gave names to all living creatures, and not only knew about the fury and poison of all kinds of beasts and serpents, but also distinguished between the virtues of plants and trees and the natures of stones, and the changes of seasons of which he had as yet no experience, so that he could well say: The Lord has given me the true knowledge of the things that are, to know the disposition of the whole world, and the virtues of the elements, the beginning and the ending and the midst of times, the alterations of their courses and the changes of their seasons, the revolutions of the year and the disposition of the stars, the natures of living creatures and the rage of wild beasts, the force of winds, and the reasonings of men, the diversities of plants and the virtues of roots, and all such things as are hid and open I have learned. Wisdom 7:17-21 This knowledge then of all nature the seed of Seth received through successive generations, handed down from the fathers, so long as it remained separate from the wicked line, and as it had received it in holiness, so it made use of it to promote the glory of God and the needs of everyday life. But when it had been mingled with the evil generation, it drew aside at the suggestion of devils to profane and harmful uses what it had innocently learned, and audaciously taught by it the curious arts of wizards and enchantments and magical superstitions, teaching its posterity to forsake the holy worship of the Divinity and to honour and worship either the elements or fire or the demons of the air. How it was then that this knowledge of curious arts of which we have spoken, did not perish in the deluge, but became known to the ages that followed, should, I think, be briefly explained, as the occasion of this discussion suggests, although the answer to the question raised scarcely requires it. And so, as ancient traditions tell us, Ham the son of Noah, who had been taught these superstitions and wicked and profane arts, as he knew that he could not possibly bring any handbook on these subjects into the ark, into which he was to enter with his good father and holy brothers, inscribed these nefarious arts and profane devices on plates of various metals which could not be destroyed by the flood of waters, and on hard rocks, and when the flood was over he hunted for them with the same inquisitiveness with which he had concealed them, and so transmitted to his descendants a seed-bed of profanity and perpetual sin. In this way then that common notion, according to which men believe that angels delivered to men enchantments and diverse arts, is in truth fulfilled. From these sons of Seth then and daughters of Cain, as we have said, there were born still worse children who became mighty hunters, violent and most fierce men who were termed giants by reason of the size of their bodies and their cruelty and wickedness. For these first began to harass their neighbours and to practise pillaging among men, getting their living rather by rapine than by being contented with the sweat and labour of toil, and their wickedness increased to such a pitch that the world could only be purified by the flood and deluge. So then when the sons of Seth at the instigation of their lust had transgressed that command which had been for a long while kept by a natural instinct from the beginning of the world, it was needful that it should afterwards be restored by the letter of the law: You shall not give your daughter to his son to wife, nor shall you take a wife of his daughters to your son; for they shall seduce your hearts to depart from your God, and to follow their gods and serve them.

An objection: How could the line of Seth be accused of unlawful intermingling with the daughters of Cain before the law's prohibition existed?

An objection, as to how an unlawful intermingling with the daughters of Cain could be charged against the line of Seth before the prohibition of the law.

Germanus: If that command had been given to them, then the sin of breaking it could fairly be charged against them for their audacity in such marriages. But since the observance of that separation had not yet been established by any rule, how could that intermingling of races be counted as wrongdoing on their part, since it had not been forbidden by any command? For a law does not typically forbid crimes that have already happened, but those that might happen in the future.

Germanus: If that command had been given to them, then the sin of breaking it might fairly have been brought against them for their audacity in so marrying. But since the observance of that separation had not yet been established by any rule, how could that intermingling of races be counted wrong in them, as it had not been forbidden by any command? For a law does not ordinarily forbid crimes that are past, but those that are future.

The answer is that by the law of nature, human beings were from the beginning subject to judgment and punishment.

The answer, that by the law of nature men were from the beginning liable to judgment and punishment.

Serenus: God at man's creation implanted in him naturally complete knowledge of the law, and if this had been kept by man as it was in the beginning according to the Lord's purposes, there would have been no need for another law to be given, which He later proclaimed in writing. It would have been unnecessary to offer an external remedy where an internal one was still implanted and vigorous. But since this natural knowledge had been, as we have said, completely corrupted by freedom and the opportunity of sinning, the severe restrictions of the law of Moses were added as the executor and vindicator of this earlier law and, to use the expressions of Scripture, as its helper. This was so that through fear of immediate punishment, people might be kept from completely losing the good of natural knowledge, according to the word of the prophet who says He gave the law to help them. The Apostle also describes it as having been given as a schoolmaster to little children, as it instructs and guards them to prevent them from departing through sheer forgetfulness from the teaching in which they had been instructed by the light of nature. That the complete knowledge of the law was implanted in man at his first creation is clearly proved by this: we know that before the law, and even before the flood, all holy men observed the commands of the law without having the written letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstborn of his flock and of their fat, unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean when the commandment of the law had not yet made a distinction, unless he had been taught by natural knowledge? Where did Enoch learn how to walk with God, having never acquired any light of the law from another? Where had Shem and Japheth read "You shall not uncover the nakedness of your father," so that they went backwards and covered the shame of their father? How was Abraham taught to abstain from the spoils of the enemy which were offered to him, so that he might not receive any recompense for his labor, or to pay to the priest Melchizedek the tithes which are ordered by the law of Moses? How was it too that the same Abraham and Lot also humbly offered to passersby and strangers acts of kindness and the washing of their feet, while yet the Gospel command had not shone forth? Where did Job obtain such earnestness of faith, such purity of chastity, such knowledge of humility, gentleness, pity and kindness, as we now see shown not even by those who know the gospels by heart? Which of the saints do we read of as not having observed some commandment of the law before the giving of the law? Which of them failed to keep this: "Hear, O Israel, the Lord your God is one Lord"? Which of them did not fulfill this: "You shall not make to yourself any graven image, nor the likeness of anything which is in heaven or in the earth or under the earth"? Which of them did not observe this: "Honor your father and your mother," or what follows in the Decalogue: "You shall do no murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not covet your neighbor's wife," and many other things besides, in which they anticipated the commands not only of the law but even of the gospel?

Serenus: God at man's creation implanted in him naturally complete knowledge of the law, and if this had been kept by man, as at the beginning, according to the Lord's purposes, there would not have been any need for another law to be given, which He afterwards proclaimed in writing: for it were superfluous for an external remedy to be offered, where an internal one was still implanted and vigorous. But since this had been, as we have said, utterly corrupted by freedom and the opportunity of sinning, the severe restrictions of the law of Moses were added as the executor and vindicator of this (earlier law) and to use the expressions of Scripture, as its helper, that through fear of immediate punishment men might be kept from altogether losing the good of natural knowledge, according to the word of the prophet who says He gave the law to help them: and it is also described by the Apostle as having been given as a schoolmaster Galatians 3:24 to little children, as it instructs and guards them to prevent them from departing through sheer forgetfulness from the teaching in which they had been instructed by the light of nature: for that the complete knowledge of the law was implanted in man at his first creation, is clearly proved from this; viz., that we know that before the law, aye, and even before the flood, all holy men observed the commands of the law without having the letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstlings of his flock and of the fat thereof, Genesis 4:4 unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean, Genesis 7:2 when the commandment of the law had not yet made a distinction, unless he had been taught by a natural knowledge? Whence did Enoch learn how to walk with God, Genesis 5:22 having never acquired any light of the law from another? Where had Shem and Japheth read You shall not uncover the nakedness of your father, so that they went backwards and covered the shame of their father? How was Abraham taught to abstain from the spoils of the enemy which were offered to him, that he might not receive any recompense for his toil, or to pay to the priest Melchizedek the tithes which are ordered by the law of Moses? How was it too that the same Abraham and Lot also humbly offered to passers by and strangers offices of kindness and the washing of their feet, while yet the Evangelic command had not shone forth? Whence did Job obtain such earnestness of faith, such purity of chastity, such knowledge of humility, gentleness, pity and kindness, as we now see shown not even by those who know the gospels by heart? Which of the saints do we read of as not having observed some commandment of the law before the giving of the law? Which of them failed to keep this: Hear, O Israel, the Lord your God is one Lord? Deuteronomy 6:4 Which of them did not fulfil this: You shall not make to yourself any graven image, nor the likeness of anything which is in heaven or in the earth or under the earth? Which of them did not observe this: Honour your father and your mother, or what follows in the Decalogue: You shall do no murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not covet your neighbour's wife, Exodus 20:4-17 and many other things besides, in which they anticipated the commands not only of the law but even of the gospel?

Concerning the fact that those who sinned before the flood were justly punished.

Of the fact that they were justly punished, who sinned before the flood.

We can see, then, that from the beginning God created everything perfect. Nothing would have needed to be added to His original arrangement—as if it were shortsighted and imperfect—if everything had remained in the state and condition in which He created it. Therefore, in the case of those who sinned before the law and even before the flood, we see that God visited them with a righteous judgment, because they deserved to be punished without any excuse for having transgressed the law of nature. We should not fall into the blasphemous slanders of those who are ignorant of this reason and who disparage the God of the Old Testament, undermine our faith, and say with a sneer: Why then did it please your God to promulgate the law after so many thousands of years, while He allowed such long ages to pass without any law? But if He afterwards discovered something better, then it appears that at the beginning of the world His wisdom was inferior and weaker, and that afterwards, as if taught by experience, He began to provide for something better and to amend and improve His original arrangements. This certainly cannot happen to the infinite foreknowledge of God, nor can these assertions be made about Him by the mad folly of heretics without grievous blasphemy, as Ecclesiastes says: I have learned that all the words which God has made from the beginning shall continue forever: nothing can be added to them, and nothing can be taken away from them. Therefore the law is not made for the righteous, but for the unrighteous and insubordinate, for the ungodly and sinners, for the wicked and profane. For since they had the sound and complete system of natural laws implanted in them, they had no need of this external law in addition, one committed to writing, which was given as an aid to that natural law. From this we infer by the clearest of reasonings that the written law need not have been given at the beginning (for it was unnecessary to do this while the natural law still remained and was not utterly violated), nor could evangelical perfection have been granted before the law had been kept. For those who were not content to avenge wrongs done to them with the even justice of the lex talionis, but repaid a very slight touch with deadly kicks and wounds with weapons, and for a single blow sought to take the life of those who had struck them, could not have listened to this saying: If a man strikes you on the right cheek, turn to him the other also. Nor could it be said to them, love your enemies, when among them it was considered a great thing and most important if they loved their friends, but avoided their enemies and dissented from them only in hatred without being eager to oppress and kill them.

And so then we see that from the beginning God created everything perfect, nor would there have been need for anything to have been added to His original arrangement — as if it were shortsighted and imperfect — if everything had continued in that state and condition in which it had been created by Him. And therefore in the case of those who sinned before the law and even before the flood we see that God visited them with a righteous judgment, because they deserved to be punished without any excuse, for having transgressed the law of nature; nor should we fall into the blasphemous slanders of those who are ignorant of this reason, and so depreciate the God of the Old Testament, and run down our faith, and say with a sneer: Why then did it please your God to will to promulgate the law after so many thousand years, while He suffered such long ages to pass without any law? But if He afterwards discovered something better, then it appears that at the beginning of the world His wisdom was inferior and poorer, and that afterwards as if taught by experience He began to provide for something better, and to amend and improve His original arrangements. A thing which certainly cannot happen to the infinite foreknowledge of God, nor can these assertions be made about Him by the mad folly of heretics without grievous blasphemy, as Ecclesiastes says: I have learned that all the words which God has made from the beginning shall continue forever: nothing can be added to them, and nothing can be taken away from them, Ecclesiastes 3:14 and therefore the law is not made for the righteous, but for the unrighteous, and insubordinate, for the ungodly and sinners, for the wicked and profane. 1 Timothy 1:9 For as they had the sound and complete system of natural laws implanted in them they had no need of this external law in addition, and one committed to writing, and what was given as an aid to that natural law. From which we infer by the clearest of reasonings that that law committed to writing need not have been given at the beginning (for it was unnecessary for this to be done while the natural law still remained, and was not utterly violated) nor could evangelical perfection have been granted before the law had been kept. For they could not have listened to this saying: If a man strikes you on the right cheek, turn to him the other also, Matthew 5:39 who were not content to avenge wrongs done to them with the even justice of the lex talionis, but repaid a very slight touch with deadly kicks and wounds with weapons, and for a single truth sought to take the life of those who had struck them. Nor could it be said to them, love your enemies, among whom it was considered a great thing and most important if they loved their friends, but avoided their enemies and dissented from them only in hatred without being eager to oppress and kill them.

How we should understand what is said about the devil in the gospel: that he is a liar and the father of lies.

How this that is said of the devil in the gospel is to be understood; viz., that he is a liar, and his father.

Regarding what troubled you about the devil—that he is a liar and his father (John 8:44)—as if the Lord were declaring both him and his father to be liars, it is quite absurd to even briefly consider this. As we said earlier, spirit does not beget spirit, just as soul cannot produce soul, though we certainly know that the formation of flesh comes from man's seed. The Apostle clearly distinguishes what should be attributed to whom as author in the case of both substances—flesh and spirit—and says: "Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more be in subjection to the Father of spirits and live?" (Hebrews 12:9). Nothing could show more clearly than this distinction that he established men as fathers of our flesh, but always taught that God alone is the Father of souls. Yet even in the actual formation of this body, only a ministerial role must be attributed to men, while the main part of its formation belongs to God the Creator of all. As David says: "Your hands have made me and fashioned me." And blessed Job: "Have you not milked me as milk, and curdled me as cheese? You have put me together with bones and sinews" (Job 10:10-11). And the Lord to Jeremiah: "Before I formed you in the womb, I knew you" (Jeremiah 1:5). But Ecclesiastes very clearly and accurately examines the nature of each substance and its beginning by considering the origin from which each arose and the end toward which each is moving. He also decides on the separation of body and soul and speaks as follows: "Before the dust returns to the earth as it was, and the spirit returns unto God who gave it" (Ecclesiastes 12:7). Nothing could be said more plainly than this: he declares that the matter of flesh, which he called dust (because it springs from man's seed and seems to be sown through his work), must return to the earth from which it was taken, while he points out that the spirit, which is not begotten through sexual intercourse but belongs to God alone in a special way, returns to its creator. This is also clearly implied in God's breathing by which Adam first received his life. From these passages we clearly conclude that no one can be called the Father of spirits except God alone, who creates them out of nothing whenever He wishes, while men can only be called the fathers of our flesh. Therefore the devil also, insofar as he was created as a spirit or angel and good, had no Father except God his Maker. But when he became puffed up with pride and said in his heart: "I will ascend above the heights of the clouds, I will be like the Most High" (Isaiah 14:14), he became a liar and did not remain in the truth (John 8:44). He brought forth a lie from his own storehouse of wickedness and thus became not only a liar but also the father of that very lie. When he promised divinity to man and said "You shall be as gods" (Genesis 3:5), he did not remain in the truth but from the beginning became a murderer, both by bringing Adam into a state of mortality and by killing Abel through his brother's hand at his suggestion. But now the approach of dawn is bringing our discussion to a close. It has occupied nearly two whole nights, and our brief and simple words have brought our vessel of this Conference from the deep sea of questions to a safe harbor of silence. In that deep sea, as the breath of the Divine Spirit drives us further in, there opens up an ever wider and boundless space reaching beyond our sight. As Solomon says: "It will become much further from us than it was, and a great depth; who shall find it out?" (Ecclesiastes 7:25). Therefore let us pray to the Lord that both His fear and His love, which cannot fail, may remain steadfast in us and make us wise in all things and always protect us unharmed from the devil's attacks. With these guards it is impossible for anyone to fall into the snares of death. But there is this difference between the perfect and imperfect: in the case of the former, love is steadfast and, so to speak, more mature and lasts more enduringly, making them persevere in holiness more firmly and easily. In the case of the latter, its position is weaker and it grows cold more easily, so it more quickly and frequently allows them to become entangled in the snares of sin. When we heard this, the words of this Conference so inspired us that when we left the old man's cell we longed with a keener desire than when we first came for the fulfillment of his teaching.

But as for this which disturbed you about the devil, that he is a liar and his father, John 8:44 as if it seemed that he and his father were pronounced by the Lord to be liars, it is sufficiently ridiculous to imagine this even cursorily. For as we said a little while ago spirit does not beget spirit just as soul cannot procreate soul, though we do not doubt that the compacting of flesh is formed from man's seed, as the Apostle clearly distinguishes in the case of both substances; viz., flesh and spirit, what should be ascribed to whom as its author, and says: Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more be in subjection to the Father of spirits and live? Hebrews 12:9 What could show more clearly than this distinction, that he laid down that men were the fathers of our flesh, but always taught that God alone was the Father of souls. Although even in the actual compacting of this body a ministerial office alone must be attributed to men, but the chief part of its formation to God the Creator of all, as David says: Your hands have made me and fashioned me: And the blessed Job: Have you not milked me as milk, and curdled me as cheese? You have put me together with bones and sinews; Job 10:10-11 and the Lord to Jeremiah: Before I formed you in the womb, I knew you. Jeremiah 1:5 But Ecclesiastes very clearly and accurately gathers the nature of either substance, and its beginning, by an examination of the rise and commencement, from which each originated, and by a consideration of the end to which each is tending, and decides also of the division of this body and soul, and discourses as follows: Before the dust returns to the earth as it was, and the spirit returns unto God who gave it. Ecclesiastes 12:7 But what could be said with greater plainness than that he declares that the matter of the flesh which he styled dust, because it springs from the seed of man, and seems to be sown by his ministration, must, as it was taken from the earth, again return to the earth, while he points out that the spirit which is not begotten by intercourse between the sexes, but belongs to God alone in a special way, returns to its creator? And this also is clearly implied in that breathing by God, through which Adam in the first instance received his life. And so from these passages we clearly infer that no one can be called the Father of spirits but God alone, who makes them out of nothing whenever He pleases, while men can only be termed the fathers of our flesh. So then the devil also in as much as he was created a spirit or an angel and good, had no one as his Father but God his Maker. But when he had become puffed up by pride and had said in his heart: I will ascend above the heights of the clouds, I will be like the Most High, Isaiah 14:14 he became a liar, and abode not in the truth; John 8:44 but brought forth a lie from his own storehouse of wickedness and so became not only a liar, but also the father of the actual lie, by which when he promised Divinity to man and said You shall be as gods, Genesis 3:5 he abode not in the truth, but from the beginning became a murderer, both by bringing Adam into a state of mortality, and by slaying Abel by the hand of his brother at his suggestion. But already the approach of dawn is bringing to a close our discussion, which has occupied nearly two whole nights, and our brief and simple words have drawn our bark of this Conference from the deep sea of questions to a safe harbour of silence, in which deep indeed, as the breath of the Divine Spirit drives us further in, so is there ever opened out a wider and boundless space reaching beyond the sight of our eye, and, as Solomon says, It will become much further from us than it was, and a great depth; who shall find it out? Ecclesiastes 7:25 Wherefore let us pray the Lord that both His fear and His love, which cannot fail, may continue steadfast in us, and make us wise in all things, and ever shield us unharmed, from the darts of the devil. For with these guards it is impossible for anyone to fall into the snares of death. But there is this difference between the perfect and imperfect, that in the case of the former love is steadfast, and so to speak riper and lasts more abidingly and so makes them persevere in holiness more steadfastly and more easily, while in the case of the latter its position is weaker and it more easily grows cold, and so quickly and more frequently allows them to be entangled in the snares of sin. And when we heard this, the words of this Conference so fired us that when we went away from the old man's cell we longed with a keener ardour of soul than when we first came, for the fulfilment of his teaching.