The Lives of the Fathers, Martyrs, and Principal Saints Part 19

9. Rosweide, l. 5, c. 15.

10. Rosweide, l. 7, c. 48. Cotel. t. 1, p. 537. Rosweide, ib. --9.

11. Ca.s.sian Collat. 5, c. 32.

12. Rosweide, l. 3, c. 97, l. 6, c. 3, --17, p. 657.

13. Theodoret, l. 4, c. 18, 19. Socr. l. 4, c. 22. Sozom. l. 6, c. 19, 20. Rufin. l. 2, c. 3. S. Hier. in Chrom. Oros. l. 7, c. 33. Pallad.

Lausiac. c. 117.

14. Rosw. Vit. Part. l. 5, c. 3, --9. Cotel. Mon. Gr. p. 545.

15. Pallad. Lausiac. c. 19.

16. Ca.s.sian. Collat. 15, c. 13. Tillem. Note 3, p. 806.

17. Rosw. Vit. Patr. l. 5, c. 7, --9. Cotel. Apothegm. Patr. 530. Tillem.

art. 4, p. 581, and Note 4, p. 80{}.

18. See Tillem. Note 3, p. 806.

19. Gennad. Cat. c. 10.

20. Possin. Ascet. pr. p. 17.

21.

Du Pin allows these fifty homilies to be undoubtedly very ancient: in which judgment others agree, and the discourses themselves bear evident marks. Du Pin and Tillemont leave them to St. Macarius of Egypt; and his claim to them is very well supported by the learned English translator, who published them with an introduction, at London, in 1721, in octavo. The censure of Ceillier upon them seems too severe. Certain pa.s.sages, which seem to favor Pelagianism, ought to be explained by others, which clearly condemn that heresy; or it must be granted that they have suffered some alteration. The composition is not very methodical, these homilies being addressed to monks, in answer to particular queries. The author exceedingly extols the peace and sweetness which a soul, crucified to the world, enjoys with the consolations of the Holy Ghost, who resides in her.

But he says that the very angels deplore, as much as their state will permit, those unhappy souls which taste not these heavenly delights, as men weep over a dear friend who lies sick in his agony, and receives all nourishment from their hands. (St. Macar., hom. 1 & 15.) Prayer, without which no one can be free from sin, is a duty which he strongly inculcates, (Hom. 2,) with perfect concord, by which we love, and are inclined to condescend to indifferent things, and to judge well of all men, so as to say, when we see one pray, that he prays for us; if he read, that he reads for us, and for the divine honor; if he rest or work, that he is employed for the advancement of the common good. (Hom. 3.) The practice of keeping ourselves constantly in the divine presence, he calls a princ.i.p.al duty, by which we learn to triumph over our enemies, and refer to the divine honor all we do; "for this one thing is necessary, that whether we work, read, or pray, we always entertain this life and treasure in our souls; having G.o.d constantly in our thoughts, and the Holy Ghost in our b.r.e.a.s.t.s." (Hom. 3.) A continual watchfulness, and strict guard upon all our senses, and in all our actions, is necessary, especially against vanity, concupiscence, and gluttony; without which, failings will be multiplied; pure and faithful souls G.o.d makes his chaste spouses; they always think on him, and place all their desires on him; but those who love the earth are earthly in their thoughts and affections, their corrupt inclinations gain such a mastery, that they seem natural to them. Vigilance is absolutely necessary to remove this insinuating enemy; and purity of conscience begets prudence, which can never be found under the tyranny of the pa.s.sions, and which is the eye that guides the soul through the craggy paths of this life. Pure souls are raised by divine grace to dwell with G.o.d on earth by holy contemplation, and are fitted for eternal bliss, (Hom. 4;) true Christians differ in their desires and actions from other men. The wicked burn with lawless pa.s.sions, and are disturbed with anxious desires and vain wishes, hunt after, and think of nothing but earthly pleasures; but the true Christian enjoys an uninterrupted tranquillity of mind and joy, even amidst crosses, and rejoices in sufferings and temptations, hope and divine grace sweetening their severest trials.

The love of G.o.d with which they burn, makes them rejoice in all they suffer for his sake, and by his appointment. It is their most ardent desire to behold G.o.d in his glory, and to be themselves transformed into him. (2 Cor. iii.) Even now the sweetness with which G.o.d overwhelms them, renders them already, in some measure, partakers of his glory; which will be completed in them in heaven. (Hom. 5.) In prayer we must be freed from all anxious care, trouble of mind, and foreign thoughts; and must cry out to G.o.d with our whole hearts in tranquillity and silence; for G.o.d descends only in peace and repose, not amidst tumult and clamors. (Hom. 6.) A soul astonished to see G.o.d, who is crowned with infinite glory, visit her with so much sweetness, absorbed in hi, sovereignly despises all earthly things, and cries out to his in strains of admiration at his condescension and goodness. (Hom. 7) When a person, endowed with the gift of supernatural prayer, falls on his knees to pray, his heart is straight filled with the divine sweetness, and his soul exults in G.o.d as a spouse with her beloved. This joy in one hour of prayer in the silence of the night, makes a soul forget all the labors of the day; being wrapt in G.o.d, she expatiates in the depth of his immensity, and is raised above all the toys of this world to heavenly joys, which no tongue can express. Then she cries out, "Oh!

that my soul could now ascend with my prayer out high, to be for evermore united with G.o.d!" But this grace is not always equal; and this light is sometimes stronger, and this ardor is sometimes more vehement, sometimes more gentle; sometimes the soul seems to herself to behold a cross shining with a dazzling brightness, wherewith her interior man is penetrated. Sometimes in a rapture she seems clothed with glory, in some measure as Christ appeared in his transfiguration. At other times, overwhelmed with a divine light, and drowned in the ocean of divine sweetness, she scarce remains herself, and becomes a stranger, and, as it were, foolish to this world, through the excess of heavenly sweetness, and relish of divine mysteries. A perfect state of contemplation is granted to no one in this life; yet when we go to pray, after making the sign of the cross, often grace so overwhelms the heart, and the whole man, filling every power with perfect tranquillity, that the soul, through excess of overflowing joy, becomes like a little child, which knows no evil, condemns no man, but loves all the world. At other times she seems as a child of G.o.d, to confide in him as in her father, to penetrate the heavenly mansions which are opened to her, and to discover mysteries which no man can express. (Hom. 8.) These interior delights can only be purchased by many trials; for a soul must be dead to the world, and burn with a vehement love of G.o.d alone, so that no creature can separate her from him, and she dedicate herself and all her actions to him, without reserve. (Hom.

9.) For this, a most profound humility, cheerfulness, and courage are necessary; sloth, tepidity, and sadness being incompatible with spiritual progress. (Hom. 10.) The Holy Ghost is a violent fire in our b.r.e.a.s.t.s, which makes us always active, and spurs us on continually to aspire more and more vehemently towards G.o.d. (Hom.

11.) The mark of a true Christian is, that he studies to conceal from the eyes of men all the good he receives from G.o.d. Those who taste how sweet G.o.d is, and know no satiety in his love, in proportion as they advance in contemplation, the more perfectly they see their own wants and nothingness: and always cry out, "I am most unworthy that this sun sheds its beams upon me." (Hom. 15.) In the following homilies, the author delivers many excellent maxims on humility and prayer, and tells us, that a certain monk, after having been favored with a wonderful rapture, and many great graces, fell by pride into several grievous sins. (Hom. 17.) A certain rich n.o.bleman gave his estate to the poor, and set his slaves at liberty; yet afterwards fell into pride, and many enormous crimes. Another, who in the persecution had suffered torments with great constancy for the faith, afterwards, intoxicated with self-conceit, gave great scandal by his disorders. He mentions one who had formerly lived a long time with him in the desert, prayed often with him, and was favored with an extraordinary gift of compunction, and a miraculous power of curing many sick persons, was delighted with glory and applause of men, and drawn into the sink of vice. (Hom. 27.) To preserve the unction of the Holy Ghost, a person must live in constant fear, humility, and compunction. (Hom. 17.) Without Christ and his grace we can do nothing; but by the Holy Ghost dwelling in her, a soul becomes all light, all spirit, as joy, all love, all compa.s.sion. Unless a person be animated by divine grace, and replenished with all virtues, the best instructions and exhortations in their mouths produce very little good. (Hom 18.) The servant of G.o.d never bears in mind the good works he has done, but, after all his labors, sees how much is wanting to him; and how much he falls short of his duty, and of the perfection of virtue, and says every day to himself, that now he ought to begin, and that to-morrow perhaps G.o.d will call him to himself, and deliver him from his labors and dangers (Hom. 26.) The absolute necessity of divine grace he teaches in many places; also the fundamental article of original sin, (Hom. 48. pag. 101, t. 4, Bibl. Patr. Colon. an. {}6{}) which the Pelagians denied.

{162}

ST. HONORATUS, ARCHBISHOP OF ARLES.

He was of a consular Roman family, then settled in Gaul, and was well versed in the liberal arts. In his youth he renounced the worship of idols, and gained his elder brother, Venantius, to Christ, whom he also inspired with a contempt of the world. They desired to renounce it entirely, but a {163} fond Pagan father put continual obstacles in their way: at length they took with them St. Caprais, a holy hermit, for their director, and sailed from Ma.r.s.eilles to Greece, with the design to live there unknown, in some desert. Venantius soon died happily at Methone; and Honoratus, being also sick, was obliged to return with his conductor. He first led an eremitical life in the mountains, near Frejus. Two small islands lie in the sea near that coast, one larger, at a nearer distance from the continent, called Lero, now St. Margaret's; the other smaller and more remote, two leagues from Antibes, named Lerins, at present St. Honore, from our saint, where he settled; and being followed by others, he there founded the famous monastery of Lerins, about the year 400. Some he appointed to live in community; others, who seemed more perfect, in separate cells, as anch.o.r.ets. His rule was chiefly borrowed from that of St. Pachomius. Nothing can be more amiable than the description St. Hilary has given of the excellent virtues of this company of saints, especially of the charity, concord, humility, compunction, and devotion which reigned among them, under the conduct of our holy abbot. He was, by compulsion, consecrated archbishop of Arles in 426, and died, exhausted with austerities and apostolical labors, in 429. The style of his letters was clear and affecting: they were penned with an admirable delicacy, elegance, and sweetness, as St.

Hilary a.s.sures. The loss of all these precious monuments is much regretted. His tomb is shown empty under the high altar of the church which bears his name at Arles; his body having been translated to Lerins in 1391, where the greatest part remains. See his panegyric by his disciple, kinsman, and successor, St. Hilary of Arles; one of the most finished pieces extant in this kind. Dom Rivet, Hist. Lit. t. 2, p. 156.

ST. FURSEY,

SON OF FINTAN, KING OF PART OF IRELAND,

WAS abbot first of a monastery in his own country, in the diocese of Tuam, near the lake of Orbsen, where now stands the church of Kill-fursa, says Colgan. Afterwards, travelling with two of his brothers, St. Foilan and St. Ultan, through England, he founded, by the liberality of king Sigibert, the abbey of Cn.o.bbersburg, now Burg-castle in Suffolk. Saint Ultan retired into a desert, and St. Fursey, after some time, followed him thither, leaving the government of his monastery to St. Foilan. Being driven thence by the irruptions of king Penda, he went into France, and, by the munificence of king Clovis II. and Erconwald, the pious mayor of his palace, built the great monastery of Latiniac, or Lagny, six leagues from Paris, on the Marne. He was deputed by the bishop of Paris to govern that diocese in quality of his vicar; on which account some have styled him bishop. He died in 650 at Froheins, that is, Fursei-domus, in the diocese of Amiens, while he was building another monastery at Peronne, to which church Erconwald removed his body. His relics have been famous for miracles, and are still preserved in the great church at Peronne, which was founded by Erconwald to be served by a certain number of priests, and made a royal collegiate church of canons by Lewis XI. Saint Fursey is honored as {164} patron of that town. See his ancient life in Bollandus, from which Bede extracted an account of his visions in a sickness in Ireland, l. 3, hist. c. 19.

See also his life by Bede in MS. in the king's library at the British Museum, and Colgan, Jan. 16, p. 75, and Feb. 9, p. 282.

FIVE FRIARS, MINORS, MARTYRS.

BERARDUS, PETER, ACURSIUS, ADJUTUS, AND OTTO,

WERE sent by St. Francis to preach to the Mahometans of the West, while he went in person to those of the East. They preached first to the Moors of Seville, where they suffered much for their zeal, and were banished.

Pa.s.sing thence into Morocco, they began there to preach Christ, and being banished, returned again. The infidel judge caused them twice to be scourged till their ribs appeared bare; he then ordered burning oil and vinegar to be poured into their wounds, and their bodies to be rolled over sharp stones and potsherds. At length the king caused them to be brought before him, and taking his cimeter, clove their heads asunder in the middle of their foreheads, on the 16th of January, 1220.

Their relics were ransomed, and are preserved in the monastery of the holy cross in Coimbra. Their names stand in the Roman Martyrology, and they were canonized by Sixtus IV. in 1481. See their acts in Bollandus and Wading; also Chalippe, Vie de S. Francois, l. 3, t. 1, p. 275.

ST. HENRY, HERMIT.

THE Danes were indebted in part for the light of faith, under G.o.d, to the bright example and zealous labors of English missionaries. Henry was born in that country, of honorable parentage, and from his infancy gave himself to the divine service with his whole heart. When he came to man's estate he was solicited by his friends to marry, but having a strong call from G.o.d to forsake the world, he sailed to the north of England. The little island of c.o.c.ket, which lies on the coast of Northumberland, near the mouth of the river of the same name, was inhabited by many holy anch.o.r.ets in St. Bede's time, as appears from his life of St. Cuthbert.[1] This island belonged to the monastery of Tinmouth, and, with the leave of the prior of that house, St. Henry undertook to lead in it an eremitical life. He fasted every day, and his refection, which he took at most only once in twenty-four hours, after sunset, was only bread and water: and this bread he earned by tilling a little garden near his cell. He suffered many a.s.saults both from devils and men; but by those very trials improved his soul in the perfect spirit of patience, meekness, humility, and charity. He died in his hermitage in 1127, on the 16th of January, and was buried by the monks of Tinmouth, in the church of the Blessed Virgin, near the body of St.

Oswin, king and martyr. See his life in Capgrave and Bollandus.

Footnotes: 1. Bede, Vit. S. Cuthberti, c. 24.

{165}

JANUARY XVII.

ST. ANTONY, ABBOT,

PATRIARCH OF MONKS.

From his life, compiled by the great St. Athanasius, vol. 2, p. 743, a work much commended by St. Gregory n.a.z.ianzen, St. Jerom, St. Austin, Rufinus, Palladius, &c. St. Chrysostom recommends to all persons the reading of this pious history, as full of instruction and edification.

Hom. 8, in Matt t. 7. p. 128. It contributed to the conversion of St.

Austin. Confess. l. 8, c. 6 and 28. See Tillemont, t. 7, Helyot, t. 1, Stevens, Addit. Mon. Anglic. t. 1, Ceillier, &c.

A.D. 356.

ST. ANTONY was born at Coma, a village near Heraclea, or Great Heracleopolis, in Upper Egypt, on the borders of Arcadia, or Middle Egypt, in 251. His parents, who were Christians, and rich, to prevent his being tainted by bad example and vicious conversation, kept him always at home; so that he grew up unacquainted with any branch of human literature, and could read no language but his own.[1] He was remarkable from his childhood for his temperance, a close attendance on church duties, and a punctual obedience to his parents. By their death he found himself possessed of a very considerable estate, and charged with the care of a younger sister, before he was twenty years of age. Near six months after, he heard read in the church those words of Christ to the rich young man: _Go sell what thou hast, and give it to the poor, and thou shalt have treasure in heaven._[2] He considered these words as addressed to himself; going home, he made over to his neighbors three hundred _aruras_,[3] that is, above one hundred and twenty acres of good land, that he and his sister might be free forever from all public taxes and burdens. The rest of his estate he sold, and gave the price to the poor, except what he thought necessary for himself and his sister. Soon after, hearing in the church those other words of Christ; _Be not solicitous for to-morrow_;[4] he also distributed in alms the moveables which he had reserved; and placed his sister in a house of virgins,[5]

which most moderns take to be the first instance mentioned in history of a nunnery. She was afterwards intrusted with the care and direction of tethers in that holy way of life. Antony himself retired into a solitude, near his village, in imitation of a certain old man, who led the life of a hermit in the neighborhood of Coma. Manual labor, prayer, and pious reading, were his whole occupation: and such was his fervor, that if he heard of any virtuous recluse, he sought him out, and endeavored to make the best advantage of his {166} example and instructions. He saw nothing practised by any other in this service of G.o.d, which he did not imitate: thus he soon became a perfect model of humility, Christian condescension, charity, prayer, and all virtues. The devil a.s.sailed him by various temptations; first, he represented to him divers good works he might have been able to do with his estate in the world, and the difficulties of his present condition: a common artifice of the enemy, whereby he strives to make a soul slothful or dissatisfied in her vocation, in which G.o.d expects to be glorified by her. Being discovered and repulsed by the young novice, he varied his method of attack, and annoyed him night and day with filthy thoughts and obscene imaginations. Antony opposed to his a.s.saults the strictest watchfulness over his senses, austere fasts, humility, and prayer, till Satan, appearing in a visible form, first of a woman coming to seduce him, then of a black boy to terrify him, at length confessed himself vanquished.

The saint's food was only bread, with a little salt, and he drank nothing but water; he never ate before sunset, and sometimes only once in two, or four days: he lay on a rush mat, or on the bare floor. In quest of a more remote solitude he withdrew further from Coma, and hid himself in an old sepulchre; whither a friend brought him from time to time a little bread. Satan was here again permitted to a.s.sault him in a visible manner, to terrify him with dismal noises; and once he so grievously beat him, that he lay almost dead, covered with bruises and wounds; and in this condition he was one day found by his friend, who visited him from time to time to supply him with bread, during all the time he lived in the ruinous sepulchre. When he began to come to himself, though not yet able to stand, he cried out to the devils, while he yet lay on the floor, "Behold! here I am; do all you are able against me: nothing shall ever separate me from Christ my Lord." Hereupon the fiends appearing again, renewed the attack, and alarmed him with terrible clamors, and a variety of spectres, in hideous shapes of the most frightful wild beasts, which they a.s.sumed to dismay and terrify him; till a ray of heavenly light breaking in upon him, chased them away, and caused him to cry out: "Where wast thou, my Lord and my Master? Why wast thou not here, from the beginning of my conflict, to a.s.suage my pains!" A voice answered: "Antony, I was here the whole time; I stood by thee, and beheld thy combat: and because thou hast manfully withstood thine enemies, I will always protect thee, and will render thy name famous throughout the earth." At these words the saint arose, much cheered, and strengthened, to pray and return thanks to his deliverer.

Hitherto the saint, ever since his retreat, in 272, had lived in solitary places not very far from his village; and St. Athanasius observes, that before him many fervent persons led retired lives in penance and contemplation, near the towns; others remaining in the towns imitated the same manner of life. Both were called ascetics, from their being entirely devoted to the most perfect exercises of mortification and prayer, according to the import of the Greek word. Before St.

Athanasius, we find frequent mention made of such ascetics: and Origen, about the year 219,[6] says they always abstained from flesh, no less than the disciples of Pythagoras. Eusebius tells us that St. Peter of Alexandria practised austerities equal to those of the ascetics; he says the same of Pamphilus; and St. Jerom uses the same expression of Pierius. St. Antony had led this manner of life near Coma, till resolving to withdraw into the deserts about the year 285, the thirty-fifth of his age, he crossed the eastern branch of the Nile, and took up his abode in the ruins of an old castle on the top of the mountains; in which close solitude he lived almost twenty years, very {167} rarely seeing any man, except one who brought him bread every six months.

To satisfy the importunities of others, about the year 305, the fifty-fifty of his age, he came down from his mountain, and founded his first monastery at Phaium.[7] The dissipation occasioned by this undertaking led him into a temptation of despair, which he overcame by prayer and hard manual labor. In this new manner of life his daily refection was six ounces of bread soaked in water, with a little salt; to which he sometimes added a few dates. He took it generally after sunset, but on some days at three o'clock; and in his old age he added a little oil. Sometimes he ate only once in three or four days, yet appeared vigorous, and always cheerful: strangers knew him from among his disciples by the joy which was always painted on his countenance, resulting from the inward peace and composure of his soul. Retirement in his cell was his delight, and divine contemplation and prayer his perpetual occupation. Coming to take his refection, he often burst into tears, and was obliged to leave his brethren and the table without touching any nourishment, reflecting on the employment of the blessed spirits in heaven, who praise G.o.d without ceasing.[8] He exhorted his brethren to allot the least time they possibly could to the care of the body. Notwithstanding which, he was very careful never to place perfection in mortification, as Ca.s.sian observes, but in charity, in which it was his whole study continually to improve his soul. His under garment was sackcloth over which he wore a white coat of sheep-skin, with a girdle. He instructed his monks to have eternity always present to their minds, and to reflect every morning that perhaps they might not live till night, and every evening that perhaps they might never see the morning; and to perform every action, as if it were the last of their lives, with all the fervor of their souls to please G.o.d. He often exhorted them to watch against temptations, and to resist the devil with vigor: and spoke admirably of his weakness, saying: "He dreads fasting, prayer, humility, and good works: he is not able even to stop my mouth who speak against him. The illusions of the devil soon vanish, especially if a man arms himself with the sign of the cross.[9] The devils {168} tremble at the sign of the cross of our Lord, by which he triumphed over and disarmed them."[10] He told them in what manner the fiend in his rage had a.s.saulted him by visible phantoms, but that these disappeared while he persevered in prayer. He told them, that once when the devil appeared to him in glory, and said, "Ask what you please; I am the power of G.o.d:" he invoked the holy name of Jesus, and he vanished.

Maximinus renewed the persecution in 311; St. Antony, hoping to receive the crown of martyrdom, went to Alexandria, served and encouraged the martyrs in the mines and dungeons, before the tribunals, and at the places of execution. He publicly wore his white monastic habit, and appeared in the sight of the governor; yet took care never presumptuously to provoke the judges, or impeach himself, as some rashly did. In 312 the persecution being abated, he returned to his monastery, and immured himself in his cell. Some time after he built another monastery, called Pispir, near the Nile; but he chose, for the most part, to shut himself up in a remote cell upon a mountain of difficult access, with Macarius, a disciple, who entertained strangers. If he found them to be _Hierosolymites_, or spiritual men, St. Antony himself sat with them in discourse; if Egyptians, (by which name they meant worldly persons,) then Macarius entertained them, and St. Antony only appeared to give them a short exhortation. Once the saint saw in a vision the whole earth covered so thick with snares, that it seemed scarce possible to set down a foot without falling into them. At this sight he cried out, trembling: "Who, O Lord, can escape them all?" A voice answered him "Humility, O Antony!"[11] St. Antony always looked upon himself as the least and the very outcast of mankind; he listened to the advice of every one, and professed that he received benefit from that of the meanest person. He cultivated and pruned a little garden on his desert mountain, that he might have herbs always at hand to present a refreshment to those who, on coming to see him, were always weary by travelling over a vast wilderness and inhospitable mountain, as St.

Athanasius mentions. This tillage was not the only manual labor in which St. Antony employed himself. The same venerable author speaks of his making mats as an ordinary occupation. We are told that he once fell into dejection, finding uninterrupted contemplation above his strength; but was taught to apply himself at intervals to manual labor, by a vision of an angel who appeared platting mats of palm-tree leaves, then rising to pray, and after some time sitting down again to work; and who at length said to him, "Do thus, and thou shalt be saved."[12] But St.

Athanasius informs us, that our saint continued in some degree to pray while he was at work. He watched great part of the nights in heavenly contemplation; and sometimes, when the rising sun called him to his daily tasks, he complained that its visible light robbed him of the greater interior light which he enjoyed, and interrupted his close application and solitude.[13] He always rose after a short sleep at midnight, and continued in prayer, on his knees with his hands lifted up to heaven till sunrise, and sometimes till three in the afternoon, as Palladius relates in his Lausiac history.

St. Antony; in the year 339, saw in a vision, under the figure of mules kicking down the altar, the havoc which the Arian persecution made two years after in Alexandria, and clearly foretold it, as St. Athanasius, St. Jerom, and St. Chrysostom a.s.sure us.[14] He would not speak to a heretic, unless to exhort him to the true faith; and he drove all such from his mountain, calling them venomous serpents.[15] At the request of the bishops, about {169} the year 355, he, took a journey to Alexandria, to confound the Arians, preaching aloud in that city, that G.o.d the Son is not a creature, but of the same substance with the Father; and that the impious Arians, who called him a creature, did not differ from the heathens themselves, _who worshipped and served the creature rather than the Creator_. All the people ran to see him, and rejoiced to hear him; even the pagans, struck with the dignity of his character, flocked to him; saying, "We desire to see the man of G.o.d." He converted many, and wrought several miracles: St. Athanasius conducted him back as far as the gates of the city, where he cured a girl possessed by the devil.

Being desired by the duke or general of Egypt, to make a longer stay in the city than he had proposed, he answered: "As fish die if they leave the water, so does a monk if he forsakes his solitude."[16]

St. Jerom and Rufin relate, that at Alexandria he met with the famous Didymus, and told him that he ought not to regret much the loss of eyes.

which were common to ants and flies, but to rejoice in the treasure of that interior light which the apostles enjoyed, and by which we see G.o.d, and kindle the fire of his love in our souls. Heathen philosophers, and others, often went to dispute with him, and always returned much astonished at his humility, meekness, sanct.i.ty, and extraordinary wisdom. He admirably proved to them the truth and security of the Christian religion, and confirmed it by miracles. "We," said he, "only by naming Jesus Christ crucified, put to flight those devils which you adore as G.o.ds; and where the sign of the cross is formed, magic and charms lose their power." At the end of this discourse he invoked Christ, and signed with the cross twice or thrice several persons possessed with devils; in the same moment they stood up sound, and in their senses, giving thanks to G.o.d for his mercy in their regard.[17]

When certain philosophers asked him how he could spend his time in solitude, without the pleasure of reading books, he replied, that nature was his great book, and amply supplied the want of others. When others, despising him as an illiterate man, came with the design to ridicule his ignorance, he asked them with great simplicity, which was first, reason or learning, and which had produced the other? The philosophers answered, "Reason, or good sense." "This, then," said Antony, "suffices." The philosophers went away astonished at the wisdom and dignity with which he prevented their objections. Some others demanding a reason of his faith in Christ, on purpose to insult it, he put them to silence by showing that they degraded the notion of the divinity, by ascribing to it infamous human pa.s.sions, but that the humiliation of the cross is the greatest demonstration of infinite goodness, and its ignominy appears the highest glory, by the triumphant resurrection, the miraculous raising of the dead, and curing of the blind and the sick. He then admirably proved, that faith in G.o.d and his works is more clear and satisfactory than the sophistry of the Greeks. St. Athanasius mentions that he disputed with these Greeks by an interpreter.[18] Our holy author a.s.sures us, that no one visited St. Antony under any affliction and sadness, who did not return home full of comfort and joy; and he relates many miraculous cures wrought by him, also several heavenly visions and revelations with which he was favored. Belacius, the duke or general of Egypt, persecuting the Catholics with extreme fury, St.

Antony, by a letter, exhorted him to leave the servants of Christ in peace. Belacius tore the letter, then spit and trampled upon it, and threatened to make the abbot the next victim of his fury; but five days after, as he was riding with Nestorius, governor of Egypt, their horses began to play and prance, and the governor's horse, though otherwise remarkably tame, by {170} justling, threw Belacius from his horse, and by biting his thigh, tore it in such a manner that the general died miserably on the third day.[19] About the year 337, Constantine the Great, and his two sons, Constantius and Constans, wrote a joint letter to the saint; recommending themselves to his prayers, and desiring an answer. St. Antony seeing his monks surprised, said, without being moved: "Do not wonder that the emperor writes to us, one man to another; rather admire that G.o.d should have wrote to us, and that he has spoken to us by his Son." He said he knew not how to answer it: at last, through the importunity of his disciples, he penned a letter to the emperor and his sons, which St. Athanasius has preserved; and in which he exhorts them to the contempt of the world, and the constant remembrance of the judgment to come. St. Jerom mentions seven other letters of St. Antony, to divers monasteries, written in the style of the apostles, and filled with their maxims: several monasteries of Egypt possess them in the original Egyptian language. We have them in an obscure, imperfect, Latin translation from the Greek.[20] He inculcates perpetual watchfulness against temptations, prayer, mortification, and humility.[21] He observes, that as the devil fell by pride, so he a.s.saults virtue in us princ.i.p.ally by that temptation.[22] A maxim which he frequently repeats is, that the knowledge of ourselves is the necessary and only step by which we call ascend to the knowledge and love of G.o.d. The Bollandists[23] give us a short letter of St. Antony to St. Theodorus, abbot of Tabenna, in which he says that G.o.d had a.s.sured him in a revelation, that he showed mercy to all true adorers of Jesus Christ, though they should have fallen, if they sincerely repented of their sin. No ancients mention any monastic rule written by St.

Antony.[24] His example and instructions have been the most perfect rule for the monastic life to all succeeding ages. It is related[25] that St.

Antony, hearing his disciples express their surprise at the great mult.i.tudes who embraced a monastic life, and applied themselves with incredible ardor to the most austere practices of virtue, told them with tears, that the time would come when monks would be fond of living in cities and stately buildings, and of eating at dainty tables, and be only distinguished from persons of the world by their habit; but that still, some among them would arise to the spirit of true perfection, whose crown would be so much the greater, as their virtue would be more difficult, amid the contagion of bad example. In the discourses which this saint made to his monks, a rigorous self-examination upon all their actions, every evening, was a practice which he strongly inculcated.[26]

In an excellent sermon which he made to his disciples, recorded by St.

Athanasius,[27] he pathetically exhorts them to contemn the whole world for heaven, to spend every day as if they knew it to be the last of their lives, having death always before their eyes, continually to advance in fervor, and to be always armed against the a.s.saults of Satan, whose weakness he shows at length. He extols the efficacy of the sign of the cross in chasing him, and dissipating his illusions, and lays down rules for the discernment of spirits, the first of which is, that the devil leaves in the soul impressions of fear, sadness, confusion, and disturbance.

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St. Antony performed the visitation of his monks a little before his death, which he foretold them with his last instructions, but no tears could move him to die among them. It appears from St. Athanasius, that the Christians had learned from the pagans their custom of embalming the bodies of the dead, which abuse, as proceeding from vanity and sometimes superst.i.tion, St. Antony had often condemned: this he would prevent, and ordered that his body should be buried in the earth, as the patriarchs were, and privately, on his mountain, by his two disciples Diacarius and Amathas, who had remained with him the last fifteen years, to serve him in his remote cell in his old age. He hastened back to that solitude, and some time after fell sick: he repeated to these two disciples his orders for their burying his body secretly in that place, adding; "In the day of the resurrection, I shall receive it incorruptible from the hand of Christ." He ordered them to give one of his sheep-skins, with a cloak[28] in which he lay, to the bishop Athanasius, as a public testimony of his being united in faith and communion with that holy prelate; to give his other sheep-skin to the bishop Serapion; and to keep for themselves his sackcloth. He added; "Farewell, my children, Antony is departing, and will be no longer with you." At these words they embraced him, and he, stretching out his feet, without any other sign calmly ceased to breathe. His death happened in the year 355, probably on the 17th of January, on which the most ancient Martyrologies name him, and which the Greek empire kept as a holyday soon after his death. He was one hundred and five years old. From his youth to that extreme old age, he always maintained the same fervor in his holy exercises: age to the last never made him change his diet (except in the use of a little oil) nor his manner of clothing; yet he lived without sickness, his sight was not impaired, his teeth were only worn, and not one was lost or loosened. The two disciples interred him according to his directions. About the year 561, his body[29] was discovered, in the reign of Justinian, and with great solemnity translated to Alexandria, thence it was removed to Constantinople, and is now at Vienne in France.

Bollandus gives us an account of many miracles wrought by his intercession; particularly in what manner the distemper called the Sacred Fire, since that time St. Antony's Fire, miraculously ceased through his patronage, when it raged violently in many parts of Europe, in the eleventh century.

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A most sublime gift of heavenly contemplation and prayer was the fruit of this great saint's holy retirement. Whole nights seemed to him short in those exercises, and when the rising sun in the morning seemed to him too soon to call him from his knees to his manual labor, or other employments, he would lament that the incomparable sweetness which he enjoyed, in the more perfect freedom with which his heart was taken up in heavenly contemplation in the silent watching of the night, should be interrupted or abated. But the foundation of his most ardent charity, and that sublime contemplation by which his soul soared in n.o.ble and lofty flights above all earthly things, was laid in the purity and disengagement of his affections, the contempt of the world, a most profound humility, and the universal mortification of his senses and of the powers of his soul. Hence flowed that constant tranquillity and serenity of his mind, which was the best proof of a perfect mastery of his pa.s.sions. St. Athanasius observes of him, that after thirty years spent in the closest solitude, "he appeared not to others with a sullen or savage, but with a most obliging sociable air."[30] A heart that is filled with inward peace, simplicity, goodness, and charity, is a stranger to a lowering or contracted look. The main point in Christian mortification is the humiliation of the heart, one of its princ.i.p.al ends being the subduing of the pa.s.sions. Hence, true virtue always increases the sweetness and gentleness of the mind, though this is attended with an invincible constancy, and an inflexible firmness in every point of duty. That devotion or self-denial is false or defective which betrays us into pride or uncharitableness; and whatever makes us sour, morose, or peevish, makes us certainly worse, and instead of begetting in us a nearer resemblance of the divine nature, gives us a strong tincture of the temper of devils.

Footnotes: 1. St. Athanasius commends St. Antony's love of reading, both when he lived with his father, (p. 795, B.) and afterwards when he lived alone, (p. 797, C.) which we cannot naturally understand of his hearing others read, especially when he was alone; therefore, when St. Athanasius says, (p. 795, A.) that in his childhood he never applied himself to the study of letters, [Greek: grammata mathein], fearing the danger of falling into had company at school, he seems to mean only Greek letters, then the language of all the learned; for he must have learned at home the Egyptian alphabet. In the same manner we are to understand Evagrius and others, who relate, that a certain philosopher expressing his surprise how St. Antony could employ his time, being deprived of the pleasure of reading, the saint told him that the universe was his book. (Socr. l. 4, c. 23, Rosweide, Vit. Patr. l. 6, c. 4, St. Nilus, l. 4, p. 60.) Nevertheless, St. Austin imagined that St. Antony could read no alphabet, and learned by heart and meditated on the scriptures only by hearing them read by others (S. Aug. de Doctr. Chr. pr. p. 3, t.