THE LETTERS
 of  ANTONY
 

 Teachings of Silvanus, Nag Hammaddi

 

Antony's letters await a critical edition.  The presumed Coptic original exists only in fragments, and the Greek version from which the following Latin version by Symphorianus  Champerius was made has been completely lost. This translation depends on the Latin ver shown and on Arabic, Syuriac, and Georgian versions.  Better English translations than the following are available by Derwas Chitty and S. Rubenson.

http://www.athanasius.com/antony/antony1.htm 

  PG 40 977-100

TO his brethren

AD FRATRES SUOS

First of all — I greet you in the Lord!

1 Primum saluto vos in Domino.

 

 

Three Types

of Souls

 

 

It is my opinion that souls whom God's grace calls to proclaim [Him] by [His] own word are of three kinds, whether they are male or female, Existimo autem animas quascunque apprehenderit gratia Dei vocantis ad praedicationem suam per verbum proprium, habere tres modos, seu masculos seu feminas.

 

 

 

 

1. Some were called by the law of promise  - that original good implanted within them in their first [natural] condition.

2 Quidam enim per testamentariam legem et inditum in eis semel bonum, a prima sui conditione

When the word of God came to them, they did not hesitate but eagerly prepared to follow it, like our ancestor Abraham,

pertingere verbo Dei ad eos morati non sunt, sed perrexerunt parati cum eo, 3 sicuti et noster progenitor Abraham;

who first offered himself to the God who [had] enveloped him with the law of promise and appeared [to him] saying:

cui primo, quia porrexit indaginem Deus per testamentariam legem, apparuit dicens:

Go forth from your country and from your kindred and from your father’s house, and come into a land that I will show you. (Gen. 12:1.)

4 Exi de terra tua et de cognatione tua, et de domo patris tui, et veni ad terram quam ostendero tibi.

He went forth without any hesitation, prepared for his calling.

5 At ille in nullo haesitans, paratus fuit in vocatione.

He is the pattern of this first kind of life, which abides to this day among those who follow in his footsteps.

6 Hic autem figura erat primae vitae hujus institutionis, quae nunc usque persistit in eis qui ejus sequuntur vestigia.

whence and whither if souls are thus held up and thus conduct, they are readily able to attain the virtues, because their hearts are ready to be filled with the Spirit of God.

 7 Unde et iterum si animae sic sustineant et ita egerint, facile easdem virtutes assument, eo quod parata sint corda earum repleri Spiritu Dei.

And this is the first kind [of calling]. 8 Et haec institutio prima.

 

 

 

 

2. And the second kind consists of those who hear the written Law testifying

9 Huic vero secundo exsistit de iis qui audiunt scriptam legem testificantem

[1] of all the punishments prepared for the wicked, and

[2] of the promises prepared for those who walk worthily in the fear of God;

   eis universa supplicia quae peccatoribus praeparantur,
  
10 et annuntiantem de sanctis promissionibus ad eos qui proficiunt, 11

and by the testimony of the written Law their free will awakens and arises, seeking to enter into the calling to which they are called, as David testifies, saying:

quibus et per testimonia inscriptae legis sobria voluntas exsistit, et per hanc quaesierunt intrare in vocatione vocantis. 12 Sic et David testificantur dicens:

The law of the Lord is immaculate, converting the soul: [the testimony of the Lord is certain, giving wisdom to the simple]. (Ps. 19:7.)

 Lex Domini immaculata, convertens animas.

And in another place he declares [this], saying,

13 Et in hoc eodem loco: Declaratio, inquit,

your words illuminate and give understanding to children (Ps. 119:130);

 sermonum tuorum illuminat, et intellectum dat parvulis.

And he adds many other things of which is is not possible to speak now.

14 Sed et alia quam plurima, de quibus modo non possumus enarrare.

 

 

 

 

3. And finally the third kind [of calling] occurs in those whose hearts are hardened by frequent vice and persistence in sinful acts.

15 Porro tertia institutio est, in qua duris cordibus saepe inter vitia et in peccati operibus permanentibus,

The merciful God regularly afflicts them with hardship [labor] until they return to their senses, wholly repent, and attain those virtues [achieved by] the others of whom we have spoken.

aliquoties benignus Deus infert labores ad increpandum, 16 donec sentiant per aerumnam, et poenitentes ex toto, accipientes et ipsi virtutes, quemadmodum et illi de quibus praedixi.

 

 

 

 

These, then, are the three beginnings by which souls enter into repentance until they obtain grace and the calling of the Son of God.

 17 Hae igitur sunt introductiones tres animabus quae ad poenitudinem veniunt, donec adipiscantur gratiam et vocationem Filii Dei.

But I believe that the Spirit first calls those who have entered the contest with all their heart, 18 Sed puto quod eos prius vocet Spiritus, qui ingrediuntur ex toto corde certamen,
and have disposed themselves to stand firm in all  their wrestling with the enemy until they subdue him et ordinant semetipsos ad sustinendum in omni luctatione adversarii, donec devincant eum.
The Spirit truly preserves them, gently helping them in everything, thus urging on their works of repentance 19 Praestat vero eis et lenitate in omnibus juvans eos Spiritus, ut inculcentur in illis opera poenitentiae;
and setting [appropriate] limits to the means of their repentance in body and soul 20 ponit eis terminos per modem quemdam poenitudinis in corpore et anima eorum, 2
until He has taught them the means of their conversion back to God who created them. 1 usquequo doceat eos etiam conversionis modum ad conditorem proprium, Deum:
And He also bestows on them vigor to constrain their soul and body,  22 necnon et praebet eis violentiae compulsionem in anima discurrentem et corpore,

that both may be sanctified and in the same way enter together into their inheritance.

ut utraque sanctificari queant, ut eodem modo haereditatem utraque sumant:

And so the body [is purified] by frequent fasting and vigils, the soul by means of the Spirit and skills through the labors it accomplishes in the body. 23 corpus quidem in jejuniis crebris et vigiliis; anima vero in spiritu atque solertia, ministeriis quoque quae facit in corpore.
[This] should be undertaken at the [first] emergence of carnal things 24 Conandum hoc in omni fructificatione carnali.

 And the Spirit is made his guide in [properly] repenting of these things, and tests him by means of them, lest the enemy should turn him back again.

25 Spiritus quoque poenitentiae deductor efficitur in istis, et tentat eum in his, ne qua sit inimicitia ad convertendum forte retrorsum.

Then the Spirit Who is his guide begins to open the eyes of [his] soul, to give to it also repentance, 26 Tum vero ille deductor Spiritus incipit adaperire animae oculos ad poenitentiam exhibendam,
And in order that the mind [sensus/mens] may be purified. et ut sanctificetur etiam sensus,
   
   

The mind also starts to discriminate between the body and the soul, as it begins to learn from the Spirit how to purify both by repentance. And, taught by the Spirit, the mind becomes our guide to the labours of body and soul, showing us how to purify them. And it separates us from all the fruits of the flesh which have been mingled with all the members of the body since the first transgression, and brings back each of the members of the body to its original condition, having nothing in it from the spirit of satan. And the body is brought under the authority of the mind, being taught by the Spirit, as St. Paul says: ‘I keep under my body, and bring it into subjection’. (1 Cor. 9:17.) For the mind purifies it from food and from drink and from sleep, and in a word from all its motions, until through its own purity it frees the body even from the natural emission of seed.

districtionem intermediam praebet, 27 incipiens doceri a Spiritu sanctificare corporis et animae poenitentiam 28 sensu edocto per Spiritum deducentem nos ad illud animae corporisque agendum, qui sanctificans omnia 29 ac districtionem praebens ut et carnis misceatur fructus ad universa corporis naturalia, ex quibus transgressio fuit; 30 et adducit unumquodque corporum naturalium ad priorem conditionem, 31 non habens aliquid alienum aut hostile spiritus. 32 Corpus siquidem redigitur sub potestatem sensus doctum a spiritu secundum eloquium Pauli: Obculco corpus meum, et in servitutem redigo. 33 Quoniam vero sensus antea semetipsum sanctificat in escis et potationibus a sopore, semel ac simpliciter in cunctis motibus suis, 34 quique et naturalem copulam segregaverat sanctificationi propriae.

 

 

Three Movements of the

Body

 

 

 35 I believe that there are three movements in the body. 36 There is a natural, inherent movements, which does not operate unless the soul consents, otherwise it remains still.

[Αλπη.22ʹ. Εἶπεν ὁ ἀββᾶςἈντώνιος·] Λογίζομαι ὅτι ἔχει τὸ σῶμα κίνησιν φυσικὴν συναναφυρεῖσαν αὐτῷ· ἀλλ' οὐκ ἐνεργεῖ, μὴ θελούσης τῆς ψυχῆς· μόνον δὲ σημαίνει ἐν τῷ σώματι ἀπαθῆ κίνησιν.

37 Then there is another movement as a result of stuffing the body with a multitude of food and drink. The heat of the blood, caused by excessive eating, stirs up the body, which is now moved by gluttony. 38 Because of this the apostle says: Be not drunk with wine, wherein is excess. (Eph 5:18)

Ἔστι δὲ καὶ ἄλλη κίνησις, ἐκ τοῦ τρέφειν καὶ θάλπειν τὸ σῶμα βρώμασι καὶ πόμασιν· ἐξ ὧν ἡ θέρμη τοῦ αἵματος διεγείρει τὸ σῶμα πρὸς ἐνέργειαν. Διὸ καὶ ἔλεγεν ὁἈπόστολος· Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία.

39 And the Lord enjoined his disciples in the Gospel saying: Take heed lest at anytime your hearts be overcharged with surfeiting and drunkenness (Luke 21:34) and pleasures.

Καὶ πάλιν ὁ Κύριος ἐν τῷ Εὐαγγελίῳ τοῖς μαθηταῖς ἐντελλόμενος εἶπε· Βλέπετε μήποτε βαρηθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ.

40 Especially since they seek the level of sanctity they should say: I castigate my body and bring it into subjection.(1Cor 9:27)

 

41The third movement comes from the evil spirits, tempting us out of envy and seeking to divert those who attempt to sanctify themselves.

Εστι δέ τις καὶ ἑτέρα κίνησις τοῖς ἀγωνιζομένοις, ἐξ ἐπιβουλῆς καὶ φθόνου δαιμόνων ἐπιγινομένη,
  ὥστε εἰδέναι δεῖ, ὅτι τρεῖς εἰσι σωματικαὶ κινήσεις, μία μὲν φυσικὴ, ἑτέρα δὲ ἐξ ἀδιαφορίας τροφῶν, ἡ δὲ τρίτη ἀπὸ δαιμόνων.

And, as I think, there are three types of motion of the body. There is that which is implanted in the body by nature, compacted with it in its first creation; but this is not operative if the soul does not will it, save only that it signifies its presence through a passionless movement in the body. And there is another motion, when a man stuffs his body with food and drink, and the heat of the blood from the abundance of nourishment rouses up warfare in the body, because of our greed. For this cause the Apostle said, ‘Be not drunk with wine, wherein is excess.’ (Eph. 5:18.)

35 Reor autem tres corporis motus exsistere. 36 In ipso enim est naturale corporis concretum illi; quod tamen non operatur aut efflicit aliquid sine animae voluntate, nisi quod judicat in corpore solum. 37 Nam et alius motus exsistit ex pastu corporis multorum ciborum ac potuum, ex quibus adinflatio sanguinis orta, per escas oppugnat totius animae corpus epularum sumptione permotum. 38 Ob hoc et Apostolus ait: Nolite inebriari vino, in quo est luxuria.

2And again the Lord enjoined His disciples, ‘Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness’ (Luke 21:34) or pleasure. Especially those who seek the measure of purity ought to be saying, ‘I keep under my body, and bring it into subjection.’ (1 Cor. 9:27.) And there is a third motion, from the evil spirits which tempt us out of envy, and seek to defile those who are setting out on the way of purity.

39 Deinde Domino nuntiante discipulis suis in Evangelio, dicitur: Videte ne quando graventur corda vestra in esca et potu, sive deliciis. 40 Inquirentibus praesertim mensuram sanctificationis, debitum est istud efferre: Castigo corpus meum, et in servitutem redigo. 41 Tertius vero motum est spirituum malignorum tentantium per livorem, ac volentium flaccidiores efficere eos qui conantur sanctificare semetipsos.

And now, my beloved children, in these three types of motion, if the soul exerts itself and perseveres in the testimony which the Spirit bears within the mind, both soul and body are purified from this kind of sick­ness. But if in regard to these three motions the mind spurns the testimony which the Spirit bears within it, evil spirits take authority over it, and sow in the body all the passions, and stir up and quicken strong war against it; till the soul grows weary and sick, and cries out and seeks from whence help may come to it, and repents, and obeys the commandments of the Spirit, and is healed. Then it is persuaded to make its rest in God, and that He is its peace.

42 Verumtamen si in iisdem tribus modis sustineat anima semetipsam testimoniis quibus spiritus docuerit sensum, sanctificabitur in utroque ab illo languore triformi. 43 Sin vero dimiserit semetipsum sensus a testimoniis quibus spiritus testificatur ei; tunc maligni spiritus supersederunt congregationi corporis, et oppugnant illo motu 44 usque deum anima fatigetur, et incipiat requirere unde auxilium veniat; conversaque reprehendat spiritus testimonia, ac sanetur 45 Tunc etiam ei dat quod unica sit requies postulanda a Deo, et quia sic fit pax ejus.

These things I have said to you, beloved, that you may know how it is required of a man to repent in body and soul, and to purify them both. And if the mind conquers in this contest, then it prays in the Spirit, and begins to expel from the body the passions of the soul which come to it from its own will. Then the Spirit has a loving partnership with the mind, because the mind keeps the commandments which the Spirit has delivered to it. And the Spirit teaches the mind how to heal all the wounds of the soul, and to rid itself of every one, those which are mingled in the members of the body, and other passions which are altogether outside the body, being mingled in the will. And for the eyes it sets a rule, that they may see rightly and purely, and that in them there may be no guile. After that it sets a rule also for the ears, how they may hear in peace, and no more thirst or desire to hear ill speaking, nor about the falls and humili­ations of men; but how they may rejoice to hear about good things, and about the way every man stands firm and about the mercy shown to the whole creation, which in these members once was sick.

46 Haec autem asserui ad poenitendum in corpore et anima, et qualiter oportet mundari eam; 47 cumque sumpserit tale certamen, tunc nuntia spiritus adsunt, et incipit discernere etiam aegritudines animales quae accedunt et per proprias voluptates. 48 Tunc siquidem erit participatio spiritus cum sensu, per custodiam mandatorum quae ei tradidit; 49 et docet eum curare omnem languorem propriae animae, unumquodque eorum discernens, et permistione accepta in corpore, naturalium ac reliquorum quae sunt peculiariter ei extra corpus a capite usque ad pedes, propriam voluntatem permistam habens in illis, 50 et oculis quidem terminum ut recte et confidenter conspiciatur, nihil ultra peregrinum gerentes. 51 Deinde ut aures audiant in pace, nec oblectentur amplius obtrectationem ac contumelias spirituales audire; 52 sed potius, ut omnium correctionem et miserationem incessuram prae omni desiderent possessione, quoniam in illis aegrotabat prius.

Then again the Spirit teaches the tongue its own purity, since the tongue was sick with a great sickness; for the sickness which afflicted the soul was expressed in speech through the tongue, which the soul used as its organ, and in this way a great sickness and wound was inflicted upon it, and especially through this member—the tongue—was the soul stricken. The Apostle James testifies to us and says, If any man thinketh himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.’ (Jas. 1:26.) And in another place he says, ‘The tongue is a little member, and defileth the whole body’ (Jas. 3:5)—and much besides, which I cannot all quote now. But if the mind is streng­thened with the strength that it receives from the Spirit, first it is purified and sanctified, and learns discrimination in the words that it delivers to the tongue, that they may be without partiality and without self-will, and so the saying of Solomon is fulfilled, ‘My words are spoken from God, there is nothing froward nor perverse in them.’ (Cf. Prov. 8:8.) And in another place he says, ‘The tongue of the wise is healing’ (Prov. 12:18); and much besides.

53 Deinde rursus ut linguam propriam doceat sanctitatem, quoniam hujusmodi languor insederat ei dudum, ut quibus aegrotabat, ex ipsis semper aliquid loqueretur, tradens linguae promenda organo, utpote exstanti sibi. Hic ergo languor abundantius magnificatus est illi in hoc membro quod est lingua. 54 Unde et Jacobus apostolus testificatur: Si quis videatur religiosus esse, non refrenans propriam linguam, semetipsum fallit, et hujus religio vana est. 55 Idemque ibi ait: Et lingua parva est, maculans totum corpus; et alia multa quae non possum adjicere cuncta. 56 Quod si praevaluerint sensus sumere ab spiritu, ipse prius sanctificabitur: et tandem perscrutans sermones, tradet quidem propriae linguae, sed nihil habentes pravum, aut animae voluntarium, 57 per quae verbum Salomonis implebitur dicentis: Mei sermones dicti sunt a Deo, nec est in illis aliquid pravum atque perplexum. 58 Idem rursus in alio loco ait: Lingua sapientium sanat; et alia quam plurima.

After this again the Spirit heals the motions of the hands, which once were moved in a disorderly way, following the will of the mind. But now the Spirit instructs the mind in their purification, that it may labour with them in almsgiving and in prayer; and the word is fulfilled concerning them which says, ‘Let the lifting up of my hands be an evening sacrifice’ (Ps. 141:2); and in another place, ‘The hands of the diligent make rich.’ (Prov. 10:4.)

59 Deinde iterum manuum motus intra me si erant aliquando motae, in quibus non oportebat animae voluptatibus; sed nunc ei spiritus unus terminat sensum, ut in sanctitate, in orationibus et misericordiis moveantur, hujusmodique opera perficiant. 60 Quin etiam in his illud eloquium compleatur orationum causa prolatum: Elevatio manuum mearum, sacrificium verspertinum. Idem alibi Salomon: Et quia manus fortium ditantur.

After this again the Spirit purifies the belly in its eating and drinking; for, so long as the desires of the soul were active within it, it was never satisfied in its greedy longing for food and drink, and in this way demons made their onslaught on the soul. About this the Spirit speaks by David, ‘With him that hath a high look and a proud heart I would not eat.’ (Cf. Ps. 101:5.) And to those who seek purity in this, the Spirit assigns rules of purification, to eat in moderation sufficient for the strength of the body, but in so doing not to have the taste of concupiscence: and in this way the saying of Paul is fulfilled, ‘Whether ye eat or drink, or whatever ye do, do all to the glory of God.’ (1 Cor. 10:31.) ,

61 Sicque postmodum ut ipsam escam ventris et potum emundet, etiamsi ad satietatem eis utatur; aut si aliquando illis animae voluptas paululum in desideriis fuerit, considerans quod nonnulli in satietate escae vel potus 62 daemonibus obtemperarint, de quibus Spiritus per David ait: Superbo oculo et insatiabili corde, cum hoc non edebam. 63 Nam et isti si iterum Domini inquisierint sanctitatem, etiam spiritus rursum terminat eis eadem sanctimonia, ut moderate et sufficienter ad sustinendum corpus utantur, 64 et ultra non habebant in eo concupiscentiam aut voluptatem. 65 Sicque eloquium Pauli complebitur dicentis: Sive comeditis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite.

Then in regard to the sexual thoughts which are moved from below the belly, again the mind is taught by the Spirit, and makes discrimination between the three types of motion of which we spoke above, and per­severes in their purification, as the Spirit helps and strengthens it; and all the motions are quenched by the power of the Spirit, which makes peace in the whole body, and cuts off from it all passions. This is what St Paul says: ‘Mortify your members which are upon the earth, fornication, uncleanness, passion, evil concupiscence’, and so on. (Col. 3:5.)

66 Deinde et his quae per cogitationem coitus sub alvo metitur, rursus sensus ab spiritu doctus, discretionem tribuit motibus eorum in supradictis tribus modis, et innititur ad sanctificationem, 67 auxilatorem spiritum habens. Exstinguitur etiam motus ille per virtutem spiritus pacificantis totum corpus et perimentis totum illum motum. 68 Hoc est verum eloquium quod a Paulo praedictum est: Mortificantes membra vestra quae sunt super terram; fornicationem, immunditiam, concupiscentiam malam; et quae deinceps.

After all this, it gives to the feet also their purification. At one time they were not making their steps aright according to God; but now the mind, being unified under the authority of the Spirit, effects their purifi­cation, that they should walk according to its will, going and ministering in good works, so that the whole body may be changed and renewed and be under the authority of the Spirit. And I think that when the whole body is purified, and has received the fulness of the Spirit, it has received some portion of that spiritual body which it is to assume in the resurrection of the just.

69 Sic denuo pedes, qui licet aliquando non erant habentes incolumem gressum nec secundum Deum ambulabant: hos iterum sensus qui sub spiritus fuerit voluntate, ad pergendum ministrare operibus optimis cogit, 70 ut immutatum corpus fiat sub spiritus potestate. 71 Sed aestimo quod talis habitatio jam acceperit etiam in hoc partem quamdam spiritualis corporis, quam acceptura erat in resurrectione justorum.

This I have said concerning the sicknesses of the soul which are mingled with the members of the bodily nature in which the soul moves and works; and so the soul becomes guide to the evil spirits which by it have been working in the limbs of the body. But I have said that the soul has also other passions apart from the body; and this we will now demonstrate. Pride is a sickness of the soul apart from the body; so also are boastfulness, envy, hatred, impatience, sloth and the rest. But if the soul gives itself to God wholeheartedly, God has mercy upon it and gives it the Spirit of Repentance, which testifies to it about each sin, that it may not again draw near to them; and shows it those who rise up against it and seek to prevent it separating itself from them, contending with it greatly that it may not abide in repentance.

72 Haec vero dixi propter animae aegritudines quae usurpant permistionem inter naturalia corporis, cum inde anima movetur in illis, sectatrix eflecta malignorum spirituum, ut operentur in membris. 73 Sed etiam praedixi, quod habeat proprie etiam ipsa discretionem horum. 74 Nam superbia, languor est ejusdem corporis: jactantia vero, aegritudo est ei extra corpus: item inflatio, odem, invidia, ira, atque pusillanimitas, impatentia quoque ac reliquae minutiae horum. 75 Quod si vero crediterit se Deo ex toto corde; tunc benignus Deus tribuit ei spiritum poenitentiae, et testificatur illi ut de unoquoque languore poeniteat. 76 Propter quae adversarii prohibent, eam tentantes usurpare sibi, nec sinunt poenitere.

But if it endures and obeys the Spirit which counsels it to repentance, suddenly the Creator has mercy on the weariness of its repentance, and seeing its bodily toils, in much prayer and fasting and supplication and learning of the words of God, in renunciation of the world, in humility and tears and perseverance in contrition, then the merciful God, seeing its toil and submission, has pity upon it and delivers it. 77 Qui si sustinuerit, obediens, hortantem se spiritum ad poenitendum; Creator quoque illius, miserationis visceribus motus supra labores ejus quibus in egestatibus corporeis, id est jejuniis plurimis, in vigiliis, in medatitionibus multis, in verbo Dei, ac precibus largis, vel in abdicationibus mundanis, in humilitate, in paupertate spiritus; 78 in quibus cunctis sustinentem Deus benignus aspiciens et considerans, et patientia[ne?] ejus in tentationibus perdurantem miserans, adjuvabit eum.
   

 

 

 

 

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

 

 

 

 

 

 

 

PROLOGUE ΠΡOOIMION

 

 

 

 

 

 

 

 

 

 

   

 

 

CHAPTER 1. Of the vigils which we endured. 1. De uigiliis quas pertulimus.

 

 

   

 

 

Youth and

Family

 

 

   

 

 

 

 

 
ANT
IRRHETIKOS: PROLOGUE
 

 

 

 

 

 

 

 

 

 

 

 

 

 

   
   

 

 

 

 

THE LIFE of ANTONY

 

 

 

 

 

   
   
   
   

   

 

 

 

 

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

 

 

 

 

 

 

 

PROLOGUE ΠΡOOIMION

 

 

 

 

 

 

 

 

 

 

   

 

 

CHAPTER 1. Of the vigils which we endured. 1. De uigiliis quas pertulimus.

 

 

   

 

 

Youth and

Family

 

 

   

 

 

 

 

 
ANT
IRRHETIKOS: PROLOGUE
 

 

 

 

 

 

 

 

 

 

 

 

 

 

   
   

 

 

 

 

THE LIFE of ANTONY

 

 

 

 

 

   
   

 

 

CHAPTER 1. Of the vigils which we endured. 1. De uigiliis quas pertulimus.

 

 

   
   

 

 

 

 

THE LIFE of ANTONY

 

 

 

 

 

   
   

 

 

 

AD FRATRES SUOS

 

 Primum saluto vos in Domino. Existimo autem animas quascunque apprehenderit gratia Dei vocantis ad praedicationem suam per verbum proprium, habere tres modos, seu masculos seu feminas.

At first I salute you in Dominus. I value but he/she/it will have seized the souls by the quascunqu by the loveliness of the god calling to the his/one's announcement/statement through the own word, to have the three manners, or if male or if the women

 Quidam enim per testamentariam legem et inditum in eis semel bonum, a prima sui conditione pertingere verbo Dei ad eos morati non sunt, sed perrexerunt parati cum eo,  sicuti et noster progenitor Abraham; cui primo, quia porrexit indaginem Deus per testamentariam legem, apparuit dicens:  Exi de terra tua et de cognatione tua, et de domo patris tui, et veni ad terram quam ostendero tibi.  At ille in nullo haesitans, paratus fuit in vocatione.  Hic autem figura erat primae vitae hujus institutionis, quae nunc usque persistit in eis qui ejus sequuntur vestigia.  Unde et iterum si animae sic sustineant et ita egerint, facile easdem virtutes assument, eo quod parata sint corda earum repleri Spiritu Dei.  Et haec institutio prima.

Which/who for through the relating to a will motion and put in or oned into ... the one good, to reach one A the by the agreement/contract about they are not delayed to the word of the god them, but have go oned prepared when I go, as and the our men the ancestor Abraha; To which/who one, because he/she/it has stretch outed the ring of huntsmen/nets/troops/forts Deus through the relating to a will motion, he/she/it has appeared saying: by Ex about the your earth and about the your blood relation/relationship, and about the house of the your father, and I have come to how I shall have shown the earth to you. But that in the no one stick hesitating, prepared has been in the calling. This but the shape he/she/it was the one lives of this of the arrangement, which/who now up to the persistit into which/who follow ... of it the steps. From where and again if thus may the souls support and so will have they driven, easily the same will the strength/powers take, do I go with respect to which may have they been prepared the hearts to be  fill againned of them of the Spirituus god. And this the arrangement one.

 Huic vero secundo exsistit de iis qui audiunt scriptam legem testificantem eis universa supplicia quae peccatoribus praeparantur,  et annuntiantem de sanctis promissionibus ad eos qui proficiunt,  quibus et per testimonia inscriptae legis sobria voluntas exsistit, et per hanc quaesierunt intrare in vocatione vocantis.  Sic et David testificantur dicens: Lex Domini immaculata, convertens animas.  Et in hoc eodem loco: Declaratio, inquit, sermonum tuorum illuminat, et intellectum dat parvulis.  Sed et alia quam plurima, de quibus modo non possumus enarrare.

Truly I make conditions favorable he/she/it step outs to this about which/who they hear to them writed the motion testifying to them the punishments whole which/who are prepared to the sinner/transgressors, and announcing about the holy promises to them which/who they make, to which/who and through the testimonies write on/inned you gather the sober will step outs, and through ... the quaesierunt to enter in the calling calling. Thus and David testify saying: of immaculate/unstained/spotless/without bl Lexus Dominus, cause to turn/revolving the souls. And into ... to the seat: to Declaratius, has it is saided, he/she/it illuminates of the your conversations, and the comprehension/understanding he/she/it gives to the infancies. But and the garlics which/who the most/great number of things, about only we are not  able to which/who to describe.

 

 Porro tertia institutio est, in qua duris cordibus saepe inter vitia et in peccati operibus permanentibus, aliquoties benignus Deus infert labores ad increpandum,  donec sentiant per aerumnam, et poenitentes ex toto, accipientes et ipsi virtutes, quemadmodum et illi de quibus praedixi.  Hae igitur sunt introductiones tres animabus quae ad poenitudinem veniunt, donec adipiscantur gratiam et vocationem Filii Dei.

To the three leek the arrangement is, into which/who the hard hearts by the hedge between the faults and into of the error the works having been lasting, several times kind Deus bring ins the efforts to requiring to be rebuked, while may perceive through the toil, and displeasing out of complete, taking and themselves the strength/powers, in what way and those about I have say beforehanded to which/who. These then are you will introduce to the three souls which/who to come the regret, while they may gain the loveliness and the calling of the Filius god.

 Sed puto quod eos prius vocet Spiritus, qui ingrediuntur ex toto corde certamen, et ordinant semetipsos ad sustinendum in omni luctatione adversarii, donec devincant eum.  Praestat vero eis et lenitate in omnibus juvans eos Spiritus, ut inculcentur in illis opera poenitentiae;  ponit eis terminos per modem quemdam poenitudinis in corpore et anima eorum,  usquequo doceat eos etiam conversionis modum ad conditorem proprium, Deum:  necnon et praebet eis violentiae compulsionem in anima discurrentem et corpore, ut utraque sanctificari queant, ut eodem modo haereditatem utraque sumant

But I think with respect to which earlier he/she/it may call them Spiritus, which/who advance out of the complete heart the contest, and order/arrange they themselves to requiring to be supported in all wrestled the enemies, while may subdue him. He/she/it it is betters truly to them and by the smoothness in all it pleasesing them Spiritus, that may be force uponed into the work to those the regrets; He/she/it puts to them the boundaries through I may set in motion the quemda of the regret in the body and the soul of them, how long? he/she/it may teach them also the manner of the rotation/revolution/turning in complete to the own original builder, the god: nor and he/she/it present/show/put forwards to them the violences the compulsion into the soul run off in different directionsing and by the body, that to be sanctified they may be able each/either, that only they may take up the inheritance each/either

:  corpus quidem in jejuniis crebris et vigiliis; anima vero in spiritu atque solertia, ministeriis quoque quae facit in corpore.  Conandum hoc in omni fructificatione carnali.  Spiritus quoque poenitentiae deductor efficitur in istis, et tentat eum in his, ne qua sit inimicitia ad convertendum forte retrorsum.

: the body indeed in the thick/crowded/packed/close set fasting/fasts and to the watches; The soul truly in the breath and the solertia, to the offices likewise/besides/also/too which/who does in the body. [he/those] about to attempt/try/endeavor this in all sprouted to the carnal/sensual/worldy things. The breath likewise/besides/also/too of the regret the escort is bring abouted into ..., and he/she/it handles him into ..., spin where he/she/it may be the unfriendliness to requiring to be cause to turn/revolved by the chance back.

 Tum vero ille deductor Spiritus incipit adaperire animae oculos ad poenitentiam exhibendam, et ut sanctificetur etiam sensus, districtionem intermediam praebet,  incipiens doceri a Spiritu sanctificare corporis et animae poenitentiam  sensu edocto per Spiritum deducentem nos ad illud animae corporisque agendum, qui sanctificans omnia  ac districtionem praebens ut et carnis misceatur fructus ad universa corporis naturalia, ex quibus transgressio fuit;  et adducit unumquodque corporum naturalium ad priorem conditionem,  non habens aliquid alienum aut hostile spiritus.  Corpus siquidem redigitur sub potestatem sensus doctum a spiritu secundum eloquium Pauli: Obculco corpus meum, et in servitutem redigo.  Quoniam vero sensus antea semetipsum sanctificat in escis et potationibus a sopore, semel ac simpliciter in cunctis motibus suis,  quique et naturalem copulam segregaverat sanctificationi propriae.

Truly then that the escort Spiritus begins to throw open the souls the eyes to the regret requiring to be presented, and that may be sanctified also the feeling, he/she/it present/show/put forwards the condition of having one's attention else the intermedia, beginning to be taught to sanctify by Spiritu of the body and the souls the regret perceive teach or inform thoroughlied through Spiritus lead/draw//pull/bring/stretch down/away/ing we to that the souls of the body requiring to be driven, which/who sanctifying all and the condition of having one's attention else present/show/put forwarding that and the meat/flesh may be mixed the produce to of the natural body whole, out of to which/who the transgression has been; And he/she/it lead up/to/aways each of the bodies the physical/natural scientist to the ahead agreement/contract, not having some foreign or the hostile breath. The body accordingly is drive backed under the power the feeling learned by by the two breath the eloquence of Paul: to Obculcus the my body, and I drive back into the slavery. Because truly the feeling before it itself sanctifys in the foods and the potationibus by by the deep sleep, one and simply/just in the his mens by the all  s by the movements, which/who and had removed the natural string to the own holiness.

 

 Reor autem tres corporis motus exsistere.  In ipso enim est naturale corporis concretum illi; quod tamen non operatur aut efflicit aliquid sine animae voluntate, nisi quod judicat in corpore solum.  Nam et alius motus exsistit ex pastu corporis multorum ciborum ac potuum, ex quibus adinflatio sanguinis orta, per escas oppugnat totius animae corpus epularum sumptione permotum.  Ob hoc et Apostolus ait: Nolite inebriari vino, in quo est luxuria.

I think but of the three body the movement to step out. Into by himself for he/she/it is composed/formed of the natural body those; With respect to which yet he/she/it is not worked or the efflicit a bit allow the souls by the will, press/lean uponed which/who judges in the body the bottom. For and other the movement he/she/it step outs out of the pasture of the body of the many men/peoples of the foods and of the drinks, out of to which/who swell uped the mouths of the blood, he/she/it attacks through the foods the body of the complete soul of the courses take uped stir uped. On account of this and Apostolus has he saysed: to be intoxicated by Nolit the wine, into where he/she/it is grow luxuriantly/rank.

 

 Deinde Domino nuntiante discipulis suis in Evangelio, dicitur: Videte ne quando graventur corda vestra in esca et potu, sive deliciis.  Inquirentibus praesertim mensuram sanctificationis, debitum est istud efferre: Castigo corpus meum, et in servitutem redigo.  Tertius vero motum est spirituum malignorum tentantium per livorem, ac volentium flaccidiores efficere eos qui conantur sanctificare semetipsos.

Then/next/afterward to Dominus announcing to the students the his men in Evangelius, he/she/it is said: not when they may be make heavied by the your tripe by Videt in the food and by the drink, or if to the favorite/pet/darling/beloveds. Examining especially the measure of the holiness, he/she/it has been owed that to carry out: to Castigus the my body, and I drive back into the slavery. Three truly he/she/it has been moved of the spiteful breaths handling through the bluish discoloration, and wishing the flaccidiores to bring about which/who they attempt/try/endeavor them to sanctify they themselves.

 

 Verumtamen si in iisdem tribus modis sustineat anima semetipsam testimoniis quibus spiritus docuerit sensum, sanctificabitur in utroque ab illo languore triformi.  Sin vero dimiserit semetipsum sensus a testimoniis quibus spiritus testificatur ei; tunc maligni spiritus supersederunt congregationi corporis, et oppugnant illo motu  usque deum anima fatigetur, et incipiat requirere unde auxilium veniat; conversaque reprehendat spiritus testimonia, ac sanetur  Tunc etiam ei dat quod unica sit requies postulanda a Deo, et quia sic fit pax ejus.

But yet if into ... he/she/it may support three to the manners the soul she herself to the testimonies to which/who the breath will have taught the feeling, he/she/it will be sanctified into to both places by by that by the of three forms faintness. Allow truly he/she/it will have send awaid it itself the feeling by the testimonies testifys to which/who the breath woe; Then the spiteful breaths have refrainned to the act of forming social group of the body, and they attack by that move up to the god the soul he/she/it may be wearied, and he/she/it may begin to require from where the help may come; Cause to turn/revolved he/she/it may hold back of the breath the testimonies, and may be cured Tunc also woe he/she/it gives which/who only he/she/it may be the rest requiring to be demanded by to the god, and because thus is made the peace of it.

 

 Haec autem asserui ad poenitendum in corpore et anima, et qualiter oportet mundari eam;  cumque sumpserit tale certamen, tunc nuntia spiritus adsunt, et incipit discernere etiam aegritudines animales quae accedunt et per proprias voluptates.  Tunc siquidem erit participatio spiritus cum sensu, per custodiam mandatorum quae ei tradidit;  et docet eum curare omnem languorem propriae animae, unumquodque eorum discernens, et permistione accepta in corpore, naturalium ac reliquorum quae sunt peculiariter ei extra corpus a capite usque ad pedes, propriam voluntatem permistam habens in illis,  et oculis quidem terminum ut recte et confidenter conspiciatur, nihil ultra peregrinum gerentes.  Deinde ut aures audiant in pace, nec oblectentur amplius obtrectationem ac contumelias spirituales audire;  sed potius, ut omnium correctionem et miserationem incessuram prae omni desiderent possessione, quoniam in illis aegrotabat prius.

This but I have lay hands on/grasped to requiring to be displeased in the body and the soul, and as it is rights to be cleaned I may go; Whenever/always/at any time he/she/it will have take uped the such contest, then announce the breath are near, and he/she/it begins to see also the sicknesses the animal which/who come near and through the own pleasures. Then accordingly he/she/it will be the participation the breath with the feeling, through the protection of the orders which/who woe has hand overed; And he/she/it teachs to arrange/see/attend to him all the faintness of the own soul, each of them seing, and mix or mingle togethered taken in the body, of the physical/natural scientists and of the that left after subtraction/eliminations which/who are the peculiariter woe outside of the body by by the head up to to the foot soldier, the own will mix or mingle togethered having into ..., and to the eyes indeed the boundary that the rights and may be observe/see/witnessed boldly, the nothing beyond the foreigner bearing. Then/next/afterward that the ears they may hear in the peace, nor they may be delighted more the disparagement and to hear the spiritual indignities; But better, that the amendment all and the pity [he/those] about to advance they might sink before all by the possession, because into he/she/it was sick ... the earlier times/events/actions.

 

 Deinde rursus ut linguam propriam doceat sanctitatem, quoniam hujusmodi languor insederat ei dudum, ut quibus aegrotabat, ex ipsis semper aliquid loqueretur, tradens linguae promenda organo, utpote exstanti sibi. Hic ergo languor abundantius magnificatus est illi in hoc membro quod est lingua.  Unde et Jacobus apostolus testificatur: Si quis videatur religiosus esse, non refrenans propriam linguam, semetipsum fallit, et hujus religio vana est.  Idemque ibi ait: Et lingua parva est, maculans totum corpus; et alia multa quae non possum adjicere cuncta.  Quod si praevaluerint sensus sumere ab spiritu, ipse prius sanctificabitur: et tandem perscrutans sermones, tradet quidem propriae linguae, sed nihil habentes pravum, aut animae voluntarium,  per quae verbum Salomonis implebitur dicentis: Mei sermones dicti sunt a Deo, nec est in illis aliquid pravum atque perplexum.  Idem rursus in alio loco ait: Lingua sapientium sanat; et alia quam plurima.

Then/next/afterward turned back that he/she/it may teach the own tongue the inviolability, because of this the faintness the insederat woe little while ago, that was sick to which/who, out of always a bit he/she/it might speak to themselves, hand overing the tongues requiring to be take/bring out/forthed to the mechanical device, as existing to himself. This therefore the faintness has been prized abundantly those into ... to the member with respect to which is the tongue. From where and does Jacobus the apostle testify: to which/who to S may be he/she/it seen the religious devotee to  be, not curbing the own tongue, it itself does he/she/it deceive, and of this the empty supernatural constraint/taboo is he/she/it. The same there has he saysed: small Et the tongue is, spoting the complete body; And by another/different way/route punish which/who I am not  able to add altogether. Which/who if will have prevailed the feeling to take up by the breath, himself earlier will be sanctified: and at last search/look thoughing the conversations, will hand over indeed the own tongues, but the nothing having crooked, or the souls the volunteer, through which/who the word of Salomon will be fill uped saying: of Meus they have been said the conversations by by the god, nor is into ... some crooked and entangled. The same turned back into elsewhere I place he/she/it has he saysed: Lingua cures of the wise  men; And the garlics which/who the most/great number of things.

 

 Deinde iterum manuum motus intra me si erant aliquando motae, in quibus non oportebat animae voluptatibus; sed nunc ei spiritus unus terminat sensum, ut in sanctitate, in orationibus et misericordiis moveantur, hujusmodique opera perficiant.  Quin etiam in his illud eloquium compleatur orationum causa prolatum: Elevatio manuum mearum, sacrificium verspertinum. Idem alibi Salomon: Et quia manus fortium ditantur.

Then/next/afterward again of the hands the movement piss within if they were sometime moved, into was not it is righting ... of the soul to the pleasures; But now woe the one breath mark the boundaries ofs the feeling, that in the inviolability, they may be moved in the speeches and by the pities, the work they may complete of this. Why not also into that ... the eloquence may be filled the cause/reason/motive of the speeches bring forwarded: to Elevatius of the my hands, the sacrifice the verspertinum. The same elsewhere Salomon: Et because the hand of the chances are enriched.

 

 Sicque postmodum ut ipsam escam ventris et potum emundet, etiamsi ad satietatem eis utatur; aut si aliquando illis animae voluptas paululum in desideriis fuerit, considerans quod nonnulli in satietate escae vel potus  daemonibus obtemperarint, de quibus Spiritus per David ait: Superbo oculo et insatiabili corde, cum hoc non edebam.  Nam et isti si iterum Domini inquisierint sanctitatem, etiam spiritus rursum terminat eis eadem sanctimonia, ut moderate et sufficienter ad sustinendum corpus utantur,  et ultra non habebant in eo concupiscentiam aut voluptatem.  Sicque eloquium Pauli complebitur dicentis: Sive comeditis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite.

Thus after a while that herself the food of the stomach and the drink he/she/it may clean thoroughly, even if he/she/it may use to the satiety to them; Or if sometime to those the souls the pleasure the little in the feeling of losses will have been, examine/look at/inspecting which/who the some in the satiety of the food even the drink to the evil spirits of the obtemperarintus, about to which/who has he saysed Spiritus through David: to Superbus to the eye and late-born/produced out of/late in the se insatiable, with this I was not eating. For and those if again the inviolability of Dominus the inquisierintus, also the breath turned back mark the boundaries ofs to them eadem the sanctity, that controlled and sufficiently to requiring to be supported the body may use, and they were not having beyond into I go the longing or the pleasure. Thus the eloquence of Paul will be filled saying: you eat up/away by Siv, or if you drink, or if which/who you do other, in all respects do into the glory of the god.

 

 Deinde et his quae per cogitationem coitus sub alvo metitur, rursus sensus ab spiritu doctus, discretionem tribuit motibus eorum in supradictis tribus modis, et innititur ad sanctificationem,  auxilatorem spiritum habens. Exstinguitur etiam motus ille per virtutem spiritus pacificantis totum corpus et perimentis totum illum motum.  Hoc est verum eloquium quod a Paulo praedictum est: Mortificantes membra vestra quae sunt super terram; fornicationem, immunditiam, concupiscentiam malam; et quae deinceps.

Then/next/afterward and to these which/who is reapped through the thinking fit togethered under the belly/paunch/stomach, turned back the feeling by the breath learned, he/she/it divides the discretion to the movements of them into say in addition toed three the manners, and he/she/it lean ons to the holiness, the auxilator the breath having. He/she/it is put outed also the movement that through the strength/power of the breath make peacing the complete body and killing complete that the movement. This is the truth the eloquence with respect to which by a little has been say beforehanded by: Mortificantes the your members which/who are upon/on the earth; The fornication, the dirtiness/untidiness, the longing I shall prefer; And which/who in order/succession/turn.

 

 Sic denuo pedes, qui licet aliquando non erant habentes incolumem gressum nec secundum Deum ambulabant: hos iterum sensus qui sub spiritus fuerit voluntate, ad pergendum ministrare operibus optimis cogit,  ut immutatum corpus fiat sub spiritus potestate.  Sed aestimo quod talis habitatio jam acceperit etiam in hoc partem quamdam spiritualis corporis, quam acceptura erat in resurrectione justorum.

Thus anew the foot soldier, which/who it is permitteds sometime were not having nor were walking the unharmed going the two god: these again the feeling which/who under the breaths he/she/it will have been by the will, to requiring to be go oned to attend he/she/it collect/gathers to the good works, that changed the body may be made under the breaths by the power. But I value which/who the such lodging now/already will have he/she/it taken also into ... the part the quamda of the spiritual body, how had been [he/those] about to take in the resurrection of the justices.

 

 Haec vero dixi propter animae aegritudines quae usurpant permistionem inter naturalia corporis, cum inde anima movetur in illis, sectatrix eflecta malignorum spirituum, ut operentur in membris.  Sed etiam praedixi, quod habeat proprie etiam ipsa discretionem horum.  Nam superbia, languor est ejusdem corporis: jactantia vero, aegritudo est ei extra corpus: item inflatio, odem, invidia, ira, atque pusillanimitas, impatentia quoque ac reliquae minutiae horum.  Quod si vero crediterit se Deo ex toto corde; tunc benignus Deus tribuit ei spiritum poenitentiae, et testificatur illi ut de unoquoque languore poeniteat.  Propter quae adversarii prohibent, eam tentantes usurpare sibi, nec sinunt poenitere.  Qui si sustinuerit, obediens, hortantem se spiritum ad poenitendum; Creator quoque illius, miserationis visceribus motus supra labores ejus quibus in egestatibus corporeis, id est jejuniis plurimis, in vigiliis, in medatitionibus multis, in verbo Dei, ac precibus largis, vel in abdicationibus mundanis, in humilitate, in paupertate spiritus;  in quibus cunctis sustinentem Deus benignus aspiciens et considerans, et patientia[ne?] ejus in tentationibus perdurantem miserans, adjuvabit eum.

This truly I have said near the souls the sickness which/who seize upon the permistion between of the natural body, when put in or on the soul he/she/it is moved into ..., the sectatrix the eflecta of the spiteful breaths, that may be worked in the members. But also I have say beforehanded, with respect to which he/she/it may have own also herself the discretion of these. For the arrogance, the faintness is of the same of the body: the boasting truly, the sickness is woe outside of the body: likewise the inflation, the od, the hatred/dislike, the anger, and the faintheartedness, the impatentia likewise/besides/also/too and small of rest these. Which/who if truly trusts himself to the god out of the complete heart; Then kind Deus divides woe the breath of the regret, and he/she/it testifys those that may displease about the unoquoqu the faintness. Near which/who the enemies they hinder, I may go handling to seize upon to himself, nor they allow to displease. Which/who if will have supported, obeying, encouraging himself the breath to requiring to be displeased; Create/bring into being/make likewise/besides/also/too of that, to the entrails of the pity the movement on top you may work of it to which/who in the corporeal/material/physical needs, it he/she/it is to the fasting/fasts the most/great number of things, in the watches, into the medatitionibus to the fines, in the word of the god, and to the lavish prayers, even into the abdications the inhabitant of the world, in the insignificance/unimportance/degradation/, in the poverty of the breath; Into ... to the all  s supporting Deus kind look/gaze on/ating and examine/look at/inspecting, and the endurance[ not?] Of it in the temptations last longing pitying, will help him.

 

 

 

                35 I believe that there are three movements in the body. 36 There is a natural, inherent movements, which does not operate unless the soul consents, otherwise it remains still.

[Alph.22§. Ei)=pen o( a)bba=j )Antw/nioj:] Logi/zomai o(/ti e)/xei to\ sw=ma ki/nhsin fusikh\n sunanafurei=san au)t%=: a)ll' ou)k e)nergei=, mh\ qelou/shj th=j yuxh=j: mo/non de\ shmai/nei e)n t%= sw/mati a)paqh= ki/nhsin.

37 Then there is another movement as a result of stuffing the body with a multitude of food and drink. The heat of the blood, caused by excessive eating, stirs up the body, which is now moved by gluttony. 38 Because of this the apostle says: Be not drunk with wine, wherein is excess. (Eph 5:18)

. )/Esti de\ kai\ a)/llh ki/nhsij, e)k tou= tre/fein kai\ qa/lpein to\ sw=ma brw/masi kai\ po/masin: e)c w(=n h( qe/rmh tou= ai(/matoj diegei/rei to\ sw=ma pro\j e)ne/rgeian. Dio\ kai\ e)/legen o( )Apo/stoloj: Mh\ mequ/skesqe oi)/n%, e)n %(= e)stin a)swti/a.

39 And the Lord enjoined his disciples in the Gospel saying: Take heed lest at anytime your hearts be overcharged with surfeiting and drunkenness (Luke 21:34) and pleasures.

Kai\ pa/lin o( Ku/rioj e)n t%= Eu)aggeli/% toi=j maqhtai=j e)ntello/menoj ei)=pe: Ble/pete mh/pote barhqw=sin u(mw=n ai( kardi/ai e)n kraipa/lv kai\ me/qv.

40 Especially since they seek the level of sanctity they should say: I castigate my body and bring it into subjection.(1Cor 9:27)

 

41The third movement comes from the evil spirits, tempting us out of envy and seeking to divert those who attempt to sanctify themselves.

)/Esti de/ tij kai\ e(te/ra ki/nhsij toi=j a)gwnizome/noij, e)c e)piboulh=j kai\ fqo/nou daimo/nwn e)piginome/nh,

 

 

w(/ste ei)de/nai dei=, o(/ti trei=j ei)si swmatikai\ kinh/seij, mi/a me\n fusikh\, e(te/ra de\ e)c a)diafori/aj trofw=n, h( de\ tri/th a)po\ daimo/nwn.

 

 


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