Chapter XVIII.
A question whether among the devils there is any order observed in the attack, or system in its changes.
Germanus: Must we then believe that wickedness is arranged and so to speak systematized among them in such a way that there is some order in the changes observed by them, and a regular plan of attack carried out, though it is clear that method and system can only exist among good and upright men, as Scripture says: "Thou shalt seek wisdom among the ungodly and shalt not find it; and: "our enemies are senseless;" and this: "There is neither wisdom, nor courage, nor counsel among the ungodly." [1477]
[1477] Prov. xiv. 6; Deut. xxxii. 31; Prov. xxi. 30 (LXX.).
Chapter XIX.
The answer how far an agreement exists among devils about the attack and its changes.
Serenus: It is a true assertion that there is no lasting concord among bad men, and that perfect harmony cannot exist even in regard to those particular faults which have attractions for them all in common. For, as you have said, it can never be that system and discipline are preserved among undisciplined things. But in some matters, where community of interests, and necessity enforces it, or participation in some gain recommends it, they must arrange for some agreement for the time being. And we see very clearly that this is so in the case of this war of spiritual wickedness; so that not only do they observe times and changes among themselves, but actually are known specially to occupy some particular spots and to haunt them persistently: for since they must make their attacks through certain fixed temptations and well defined sins, and at particular times, we clearly infer from this that no one can at one and at the same time be deluded by the emptiness of vainglory and inflamed by the lust of fornication, nor at one and the same time be puffed up by the outrageous haughtiness of spiritual pride, and subject to the humiliation of carnal gluttony. Nor can anyone be overcome by silly giggling and laughter and at the same time be excited by the stings of anger, or at any rate filled with the pains of gnawing grief: but all the spirits must one by one advance to attack the soul, in such a way that when one has been vanquished and retreated, he must make way for another spirit to attack it still more vehemently, or if he has come forth victorious, he will none the less hand it over to be deceived by another.
Chapter XX.
Of the fact that opposite powers are not of the same boldness, and that the occasions of temptation are not under their control.
We ought also not to be ignorant of this, that they have not all the same fierceness and energy, nor indeed the same boldness and malice, and that with beginners and feeble folk only the weaker spirits join battle, and when these spiritual wickednesses are beaten, then gradually the assaults of stronger ones are made against the athlete of Christ. For in proportion to a man's strength and progress, is the difficulty of the struggle made greater: for none of the saints could possibly be equal to the endurance of the malice of so many and so great foes, or meet their attacks, or even bear their cruelty and savagery, were it not that the merciful judge of our contest, and president of the games, Christ Himself, equalized the strength of the combatants, and repelled and checked their excessive attacks, and made with the temptation a way of escape as well that we might be able to bear it. [1478]
[1478] 1 Cor. x. 13.
Chapter XXI.
Of the fact that devils struggle with men not without effort on their part.
But our belief is that they undertake this struggle not without effort on their part. For in their conflict they themselves have some sort of anxiety and depression, and especially when they are matched with stronger rivals, i.e., saints and perfect men. Otherwise no contest or struggle, but only a simple deception of men, and one free from anxiety on their part would be assigned to them. And how then would the Apostle's words stand, where he says: "We wrestle not against flesh and blood, but against principalities, against powers, against world-rulers of this darkness, against spiritual wickedness in heavenly places;" and this too: "So fight I, not as one that beateth the air;" and again: "I have fought a good fight"? [1479] For where it is spoken of as a fight, and conflict, and battle, there must be effort and exertion and anxiety on both sides, and equally there must either be in store for them chagrin and confusion for their failure, or delight consequent upon their victory. But where one fights with ease and security against another who struggles with great effort, and in order to overthrow his rival makes use of his will alone as his strength, there it ought not to be called a battle, struggle, or strife, but a sort of unfair and unreasonable assault and attack. But they certainly have to labour, and when they attack men, exert themselves in no lesser degree in order to secure from each one that victory which they want to obtain, and there is hurled back upon them the same confusion which was awaiting us had we been worsted by them; as it is said: "The head of their compassing me about, the labour of their own lips shall overwhelm them;" and: "His sorrow shall be turned on his own head;" and again: "Let the snare which he knoweth not come upon him, and let the net which he hath hidden catch him, and into that very snare let him fall;" [1480] viz., that which he contrived for the deception of men. They then themselves also come to grief, and as they damage us so are they also in like manner damaged by us, nor when they are worsted do they depart without confusion, and seeing these defeats of theirs and their struggles, one who had good eyes in his inner man, seeing also that they gloated over the downfall and mischances of individuals, and fearing lest his own case might furnish them with this kind of delight, prayed to the Lord saying: "Lighten mine eyes that I sleep not in death: lest mine enemy say, I have prevailed against him. They that trouble me will rejoice if I be moved;" and: "O My God, let them not rejoice over me; let them not say in their hearts, Aha, Aha, our very wish; neither let them say; we have devoured him;" and: "They gnashed their teeth upon me. Lord, how long wilt Thou look on this?" for: "he lieth in wait secretly as a lion in his den: he lieth in wait to ravish the poor;" and: "He seeketh from God his meat." [1481] And again when all their efforts are exhausted, and they have failed to secure our deception, they must "be confounded and blush" at the failure of their efforts, "who seek our souls to destroy them: and let them be covered with shame and confusion who imagine evil against us." [1482] Jeremiah also says: "Let them be confounded, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the fury of Thy wrath, and with a double destruction destroy them." [1483] For no one can doubt that when they are vanquished by us they will be destroyed with a double destruction: first, because while men are seeking after holiness, they, though they possessed it, lost it, and became the cause of man's ruin; secondly, because being spiritual existences, they have been vanquished by carnal and earthly ones. Each one then of the saints when he looks on the destruction of his foes and his own triumphs, exclaims with delight: "I will follow after mine enemies and overtake them: and I will not turn until they are destroyed. I will break them and they shall not be able to stand: they shall fall under my feet," [1484] and in his prayers against them the same prophet says: "Judge thou, O Lord, them that wrong me: overthrow them that fight against me. Take hold of arms and shield: and rise up to help me. Bring out the sword and shut up the way against them that persecute me: say to my soul, I am thy salvation." [1485] And when by subduing and destroying all our passions we have vanquished these, we shall then be permitted to hear those words of blessing: "Thy hand shall be exalted over thine enemies, and all thine enemies shall perish." [1486] And so when we read or chant all these and such like passages found in holy writ, unless we take them as written against those spiritual wickednesses which lie in wait for us night and day, we shall not only fail to draw from them any edification to make us gentle and patient, but shall actually meet with some dreadful consequence and one that is quite contrary to evangelical perfection. For we shall not only not be taught to pray for or to love our enemies, but actually shall be stirred up to hate them with an implacable hatred, and to curse them and incessantly to pour forth prayers against them. And it is terribly wrong and blasphemous to think that these words were uttered in such a spirit by holy men and friends of God, on whom before the coming of Christ the law was not imposed for the very reason that they went beyond its commands, and chose rather to obey the precepts of the gospel and to aim at apostolical perfection, though they lived before the dispensation of the time.
[1479] Eph. vi. 12; 1 Cor. ix. 26; 2 Tim. iv. 7.
[1480] Ps. cxxxix. (cxl.) 10; vii. 17; xxxiv. (xxxv.) 8.
[1481] Ps. xii. (xiii.) 4, 5; xxxiv. (xxxv.) 24, 28; 16, 17; ix. (x.) 9; ciii. (civ.) 21.
[1482] Ps. xxxix. (xl.) 15; xxxiv. (xxxv.) 26; xxxix. (xl.) 15.
[1483] Jer. xvii. 18.
[1484] Ps. xvii. (xviii.) 38, 39.
[1485] Ps. xxiv. (xxxv.) 1-3.
[1486] Micah v. 9.