Chapter XXVII.
On the temptation of Abbot Moses.
But the second person whom we mentioned as living in this desert, although he was also a remarkable and striking man, yet, in order to punish a single word, to which in a dispute with Abbot Macarius, [1495] he had given utterance somewhat too sharply, as he was anticipated in some opinion, he was instantly delivered to so dreadful a demon that he filled his mouth with filth [1496] which he supplied, and the Lord showed by the quickness of his cure, and the author of his healing, that He had brought this scourge upon him to purify him, that there might not remain in him any stain from his momentary error: for as soon as Abbot Macarius committed himself to prayer, quicker than a word the evil spirit fled away from him and departed.
[1495] On Macarius see the note on the Institutes V. xli.
[1496] Humanas egestiones.
Chapter XXVIII.
How we ought not to despise those who are delivered up to unclean spirits.
From which it plainly results that we ought not to hate or despise those whom we see to be delivered up to various temptations or to those spirits of evil, because we ought firmly to hold these two points: first, that none of them can be tempted at all by them without God's permission, and secondly that all things which are brought upon us by God, whether they seem to us at the present time to be sad or joyful, are inflicted for our advantage as by a most kind father and most compassionate physician, and that therefore men are, as it were, given into the charge of schoolmasters, and humbled in order that when they depart out of this world they may be removed in a state of greater purity to the other life, or have a lighter punishment inflicted on them, as they have been, as the Apostle says, delivered over at the present time "to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus." [1497]
[1497] 1 Cor. v. 5.
Chapter XXIX.
An objection, asking why those who are tormented by unclean spirits are separated from the Lord's communion.
Germanus: And how is it that we see them not only scorned and shunned by everybody, but actually always kept away from the Lord's communion in our provinces, in accordance with these words of the gospel: "Give not that which is holy to the dogs, neither cast your pearls before swine;" [1498] while you tell us that somehow we ought to hold that the humiliation of this temptation is brought upon them with a view to their purification and profit?
[1498] S. Matt. vii. 6.
Chapter XXX.
The answer to the question raised.
Serenus: If we had this knowledge, or rather faith, of which I treated above; viz., to believe that all things were brought about by God, and ordered for the good of our souls, we should not only never despise them, but rather pray without ceasing for them as our own members, and sympathize with them with all our hearts and the fullest affection (for "when one member suffers, all the members suffer with it" [1499] ), as we know that we cannot possibly be perfected without them inasmuch as they are members of us, just as we read that our predecessors could not attain the fulness of promise without us, as the Apostle speaks of them as follows: "And these all being approved by the testimony of faith, received not the promise, God providing some better thing for us that they should not be perfected without us." [1500] But we never remember that holy communion was forbidden them; nay rather if it were possible, they thought that it ought to be given to them daily; nor indeed according to the words of the gospel which you incongruously apply in this sense "Give not that which is holy to dogs," [1501] ought we to believe that holy communion becomes food for the demon, and not a purification and safeguard of body and soul; for when it is received by a man it, so to speak, burns out and puts to flight the spirit which has its seat in his members or is trying to lurk in them. For in this way we have lately seen Abbot Andronicus and many others cured. For the enemy will more and more abuse the man who is possessed, if he sees him cut off from the heavenly medicine, and will tempt him more often and more fearfully, as he sees him removed the further from this spiritual remedy. [1502]
[1499] 1 Cor. xii. 26.
[1500] Heb. xi. 39, 40.
[1501] S. Matt. vii. 6.
[1502] The question whether the Holy Communion should ever be given to those possessed is discussed by S. Thomas Aquinas, in the Summa III. Q. lxxx. Art. 9, and answered in the affirmative, the authorities quoted in its favour being this passage from Cassian, and the third Canon of the 1st Council of Orange (a.d. 441).