Three Homilies on the Power of Satan

I will state another solution of this question, in order that you may learn, that the Devil does not injure, but their own slothfulness everywhere overthrows those who do not take heed. Let the Devil be allowed to be exceeding wicked, not by nature, but by choice and conviction. For that the Devil is not by nature wicked, learn from his very names. For the Devil, the slanderer that is, is called so from slandering; for he slandered man to God saying “Does Job reverence you for nought? But put out your hand, and touch what he has, see if he will not blaspheme you to your face.” He slandered God again to man saying “Fire fell from heaven and burnt up the sheep.” For he was anxious to persuade him, that this warfare was stirred up from above, out of the heavens, and he set the servant at variance with the master, and the master with his servant; rather he did not set them at variance, but attempted to indeed, but was not able, in order that whenever you may set another servant at variance with his master, Adam with God, and believing the Devil's slander, you may learn that he gained strength, not owing to his own power but from that man's slothfulness and carelessness. He is called the Devil therefore on that <!--<spank2class="pb">188</span>-->account. But to slander, and to refrain from slander is not natural, but an action which takes place and which ceases to take place, occurring and ceasing to occur. Now such things do not reach the rank of the nature or of the essence of a thing. I know that this consideration about essence and accident is hard to be grasped by many. But there are they who are able to lend a finer ear, wherefore also we have spoken these things. Do you wish that I should come to another name? You shall see that that also is not a name which belongs to his essence or nature. He is called wicked. But his wickedness is not from his nature, but from his choice. For even this at one time is present, at another time is absent. Do not thou then say this to me that it always remains with him. For it was not indeed with him at the beginning, but afterwards came upon him; wherefore he is called apostate. Although many men are wicked, he alone is called wicked by pre-eminence. Why then is he thus called? Because though in no way wronged by us, having no grudge whether small or great, when he saw mankind had in honour, he straightway envied him his good. What therefore could be worse than this wickedness, except when hatred and war exist, without having any reasonable cause. Let the Devil then be let alone, and let us bring forward the creation, in order that you may learn that the Devil is not the cause of ills to us, if we would only take heed: in order that you may learn that the weak in choice, and the unprepared, and slothful, even were there no Devil, falls, and casts himself into many a depth of evil. The Devil is evil. I know it myself and it is acknowledged by all, yet give heed strictly to the things which are now about to be said. For they are not ordinary matters, but those about which many words, many times, and in many places arise, about which there is many a fight and battle not only on the part of the faithful against unbelievers but also on the part of the faithful against the faithful. For this is that which is full of pain.

3. The Devil then is acknowledged, as I said, to be evil by all. What shall we say about this beautiful and wondrous creation? Pray is the creation too, wicked? And who is so corrupt, who so dull, and demented as to accuse the creation? What then shall we say about this? For it is not wicked, but is both beautiful and a token of the wisdom and power and lovingkindness of God. Hear at least how the prophet marvels at it, saying, “How are your works magnified O Lord! In wisdom You have made them all.” He did go through them one by one, but withdrew before the incomprehensible wisdom of God. And that he has made it thus beautiful and vast hear a certain one saying, “From the vastness and beauty of the creatures, the originator of them is proportionably seen.” Hear too Paul saying, “For the invisible things of Him, since the creation of the world, are clearly seen, being perceived through the things that are made.” For each of these by which he spoke declared that the creation leads us to the knowledge of God, because it causes us to know the Master fully. What then? If we see this beautiful and wondrous creation itself becoming a cause of impiety to many, shall we blame it? In no wise, but them who were unable to use the medicine rightly. Whence then is this which leads us to the knowledge of God, a cause of impiety? “The wise” says he “were darkened in their understandings, and worshipped and served the creature more than the creator.” The Devil is nowhere here, a Demon is nowhere here, but the creation alone is set before us, as the teacher of the knowledge of God. How then has it become the cause of impiety? Not owing to its own nature, but owing to the carelessness of those who do not take heed. What then? Shall we take away even the creation? Tell me.

And why do I speak about the creation? Let us come to our own members. For even these we shall find to be a cause of destruction if we do not take heed, not because of their own nature, but because of our sloth. And look; an eye was given, in order that you may behold the creation and glorify the Master. But if you dost not use the eye well, it becomes to you the minister of adultery. A tongue has been given, in order that you may speak well, in order that you may praise the Creator. But if you givest not excellent heed, it becomes a cause of blasphemy to you. And hands were given you that you may stretch them forth unto prayer. But if you are not wary, you stretch them out unto covetousness. Feet were given in order that you may run unto good works, but if you art careless you will cause wicked works by means of them: Do you see that all things hurt the weak man? Do you see that even the medicines of salvation inflict death upon the weak, not because of their own nature but because of his weakness? God made the heaven in order that you may wonder at the work, and worship the master. But others leaving the creator alone, have worshipped the heaven; and this from their own carelessness and senselessness. But <!--<spank2class="pb">189</span>-->why do I speak of the creation? Assuredly what could be more conducive to salvation than the Cross? But this Cross has become an offense to the weak. “For the word of the Cross is to them that are perishing, foolishness: but to those which are being saved, it is the power of God.” And again, “we preach Christ crucified, unto Jews a stumbling-block and unto Gentiles foolishness.” What could be more fit for teaching than Paul, and the apostles? But the Apostles became a savour of death to many. He says at least “to one a savour from death unto death: to the other a savour from life unto life.” Do you see that the weak is hurt even by Paul, but the strong is injured not even by the Devil?