Auxentius

ON ST. AUXENTIUS, PRIEST AND ARCHIMANDRITE IN BITHYNIA

ABOUT THE YEAR 470

Preliminary Commentary.

Auxentius, Priest and Archimandrite in Bithynia (St.)

By G. H.

[1] The Eastern region bore and raised Auxentius; the Constantinopolitan court of Theodosius the Younger admired him among the soldiers as ^a man adorned with virtue and terrifyingly powerful against demons; St. Auxentius finally, Bithynia had him as ^a wonderworking Archimandrite, and after many labors endured in various places, sent him to heaven, where it would thenceforth find him ^a Patron. What is narrated about him by Sozomen in Book 7 of his Ecclesiastical History, chapter 21, indicates his lineage and military service. For after relating the finding and translation of the head of St. John the Baptist, carried out under Theodosius the Great, it is said that Vincent, ^a Priest and ^a Persian by nation, born in Persia, son of Adda when ^a persecution afflicted the Christians in Persia during the time of the Emperor Constantius, fled together with his cousin Adda and came to the Romans; and he himself was admitted to the Clergy and reached the rank of the Priesthood. Adda, however, having taken ^a wife, was of great benefit to the Church and left ^a son, Auxentius, ^a man distinguished for his faith toward God and his readiness toward friends, a learned man of blameless life, ^a lover of learning, and endowed with all manner of erudition in both pagan and ecclesiastical writers, of agreeable manners; and though he was familiar with the Emperor and the courtiers distinguished in military service and had conducted himself brilliantly in military expeditions, frequent mention of him is made both among the most approved monks and among learned men who had experienced his virtue. So writes Sozomen, who dedicated his history to Theodosius the Younger, praised by Sozomen while still alive which he asserts near the close of the dedication he brought down to the seventeenth consulship of that emperor, that is, the year 439; and he necessarily completed it before his death, that is, the year 450, by which time St. Auxentius had already withdrawn from Constantinople to Bithynia. Concerning his familiarity with St. Marcian and other learned men, more is treated below in his Life, number 2, where the author, using the same manner of speaking as Sozomen, likewise calls his associates "earnest men" (andras spoudaious).

[2] He lived on two mountains among the Bithynians: first, across from Mount Oxia, about ten miles beyond Chalcedon, in the desert regions. he retires to Mount Oxia in Bithynia Thence, summoned by command of the Emperor Marcian and the Bishops assembled at the Fourth Ecumenical Council at Chalcedon, he stayed for some time in neighboring monasteries and approved the faith of the Council of Chalcedon. Whence Cardinal Baronius at the year 451, number 159, says that it was clearly by the counsel of God that Auxentius, a champion of the Council of Chalcedon ^a lofty professor of the Chalcedonian faith, dwelt near Chalcedon in ^a prominent place, as if set upon ^a chair, so that by the most clear and loudest voice of his virtue -- namely, of all his signs -- it might be made more than sufficiently manifest which was the true faith: namely, that which God most firmly approved in Auxentius by the continuous working of miracles. For after this Council he withdrew to the neighboring Mount Siopa, he resides on Mount Siopa on which he finally rendered his most holy soul to God. Concerning this mountain, Cedrenus writes under Constantine Copronymus: "In the twenty-fifth year, driven by madness against all who feared God, he had Stephen the Younger -- who was venerable to all for his outstanding virtues (for he had spent sixty years enclosed on the hill of St. Auxentius) -- variously tortured and killed." Hence Baronius at the year 767, number 8, calls that illustrious and most holy Stephen "Auxentian"; he says at the year 726, number 4, that Acts of this St. Stephen and his companion Martyrs, written with all fidelity, are extant in the works of St. John Damascene. The same Acts were published by Surius under the 28th of November, in which the following is read in chapter 5 concerning the mountain of St. Auxentius.

[3] Then one could see many of those who embraced the orthodox faith fleeing their native soil as if it were hostile and inimical, and betaking themselves to solitudes and deserts for refuge, and deeming it safer to dwell with wild beasts than to associate with men of that sort. Although the parents of the admirable Stephen too had resolved to leave their country together with these, yet this delayed their desire: they were waiting for Stephen's age, so that they might not fail to fulfill the promise they had made concerning him, but might carry it through to its end. When they had considered together that it would by no means be useful for him to be tonsured in the monasteries of Byzantium, they betook themselves to the Mount of Auxentius. hence called Mount St. Auxentius, situated opposite Constantinople Now this mountain is situated opposite Byzantium, in the province of Bithynia, and far surpasses all neighboring mountains in height, and it drew its name from that Father who first fixed his dwelling there. This place affords no small assistance for the tranquility of life to those who are possessed by the desire for it, as one that is free from all crowd and tumult. For on its summit there is ^a certain cave, in which the Fathers, having established their succession of seats, at length migrated hence to Paradise. For after the departure from life of the divine Auxentius, his disciple Sergius succeeded him both in his manner of life and in the cave. His successors were Sergius, Bendianus He was followed by ^a man adorned with admirable virtue, Bendianus; then St. Gregory; and finally that predecessor of Stephen endowed with singular penetration of mind, John, St. Gregory, John to whom the parents of this blessed man brought their son, whom they had received according to the promise, and with prayers entreated him to receive the boy St. Stephen the Younger and invest him with the monastic habit. But when John departed to God, as is read in chapter 9, immediately Stephen became the spiritual heir not only of the double, but of far more ample grace and of the cave. He therefore entered that most narrow cave, and like ^a little bee, enclosing himself in the grotto, produced the sweet honey of virtue. Afterward, both Constantine Copronymus and his ministers call the monk "Auxentian" and call Stephen "Auxentian," called Auxentian as may be seen in chapters 38, 45, 47, and 48. Indeed, his dwelling is also called the "Auxentian Mountain" or "Hill" in chapters 19, 22, and 28.

[4] At ^a long and difficult distance from this mountain, or rather from the cave situated on its summit, as is read in chapter 6, was the cemetery of the admirable Auxentius, the cemetery of St. Auxentius, the Trychinaria which he had built while still alive and had consecrated as ^a monastery of holy women, calling it the Trychinaria, either on account of the roughness and difficulty of the route, or also on account of the coarseness of their garments. This is confirmed below from the Life of St. Auxentius, chapter 10. But St. Stephen, as is said in his Life, chapter 20, was ordered by the Emperor to be dragged from his cell and led down to the lower monastery, and was soon enclosed by assassins in the cemetery of Father Auxentius, together with the monks who were with him. In chapter 22, however, that monastery is reported to be situated at the foot of the Auxentian Mountain. at the foot of the Auxentian Mountain And below, in the Acts of St. Auxentius, number 61, it is said to be about one mile distant, by the name of Gyreta. In Greek: "about one milestone distant, by the name Gyreta." In that same place St. Auxentius is said to have been buried and to have been renowned for miracles, in number 66.

[5] The Acts of St. Auxentius were written with great judgment by ^a contemporary author who indicates his own period when he testifies in number 57 that he received some things from Sergius, the disciple of Auxentius, whom we said succeeded him both in his manner of life and in the cave. His Acts were accurately written in Greek by ^a contemporary author "For this man," he says, "who instructed us about him, was ^a barbarian in tongue, coming from Mysia, but most honorable in mind, who persevered with Blessed Auxentius... and after the Blessed one fell asleep, succeeded him in the place as well as in his manner of life." We give this Life from an ancient manuscript codex of the library of the Most Christian King, preserved in manuscripts at Paris collated with the translation of Gentianus Hervetus, which Aloysius Lipomanus and Laurentius Surius published from the collection of Metaphrastes, who left this Life almost untouched, as being accurately written, collated with the Life published by Metaphrastes with only ^a very few additions or changes here and there, unless these are to be attributed to various copyists.

[6] The same Saint is mentioned by Nicephorus Callistus, Book 14 of his Ecclesiastical History, chapter 52: "At the same time," he says, "the most celebrated monk Auxentius advanced far in the increase of virtue, on that mountain of Bithynia mention of him in Nicephorus which, situated opposite Constantinople, surpasses all the surrounding hills in height." So writes Nicephorus, who, like Sozomen, refers these events to the times of Theodosius the Younger, after whose death Auxentius survived under the rule of the Emperors Marcian and Leo until about the year 470. death under the Emperor Leo In the Acts as found in Metaphrastes, it is reported that he died under the reign of Zeno, but in place of Zeno the Greek Acts which we have used read "Leo."

[7] His memory is celebrated in the sacred calendars among both Latins and Greeks under the 14th of February, his memory in the Latin calendars the day on which he died. The tables of the Roman Martyrology have the following: "In Bithynia, of St. Auxentius, Abbot." Baronius notes that the record of his deeds, written with purity and authenticity, exists. The same is reported by Molanus in his supplement to Usuard and by several others. The Greeks have an Ecclesiastical Office composed for this day in praise and honor of St. Auxentius with proper Odes, and Greek antiphons, and other canticles, and allude to most of the miracles contained in the Acts. In the Menologion of Henry Canisius the following is read: "Commemoration of the holy Father Auxentius, under Theodosius the Younger, illustrious for his piety and monastic training." In the Great Menaia these verses are added:

"The hill was like Carmel to Auxentius, Who in all else appeared ^a second Elijah, save in his death. Auxentius departed this life on the fourteenth day."

It is surprising, therefore, that this second Elijah was not inscribed in the Carmelite Paradise by Alegre. A brief summary of his Life is given by the Greeks in the same Menaia, and in the Anthologion published by Arcudius under the authority of Clement VIII, and in the Lives of the Saints by Maximus of Cythera, which we add here.

[8] St. Auxentius flourished under Theodosius the Younger, ^a native of the East, eulogy from the Menaia and was made ^a soldier among the Scholares. But having undertaken the monastic life, he ascended the mountain situated opposite Oxia. He performed pious exercises with constant patience, ^a champion of the sincere faith, greatly abhorring the infamous heresies of Eutyches and Nestorius, and embracing the Fourth Council held at Chalcedon, held in veneration even by the Emperors themselves. And all those with whom he dealt perceived ^a certain divine grace shining forth from his countenance, and the fountains of miracles and healings ever springing up. After he rested in peace, he was laid to rest in the oratory which he himself had built. His festal day is celebrated in the monastery of Callistratus.

LIFE

by ^a contemporary author, from ^a Greek manuscript, collated with the version of Metaphrastes published by Lipomanus and Surius.

Auxentius, Priest and Archimandrite in Bithynia (St.)

From ^a Greek manuscript.

CHAPTER I

The life of St. Auxentius lived at Constantinople. Virtues amid military duties.

[1] Since the ancient Fathers, renowned in deeds and words, have recorded the labors of the Saints -- who were called into the spiritual vineyard at the same time, early in the morning, and at the third and sixth hours, and likewise at the ninth -- in various volumes for the building up of the body of the Church, prologue of the author it is not absurd if we also, who on account of our sloth and ignorance are far removed from them, write truthfully for the benefit of the faithful who come running and listen, the life of the just men who labored in the same vineyard about the eleventh hour; so that those who wish to have ^a pious rule as the guide of their present life may constantly follow the way of the Patriarchs, Prophets, Apostles, Martyrs, and the just, Romans 15:4 that they may become imitators and emulators of their virtues, and be sustained by their prayers. "For whatever things were written," as the divine Paul says, "were written for our instruction." Relying, therefore, on Him who said, "Open your mouth wide and I will fill it" Psalm 80:11, let us turn to the proposed narrative.

[2] In the time of Theodosius the Younger, in the thirty-fifth year, there was ^a certain man named Auxentius, enrolled in the fourth school of the most valiant and Christ-loving Scholares, ^a man of Eastern origin, but educated in piety and all Christian doctrine; St. Auxentius, ^a soldier he bore strength and fortitude in the very form of his body, and carried modesty of character and virtue in his soul, holding the sound dogma of the Apostolic faith and having the greatest zeal for the general vigils of the night watches. Since, however, the things done by him before this were unknown to us, we shall begin our discourse from this point. This man had an uncle at Constantinople serving in the military, a note appointed as Optio of ^a cohort. Seeking him, he came up from Syria, and not finding him -- for he had previously departed -- he enlisted among the Scholares. Being distinguished in the army, he also frequently associated with those whose training and virtue were celebrated; devoted to piety, he has as companions St. Marcian and others especially with ^a certain monk John, who was standing near the Hebdomum at Clubus, in whose footsteps the soldier of Christ also followed, together with ^a certain man called Setas, ^a man honest in every respect, and Marcian, who was then ^a layman of the Novatian sect but not long after was united to the Catholic faith and became Oeconomus of the most holy Great Church of Constantinople; and Anthimus, ^a great and admirable man, who was then tenth in rank in the divine palace and afterward became ^a Deacon and later also ^a Priest, who even after the death of those previously mentioned adorned and joyfully celebrated with hymns and canticles, through choirs of men and women, those same night vigils at which Blessed Auxentius used to preside. For the most part, however, both gathered together at St. Irene, which is situated by the sea, lying on the ground and keeping vigil, and pouring forth fountains of tears, persevering in fasts and prayers.

[3] When, therefore, he had come with them to ^a certain assembly, before they began the nocturnal doxology, being vexed by thirst, he asked for water from one of the attendants, who, running to the Diaconikon, told the Oeconomus that Lord Auxentius and the rest of the good men were asking for ^a drink. Having been given permission, he mixed ^a cup of the wine of blessing and brought it to him. When the magnanimous Auxentius received it, he put it to his lips and refreshed the natural necessity of thirst, and then handed the remainder to the aforementioned pious Marcian, asking for water in his thirst, he accepts wine who had asked for it. When that one had put it to his lips and perceived that it was wine, being displeased that such ^a drink had been brought to them contrary to custom, he addressed his companion with these words: "It is wine, O brother." The aforementioned Auxentius said to him: "Do not be displeased at the gifts of God; for we indeed asked for water. But if the Lord Christ has provided wine in its place, let us give thanks and not be displeased. For when wine was lacking at the wedding feast, through His grace He changed water into wine." Thus the one unwillingly revealed the perfect abstinence that was in him, while the other willingly trod down the pride of vainglory.

[4] Again, ^a certain man from among the companions of this pursuit, representing himself as poor, generous to an importunate beggar was troublesome to Blessed Auxentius, asking him for an inner tunic as ^a gift of blessing and on account of his poverty. He said to him: "Pray that the Lord may send it, and you shall receive it." For he had no garments left over, since whatever came to him he gave to the poor. The man, however, seizing upon the promise as if it were ^a written bond, constantly demanded it. For this reason, being very troublesome to him, when he was again reminded by him one evening, Auxentius said: "Be present, Brother, at ^a convenient place, and you shall receive your petition, so that you may remove such ^a necessity." When he was in ^a hidden place, he took off the tunic he was wearing and gave it to him, and remained in his cloak alone. But after the hymn was said, as both were departing, the pious man who was mentioned earlier perceived what had been done and said to him: "Is this your whole way of life and charity, Lord Auxentius, that being without ^a tunic, you do not trust us?" But Auxentius, as if smiling, said to them both: "From the one who very often shamelessly laid traps for me in your presence, I have at last scarcely been freed. But I ask you that we go to the Lord John the monk, who is at Clubus, to see the glory of God."

[5] When they had agreed among themselves, they came to him after one day and saw the man who had received the tunic present and looking sad. When the prayers were finished, Blessed John said, as if to his friends and intimates: "Pray, Brothers, for this beggar. he rejoices at his just punishment For someone has stolen the cheap rags he had and fled." Blessed Auxentius, with ^a happy countenance, began to bless the man who had done it. The just man said to him, like Balak to Balaam: "I ordered you to curse; and you bless him?" Numbers 23:11 Blessed Auxentius answered and said to the beggar: "Pay your vows to the Lord, Brother. How many tunics did you have?" He answered with weeping: "Seven at your service, and the one you gave me." Blessed Auxentius said to him: "Since, then, when you had seven, you were not content, but, causing me such great trouble, you took the one I had -- cease your sorrow: this caused those also to flee." When he had thus gently reproved him, and had taken ^a meal with those who were with him, he departed.

[6] On ^a certain day, proceeding in the palace, he saw ^a man being held and dragged by soldiers; and praying, he said according to custom: he frees ^a prisoner "Deliver the poor man from the hand of those who are stronger than he" Psalm 34:10; "come now also to give aid." When he had said this, he brought about the man's release.

[7] Passing through the Battopolium, he saw certain workmen weeping and saying: "The time has come upon us when we are without work; let us close our workshops." When the soldier of Christ, Auxentius, heard this and had compassion on them, on the following day he went into one of those workshops in changed clothing -- as is said of Serapion -- and said: "What wages will you give me, and I will work in your shop?" They said: "You are mocking us, young man. How should we give you wages, since we are poor?" He answered and said to them: "I will work with you, receiving three obols daily." he works with the craftsmen They received him joyfully. When he had been there for three days, that workshop greatly grew and flourished. Having received nine obols, he departed from them. He gave those to the poor. The workmen of that shop were grieved when Auxentius, the worker of wondrous things, had gone out. For during the three days he spent there, he tasted neither bread nor wine nor anything else, so that those who were there marveled and said to him: "Why do you not eat and drink with us?" And he said to them: "Man does not live by bread alone, but by every word that proceeds from the mouth of God" Matthew 4:4. They fell silent, not daring to trouble him further. They reported, however, all the abundance and prosperity that had occurred through his prayers in their workshop, glorifying God.

[8] Again, some days later, as he was coming to the palace, ^a certain pregnant woman with hair undone met him, crying out: "O the power that comes from Auxentius, who devours demons! For twenty years I lay hidden in this creature, and his passing has dragged me from her clutches. For he passed through me like ^a sword and tore me apart; and behold, I am separated from this creature after twenty years." he heals ^a demoniac The servant of Christ, Auxentius, spurring his horse so that he would not be recognized by the people, hastened to pass by, concealing the grace that was in him. But the unclean spirit followed him, saying: "Why do you drag me? I am going out." Great crowds gathered around him, so that the Blessed one, sighing and weeping, prayed that she might be healed. When this was done, and she was immediately cleansed, with the fetus unharmed (for she was pregnant), all were astonished and amazed, glorifying God, who had given such power to His servants against unclean spirits.

p. Pholles. Gentianus translates "pholes" and shortly after "pholibus." In Greek: pholleis. Suidas: "obolous, which they call pholleis" -- "obols, which they call pholles."

CHAPTER II

The dwelling of St. Auxentius near Mount Oxia: ^a blind woman given sight, demoniacs freed.

[9] After these things had occurred, the soldier of Christ, Auxentius, not wishing to be exalted by the praise of men he withdraws from the city but to be celebrated by the praises of Angels, foreseeing by the Spirit that ^a heresy of vain doctrine would be born in the most holy Church -- that of Nestorius, I say, and of Eutyches -- leaving behind his earthly military service and the court of the Emperor, he carried out with great joy what he had long desired. For leaving behind all things that pertain to the life of this world, together with the imperial city itself, he set out for the desert regions of Bithynia; into Bithynia: he dwells on Mount Oxia and having ascended the side of the mountain called Oxia, which is about ten miles distant from Chalcedon, he stood upon ^a rock, raising his holy hands and glorifying God, and saying: "For You, O Lord, have uniquely established me in hope" Psalm 4:10.

[10] When he had been on the side of the mountain upon the rock for about one month, boys came up there groaning and crying, because while pasturing their sheep they had lost them. When they saw the just man, they were greatly alarmed, supposing him to be ^a wild beast, and they fled. For he was clothed in ^a garment woven of hair and skins, imitating the life of John the Forerunner and Baptist. clad in rough garments When Blessed Auxentius had called them, he said: "Do not be afraid, children, for I am ^a man like yourselves. What are you seeking?" The boys said: "Our flocks, for we have lost them and are therefore distressed." The servant of Christ, Auxentius, having compassion, prayed for many hours. When he had blessed the boys themselves, he said to them: "Go to the left side of the mountain, and you will find your flocks." The boys answered and said to him: "Three times we have gone around this inaccessible mountain he obtains by prayer the recovery of lost sheep and were unable to find them. How then shall they now be found?" The Saint said to them: "Go, as I have told you, in the name of the Lord to the left side of the mountain, and you shall find them." Going, they found them at once; and when they returned, they reported to their parents: "When we had lost our flocks and had gone around Mount Oxia three times and could not find them, we caught sight of ^a man in ^a garment of hair, and being seized with great fear, we were fleeing. But he called us and prayed, and when he had learned the reason for which we were weeping, he ordered us to go to the left side of the mountain, where we would find the animals. When we did so, we found them at once."

[11] When the parents of those boys heard this, they gathered men from the neighboring estates all around, and went to him in supplication; and they found the Blessed one standing alone upon the rock he is enclosed in ^a cell and praying to God. And all with one voice begged him to ascend to the summit of the mountain and pray for them. The Saint, persuaded by their exhortations, ordered them to build ^a small cell and to place ^a bolt on the outside of the cell, in which he was also enclosed, joyfully singing psalms and saying: "I have become like ^a sparrow alone upon the housetop" Psalm 101:8. Coming up frequently, therefore, they enjoyed his prayers. For blessing them through ^a small window and advising them about matters pertaining to salvation, he sent them away happy.

[12] When the grace of God was welling up in him and his fame was spreading in every direction, ^a certain Countess came to him from Nicomedia, who had suddenly been struck blind; falling at his feet, she said: "Have mercy on me, servant of the Most High God." The Blessed one, in the presence of those who had assembled, said: "I am indeed ^a sinful man and subject to the same passions as you. But if you believe that He who cured the man who was blind from birth does not despise this woman who asks -- let us pray sincerely for her salvation." When all had prayed, he touched her eyes and said: "Jesus Christ, the true light, heals you" cf. John 9. he heals ^a blind woman And when she had immediately regained her sight and had distributed very many gifts to the poor who were sitting in that place, the Saint dismissed her, rejoicing and glorifying God. This was the beginning of his miracles on Mount Oxia.

[13] he heals demoniacs A great multitude of those who were vexed by unclean demons came, partly from the local inhabitants, partly from strangers; of whom very many, approaching faithfully and performing worthy penance, were healed through his prayers. Unable to bear that no care should be taken of those who were sitting on the mountain and of those who were afflicted by the labor of ^a long journey, since he himself had no need of the things that had been offered, he ordered bread to be brought at the sixth hour and given to all of them.

[14] When he had spent ten years there and had completed very many contests -- not against flesh and blood, but against principalities, against powers and the rulers of the darkness of this world, as the Apostle says, against the spiritual forces of wickedness Ephesians 6:12 -- and had conquered them by faith through patience, ^a certain most faithful man, from among those who had formerly been his associates, who was accustomed to come to him and derived great benefit from him, said to another from the same fourth school: "Tomorrow I wish to go to Lord Auxentius. he suffers ^a bitter detractor Come, you also, and you shall enjoy the greatest benefit." But the other, alienated from him by ^a certain diabolical impulse, was not only not persuaded to go, but also began to assail him with curses and to mock him, calling him ^a charlatan and an impostor, and saying that he gave ^a reward of three or six obols to those who pretended to be demoniacs, so that they might appear to be overcome, and that many had been thus deceived. When the other was astonished at this and applied greater effort, after he rebuked and helped him, the man acted more moderately, so that the faithful one took the unbeliever with him. Having also persuaded him, he finally brought him up with him, though scarcely. When they came to him, as was his custom at the third hour he received those who approached. whom, brought to him For it was not permitted to trouble him indiscriminately, except at the customary time, during which he first exhorted those who were present to the doxology. Then, exhorting them with the word of grace and blessing them, he dismissed each one. The expressed praises of which doxology we shall state hereafter. With ^a joyful countenance, he said things that were profitable to the one who approached him with faith; he does not address him but with the other, who was unbelieving, he did not exchange even ^a word. Wherefore, after he was dismissed, the unbeliever again assailed Blessed Auxentius with more curses, on the grounds that he did things for the sake of glory and not of virtue.

[15] When they were going down to Hemerus to take ^a boat (this is the trading-post of Chalcedon), the boy of the unbeliever met them with his tunic torn, wailing and lamenting. When his master inquired the cause, he did not immediately understand, since the boy kept deferring, out of fear and grief, the telling of what had happened, saying only this: "Something bad, master, has happened to us." His master, answering more sharply and vehemently, said: "Tell me what it is. Has ^a theft been committed against me, or have I suffered ^a fire?" The boy said: "Behold, your daughter at home is grievously vexed by ^a demon, he is punished by his daughter being possessed by ^a demon so that we cannot overpower her." Then that man, stirred by the sting of conscience, began to strike his face and tear his hair and cry out in ^a loud voice: "Woe to my unbelief." While he lacerated himself and lamented intolerably for ^a long time, the other, who was with him -- the faithful one -- said to him, as the Savior said to Jairus: "Only believe, and the girl shall be saved" Mark 5:36. When he had corrected his unbelief with perfect faith because of this occasion, and cried out: "I believe, Lord; help my unbelief" -- crossing the water together, they came home. When they saw the calamity, and the girl being tormented intolerably and invoking Blessed Auxentius, all cried out with weeping and wailing. Then the friend said to the girl's father: "Come, as quickly as we can and however we can, let us bind her and transport her and bring her to the holy man, since he himself can obtain her healing from God."

[16] When they had done this and were approaching the holy man, the girl began to become wild and to rage in ^a wondrous manner, to bark like ^a dog, and to run with greater speed as if being dragged by someone. When she came opposite the window of the Blessed one's cell, and brought to the cell she stopped, and there she was grievously tormented. And those who followed, greatly bewailing the calamity, while she herself was greatly vexed -- our holy Father Auxentius, opening the window and looking at her sternly, said: "For three obols or six obols." When those who were present heard this utterance from the Saint repeated again, they threw themselves on the ground together with the girl's father, crying out: "Have mercy, servant of the Most High God, and forgive. he rebukes For the Lord and Savior of all, Christ, through you foresees the things that are absent and far away, which are said and done through you, since He who is your Lord dwells in you." The Blessed one, therefore, restraining his severity with mildness, having called nearly all of them near, said to the girl's father: "If, as you said, I also give the others ^a reward of three and six obols, how much did I give your daughter?" He, again weeping vehemently, throwing himself on the ground, begged for pardon.

[17] When Blessed Auxentius had therefore prayed and sent the Cross which was upon the staff in his hands, through one of those who persevered with him, he caused the vexation of the girl to cease, and taught all who had assembled that one ought not to lack faith in the wonderful works of God, he restrains the demon with the Cross which He performs in every generation through those through whom He sees fit. "For the Patriarchs and all the Prophets, and likewise also the Apostles, were men, and, incited by Divine grace, according to the divine Apostle, 'they extinguished the power of fire, stopped the mouths of lions,' and did all things that are written thereafter" Hebrews 11. "Moreover, the very voice of the Lord which exhorts us to believe says thus: 'Whatever things you ask in prayer, believe that you shall receive them, and they shall come to you'" Matthew 11:24. "Since God gives when He wills and through whom He wills, we ought not to be unbelieving." and frees the girl Therefore, having ordered the girl to remain for one week with her parents, armed with prayer and fasting, and having restored her to health, he dismissed them in peace and enjoined them to go frequently to the most holy Church.

CHAPTER III

A leper, ^a paralytic, and demoniacs are healed.

[18] Some days later, two men suffering from elephantiasis ascended to him, seeking healing from God through him. The Saint said to them: Punished with leprosy for frequent oaths "What is your sin, that this plague has fallen upon you?" When they heard this, they fell at his feet, saying: "Have mercy on us, servant of Christ, and pray that we may be cured." The Blessed one answered and said to them: "This has happened to you, O brothers, on account of your oaths. But henceforth you must desist and not provoke the Lord your God to anger." When he had said this and exhorted all to prayer, he cures them with holy oil he himself also knelt for several hours and poured forth rivers of tears; then, rising, he took the oil of the Saints and anointed them from head to foot, saying: "Jesus Christ heals you, for I am ^a sinful man." Immediately they were healed and returned home with joy, praising God and giving Him glory, and declaring to all: "We have seen ^a man such as has not existed in the holy generations. For he told us all our sins, and when he had wept greatly to God on our behalf, he cured us, anointing us with holy oil."

[19] a woman with pain in the hip Again, two women came to him from Phrygia. One of them had ^a hip struck by an unclean spirit; the other had ^a legion of demons, who, even at the third milestone from the mountain, began to cry out and say: "What have I to do with you, O Auxentius, that you have chastised me and dragged me from Phrygia? Do you not know that I am ^a legion? But I know in turn that ^a legion of Angels surrounds you night and day, who receive your prayers -- which burn us -- and offer them to the Most High God, by which we are also punished. Behold, after thirty years you separate me from this creature." Saying these things and more, she approached close to the cell in which the Blessed one was enclosed. The spirit tore her apart before the window and struck her dumb. The Saint, when he had looked at her and gazed upon her, ordered one of those present to give her his hand and raise her up, for she lay on the ground as if dead. When she had risen, he frees another from ^a demon she begged the Saint together with the other woman, both weeping vehemently and falling at his knees, that he would obtain from God that He cure them. The Saint said to them: "Whence have you come here, and who told you about me, that I can heal you?" The one who had the injured hip said: "I, O Lord, came here by revelation." The one who had the legion said to him: "I do not know how I came. Therefore have mercy on me, because for thirty years I have been vexed by ^a legion." The Blessed one, therefore, having compassion on them, when he had prayed to God vehemently with tears, cured them. They, moreover, on account of their outstanding virtue of gratitude, remained on Mount Oxia, where the Blessed one stood, and did not return home.

[20] A certain other paralytic was brought to him, lying on ^a cart. His parents fell prostrate, asking Blessed Auxentius with great weeping to have mercy on them and cure him, saying: "Because of our many sins this has happened to our son." he heals ^a paralytic anointed with blessed oil The holy Auxentius said to them: "Do you believe that through me, ^a humble and abject man, God can cure him?" They said: "Certainly, Angel of God, you have been sent for our salvation, and we believe that all things are possible with God." The Saint said: "According to your faith, be it done unto you." And taking the oil of the Saints, when he had anointed his entire body himself and rendered him well, he delivered him to his parents, who departed rejoicing to their home, praising and glorifying God for the great things He had done through His servant in their only-begotten son.

[21] A few days later, ^a certain woman came from Claudiopolis, the daughter of ^a certain citizen, who had ^a demon similar in form to ^a serpent, so that she could only hiss and could not speak, except like ^a dog, because Satan had laid her waste. a demoniac When the servant of God, Auxentius, saw her, he wept bitterly, saying: "Alas for me, how the human race has been reduced to the servitude of an alien! For she has not suffered this on account of her own sins, but on account of the great cruelty and malevolence of the adversary toward mankind." And having shut the window of his cell, for the space of three days he spoke with no one, but besought God to trample down the tyranny of the dragon. While he prayed in his cell, the dragon began to speak, roaring in the woman and saying: "O Auxentius, hostile to me from the womb of her who bore you, he prays enclosed for three days how is it that you did not consume your parent, but were born for my destruction? For the streams of your tears burn me, and your prayers, like arrows from ^a bow, have torn my entrails. You cannot separate me from this creature. For I greatly love her hair and her youth, and henceforth I will not go out from her." But immediately the air was compressed, and there were lightnings and thunders he frees her and ^a very great rain. The dragon, tearing the woman apart and stopping her mouth, threw her on the ground, having gone out from her. When the Blessed one had opened the window after three days, he saw her lying as if dead; and having ordered those who stood by to raise her up and lay her down alone, he exhorted all to prayer, and having raised his holy hands for many hours, he cried out with all: "Glory to You, Lord; Glory to You, Lord; Glory to You, Lord." and having given her ^a drink of holy oil, he restores her speech The woman, however, lay mute, giving no response to anyone. But after the prayers, he ordered her to be brought before him; and when he had given her ^a drink of the oil of the Saints, she immediately spoke; and having risen, she walked, not separating herself from the mountain until her old age, but perpetually attending upon the prayers and the Saint, and giving thanks to God who had healed her.

CHAPTER IV

St. Auxentius is summoned to the Council of Chalcedon. Miracles on the way.

[22] After about ten years, when the most faithful and orthodox Emperor Theodosius the Younger had already departed this life, and the venerable and Christ-loving Marcian was reigning, under the Emperor Marcian there was great confusion and disturbance concerning the dogma of our true faith, as we also began to say above, when Blessed Auxentius was about to withdraw from the affairs of this world. For ^a certain Eutyches, ^a Priest and Archimandrite of one of the monasteries of the imperial city, was endeavoring to renew the ravings and words of Apollinaris, which had been refuted and abolished by the God-loving Bishops of holy and blessed memory, Basil and Gregory, and others after them. When, therefore, some followed his doctrine, while others held the same views as Nestorius, to such an extent that the dogmas of the Catholic faith were in jeopardy, the Emperor, seeing the Church in great confusion and disturbance, decreed that the God-loving Bishops of nearly the whole world should come to Chalcedon, summoned to the Council of Chalcedon, he excuses himself ^a city of Bithynia.

[23] When all the Bishops had therefore assembled, the Emperor and the local Bishops also ordered Blessed Auxentius to come. But when he resisted and refused to descend, saying that it was not for monks to teach, but rather to be taught, and that this belonged only to those honored with the pontificate, the Emperor Marcian sent certain monks and Clerics who were in the neighborhood, together with soldiers who knew his affairs, and ordered that unless he was willing to come with them of his own accord, they should bring him unwillingly. When they came and pressed him most urgently, they by no means persuaded him, nor can he be compelled by force so that they turned to assailing him with curses and affirmed that he was not of sound mind. They therefore attempted to expel him by force. The Saint yielded to them, but not yet with ^a fully resolved mind, without ^a sign from above. For when they had brought workmen to unfasten the bolt of the cell in which he was, and they had remained the whole day, they could accomplish nothing. In the morning, however, he said to them: "Tell me, Brothers and Fathers, in what matter do I believe wrongly? And then, by the providence of God, the bolt will be opened." They said: "Because the pious Emperor Marcian has assembled the pious Bishops from everywhere for ^a useful consideration of the dogmas of the most holy Church, you refuse to come. For you know the present confusion: some hold the views of Nestorius and are fomenting schism, because they take away the title of Mother of God from the chaste and venerable Virgin and Mother of the Lord; others, however, uphold the doctrines of Eutyches and Apollinaris, and confess that the Lord Jesus Christ did not perfectly assume flesh from the seed of David, but they prodigiously assert that He was ^a man in outward appearance only."

[24] he professes his faith When Blessed Auxentius had heard this, he said: "I confess that the Word perfectly assumed flesh from her who did not experience the work of marriage; and I adore Him as the only-begotten Son, who with the Father is indeed without beginning, as regards His Divinity, but in the last days was seen through her, as regards His humanity. To confess the Son of God as merely ^a man, as some frivolously maintain, is impious." When he had said this and saw them pressing, and had ordered intense prayer with hands raised to heaven, he gave himself up. But when they were exulting he goes out from the cell and were again attempting to unfasten the bolt and could accomplish absolutely nothing, the Blessed one, having made the sign of the Cross over the bolt and said three times "Blessed be the Lord," commanded the workmen with ^a gentle voice; and thus, at his will, when the boards that were fastened with nails to his window had been removed, they took him out.

[25] Beasts of burden and carts stood ready, so that they might place him wherever he wished to ride. he is placed on ^a cart When he had refused to be placed upon ^a beast, they fitted the cart with ^a lattice framework and reclined the Saint in it. For he was weak and broken in his entire body from excessive exercise and especially from his afflictions, so that pus with worms was issuing forth. Among those present, ^a certain man named Theophilus, running forward with keen faith, when he saw that the toenail of the great toe of his right foot had fallen off, took it away. The Saint, however, grieving, said: "I too am ^a man, subject to the same passions as you; do not cause me trouble." With the Cross which he carried, he signs the oxen and makes them proceed When those who had been sent, with great tumult, commanded the oxen to move the cart and accomplished nothing -- the animals remaining immovable for ^a long time -- they began to beat them cruelly and wound their hides with goads. The Blessed one, therefore, being displeased, ordered them to stop; and when with the Cross which, as usual, he held in his hands, he had signed the animals and gently commanded them, he caused them to set out on the journey.

[26] On the road, he encountered farmers weeping and lamenting over their beasts, because they were suffering, like human beings, from vexation by unclean spirits. he drives demons from the beasts The Blessed one, having compassion, when he had ordered all to be intent upon prayer, and had sighed from the depths of his heart and besought God, cured them.

[27] A certain woman with disheveled hair soon met him on the road and also brought to him an infant of about three years, who was possessed by ^a demon. an infant When the just man saw him, he began to stretch out his hands and pour forth tears, and to say to those present: "Do not suppose, O foolish ones whose hearts are submerged, that this child has sinned and is vexed by an unclean spirit; but this has happened on our account and for our conversion." For the infant's face was also turned toward his neck. When Blessed Auxentius had prayed and rebuked the unclean spirit, breathing upon the infant's face, he cured him. For when the accursed demon went out, his face was restored as before. When the woman had received him in good health, she returned home rejoicing and giving thanks to God.

[28] Again on the road, ^a certain girl, the niece of Count Dorotheus, came from ^a journey in ^a litter, vexed by ^a savage demon. From ^a short distance, the unclean spirit dashed her to the ground from the litter. When she had risen, with torn garment she ran to the cart in which the Blessed one was, barking and crying out: "What have I to do with you, and ^a girl Auxentius? Why do you burn me? Why do you persecute me? Would that the womb that bore you for our destruction had miscarried! For behold, when I have lain hidden for fourteen years in this creature, you strive to separate me from her." When the athlete of Christ saw her nakedness while she was being vexed by the demon, stirred by great anger, he did not permit her to speak; but having rebuked the unclean spirit and crying out with ^a loud voice, he said: "Go out, unclean spirit, from this creature, in the name of our Lord Jesus Christ, who was incarnate by the Holy Spirit and the Virgin Mary." The demon, therefore, hissing and wailing, immediately went out from the girl, since he had not been permitted even to play his tricks through the creature.

[29] he suffers calumnies from unbelievers The soldiers, together with the Clerics and monks who accompanied them from the mountain, when they saw the signs which the Savior was performing through him, marveled, and doubted more than they believed, saying to him: "You do these things so that they may appear before men's eyes, O mocker of Christ." The Saint, however, smiling, said to them: "I am not ^a mocker of Christ, but ^a servant of God, believing in the holy, consubstantial, and undivided Trinity, and confessing the Mother of God, the holy and incorrupt Virgin."

[30] When he came to the estate called Digides, ^a certain young man named Aegorius, from the region of the Lydians, who had an unclean spirit, approached the Saint on the same property, he frees ^a demoniac falling at his feet and saying: "Have mercy on me, servant of the Most High God, for I am vexed by an evil demon." Blessed Auxentius, having placed his hand upon his head and prayed, did not permit the spirit to speak, but brought about its departure through the grace of Christ. The evil demon, having gone out, was lurking under ^a thorn bush beside the road, so that when the young man returned, it might come back to him again. But after the oxen were struck and were about to move the cart, the Blessed one, knowing in the Holy Spirit, said to the young man: "Young man, I say to you, beware lest you go by the left road, by which you came. For the evil one who awaits you is hidden there by the thorns; but go to the right, giving thanks to God and saying: Glory to the Father, glory to the Son, glory to the Holy Spirit, who spoke through His Prophets."

CHAPTER V

What St. Auxentius did and suffered in the monasteries at the Ruffinianae and in the Philion.

[31] When they had already come to the martyrium of St. Thalalaeus, the poor from Mount Oxia who were following him wept together and lamented and embraced his holy footsteps. He orders the poor to return to the mountain When the disciple of Christ, Auxentius, saw the intolerable grief of their hearts, he said to them: "Go, my children, and remain on the mountain for the time being, for I am with you. For even if they take away my body, my spirit is among you, and I will never leave you." The soldiers were displeased at this; but the poor returned, as the servant of Christ had told them.

[32] When he had come in the cart to the monastery which was at the Philion, suddenly ^a certain young man named Isidorus began to be vexed by ^a demon and to cry out: "Woe to you, Auxentius, who did not give me power to take vengeance on the impious enemies of the gods who receive you, he comes to the monastery at the Philion to my destruction and that of my companions. For your passing has sanctified everything and put many of us to flight." The Blessed one said to him: "Be silent and be mute, you demon who rejoice in evil, in the name of Jesus Christ." They therefore took the just man down from the cart and brought him into the church of St. John. Standing, therefore, he prayed for several hours, because on account of the sores on his feet he could not kneel. he heals ^a demoniac When he had completed his prayers, they brought him into the lower dining hall, with the doors shut on every side. While he prayed within, outside Isidorus, who was being vexed by the demon, was cured.

[33] A certain woman, the wife of Maximian the charioteer, thinking Blessed Auxentius was on Mount Oxia, came bringing on laden animals oil, wine, bread, cheese, legumes, tow, and wax. She was afflicted with great sorrow when she did not find the holy man there. She distributed everything to the poor who persevered in that place. For her maidservant, who was being vexed by an unclean demon, had obtained her healing from him, enclosed, he is not permitted to be visited and she was very devoted to the blessed man. Marveling, therefore, that he had been brought down from the mountain almost by force and was living enclosed in the monastery at the Philion, she came there, pondering the saying of Scripture, which is spoken in the most beautiful Wisdom of Solomon and was fulfilled in the life of our most holy Father Auxentius: "Let us examine the just man, since he is useless to us and is contrary to our works" Wisdom 2:12. For having condemned him as an evildoer, they enclosed him, not allowing anyone to visit him. When, therefore, this most faithful woman was not permitted to see the Blessed one or to visit him, she went home weeping and reported everything to her husband.

[34] Constantine the Duke of the army and Artacius the Count, who had been accustomed to come to the holy man, came to where he was, to see him and enjoy their customary benefit. When they had visited him and received his blessing from him, they asked him not to give occasion to those who held wrong views, he is visited and encouraged by Duke Constantine but hoping in God to test all things and hold fast what is good, for the peace and concord of the most holy and Catholic Church of God. The Saint said to them: "May the will of God be done, as in heaven, so on earth." They asked the Blessed one to accept some gold coins, which had been brought by them deliberately. He, however, would not bear it, saying to them: "Give them to the poor who are on Mount Oxia and to my Brothers in the Lord; for I have all things and abound through the grace of God." The monks who were in that place were greatly troubled by this. But those Christ-loving men fulfilled what had been commanded them. Very many, moreover, having thenceforth heard that the Blessed one had been brought down from the mountain and was living there, came to that place.

[35] When the monks of the monastery approached him, they asked, testing him, why he did not eat. He said to them: "Since you seek ^a proof of Christ who speaks in me, who is not weak but powerful in us." Matthew 4:4 "Moreover it is written: 'Man does not live by bread alone, he does not taste food offered to him but by every word that proceeds from the mouth of God.'" On ^a certain day, therefore, they opened the room in which he was and placed in it ^a basket of beets, ^a basket of dates, and ^a basket of various confections, all in exact measure, and they asked him to partake of them. a candle set before him is not consumed When they had made ^a candle and ordered ^a boy to remain with him, they enclosed him for one week. They found the candle unconsumed and still burning; and they asked the boy what he did and how he was nourished. He said to them: "While overcome by sleep, I saw with him ^a multitude of those glorifying God, and indeed ^a dove entering and feeding him. he is fed from heaven The worms, moreover, that fell from his feet, he would collect and place them again upon his sores." But since the boy, having been ordered by the Saint to tell no one what he had seen, was again compelled to speak, he was seized by ^a fever and died one day later.

[36] he is kindly received in the monastery of St. Hypatius After these things occurred, he was brought by monks and Clerics and certain other distinguished men to the Ruffinianae, near the Holy Apostles, to the monastery of Blessed Hypatius, and ordered to keep silence there. The monks who were there received him with great joy, together with their Superior, ^a man excellent in every respect and deemed worthy of the grace of God, as one who was ^a disciple of Christ. From that time they did not close the doors of the monastery, on account of the multitude of those who flocked in -- partly from that region, partly from the most blessed Constantinople itself -- but they received all kindly and with ^a ready and eager spirit, accepting very many offerings and making great provision for sustenance, so that the monastery became like the tent of Abraham. For they received nearly all, whether worthy or unworthy, as Angels of God. When they had enclosed Blessed Auxentius behind ^a railing in an upper dining hall, they asked him to pray for the salvation of the world and of themselves, diligently offering every service to him and to those who flocked to him, on account of the reward promised by God for every good work.

[37] he heals many Many who had unclean spirits, lunatics, infirm, and paralytics were sitting there and seeking healing there through the servant of God, Auxentius, and all were cured. Whence ^a certain Countess also, when she had heard about this Blessed Auxentius, hastened to come and adore him. She came, therefore, from Chalcedon in ^a litter. When she was near the Holy Apostles, she descended from the litter and came to the monastery. But when she was about to ascend to where the Blessed one was, her garment was torn and her ornaments cast off, and she began to cry out: "What have I to do with you, Auxentius, you worm-footed one? I was beautifully hidden in her entrails." he frees ^a Countess from ^a demon When he had rebuked the evil and unclean spirit and ordered it to be silent and not to burst forth from the creature, he humbly besought God to work His mercy upon her. When he had given her some of the oil of the Saints and ordered her to fast for forty days, Christ dismissed her in good health, healing her through his prayer. She bestowed many gifts upon the poor and upon the monastery of St. Hypatius.

CHAPTER VI

The conversation of St. Auxentius with the Emperor Marcian. Profession of the orthodox faith.

[38] After this, the pious Emperor, having sent ^a dromon from the Hebdomum (because ^a Procensus was being held there), summoned Blessed Auxentius to himself. When he saw him afflicted in his whole body from his ascetical training, showing great reverence toward him, he said to him: "I know you to be ^a servant of God, Lord Auxentius, and you ought to agree with the holy and Ecumenical Council, summoned, he speaks with the Emperor Marcian so that you do not become the author of offense to those who refuse to accept it." The Saint answered and said to the Emperor: "Who am I, ^a dead dog, that your Power commands me to be numbered among the holy Pastors -- I who do not refuse to be fed and who am in need of instruction?" The Emperor, after he had spoken at length with him, said: "Consider what is expedient and do not cause us trouble. For we have convened the Council not for anything beyond what is proper, but as is fitting, for the concord, not the destruction, of the most holy Church." When the Emperor had said this and asked for his prayers, he dismissed him.

[39] having returned to the monastery, he instructs those who come When Blessed Auxentius had come to the monastery of St. Hypatius at the Ruffinianae and saw that ^a great multitude had flocked there, he began to charge all to abstain from theaters, as being the cause of impurity, adulteries, false testimony, and all things that are forbidden and in no way please God; he exhorted them to believe sincerely in the holy and consubstantial Trinity, and to confess our Lord Jesus Christ incarnate by the Holy Spirit and Mary ever-Virgin and Mother of God, and to attend the most holy churches in psalms and hymns and spiritual canticles. Certain ones from the multitude who had come, he cures ^a fever by touch being feverish and trembling, when they were deemed worthy of the touch of his hand, were restored to health. It was reported to him that ^a certain girl, recently married, was present, who had been seized in the bedchamber by an unclean demon and was tearing and consuming herself. The Saint, when he had ordered her to come up, said with tears: "O your evil band, which always lies in ambush against the human race. he frees ^a demoniac Be mute, evil spirit, and go out from the creature of God without disturbance or any harm." Just as if the girl had been dissolved into slumber, the demon departed from her. When she had risen, she went home again in good health, rejoicing and giving glory to God.

[40] When the Emperor, again sending for him, had summoned him, he asked whether he assented to the holy Council and communed with the holy Church. The Blessed one said: "How can I commune if she does not confess the ever-Virgin to be the Mother of God?" interrogated by the Emperor, he professes the faith of the Council of Nicaea The Emperor said to him: "If you see the things that have been rightly confirmed and established by the Council for the destruction of the remaining heresies, will you also assent?" The Saint answered: "If this holy Council has undertaken nothing tending to overthrow the Council of the three hundred and eighteen Fathers who were at Nicaea, but has declared the perfect economy of the flesh assumed by our Savior Jesus Christ, and has not taken away from the Virgin Mother of God the title that befits her, I commune and assent, giving thanks to God and to your piety." When the Emperor heard this, he kissed his venerable head; and then he ordered him to come with the greatest honor to the great and most holy Church of God. Wherefore ^a great multitude of the people accompanied him. The Emperor, moreover, signifying to the Archbishop of Constantinople the things that had been said by him, ordered that all the things defined by the holy Council be read to him.

[41] When he had carefully and accurately read the proceedings and was persuaded that by the will of God the holy Council had confirmed as execrable those things that had been decreed from the impious nonsense of Nestorius and the manifest madness of Eutyches to the destruction of many -- since the former had directed its force against those who denied the essence of the only-begotten Son of God, while the latter had directed its force against those who weaken and undermine the economy of God, saying that the Son of God, being God from God, coeternal and consubstantial and, like the Father, without beginning, in the last days, united to our nature, assumed flesh immutably, without confusion, and indivisibly. For when certain men, plainly of deranged mind, had dared to corrupt the dispensation of the Savior made on our behalf, thinking the assumption of human nature to be ^a phantom; and others prodigiously asserted that the Lord had brought down ^a heavenly body; others again defined ^a mixture and confusion of the two natures; and others frivolously maintained that the Divinity had suffered; and the rest refused to call the Virgin the Mother of God -- the holy Fathers who were at this great and Ecumenical Council, and the mystery of the Incarnation according to the decrees of other Councils overturning the heresies of all those we have written about above, not from their own syllogisms but from the divine Scriptures and the illustrious Doctors who preceded them, sealing the great mystery of godliness, confirmed that the one and only-begotten Son of God, in accordance with the faith of the three hundred and eighteen holy Fathers, is by His own nature inaccessible -- for this is what the Arians undermine, against whom that Council of Nicaea was held -- and they proved, fortified by the testimonies of Scripture, the Council of one hundred and fifty Fathers that was afterward held in the imperial city against the Macedonians, as being those who fought against the Holy Spirit. Moreover, they took action against those who were abolishing the economy of our Savior Jesus Christ -- as if He had been incarnate in outward appearance and not in truth -- and against those who had frivolously maintained that He who was born of the holy Virgin and Mother of God Mary was ^a mere man; against these, I say, they labored, and from the testimony of the divine Scriptures, from the Synodal letters of the most blessed Cyril of Alexandria and of Leo, the most holy Archbishop of Rome, and of all who were with them and entirely agreed with the confession of the most blessed Peter -- in accordance with that which is "You are the Christ, the Son of the living God" Matthew 16:16 -- they rightly erected ^a certain lofty column against those who were imbued with wrong opinion, for the confirmation of the right and true dogmas.

[42] For they also direct their force against those who attempt to tear apart the mystery of the economy into two Sons, and they expel from the sacred assembly those who dare to say that the Divinity of the only-begotten Son of God is passible; and they resist those who introduce ^a confusion of the two natures in Christ; and as delirious they cast out those who say that the form of ^a servant received from us by Him was ^a heavenly body or of some other essence; and they strike with anathema those who speak of two natures of the Lord before the union but one after the union -- concordantly confessing one and the same Son, our Lord Jesus Christ, perfect in Divinity and perfect in humanity; truly God, one and the same; and truly man, of ^a rational soul and body; consubstantial with the Father as regards Divinity, and consubstantial with us as regards humanity, sin excepted; the same one before the ages born of the Father, but in the last days, for us men and for our salvation, born of the Virgin Mary, Mother of God, as regards humanity; one and the same Lord Jesus Christ known and adored in two natures, without confusion, and the Holy Scripture without change, without division -- by all the faithful. Since indeed the holy John, writing the beginning of the Gospel, said: "In the beginning was the Word, and the Word was with God, and the Word was God" John 1:1. And the holy Matthew: "The book of the generation of Jesus Christ, the son of David, the son of Abraham" Matthew 1:1; and in accordance with these, the holy Fathers who followed afterward, teaching the Divinity and the humanity of the one Son of God, handed this down to all. As also the divine Paul says: "Paul, ^a servant of Jesus Christ, called to be an Apostle, set apart for the Gospel of God, which He had promised before through His Prophets in the Holy Scriptures concerning His Son, who was made for Him from the seed of David according to the flesh, who was predestined the Son of God in power according to the Spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord" Romans 1:1. Who also says again more reverently: "For since by man came death, by man also came the resurrection of the dead" 1 Corinthians 15:21-22. And interpreting this, he adds: "For as in Adam all die, so also in Jesus Christ all shall be made alive." When the Blessed one had therefore read and accepted these things, he assented with divine satisfaction and spiritual understanding, and departed for the Ruffinianae. We ought not, however, from ignorance, to assail or calumniate this holy Council with curses; but rather, recognizing what is manifest and true, to accept it.

CHAPTER VII

The dwelling of St. Auxentius on Mount Siopa. Assaults of demons overcome. Modes of praying. Exhortation.

[43] He resides on Mount Siopa When the holy Fathers had therefore concordantly declared and defined these things in the Council, and each was returning to his own see, Blessed Auxentius did not wish to return to his former mountain, but asked those who assembled to conduct him to another mountain, more rugged and higher, but closer to the Ruffinianae, named Siopa. Thus, fulfilling his desire in his former manner, together with the Brothers who were from the monastery in which he had been staying, with psalms and hymns and spiritual canticles they conducted him; and when they had made ^a closed cell of wood, they enclosed him in it like ^a bird flying on high, strictly enclosed leaving one window only, for meeting those who approached in the same manner as before. When he had blessed them and kissed each one, he dismissed them all, being left like ^a sparrow alone upon the housetop, giving thanks to God for his accustomed condition and doxology.

[44] We do not think it foreign to the purpose, and indeed think it useful, to narrate one by one the temptations that befell him here from the unclean and evil spirits. For one night, while he was praying, innumerable demons approached, exhibiting the appearances of various visions, making noise, roaring, threatening, but were unable to terrify his mind. When, therefore, they had struck him with blows, they thought he would hurl himself through the window, making ^a great tumult with violent force, against the assaults of demons he arms himself with the sign of the Cross and troubling themselves more than him, crying out with discordant voices: "What business have you with the desert? Depart from our affairs." But Blessed Auxentius, bearing it bravely, tracing upon them the figure of the saving Cross, rendered them weaker. When morning came, by God's will, from the oft-mentioned trading-post of the Ruffinianae and the monastery that was there, several monks and laypeople came to obtain his blessing and enjoy his most beautiful company. But on account of the excessive affliction from the unclean spirits, he barely at last opened the window for them, and when he had used words of consolation with them, they asked the cause of so great ^a weakness. When he said that it was not ^a bodily affliction but ^a diabolical operation, those who were present, learning this, fell silent, and praying that the contention be removed, they descended. They came more frequently, however, to visit him, especially those from the monastery. We, however, lest our narrative grow immeasurably long, have declined to narrate the remaining temptations that were made against him on the former mountain and on this one. 2 Corinthians 11:14 For the evil one, transformed into an angel of light, as the Apostle says, thought he would deceive him. But the Blessed one could not easily be caught; rather, he resisted bravely, being very skilled in the teaching of the divine Scriptures.

[45] he chants the sacred Scriptures Whence he was also very mild and gentle toward those who came to him from the most illustrious Constantinople and the other people of that place, and suited to consoling them as much as anyone -- all being summoned by the power of his words, and his fame drawing even those who were far removed. As was his custom, therefore, he dismissed those who came in the morning after the third hour, and those who came later, daily miracles shine forth after the sixth hour. He did not, however, allow those who had come to sit in idleness, but they were inside with him while he read or prayed. For ^a multitude assembled to him without ceasing, especially from the Ruffinianae and the other trading-posts, on account of his benefits, which they received through the healing of those who were sick and afflicted. For many, by the grace of our Lord Jesus Christ, while he was there, were cured of demonic possession; and daily, to say it once for all, they were being healed.

[46] He had composed certain verses of two or three sayings, very pleasant and useful, in ^a simpler and less elaborate style, and he made all of them sing these. For when the first, often mentioned, had been recited in succession, again at the Blessed one's command they would begin the second; and then after the second, the third, and the rest in order. It would be fitting to insert their words also in the narrative, he prescribes prayers for those who come for the benefit of those who read. They are as follows: "We, poor and needy, praise You, O Lord. Glory to the Father, glory to the Son, glory to the Holy Spirit, who spoke through the Prophets. With Him the heavenly host sends forth ^a hymn, and we also who are on earth, ^a doxology: Holy, holy, holy Lord; heaven and earth are full of Your glory." And then: "Creator of all things, You spoke and we were made; You commanded and we were created. You have set ^a commandment, and it shall not pass away. O Savior, we give You thanks." And again: "Lord of hosts, You suffered; You rose again; You were seen; You ascended; You are to come to judge the world; have mercy and save us." And again: "With an afflicted soul we fall before You and beseech You, O Savior of the world. For You are the God of those who repent." And again: "You who sit upon the Cherubim and opened the heavens, have mercy and save us." Then: "Rejoice, O just, in the Lord, interceding for us. Glory to You, O Christ, God of the Saints."

[47] And the multitude of those present -- rich and poor alike, men and women, slaves and free -- sang these things from the canticle, free from vainglory, as defined by the Blessed one, in ^a rhythmic manner: some of them until the third hour, and they were dismissed in spiritual exultation; others persevered until the sixth hour. He himself, moreover, afterward by himself would exclaim to them at the end the hymn of the three youths, he recites with them the Canticle of the Three Youths Ananias, Azarias, and Misael, which is in the Prophet Daniel: "Bless the Lord, all works of the Lord," with all responding, "Praise and super-exalt Him forever" Daniel 3. When he had completed the hymn, according to the grace of the word which he possessed, he consoled those present, speaking thus:

[48] "At all times, consuming the body for the sake of possessions and wealth, in the craftiness and business of things pertaining to this life, we ought also to assign some part to divine praises for the sake of spiritual things, that the Lord Jesus Christ may both direct our works and edify our life. he exhorts them to leave behind what is perishable and seek the things of heaven It is therefore necessary to apply to our mind -- which is so blinded and hardened that it neither admits nor understands the teaching of the divine Scriptures -- as ^a guide, pious reason, and especially the fear of God, which rightly performs its office through frequent prayer, so that, leaving behind earthly and corruptible things, it may look up to heavenly and incorruptible things. For he who is keen of mind and learned in understanding does not commit to the bodily eyes alone the inspection of things that are seen, but he strains the eyes of the soul as well -- and indeed much more -- to the contemplation of things that do not fall under the senses, contemplating without error the substance of things perceived by understanding and faith, but fleeing the errant and wicked inclination of life, and diligently exercising the senses for the discernment of good and evil. For men who have fallen away from the care and pursuit of what is truly good to the love of bodies and the inanimate matter of money have slipped through avarice, and have placed all their zeal upon the gullet and the belly. Whence our ancient fall also came about. We, therefore, who have fallen away from these things, let us raise our minds to things that are more divine. Let us enjoy that magnificence which is exalted above the heavens and has been promised to all the elect; and let us suffer no evil from the fall of inclination, but let us be made worthy of eternal goods. For God made us endowed with free will, not serving any external necessity, but freely choosing by our own judgment what pleases us."

[49] "For this calamity by which the human race is now held, we have drawn upon ourselves, induced by deceit, not made by God. For God did not make death, and the nature depraved by sin must be reformed nor does He delight in the destruction of the living; but in ^a certain way we men are the creators of evil. For just as the light of the sun is set forth commonly for all who have the power of sight, yet one can, if he wishes, by closing his eye, separate himself from the gift of light -- not because the sun has produced darkness in him, but because, having turned away from the splendor of the rays, he has of his own accord drawn in darkness -- and just as if someone building ^a house for himself provides no entrance for light, he makes the house dark within; so we too, having good and honor in our nature, by our own choice innovate things that are contrary to nature, fabricating of our own will the experience of evils by choosing and purposing the aversion from good and honor. For evil, considered in its proper substance apart from ^a purpose of the soul, has no existence in the nature of things. For whatever God has created is good, and all things that God has made are very good. But since, in the manner already stated, our life was led into sin, and consequently from ^a small occasion the greatest vice was poured upon us -- so that that divine beauty of the soul, which was made in imitation of the original, was blackened like iron by the rust of vice, and the grace that is preserved according to the image no longer belongs to us from our own nature but has been transformed to the extremity of sin, so that thereby we have lost the dignity of incorruption which is according to the image -- we ought with all zeal to hasten back from dead works to the works of life through repentance, so as to recover our nature by the supreme gift of God. If therefore we purge from ourselves the stains that are branded by vice and illuminate the beauty that lies hidden in the soul, then the kingdom of God comes within us. For the Lord said: 'The kingdom of God is within you' Luke 17:21."

[50] "In saying this, He showed that the good of God is not separated from our nature, nor placed far from those who choose to seek Him, but is in each one of us. It is indeed unknown and hidden when it is choked by the cares of this life; but it is found and known when we turn our thought to Him alone. For this the Lord also sets before us in the Gospels in the search for the drachma that was lost Luke 15. For if, having lit the lamp of our thought, we search for the drachma that lies hidden and has been lost, we shall assuredly find it under the dung. By 'dung,' however, one must understand the defilements of the flesh. he explains by the example of the Gospel drachma When these have been removed and purged by the care and pursuit of ^a good life, what is sought shall become manifest; and when the soul, which is widowed through the privation of good, has found what was lost, she rejoices with ineffable joy and calls all her neighbors to share in such gladness -- that is, her own faculties through the senses -- saying: 'Rejoice with me, for I have found the drachma which I had lost'; that is, what was according to the image of God, which I lost through sin, I have recovered through repentance. If, therefore, this is the understanding of the discovery of what is sought -- namely, the restoration of the divine image, which is now hidden in the defilements of the soul -- let us strive to become what the first-formed man was in his first life: naked indeed of the covering of dead skins, but with face unveiled and free, beholding the glory of the Lord. lost in Paradise By the same way, therefore, by which we were cast out of Paradise, expelled together with our first parent, by ^a contrary ascent we may return to the ancient blessedness. For then pleasure, entering through deception, gave the beginning to the fall. Now, however, purity of life, through the teaching of the commandments of Christ and the care of good works, restores us there again. But since Paradise is the dwelling of the living and pure, and we are carnal and mortal and stained with sins, and those who are held by the power of death cannot be in that region, it is necessary to find some mode and method, so that when we are beyond that power, we may acquire ^a manner of living that does not fear the power of death, so that we may also enjoy eternal goods."

CHAPTER VIII

The anchoritic garb given by St. Auxentius to various persons; also his counsels. Various assaults of demons and their remedies.

[51] When Blessed Auxentius was saying these and many more things, several of those who had assembled -- not only men but also women -- wounded by divine love, wished to renounce the vanity of worldly and wicked things and to cling to Christ the Lord through him. He, however, admonished them rather to correct their lives and distribute the possessions they had, and not, seeking what is good and honorable in the present, to slip back afterward he instructs those desiring ^a more perfect life and return like ^a dog to its vomit -- that is, again to the weak and beggarly elements of this world. For he said that with the greatest caution and no light consideration, he who wishes to approach this noble work must be as one already about to die, and must at the same time expel every bodily pleasure. Then, having distributed bread as was customary, as on the former mountain, he dismissed them all. Some of them, however, armed with ^a more steadfast resolve, persevered there, content with the blessing that was daily supplied there. For if anyone wished to bring something to the Saint, he accepted nothing except oil and wax; he accepts nothing from anyone except oil and wax and he ordered this to be given in turn to the baker who supplied those things. For very many of those who labored under various diseases and those who were in need remained there, so that they might be assisted by the beneficence of those who came. He bore, however, the greatest trouble and most labor from the demoniacs, so that the Lord healed some of them (for not all, but those who were worthy) through his prayers. That he had no concern for acquiring property or amassing money will truly be known by both the reader and the hearer from the fact that, after his death, he owed the baker more than ^a hundred gold coins, and at the prompting of his successor and disciple -- of whom we shall speak in its place -- ^a certain Christ-loving and pious man paid the debt.

[52] Certain men, emulating and deeming blessed this divine life of his, gave him trouble, wishing to be initiated and consecrated by him in his habit. When, therefore, he had given ^a tunic woven of hair he clothes various persons in ^a garment of woven hair and skin or ^a skin garment from those he was wearing, he would pray, saying: "Go, Brother, wherever the Lord leads you." Among these, ^a certain man named Basilius, from the number of those who were persevering there, made this request. Since the Blessed one was generous and very loving of the Brethren, having blessed him and given him the sheepskin he had been wearing, he dismissed him. He, however, going farther away, to ^a distance of twenty miles, when he had caused ^a cell to be built for himself on ^a certain hill, dwelt there. But after some time, demons approached and Basilius afterward beaten by demons and so assailed him that they nearly caused him to expire. When the herdsmen who had come from the surrounding places went to him, and though they called out frequently, did not obtain his customary prayers, they opened the window of the cell by force and saw him lying mute and face down. Thinking him dead, they ran back again and reported to their own people. When they ascended, they found him nearly half-dead, unable to speak at all, but only barely breathing. When they saw his body wounded, they quickly brought ^a cart, placed him upon it, and brought him to Blessed Auxentius. When the Blessed one, after the ninth hour, looked out from the window and saw him, he revives him he said in ^a more distinct voice: "Brother Basilius." When he had called him and the other did not hear, he cried out ^a third time with great force: "I say to you, Brother Basilius." When he quickly sat up, and renders him safe against demons by the holy Eucharist Auxentius said to him: "Arise, receive power against the tempter, no longer fearing the wicked and unclean demons." He therefore commanded him to rise and receive the venerable body and life-giving blood of our Lord Jesus Christ, and immediately to return again to his place. When he had gone and was no longer tempted in this way, and had exercised himself bravely for three years, he departed from this life in peace.

[53] But after his departure, the Blessed one said to the monks and laypeople who were present he explains the various ways in which the demon attacks the worldly and to all the rest: "The demons, envying mankind, O beloved brothers, perpetually scheme to be an impediment to us in good works, and especially in temperance and continence, humility and beneficence, prayer and silence, mildness and patience, peace and endurance, and charity toward one's neighbor, than which nothing is greater. For they set before those who wish to be temperate certain diverse and mutually conflicting images and bodily titillations; likewise before the continent, appetites of the belly; before those who wish to think humbly of themselves, vainglory; before those who have in mind to do good, care for their own affairs rather; before those who pray and keep silence, diverse perturbations of the mind and ^a multitude of old concerns; before those who exercise themselves in mildness and endurance, they set anguish and timidity of mind and all their wickedness; and against peace and patience, malevolence, through which, after hatred toward one's neighbor, one loses the charity that is in Christ; and all the fruits of the Holy Spirit, in ^a word, which the Apostle enumerated Galatians 5:22, they strive to overturn through contraries. But those who are fortified by the grace of our Lord Jesus Christ remain immovable. Wherefore it is not to be wondered at when they tear us with blows. who terrifies the Saints in person For when through thoughts and other bodily disturbances they cannot overthrow us, then in person, if they are present, they terrify the ascetics."

[54] "They, very often repressed by the sign of the Cross, lament that they have been conquered and depart howling. Let us therefore not yield, and they will be cast down; let us resist, and they will be overthrown; let us invoke the Lord, and their entire counsel will be scattered. For the life of every Christian who wishes to walk in accordance with the precepts of our Savior is ^a stadium, ^a contest, and ^a martyrdom -- and most especially that of one who is distinguished in the monastic life, by what arms may he be conquered? as the Apostle says: 'Our wrestling is not against flesh and blood, but against principalities and powers, against the world-rulers of this darkness, against the spiritual forces of wickedness' Ephesians 6:12. He commands us, moreover, saying: 'Put on the armor of God, that you may be able to resist the wiles of the devil'; and he teaches us to possess the breastplate of faith, the helmet of salvation, and the sword of the spirit -- so that through these invincible and invisible arms we may resist our invisible thoughts and through them our enemies, as he says: 'Destroying counsels and every height that exalts itself against the knowledge of God, and bringing every understanding into captivity to the obedience of Christ' 2 Corinthians 10:5 -- who always conquers in our weakness the audacity of the devil and does not permit us to be tempted beyond what we can bear, but provides through endurance the way out, so that we may be able to sustain it. For without His help we are weak and feeble, and more easily caught than any birds or cattle. But when deemed worthy of His help, we who are weak become strong; we who are abject, glorious; we who are earthly, heavenly; we who are mortal, are rendered immortal, through the multitude of His mercies, and are made heirs of the eternal kingdom."

CHAPTER IX

The divine worship prescribed by St. Auxentius for others. The death of St. Simeon the Stylite and other things revealed. A monastery for nuns begun.

[55] When, therefore, those who listened sincerely had received sufficient benefit, they descended happy, giving thanks to the Lord of all, our Jesus Christ. Moreover, the Blessed one also prescribed this: he prescribes for the wealthy to observe the Lord's Day and Friday that not only on the Lord's Day but also on the Day of Preparation (Friday) each week they should keep holiday, if it could be done -- especially those who had an abundant daily livelihood -- the latter in fasting and prayer, on account of the Passion of the Savior; the former in feasting and participation of the Sacraments, on account of His Resurrection. Wherefore, if it ever happened that he himself or his successor, of whom we shall speak in its place, had workmen, they ordered these two days to be kept as holidays: on the Day of Preparation providing wages together with expenses; on the Lord's Day, expenses only. On Saturdays he keeps vigil all night with his people When the day of the Sabbath dawned, the Father ordered his household and those who were available to keep vigil the entire night.

[56] When, therefore, according to custom, during ^a certain nightly vigil, he himself was praying inside and the rest remained sleepless outside, the Blessed one, having opened the window, when he had said three times with great force "Blessed be the Lord God" and had sighed heavily and bowed his head to the ground, said: "The luminary that was in the East, my children, he announces to his people the death of St. Simeon the Stylite our Father Simeon has fallen asleep." When they, however, had not noticed what was said on account of the psalmody, the Blessed one, weeping greatly, again said to them: "Our holy Father, the pillar and ground of truth, Simeon has rested, and his pure soul, allied to no fault, did not disdain in passing to salute me, useless and stained with defilements." When they had heard this and were greatly struck, they did not dare to respond but kept silence, marking the night on which these things had been said. When, however, ^a few days later this was reported to the pious Emperor in the first years of his reign, and it was known to all, those who had heard diligently investigated and found that what the Saint had said was certain, as something that he had foretold by divine grace through ^a revelation at the passing of St. Simeon. They were therefore greatly amazed and, glorifying God, were taught in this also that God can do all things.

[57] Let no one doubt, however, that these things have been said by us not on the basis of conjecture alone, but because we learned them most accurately. For the one who instructed us about him namely his successor, from whom the writer received these things was indeed ^a barbarian in tongue, as one who came from Mysia, but most honorable in mind, since, persevering with Blessed Auxentius, he drank no wine, used no oil, no cooked food, no fruit, and indeed nothing else except bread and water and seeds that were not cooked, and those not to satiety. He prayed nearly the entire night, and during the day he continually made with his own hands certain small crosses of husks, very elegant. Those who ascended received them as ^a gift of blessing. He himself told us these things from his own mouth, and after the Blessed one fell asleep, he succeeded him both in his manner of life and in his place.

[58] Again, therefore, when many had gathered and were singing the hymn according to the aforementioned customary rule, when the most blessed Auxentius had opened the window and made an end to the prayers as was his custom, one of those present, answering, said: "I beseech you, Lord, bless me and pray, because, though I receive one sheep as monthly wages for three months, having lost it, I am defrauded of the wages of one month; for I used to bring offerings to the Blessed one." At this, smiling, the Blessed one answered: "You say this to me as if I were accustomed to divine, or as if I possessed flocks?" He said: "By no means, but I adore you, that you may pray and it be found." Then, after ^a brief pause, the Blessed one summoned in ^a loud voice, as was his custom, ^a certain Alypius. When two of the same name were found, he said: "I am speaking to you, he causes ^a lost sheep to be restored who are standing on the left. I know that you did not steal the sheep, but that you found it; go therefore and return it. For this man who lost it gives you six obols for expenses, so that you may celebrate together." When he had done as he was commanded, and the sheep was recovered, he gave thanks to the Lord, who through His Saints does great and unsearchable, glorious and wonderful things, of which there is no number.

[59] On ^a certain day, when ^a multitude of both rustics and citizens had gathered, and the Blessed one was discoursing on matters pertaining to salvation, ^a certain rustic who had arrived, greeting him, said: "Good day to you, my lord." When he had courteously smiled (for he was indeed witty) and said "Good time to you," those present laughed to themselves. But he said to them: "There is ^a saying of Scripture, O brothers: he wittily teaches the proper way to greet piously 'Do not answer ^a fool according to his folly' Proverbs 26:4. If he had said 'Bless me,' he would have heard: 'The Lord will bless you,' as is our custom. For it is He who receives honor in Himself through His servants, and rewards each one with the recompense of His grace. But since he attributed ^a good day to me, he received in return ^a good time." Having thus corrected not only the one who had offended, but also all the rest, he went inside and was again silent.

[60] With the grace of our Savior Jesus Christ bringing him aid, many demoniacs came to him -- some of their own accord and on their own seeking ^a cure, others unwillingly and brought by others. he frees demoniacs by imposing ^a fast Moistening them with the oil of the holy relics, and especially commanding them to fast on Wednesday and the Day of Preparation, with intense prayer and sincere faith, he cured and dismissed them. Among them, certain persons were detected by him who, for the sake of base gain, were pretending to be possessed by demons. These the Saint vehemently rebuked, saying: "If you had not been deemed worthy of the gift of the Holy Spirit, the irremediable dominion of the demon would have held you."

[61] A certain woman named Eleuthera, splendid in birth, but more splendid because she had been ^a lady-in-waiting of the pious Pulcheria, was accustomed to come to him, and together with all she enjoyed his prayers. She, since her soul was wounded with divine love, deposited with the Blessed one whatever relics of the Saints she had. Then she tried as ^a suppliant to persuade him to initiate her in the monastic life and to detach her from earthly affairs. to Eleuthera When he deferred in various ways, saying that she could, by conducting herself rightly and practising beneficence, please the Lord even in worldly life, she did not cease to importune him to attain this. When, however, with keen eye he discerned the firm and immovable constancy of her resolve and her compunction, which never failed, by the will of God who wishes all to be saved, the Saint consented, and in ^a suburban field about one mile distant, named Gyreta, he ordered her for the time being to persevere, devoting herself to the meditation of the divine Scriptures. to Cosmia While she was fulfilling in the Lord this most pleasant desire and willingly bearing every labor of the body on account of the grace supplied to her by God the Father, the wife also of another man -- ^a certain Pentepitropus -- named Cosmia, approached and begged him that she might be placed with her, and another woman withdrawing from corruption. When by very many admonitions he could not persuade her to be joined to her husband, and her relatives also urged her to this with threats but accomplished nothing because of her unconquerable love for God, the Saint, perceiving this, ordered her also to live with the former. Furthermore, the wife of ^a certain keeper of wild beasts, leaving all things behind and pursuing her own salvation, begged the Saint not to expel her. When he had sufficiently instructed her to become first ^a temple of God, as her subsequent life showed, he ordered her to be admitted. Not long after, he gave them ^a habit altogether suited to ascetic exercise, he gives them the religious habit clothing them in tunics woven of hair and certain great cloaks, so that anyone would feel awe merely at seeing such austerity. For in those parts no such habit had ever before appeared.

CHAPTER X

The monastery for nuns established. An exhortation on the virtue of chastity. Death and burial of St. Auxentius.

[62] From that time onward, then, others came to the same form of life; some of them were brought by freeborn parents for the preservation of their virginity; some, leaving behind the theater and the stage, He addresses up to seventy nuns on Sundays and Fridays renounced the devil, so that in ^a short time more than seventy were gathered, for whom the Blessed one ordered an oratory to be built. Without any interruption, therefore, on the Day of Preparation and the Lord's Day, summoning them and speaking to them about virginity and modesty, he asked them, admonishing and persuading them to forget all things that are pleasant in life, he exhorts them to continence since the goods promised to them are more pleasant and incomparably greater; and not to be drawn by the pleasures of the flesh, "for even if the Creator gave us nature for marriage, He has again deemed us worthy of ^a better institution, that we may prefer what is better to what is good. For in place of natural matrimony, in which is found that 'Increase and multiply and fill the earth' Genesis 1:28, there is widowhood and childlessness; and in place of submission to ^a husband with intolerable servitude, let us choose the mystical and admirable nuptials which know no widowhood, united to an immortal Bridegroom, beautiful in form beyond the sons of men. Wherefore one ought not to look at another who is handsome on earth, since there is no beauty more beautiful than that of the Son of God. If, moreover, riches and conspicuous ornament come from ^a husband, what is richer than He who is Lord of heaven and earth and bestows spirit and life? If, indeed, the bridegroom is of illustrious birth, what is more illustrious and glorious than the King of Angels? If, moreover, the spouse is wise and circumspect, what is wiser than the maker of all things, both visible and invisible? His union brings to those who are betrothed to Him ineffable joy; but to those who desert their rank, inevitable punishment. In this betrothal there is no pleasure of carnal experience, but the fortitude of soul that comes from universal virtue, beneficence, concord, fasting, and vigils."

[63] "Greater sobriety is needed, because for those who are vexed in the world by lust, the remedy is at hand through lawful consent; he shows that for the greatness of the struggle of continence the reward is vast but for Virgins and the continent, if they are inclined to pleasures, the shipwreck is grievous and the fall is severe. For the struggle of temperance is great, since its crown is also great. But the greater the labor, the greater also the reward. If, then, you do not surrender it to torpor and sloth, pleasure, besieging the doors, will labor in vain in your members. For it will hear from you that what is pleasant in sin is most brief, but the severity of punishment is eternal. 'Depart from us, for we are Virgins betrothed to the heavenly Bridegroom, Christ, and we present ourselves chaste.' Set up, therefore, your faculties as guardians of this treasure, always bearing in your senses the commandments of Christ, for the sanctification of virginity and temperance; lest perchance the thieves of that treasure ascend through the windows of the eyes, enter through the hearing, easily persuade the mind as if it were ^a gatekeeper, and, having opened the virginity, secretly snatch away your joy and make your virginity more wretched than any widowhood. This is indeed ^a great and grievous sin for those who do it. as the guilt of those who fall is graver For the sin of tearing ^a tunic and tearing purple is not equal; nor is breaking the image of an Emperor and that of ^a private citizen. For Virgins are images of God, having Him Himself inscribed in their thoughts; to dare to commit anything against them is ^a deed of tyrannical madness; and therefore to inflict shame upon ^a Virgin is more criminal than upon one who fornicates. For the lust against ^a woman who is exposed is not equal to that against one who is united to Christ. Nor is the theft of ^a silver vessel equal to that of ^a priestly vessel. A Virgin is ^a priestly vessel and purple, which no one else may put on except the King and Lord of all."

[64] "But if lawful matrimony also moves you, hear its calamities he shows the disadvantages of matrimony and the sentences pronounced against Eve, from which you have been freed -- removed through virginity from the evil suspicion of enduring the crimes of ^a fornicating husband, who has the power not to permit you to go where it is expedient for you, to prohibit your social life, to pursue with jealousy those who are well-dressed, to reproach the woman who has given birth: 'Why is the child you bore not male but female?' And if it is also male, 'Why is he not handsome?' Greater care remains: the child is not yet weaned, and there is great contention about his upbringing. If he has grown, let him not fall ill; if he falls ill, let him not perhaps die. And if he lives, the anxiety is greater -- that he may not become learned, that he may turn out badly, that he may be corrupted by certain people, that he may be drawn into the company of the wicked, that he may be mutilated by wild beasts, that as he advances he may be called into envy and sedition. Whence shall the necessities be supplied? Whence shall the things pertaining to contracting ^a marriage be provided? Whence shall the things that contribute to its dignity and ornament be supplied? Whence shall servants be fed? The same is the account of the remaining cares and anxieties that pull one this way and that -- not to mention the pains of childbirth and the necessities of nature. Truly, as the divine Apostle says, the unmarried woman thinks about the things of the Lord, freed from all these 1 Corinthians 7:34; adorned only with the incorruption that is supplied and perfected by its author, Jesus, who can also guard you in endurance and increase you in good hope. Guard, therefore,

[65] After he had ceased from his exhortation, having blessed them, he commended them to Christ, ordering all to come on the following day to the assembly, sanctifying the surrounding places with hymns. After he had come, therefore, to the monastery that was being built, having poured forth intense prayers, he ascended the mountain with the multitude that followed him; He dies where after three days he fell ill, and after ten more days he died.

[66] A multitude of pious men gathered, therefore, from the Clergy and the monasteries that were in the surrounding area, together with those from the laity who were lovers of virtue, and they performed his funeral rites on the fourteenth of the month of February. he is buried in the oratory built by him And although some wished, especially those from the monastery of the most blessed Hypatius in which he had stayed when he came down for the Council, to deposit his precious relics in the church of the Holy Apostles, and others in the church of St. Zacharias, which is situated some miles from there on an estate called "the Theater" -- those whom he had gathered together entreated those present with many tears that the father not be separated from his children. he becomes famous for miracles Then, by the will of God, for the salvation of those dwelling there, they deposited him in the oratory built by him in the manner of ^a monastery. His tomb, through the manifold benevolence of Christ, produces healings to this very day.

[67] Our holy Father, Priest and Archimandrite and great one among the ascetics, Auxentius, was brought to his consummation under the reign of the pious and Christ-loving Leo, he died under the Emperor Leo on the fourteenth of February. He was deposited in the aforesaid monastery, to the glory of our God, who works gifts in His Saints. Since to Him belongs glory with the Father and the Holy Spirit, now and always and forever and ever. Amen.