Chapter 25 — The opponents of religious life strive to prove that religious are antichrists

As the enemies of religious speak much about the dangers which will befall the Church in her latter days, by the instrumentality of those whom they call the emissaries of Antichrist, (This phrase is not found in works by William of Saint-Amoure, but synonymous texts are found in Collectiones, 3.) we will now examine what means they use in order to ascertain who these emissaries of antichrist will be. They assert that these seducers will be neither barbarians, nor Jews, nor Gentiles. (William of Saint-Amoure, De periculis, 13.)

But this opinion is contrary to the prophecy of the Apocalypse: Satan . . . will come out to deceive the nations which are at the four corners of the earth, that is, Gog and Magog (Rev 20:7–8). On these words, the Gloss says: Satan will first seduce these two nations; he will then proceed to deceive others. (Glossa ordinaria 6, 1673 at Rev 20:7 (PL 114:745).) Or, according to another interpretation, by Magog is understood all persecutors who proceeded, at first by secret, and afterwards, by open persecution. (Glossa ordinaria 6, 1673 at Rev 20:7 (PL 114:745).) Hence barbarians are not excluded from the persecution of antichrist, as they would persuade us.

But those who affirm that the emissaries of antichrist will be neither Jews, nor Gentiles, are of opinion that they will be Christians, on account of the words of St. Paul: holding the form of godliness (2 Tim 3:5), that is, as the Gloss explains, of the Christian religion. (Peter Lombard, Commentaries on the Psalms and St. Paul, at 2 Tim 3:5 (PL 192:375A); "Christian" is found in William of Saint-Amoure's De periculis, but is missing from other glosses.) They hold that the words of the Apostle apply to those by whose instrumentality evil is to befall the Church in the latter days.

But, in this assumption they make a great mistake. For St. Paul did not mean that the same men would be guilty of all the vices which he enumerates, but that some of his words would apply to some men, and that other parts of his reproof would be true of other persons. Hence it is not necessary that all those who are likely to endanger the Church should present an appearance of piety. It is merely implied that some of them will do so. In like manner, the early Church suffered persecution from believers and unbelievers alike: danger from Gentiles . . . danger from false brethren (2 Cor 11:26).

The emissaries of antichrist, we are next told, will not be found among the manifestly wicked. This opinion is, however, clearly opposed to Psalm 82. The Gloss explains that the whole of that Psalm treats of the persecution of antichrist. (Peter Lombard, Commentaries on the Psalms and St. Paul, at Ps 82 (PL 191:779-788).) It adds that among his other emissaries, the Philistines, signify those who are drunk with worldly luxury. (Peter Lombard, Commentaries on the Psalms and St. Paul, at Ps 82:7 (PL 191:783B).) St. Gregory likewise (Moral., 20), expounding the words of Job 30:1: but now they make sport of me, says: these are the words of the Church in her latter days, when oppressed by her enemies. (Gregory the Great, Morals 20.5.14 (CCSL 143A; PL 76:145A).) Job says in the same chapter: the strength of whose hands was to me as nothing, and they were thought unworthy of life. (Job 30:2.) St. Gregory interprets the passages which follow of those who led manifestly evil and carnal lives.

It is maintained that the ministers of antichrist will be found among those who seem to be good men. The proof of this assertion is supposed to exist in the words of our Lord: beware of false prophets (Matt 7:14) and by other texts of the same nature.

But, although some of the emissaries of antichrist may wear an appearance of piety, it is not necessary that they shall all seem godly. Christians of the early Church were persecuted both by the impious and by the apparently pious. The argument that no one can lead another astray unless he wear an appearance of virtue is untrue. For many more are misled by the pleasures of this world and by fear of its sufferings, than by any seeming godliness.

We are further told that the ministers of Satan will be found among those who devote themselves to study. The proof of this opinion is said to lie in the words of St. Paul, who will listen to anybody and can never arrive at a knowledge of the truth (2 Tim 3:7).

The inapplicability of this passage to the point in question is shown by the fact that St. Paul was referring not to men who seduce others, but to silly women who suffer themselves to be led astray. Granted, however that the words apply to men who mislead others, they can only refer to those who, in their studies, depart from the way of truth. Hence the text is often interpreted of heretics.

Those who hold a contrary opinion, however, quote in support of it the following words of St. Gregory (Moral., 13) on Job 16:10: my enemy has looked at me with terrible eyes. He says, the incarnate truth chose for his preachers poor and simple men. But antichrist will send as his apostles men who are cunning and double-tongued and imbued with the wisdom of the world. (Gregory the Great, Morals 13.10.13 (CCSL 143A; PL 75:1023C).)

But St. Gregory explains in another passage, who will be the learned men whom antichrist will send. Commenting on the words of Isaiah 18:2, who sends ambassadors by the Nile, in vessels of papyrus upon the waters, St. Gregory says: he sends his ambassadors upon the sea, for he scatters his preachers throughout the world. The "vessels of bulrushes" signify the hearts of those who are wise in this world’s wisdom. Hence he who sends ambassadors in vessels of bulrushes upon the waters makes his preachers depend upon the wisdom of the world, and lead their vacillating hearers into sin. (Gregory the Great, Morals 13.10.13 (CCSL 143A; PL 75:1024A).) Therefore, the true preachers of antichrist are learned men, who lead worldly lives and attract men to vice. But even if antichrist were going to ruin the Church by means of learned men, it would not be by their agency alone.

We are further told that the envoys of antichrist will be found among those learned men whose opinion is esteemed as peculiarly weighty and valuable. (William of Saint-Amoure, De periculis.) As if one consulted the oracle of God, it is said of Ahitophel (2 Sam 16:23). (William of Saint-Amoure, De periculis.) The seducers who will appear in the latter days of the Church are supposed to be typified by Ahitophel. For, as Ahitophel adhered first to David, and then to Absalom, so they will take part first with Christ, and then with antichrist. St. Paul says of them, first that they will have an appearance of godliness, and then that they will be men of corrupt mind and counterfeit faith (2 Tim 3:8). Stress is also laid on the words, they went out from us (1 John 2:19), which means, as the Gloss says, they shared with us in the sacraments. (Glossa ordinaria 6, 1388 at 1 John 2:19 (PL 114:697).)

But this quotation is no argument. For St. Paul does not say of the men to whom he refers that at first they wore an appearance of piety, and that then, laying it aside, they became infidels. What he means is that while these men had a superficial semblance of godliness, they were at the same time infidels at heart. There are many heretics who agree with the Church about the sacraments; and there are some who receive the sacraments, at least exteriorly. Even if, on this account, they are typified by Ahitophel, that would not make it necessary for them to resemble Ahitophel in the astuteness of his counsels. This comparison is purely a figment of the imagination; just as the correspondence between the plagues of Egypt and the persecutions of the Church, is imaginary.

It is likewise maintained that the apostles of antichrist will be found among those who have vowed to obey the counsels. The ground for this opinion is supposed to exist in the following passage of St. Gregory. Commenting on the words of Job 30:12: on my right hand the rabble rise, St. Gregory says: calamities shall arise at the right hand of my rising. For those who were believed to be chosen members of Christ now come forward to persecute the Church. (Gregory the Great, Morals 20.22.49 at Job 30:12 (CCSL 143A; PL 76:167A).)

These words do not, however, apply, in any special manner, to those who are under an obligation to keep the counsels; for, by the right hand, or the chosen members of Christ, all good men are signified. This we know by the following passage of St. Gregory from the same place: all the faithful of holy Church are spoken of under the name of the right hand. (Gregory the Great, Morals 20.22.49 at Job 30:12 (CCSL 143A; PL 76:166D).) Even, however, though perfect men be understood by the expression right hand, this is no proof that the passage we have quoted is especially applicable to religious. For men may be perfect in the order of charity, even though they be married. Prelates, in like manner, are in state of perfection. Hence it is not only religious who are meant by the chosen members of Christ. The fallacy contained in this argument makes it easy for us to see what underlies the ensuing one.

The enemies of religious assert that religious are the future emissaries of antichrist, on account of the words: Herod is about to search for the child, to destroy him (Matt 2:13). The Gloss comments on this passage thus: as soon as Christ came into the world, persecution arose against him—a type of the future persecution of the saints. (Glossa ordinaria 5, 65 at Matt 2:16 (PL 114:76).) From this it is argued that, as at the coming of our Lord he was opposed by those who seemed to be the most wise and holy among men (that is, the Scribes and Pharisees), so at the end of the world, the faithful of Christ will be attacked by those who will seem to be the best and wisest, namely, by learned and religious men.

This argument, however, carries no weight. For, not only the Scribes and Pharisees, but the High priests, Annas and Caiphas, and the civil rulers, Herod and Pilate, persecuted our Lord. Neither were all those who persecuted him Scribes; for some were only Pharisees. Hence this argument does not prove that the future persecutors of the Church are to be learned rather than illiterate religious, or religious rather than bishops, or religious rather than secular sovereigns and dignitaries.

From all the foregoing arguments then they conclude that the heralds of antichrist will be Christians, apparently virtuous, devoted to study, strong in giving advice, religious men, bound to the observance of the counsels. Thus, although names are not mentioned, the victims of this infamous charge are as clearly designated as if they were named. If Socrates be the son of Sophroniscus, we mean the same person, whether we speak of him as Socrates, or as the son of Sophroniscus. The mode in which the accusation is brought against religious is inexcusable; and it proves that a personal attack is intended.

We will now refute the calumny point by point:

The first error lies in defining the heralds of antichrist as one race of men, when, as we know by the Gloss on Psalm 82, antichrists will spring from all classes of men. (Glossa ordinaria 3, 1069-1076 at Ps 82 (PL 113:982-985).)

The second error lies in the fact that though diverse authorities may be quoted in support of individual points, no class of men furnishes all the necessary conditions. The emissaries of Satan who will mislead men may, perhaps, exist in great numbers; of which some may be religious, some astute in counsel, some learned etc. But perhaps, among all the number, not one will be found possessing all these qualifications.

Even were some such men found amongst religious, other such might likewise be found among men who are not religious. Hence this argument does not tell more against religious than against seculars.

If some religious are to be emissaries of antichrist, all religious will not be his adherents. Perhaps very few religious will join antichrist, as he is to recruit his ranks from all classes of men.

It is praiseworthy to be a Christian, a learned man, a prudent counsellor, and a religious. These attributes, therefore, are no reason for concluding that their possessor is to be a forerunner of antichrist. Rather, if we are to believe our Lord’s teaching that every tree is known by its fruits, we ought to expect good works from good men, and evil deeds from wicked men. Guided by this rule, we should look for the future emissaries of Satan among bad men.