Abba Serenus immediately begins to explain the nature of the Holy Scriptures and how to interpret them. The Holy Scriptures at times state things clearly for all to understand, while at other times conveying things in a shroud of mystery. Why? Because certain things need to be veiled in order to distinguish the faithful from the profane and the lazy from the zealous with regards to virtue and prudence (8.3.2). The Holy Mysteries provide an excellent example, because the Eucharist separates the faithful from casual inquirers and slothful members.
The Scriptures are likened to an abundant and fertile field, which brings forth many things. Some simple things are suitable to eat raw, while difficult things have to be cooked first in order to be eatable. Certain verses are to be taken literally, some allegorically or spiritually, and some either way. Abba Serenus relates a story about how some monks, understanding this passage literally, "made themselves wooden crosses and carried them around constantly on their shoulders, evoking not edification but rather derision in all who saw them" (8.3.5). Thus, a literal interpretation is not always the correct interpretation of the Holy Scriptures, and it can even be harmful to the believer. On the other hand, when conjecturing about an obscure verse, it must be done very slowly and with great care. We must always keep in mind not to hastily judge an unfamiliar opinion regarding an obscure passage, because two differing opinions can both be judged as reasonable without causing detriment to the faith (8.4.2). A perfect example of this fact is demonstrated in Elijah coming in the person of St. John the Forerunner and also coming again at the return of Christ. Yet another example is seen in the abomination of desolation when the likeness of Jupiter was placed in the Temple at Jerusalem or when the Antichrist will stand in the midst of the Church at the end of the age. In light of such possibilities a teacher must temper their response so that it seems indifferent, while understanding that "everything should be proven by plain texts from Scripture" (8.5). One comes away from such instruction humbled and refreshed by seeing such godly discernment. Regardless of the instruction the Holy Scriptures are best understood within the experience of the Church, her Holy Fathers, and the Saints.
Abba Serenus, after discussing biblical interpretation, abruptly shifts to answer St. Germanus's original question regarding demons. Although it seems odd, Abba Serenus demonstrated how to wisely navigate such dangerous and obscure waters by properly using the rudder of the Holy Scriptures before embarking on such an odyssey.
So should we believe that God made the demons in order to make war upon mankind? Of course not for God in His goodness is incapable of creating evil, because all that He has made is good. The demons did not find their evil origins in God, but they fell due to their own disobedience (8.6.1). They were created out of nothing before the creation of this visible world to partake in glory due to the kindness of their Creator. "For we must not think that God first began his creation and his work with the establishment of this world, as if he did not exercise his providence and divine superintendence during those innumerable previous ages, and as if it should be believed that he had no one upon whom to confer the benefits of his kindness, being alone and a stranger to bountifulness. This is too mean and inappropriate a thought to have of that measureless and eternal and incomprehensible majesty" (8.7.2).
That there are various pluralities of demons is evident in the Holy Scriptures. For many angels fell and in their "differences of rank, which the adversary powers are said to possess on the model of the holy and heavenly virtues, they either continue to hold now from the station in which each one of them was originally created, or else those who plunged from the heavens laid claim among themselves, in a perverse imitation of the forces that remained there and to the degree that each had fallen into evil, to the formers' grades and titles of rank" (8.8.4).
How did the devil fall before the creation of this world? It was by pride. "Consequently he had already fallen a first time by pride, for which he deserved to be called a serpent, and a second fall followed as a result of envy. When this found him still in possession of a certain uprightness, so that he was even able somehow to converse with the man and to counsel him, he was beneficially cast down into the depths at the Lord's decision. Thus he would never again, as he had before, look up and go about erect, but he would cling to the ground and creep along; flat on his stomach, he would feed upon the earthly food and works of the vices. From then on he would disclose his hidden hostility and place between himself and man a beneficial enmity and a salutary discord, so that in being feared as a dangerous enemy he would be unable to harm man any more through specious friendships" (8.10.3).
The deception of man by the serpent should teach us to reject bad counsel for although the author of deception is struck with an appropriate condemnation, the one who is led astray is also held accountable for his actions (8.11.1).
Abba Serenus goes on to state that the demons fly about and occupy the air spread out between heaven and earth to such a degree that if we were able to see them with fleshly eyes, we would either be insanely terrified by their horrific forms or we would decline into worse sins because of their rebellious examples. We should thank our merciful God that He does not permit us to witness the spiritual realm in its totality or at least for a long period of time (8.12.1-2).
Demons desiring to attack human beings sometimes befriend particular people groups or nations out of a mutual kind of wickedness as was the case with the Persians. At various times certain nations in history have had closely knit relationships with the devil and his hosts in order to attack the people of God and prevent sinners from true repentance (8.13.2). Thankfully the Lover of mankind sends His angels to fight for righteous nations and protect the faithful against their enemies.
Demons not only dominate and rule over certain people groups, but they also lord over lesser spirits and demons (8.14.1). For there are many legions, rulers, and princes amongst their organized ranks. Therefore, the dark forces are a vast empire and operate similarly to earthly empires in their opposition to the Kingdom of God. For demons have numerous assigned jobs in their empire according to their titles. These jobs include messengers (angels), archangels (rulers), dominations (rulers of some), principalities (princes), and a principle head (Satan).
Abba Serenus tells of a monk who saw an appearance of an army of demons making report to their enthroned master in a cave. Those demons that were unable to cause their person of interest to sin were dismissed in disgrace, while the demons that caused men to sin were received with great praise and celebration. One demon "mentioned the name of a well-known monk, and he asserted that after having besieged him continually for fifteen years he had finally overcome him, destroying him that very night by the sin of fornication. For not only had he led him to debauch a consecrated girl but he had even persuaded him to marry her" (8.16.2-4). The monk, who had witness this vision, left the cave after daybreak, and he later confirmed that the other monk had indeed fallen into that particular fornication by his own admission.
The Scriptures also testify, along with Hermas (Command 6.2), that each Christian has two angels, one good and one bad, that are attached to them (8.17.1). Thus, the depictions of shoulder angels and demons in Tom and Jerry cartoons are not far from the truth.
Demons also obey human beings at times. St. Anthony the Great was attacked by increasingly ferocious demons at the request of two magicians who envied him for his holiness and popularity. The first wave of demons fled after St. Anthony made the sign of the cross over his breast and forehead, and the second wave of demons dared not assault him, because at that moment he was engaged in deep interior prayer. The magicians later came to him and confessed their assault on him, and he told them that at the moment of attack "he had been struck by the very bitter impulses of thoughts" (18.18.1-2; 18.19.1). In fact demons obey human beings in two ways: by either being "rendered submissive to the holiness of the faithful through divine grace and power or, having been soothed by sacrifices and by certain songs of the impious, they fawn over them as over friends" (18.19.2). The Pharisees also knew that demons obey wicked men when they accused the Lord of invoking the names of demons to cast out demons. Although it might be worrisome that demons obey human beings upon occasion, it is comforting that demons are just as limited, wicked, and needy as the men they attack. For demons are only those angels which have chosen to be completely synonymous with the passions.
In thinking how demons intimately interact with men St. Germanus wonders out loud if it is possible for demons to have physical relations with women. Abba Serenus replies, "By no means should it be believed that spiritual natures can have carnal relations with women" (8.21.1). For in the Genesis narrative the "sons of God" refers to Seth's righteous line having relations with "the daughters of men" from Cain's cursed line. And from this ungodly union still more wicked sons than before were conceived; these sons were powerful hunters, violent savages, and the first to plunder their neighbors. For their huge bodies and great cruelties they were called giants and for their great and multiplying sins the world could only be cleansed by a flood (8.21.9). Thus, after the flood God established externally by the letter of the law what Seth's posterity should have kept internally. We must also consider that since there is nothing new under the sun, if it were possible for demons to have physical relations with women, they would constantly do so to satisfy their filthy wantonness. Nevertheless, since these relations are impossible, no such activity ever occurs (8.21.1).
Abba Serenus concludes this conference on demons with an encouraging exhortation, "Therefore let us beseech the Lord that the fear of him and the love which cannot fail may remain fixed in us, making us wise in all things and keeping us ever unharmed from the devil's missiles. For with these protections it is impossible for anyone to fall into the snares of death" (8.25.5). Amen.
"Since for the goodness of God it was not sufficient to be occupied only
with the contemplation of Himself, but it was needful that good should
extend further and further, so that the number of those who have
received grace might be as many as possible (because this is
characteristic of the highest Goodness) — therefore, God devised first
of all the angelic heavenly powers; and the thought became deed, which
was fulfilled by the Word, and perfected by the Spirit … And inasmuch as
the first creatures were pleasing to Him, He devised another world,
material and visible, the orderly composition of heaven and earth, and
that which is between them." - St. Gregory the Theologian quoted by Bishop Alexender (Mileant) in Angels: Blessed Messengers of God
"When therefore any one says, why has God left the Devil here? say these words to him, because he not only does no harm to the war and the heedful, but even profits them, not owing to his own purpose (for that is wicked), but owing to their courage who have used that wickedness aright. Since he even fixed upon Job not on this account that he might make him more illustrious, but in order that he might upset him. On this account he is wicked both because of such an opinion and such a purpose. But notwithstanding he did no harm to the righteous man, but he rather rejoiced in the conflict as we accordingly shewed. Both the Demon shewed his wickedness and the righteous man his courage. But he does upset many says one: owing to their weakness, not owing to his own strength: for this too has been already proved by many examples. Direct thine own intention aright then, and thou shalt never receive harm from any, but shall get the greatest gain, not only from the good but even from the wicked. For on this account, as I have before said, God has suffered men to be with one another, and especially the wicked with the good, in order that they may bring them over to their own virtue." - St. John Chrysostom, Homily III, Resisting the Temptations of the Devil
"'But I,' the angel of repentance, say to you 'Fear not the devil; for I
was sent,' says he, 'to be with you who repent with all your heart, and
to make you strong in faith. Trust God, then, ye who on account of your sins have despaired of life, and who
add to your sins and weigh down your life; for if ye return to the Lord
with all your heart, and practise righteousness the rest of your days, and serve Him according to His will, He will heal your former sins, and
you will have power to hold sway over the works of the devil. But as to
the threats of the devil, fear them not at all, for he is powerless as
the sinews of a dead man. Give ear to me, then, and fear Him who has all
power, both to save and destroy, and keep His commandments, and ye will live to God.' I say to him, 'Sir, I am now made strong in all the ordinances of the Lord, because
you are with me; and I know that you will crush all the power of the
devil, and we shall have rule over him, and shall prevail against all
his works. And I hope, sir, to be able to keep all these commandments which you have enjoined upon me, the Lord strengthening me.' 'You will
keep them,' says he, 'if your heart be pure towards the Lord; and all
will keep them who cleanse their hearts from the vain desires of this
world, and they will live to God.'" - Hermas, Command 12.6
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