Athanasius contra mundum. - Athanasius of Alexandria

How he confuted the philosophers by healing certain vexed with demons 80. 'And these signs are sufficient to prove that the faith of Christ alone is the true religion. But see! You still do not believe and are seeking for arguments. We however make our proof not in the persuasive words of Greek wisdom as our teacher has it, but we persuade by the faith which manifestly precedes argumentative proof. Behold there are here some vexed with demons;' — now there were certain who had come to him very disquieted by demons, and bringing them into the midst he said — 'Do you cleanse them either by arguments and by whatever art or magic you choose, calling upon your idols, or if you are unable, put away your strife with us and you shall see the power of the Cross of Christ.' And having said this he called upon Christ, and signed the sufferers two or three times with the sign of the Cross. And immediately the men stood up whole, and in their right mind, and immediately gave thanks unto the Lord. And the philosophers, as they are called, wondered, and were astonished exceedingly at the understanding of the man and at the sign which had been wrought. But Antony said, 'Why marvel ye at this? We are not the doers of these things, but it is Christ who works them by means of those who believe in Him. Believe, therefore, also yourselves, and you shall see that with us there is no trick of words, but faith through love which is wrought in us towards Christ; which if you yourselves should obtain you will no longer seek demonstrative arguments, but will consider faith in Christ sufficient.' These are the words of Antony. And they marvelling at this also, saluted him and departed, confessing the benefit they had received from him.

He subjected himself in sincerity to the good men whom he visited, and learned thoroughly where each surpassed him in zeal and discipline. He observed the graciousness of one; the unceasing prayer of another; he took knowledge of another's freedom from anger and another's loving-kindness; he gave heed to one as he watched, to another as he studied; one he admired for his endurance, another for his fasting and sleeping on the ground; the meekness of one and the long-suffering of another he watched with care, while he took note of the piety towards Christ and the mutual love which animated all. Thus filled, he returned to his own place of discipline, and henceforth would strive to unite the qualities of each, and was eager to show in himself the virtues of all.

He was sublime in action, lowly in mind; inaccessible in virtue, most accessible in intercourse; gentle, free from anger, sympathetic, sweet in words, sweeter in disposition; angelic in appearance, more angelic in mind; calm in rebuke, persuasive in praise, without spoiling the good effect of either by excess, but rebuking with the tenderness of a father, praising with the dignity of a ruler, his tenderness was not dissipated nor his severity sour, for the one was reasonable, the other prudent, and both truly wise; his disposition sufficed for the training of his spiritual children, with very little need of words; his words with very little need of the rod, and his moderate use of the rod with still less for the knife…. He was the patron of the wedded and of the virgin state alike, both peaceable and a peacemaker, and attendant upon those who are passing from hence.… In a good old age he closed his life, and was gathered to his fathers, the patriarchs and prophets and apostles and martyrs, who contended for the truth.