In Conference 8.17.1, Abba Serenus says to Cassian and Germanus, “Scripture testifies that two angels cling to each of us, a good one and a wicked one.”* We all know about the doctrine of the good angel, for that is the popular “Guardian Angel,” with scriptural evidence at Mt 18:10, Ps 34:7, Acts 12:15 as cited by Cassian.
But what of this wicked angel? The scriptural basis for belief in a maleficent spirit that follows someone his or her entire life is slim, indeed. Cassian gives the weak arguments of Job and Judas, both of whom had Satan’s attentions. Their examples are to encourage the monk, the former to embolden, the latter to warn.
However, although uncited by Cassian regarding the maleficent spirit, the Shepherd of Hermas — one of those popular books that did not quite make the cut for the New Testament, and the only non-canonical book quoted by Cassian alongside Scripture — makes mention of such a being at 2.6.2:
“Now listen,” he said, “concerning faith. There are two messengers (angeloi) with a man, one of righteousness and one of wickedness.”
Cassian is a student not only of Hermas but also of Origen, largely via Evagrius Ponticus. While Evagrius denies that a man has a particular demon which follows him all his life (Prak. 59), Cassian stands with Origen’s teaching at De Principatibus 3.2.4 and Homilies on Luke 3.5.3-5.
The question of whether Cassian or Evagrius deviates from the Egyptian tradition on this point is unanswerable. Indeed, both may represent separate streams within that tradition. That Cassian in turning from his master stays within the broad river of Egyptian monasticism is found in Palladius: The Lausiac History 19.3:
In the end this abandoned man [Abba Moses the Robber], conscience-stricken as a result of one of his adventures, gave himself up to a monastery and to such practising of asceticism that he brought publicly to the knowledge of Christ even his accomplice in crime from his youth, the demon who had sinned with him. (1918 trans. online)
Thus we see Cassian to be connected with Hermas, Origen, and Palladius/Abba Moses — the latter’s writing being something that would have brought Egyptian teaching to Constantinople. The interconnection runs beyond the Desert, however, to Nyssa.
There is a doctrine (which derives its trustworthiness from the tradition of the fathers) which says that after our nature fell into sin God did not disregard our fall and withhold his providence. No, on the one hand, he appointed an angel with an incorporeal nature to help in the life of each person and, on the other hand, he also appointed the corruptor who, by an evil and maleficent demon, afflicts the life of man and contrives against our nature. (Trans. Abraham J. Malherbe and Everett Ferguson)
So we see that the patristic world was interconnected through this teaching of the maleficent spirit. The root connection that this doctrine rests upon is the teaching that we are always beset by temptations. Yes, God has appointed a “Guardian Angel” to be with us; yet we are also followed by a trail of maleficent spirits, spirits of wickedness. Through these, too, shall we be perfected.
Through this underlying teaching, we see that Evagrius is still connected to the other Fathers in the foundations. His denial of a single, lifelong maleficent spirit stems from his belief that as a person progresses in virtue and prayer, so stronger demons and tempters will have to be set against him (see On Thoughts 34).
Nevertheless, none of these writers deny the presence of daimones, and all of them believe that life is a struggle between virtue and vice, between fleshly lusts and spiritual glories. We are all tempted and are never far from our tempter, be he Wormwood, Screwtape or Satan himself.
*Unless otherwise noted, all translations in this post are mine.