Saint Athanasius the Great, Archbishop of Alexandria

Athanasius (from Greek “immortal”) the Great, Archbishop of Alexandria, is a zealous defender of Orthodoxy during the Arian Troubles, who earned himself the name “Father of Orthodoxy.” His powerful moral image, illuminated by the light of the Divine teachings of Christ, rises like a rock above the troubled sea of ​​heresies of that time and like a bright beacon guides the faithful in the fog of doubt and hesitation. In the era of the fall of faith, as well as in times of religious unrest and passions, Saint Athanasius can serve as an example of ardent faith, and an ideal of meekness and tolerance - where things can do without severity and severity. He selflessly fights the stormy waves of various heresies. There are moments when he, one might say, is left almost alone against the whole world - and the whole world comes at him. But the storm subsides, and St. Athanasius immediately lowers the flaming sword of his fiery word and pacifies the thunder of his eloquence, striking the heretics. He gently exhorts them to repent, he again becomes patient with infirmities and weaknesses, although not one iota inferior to them. History knows very little about the life of Saint Athanasius the Great before 326. He was born in Alexandria in 293, as proved by Professor Loofs on the basis of the Coptic Encomium (ed. Lemm. S. 36). The story that Athanasius, when he was a boy, imitating the bishop, baptized his pagan peers according to the Christian rite, and through this allegedly became known to Bishop Alexander, is unlikely, as recorded by the later writer Rufinus (N. E. I, 14). There is no doubt, however, that he early became known to Bishop Alexander of Alexandria, who ordained him a deacon in 319. Around this time the first two works of St. Athanasius: “The Word against the Hellenes” and “On the Incarnation of God the Word.” These writings quickly brought forward Athanasius, and at the first Ecumenical Council the young deacon appeared as a fearless denouncer of Arianism, and after the death of Bishop Alexander, being 33 years old, on June 8, 326, he was elected to the See of Alexandria. The newly ordained bishop visited the churches of Thebaid, where Arius caused a lot of unrest, installed Frumentius as bishop for Ethiopia, smashed the Aryan heretics, fought the Meletian schismatics, sent out district messages, wrote instructions and exhortations. From then on, thorns and thistles began in the life of Athanasius. Five times the enemies managed to achieve the expulsion of St. Athanasius from the diocese; Several councils were appointed to consider his affairs, but the great confessor again and again triumphed over the malice of his enemies. Energetic, but full of tact, brilliant, but not proud of it, Afanasy was not arrogant, was not inaccessible and merciless, but was meek, soft, sociable, slow to anger and quick to help. The first expulsion was not long in coming. Arius, excommunicated from the church, made every effort to gain fellowship with her again and, seeing in Athanasius an indestructible barrier to this, directed a whole series of slander against him, together with his like-minded people. Afanasy was accused of cruelty to the clergy, immorality in private life and political unreliability. And although Athanasius brilliantly refuted all the accusations, Constantine the Great, considering him a peace breaker, removed him from his flock. After the death of Constantine, Athanasius the Great returned from exile, to the general rejoicing of his flock, but not for long. The Egyptian prefect Philagrios, wanting to deliver the episcopal see to his compatriot Gregory the Cappadocian, forced the Alexandrians by armed force to recognize their minion as bishop, and the Arians obtained from their Council of Antioch a new deposition of Athanasius, as he had already been removed from the see by the Council of Tire in 335. Athanasius retired into a second exile and, spending it first in Rome, obtained from Pope Julius a solemn recognition of his innocence at the Roman (341) and Sardician (343) councils, and then, living in Gaul, aroused the liveliest sympathies in the Gallic ruler Constance, who interceded for him with his brother Constantius. In October 346, Athanasius returned to Alexandria. Through wise measures, he ensured that many opponents softened and bowed to the Nicene faith. But the Arians did not weaken and again incited Constantius against Athanasius, who had to flee to Egypt and wandered for a long time in the desert, until Julian the Apostate, who wanted to increase the confusion of minds, made a general decree on the return of all the expelled bishops. Athanasius returned to Alexandria, but Julian’s hopes of causing confusion in the Church of Christ were not justified. Saint Athanasius energetically began to gather the flock of Christ. A council was convened, at which a resolution was made so that those who had fallen away from Orthodoxy, under the influence of violence from the Arians, - upon repentance - would receive forgiveness and remain in their places. Gentle measures converted many Arians and pagans to the faith of Christ. Such jealousy of Saint Athanasius greatly displeased Julian, who sought to restore paganism, and on October 24, 362, Athanasius was forced to leave Alexandria for the fourth time and hide in the desert wilds of Thebaid, from where he supported the faithful with his messages. On June 26, 363, Julian died in the war with the Persians, and his successor Jovian not only solemnly returned Athanasius to his flock and showered him with favors, but also dealt the final blow to the Arians, declaring the Nicene Creed inviolable. Jovian's successor Valens, who ruled the eastern half of the empire, again instigated persecution against Athanasius. But since this last (5th) exile caused strong unrest among the Orthodox population of Alexandria, which threatened to turn into open indignation, Valens himself was forced to return the exile after a few months. From this time on, St. Athanasius ruled his flock calmly until his death on May 2, 373. With his death, Athanasius caused great sorrow among his flock, who lost their most caring father in him, but with his high service he gave an example of archpastoral activity and struggle for the faith, and abandoned the ideal of a spiritual pastor-writer. The strength and attractiveness of his writings are such that Rev. Kozma advises, having found any of the books of St. Athanasius, “if there is no paper to write it off, write it down at least on clothes.” John of Damascus calls it “the cornerstone of the Church of God,” and Gregory of Nazianzus calls it “the eye of the universe.” All of his numerous works can be divided into 6 groups. 1) Apologetic works: “Λόγος χαθ Ελλήνων” and “Λόγος ηερι της ενανθρωπήοεως του Λόγου ", written around 319. In the first of these works, St. Athanasius proves that faith in Christ the Savior is not without a reasonable basis and its acceptance is a real knowledge of the truth. The second work is a thorough disclosure of the truth that the incarnation of Christ the Savior was necessary and worthy of God. 2) Dogmatic-polemic works: “Λόγοι τέσσαρες χατ Αρειανών”, “%ГÉpistolaí tessare_s pro_s Serapiw'na Peri sarxw'séw_s tou Kurío hmw'n Íhou Xristou xatá Ápillinárion.” The words of St. Athanasius the Great against the Arians date back to 338–339 and, according to the author, had the goal that people far from Arianism would avoid it even more, and those who had been seduced would come to their senses. Representing the first experience in a detailed analysis of the foundations on which Arianism rested, “words,” according to Photius, are a brilliant victory trophy over all heresy. The Letters to Serapion were written by Athanasius between 356–362; their content is the denunciation of those who, recognizing the Divinity of Jesus Christ, thought impiously about the Holy Spirit, classifying Him among the ministering spirits, that is, these were the predecessors of Macedonianism. Two books against the Apollinarians can probably be dated to 372. In them, Athanasius defends the doctrine of the duality of natures in Jesus Christ, their hypostatic unity, and the Savior’s acceptance of a true human body. This category also includes: “Λογος μείζων περί πίστεως” and “Εχθεσις πιοτεως”. The first of them explains the essence of the Orthodox faith, and the second is an abbreviation of the first. 3) Dogmatic-historical works: “Απολογητιχος χοτ Αρειανών”, written around 348 and containing the history of the discussion of the case of St. by various councils. Afanasia. “Αναλόγια προς τον βασιλέα Κονστάντιον” was written in 358 in order to refute the charges brought by the Arians against Athanasius. A year earlier, “Απολογία περί της φυγής αυτου” was written; in this work, Athanasius is justified from the slander of the Arians, who reproached him for cowardice for leaving his flock when it was especially exposed to disasters. In addition to the “Epistle to the Antiochians” and “Lucifer”, this category includes “Βίος χαί πολιτεία τοῦ όσίου πατρός ήμών Αντονίου.” The Life of Anthony was written around 357 and contains an apology for monasticism, the exponent of which was the Monk Anthony. 4) Works on the interpretation of Holy Scripture. From the works of Athanasius with exegetical content, only fragments have reached us, mainly the interpretation of the book of Psalms. The letter to Marcellinus contains preliminary information about the book of Psalms, which is why the letter itself is entitled “Εις τήν αρμηνειαν των κσαλμών.” As for the “interpretations of the psalms” (on 146 ps.), then they belong to St. Athanasius is strongly disputed by Tilmont in spite of Montfaucon. Fragments of interpretations on the book are known with the name of Athanasius. Job, Song of Songs, Gospel. Matthew and Luke, 1 Corinthians. 5) Of the works of a moralizing nature, the best known are: “Επιστολή προς Δραχόντιον” (c. 355). In this letter, Athanasius convinces Dracontius not to renounce the episcopal rank, threatening the judgment of God. In the work “Επιστολη προσ Άμουν μοvαζοντα” Athanasius teaches various instructions regarding monastic life. Some more letters (to the monks John and Antiochus) of a general nature have been preserved. 6) A special type of messages should include “Έπιβτολά έωρταστιχαί”, i.e. Easter messages with which the Bishop of Alexandria notified, according to a long-standing custom, the rest of the churches about the time of celebrating Easter, and these notifications were accompanied by some instructions regarding the faith and Christian life. The great significance of the literary activity of St. Athanasius the Great is also evident in a brief review of his creations. All his considerations and arguments are imbued with one great idea of ​​the incarnation of God in the Person of Jesus Christ and the redemption of people accomplished by Him. He has this idea everywhere; she is the starting point and final goal of his scientific research. And as divinely revealed truth, it does not fear any claims of lies, being a heavenly light that not only burns itself without fading, but exposes the darkness itself, which is trying to embrace it. Under the wise pen of the great saint, this sublime and incomprehensible truth approaches, so to speak, the weak concepts of men, and what was previously only believed in is now accepted with clear and complete conviction. Although faith stands with St. Athanasius is above all and most important, but, according to his conviction, there is unity between the truths of faith given in Revelation and the results of the human mind’s own research: faith does not contradict knowledge, and equally, knowledge cannot contradict faith. This is the main reason why St. Athanasius insists on the identity of the philosophical concept of the Logos with the revealed concept of Christ. The content of the former is the result of human speculation, the content of the latter is given in revelation, and in the combination of both lies the connection between speculation and Revelation, philosophy and theology, although the former are always subordinate to the latter. Thanks to his method, St. Athanasius considers every particular truth of Christianity in connection with the whole and brings it under the general composition of the entire Christian doctrine. This quality of his, together with sophisticated dialectics, enormous erudition and the developed self-awareness of a Christian, gives invincible strength to the reasoning of St. Afanasia. In a fierce struggle against heresies, Saint Athanasius won a decisive victory, exposing them and smashing all sophistical devices. Without leaving a single dogma of its doctrine out of touch with the whole composition of Christianity, Athanasius penetrated into its essence to the utmost accessible depth. In the field of dialectics, Athanasius showed that church teaching does not contain any contradictions, and its secrets, incomprehensible in their depth, must be attributed to the general limitations of the human mind. St. Athanasius knew how to overthrow the dialectic of the Arians with excellent argumentation, remarkable for its insight and strength. Where the dispute could be brought into the realm of Divine Scripture and Tradition, there he snatched victory from the heretics even more easily, deprived them of all support and surrounded church teaching on all sides with a solid bulwark of the authority of the Bible, for he was an inimitable expert on it among his contemporaries. The same should be said about his knowledge in the field of Tradition. Finally, with brilliant success, St. Athanasius also refuted heretical errors from the point of view of Christian consciousness raised in the church. The general religious consciousness is indignant at the thought of worshiping creatures as God, and in this regard constitutes for St. Athanasius is the first source of evidence of the Divine dignity of the Face of Jesus Christ. On the other hand, his deep faith in the redemption accomplished by the Lord Jesus Christ also forms the basis of many proofs that reveal true contemplative genius, keen insight, foresight and eloquence. Of course, Saint Athanasius the Great could not give all dogmas a full disclosure and precise formulation. But this was not part of his task and could not be accomplished by him due to the versatility of his dogmatic and polemical activities, aimed mainly at protecting and defending the very foundations of Christianity. Given this state of affairs, he could not dwell on every particular point of Christian doctrine. But, no matter what fabrications all the new heretics make regarding the essence of the Trinitarian God, even to the point of denying God, the teaching about Him by St. Athanasia remains indestructible. – This teaching constitutes one of the greatest services of the saint to the church. God, according to the teachings of St. Athanasius, clearly makes Himself known through those very phenomena and parts of the universe of which He is the Creator, such as: an amazing order in the arrangement and flow of the stars, harmony in nature and in the combination of its immensely diverse elements and forces, etc. It is impossible not to be convinced when examining the universe that the culprit of the existence of everything is God, and that this God is one, for otherwise the harmony of the world would be unthinkable. And although this God is invisible, it is easy to know Him by works, and there is no excuse for not knowing Him. This God is an immaterial and incorporeal Spirit, having no need for anything. It is unchangeable, original and simple in nature; He is One in essence and there is no other God besides Him. But this One God is in three Persons, equally eternal and uncreated, one in Divinity and glory, but distinct from one another. The Father is not the Son and vice versa, the Son is not the Father, for the Father is the Father of the Son, and the Son is the Son of the Father. The Worshipful Trinity is one without confusion and diverse without division, one in Divinity and distinct in three Persons. Just as the Son is consubstantial with the Father, so the Spirit is consubstantial with the Father, for the entire Trinity is consubstantial and indivisible. The Son is in the Father, like a shining in the light, and where the Father is, the Son is also, just as the shining is where the light is. How is it possible that in the three independent Persons of the Holy Trinity there is a single Divine being? Saint Athanasius says to this that each of the Persons of the Holy Trinity possesses Him in full and is entirely God. Explaining this, he imagines that each Person of the Holy Trinity, while maintaining its independence and personality, is located in the other and cannot be thought of without the other; They all mutually penetrate each other: the Father is in the Son, as in His image, and the Son in the Spirit, as in His own, and vice versa, the Holy Spirit is in the Son, and the Son in the Father, as well as the Father in the Spirit and the Spirit in the Father. With such unity in the Holy Trinity, when the Father is named, then with Him and in Him the Son and in the Son the Holy Spirit are conceived, and when the Son is named, then with Him and in Him both the Father and the Holy Spirit are conceived. But confessing, according to Scripture, three Persons in God, we do not say that there are three Gods. We recognize only one, perfect in Himself, unborn, beginningless and invisible God, the Father of our Lord, who has existence from Himself and gives it to others. And who will dare to say that the Son is of a different nature than the Father, and deny that the Holy Spirit is eternal?! But just as it is difficult to separate radiance from light, so it is foolish to examine how the Son is one in essence with the Father. What concerns the Divinity is known only through faith and reason - with piety. Saint Athanasius was the first of the church writers to satisfactorily reveal the doctrine of the Trinity in God. All his teaching is imbued with one thought: God is One and at the same time Trinity. These concepts do not exclude one another, but both are thought together with each other. The beginning of the Divinity is God the Father, but just as He is eternal, so the Son and the Holy Spirit are co-eternal with Him and equal, but in such a way that the unity and equality of God Himself in Himself is not destroyed. The Son is consubstantial with God the Father. He is the fullness of the Divinity, the fullness and totality of the Father's essence, Its image and expression - what can be said about the Father, must be said about the Son. But explaining the consubstantiality of the Son with the Father, Saint Athanasius reveals that this is not contrary to the concept of the Trinity in God. The Son is consubstantial, equal to the Father, like one another, They are like two different Persons. Unity and hypostatic difference in the God of St. Athanasius also points out the very meaning of the word ομοούσιος (consubstantial), from which it is clear that the Son is similar, equal to the Father - ομοιος, and only two different persons are compared and likened, and not two different qualities in one person. Further, the Son comes from the essence of the Father, and is not a lower being. The Son is equal to the Father in everything, only the Son cannot be given a patronymic and unbornness. Therefore, the Son has His own beginning and comes from the Father, and this constitutes His essential hypostatic property, called “sonship,” just as “patronymic” is a distinctive property of God the Father. The Son is born, separated from the Father, not in time, but from eternity, but this is not separation, not alienation. In God, a simple Being, there can be no division. This is a spiritual, internal act. For a visual representation, this is the birth of St. Athanasius compares with the origin of light from fire, or radiance from light, and also takes for analogies the mind and word of man. Taking a general look at the works of St. Athanasius and the results of his polemical activity, we see that he used, in the struggle for the most dear beliefs of a Christian, all the spiritual means available to him at that time, and not for nothing. Cyril of Alexandria says that St. Athanasius “with his writings, as if with a healing balm, enlivened the entire universe,” and Photius sees in his creations a source of inspiration even for Gregory the Theologian and Basil the Great, who used them. And justice demands that we say that the halo of the Father of Orthodoxy, which surrounded the name of St. Athanasius the Great, did not stem from a feeling of flattery, but was only the result of surprise and reverence for the lofty personality of one whose word was always translated into deeds. Possessing unshakable faith, Athanasius combined with it the great practical art of penetrating into the most complicated matters and putting them in order. Remarkable composure coexisted in him next to irresistible energy; he amazingly combined the innocence of a dove with the wisdom of a serpent. Always lenient towards human weakness, St. Athanasius, with fatherly love, forgave a person’s temporary errors and did not tolerate only one thing - pharisaism both in faith and in life. Out of reluctance to offend anyone, St. the father, in polemics with heretics, never called them by name, but at the same time attacked with all his might those who, being corrupt in the depths of their hearts, used the church as a means to achieve a bad goal. St. Athanasius stood in the church like a mighty oak under the sun, which had washed its roots far and deep; he looked upon himself as a member of the church all his life, and taught that Jesus Christ was inwardly united to the church in the same way as to human nature. The unity of the Father and the Son was for Athanasius, as for the apostle. John, an image of unity and unity in the church. “Just as the Father is in the Son, we must, taking their example, live among ourselves in harmony and unity of spirit, so as not to be divided like the Corinthians, but to have the same feelings, like the 5,000 believers in apostolic history, who had, as it were, one soul.” Suffice it to recall the tested St. Athanasius suffered numerous persecutions, persecutions and torments in order to recognize in him a brilliant and powerful mind, in order to see the determination and firmness, the heroism with which he fought for his idea. With the true self-sacrifice of Christ's confessor, he adamantly fought against contemporary heresies in both word and deed. Placed by God on a high candlestick, he shed his light far; Called to carry the banner of Orthodoxy, he held it high. Treasuring Divine truth as a heavenly treasure, he was ready to give everything for it, just to keep it intact. The teaching of St. Athanasius, who made Christian beliefs and hopes accessible and convincing to every mind, deserves special attention, and even more so at the present time, when unbelief is so widespread, and when circumstances all around are reminiscent of the very first times of Christianity. There was a fierce struggle between ancient non-Christian views and the beginnings of newly emerging Christianity. There, various false teachings took up arms against the truth of Christ. And in our time one can also see the persistent struggle between Christian principles and anti-Christian principles. And now new sects and philosophical systems seek to destroy the church and its foundations, and those who do not reject them often treat them coldly. – Of course, this state is temporary, and the light of Christ will shine with renewed vigor; but we still need examples of other attitudes towards Christianity. That is why the teaching of St. is precious to us. Afanasia. Therefore, St. himself Athanasius, for this alone teaching, is especially dear to us. At the same time, his life is an ideal both for those Christians who now coldly and indifferently, only formally relate to their high calling, and for fanatics who strictly and blindly adhere to only one dead letter, for the fulfillment of which they forget and do not pay any attention to the most sacred covenants of the Savior: “Love one another, as I have loved you. No one has greater love than this, but whoever lays down his life for his friends” (John 15:12-13). Saint Athanasius the Great, as a faithful servant of Christ, as a true shepherd, laid down his soul for the faith and for the salvation of the souls of his flock. 1) Creations of St. Athanasius in Greek. language, ed. Montfaucon, Paris, 1698, in 3 volumes and supplemented, volume in 1706; the most complete edition is from Migne. “Patrologiae cursus completes t. 1 and 2, XXV-XXVII. 2) Works like those of our holy father Athanasius, Archbishop of Alexandria, in Russian. transferred to Moscow. Spirit. Academy, printed in “Works of St. Fathers" 1851–1854 3) St. Athanasius of Alexandrinsky. His life, scientific-literary and polemical-dogmatic activity, Teaching. Kishin. family hierome Vladimir (Blagorazumova), 1895, Chisinau (master's thesis). 4) Die Lehre des Athanasius von Alexandrien, oder die kirchliche Dogmatik des wierten Jahrhunderts auf Grund der biblischen Lehre vom Logos, Voigt, Bremen, 1861. 5) Die Logoslehre dee heiligen Athanasius. Ihre G-egner und unmittebaren Vorlaufer. Eine dogmengeschichtliche, Studie von Leonhard Atzberger, Miinchen, 1880. 6) Athanasius der Grosse und die Kirche seiner Zeit, besonders im Kampfe mit dem Arianismus, Moler, Mainz, 1844. 7) Historical teaching about the Fathers of the Church, Philaret, Archbishop. Chernigovsky. St. Petersburg 1890. 8) About the merits of St. Athanasius the Great for the Church in the fight against Arianism, E.I. Lovyagina, St. Petersburg. 1850. 9) Gorsky, Life of St. Afanasia, Moscow, 1852. 10) Hieromonk Cyril, Teachings of St. Athanasius the Great on the Holy Trinity, Kazan, 1894 11) Life of St. our father Athanasius the Confessor, Archbishop of Alexandria, borrowed from the Menaion of Chetya and printed with the permission of the Holy Governing Synod - 1862.