Слово 21

Commendation to Athanasius the Great, Archbishop of Alexandria Praising Athanasius, I will praise virtue; for it is the same thing to name Athanasius and praise virtue; because he had all the virtues in his entirety, or, more accurately, he has them, since all who lived according to God are alive before God, even though they have moved from here; why God is called the God of Abraham, Isaac and Jacob, as the God “not of the dead, but of the living” (Matthew 22:32). And in praising virtue, I will praise God himself, from Whom is virtue in people and the gift of rebirth or return to Him through similar illumination. For of the many and great gifts that we have received and will continue to receive from God, and the number and magnitude of which no one can express, the greatest gift and the one that most testifies to God’s love for us is our desire for it and our affinity with Him. What the sun is for sensory beings, God is for spiritual beings: one illuminates the visible world, the other illuminates the invisible; one makes bodily gaze sun-like, the other makes rational natures god-like. And just as the sun, making it possible for the seer to see, and for the visible to be visible, is itself much superior to the visible, so God, who arranges that thinking beings should have the gift of thinking, and that the imaginable should be the object of thinking, is Himself above everything mental, and every desire stops at Him, but does not extend further anywhere. For beyond Him, the most wise, sublime and inquisitive mind finds nothing higher and even nothing at all. God is the last thing desired, the pacification of all former speculations. Whoever, with the help of reason and speculation, has managed to dissolve matter and the carnal (if you call it that) cloud, or veil, to approach God as far as is accessible to human nature, and to unite with the purest light, he is blessed, because of both the ascent from here and the deification there, to which true wisdom and elevation above material duality for the sake of the unity conceptualized in the Trinity leads. And whoever has become worse from being associated with matter and has become so attached to the mortal that he cannot look at the radiance of truth and rise above what is below him, while he himself came from above and is called to what is above, he is pitiful to me because of his blindness, even if he was successful in this life; even more pitiful, the more he is deceived by his happiness and believes that there is another good besides the true good, reaping that harmful fruit of his harmful opinion, which either condemns him to darkness, or looks like fire at someone whom he did not recognize as light. Such wisdom, both from the new and from the ancients, has been achieved by a few (for there are few of God, although all are God’s creatures): achieved by legislators, military leaders, priests, prophets, evangelists, apostles, shepherds, teachers, by all the spiritual fullness, by the entire spiritual council, and among them the man now praised. Whom do I mean by those who have achieved? - Enoch, Noah, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses, Aaron, Jesus, the Judges, Samuel, David, Solomon until a certain time, Elijah, Elisha, the prophets who lived before and after the captivity, and those in order of the last, but in reality the first, who are close to the time of Christ's incarnation or the reception of the flesh by Christ - this lamp flowing into the Light, this voice, who preceded the Word, this intercessor who preceded the Intercessor, this mediator between the Old and New Testaments, this glorious John and the disciples of Christ, and those who after Christ either presided over the people, or became famous for their teaching, or became famous for miracles, or were sealed with blood. And of these men, Athanasius was not inferior to some in anything, to others he was inferior to a little, and some (if it is not bold to say) he even surpassed, imitating some in word, some in deed, some in meekness, some in jealousy, some in enduring dangers, some in many things, some in everything. Borrowing from one this beauty from another, as do painters who try to bring the depicted object to extreme grace, and combining all this into one soul, he created from everything a single image of virtue, surpassing the strong in words with activity, and the active ones with words, or, if you like, surpassing in words those who were famous for words, and in activities with the most active ones, and those mediocre in words and deeds with excellence. in one and the other, leaving the high in one of the two below himself in word and deed. And if it serves to the glory of his predecessors that they were for him an example of valor; then this decoration of ours deserves no less praise because it has become a model for its successors. How to describe all his virtues and express his surprise would require, perhaps, more time than a real word should take; Moreover, all this would be a matter not of a laudable word, but of history (and for the edification and delight of posterity, I would like to depict his valor in a special scripture, just as he described the life of the divine Anthony, setting out in the form of a narrative the rules of monastic life), then of his many deeds, leaving most of them to those who know, I will touch on a few, which this time come to my mind as more famous, in order only to satisfy my own desire and pay tribute to the holiday. For it would be neither pious nor safe to honor the memory of the lives of the wicked, but to pass over in silence men who are famous for their piety, and, moreover, in a city 123 that many examples of virtues are unlikely to save, because it turns divine objects into entertainment, just like horse races and shows. Athanasius was early imbued with divine rules and lessons, spending a little time studying the common sciences, so as not to appear completely inexperienced and ignorant of what he considered worthy of contempt. He did not tolerate the noble and abundant gifts of the soul being exercised in vain objects; I didn’t want to suffer the fate of inexperienced fighters who, hitting the air more often than their opponents, do not achieve awards. Having studied all the books of the Old and New Testaments, as no one else has studied even one, he enriches himself with speculative information, enriches himself with the lightness of life, and in an amazing way weaves from both this truly golden, for many inconveniently woven, chain, using life as a guide to speculation, and speculation as the seal of life. For the rule that “the fear of the Lord is the beginning of wisdom” (Ps. 110:10; Proverbs 1:7) is, as it were, only the first veil; wisdom, having overcome fear and turned into love, makes us God’s friends and sons from slaves. Thus raised and trained, as it should be for those who are now preparing to be representatives of the people and to have care for the great body of Christ, according to the great advice and foreknowledge of God, which long before lays the foundation for important events, he is numbered among this great altar, becomes one of the closest “approaches” to God (Lev. 10:3), is awarded a sacred position and rank, and when he has passed the entire series of degrees, then (not to talk about middle ones) he is given the presidency of the people, or, what is the same, he is entrusted with the care of the entire Universe; and he accepts the priesthood (I don’t know how to say) as a reward for virtue, or as the source and life of the Church. For it was necessary for the Church, tormented by a thirst for truth and barely breathing, to be given something to drink, like Ishmael (Gen. 21:15–20), or cooled from a spring, like Elijah, in a land parched from lack of rain (1 Kings 17:2–6), and revived, so that a “seed” would be left for Israel (Is. 1:9), and we would not become like Sodom and Gomorrah, these cities, drowned with “fire” and “brimstone” (Gen. 19:24) and known for their vices and even more so for their destruction. Therefore, to us, who have already been cast down, a horn of salvation has been erected, a cornerstone has been sent down in good time, connecting us with ourselves and with each other, or a fire that cleanses rotten and harmful matter, or a farmer’s shovel, separating the light from the full in teaching, or a sword that cuts off the roots of malice. And the Word finds its champion, and the Spirit acquires a husband who will breathe zeal for Him. So for such reasons, by the verdict of the whole people, not in imitation of the bad example that later prevailed, not through murder and violence, but apostolically and spiritually, he is elevated to the throne of Mark 124 successor to his office, and no less to piety; for although it is far from it in the first, it is nevertheless close in the last. And in this, in fact, it is necessary to establish continuity; for like-mindedness makes them one-throne, but disunity makes one different-throne. And one continuity exists only in name, and the other in the thing itself. For the true successor is the one who did not use, but rather suffered coercion, who was elevated without breaking the law, but according to the law, who does not adhere to the contrary teaching, but contains the same faith; unless you call it a successor in the sense in which illness succeeds health, darkness succeeds light, storm succeeds silence, frenzy succeeds sanity. This is how he is built and how he wields power. It should not be the custom to ascend the throne and immediately indulge in self-will out of satiety, like those who, beyond their aspirations, seize some kind of power or inheritance. This is characteristic of alien, illegitimate and unworthy priests, who, when approaching the priesthood, bring nothing with them, without working at all for virtue, they find themselves both students and teachers of piety, and when they themselves have not yet been purified, they begin to purify others. Yesterday they were blasphemers, and now priests, yesterday they did not dare to approach the shrine, and now they are secret leaders, outdated in vices and new in piety, a product of human mercy, and not a work of the grace of the Spirit - they marked their entire path with violence, and, finally, they oppress piety itself; It is not morals that give them a degree, but a degree that gives them morals (order has changed so much!); they need more to offer sacrifices for themselves than “for the sins of the people’s ignorance” (Heb. 9:7); they certainly sin in one of two ways: either, having a need for leniency, they are overly lenient, so that they do not stop vice, but teach vice; or with the severity of the authorities they cover up their own affairs. But Athanasius had none of these vices; on the contrary, as high in deeds as he was, he was so humble in heart; in virtue he is inaccessible to anyone, but in his behavior he is very approachable to everyone, meek, not angry, compassionate, pleasant in conversation, even more pleasant in disposition, angelic in appearance, even more angelic in heart; when he reprimanded, he was calm; when he praised, he was edifying. He did not spoil any of these good qualities by immoderation: he had fatherly reprimands and praises befitting a superior; and gentleness did not constitute weakness, and severity did not constitute cruelty; on the contrary, the first was represented by condescension, the latter by prudence, and both by wisdom. He needed few words, because his life was enough to instruct others; he rarely needed a rod, because a word was enough, and even less often he needed to use a cut, because a rod that hit lightly was enough. But why should I describe this husband to you? Paul has already described it, partly when he praises (Heb. 4:14) “the great High Priest who has passed through the heavens” (may my word also be bold in this, because Scripture calls those who live according to Christ Christ!), and partly when in his letter to Timothy he gives him the law. Depicting in words what he was to be like for the bishopric (1 Tim. 3:1-7). For if you apply this law, as a rule, to what is being praised in this particular respect, then you will clearly see its straightforwardness. Come with me to the Orthodoxy of Athanasius and give help to me, who finds it difficult to speak, and wanting to pass over most of it in silence, dwells on his every act, not being able to find the most excellent, as it is difficult to find it in a body, equally and beautifully finished on all sides, for whatever appears, everything turns out to be beautiful, the word is carried away by everything. So, let everyone who wants to be a broadcaster of his praises and a witness share with me his valor; let everyone enter into a wonderful competition with each other - men and wives, young men and virgins, old men and young, priests and people, hermits and those who labor in the community, lovers of simplicity and strict precision, leading a contemplative and active life! Let them praise - some for his incorporeality and immateriality in fasting and prayers, and some for his vigor and tirelessness in vigils and psalmody, one intercession for the needy, the other opposition to the exalted, or condescension to the humble; virgins - a bride-guide, spouses - a teacher of chastity, desert dwellers - an inspiration, living in a hostel - a legislator, lovers of simplicity - a leader, leading a contemplative life - a theologian, living in joy - a bridle, the needy - a comforter, gray hair - a rod, youth - childbearing, poverty - a provider, abundance - a steward! I think that widows will praise the patron, the orphans will praise the father, the beggars will praise the beggar-lover, the strangers will praise the lover of strangers, the brothers will praise the brotherly lover, the sick will praise the doctor who helps with every illness, the healthy will praise the guardian of health, and all - “he has become all to all” (1 Cor. 9:22), so that everyone, or as many people as possible, will be gained. So, let all this, as I said, be considered astonishment and praise by others who have so much leisure to marvel at his small perfections! And when I call him small, I say this by comparing him with himself and comparing his valor with his own. For “it is not shown to be glorious,” as it is said, “what is glorified,” no matter how glorious it is, “because of the superior glory of what follows” (2 Cor. 3:10). Meanwhile, even a few of his virtues would be enough for others to glorify. But it is not permissible for me, who, having left my word, to occupy myself with something unimportant, and in his perfections must turn to the most important. However, to say something worthy of his eloquence and spiritual qualities is the work of God, and this word is for God. Our affairs once flourished and went well; then this excessive, sweet-tongued and cunning theology did not have access to the Courts of God. On the contrary, to say or hear something new about God and satisfying one’s curiosity meant the same as playing with stones and deceiving the eyes with the speed of throwing them, or amusing the audience with various and effeminate movements of the body. Simplicity and nobility of speech were considered piety. But after Sextus and Pyrrhon and the desire for controversy, like some serious and malignant disease, invaded our churches, idle talk began to be considered learning, and, as the book of Acts says about the Athenians (Acts 17:21), we “did not spend our time more willingly than in speaking or listening to new things”; from now on, what Jeremiah, who alone knows how to compose a lament equal to suffering, will weep for our shame and darkness! The beginning of this frenzy was laid by Arius 125, the same name as madness, who suffered punishment for the unbridled tongue, through the action of prayer, and not through illness, accepting the end of his life in an unclean place and being seated, like Judas, for his equal betrayal of the Word. And others, having inherited this illness, made a science out of wickedness; They, having limited the Divinity to the Unborn, expelled from the Divinity not only the Born, but also the Coming One, honoring the Trinity with one communion of the name, or even without observing that. But this is not how this blessed, truly God-man and great trumpet of truth taught. Knowing that to reduce the Three into one number is godless and is an innovation of Sabellius, who was the first to come up with such a reduction of the Divinity, and also to divide the Three by nature means introducing a strange section into the Divinity - he perfectly preserved the unity in relation to the Divinity, and piously taught to recognize the Three in relation to personal properties, without merging Them into one and without dividing them into three, but remaining within the limits of piety through avoiding as an excessive inclination to one or the other. the other, and excessive resistance to both. And with this, firstly, at the holy Council in Nicaea, among this number of chosen men whom the Holy Spirit gathered together, he, as far as depended on him, stopped the illness. And although he had not yet been elevated to the rank of bishop, he was nevertheless awarded primacy among those gathered; for virtue was respected no less than degrees. Then, when evil was again revived by the breath of the evil one and engulfed most of the Universe (from that time on, actions were revealed to me that filled almost the entire land and sea), then a strong battle was raised against Athanasius, as a courageous champion of the Word (for he is attacked the more who resists more), and from everywhere new and new troubles rush towards him; because wickedness is inventive in evil and attacks with extreme insolence. And could those who did not spare the Deities spare people? One of the attacks in particular was very brutal. And I have my part in this matter 126. But let the dear country, the fatherland, be excused for this! It is not the country that produced us that is guilty of evil, but those who chose evil themselves; she is sacred and known to everyone for her piety, and these are unworthy of the Church that gave birth to them. You have heard that thorns will be born in the vineyard, that Judas, one of the disciples, became a traitor. Others forgive the guilt of the same me 127, who, out of love for science, living then in Alexandria, and favorably received by Athanasius, as one of his most beloved children, enjoying his very great confidence, planned, as they say, to rebel against his father and patron. And although others acted, nevertheless, what is called “the hand of Absalom” was with them (2 Samuel 18:18). If any of us knows this hand for which the Saint was slandered, and this living dead 128 and this unjust expulsion; then he will understand what I'm talking about. However, I will gladly consign this to oblivion. According to my reasoning, in matters that are subject to doubt, one must bow to philanthropy, and excuse rather than blame those being accused; because it is very easy for an evil person to accuse a good person, and it is difficult for a good person to accuse an evil person. He who is indisposed to evil is also incapable of suspicion. But now it’s not a word, but a deed; not a suspicion left without investigation, but a reliable and publicized incident. One Cappadocian monster, who appeared from the far reaches of our country, bad by birth, even worse in heart, not entirely free by origin; but something mixed, similar to what we know about mules - a man who first served at someone else's table, having sold himself for a piece of bread, got used to doing and saying everything for the belly, then, unfortunately, he sought public service and received the very last place in it - the receiver of pig carcasses, which the army eats, but even here he used the power of attorney for evil and served only the belly - when everything was taken away from him, he is plotting escape and, moving from country to country, from city to city, as is typical for fugitives, finally, to the general harm of the Church, like one of the Egyptian plagues, he reaches Alexandria. Here his wandering stops and his malice begins. Although in other respects he did not deserve any attention, did not know the liberal sciences, had neither pleasantness in conversation, nor even the appearance and empty mask of piety, he was nevertheless more skillful than anyone else in plotting intrigues and causing confusion in matters. You all know and can tell yourself how many insolences he committed against the Saint 129. For often the righteous are given over into the hands of the wicked, not for the glory of the wicked, but for the testing of the righteous. And although, according to Scripture, “the guilty will perish a cruel death, but” in this life they are “mocked” by the pious (Job 9:23), while the mercy of God is hidden, and the great treasuries prepared for both of them later, when word and deed and thought will be weighed on the righteous scales of God; when God arises to judge the earth, gathers together the intentions and deeds, and reveals all that is sealed and observed with Him. Let Job convince you of this both with his word and with his suffering. He was “a just, blameless, righteous, God-fearing man” (Job 1:1) and so on, as Scripture testifies about him; however, the one who asked him 130 strikes with so many, continuous and generous blows that out of the great multitude at all times who have suffered and, most likely, suffered severe disasters, no one can compare their misfortunes with his. For Job not only has money, property, prosperity and many children - which is very dear to every person, not only, I say, all this is taken away, and with the continuity of disasters there is no time for tears, but finally the body itself is struck by an incurable and disgusting ulcer, and in addition to the misfortune there is a wife who gives advice for the worst, trying to strike the soul along with the body; there are the most sincere friends, “miserable comforters,” as he himself says (Job 16:2), and not healers who see suffering, but, not knowing the secret of suffering, recognize its misfortune not as a test of virtue, but as a punishment for sins, and not only keep this in their thoughts, but are not ashamed to even reproach him with the misfortune itself, whereas it would be proper to ease the sorrow with words of consolation if Job had also suffered for his sins. So it was with Job; This is the beginning of his work; it was a struggle between virtue and envy; envy tried to defeat good, but virtue endured everything in order to remain invincible; one labored in order to pave the way for vice by punishing the prosperous, and the other in order to support the good, who had an advantage even in misfortunes themselves. What is He who speaks to him “through the storm and the clouds” (Job 38:1), slow in punishment and quick to help, “not leaving” at all “the rod of the wicked over the lot of the righteous” (Ps. 125:3), so that the righteous do not learn iniquity? At the end of his exploits, he calls the ascetic with a loud proclamation and reveals the secret of the blow that struck him, saying: “Do you want to overthrow My judgment, accuse Me in order to justify yourself” (Job 40:3)? This is healing for wounds! Such is the crown for heroic deeds! Such is the reward for patience! And what followed may be of little importance, although for some it seems great, and was accomplished by Providence for the sake of faint-hearted people, although with aggravation Job receives what he lost. Therefore, here too it is not surprising that George prevailed over Athanasius; on the contrary, it would be more surprising if the righteous man did not endure the test in the fire of slander. Even this is not very surprising, but what is more surprising is that this flame was enough to produce more. Afanasy leaves from there and makes the best use of the flight itself. For he settles in the sacred and divine abodes of the Egyptian hermits, who, separated from the world and loving the desert, live for God, devoting themselves to Him more than all those in the flesh. Some of them lead a completely solitary life without communication with people, they talk only with themselves and with God, and they consider that one thing to be the world, that they know about it in the desert. Others, fulfilling the law of love with their sociability, are together hermits and sociable people; for other people and things, for everything that circles in front of us, now captivating, now carried away and seducing us with rapid changes - they died, but for each other they make up a whole world, encouraging each other to virtue by mutual example. Conversing with them, the great Athanasius, like for all others, he was a mediator and reconciliator, imitating “He who pacified with His blood” what was separated (Col. 1:20), so he reconciles desert life with common life, showing that both the priesthood together with wisdom 131, and philosophy has a need for occult wisdom; for he agreed with each other to such an extent, and united both silent work and active silence into one, that he convinced him to place monasticism more in good morals than in bodily distance from the world. Why was the great David both the most active and the most solitary person, if in confirmation of our word what he said strongly and undoubtedly was: “but I will cross over” (Ps. 140:10). Thus, those who surpassed others in virtue were inferior to Athanasius in understanding to a greater extent than in which they were superior to others, and while bringing a little from themselves to the perfection of the priesthood, they themselves borrowed much more to improve their wisdom. That was the law for them, which he approved, and everything that he did not approve of was again rejected by them; his definitions served as the Mosaic tablets for them; they had more reverence for him than people should have for saints. And when those who pursued the Saint like a beast came to them, after they had sought him everywhere and had not found him; then they did not honor the messengers with even one word, but bowed their heads under their swords, as if in distress for Christ; and to endure anything most difficult for Athanasius was considered the greatest acquisition for wisdom; they considered it much more pleasing to God and above prolonged fasts, reclining on the bare ground and other hardships, which they always enjoy. Such was the life of Athanasius at that time; he justified the words of Solomon, who wisely said that there is “a time for every thing” (Eccl. 3:1). Therefore, he did not hide for long while the battle continued, in order to appear with the onset of peace, which will soon be fulfilled. And George, no longer seeing any opposition from anyone, bypasses Egypt, subjugates Syria to the power of wickedness, and captures, as far as he could, the East. Just as streams absorb all the drains, so he collects to himself everything that is weak, attacking people who are more frivolous or timid; takes possession of the simplicity of the king 132 (so I will call his gullibility, respecting his zeal for the Faith, because, to tell the truth, he had “zeal”, but “not according to understanding” (Rom. 10:2); and as everywhere the wealth of the poor, used for bad deeds, paved the way for him, bribes some nobles - more gold-loving than Christ-loving, especially people among them effeminate, men by name, not having anything masculine in themselves, of dubious birth, but manifest in impiety, 133 to whom the Roman sovereigns, entrusting women’s affairs, I don’t know how or why, entrust men’s affairs along with them. Thus, this servant of the evil one, the sower of tares, the forerunner of the Antichrist, has become stronger. Instead of language, he used the most eloquent bishop of that time (if you want to call eloquent this not so much a defender of wickedness as our enemy and rival; I will gladly keep silent about his name); and he himself served his crowd instead of his hand, and overthrew the truth with gold, which was collected for pious deeds, but was turned into an instrument of wickedness by malicious people. The consequence of this predominance was a council, first compiled in Seleucia, in the church of the holy and valiant Virgin Thekla, and then in this great city 134; and to the cities that were formerly famous for their valor, this pillar of Halan (Gen. 10:10.11,2-9) gave fame to the cities, which were previously famous for their valor, which in a timely manner divided the languages ​​(oh that he would also divide their languages, because they agree to evil!) - this is the cathedral of Caiathino, at which Christ is condemned - or whatever else this council should be called, which perverted everything and led to confusion. He destroyed the ancient and pious confession of the Trinity, undermining and, as if with battering guns, shaking the Consubstantial One, and at the same time opening the door to wickedness with the vagueness of what was written, under the pretext of respect for Scripture and the use of long-accepted names, in reality, in order to introduce unwritten (άγραφον) Arianism instead of them. For the words: similar according to the scriptures 135, for the simple served as bait, covering the bait of wickedness, - an image that looks into the eyes of everyone who passes by, - shoes sewn on both feet, - a winnowing in every wind (Sir. 5:11). He based his rights on the newly written malice 136, “and therefore it does not harm piety if someone uses this or that word. The Arians took advantage of this against the true teaching, for slander against the truth; for they were wise to do evil, but did not know how to do good. Hence the cunningly contrived condemnation of the heretics, whom they excommunicated in words in order to make their plan attractive, but in reality only exposed them to appearances, accusing them not of a grave misfortune, but of an excessive desire to write 137 . From this, the uninitiated became judges of the monks, a new confusion occurred - sacred and mysterious objects are considered in public assemblies; from this the illegal study of life 138, hired informers and court by contract; some are unjustly overthrown from their thrones, others are elevated to their place, and from these, as something necessary, they demand the handwriting of wickedness, and the ink is ready and the informer is nearby. Quite a few of us have been subjected to this, even the most determined people; They did not fall in thought, but agreed in writing, entered into unity with the evil ones both in thought and in writing, and became partakers, if not of fire, then at least of smoke. I often shed tears, imagining the outpouring of wickedness at that time and the now rising persecution of the right word from the representatives of the word. Truly, the shepherds have gone mad, as it is written: “Many shepherds have spoiled My vineyard,” they have disgraced “My beloved plot” (Jer. 12:10), that is, the Church of God, gathered through many labors and sacrifices, slain before Christ and after Christ, and through the great sufferings of God himself for us. With the exception of a very few, who were either bypassed due to their insignificance, or opposed by their virtues and had to remain for Israel as a seed and a root in order to arise again and be enlivened by the streams of the spirit, all submitted to the circumstances of the time, with the only difference being that some underwent this before, others after. Some became champions and patrons of wickedness, others took secondary places and were either struck by fear, or enslaved by need, or caught in caresses, or involved out of ignorance, which is a lesser guilt if for anyone this is enough to excuse those who are entrusted with the care of the people. For just as the aspirations of lions and other animals are not the same, as well as of husbands and wives, old and young, on the contrary, there are many differences in each age and gender, so there is a difference between superiors and subordinates. Perhaps we would forgive the common people if this happened to them; they are often saved by lack of attention, but how can we forgive this to a teacher who, unless he is falsely named, must help others in ignorance? If it is unforgivable for anyone, no matter how rude and ignorant, not to know any Roman law, and if there is no such law that would cover what was done out of ignorance; Isn’t it strange that those who secretly lead to salvation do not know the principles of salvation, even if in everything else they were very simple and of shallow mind? However, let those who followed wickedness out of ignorance receive an apology. What can you say about others who attribute insight to themselves and, for the reasons stated above, succumbed to the overwhelming force, who for a long time represented themselves as pious people, and when something incriminating was soon encountered, they immediately stumbled. I hear it said in Scripture that “once again the heavens and the earth will shake” (Hag. 2:7), as if this had never happened to them before, and I think that this signifies the glorious renewal of all things. We must also believe Paul, who says that the final shock is nothing other than the second coming of Christ, the transformation and transformation of the present Universe into a state of immobility and steadfastness (Heb. 12:26–27). But this present shock, as I reason, is no less than the former, because it has torn away from us all the wise, God-loving men who cohabit with the heavenly in advance, who, although peaceful and moderate in everything else, cannot bear with meekness when God is given over in silence, and even become very abusive and irresistible (for such is the heat of jealousy), and are ready to to overthrow what should not be, rather than to neglect what should be. A considerable number of people rush after them, like a flock of birds, flying after those who have flown ahead, and even now they do not stop flying away. This is what Athanasius means to us while he was the armor of the Church, and this is what happened when he gave in to the slander of the evil ones! Those who intend to take possession of some strong fortress, when they see that it is impregnable and cannot be taken by ordinary means, resort to cunning. So what are they doing? They attract the commander of the fortress to their side with money or deception, and then without any difficulty they take possession of it. Or, if you like, those who were plotting against Samson first cut off his hair, in which his strength lay, and therefore they took the Judge and abused him as they wanted and just as powerfully as he had treated them before. Our foreigners did the same; first they wrested our strength from us, cut off the glory of the Church, and then they enjoyed the dogmas and deeds of wickedness. At this time, the support and patron 139 of the shepherd 140 hostile to us migrates from this life, putting a bad end to a bad reign, but bringing, as they say, useless repentance at his last breath, when everyone becomes a sincere judge of himself, because of the judgment awaiting there. For he considered the following three things to be bad and unworthy of his reign: the killing of relatives 141, the elevation of the apostate 142 by Caesar and innovations in the Faith; and, as they say, with words of repentance he ended his life. Then the word of truth will again assume its rights, the oppressed will receive complete freedom, while jealousy provokes anger, and the people of Alexandria will learn from experience how they stand against offenders. The inhabitants of Alexandria could not tolerate the unbridledness of man 143 and put his vices to shame with an extraordinary death, and death with extraordinary insults. You know this camel, and the strange burden, and the new elevation, and the first, and I think, the only procession - formidable to this day for the oppressors 144. When this storm of untruth, this corrupter of piety, the forerunner of the evil one, accepts punishment, which, in my opinion, does not deserve approval (because it was necessary to look not at what he had to endure, but at what we should have done), then the ascetic 145 returns from a wonderful wandering (so I will call his flight beyond the Trinity and together with the Trinity). With such joy he is met by the inhabitants of the city 146 and almost all of Egypt, everywhere and everywhere, even from the extreme limits, that some want to enjoy the single voice, and others the sight of Athanasius, others, as is known about the Apostles (Acts 5:15), to be sanctified by his one shadow with this new image of the body. And therefore, although many honors have already been given to many many times at all times and meetings have been made, not only to popular rulers and priests, but also to private individuals who have become famous for something; however, they will not remember a single meeting that would be more crowded and more brilliant than the present one. Only one thing can be applied to this meeting - Athanasius himself and the honor shown to him before, during his previous entry into Alexandria, when he was returning from the same flight that happened for the same reasons. There is also the following rumor about this honor (even though it would be unnecessary to retell it, I will add some sweetness and extra color to the word). After the entry of Athanasius into the city, one iparch entered and assumed this position for the second time. He was ours, that is, a Cappadocian, and a famous man (of course you guess that I’m talking about Philagria; he was loved as rarely loved, and as no one else was loved, honor was given to him according to love and (to express this briefly) with all signs of respect, the leadership was entrusted to him another time at the request of the city and by royal decree. On this occasion, one of the people, seeing an uncountable multitude of people, like the sea, Immense to the eye, as they say, he asked (as often happens in such circumstances) one of his acquaintances and friends: “Tell me, most respected, have you ever seen so many people flock with such enthusiasm to honor one person?” The young man answered, “On the contrary, it seems to me that Constantius himself would not have been awarded such an honor.” And he wanted to signify the highest honor with the name of the king. But the first one, laughing with particular pleasure and pleasure, objected: “What are you telling me, as if telling me about something great and amazing? I think that Athanasius the Great hardly entered with such triumph.” And to confirm his words, he added one of the oaths in use. And by this (which, I think, is clear to you) he wanted to express that he honors the now praised Athanasius above the king himself. Such was the general respect for this husband, such is the surprise to this day at his remembered appearance. For the inhabitants of the city, divided by sex, age and occupation (in this order, especially the Alexandrians, are usually arranged when they give national honor to someone), made up of themselves (how to describe this great spectacle in words?) one river. And the poet would say that this is the truly golden-stringed and good-natured Nile, flowing back from the city to Chaerea at a distance, I think, of a one-day journey and beyond. Let me enjoy the story a little longer. I am mentally present there, and it is not easy to distract the word from this triumph. He rode on a foal and almost in the same way (don’t blame me for madness) as my Jesus - “on a young donkey” (John 12:15), whether the Word wants to signify something else by this, or the pagan people on whom Jesus sits beneficially, having freed him from the bonds of ignorance. But Jesus is taken upon by tree branches, which are also thrown to the ground, and multi-colored and speckled garments are spread. And this alone was not honored, in this alone the tall and valuable husband was not comparable; while his entry represented the entry of Christ. And before him there were those who cried and those who came; Moreover, not just a multitude of children praised him, but every consonant and dissenting tongue tried to outdo each other in praise. I won’t even talk about popular applause, the pouring out of incense, all-night vigils, the illumination of an entire city, public and private feasts, and everything else with which cities express their joy. All this was then brought as a gift to him in abundance and beyond all measure. So with such triumph the wonderful Athanasius enters his city! Did he really live as befitted the leader of a large people, but did not teach as he lived? Or did you struggle, not as you taught? Or was less exposed to disasters than any of those who fought for the word? Or is he honored less than what his exploits deserved? Or, upon his entry, did he somehow darken the glory acquired during his entry? Not at all; on the contrary, everything in him was supported by one another, and, as in one lyre, everything was set up in the same way - life, teaching, exploits, and disasters, and what was shown to him upon his return, and what he accomplished upon his return. He takes over the administration of the Church, but at the same time he did not experience the same thing that happens to people who are blinded by the immoderation of anger and who, submitting to his dominion, expel and overthrow everything that they first encountered, even if it was worth sparing. On the contrary, reasoning that now is the best time to earn his approval (because the one who suffers is always more moderate, and the one who has the opportunity to repay evil for evil observes moderation less), he treats those who insulted him so meekly and condescendingly that even for them, one might say, the return of Athanasius was not unpleasant. He cleanses the Sanctuary of Christ-sellers selling holy things, so that in this too he can become an imitator of Christ; however, he does this not with a whip made of ropes (John 2:15), but with a convincing word. He reconciles those who are restless with each other and with himself, without requiring intermediaries, frees those who have suffered insults from oppression, without discerning whether someone adhered to him or the other side, and restores the fallen teaching. Again the Holy Trinity is freely confessed, placed on a candlestick and embracing the souls of all with the brilliant light of the One Divinity. Again he gives the laws of the Universe; He turns the minds of everyone to himself, writes messages to some, calls others to himself, and others come uncalled and receive edification. He offers everyone one law - free will; for he considered this alone to be a sufficient guide to perfection. To put it briefly: he imitates the properties of the two praised stones; for those who strike, it serves as adamant, and for rebels - as a magnet, which, by the inexplicable power of nature, attracts iron and adapts to itself the hardest of substances. But envy 147 could not patiently see that the Church very soon, like a body, healed the cut members and achieved its former glory and ancient prosperity; therefore, against Athanasius he sets up the king 148, like himself, an apostate, equal in malice and inferior only in time. He is the first of the Christian kings, having rebelled against Christ and suddenly casting out from himself the basilisk of wickedness, with which he had long been tormented, as soon as the favorable time arrived, he is proclaimed autocrat and turns out to be evil against the king who entrusted him with royal power, and even more evil against God, who saved him. He invents the most severe persecution of all that has ever been, because, adding conviction to torment (since he wanted to deprive the sufferers of the honor acquired by exploits), he shakes zealous courage itself, those turns and intricacies that are used in speech, introducing morality itself, or, more correctly, making it completely immoral, even caring about it and imitating the multiplicity of the evil one who lived in him. He considered it a small matter to subjugate the entire Christian race to his will, but a great thing to triumph over Athanasius and over the power that he had in our teaching. For he saw that he would not succeed in his plan against us while Athanasius was fully armed and ready to repel him; because the poverty of Christians was always replenished by those joining from the pagans and (which is truly amazing) by his prudence. Understanding and seeing all this, this terrible false thinker and persecutor does not remain any longer under the guise and in cunning self-coercion, but having discovered his cunning, he clearly expels Athanasius from the city; because this virtuous conqueror was to achieve full glory after a threefold struggle. After a little time, the Justice of God, having betrayed the evil king to the Persians, there carries out judgment on him, and he who was carried away there by curiosity returns dead, not arousing regret in anyone; even, as I heard from someone, the grave did not accept him, but rejected him, and the earth, which shook for his sake, was torn up with flames, in which I see the beginning of the torment there. But another king arises 149, not “disgraceful in face” (Dan. 8:23), like the previous one, and not oppressing Israel with heavy deeds and enforcers, but, on the contrary, very pious and meek. He, wanting to lay the strongest foundation for his reign and begin governing according to good laws, from which it was necessary, on the one hand, to return from imprisonment the bishops, like everyone else in general, so before others he surpassed everyone in virtue and was exposed to obvious persecution for piety, and on the other hand, the truth of our Faith, which many have ruined, obscured, fragmented into many interpretations and parts, tries to find out, so that especially the whole world, how many it is possible to bring into agreement and unity, with the assistance of the Holy Spirit; otherwise, in order at least for himself to adhere to the best confession, to make it dominant and to borrow strength from it for himself - so sublimely and admirably he reasoned about the most important subjects! It was here that the purity and firmness of faith in Christ was most revealed in Athanasius. For when all the others who professed our teaching were divided into three parts, and many in the doctrine of the Son, and a greater number in the doctrine of the Holy Spirit (where it was considered piety to adhere to a little wickedness) were infected with an illness, and only a few taught sensibly about both, he was the first, and alone, or with very few, dared to stand for the truth clearly and openly, confessing in writing the one Divinity and one essence of three (Persons); and what was previously granted to a great number of Fathers to establish in the dogma of the Son, he subsequently taught with inspiration about the Holy Spirit, bringing to the king a truly royal and magnificent gift, that is, a written confession of piety 150 contrary to the unwritten 151 innovation, so that they would be conquered by the King - the king, by the Word - words, written - written. Ashamed of this confession, as I think, those in whom there were still signs of life in the West and in the East, some, if you believe their own words, bowed in thought to piety, but did not prostrate further, like a dead offspring that had lost life in the mother’s womb; others, like a spark, ignited somewhat to suit the circumstances of the time, or the most zealous of the Orthodox and the God-loving of the people; and some dared to stand for the truth. I would also join the last side (for I do not dare to boast of anything more) not in order to accommodate my timidity (such is the disposition of the mind in the weakest people; and we have already built enough, not acquiring someone else’s and ruining our own, like truly bad stewards), but to bring our fruit into the world, to carefully educate it and present it to the eyes of everyone who is constantly improving. This is another one of his feats that is less worthy of surprise. For what is surprising if he who himself was exposed to disasters for the truth confessed it in writing? But what most convinces me to be surprised at this husband, about which it is impossible to remain silent without harm, especially at a time when many disagreements arise, I will add to what has been said. May this act serve as a lesson for our contemporaries, if we only want to imitate it. For just as from the water drawn, not only what remains outside the scooping hand is separated, but also what flows through the fingers from what is held by the hand, so not only the wicked, but even the pious are cut off from us, and not only for the sake of unimportant dogmas, which would not be worth arguing (which would not be so difficult), but even for the sake of sayings that contain the same meaning. For when we piously use the expressions: one essence and three Hypostases, of which the first means the nature of the Divine, and the last - the personal properties (ίδιότητας) of the Three, and when the Romans, understanding the same with us, due to the poverty of their language and due to the lack of names, cannot distinguish essences from the Hypostasis and therefore replace the word “Hypostases” with the word “persons”, so as not give the thought that they recognize three essences, then what comes of it? Something very worthy of laughter and regret. This unimportant competition about sounds seemed to be a difference of Faith. Then, as a result of disputes about this, it happened that in the expression “three persons” Sabellianism was discovered, and in the expression “three hypostases” - Arianism. What next? As every day something even somewhat distressing is added (since arguing always produces grief), the danger arises that along with the syllables the ends of the Universe will be torn apart. Seeing and hearing all this, this blessed one, as a truly man of God and a great builder of souls, did not consider it necessary to ignore such an inappropriate and reckless section of the word, but uses his treatment against such an ailment. How does he do this? With all meekness and philanthropy, having invited both sides and strictly examining the meaning of the expressions, when he found them not to deviate from sound teaching and not at all different in concept, he gives them the use of different names, but connects them into one by the names themselves. This is more useful than lengthy works and speeches, which everyone already devotes to writing, and to which a little ambition is sometimes added, and from this they can introduce something new into the teaching itself. This is preferable to many vigils, reclining on bare ground, which only benefit those who practice them. This is equal to the glorious expulsions and repeated flight of Athanasius himself. For what he decided to endure these exiles for was the same thing he took care to fulfill after suffering. With such constancy he acted on others whom he praised. and punishing whom moderately; inciting some to slowness, in others curbing ardor, taking care of others so that they do not fall somehow, and giving others the means to correct themselves after a fall. He was simple in character, varied in management, wise in speech, even wiser in mind, quiet with the humble, exalted with the pompous; hospitable, the protector of those who ask, the averter of evil, truly combining in one himself everything that the pagans attributed in parts to one of their gods. I will also add that he was the patron of marriage, a friend of virginity, a guardian and restorer of the world, a guide for those departing from this life. Oh, how many names do the virtues of Athanasius represent to me, who wants to name this man for each of his valor! Since he led such a life, he was taught and taught that his deeds and morals serve as a rule for bishops, and his dogmas serve as a law for Orthodoxy: then what reward for piety does he accept? For nothing should be left unattended. “In a good old age” (1 Samuel 29:28) he ends his life, and is attached to his fathers - the Patriarchs, Prophets, Apostles and Martyrs, who fought for the truth. And I will say a short tombstone: at his departure he is given more honors than at his entrances. Many tears were shed for him; but in everyone’s heart there remained a glory about him that exceeded everything visible. O dear and sacred head! You, who, in addition to your other perfections, especially respected moderation in speech and silence, put an end to my word here; although it is poor in comparison with the truth of Your works, it is not lacking in comparison with my strength. And you yourself mercifully look down on us, on this people, and guide them so that they are a perfect worshiper of the perfect Trinity, contemplated and revered in the Father and the Son and the Holy Spirit, and preserve us, if times are peaceful, by shepherding with us; and if battles come, take them out of here or take them and place them with you and those like you (although what I ask is too great) in Christ our Lord Himself, to whom be all glory, honor, and dominion forever, amen. St. Mark the Evangelist, the first bishop of the Alexandrian Church. Aryan (Αρειος) can mean frantic, frantic. As being born in Cappadocia, from which came a certain George, one of the enemies of Athanasius, who will be discussed in the continuation of the Word. Gregory, who, after the expulsion of St. Athanasius by the Arians, was elected Archbishop of Alexandria, but was removed from the throne by the Arians and replaced by George the Cappadocian. Ariana, out of hatred for St. Athanasius, they cut off the hand of someone, living or dead, and, presenting it to the court, they slandered the saint that he cut off this hand from one of the Alexandrian cleric Arsenius, whom he killed, and through it he performed spells. Meanwhile, Arseny was removed from the city by the Arians. But when the news reached him about what St. Athanasius was accused of, he immediately appeared in court and exposed the liars. Contemplative and ascetic life. George, with expensive gifts, attracted to his side the eunuch Eusebius, the chief commander at the imperial court and an obvious Arian. Arian symbol words. According to the explanation of Nikita, Constantius, at the inspiration of the Arians, wrote that the word “similar” means the same as “consubstantial”: Thus, at the Council of Constantinople, the Arians condemned the Syrian Aetius for vanity and for excessive inclination to debate in the writings of Theodorit. Histor. Eccl. I.2 P.28. That is, the study of the life of bishops by lay people. When he could, he did not prevent the killing of his brother Constantine, and he himself ordered the death of Julian’s brother Gallus. The Alexandrian citizens, having killed George, cut his body into pieces and carried him around the city on a camel. It is remarkable that Julian, in a letter to the Alexandrians (in Nikephoros, book 10, chapter 7), expressing his anger at them for such an act, does not mention the participation of Christians in it; and St. Epiphanius (Vol. 1, book 3) clearly attributes it to the pagans; and Marcellinus (book 21) only concludes that the Christians agreed to this because they did not prevent the pagans. That is, either the symbol of Faith, known under the name Athanasiev, or the confession presented by Athanasius to Jovinian, about which review. at Theodoret Church. Histor. Book 4 chapters 2 and 3. According to other readings, instead of unwritten (άγραφον), written (έγραφον) is read. In both cases, of course, the Arian creed. You might be interested in: