SCRIPTURA

Church Fathers

Select Works and Letters

Athanasius

Translated by Archibald Robertson

Athanasius defends the Nicene faith: the Orations against the Arians, his letters and more.

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Contents · 146

  1. 1Editorial Preface
  2. 2Preface
  3. 3Biographies
  4. 4Early years, 298-319
  5. 5The Arian Controversy before Nicæa, 319-325
  6. 6The Council of Nicæa
  7. 7The situation after the Council of Nicæa
  8. 8Early years of his Episcopate. The Anti-Nicene reaction, 328-335
  9. 9Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian Intrigue. Rome and Sardica. (337-346)
  10. 10The Golden Decade, 346-356
  11. 11The Third Exile, 356-362
  12. 12Athanasius under Julian and his successors; Fourth and Fifth Exiles. Feb. 21, 362, to Feb. 1, 366
  13. 13Last Years, Feb. 1, 366-May 2, 373
  14. 14List of Writings
  15. 15Athanasius as an Author. Style and Characteristics
  16. 16Fundamental ideas of man and his redemption
  17. 17Vehicles of Revelation; Scripture, the Church, Tradition
  18. 18Derivative Doctrines. Grace and the Means of Grace; The Christian Life; The Last Things
  19. 19Applications
  20. 20Synoptical Table of the Bishops of the Chief Sees
  21. 21Appendix. The Civil and Military Government of Egypt in the Lifetime of Athanasius
  22. 22Introduction
  23. 23Evil, then consists essentially in the choice of what is lower in preference to what is higher
  24. 24The folly of image worship and its dishonour to art
  25. 25The idea of communications through angels involves yet wilder inconsistency, nor does it, even if true, justify the worship of the image
  26. 26The balance of powers in Nature shews that it is not God, either collectively, or in parts
  27. 27The same subject continued
  28. 28Conclusion. Doctrine of Scripture on the subject of Part I
  29. 29Introduction
  30. 30The true doctrine. Creation out of nothing, of God's lavish bounty of being. Man created above the rest, but incapable of independent perseverance. Hence the exceptional and supra-natural gift of being in God's Image, with the promise of bliss conditionally upon his perseverance in grace
  31. 31Second reason for the Incarnation. God, knowing that man was not by nature sufficient to know Him, gave him, in order that he might have some profit in being, a knowledge of Himself. He made them in the Image of the Word, that thus they might know the Word, and through Him the Father. Yet man, despising this, fell into idolatry, leaving the unseen God for magic and astrology; and all this in spite of God's manifold revelation of Himself
  32. 32Man, unmoved by nature, was to be taught to know God by that sacred Manhood, Whose deity all nature confessed, especially in His Death
  33. 33The change wrought by the Cross in the relation of Death to Man
  34. 34Prophecies of the Cross. How these prophecies are satisfied in Christ alone
  35. 35He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves
  36. 36The new virtue of continence. Revolution of Society, purified and pacified by Christianity
  37. 37Deposition of Arius · 1 of 3
  38. 38Deposition of Arius · 2 of 3
  39. 39Deposition of Arius · 3 of 3
  40. 40Introduction
  41. 41Letter of Eusebius. (Epistola Eusebii.)
  42. 42Excursus A
  43. 43Introduction
  44. 44By 'all things' is meant the redemptive attributes and power of Christ
  45. 45Outrages which took place at the time of Gregory's arrival
  46. 46Introduction
  47. 47Introduction
  48. 48Letter of Julius to the Eusebians at Antioch
  49. 49Letters of the Council of Sardica to the Churches of Egypt and of Alexandria, and to all Churches
  50. 50Imperial and Ecclesiastical Acts in Consequence of the Decision of the Council of Sardica
  51. 51Documents connected with the charges of the Meletians against S. Athanasius
  52. 52Documents connected with the Council of Tyre · 1 of 2
  53. 53Documents connected with the Council of Tyre · 2 of 2
  54. 54Additional Note on Apol. C. Arianos, §50
  55. 55Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22
  56. 56Defence of the Council's Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense
  57. 57Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen
  58. 58Introduction
  59. 59De Sententia Dionysii. (Defence of Dionysius.)
  60. 60Introduction
  61. 61Prologue
  62. 62Preface
  63. 63How he left the fort, and how monasticism began to flourish in Egypt. Antony its leader
  64. 64His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan
  65. 65The growth of the monastic life at this time (about A.D. 305)
  66. 66Of the two brethren, and how one perished of thirst
  67. 67How he reasoned with divers Greeks and philosophers at the 'outer' mountain
  68. 68How, when now 105 years old, he counselled the monks, and gave advice concerning burial
  69. 69Chapter I
  70. 70Chapter II
  71. 71Introduction
  72. 72Disproof of It
  73. 73Want of room the cause, precedent the justification
  74. 74A copy of the letter as follows:
  75. 75Letter of Constantius to the Ethiopians against Frumentius
  76. 76Insincerity of this charge
  77. 77Their real grievance is not that Athanasius is a coward, but that he is free
  78. 78The Saints who fled were no cowards
  79. 79He acted according to the example of the Saints. Character of his accusers
  80. 80Introduction · 1 of 2
  81. 81Introduction · 2 of 2
  82. 82Arian Persecution Under Constantine
  83. 83First Arian Persecution under Constantius
  84. 84Restoration of the Catholics on the Council of Sardica
  85. 85Second Arian Persecution under Constantius
  86. 86Persecution and Lapse of Liberius
  87. 87Persecution at Alexandria
  88. 88Persecution in Egypt
  89. 89Introduction
  90. 90Introduction. Reason for writing; certain persons indifferent about Arianism; Arians not Christians, because sectaries always take the name of their founder
  91. 91Extracts from the Thalia of Arius. Arius maintains that God became a Father, and the Son was not always; the Son out of nothing; once He was not; He was not before his generation; He was created; named Wisdom and Word after God's attributes; made that He might make us; one out of many powers of God; alterable; exalted on God's foreknowledge of what He was to be; not very God; but called so as others by participation; foreign in essence from the Father; does not know or see the Father; does not know Himself
  92. 92Subject Continued. Objection, that the Son's eternity makes Him coordinate with the Father, introduces the subject of His Divine Sonship, as a second proof of His eternity. The word Son is introduced in a secondary, but is to be understood in real sense. Since all things partake of the Father in partaking of the Son, He is the whole participation of the Father, that is, He is the Son by nature; for to be wholly participated is to beget
  93. 93Objections Continued. Whether is the Unoriginate one or two? Inconsistent in Arians to use an unscriptural word; necessary to define its meaning. Different senses of the word. If it means 'without Father,' there is but One Unoriginate; if 'without beginning or creation,' there are two. Inconsistency of Asterius. 'Unoriginate' a title of God, not in contrast with the Son, but with creatures, as is 'Almighty,' or 'Lord of powers.' 'Father' is the truer title, as not only Scriptural, but implying a Son, and our adoption as sons
  94. 94Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice
  95. 95Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father
  96. 96Excursus B. On §22 (Note 3)
  97. 97Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation
  98. 98Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship
  99. 99Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies
  100. 100Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof
  101. 101Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works
  102. 102Texts Explained; Sixthly, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation
  103. 103Texts Explained; Eighthly, John xvii. 3. and the Like. Our Lord's divinity cannot interfere with His Father's prerogatives, as the One God, which were so earnestly upheld by the Son. 'One' is used in contrast to false gods and idols, not to the Son, through whom the Father spoke. Our Lord adds His Name to the Father's, as included in Him. The Father the First, not as if the Son were not First too, but as Origin
  104. 104Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In what sense we are 'in God' and His 'sons.'
  105. 105Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1
  106. 106Texts Explained; Eleventhly, Mark xiii. 32 and Luke ii. 52. Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, 'whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for our profit, that we be not curious (as in Acts i. 7, where on the contrary He did not say He knew not). As the Almighty asks of Adam and of Cain, yet knew, so the Son knows[as God]. Again, He advanced in wisdom also as man, else He made Angels perfect before Himself. He advanced, in that the Godhead was manifested in Him more fully as time went on
  107. 107Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will which the Father has to the Son, the Son has to the Father. The Father wills the Son and the Son wills the Father
  108. 108Excursus C. Introductory to the Fourth Discourse against the Arians
  109. 109When the Word and Son hungered, wept, and was wearied, He acted as our Mediator, taking on Him what was ours, that He might impart to us what was His
  110. 110Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also
  111. 111That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh
  112. 112Introduction · 1 of 2
  113. 113Introduction · 2 of 2
  114. 114History of the Councils
  115. 115History of Arian Opinions · 1 of 3
  116. 116History of Arian Opinions · 2 of 3
  117. 117History of Arian Opinions · 3 of 3
  118. 118On the Symbols 'Of the Essence' And 'Coessential.'
  119. 119Introduction
  120. 120Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.)
  121. 121Appendix. Exile of Athanasius under Julian, 362-363
  122. 122Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.)
  123. 123Introduction
  124. 124Introduction
  125. 125The Historia Acephala
  126. 126Introduction
  127. 127For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II
  128. 128For 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii
  129. 129For 332. Easter-day vii Pharmuthi, iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus; Indict. v
  130. 130For 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict
  131. 131For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict
  132. 132For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54
  133. 133For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55
  134. 134(For 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. xiv; Easter-day, xiii Kal. Maii, xxiv Pharmuthi; Æra Dioclet. 57
  135. 135(For 346.) Coss. Augustus Constantius IV, Constans III; Præf. the same Nestorius; Indict. iv; Easter-day iii Kal. Apr., iv Pharmuthi; Moon 21; Æra Dioclet. 62
  136. 136(For 347.) Coss. Rufinus, Eusebius; Præf. the same Nestorius; Indict. v; Easter-day, Prid. Id. Apr., Pharmuthi xvii; Æra Dioclet. 63; Moon 15
  137. 137(For 355.) From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of which the commencement is, 'Again the season of the day of the living Passover.'
  138. 138(For 368.)
  139. 139To the Church of Alexandria on the same occasion
  140. 140First Letter to Lucifer
  141. 141To Serapion, concerning the death of Arius
  142. 142To the Emperor Jovian
  143. 143Second Letter to Orsisius
  144. 144To Epictetus
  145. 145Letter to Maximus. (Written about 371 A.D.)
  146. 146Memorandum