introduction
On the second of May, the Holy Church commemorates the transfer of the remains of Saint Athanasius the Great and acclaims him with these phrases:
“لقد صرت عموداً للرأي المستقيم موطداً الكنيسة المقدسة بالعقائد الإلهية، يا رئيس الكهنة أثناسيوس، لأنك لما كرزت بمساواة الابن للآب في الجوهر، خذلت آريوس أيها الأب البار. فابتهل إلى المسيح الإله أن يمنحنا الرحمة العظمى”.
“لما غرست عقائد الرأي، نزعت أشواك العبادة الوخيمة، وأنميت بذار الإيمان بغيث الروح، فلذلك نمدحك أيها البار أثناسيوس”.
With these two troparias, the Church gives us a clear, concise idea of the life of this righteous man in its essence, because, through her living tradition, she ensures that her generations are raised in holiness, making her saints always standing before us, so that we can absorb their example and seek their good example, so that life within it becomes one continuous, moving stream that runs (like streams of grace), marking the past. In the present as a cohesive series of events that encourage repentance and encourage sound faith!
يلفت انتباهنا هذا القديس الذي بذل خمساً وأربعين سنة في خدمة “الكلمة” (اللوغوس)، والدفاع عن ألوهيته. إنه يثير اهتمامنا بنوع خاص لأن الكنيسة اجتازت بفضل بطولته وصلابته، مرحلة عسرة كادت تهدم كيانها وتزعزع أسسها ! نظرة خاطفة إلى حياته قد تعبِّر أكثر من كتاباته وأكثر من أي تعليق عن شخصية هذا الرجل الجبّار.
The Church of Alexandria in the late third century
ولد أثناسيوس، غالباً، في الإسكندرية حوالي سنة 295 أو ربما بعد ذلك بقليل في عائلة مسيحية ورعة. ويقول القديس غريغوريوس النازينزي: “لقد شبّ منذ البدء في الممارسات الدينية وسيرة التقوى” (العظة 21، 6). والإسكندرية، في نهاية القرن الثالث، عاصمة تعج بالحركة والنشاط تتشعب فيها حضارات مختلفة وتنشأ فيها التيارات الفكرية المتنوعة إنها مرفأ مزدهر تختلط فيه شعوب من بلدان متعددة ومركز للعلم والثقافة ذو مجتمع راق يحب الإطلاع والمناقشة والمجادلة. ترعرعت فيها المسيحية بطريقة عجيبة وانتشرت انتشاراً باهراً، لمعت فيها أسماء نيّرة: افلوطين الفيلسوف، اقليموس الإسكندري، أوريجانس البليغ، فكانت مهد الفلسفة والأبحاث المنطقية وازدهار الفكر الإنساني من كل النواحي.
As for the Church of Alexandria, it is also superior, as it has its own school and teachers. Its archbishop manages the affairs of all of Egypt up to the borders of present-day Libya. He presides over about a hundred bishops and is called “Pope of Africa.” It is a living church that teaches and preaches, baptizes and celebrates the Lord’s feasts. It enjoys tranquility after the persecutions have faded for a while, and it thrives in security and stability. This bliss lasted until the year 303, when Emperor Diocletian, the last persecutor known to history, suddenly came. (1)، بمرسوم منع فيه التجمعات المسيحية وأمر بهدم الكنائس وإتلاف الكتب الدينية! فعادت الدماء تُسفك من جديد في مختلف أنحاء الإمبراطورية، وانتشر الذعر، وامتلأت القلوب خوفاً وزجّ الكون رهباً! قد يذكر أثناسيوس وهو في العاشرة من عمره، شيئاً من هذه البشاعة (لأنه مخضرم بين الكنيسة المعذبة والكنيسة المنتصرة) فتركت في قلبه تعاسة ويأساً ولكنها أكسبته صلابة الشهيد وجأشه، وكوّنت شخصيته إلى حد الشراسة أحياناً! يخبرنا أفسابيوس القيصري المؤرخ كيف أن السلطة أمرت بأن تقام الخدم في كافة المعابد الوثنية وعلى المواطنين جميعهم أن يَنْحَنوا أمام المذابح ويقدِّموا البخور فيها. وكل من يأبى ذلك يُقاصَصْ قصاصاً مرّاً: (… تقلع العين بالخنجر ويحرق جذرها ثم يدفع بالمسكين أمام المذبح الوثني ويُناوَل المبخرة لكي يسجد أمام الآلهة وحينئذ يحسب من عداد الذين أنكروا مسيحيتهم!)…
These persecutions lasted for ten years, sometimes worsening and sometimes fading, until the death of Diocletian. What was the fate of those who denied their religion under pressure? This question caused a problem in the churches, especially in the Church of Alexandria. In the meantime, a group of Christians formed who considered themselves “pure,” that is, those who withstood the persecutions and did not deny. They were headed by Bishop Malasius, and they quarreled with Archbishop Peter, as they found that his position was tolerant towards those who were weak! Malasius and his followers split from the church. Soon, that saintly bishop, Peter, was martyred, and Pope Alexandros succeeded him, who was affected by the dire situation of the church and wanted to restore security to it by bringing back the dissident church members.
The emergence of Athanasius
أُفسح المجال أمام ألكسندروس لهذا العمل إذ كان كل شيء على ما يرام من الناحية السياسية. فبعد وفاة الإمبراطور الطاغية سجّل أحد خلفائه، قسطنطين الأول، وكان محبذاً للمسيحيين، انتصارات هامة جعلته الحاكم الأوحد على القسم الغربي من الإمبراطورية، فاتفق سنة 312 مع مشاركه في الحكم، إمبراطور الشرق، على إنهاء الاضطهادات وإعطاء حرية ممارسة الأديان للجميع. حسب القديس غريغوريوس اللاهوتي لم يمض أثناسيوس وقتاً طويلاً في دراسة العلوم الدنيوية واكتساب ثقافة عامة. لكنه كان له بدون شك معرفة كافية بالفلسفة القديمة خاصة بالأفلاطونية الجديدة. وكان قد اهتمّ خاصة أثناء سني تحصيله العلمي بدراسة الكتاب المقدس الذي كان يعرف كل أسراره. وربما قد تتلمذ على أيدي بعض أساتذة مدرسة الإسكندرية الشهيرة. وفي حوالي سنة 313 كان أثناسيوس ينهي دروسه اللاهوتية فلفت انتباه أسقفه ألكسندروس لحدة ذكائه وسعة إمكاناته، فاهتم الأسقف بمتابعة دروس أثناسيوس ورسمه شماساً في سنة 319 وجعل منه أمين سره. وبادر معه إلى ترتيب أمور الكنيسة التي تضعضعت بسبب هذه الكوارث كلها. لكن هذه الجهود لم تُبذل بأمان لأن شيئاً آخر كان يحول دونها: أحد كهنة الإسكندرية المسمّى آريوس الذي يدّعي الفلسفة والتقشف كان يُعكّر صفاء الجو بنشره آراء بعيدة كل البعد عن الاستقامة! يستند على أتباع ملاسيوس ليكتسب قوة، ويعبِّر بكلمات فصيحة ويبدي براهين كتابية ليثبت أن الابن، الأقنوم الثاني من الثالوث الأقدس ليس بإله وإنما هو أول المخلوقات وأرفعها مرتبة، أي ليس مساوياً للآب في الجوهر! حتى لو دعوناه إلهاً، يقول آريوس، إنه ليس بإله في الحقيقة بل الاسم فقط! لم يكن موجوداً منذ البدء إذ أن له بداية ولا يتنعم بجوهر الآب ولا بطبيعته! آراء أوريجنيسية مزيّفة؟ أفلوطينية محرّفة؟ على كلٍ هرطقة أكيدة! اضطرب ألكسندروس بهذه الأنباء، فاستدعى آريوس واستجوبه ليتحقق مما سمعه فاضطرب أكثر وأكثر وعقد مجمعاً ضمّ كل أساقفة مصر، وحكم على آريوس سنة 320. لكن آريوس لم يبال بهذا الحكم بل فرّ هارباً إلى قيصرية فلسطين ليزرع فيها بذور الشك والأذى. استقبله أسقفها أفسابيوس بكل ترحاب، وإن لم يشاركه تماماً رأيه، لأن عداوة قديمة أو بالحري منافسة كانت تفرِّق بين الكرسيين الإسكندري والقيصري. ثم انتقل من هناك إلى نيقوميدية في آسيا الصغرى حيث وجد أرضاً خصبة لزرع هرطقته لأن أسقفها المدعو أيضاً أَفسابيوس والذي كان له مكانة مهمة ونفوذ ظاهر في البلاد، شاركه الرأي بدون تردد، بل تبنّى الفكرة من أساسها وأصبح الاثنان منذ ذلك الحين عدوّين لدودين لألكسندروس! أخذت حينئذ البلبلة تنتشر في الكنيسة والأساقفة في كل الأنحاء يتحيّرون ويترددون لا يدرون أي موقف يتخذون… إلى أن حصلت أحداث سياسية أوقفت آريوس عند حدّه!
Council of Nicaea
In the year 324, Constantine defeated Licinius, Emperor of the East, after he converted to Christianity and became the sole ruler of the entire Roman Empire. The first mission he wanted to undertake was to spread peace and security in his vast empire, especially in Alexandria, where the Arians were rioting and sowing chaos. He decided to hold an ecumenical council in Nicaea, which he himself would chair (as a bishop from abroad). All the bishops of the universe, meaning about 225 bishops, met on July 25, 325. The first problem raised in this council was the problem of Arius and his dispute with Alexandros. Arius stood up in front of everyone and explained his theory. Once it was over, only seventeen bishops supported him, while the overwhelming majority came from Alexandros, Bishop of Alexandria. Arius was judged and the right opinion represented by Markles of Athens and Athanasius prevailed, and of course under the supervision of the emperor himself! In order for doubt to be dispelled forever, the text of the Constitution of Faith that we recite every Sunday in the Mass from the beginning to the phrase (and in the Holy Spirit) (2). This constitution is followed in the Council’s decisions by the following note: (Everyone who acknowledges that there was a time when the Word did not exist, and that the Son was created out of nothingness or from any other matter, and that he is a created being, changing or changing, the Church will greatly reward him!).
Let us now consider the importance of Athanasius during the Council. At that time, he was only a simple deacon accompanying his bishop. He therefore had no right to interfere in the dispute, but he was in fact the hero of Nicaea, as the issue was vital to him because he knew full well that Arius’ teaching ultimately wanted either to destroy the Son on whom Christianity was based, or to reach polytheism in acknowledging that the Word is a demi-god! Therefore, he worked like a bee near his bishop, preparing decisions for him, contributing to their text, and working enthusiastically and energetically to convince the bishops, to the point that he attracted the attention of everyone who found that his position was firm and bold. From that time on, he became a “pure man,” and his life after that was only about defending this constitution and ensuring that not a single word was shaken from it. As soon as the council ended, intrigues began to work to challenge its decisions, and Arius’ colleagues began seeking to bring him closer to Constantine. It did not take long until he was satisfied and began preparing himself to return to Alexandria after he signed a suspicious constitution that was close to the Nicene Constitution.
Athanasius, bishop
Alexandros, Archbishop of Alexandria, died, and it was natural for Athanasius to succeed him, because he demonstrated intelligence, cunning, and a prominent personality, and he had many admirers. The Council of Alexandria, held in the year 339, says: “All the people, all those belonging to the universal Church, gathered and unanimously and with one voice called for Athanasius as their bishop. They insisted on this opinion and continued to pray for this to Christ publicly for many days and nights.” On July 8, 328, Athanasius was ordained bishop of Alexandria by several bishops. He was only thirty-two years old. But this painter caused confusion and many problems. Hence, it becomes clear to us that history repeats itself and that strong figures like Athanasius, who submit only to the truth and Christ, arouse terror in weak souls because their integrity reveals their fragility! But the Holy Spirit is always working in the church to shepherd it and conquer evil forces. Therefore, despite the Arians and their support, Athanasius was elected bishop of Alexandria. Joy filled the entire city and church bells rang because he enjoyed great popular support in the city. The new bishop visited all parts of his diocese, including the desert, which led him to meet Pachomius (3) Who he respected very much and called him (the father of the Orthodox faith).
But the situation worsened and developed, and battles began to take place between the opponents, especially when Athanasius firmly refused to let Arius enter his city again and boldly wrote a letter to Constantine explaining to him the reason for his refusal. Complaints began to be sent to the emperor against the righteous bishop. They sought to woo him and accuse him of all kinds of charges in order to forcibly remove him from his diocese. A council was held in Tire in the year 335, in which all of Athanasius’ enemies were ready to defeat him. But Athanasius did not remain idle. After defending himself fiercely before the council, while the bishops were meeting to decide his fate, he fled secretly to Constantinople. It is said that he surprised Constantine on the way and asked to confront him! The Emperor summoned the bishops of Tyre. As soon as he discussed the matter with them, they accused Athanasius, claiming that he wanted to prevent the shipment of wheat from Alexandria to Constantinople, citing various lies. Athanasius was exiled to the city of Treves in the west, and this was the first stage in a series of painful incidents in the life of this saint. Apparently, victory had been achieved for Arius, but he soon died, leaving behind his heretical followers who did not stop fighting this hero of ours!
Athanasius remained without a successor, and the see of Alexandria remained vacant or an orphan until Constantine's death in the year 337. The empire was divided again among his children, with Constantius receiving the western part and Constantius the eastern part. But the latter tended towards the Arians. The two new emperors allowed Athanasius to return to his diocese. He returned after an absence of two years, took over the diocese with love, and became more active in organizing its affairs. He learned of the importance of ritual in fermenting dough, so he asked for the help of the fathers of the desert.
As for Athanasius’ opponents, led by Ephesius, Bishop of Nicomedia, the archenemy, they were not comfortable with this development and decided that this annoying person must be removed from his diocese by any means possible! They wrote to Pope Julius reminding him of the decisions of the Council of Tire. However, before the Pope sent an answer to their letter, they gathered in Antioch in the year 339 and deposed Athanasius, appointing in his place Bishop Gregory of Cappadocia. The new bishop entered Alexandria with the help of an army squad and stormed the churches amidst violent opposition from the people. Athanasius decided that it was wise to stay away from Egypt, so he went to Rome, where Pope Julius held a council that included one hundred bishops, who acquitted Athanasius of all the charges brought against him by his opponents. Then he held another council in Sardicia in the year 343, which restored Athanasius’ legal rights. But the decisions of this council were only implemented by force, that is, by the intervention of the emperors, as the Pope asked Constantius, the ruler of the Arabs, to intervene with his brother to return Athanasius to his diocese. The latter remained in Rome, learning about the West and spreading education there until the death of Gregory in the year 346, when he was able to enter Alexandria in victory.
Spiritual fertility followed by a third banishment
The period between the years 346 and 356 was a period of spiritual fertility for Athanasius and his diocese, during which he resorted to writing. Athanasius himself described the overwhelming spiritual renaissance that swept Alexandria in that period, which was summarized by the multiplication of the number of monks and nuns, an increasing demand by families for a life of asceticism and prayer, the creation of social service organizations, the establishment of spiritual meetings in homes, the spread of the spirit of peace and harmony throughout the parish, and the abundance of sermons and pastoral bulletins. Periodicity (4). He wrote his most important researches: (Against the Arians), (Decrees of Nicene), etc.. He often chose assistants from among the monks, appointed them as bishops, and assigned them various responsibilities. But as soon as his protector and Pope Julius died in the year 350, Athanasius’s enemies breathed a sigh of relief. With the death of his brother, Constantius the Arian became the sole ruler of the entire empire, and he wanted to put an end to this bishop who was becoming more powerful and active and passionately spreading the Nicene faith! He agreed with the new Pope Libarius to hold a council to study these matters. The bishops met in the city of Arles (in the year 353) and then in the city of Milan (in the year 355). At this last council, the emperor asked those present, under pressure, to sign a ruling against Athanasius. When he sensed their hesitation, he asked them to choose between denial or signing. Athanasius narrates that Constantius said: (What I want is the law!). Most of them signed, and everyone who refused was exiled. As for the pope who refused to sign, he was deported to the borders of Bulgaria!
Thus, while everyone was submitting under the rule of this fierce emperor, Athanasius represented the upright opinion that refused to submit to any person who did not derive his authority from God. Athanasius was sentenced to exile and a troublemaker bishop named George was elected in his place. The decision had been made and all that remained was implementation, and that was in the early year 356. Athanasius tells us how this happened:
(… كان ليل. الشعب كله ساهر في الكنيسة.. ظهر بغتة سيريانوس القائد مع 500 جندي وأحاطوا بالكنيسة لكي لا يستطيع أحد أن يهرب. أمّا أنا فلم أشأ أن أترك شعبي وسط هذه الضوضاء فجلست على المنبر وطلبت من الشماس أن يقرأ المزمور (رحمة الرب إلى الأبد). ثم طلبت من الشعب أن يترك الكنيسة. ففي الحال دخل الجند إلى الكنيسة وأحاطوها من كل النواحي ليلقوا القبض عليّ! فطلب الكهنة مني بإلحاح أن أهرب. فرفضت أن أترك المكان قبل أن يكون كل واحد من الحاضرين بأمان. فهجم جماعة من الرهبان واختطفوني بقوة إلى خارج الكنيسة. وإني أشهد بالحقيقة أنه رغم فرق الجيش هربت دون أن يراني أحد مقتاداً من الروح!).
Thus, for the third time, Athanasius was forced to leave his diocese. This time, he took refuge in the desert, away from the world and the church administration, settled in its global glories, afraid to confront the authorities and put an end to their interference! He went into the desert to confront the Son, the Incarnate Word, the Second Person of the Trinity for whom he had sacrificed his entire life! He enjoyed living with the ascetics who despised worldly glory and wealth in order to meet their living God in solitude and prayer, but he did not cut off from his diocese. Rather, he remained in constant contact with it, managing its affairs from afar and caring for it faithfully until he was nicknamed (the Patriarch Hidden Across the Wasteland).
During his absence, Emperor Contsanthus began launching a massive persecution campaign against everyone who remained in the Nicene faith, and councils were held that included all the heretics who tried to distort and distort the Constitution of Faith. There was a council in the city of Rimini in the west, and another in Seleucia in the east, in the year 359. Then the voice of righteous Hilarion, who was called Athanasius of the west, rose, saying: (Why do you hear that Christ, the only Son of God, is not a true God, and remain silent! Silence means agreeing to this blasphemy! ). But his voice was not heard and his impact was hidden in distant exile, just as many opposing bishops were exiled!
As for the Holy Spirit, who watches over His Church, he did not allow this extreme of tyranny, so he used political events to calm things down. At this same time, the battalions of the victorious armies in Gaul called for Julian as the new Caesar and marched under his banner to fight Constantius and usurp power from him. But the latter soon died in the year 361, allowing the victor to enter Constantinople.
The end of the life of Athanasius
The ungrateful Julianus! This is how history called him. As for historians, they called him Julian the Philosopher, and this name may be appropriate for him because he was a man of science and philosophy in addition to his military qualities. Julian demonstrated tolerance regarding religions and did not want to interfere in church matters. But he wanted to restore the heritage of paganism, so he established temples and structures again without offending other religions. As soon as he took power, he allowed the exiles to return to their country. Athanasius returned to Alexandria in the year 361. As soon as the people learned of this, they attacked Bishop George, and had it not been for the police, they would have killed him immediately! Joy returned to everyone's hearts and they welcomed their bishop with open arms! Thus, Athanasius continued his pastoral work as if he had never left his diocese: he preached, preached, and baptized without interruption! He was invited to a large council in the year 362, which was famous for his important doctrinal challenges.
But as soon as Julian heard about the bishop's activity, he became angry, especially when he learned that Athanasius, with his usual boldness, began baptizing prominent women from high society. So he ordered him to leave the city immediately, otherwise he would be punished harshly! And so it was at the end of the year 362.
فهرب إلى الصحراء مجدداً.. في هذه الفترة تعرّف على أنطونيوس الكبير وارتبط به بصداقة حميمة. وكان أنطونيوس المتوحّد الذي كان ينمو في التقوى والكمال متمثلاً بإيليا النبي، مستعداً لمقابلة وجه الله الحيّ في حاضر مستمر وسط البادية القاحلة. وقد بقي أنطونيوس طيلة حياته الصديق الأمين المخلص لأثناسيوس يسنده بصلواته ومحبته. ثم قُتل يوليانوس فعاد إلى المدينة سنة 364 عندما استلم ليوقيانوس الحكم.. ثم قُتل ليوقيانوس واستلم فلانسيوس الإمبراطور الآريوسي الحكم على الشرق… فهرب أثناسيوس سنة 365 ثانية… ثم لأسباب مبهمة أُعيد لأبرشيته… فذهب الشعب للمرة الأخيرة بموكب عظيم مؤثر ليصطحبه من مكان انعزاله سنة 366 وسلّمه أبرشيته الشاغرة.
وهكذا قضى أثناسيوس بقية حياته في هدوء واستقرار يرعى أبرشيته ويدير أمورها بمحبة وإخلاص. أجل لقد فقدَ مع العمر شيئاً من الحماسة والعنفوان اللذين كان يتصف بهما شبابه ليخلّص الكنيسة حيث كان يفور من غضبه عندما ينتصر الهراطقة وحيث كان يتجاوز الحدود أحياناً. كان المسيح في نظره بخطر فمن يستطيع أن يسكت؟ هل نلومه إذا وحَّد نفسه أحياناً بالأرثوذكسية معتبراً أعداءه الشخصيين أعداءها وأصدقاءه أصدقاءها؟ ألم يمثّل في الواقع الرأي المستقيم مدة نصف قرن تقريباً حاملاً على عاتقه الكنيسة بأسرها؟ ألم يصمد هو وحده أمام قوات العالم التي تحالفت جميعها لإسقاطه فحمل راية الحق رغم المشقات؟ ألم يتحمل بصبر وثبات النفي خمس مرات لفرط محبته للمسيح ؟ …
هكذا انتهت حياة هذا المناضل، بطرية هادئة سالمة: يهتم برعيته، يتابع اتصالاته مع سائر الكنائس، يؤلف الكتب ويمارس النشاطات المختلفة. توفي في 3 أيار 373 وكان قد رسم قبل وفاته خلفه الأسقف بطرس. كان أثناسيوس أول أسقف يكرم إكراماً شعبياً بدون أن يستشهد! ذهب بفرح لمناجاة كلمة الله الذي بذل حياته لخدمته بإخلاص ومحبة. كان قد قضى عشرين سنة في المنفى من ضمن سني أسقفيته الستة والأربعين. توفي أثناسيوس قبل أن يتحقق له النصر النهائي ولكن النصر كان قريباً، إذ فرض الإمبراطور ثيودوسيوس إيمان نيقية في الإمبراطورية كلها سنة 380. هكذا توارى من الإسكندرية هذا الرجل الذي اعتبره معاصروه كإنسان ميثولوجي محاط بهالة، كفرعون القرن الرابع… أمّا المسيحيون فوجدوا فيه (ركن الكنيسة) الذي بواسطته دافع الله عن ثباتها وحافظ على الإيمان القويم فيها.
His education
The works of Athanasius do not have the splendor that characterizes the works of the fathers of the fourth century, in terms of the beauty of language and high style. However, it had an impact on the hearts of Christians in every era and Egypt. One of the sixth century priests wrote to his student: “If you find a passage from the writings of Athanasius and you do not have paper, write it on your clothes.”
نذكر من أهم مؤلفاته كتاب (حياة أنطونيوس الكبير) الذي اعتبر كنموذج لتأليف سير القديسين، وبحثه في (تجسد الكلمة) الذي يعتبر من أبرز المؤلفات العقائدية في عصره، ومقاله (ضد الآريوسيين) الذي يكافح به هذه البدعة ويبرز بوضوح وحدة الآب والابن من حيث الجوهر الخ…
As for the theology that we derive from his writings, it is easy and clear, as its author is convinced and wants to be convinced. He does not search for the beauty of style or the art of writing. He repeats and repeats and then returns to his basic idea to highlight it.
فكرة أثناسيوس الأساسية التي أراد أن يبرهن عنها في كل مؤلفاته هي التالية: (تجسد الإله لكي يتألّه الإنسان). بالنسبة له، التجسّد هو أساس المسيحية: أحب الله الإنسان ولم يرد أن يتركه في سقطته، أراد أن يعطيه حياة أبدية لذلك كانت توبة ابن آدم وحدها لا تكفي… المصالحة تقتضي ذبيحة كاملة… تقتضي تنازلاً كلياً… التحاماً وثيقاً بين الطبيعتين الإلهية والإنسانية. هذا ما حققه الله بواسطة كلمته! فكيف يدّعي آريوس أن الكلمة ليس إلهاً؟ إن هذا الهرطوقي لم يعرض مشكلة (اللوغوس) حباً بالمعرفة وبغية الوصول إلى الحقيقة، كل ما يهمه في الأمر هو مصلحته الشخصية التي دفعته إلى تفضيل الظلمة على النور… لو فتش الكتب حقيقة لوجد الأدلة الكافية التي تثبت ألوهية المسيح وفهم معنى هذه العبارة: (والكلمة صار جسداً وحلّ بيننا). (الكلمة) الذي هو إله، تجسّد وانتصب جسراً بين الخليقة والخالق. أمّا الانطلاقة الأساسية فهي من الله الآب الذي شاء أن يقوم بهذا العمل المعجز. إنه عمل يفوق منطق الفلسفة لأن المسيحية تحقيق للإله (غير المنزه عن المادة) الإله الذي قدّس المادة! الله ازدرى الحواجز التي تفصله عن الخليقة الساقطة واتخذ له جسداً في أحشاء العذراء ولم يدخل في جسد إنسان قديس كما يدعى الآريوسيون… اتخذ جسداً بدون أن ينفصل عن ألوهيته. محبته لنا هي التي جعلته يولد ويظهر بجسد إنساني. لكن هذا التجسّد لم يغيّر من جوهره الإلهي ولم يسئ إلى جلاله: )… بتجسده لم يتغيّر، يقول أثناسيوس، بل بقي على جوهره): محبته لنا هي التي دفعته إلى تقديم نفسه ذبيحة للآب. موت المسيح ضروري لكي نتخلص نحن من لعنة الخطيئة التي شوّهت فينا صورة الله الأصلية. وبنتيجة اتحاد جسده بجسدنا، وموته وانتصاره نموت نحن أيضاً عن الخطيئة وننتصر. وكما أنه بسبب علاقتنا بآدم الأول ورثنا الموت، كذلك بعلاقتنا مع الإنسان النازل من السماء انتصرنا على الموت وورثنا الحياة!
According to Athanasius, salvation is a second creation, a new birth that makes us children of God: (Through his incarnation, he made us the children of the Father and God-man when he himself became a man!). This is the inevitable conclusion he reaches. Christ made us children of God and deified us when He took upon Himself this mortal body in order to elevate man’s sinful nature to God the Father and to share with him the immortal divine nature.
Throughout all of Athanasius's writings we feel this deep, steadfast faith and quiet assurance that gives him confidence in himself and in everything he says. He wants to prove the truth of what he said to his opponents, so he says: (A feature of religion is persuasion, not imposition). He collects clear, verified proofs and evidence to outwit his enemies and reveal the truth of what he is presenting.
His style is simple, coordinated, logical, and organized, and has some eloquence, even if it is far from ornamental. He is a man of faith. He explains the Bible and takes evidence from it to help him clarify his idea. He does not go too far in theological contemplation. He is a man of action with profound mental balance, and all the meanings of original Christianity are possessed deep within him! Although we sometimes find in him some contempt for heretics, this is due to his interest in doctrines, not individuals, as he fights every person who does not recognize the truth of Christ! Anyone who does not believe that Christ is an incarnate God who achieved our salvation to bring us into eternal life, arouses his anger and calls for attack! If Christ is not a true God who derives his divinity from God, how can he deify and save humanity? Whoever does not feel at his core the truth of the Word and accept it as a fixed issue that the Church has taught us through her tradition and her life, making it present in her holy mysteries, with a continuous miracle, this person, Athanasius, cannot be considered except as a heretic who is deviant from the life of communion in the Church.
The logical conclusion from Athanasius's teaching is that Christianity aims at asceticism that purifies the soul and elevates it to life within the framework of the Holy Trinity. If we unite with Christ, we achieve purity of heart, and if we become ascetic, we reach knowledge of God and enter into His love. The Trinity is a real, present reality that Athanasius feels as a living reality, not as theological ideas. The Trinity moves his being and ignites him within. He was one of the first fathers who expanded his defense, in addition to the divinity of the Son, of the divinity of the Holy Spirit.
Therefore, Athanasius encourages the life of asceticism and monasticism, and in his book (On Virginity), he teaches that virginity aims to sanctify the soul and elevate it, to meet with God: asceticism is a path of holiness, a path of spiritual progress. His writings are not a theological treatise, but rather an expression of the soul's elevation to the Creator. Athanasius is therefore the ascetic bishop who watches over his children and teaches them the truth of religion with clarity and love.
The fathers who preceded Athanasius were either martyrs or philosophers. The martyrs were written by blood and yearned for divine love, while the philosophers relied on reason and logic to present faith. As for Athanasius, he does not belong to a philosophical school. His spiritual home is the church. His personality was formed in the offices of the episcopal administration. Athanasius liberated theology from Plato and his philosophy and built it on the incarnation of Christ. He is that man who gave the incarnation its importance in an era in which heresies began to infiltrate the Church in a satanic way to spread corruption in it.
أجل، إنه لوجه غريب هذا الرجل الذي برز في بداية القرن الرابع! إنه رجل الكفاح الدائم والمقاومة المستمرة. متصلّب الرأي، حذق، نشيط، قد يكون سلساً في الأمور الثانوية، لكنه في الأمور الأساسية والقضايا الجوهرية حازم لا يتزعزع. مثابرته لا تقف عند نجاح جزئي وهمته لا تخمد عند فشل نهائي! تطور الكنيسة فيما بعد ارتكز على نشاط هذا الرجل الوحيد، على الصراع العنيف الذي طبع حياته وعلى الانتصار الذي تحقق له بعد وفاته. إن بقيت الكنيسة سائرة على مقررات مجمع نيقية فالفضل يعود لهذا القديس الذي علم ما للتجسد وألوهية الكلمة من أهمية في المسيحية وظفرها. قدّم حياته ذبيحة لكي تتأصل هذه الفكرة في أذهان المسيحيين عبر الأجيال… إنه رجل البأس والشجاعة الذي اتخذ موقف الجبابرة في حين كانت الكنيسة بحاجة إلى الأبطال.
Athanasius knew the bitterness of persecution and also knew the glory of the Church in days of peace and state protection. But glories did not intoxicate him, so he remained insightful and aware until the end. He freed the Church from the yoke of the emperors and paved the way on which the Church should walk. Had it not been for him, the nascent church would have fallen into the hands of the Arians, and had it not been for his steadfastness before the temporal authorities, the church would have been utterly destroyed! He is the hero of Nicaea! It is a symbol of strength, perseverance and chivalry.
Written by Emma Gharib Khoury
(1) Any Roman History (publisher)
(2) The Constitution was completed at the Second Ecumenical Council in Constantinople, so it is usually called the Nicene-Constantinople Constitution. See the first chapter of the book (Introduction to the Christian Doctrine) by Kosti Bandali and a group of authors, and (The Ecclesiastical Law Collection), in Al-Noor Publications.
(3) باخوميوس أب الرهبنة (الجماعية) (Cénobitique) وقد ورد في سيرة الأنبا باخوميوس: (لما وصل (أثناسيوس) إلى دوفانيس خرج أبونا باخوميوس مع جماعة الإخوة في حفل كبير وجمع غفير واستقبله استقبالاً حسناً بالصلوات الكثيرة والتسابيح والشموع…)
(4) يتكلم أثناسيوس في (تاريخ الآريوسيين) قائلاً: (كم من عذارى نذرن أنفسهن للمسيح بعد أن كن يطلبن الزواج… وكم من شباب تغايروا بالغيرة الحسنة.. فخرجوا من العالم للحياة الرهبانية.. وكم من آباء أقنعوا أولادهم وكم من أولاد أقنعوا آباءهم بمزيد من النسك المسيحي.. وكم من زوجات أقنعن أزواجهن وأزواج أقنعوا زوجاتهم وتفرغوا للدخول في عهد الصلاة.. وكم من أرامل وكم من يتامى كانوا جياعاً، عراة وبحماس الشعب أشبعوا واكتسوا.. وكانت غيرة الشعب ومنافسته على الفضيلة شديدة إلى حد يكاد يظن أن كل عائلة وكل بيت قد صار كنيسة.. والسلام كان يرفرف على الكنائس) (تاريخ الآريوسيين 25، 27…)