Chapter Two: More about the personality of Athanasius

His personal relationship with Christ

Athanasius's heart was filled with intense love for Christ, and he considered, like the Apostle Paul, that love for Christ is a sign and key to true faith, and that without this love we cannot attain true faith. Therefore, he wrote at the end of his letter to the monks: (If anyone does not love our Lord Jesus Christ, as the Apostle says (1 Corinthians 16:22), let him be accursed), and at the end of his letter to Adelphius: (Greetings to all who love our Lord Jesus Christ). He usually referred to the Arians (enemies of Christ). Athanasius always directed his attention to Christ, striving to imitate him in all his actions: “The Savior not only taught virtue, but he also practiced it himself, so that when we heard him and looked at him, we found in him a living, practical example of what we must do. We hear him say: (Learn From me, for I am gentle and lowly in heart” (Matthew 11:29). We cannot find a more perfect teaching about virtue than what the Savior presented in his own life. We find in him the highest example of endurance, love for humanity, goodness, strength, mercy, and righteousness. He who contemplates the Lord’s human life will not lack it Something of virtue. Paul understood this well when he said: “Be imitators of me, just as I am of Christ” (1 Corinthians 11:1). The legislators of the nations only know how to make laws. As for the Lord, who is the master of the entire universe, this is because of His care for His creation Not only did he set laws for her, but he also presented himself as an example for her so that those seeking virtue could learn from him how they should behave (The Epistle to Marcellinus on Psalms 13).

His adherence to the streams of grace

A- The Eucharist

It is clear from his many sayings about the Eucharist and the sacrament of thanksgiving that he considered Communion to be an essential pillar in his personal life and the life of believers, and he constantly called on his spiritual children to approach the divine mystery, this “great supper that transcends the world” (Paschal Epistle 40) so that they may have life.

B- The Bible

Since his childhood, Athanasius was raised to rave about the Holy Bible during his two eras, and this reading remained his favorite desire all the days of his life, as he himself says to his friend Marcellinus: (I learned from the letter bearer that you spend your time reading the entire Holy Bible, especially the Book of Psalms. And I praise you because I do too. Like you, I find great pleasure in reading the Psalms and even the entire book (The Epistle to Marcellinus 1).

Therefore, he constantly called on his flock to read the Holy Bible, saying: “The good and faithful servants of the Lord who have become “learned in the kingdom of heaven... bring out of their treasures all things new and old” (Matthew 13:52), who meditate on the word of God “when they sit at home and when they walk in The way, and when they sleep and when they rise) (Deuteronomy 6:7) they become steadfast in the faith, rejoicing in hope, fervent in spirit... By meditating on the commandment, they will be steadfast in the face of the affliction that befalls them, and they will please God and say with confidence, “Tribulation and distress overtake me, but your commandments are my lesson” (Psalm 43: 119)... Therefore, contemplating the commandment is necessary, my beloved, along with constant meditation on virtue (so that the man of God may be complete, fully equipped for every good work) (2 Timothy 3:17). For by these things we gain the promise of eternal life, as Paul wrote to Timothy, calling contemplation a spiritual exercise, saying: (Tame). Your soul is devoted to piety, because physical exercise is beneficial for a few, but piety is beneficial for all things, since it has promise of the present life and of the life to come (1 Timothy 4:7, 8) (The Epistle to Marcellinus 33).

His strong adherence to noble tradition

Athanasius grew up in the church, preserving its traditions, and being proud that he understood the Holy Scriptures (an ecclesiastical understanding), that is, an understanding that is consistent with the honorable tradition, that is, the tradition of the early church handed down to it from the Lord Himself. Therefore, he was attacking the heretics because they did not preserve the teachings of the ancient Apostles and Fathers, as he says in some of his Easter letters and other writings:

- (All those who invented malicious heresies, even though they cite the Holy Scriptures, do not adhere to the opinions (interpretations) handed down by the saints, but rather consider them merely traditions of the people, and therefore they go astray, as they do not know them in truth and do not realize their power. For this reason, Paul praises the Corinthians because their opinions were In agreement with his views (1 Corinthians 11:2) (Paschal Epistle 2:6).

- (The Apostle praises the Corinthians, saying: “I praise you, brothers, because you remember me in all things and keep the traditions just as I delivered them to you” (1 Corinthians 11:2). As for those (Arians) who despise the opinions of those who preceded them, it is truly appropriate for them to unashamedly say the opposite to their subjects. That is, (We praise you because you do not remember the fathers, and we praise you more when you despise their traditions) (According to the Councils 14).

- (This is the madness and extravagance of these people - according to what we described - but as for our faith, it is upright and stems from the teaching of the Apostles and the tradition of the Fathers, and is attested to by both the New and Old Testaments) (Message 6:60).

His constant contact with monastic circles

As we saw in the first section of this book related to the life of Saint Athanasius, Athanasius got to know the major founders of monasticism, namely Saint Anthony the Great and Saint Pachomius, and throughout his life he maintained contact with monastic circles in the Egyptian desert, whether through pastoral tours or correspondence. He received assistance from these circles in his struggle against the Arians and all his warriors. This trust and this connection undoubtedly influenced his spirituality, especially in the following areas:

A- His piety and austerity in his life

Before his election to the Alexandrian see, all the people agreed that he was a devout Christian and one of the hermits (Defense Against the Arians 6). Athanasius was indeed distinguished by his piety and perseverance in prayer, as we hear him say in a number of his writings that he usually presided over the all-night magic service in preparation for the Divine Liturgy the next day. (5). We also conclude from one of his letters to Serapion that he was praying before writing and composing, asking for divine inspiration: (While I was thinking about these matters, it seemed to me that the meaning hidden in these words was of great depth, so I first began to pray a lot to the Lord... then I returned to contemplating... perhaps I might seek a meaning from it. those words). (6)

B- There is no truth without piety

He says in one of his Easter letters: (Doctrine and piety are linked like two sisters: whoever believes in God becomes pious, and likewise a pious person will have faith. He who commits sin also undoubtedly goes astray with regard to faith, and whoever abandons piety also loses right faith.) (7). With this teaching, Athanasius is linked to this golden line that began at the beginning of the church and continued throughout the ages: Without holiness, spiritual life, and love, there is no knowledge of the truth and no understanding of what God has revealed to the saints. (Let us love one another, so that with one resolve we acknowledge the Father, the Son, and the Holy Spirit...) as we say in every Divine Mass. As many fathers said: (A theologian is one who prays) and Saint Gregory of Nazianzus: (It is important to speak about God, but more important is to purify ourselves for the sake of God), so Athanasius also says: (The purity of the soul qualifies it to contemplate God within itself). (8)

C- There is no doctrine that is abstract from Sufism and realistic spiritual life

The great theologians emphasized Athanasius’ skill in showing the spiritual side of every doctrine and in connecting this doctrine with daily life (to revive souls, refresh them, and push them towards goodness). (He devoted his life to... the Christian life lived in all its depth. Athanasius, before he became the brilliant theologian... and before he became the famous bishop... was a human being who wanted to live the divine life that the incarnate Word brought to the human world by walking the ascetic path...) (9). Thus, he is a wonderful representative of Eastern theology, which is not based on reason alone, but also searches for its proofs in the scientific tests of the saints, as he says in (The Incarnation of the Word) (48-1 and 2): (However, these proofs that we have presented are not based on mere verbal arguments, but There are practical tests that testify to its validity. Let whoever wants go and see the evidence of chastity in the virgins of Christ and the young men who practice a life of holy chastity.

His clear awareness of the limits of the human mind in knowing the divine

In his first letter to Serapion he says:

(Whoever wants to examine matters more than necessary, let him listen to him who says: (Do not be too wise, lest you tempt yourself) (Ecclesiastes 7:16). For what was received by faith should not be examined by human wisdom, but rather accepted by the hearing of faith) (17:1) . And also: (The explanation of the divine cannot be through verbal proofs, but rather through faith and pious thoughts of piety) (1:20).

In his letter to the Antiochians, he warns them against their excessive tendency to rhetoric and sophistry, saying: “Do not differ over useless words, nor quarrel over the expressions referred to, but agree in feelings of piety... and consider above all the value of that peace that is within the limits of the soundness of faith. Perhaps God will have mercy on us.” He unites what has been divided, so that we are only one flock under one shepherd, who is our Lord Jesus Christ Himself...). (10)

His awareness that our relationship with Christ is an entity relationship

In this realization lies the focus of Athanasius’ teaching: Because there is a deep existential connection between the incarnate Christ and the human race, the process of redemption belongs to every human being. There are many citations here from the writings of Saint Athanasius, as each of them returns to this basic point. Let us hear some of them: (When the Lord was washed in the Jordan as a man, we who were in Him and through Him were washed, and when the Spirit came, we were through Him receiving this Spirit.) (11). (For He who sanctifies all things says to the Father: For their sakes I sanctify Myself (John 17:19), not in the sense that (the Word) can increase in holiness, but in the sense that He Himself sanctifies us all in Himself.) (12). (Just as through his death we have all died in Christ, so in Christ Himself we also are exalted, rise from the dead, and ascend to the heavens) (13). All the events of the Lord’s life then become events that concern us at the core. Therefore, the Lord tolerates our sins, removes them from us, washes us from them on the cross, and in our name overcomes death and evil. (If the enemies of Christ (the Arians) had realized this and held on to this (church view) as if it were an anchor for the faith, they would never have gone astray regarding the faith.) (14). Christ is in us and we are in him. The Gospel is not a collection of commandments and teachings, but rather a carrier of the person of Christ. Christian life is not about following a number of virtues, but rather about “putting on Christ,” as we sing in the church: “You who were baptized into Christ have put on Christ,” because “if Christ were merely a teacher teaching us from the outside, then sin would still rule over the body as it was before.” But the Apostle opposes such ideas, saying: “We are His workmanship, created in Christ Jesus” (Ephesians 2:10). If we were created in Christ, then He is not the creature in Himself, but we are created in Him. (15)“We were deified by the Word because we became joined to Him through His body and thus inherited eternal life.” (16).

This brings us to the concept of “theosis” according to Athanasius, a concept that appeared before him with Saint Irenaeus and pervaded all patristic thought after him. (The Word became flesh in order to make man capable of receiving divinity) {Against the Arians 2:59} so that man becomes God by grace through his union with God. This concept (theosis) forms the focus of Saint Athanasius’s theological thinking and after him became one of the pillars of theological thought in the Eastern Church. (17).

His concern for the unity of the church

From his youth, Athanasius felt strongly about the truth of the Church as the body of Christ and the necessity of preserving its unity and fighting anyone who dared to introduce a spirit of discord into it. In his concept, Athanasius starts from the mystery of thanksgiving, which is the source and focus of the church’s unity. (For when we all partake of the one Lord, we become one body, since we have in our souls the one Lord) (18). What proves this unity is the Holy Spirit: (Through the Spirit we become in God and therefore we become united with one another in God) (19). This certainty in the basic unity of God’s people filled him with an indescribable zeal to defend it, which explains many of his actions in the midst of the battles that he continues to fight throughout his life in defense of the faith. In this regard, the scholarly father, Louis Powait, says in his description of the character of Athanasius in his previously mentioned book about him: (Athanasius, in all his controversial and defensive writings, shows his extreme discontent with his opponents, but in his revolt against them, he is completely devoid of feelings of hatred or malice. He magnanimously pushes to show his extreme dissatisfaction, However, in this also he does not completely abandon his natural meekness, but rather it soon returns and becomes the norm. He exposes Arius, Eusebius, and Constantius and describes them in a way that does not honor them. However, we never see him stepping on them, as we do not find in his writings a trace of personal hostility that permeates its pages.

The reason for this is that Athanasius was not resisting a personal enemy, but rather the enemies of the faith, and he was ready to accept them with patience at any time they returned to the truth. He showed this tolerance in all his relationships with patience. He demonstrated this tolerance in all his relations with repentant heretics and always sought - on the condition of not compromising on the validity of the faith - to bring hearts closer to each other, as was evident in his words to the Antiochians that we mentioned previously. All his ecclesiastical effort, says Father Matta Al-Meskeen, over these long years, was aimed at one goal: (to gather in the unity of faith all those who have become members of the body of Christ), (perhaps God will have mercy on us and unite what has been divided, so that there will be nothing more than One flock for one shepherd, who is our Lord Jesus Christ Himself) (20).

Quote by Raymond Rizk
Professor Raymond Rizk briefly quoted this chapter from the book and adapted from the relevant chapter
“In the spiritual and theological personality of Saint Athanasius”
By Father Matta Al-Miskeen, in his valuable book (Saint Athanasius the Apostolic), 1981

 

Chapter Three: His theological approach

His theological approach

A- The general curriculum

* His writings bear the character of defending the faith (except for the two books he wrote before the outbreak of the Arian dispute - and that was at the beginning of his life, which are (Against the Pagans) and (The Incarnation of the Word).

* Athanasius's style is distinguished

On Basil, Gregory, and Eusebius: with the originality of his unvarnished expressions,

About Tertullian: With his smooth and easy style,

About Jerome: Because he is realistic and free of exaggeration,

About Hilarion: Because he is spontaneous and unassuming.

On Augustine and John Chrysostom: Because it is simple and not fraught with digressions and many sub-meanings.

* Athanasius was writing to explain the truth, and the truth only, leaving the truth to influence the listener and reader. So he was repeating it, consciously.

* The Greek language in which Athanasius wrote:

Athanasius is a deep-seated Copt, but he is considered the greatest person to express in Greek the thought of his time and the content of the theology of the fourth century. Note that in Athanasius’s writings there are many Latin words written in Greek letters, which reveals Athanasius’ knowledge and natural inclination towards Latin.

B- Scholastic trends in Athanasian theology

* Athanasius inherited the theology of the Alexandrian School and its approach to research, explanation, and analysis.

* He did not take the principles of the philosophers of the theological school at face value. In many places, he strongly criticizes and resists Origen's ideas.

* Although he derived his research first from the previous scholars of the Alexandrian school, he, with an unmistakable apostolic sense, compared these philosophical efforts with other patristic principles handed down from the apostles, and gave a teaching that was compatible with the spirit of the Gospel and tradition.

* Saint Athanasius’s first writings were devoid of any Orian touch, from near or far. As for his subsequent writings, expressions, and detailed explanations of the Orthodox faith, they were committed to the decisions of the Council of Nicaea. The theology of the Council of Nicaea combined the accuracy of Western analysis with the originality of the Eastern theological tradition, based on clear and strong opposition to the Origenist trend in general.

* It is not difficult for any patient student or open-minded theologian to extract from the collection of Athanasius’s writings a complete theological approach.

* (Loving Christ above anything else) is the key to understanding Athanasius’ life and writings, and his theological approach is always centered around the person of Christ. The feature that distinguished Athanasius's theology is that he was the author of (the theology of salvation). Athanasius never left anything above the basic truth, which is (redemption), making this truth a personal life that always exists (in the person of the Redeemer). Thus, Athanasius shifted the view of the philosophers from the “logos” of philosophy to the “logos” of the Gospel of John, and from “the God of the philosophers” to “God revealed in Jesus Christ,” in order to reconcile the world to himself.

Writings of Saint Athanasius

{This list is taken from the book of Father Matta Al-Miskeen, (Saint Athanasius the Apostolic), 1981, pp. 677 to 680}

This is a comprehensive list of his writings, arranged chronologically, and the number indicates the date they were written:

(1) In the year 318, two books: Against the Pagans (Contra Gentes). The Incarnation of the Word (De Incarnatione Verbi Dei).

(2) In the year 321-322, the deposition of Arius (Deposito Arii) was published.

(3) Years 328-373 Easter Epistles {of which 35 epistles exist}.

(4) Years 328-335 Explanation of Faith (Expositio Fidei).

(5) In the year 335, according to the verse (All things have been handed over to me by my Father) (Luke 10:22, Matthew 11:27) (In Illud Omnia).

(6) In the year 339, a periodic letter to the bishops of the world (Encyclica ad Episcopos Ecclesiae Catholicae).

(7) In the year 343, two letters from the Council of Serdiqa (currently Sofia, the capital of Bulgaria in the Balkans).

(8) In the year 351, a protest against the Arians (Apologia Contra Arianos).

(9) In the year 352, defense of the Council of Nicaea (De Decretis Concilii Nicaeni).

It is appended with a letter from Eusebius of Caesarea to his flock, which he sent in the year 325.

(10) In the year 352, explanation of the opinion of Pope Dionysius the Great, Patriarch of Alexandria (De Sententia Dionysii).

(11) Year 350-353, a letter to Abba Amun from the fathers of Nitria (Ad Amun).

(12) In the year 354, a letter to Darcontius, Bishop of Hermopolis Parva (currently Damanhour) (Ad Dracontium).

(13) Years 356-362 Life of Saint Anthony (Vita Antonii).

(14) In the year 356, a letter to the bishops of Egypt and Libya (Epistola ad Episcop Aegypti et Lybyae).

(15) Years 356-357 Defense presented to Emperor Constantius (Apologia ad constantium).

(16) In the year 357, defending his escape (Apologia de Fuga).

(17) In the year 358, two letters to the monks (Ad monachos).

(18) Year 358. History of Arianism (Historia Arianorum ad Monachos).

(19) In the year 358, Four Treatises Against the Arians (Orationes ad Arianos IV).

{The fourth article is attributed to him and is most likely not written by him (the publisher)}.

(20) In the year 359, two letters to Lucifer, Bishop of Calares in Sardinia, who was exiled to Upper Egypt (Ad Luciforum).

(21) In the year 359, four letters to Serapionem Tamwayh (currently Tammy al-Amdid) in the Egyptian Delta (Ad Serapionem Orationes IV).

(22) Years 359-360 according to the Arimini Council and the Seleucia Council (De Synodis Arimini et Seleuciae Celebratis).

(23) In the year 362, a synodal letter to the Church of Antioch (Tomus ad Antiochenos).

(24) Year 362, letter to Rufinianus (Ad Rufinianum).

(25) Year 363-364, letter to Emperor Jovian (Ad Juvianum).

(26) In the year 364, two short letters to Father Orsisius, head of the Monastery of Tabansin in Upper Egypt (Ad Orsisium).

(27) In the year 369, a synodal letter to the bishops of Africa from the bishops of Egypt and Libya and Athanasius (Ad Afros Epistola Synodica).

(28) In the year 369 also two letters, the first to Epictetus, Bishop of Corinth (Ad Adelphium), and the second to Maximus, a Cynic Alexandrian philosopher (Ad Maximus).

(29) Year 363-372, letter to Diodorus, Bishop of Tire (Ad Diodorus).

(30) In the year 372, a letter to John and Antiochus (who later became bishop of Ptolemy) (Ad Joann. Et Antiochen). Also in the year 372: A letter to Palladius, a priest residing in Caesarea Palestine (Ad Palladius).

(31) In the year 372, two books were written against the followers of Apollinarium (Contra Apollinarium).

As for the rest of his writings, for which scholars have not yet determined the time of their writing, they can be divided into groups as follows:

First - ideological and educational:

(32) On the Trinity and the Holy Spirit (De Trinitate et Spiritu Sancto).

It is known only in its Latin translation. But it is clear that it is taken from a Greek original, and some suggest that it was written in the year 365 {just as others suggest that it was not written by Athanasius (the publisher)}.

(33) The Incarnation and Against the Arians (De Incarnatione et Contra Arianos).

In reality, it is proving the divinity of Christ primarily from the Bible, then digressing to the Holy Spirit. There is no agreement on the accuracy of his attribution to Athanasius.

(34) The Great Sermon on Faith (The Sermo Maior de Fide).

About it, Bishop Newman, the English patristic scholar of the last century, says that it is a collection of the works of Athanasius, and therefore scholars do not recognize its original attribution to Athanasius.

(35) Excerpts against Paul of Samosata (the patriarch of Antioch in the third century whom the councils ruled to deprive and depose due to his heresy) and it has been agreed that they are attributed to Athanasius.

The rest of the excerpts are against Macedonius (called the enemy of the Holy Spirit) and Novatian, and it is difficult for scholars to determine the accuracy of their attribution to him.

(36) Interpretatio Symboli. It has been proven that it is an amendment to the law for the baptized, which was drawn up by Epiphanius, the Egyptian bishop of Cyprus in the year 372. Therefore, it is possible that its origin is from Alexandria. Therefore, scholars suggest that its author was Abba Peter II or Theophilus, one of the patriarchs of Alexandria in the year 380.

(37) The Incarnation of the Word of God (De Incarnatione Verbi Dei), which is wrongly attributed to him. It is a book written by the disciples of Apollinarius of Ladakia, the author of the heresy attributed to him. Saint Cyril the Great used it in his famous phrase (One nature of God, the incarnate Word). Thinking that this expression was Athanasius's, he did not use it as the Apollinarians wanted, but rather turned the poison into a medicine. He explained this sentence in an Orthodox way, which was evident in the message of reconciliation between him and John of Antioch.

Second - Interpretation:

(38) To Marcellinus on his Interpretation of the Psalms (Psalmorun Ad Marcellinum de Interpretione), which is a deeply pious treatise on the use of the Psalms in prayer, and confirms the widespread use of them because they succinctly combine the spirit of the books of the entire Bible with their application to the spiritual needs of every soul under various circumstances. He says that singing the Psalms is not for the purpose of their musical effect, but rather so that the worshiper can quietly contemplate their meanings.

(39) Explanations on the Psalms (Expositiones in Psalmos) with an introduction in which he indicates the arrangement of the Hebrew Psalms and their division into 5 books. Their lack of organization is logically due to the belief that during the captivity of the Jewish people, one of the prophets collected as much as he could the Holy Books that had lost their order due to the negligence of the Jews. As for the parts that contain curses, they apply to our spiritual enemies.

In these explanations, each psalm provides an introduction that explains its general theme. Athanasius also occasionally refers to other Greek translations, such as those of Aquila, Theodosian, and Symmachus.

(40) Scattered parts of the Gospel of Matthew (Fragmenta in Evang. Mathaiei), which contain an important note about the Eucharist (on Matthew 6:7). These miscellaneous items appear to be taken from sermons and interpretations by Athanasius and grouped into independent sayings.

(41) Miscellany on the Gospel of Luke (Fragmenta in Lucam). At the end of it, Athanasius explains the limits of the help that prayer provides to those who are moving.

Third - rites:

(42) Concerning Virginity (De Virgintate). Some confirm the validity of its attribution to him, while others deny it.

Fourth - lost writings:

It was mentioned in his writings, or mentioned by historians close to his time, such as the historian Socrates. An example of this is a letter he wrote to console the virgins who were mistreated by George, the Arian governor. He mentioned it in Theodoretus’ History of the Church, and he quotes from it that the Arians did not allow the virgins to be buried in peace, but rather “they were sitting around the tombs like demons to prevent them.”

The most important of his lost works are his incomplete Easter letters and his correspondence with Saint Basil the Great.

There was great interest in the sixth century in collecting his writings by any means, to the point that Cosman, one of the abbots of the monasteries, would advise people to immediately copy anything they came across from the works of Athanasius, and if he did not have anything to write on, let it be on his clothes. This explains the large number of partial works by Bishop Athanasius, which are included in the series (Excerpts of the Church Fathers) in the West called the Golden Chains (Catena Aurea). This also caused the existence of many writings on it, the most important of which is the so-called Athanasian Creed, the source of which is still under research.

To the poor Father Matthew
{This text is a summary of the fourth chapter of the book “Saint Athanasius the Apostolic”
By Father Matta Al-Miskeen, as stated on pages 414 and 415 of the book}

 

Chapter Four: From the sayings of some fathers regarding Saint Athanasius

*From a sermon by Saint Gregory of Nazianzus (21)

When I praise Athanasius, I am praising virtue!

Talking about Athanasius and praising virtue are two synonymous actions!

Athanasius attained virtue, acquired it, even contained it, and we do not grieve, for those who lived in harmony with God, no matter how far they moved away from us, still live in God!

For this reason, God is called the God of Abraham, Isaac, and Jacob, because he is not the God of the dead, but of the living.

And once again I say that when I praise Athanasius, I am praising God, the bestower of virtue to mankind...

...And although everyone is the work of His hands, few are the men of God, among whom are the legislators, priests, prophets, evangelists, apostles, pastors, teachers, and all the group of spiritual people, among whom are all those whom we have come to praise today!…

With these people, Athanasius was considered a debater. Against some of them, he was considered excellent, and towards others - I say boldly - he was considered superior.

Some of these were taken by Athanasius as models for his open-mindedness, others as a standard for his activity, some as an example of his humility, and others for ardent zeal, or for confronting dangers, or for rising to the level of great literature, collecting from this and that all forms of moral beauty, and taking them all together in himself, so he emerged for us from all of this. A complete model of virtue, superior to all his peers in intellectual excellence...

This one, for our benefit, became an example for all who came after him!

In order to talk about Athanasius and give him his full due dignity, it would be more work than the situation bears now in my conversation with you, because this would be more of a historical work than an ecclesiastical praise of the memory, but I really desire that the subject of my interest in the future be writing a history of him, for the pleasure and benefit of those who come after us, as he wrote. It is the history of Anthony, that divine man, in which he drew the laws of monasticism at the level of the novel as a story.

Athanasius grew up from his youth to practice the religious life and the path of piety, after a brief study of literature and philosophy, matters of which he should not be ignorant or unskilled, and he will criticize them in the future!!

As for his bouncing self, longing for the Most High, he refused to remain confined to falsehoods. Rather, he continued to rave about all the books of the Old Testament and the New Testament, with a depth that no one else had ever achieved. He grew up abundantly in contemplation and thinking, with a sober demeanor, uniting this with that as with a golden bond. Hardly anyone was able to unite the two. Using behavior in life as an entrance to contemplation, and contemplation has made it a seal on all of life, because the fear of God is the beginning of wisdom, that is, fear is the first swaddle of wisdom, but when wisdom cuts the first swaddling clothes of fear, it emerges upward into an atmosphere of love, so wisdom makes us lovers of God and children instead of slaves. .

 

Thus, Athanasius grew up and was trained, as should everyone who now wants to rule over a people and take on the task of leading the body of Christ (the Church) in accordance with the will of God and His foreknowledge, which essentially exists before all of God’s great works!!

God bestowed upon him this great service, making him one of those close to God. He deserved the holy service and its dignity, and after completing the ranks of administration with all sincerity (deacon and priest in their degrees), he was assured of the supreme leadership of the people, or rather the responsibility of the entire world!!

I do not know whether he took the priesthood as a reward for the virtue he attained, or did he take the priesthood to be a source and life for the church?

The church became like Ishmael on his mother’s chest, so Ishmael fainted from thirst, but as for the church, it was to the truth! Or it became like Elijah when he needed the flow of the Chebar River, when the land dried up from the barrenness and quenched itself, so that a seed of goodness would remain alive in Israel and so that we would not also remain like Sodom and resemble Gomorrah.

Therefore, when we were cast down to the ground, Athanasius rose up as a horn of salvation for us and as a cornerstone that God kept to bind us together and to Himself. God revealed him at his good time, or say (Athanasius) is the fire that he sent to purify the evil that is among us, or he (Athanasius) is the pitchfork that he brought. May God purify those who hold a fragile and shaky belief from those who hold a firm and firm belief!!

Or (Athanasius) is the sword that cut the roots of evil from its roots!!

Therefore, Christ the Word found a way for him.

And the Holy Spirit found in him someone who would breathe on his behalf!!

Thus, for all of this, with the voice of all the people, and not in the evil and deceitful way that they (the heretics) invented later, nor by bloodshed and oppression, but in a spiritual apostolic manner that led him to the Apostolic See of Saint Mark, to succeed him in piety and not less than him in administration and service!!

* From a sermon by Saint Gregory of Nazianzus in Constantinople on the feast of Athanasius’ death in the year 380 (22)

(Athanasius was sublime in his actions, and in his mind and thinking, he was humble, unrivaled in virtue, open to all opponents and arguments, gentle, free from the spirit of anger, gentle, gentle in speech, more gentle in planning, angelic in appearance, more angelic in action, calm when harsh. And review, convincing in praise, this and that without being sorry in more measure, whether to the one who abuses him, as he abuses him as a father, or to the one who praises him, he praises him as a dignified president, and in his gentleness he was not taken by his emotions, and in his rebuke he was not tempted by the bitterness of cruelty This one is dignified, and he is wise and aware of the consequences!!

And both really are at the level of sanity!

His provision was sufficient to train his spiritual children with the least need for words!!

His words spoke volumes about the stick!!

His use of the stick was a substitute for the knife (the sanctuary), and only God, before whom I stand and speak on whose behalf I am able to give me what deserves to be said against a soul like Athanasius, who was endowed with a great deal of nobility and a stronger ability than the authority of the word... This is Athanasius. When he was in our midst, he was a pillar of the church.

Constantius believed that suppressing all Christians on earth was an easy thing!!

But in the face of the suppression of Athanasius or the suppression of his teachings, he would not have found the matter so dangerous!!

The Emperor finally convinced himself that there was no point in devising plans for his victory over us all as long as this man - that is, Athanasius - had this ability to resist and oppose!!

* Other sayings of Saint Gregory of Nazianzus (the Theologian) regarding Saint Athanasius

- (He stood against Constantius like a king fighting a king).

He was at the Council of Nicaea (the greatest companion to the bishops).

(Sermons 21)

* Sayings of Saint Basil the Great about Saint Athanasius

- (He has learned to fight the Lord’s wars since his youth) (His Epistle 82).

- (He has total respect and praise without limits. He is the one with deep awareness, practical initiative, and evangelical tenderness, the head of the church, the man with a great apostolic soul, and the spiritual father.)

* Saint Hilarion, Bishop of Poitiers

(If I were to choose between death and quarreling with Athanasius, I would prefer the former to the latter) (6, 3).

* Saint John of Damascus

(It is the cornerstone of God's church.)

 

 

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(5) Defense of Constantine 25 and the history of the Arians to the monks 81.

(6) {To Serapion 4:14.

(7) Paschal Epistle 9:11

(8) Against the Gentiles 4:2.

(9) See:

L.Bouyer, L'Incarnation et I'Eglise, p.25- 26

(10) Al-Thums to Antioch 8.

(11) Against the Arians 47:1

(12) Against the Arians 41:1

(13) Against the Arians 41:1

(14) Against the Arians 58:3

(15) Against the Arians 56:2

(16) Against the Arians 34:3

(17) For this topic, see the book: (The Orthodox Church: Faith and Doctrine) by Timothy Ware, (Know Your Church) Series No. 11, Al-Noor Publications.

(18) Against the Arians 22:3.

(19) Against the Arians 25:3

(20) Al-Thums to Antioch 8

(21) From the translation of Father Matta Al-Miskeen, in his aforementioned book, pp. 308-310

(22) From the translation of Father Matta Al-Miskeen, in his aforementioned book, pp. 310-311