Athanasius: Select Works and Letters Four Discourses Against the Arians. Reason for writing; certain persons indifferent about Arianism; Arians not .. These Orations and Discourses seem written to shew the vital importance of the. Looking for an examination copy? If you are interested in the title for your course we can consider offering an examination copy. To register your interest please. The Orations of St Athanasius Against the Arians: According to the Benedictine Text (Cambridge Library Collection – Religion) (English and Ancient Greek.
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Four Orations Against the Arians
A few faithful men, such as Eusebius of Vercellae, Lucifer of Caliaris, Dionysius of Milan, after a momentary weakness, and Maximus of Naples, who was suffering at the time from illness, alone refused to condemn Athanasius 2 ; and in standing out against the incurable tyrannousness of Csesarism, as thus exhibited, must have felt themselves to be contending both for civil justice and for Nicene orthodoxy 3. The Eusebians, in this project, could appeal to ecclesiastical principles, and represent Athanasius as having ignored orafions sen- tence aroans a Council, and resumed his see on the ground of an imperial mandate Sarapammon, another confessor-bishop, was exiled: This is irreconcileable with the date in the Festal Index, June They contrived, however, to give instant warning to its superior, Pinnes, who sent Arsenius down the Nile into Lower Egypt, under the care of a monk named Helias.
It was, probably, about this time 3shortly before Easter inthat Athanasius was met, while approaching Hermopolis, by Theodore of Tabenne. Such were the tidings that saddened Athanasius, when, at the beginning ofhe wrote ‘ from Rome ‘ his Festal letter 2.
For more than a year, the late emperor’s death produced no change in the archbishop’s condition. He has [elsewhere] insisted that the enforcement of the symbol was but the rejection of the heresy, and accordingly he is here content to bring out athanaasius Catholic sense, as feeling that, ariabs persons understood and embraced it, they would not scruple at the word. The ‘royal-hearted 4 ‘ exile, the ‘invisible patri- arch,’ was always effectively governing his Church, consoling or stimulating the faithful, keeping in his hands a network of correspondence 5despatching messages and orders which 1 Soc.
Into one passage oratiohs seems to pour his whole spirit, in its faith, tenderness, and devotion ; reminding his ‘ beloved ones ‘ that they must needs pass through trouble into comfort, — that anti- christian hostility must be expected and encountered, — that the man who lived in Christ was sure of victory 2. But Athanasius never afterwards spoke of him in this tone. This strength was acknowledged when, in the summer ofAthanasius appeared and spoke in the Nicene Council, not as properly one of its members 3but as one of the ecclesiastics who were present in attendance on their bishops, and were allowed to contribute to the discussions.
It need hardly be added that they would have no creed but the Nicene. Of this ‘ Dedication Council ‘ no information had reached Rome, when, in November, Julius re- solved atjanasius wait no longer, and held a Council of more than fifty bishops in the church of the presbyter Vito 3.
Of his family circumstances we know but little: But 1 See Echellensis, Eut. His 19th Festal Letter, forbegins with a thanksgiving for having been ‘brought from distant lands,’ and ends with information as to recent appointments of bishops, among whom was Arsenius, now canonically established at Hypsele ; others were doubtless Catholics, whom the archbishop had set in the places of Arians 2.
The Arian theory, that He is a creature, created to create others, absurd. Ixx On the Life and not external to him 1 ;’ ariwns keen penetration with which Arian objections are analysed 2Arian imputations disclaimed 3or even retorted 4Arian statements, old and new, the bolder and the more cautious, compared 5Arian evasions pointed outArian logic traced to its conclusions 7and Arianism shown to be inconsistent 8irreverent 9professedly zealous for Monothe- ism, yet in a certain sense Ditheistic 10 ; the incidental exposure of earlier heresies, like that of Paul of Samosata 11 ; the ‘distinct 12 and luminous protests, by anticipation, against’ later heresies, like the Nestorian and Eutychian ; and the solemn earnestness with which the orthodox wgainst are exhibited as minister- ing to the deepest needs of the Christian soul The gathering at Jerusalem broke up in much dis- order: The style of this so-called Fourth Oration in some places differs from that of the others, see, e.
But at the same time a darker calumny was invented, which ascribed to the archbishop of Alexandria the combined guilt of murder and of magic. The phrases used by the Council were not, indeed, taken from Scripture, but em- ployed to guard that sense of Scripture which, but for heretical evasiveness, might have been expressed — as the Council at first meant to express it — in Scripture words 5. Theonas, preparatory to the Friday service, Syrianus, with Hilarius, and Gorgonius the head of the police force, beset the church with a large body of soldiers 4.
Eusebius proceeded to Alexandria, in order to consult Athanasius as to the remedy for confusions produced by the Ariminian Council ; but Lucifer hastened to Antioch, leaving two deacons to represent him. Many of the orthodox continued to worship in his churches, where the spirit of Catholic belief and devotion was kept up by two laymen, Flavian and Diodore.
CHURCH FATHERS: Four Discourses Against the Arians (Athanasius)
It is not improbable that Athanasius employed some part of his leisure, at this period, in writing the ‘ Exposition of Faith,’ which is one of his undoubted works, and appears to belong to this stage of athanasiux Arian controversy. The consequence was that Athanasius, who, ever since he had worshipped with the Eustathians inhad given them his cordial sympathy, now recognised their bishop s as the true head of the Antiochene church, on his appending to his signature of the Tome a full and orthodox declaration, explicit atians the com- pleteness of Christ’s Humanity, which Athanasius himself had framed and proposed for his acceptance 4.
No monk, he says, would have a motive for this work ‘ post eversam Arii hjeresim. Moreover, the context of our proposed Creed, and the very form of the word itself 6 athahasius, will guard against any Athanasiuus perversion ; and any materialistic sense will be excluded by the primary Christian conception of God as a Spirit and as One.
I, Arsenius, pray that you may be strong in the Lord for many years 6.
Four Discourses Against the Arians
Every cave and glen was known to the monks. They had made plans for a General Council, which was arian establish Semi-arianism ; but the Acacians managed to ‘ divide the Agaiinst into two 4 ,’ and caused the preliminary adoption at Sirmium, on May 22, oorations, of a formulary known as ‘the Creed dated by the Consulships 5 ,’ which forbade the doctrinal use of ‘ ousia,’ and affirmed the Son to be ‘ like to the Father in all things.
But their presence in the city, and probably their bishop’s admiration of the monastic life, made a strong im- pression on Roman Church society, and abated the prejudices there existing against the name and the appearance of a monk: Reference to the ‘ Thalia ‘ of Anus for its essential propositions.