Nicene and Post-Nicene Fathers. Series 2. In 14 vols. Volume 04. Athanasius: Select Works and Letters

1498 Pages·2016·11.43 MB·English

by  Schaff Philip (Ed.)

NPNF2-04. Athanasius: Select Works and Letters
Author(s): Athanasius
Schaff, Philip (1819-1893) (Editor)
Publisher: Grand Rapids, MI: Christian Classics Ethereal Library
Description: With over twenty volumes, the Nicene and Post-Nicene
Fathers is a momentous achievement. Originally gathered
by Philip Schaff, the Nicene and Post-Nicene Fathers is a
collection of writings by classical and medieval Christian
theologians.The purpose of such a collection is to make their
writings readily available.The entire work is divided into two
series, each with fourteen volumes.The second series fo-
cuses on a variety of important Church Fathers, ranging from
the fourth century to the eighth century.This particular volume
contains a selection of works from St. Athanasius of Alexan-
dria. St. Athanasius was a fourth century church father, who
is well-known for his role in the Arian controversy.The Nicene
and Post-Nicene Fathers are comprehensive in scope, and
provide keen translations of instructive and illuminating texts
from some of the great theologians of the Christian church.
These spiritually enlightening texts have aided Christians for
over a thousand years, and remain instructive and fruitful
even today!
Tim Perrine
CCEL Staff Writer
Subjects: Christianity
Early Christian Literature. Fathers of the Church, etc.
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Contents
Title Page. 1
Editorial Preface. 2
Second Title Page. 3
Preface. 4
Prolegomena. 8
Literature. 8
Editions, &c. 8
Translations 11
Biographies. 12
History of the Period, and of the Arian Controversy. 14
History of Doctrine. 15
Patristic Monographs. 16
Life of St. Athanasius and Account of Arianism. 17
Early years, 298-319. 17
The Arian Controversy before Nicæa, 319-325. 21
The Council of Nicæa. 25
The situation after the Council of Nicæa. 33
Early years of his Episcopate. The Anti-Nicene reaction, 328-335. 70
The Council of Tyre and First Exile of Athanasius, 335-337. 75
Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian 80
Intrigue. Rome and Sardica. (337-346).
The Golden Decade, 346-356. 92
The Third Exile, 356-362. 98
Athanasius under Julian and his successors; Fourth and Fifth Exiles. Feb. 21, 114
362, to Feb. 1, 366.
Last Years, Feb. 1, 366-May 2, 373. 122
Writings and Personal Characteristics of S. Athanasius. 125
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List of Writings. 125
Athanasius as an Author. Style and Characteristics. 132
Personal characteristics (see Stanley's Eastern Church, Lect. vii.). 134
The Theology of S. Athanasius. 137
General Considerations. 137
Fundamental ideas of man and his redemption. 140
Fundamental Ideas of God, the World, and Creation. 145
Vehicles of Revelation; Scripture, the Church, Tradition. 147
Content of Revelation. God Three in One and the Incarnation. 154
Derivative Doctrines. Grace and the Means of Grace; The Christian Life; The 158
Last Things.
Chronology and Tables. 161
Sources. 161
Principles and Method. 162
Applications. 163
General Chronological Table of the Life of S. Athanasius. 170
Synoptical Table of the Bishops of the Chief Sees. 178
Appendix. The Civil and Military Government of Egypt in the Lifetime of 182
Athanasius.
Against the Heathen. (Contra Gentes.) 186
Introduction. 186
Contra Gentes. (Against the Heathen.) 191
Part I 191
Introduction:--The purpose of the book a vindication of Christian doctrine, 191
and especially of the Cross, against the scoffing objection of Gentiles. The
effects of this doctrine its main vindication.
Evil no part of the essential nature of things. The original creation and 193
constitution of man in grace and in the knowledge of God.
The decline of man from the above condition, owing to his absorption in 194
material things.
The gradual abasement of the Soul from Truth to Falsehood by the abuse of 195
her freedom of Choice.
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Evil, then consists essentially in the choice of what is lower in preference to 196
what is higher.
False views of the nature of evil: viz., that evil is something in the nature of 197
things, and has substantive existence. (a) Heathen thinkers: (evil resides in
matter). Their refutation. (b) Heretical teachers: (Dualism). Refutation from
Scripture.
Refutation of dualism from reason. Impossibility of two Gods. The truth as 198
to evil is that which the Church teaches: that it originates, and resides, in the
perverted choice of the darkened soul.
The origin of idolatry is similar. The soul, materialised by forgetting God, and 199
engrossed in earthly things, makes them into gods. The race of men descends
into a hopeless depth of delusion and superstition.
The various developments of idolatry: worship of the heavenly bodies, the 200
elements, natural objects, fabulous creatures, personified lusts, men living
and dead. The case of Antinous, and of the deified Emperors.
Similar human origin of the Greek gods, by decree of Theseus. The process 202
by which mortals became deified.
The deeds of heathen deities, and particularly of Zeus. 204
Other shameful actions ascribed to heathen deities. All prove that they are 205
but men of former times, and not even good men.
The folly of image worship and its dishonour to art. 206
Image worship condemned by Scripture. 207
The details about the gods conveyed in the representations of them by poets 208
and artists shew that they are without life, and that they are not gods, nor even
decent men and women.
Heathen arguments in palliation of the above: and (1) 'the poets are responsible 209
for these unedifying tales.' But are the names and existence of the gods any
better authenticated? Both stand or fall together. Either the actions must be
defended or the deity of the gods given up. And the heroes are not credited
with acts inconsistent with their nature, as, on this plea, the gods are.
The truth probably is, that the scandalous tales are true, while the divine 211
attributes ascribed to them are due to the flattery of the poets.
Heathen defence continued. (2) 'The gods are worshipped for having invented 212
the Arts of Life.' But this is a human and natural, not a divine, achievement.
And why, on this principle, are not all inventors deified?
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The inconsistency of image worship. Arguments in palliation. (1) The divine 213
nature must be expressed in a visible sign. (2) The image a means of
supernatural communications to men through angels.
But where does this supposed virtue of the image reside? in the material, or 215
in the form, or in the maker's skill? Untenability of all these views.
The idea of communications through angels involves yet wilder inconsistency, 216
nor does it, even if true, justify the worship of the image.
The image cannot represent the true form of God, else God would be 217
corruptible.
The variety of idolatrous cults proves that they are false. 218
The so-called gods of one place are used as victims in another. 220
Human sacrifice. Its absurdity. Its prevalence. Its calamitous results. 221
The moral corruptions of Paganism all admittedly originated with the gods. 222
The refutation of popular Paganism being taken as conclusive, we come to 223
the higher form of nature-worship. How Nature witnesses to God by the
mutual dependence of all her parts, which forbid us to think of any one of
them as the supreme God. This shewn at length.
But neither can the cosmic organism be God. For that would make God consist 225
of dissimilar parts, and subject Him to possible dissolution.
The balance of powers in Nature shews that it is not God, either collectively, 226
or in parts.
Part II 227
The soul of man, being intellectual, can know God of itself, if it be true to its 227
own nature.
Proof of the existence of the rational soul. (1) Difference of man from the 228
brutes. (2) Man's power of objective thought. Thought is to sense as the
musician to his instrument. The phenomena of dreams bear this out.
(3) The body cannot originate such phenomena; and in fact the action of the 229
rational soul is seen in its over-ruling the instincts of the bodily organs.
§33. The soul immortal. Proved by (1) its being distinct from the body, (2) 230
its being the source of motion, (3) its power to go beyond the body in
imagination and thought.
§34. The soul, then, if only it get rid of the stains of sin is able to know God 231
directly, its own rational nature imaging back the Word of God, after whose
image it was created. But even if it cannot pierce the cloud which sin draws
over its vision, it is confronted by the witness of creation to God.
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Part III 232
Creation a revelation of God; especially in the order and harmony pervading 232
the whole.
This the more striking, if we consider the opposing forces out of which this 234
order is produced.
The same subject continued. 235
The Unity of God shewn by the Harmony of the order of Nature. 236
Impossibility of a plurality of Gods. 237
The rationality and order of the Universe proves that it is the work of the 238
Reason or Word of God.
The Presence of the Word in nature necessary, not only for its original 240
Creation, but also for its permanence.
This function of the Word described at length. 241
Three similes to illustrate the Word's relation to the Universe. 242
The similes applied to the whole Universe, seen and unseen. 243
Conclusion. Doctrine of Scripture on the subject of Part I. 244
Doctrine of Scripture on the subject of Part 3. 246
Necessity of a return to the Word if our corrupt nature is to be restored. 248
The Incarnation of the Word. 249
Introduction. 249
On the Incarnation of the Word. 258
Introductory.--The subject of this treatise: the humiliation and incarnation of 258
the Word. Presupposes the doctrine of Creation, and that by the Word. The
Father has saved the world by Him through Whom he first made it.
Erroneous views of Creation rejected. (1) Epicurean (fortuitous generation). 260
But diversity of bodies and parts argues a creating intellect. (2.) Platonists
(pre-existent matter.) But this subjects God to human limitations, making Him
not a creator but a mechanic. (3) Gnostics (an alien Demiurge). Rejected from
Scripture.
The true doctrine. Creation out of nothing, of God's lavish bounty of being. 262
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.
Our creation and God's Incarnation most intimately connected. As by the Word 264
man was called from non-existence into being, and further received the grace
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of a divine life, so by the one fault which forfeited that life they again incurred
corruption and untold sin and misery filled the world.
For God has not only made us out of nothing; but He gave us freely, by the 266
Grace of the Word, a life in correspondence with God.
The human race then was wasting, God's image was being effaced, and His work 267
ruined. Either, then, God must forego His spoken word by which man had
incurred ruin; or that which had shared in the being of the Word must sink
back again into destruction, in which case God's design would be defeated. What
then? was God's goodness to suffer this? But if so, why had man been made? It
could have been weakness, not goodness on God's part.
On the other hand there was the consistency of God's nature, not to be sacrificed 268
for our profit. Were men, then, to be called upon to repent? But repentance
cannot avert the execution of a law; still less can it remedy a fallen nature. We
have incurred corruption and need to be restored to the Grace of God's Image.
None could renew but He Who had created. He alone could (1) recreate all, (2)
suffer for all, (3) represent all to the Father.
The Word, then, visited that earth in which He was yet always present ; and saw 269
all these evils. He takes a body of our Nature, and that of a spotless Virgin, in
whose womb He makes it His own, wherein to reveal Himself, conquer death,
and restore life.
The Word, since death alone could stay the plague, took a mortal body which, 271
united with Him, should avail for all, and by partaking of His immortality stay
the corruption of the Race. By being above all, He made His Flesh an offering
for our souls; by being one with us all, he clothed us with immortality. Simile
to illustrate this.
By a like simile, the reasonableness of the work of redemption is shewn. How 272
Christ wiped away our ruin, and provided its antidote by His own teaching.
Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought.
Second reason for the Incarnation. God, knowing that man was not by nature 274
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.
For though man was created in grace, God, foreseeing his forgetfulness, provided 276
also the works of creation to remind man of him. Yet further, He ordained a
Law and Prophets, whose ministry was meant for all the world. Yet men heeded
only their own lusts.
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Here again, was God to keep silence? to allow to false gods the worship He made 277
us to render to Himself? A king whose subjects had revolted would, after sending
letters and messages, go to them in person. How much more shall God restore
in us the grace of His image. This men, themselves but copies, could not do.
Hence the Word Himself must come (1) to recreate, (2) to destroy death in the
Body.
A portrait once effaced must be restored from the original. Thus the Son of the 278
Father came to seek, save, and regenerate. No other way was possible. Blinded
himself, man could not see to heal. The witness of creation had failed to preserve
him, and could not bring him back. The Word alone could do so. But how?
Only by revealing Himself as Man.
Thus the Word condescended to man's engrossment in corporeal things, by 280
even taking a body. All man's superstitions He met halfway; whether men were
inclined to worship Nature, Man, Demons, or the dead, He shewed Himself
Lord of all these.
He came then to attract man's sense-bound attention to Himself as man, and 281
so to lead him on to know Him as God.
How the Incarnation did not limit the ubiquity of the Word, nor diminish His 282
Purity. (Simile of the Sun.)
How the Word and Power of God works in His human actions: by casting out 283
devils, by Miracles, by His Birth of the Virgin.
Man, unmoved by nature, was to be taught to know God by that sacred Manhood, 285
Whose deity all nature confessed, especially in His Death.
None, then, could bestow incorruption, but He Who had made, none restore 286
the likeness of God, save His Own Image, none quicken, but the Life, none teach,
but the Word. And He, to pay our debt of death, must also die for us, and rise
again as our first-fruits from the grave. Mortal therefore His Body must be;
corruptible, His Body could not be.
Death brought to nought by the death of Christ. Why then did not Christ die 288
privately, or in a more honourable way? He was not subject to natural death,
but had to die at the hands of others. Why then did He die? Nay but for that
purpose He came, and but for that, He could not have risen.
But why did He not withdraw His body from the Jews, and so guard its 290
immortality? (1) It became Him not to inflict death on Himself, and yet not to
shun it. (2) He came to receive death as the due of others, therefore it should
come to Him from without. (3) His death must be certain, to guarantee the
truth of His Resurrection. Also, He could not die from infirmity, lest He should
be mocked in His healing of others.
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Necessity of a public death for the doctrine of the Resurrection. 291
Further objections anticipated. He did not choose His manner of death; for He 292
was to prove Conqueror of death in all or any of its forms: (simile of a good
wrestler). The death chosen to disgrace Him proved the Trophy against death:
moreover it preserved His body undivided.
Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He 293
held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated
the “Prince of the powers of the air” in His own region, clearing the way to
heaven and opening for us the everlasting doors.
Reasons for His rising on the Third Day. (1) Not sooner for else His real death 295
would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to
keep His disciples too long in suspense, nor (c) to wait till the witnesses of His
death were dispersed, or its memory faded.
The change wrought by the Cross in the relation of Death to Man. 296
This exceptional fact must be tested by experience. Let those who doubt it 297
become Christians.
Here then are wonderful effects, and a sufficient cause, the Cross, to account 298
for them, as sunrise accounts for daylight.
The reality of the resurrection proved by facts: (1) the victory over death 299
described above: (2) the Wonders of Grace are the work of One Living, of One
who is God: (3) if the gods be (as alleged) real and living, a fortiori He Who
shatters their power is alive.
If Power is the sign of life, what do we learn from the impotence of idols, for 300
good or evil, and the constraining power of Christ and of the Sign of the Cross?
Death and the demons are by this proved to have lost their sovereignty.
Coincidence of the above argument from facts with that from the Personality
of Christ.
But who is to see Him risen, so as to believe? Nay, God is ever invisible and 301
known by His works only: and here the works cry out in proof. If you do not
believe, look at those who do, and perceive the Godhead of Christ. The demons
see this, though men be blind. Summary of the argument so far.
Unbelief of Jews and scoffing of Greeks. The former confounded by their own 302
Scriptures. Prophecies of His coming as God and as Man.
Prophecies of His passion and death in all its circumstances. 303
Prophecies of the Cross. How these prophecies are satisfied in Christ alone. 304
Prophecies of Christ's sovereignty, flight into Egypt, &c. 306
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