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| Saint Athanasius |
His epitaph is Athanasius contra mundum, “Athanasius against the world.” We are proud that our own country has more than once stood against the world. Athanasius did the same. He stood for the Trinitarian doctrine, “whole and undefiled,” when it looked as if all the civilised world was slipping back from Christianity into the religion of Arius—into one of those “sensible” synthetic religions which are so strongly recommended today and which, then as now, included among their devotees many highly cultivated clergymen. It is his glory that he did not move with the times; it is his reward that he now remains when those times, as all times do, have moved away. - CS Lewis
Saint Athanasius of Alexandria
From Pope Benedict XVI, General Audience
Dear Brothers and Sisters,
Continuing our re-visitation of the great Teachers of the ancient Church, let us focus our attention today on St Athanasius of Alexandria.
Only a few years after his death, this authentic protagonist of the Christian tradition was already hailed as "the pillar of the Church" by Gregory of Nazianzus, the great theologian and Bishop of Constantinople (Orationes, 21, 26), and he has always been considered a model of orthodoxy in both East and West.
Athanasius was undoubtedly one of the most important and revered early Church Fathers... (f)or Athanasius was also the most important and tenacious adversary of the Arian heresy, which at that time threatened faith in Christ, reduced to a creature "halfway" between God and man, according to a recurring tendency in history which we also see manifested today in various forms.
In all likelihood Athanasius was born in Alexandria, Egypt, in about the year 300 A.D. He received a good education before becoming a deacon and secretary to the Bishop of Alexandria, the great Egyptian metropolis. As a close collaborator of his Bishop, the young cleric took part with him in the Council of Nicaea, the first Ecumenical Council, convoked by the Emperor Constantine in May 325 A.D. to ensure Church unity. The Nicene Fathers were thus able to address various issues and primarily the serious problem that had arisen a few years earlier from the preaching of the Alexandrian priest, Arius.
With his theory, Arius threatened authentic faith in Christ, declaring that the Logos was not a true God but a created God, a creature "halfway" between God and man who hence remained for ever inaccessible to us. The Bishops gathered in Nicaea responded by developing and establishing the "Symbol of faith" ["Creed"] which, completed later at the First Council of Constantinople, has endured in the traditions of various Christian denominations and in the liturgy as the Niceno-Constantinopolitan Creed.
In this fundamental text - which expresses the faith of the undivided Church and which we also recite today, every Sunday, in the Eucharistic celebration - the Greek term homooúsiosis featured, in Latin consubstantialis: it means that the Son, the Logos, is "of the same substance" as the Father, he is God of God, he is his substance. Thus, the full divinity of the Son, which was denied by the Arians, was brought into the limelight.
In 328 A.D., when Bishop Alexander died, Athanasius succeeded him as Bishop of Alexandria. He showed straightaway that he was determined to reject any compromise with regard to the Arian theories condemned by the Council of Nicaea...
Despite the unequivocal outcome of the Council, which clearly affirmed that the Son is of the same substance as the Father, these erroneous ideas shortly thereafter once again began to prevail - in this situation even Arius was rehabilitated -, and they were upheld for political reasons by the Emperor Constantine himself and then by his son Constantius II.
Moreover, Constantine was not so much concerned with theological truth but rather with the unity of the Empire and its political problems; he wished to politicize the faith, making it more accessible - in his opinion - to all his subjects throughout the Empire.
Thus, the Arian crisis, believed to have been resolved at Nicaea, persisted for decades with complicated events and painful divisions in the Church. At least five times - during the 30 years between 336 and 366 A.D. - Athanasius was obliged to abandon his city, spending 17 years in exile and suffering for the faith. But during his forced absences from Alexandria, the Bishop was able to sustain and to spread in the West, first at Trier and then in Rome, the Nicene faith as well as the ideals of monasticism, embraced in Egypt by the great hermit, Anthony, with a choice of life to which Athanasius was always close.
St Anthony, with his spiritual strength, was the most important champion of St Athanasius' faith. Reinstated in his See once and for all, the Bishop of Alexandria was able to devote himself to religious pacification and the reorganization of the Christian communities. He died on 2 May 373, the day when we celebrate his liturgical Memorial.
The most famous doctrinal work of the holy Alexandrian Bishop is his treatise: De Incarnatione, On the Incarnation of the Word, the divine Logos who was made flesh, becoming like one of us for our salvation.
In this work Athanasius says with an affirmation that has rightly become famous that the Word of God "was made man so that we might be made God; and he manifested himself through a body so that we might receive the idea of the unseen Father; and he endured the insolence of men that we might inherit immortality" (54, 3). With his Resurrection, in fact, the Lord banished death from us like "straw from the fire" (8, 4).
The fundamental idea of Athanasius' entire theological battle was precisely that God is accessible. He is not a secondary God, he is the true God and it is through our communion with Christ that we can truly be united to God. He has really become "God-with-us"...
Lastly, Athanasius also wrote meditational texts on the Psalms, subsequently circulated widely, and in particular, a work that constitutes the bestseller of early Christian literature: The Life of Anthony, that is, the biography of St Anthony Abbot. It was written shortly after this Saint's death precisely while the exiled Bishop of Alexandria was staying with monks in the Egyptian desert.
Athanasius was such a close friend of the great hermit that he received one of the two sheepskins which Anthony left as his legacy, together with the mantle that the Bishop of Alexandria himself had given to him.
The exemplary biography of this figure dear to Christian tradition soon became very popular, almost immediately translated into Latin, in two editions, and then into various Oriental languages; it made an important contribution to the spread of monasticism in the East and in the West...
Moreover, Athanasius himself showed he was clearly aware of the influence that Anthony's fine example could have on Christian people. Indeed, he wrote at the end of this work:
"The fact that his fame has been blazoned everywhere, that all regard him with wonder, and that those who have never seen him long for him, is clear proof of his virtue and God's love of his soul. For not from writings, nor from worldly wisdom, nor through any art, was Anthony renowned, but solely from his piety towards God. That this was the gift of God no one will deny.
"For from whence into Spain and into Gaul, how into Rome and Africa, was the man heard of who dwelt hidden in a mountain, unless it was God who makes his own known everywhere, who also promised this to Anthony at the beginning? For even if they work secretly, even if they wish to remain in obscurity, yet the Lord shows them as lamps to lighten all, that those who hear may thus know that the precepts of God are able to make men prosper and thus be zealous in the path of virtue" (Life of Anthony, 93, 5-6).
Yes, brothers and sisters! We have many causes for which to be grateful to St Athanasius. His life, like that of Anthony and of countless other saints, shows us that "those who draw near to God do not withdraw from men, but rather become truly close to them" (Deus Caritas Est, n. 42).
We need the living Christ, whom we can know only through our encounter with him. But encounter presumes actual presence—the Real Presence, which, in turn, requires the Sacrament and the Church that alone is authorized to give us the Sacrament, the Church that Christ himself willed into existence and continues to support. The Eucharist, at each new celebration, must be recognized anew as the core of our Christian life. But we cannot celebrate the Eucharist adequately if we are content to reduce it to a ritual of—more or less—a half-hour’s duration. To receive Christ means to worship him. We welcome him properly and worthily at the solemn moment of receiving him only when we worship him and in worshiping him learn to know him, come to understand his nature, and follow him. We need to learn once more how to rest peacefully in his gentle presence in our churches, where the Eucharist is likewise always present because Christ intercedes for us before the Father, because he always awaits us and speaks to us. We must learn again how to draw inwardly close to him, for it is only thus that we become worthy of the Eucharist. We cannot prepare ourselves to receive the Eucharist simply by thinking about how it should be done. We can prepare for it only when we try to comprehend the depths of its demands on us, of its greatness; when we do not reduce it to our level, but let ourselves be raised to its exalted level; when we become aware of the accumulated sound of the prayers offered during all the centuries in which generations of men have advanced and are still advancing toward Christ. It is petty and undiscerning to criticize such prayers because we do not understand them; it is an expression of a genuinely “critical” sentiment (of which, be it noted, self-criticism is also a form) when we begin to recognize their greatness and, opening ourselves to that greatness, let ourselves be deepened and purified by it.
