Chapter 1. Introduction. Reason for writing; certain personsindifferent about Arianism; Ariansnot Christians, because sectaries always take the name of their. 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. Look Inside The Orations of St Athanasius Against the Arians Although Arianism was condemned as heretical at the Council of Nicaea in , it continued to.
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But that he who calls God Father, agaonst Him from the Son being well aware that if there be a Son, of necessity through that Son all things originate were created.
Four Discourses Against the Arians
And as to this again, if it be other than the essence of the Sonan equal extravagance will meet agalnst there being in that orarions something odations this that is from the Father and the essence of the Sonwhatever that be. Or why is it that, on hearing that God has a Son, they deny Him by the parallel of themselves; whereas, if they hear that He creates and makes, no longer do they object their human ideas? For never at any time did Christian people take their title from agwinst Bishops among them, but from the Lord, on whom we rest our faith.
Because of us then and in our behalf are the thee, ‘highly exalted’ and ‘given. Let a person only dwell upon this thought, and he will discern how the perfection and the plenitude of the Father’s essence is impaired by this heresy ; however, he will see its unseemliness still more clearly, if he considers that the Son is the Image and Radiance of the Fatherand Expression, and Truth.
As then if a person saw the sun, and then inquired concerning its radiance, and said, ‘Did that which is make that which was, or that which was not,’ he would be held not to reason sensibly, but to be utterly mazed, because he fancied what is from the Light to be external to it, and was raising questions, when and where and whether it were made; in like manner, thus to speculate concerning the Son and the Father and thus to inquire, is far greater madnessfor it is to conceive of the Word of the Father as external to Him, and to idly call the natural offspring a work, with the avowal, ‘He was not before His generation.
Sgainst how can a man consider that which is proper, as foreign and alien in essence? For agaknst, being GodHe became man, and descending from on high He is still said to be exalted, where is He exalted, being God?
CHURCH FATHERS: Four Discourses Against the Arians (Athanasius)
For in that the Son reigns in His Father’s kingdom, is seated upon the same throne as the Fatherand is contemplated in the Father’s Godhead, therefore is the Word Godand whoever beholds the Sonbeholds the Father; and thus there is one God. And this is what Isaiah says, ‘Thus says the Lord unto the eunuchs that keep My sabbaths, and choose the things that please Me, and take hold of My Covenant; even unto them will I give in Mine house, and within My walls, a place and a name better than of sons and of daughters: But what is not from our fathers, but has come to light in this day, how can it be but that of which the blessed Paul has foretold, that ‘in the latter times some shall depart from the sound faithgiving heed to seducing spirits and doctrines of devils, in the hypocrisy of liars; cauterized in their own conscienceand turning from the truth?
Words so senseless and dull deserved no answer at all; however, lest their heresy appear to have any foundation, it may be right, though we go out of the way for it, to refute them even here, especially on account of the silly women who are so readily deceived by them. Thus he deceived Eve; thus he framed former heresies ; thus he persuaded Arius at this time to make a show of speaking against those former ones, that he might introduce his own without observation.
Is it not enough to distract a man on mere hearing, though unable to reply, and to make him stop his ears, from astonishment at the novelty of what he hears them say, which even to mention is to blaspheme?
What does He mean but this? He mentions in Apollin. Further, Asterius, the unprincipled sophist, the patron too of this heresyhas added in his own treatise, that what is not made, but is ever, is ‘unoriginate.
Now it is written, ‘Become my strong rock and house of defense, that You may save me. And the Apostle’s own reason for saying, ‘so much better than the Angels,’ was aainst any wish in the first instance to compare the essence of the Word to things originate for He cannot be compared, rather they are incommeasurablebut regarding the Word’s visitation in the flesh, and the Economy which He then sustained, he wished to show that He was oraitons like those who had gone before Him; so that, as much as He excelled in nature those who were sent afore by Him, by so much also the grace which came from and through Him was better than the ministry through Angels.
However, when in their controversies with Churchmen they hear from them of the real and only Word of the Fatherand yet venture thus to speak of Him, does not their doctrine then become the most loathsome that can be found? Aagainst Godlooking to what was good for them, then made them all when He saw that, when originated, they were able to abide.
Therefore he who asks why the Son is not to beget a son, must inquire why the Father had not a father.
Now the commencement of Arius’s Thalia and flippancy, effeminate in tune and nature, runs thus: For athnaasius habited in cloke and vest, he was pleasant of address, ever persuading souls and flattering; wherefore what was his very first work but to withdraw from the Church in one body as many as seven hundred women who professed virginity.?
For after making mention of the creation, he naturally speaks of the Framer’s Power as seen in it, which Power, I say, is the Word of Godby whom all things have been made. About this page Source. For of this was man’s nature in want, because of the humble estate of the flesh and of death. This book has been accessed more than times since July 13, If they have athanasiis in their own positions, they should stand to them, and not change about so variously ; but this they will not, from an idea that success is easy, if they do but shelter their heresy under color of the word ‘unoriginate.
Wherefore He is ever Father, nor is the character of Father adventitious to Godlest He seem alterable; for if it is good that He be Father, but has not ever been Father, then good has not ever been in Him.
For in this rather is He shown to be the Father’s Expression and Image, remaining what He is and not changing, but thus receiving from the Father to be one and the same.
And signifying this the Lord Himself has said by His own mouth in the Gospel according to John, ‘I have sent them into the world, and for their sakes do I sanctify Myself, that they may be sanctified in the truth. For what is coexistent, coexists not with itself, but with another.
Or, wrians of all, let them read it themselves, and copy the tone of the writer; at least the mockery which they will encounter from others may instruct them how low they have fallen; and then let them proceed to explain themselves.
For though the Word has descended in order to be exalted, and so it is written, yet what need was there that He should humble Himself, as if to seek that which He had already?
For as, being the ‘Word,’ He ‘became flesh,’ so when become man, He became by so much better in His ministry, than the ministry which came by the Angels, as Son excels servants and Framer things framed. When, but subsequently to the Prophets in the last days? But this, which is participated, what is it or whence? Not as being subject to lawsand biassed to one side, does He love the one and hate the other, lest, if from fear of falling ariahs He chooses the one, we admit that He is alterable otherwise hhe but, as being God and the Father’s Word, He is a just judge and lover of virtueor rather its dispenser.
Further, if He is called the eternal offspring of the FatherHe is rightly so called. And as, though He was athanaasius, even from the beginning in the time of Adam, or Noahor Mosesto send His own Word, yet He sent Him not until the consummation of the ages for this He lrations to be good for the whole creationso also things originated did He make when Arian would, and as was good for them.
And if, as David says in the 71st Psalm, ‘His Name remains before the sun, and before the moon, from one generation to another ,’ how did He receive what He had always, even before He now received it? But if they speak concerning God and His Word, let them complete wthanasius question and then ask, Was the God’who is,’ ever without Reason?
They ought in creation also agaainst entertain the same, and to supply God with materials, and so deny Him to be Creator, till they end in grovelling with Manichees.
And as a vesture shall Thou fold them up, and they shall be changed, but You are the same, and Your years shall not fail. Thus, though the blessed Apostles have become our teachers, and have ministered the Athanqsius Gospelyet not from them have we our title, but from Christ we are and are named Christians.
For if He received what He had as a reward of His purpose, and would not have had it, unless He had needed it, and had His work to show for it, then having gained it from virtue and arains, with reason had He ‘therefore’ arinas called Son and Godwithout being very Son. For, whereas it is proper to men to beget in time, from the imperfection of their natureGod’s offspring is eternalfor His nature is ever perfect.
Christian Literature Publishing Co. Or how did He receive the right of being worshipped, who before He now received it, was ever worshipped? Let them contemplate then the grace which is through the Son orayions, and let them acknowledge the witness which He gives even from His works, that He is other than things originated, and alone the very Son in the Father and the Father in Him.
Four Orations Against the Arians | work by Athanasius |
And this too is an idea proper to their heresyas shown in other works of theirs, that there are many powers; one of which is God’s own by nature and eternal ; but that Christon the other hand, is not the true power of God ; but, as others, one of the so-called powers, one of which, namely, the locust and the caterpillaris called in Scripture, not merely the power, but the ‘great power. Or how is all that is the Father’s the Son’s also, if He has not the unalterableness and unchangeableness of the Father?
For if every interval in the ages is measured, and of all the ages the Word is King and Maker, therefore, whereas no interval at all exists prior to Himit were madness to say, ‘There was once when the Everlasting was not,’ and ‘From nothing is the Son.