"On St. Athanasius"
God is Accessible
H.H. Benedict XVI
June 20, 2007
www.zenit.org
Dear Brothers and Sisters,
Continuing with our catechetical series on the great teachers of the
ancient Church, today we turn our attention to St. Athanasius of
Alexandria. This true protagonist of Christian tradition, just a few
years after his death, was celebrated as a "pillar of the Church" by the
great theologian and bishop of Constantinople, Gregory Nazianzen
(Discourses 26:26). He has always been esteemed as a model of orthodoxy,
in the East as well as in the West.
It was no mistake that Gian Lorenzo Bernini placed a statue of him among
the four holy doctors of the Eastern and Western Church -- together with
Ambrose, John Chrysostom and Augustine -- which surround the chair of
Peter in the apse of the Vatican basilica.
Athanasius was, without a doubt, one of the most important and venerated
Fathers of the ancient Church. But above all, this great saint is the
passionate theologian of the incarnation of the "Logos," the Word of
God, which -- as the prologue of the fourth Gospel says -- "was made
flesh and lived among us" (John 1:14).
For this reason Athanasius was also the most important and tenacious
adversary of the Arian heresy, which at that time was threatening faith
in Christ by reducing him to a creature between God and man, following a
recurring tendency in history that we still see in various forms today.
Athanasius was most likely born in Alexandria in Egypt, around the year
300, and received a good education before becoming a deacon and
secretary of Bishop Alexander of Alexandria. The young cleric worked
closely with his bishop, and accompanied him to, and took part in, the
Council of Nicaea, the first such ecumenical council, called by the
Emperor Constantine in May 325 to ensure the unity of the Church. The
fathers of the Nicene Council dealt with many questions, foremost among
them, the serious problems that had originated some years before with
the preaching of the deacon Arius.
His theory threatened authentic faith in Christ, declaring that the
"logos" was not true God, but a created God, a being not quite God and
not quite man, but in the middle. And therefore the true God remained
inaccessible to us. The bishops in Nicaea responded by emphasizing and
establishing the "Symbol of Faith" that, later completed by the first
Council of Constantinople, remained in the tradition of various
Christian confessions and in the liturgy as the
Nicene-Constantinopolitan Creed.
In this fundamental text -- which expresses the faith of the undivided
Church, and which we still recite today, each Sunday in the Eucharistic
celebration -- we see the Greek term "homooúsios," in Latin "consubstantialis,"
which means that the Son, the Logos, is "of the same substance" as the
Father, is God from God, is his substance. Therefore the full divinity
of the Son, which was negated by the Arians, is seen.
Upon the death of Bishop Alexander, Athanasius became, in 328, his
successor as bishop of Alexandria. He immediately decided to fight
against every compromise resulting from the Arian theories condemned by
the Council of Nicaea. His resolve -- tenacious and at times very tough,
even if necessary -- with those who were opposed to his election as
bishop and above all against the adversaries of the Nicene Symbol,
brought upon him the relentless hostility of the Arians and their
supporters.
Despite the unequivocal outcome of the Council, which clearly affirmed
that the Son was of the same substance as the Father, these erroneous
ideas returned once more to dominate public thought -- so that even
Arius himself regained popularity, and was supported for political
motives by Emperor Constantine and then by his son Constantine II. The
latter was not interested in theological truth but rather the unity of
the empire and its political problems; he wanted to politicize the
faith, making it more accessible -- in his view -- to all the subjects
of the empire.
The Arian crisis, which was thought to be resolved in Nicaea, continued
in this way for decades, with difficult incidents and painful divisions
in the Church. And five times -- during the 30 years between 336 and 366
-- Athanasius was forced to abandon the city, living 17 years in exile
and suffering for the faith.
But during his forced absences from Alexandria, the bishop was able to
sustain and spread -- in the West, first in Trier and then in Rome --
the faith of the Nicene Council and the ideals of monasticism, which
were embraced in Egypt by the great hermit Anthony whose choice of life
Athanasius followed closely. St. Anthony, with his spiritual strength,
was the most important person in sustaining the faith of St. Athanasius.
After the definitive return to his see, the bishop of Alexandria was
able to dedicate himself to religious pacification and the
reorganization of the Christian community. He died on May 2, 373, the
day in which we celebrate his liturgical feast.
The most famous work of the Alexandrian bishop is the treatise on the
"Incarnation of the Word, " the divine "Logos" made flesh, like us, for
our salvation.
In this work, Athanasius says, in a phrase that has become well known,
that the Word of God "became man so that we might become God. He
manifested himself by means of a body in order that we might perceive
the unseen Father. He endured shame from men that we might inherit
immortality" (54:3).
In fact, with his resurrection, the Lord made death disappear like
"straw in the fire" (8:4). The fundamental idea of the entire
theological battle of St. Athanasius was that God is accessible. He is
not a secondary God, he is true God, and through our communion with
Christ we can truly unite ourselves to God. He truly became "God with
us."
Among the other works of this great Father of the Church -- which deal
mainly with the events of the Arian crisis -- we recall the four letters
that he addressed to his friend Serapion, bishop of Thmius, on the
divine nature of the Holy Spirit, which was clearly affirmed.
And there are some 30 or so "festal" letters, written at the beginning
of every year, to the Churches and monasteries of Egypt to indicate the
date of Easter, but moreover to strengthen the ties among the faithful,
reinforcing their faith and preparing them for that great solemnity.
Athanasius is also the author of meditative texts on the Psalms, which
were vastly distributed, and a text that constituted a "best seller" of
ancient Christian literature: the "Life of Anthony," the biography of
St. Anthony the Abbot, written shortly after the death of this saint,
while the bishop of Alexandria was in exile, living with the monks of
the Egyptian desert. Athanasius was a friend of the great hermit, and
even received one of the two sheepskins left by Anthony as his
inheritance, together with the mantel that he himself had given him.
The biography of this beloved figure in Christian tradition contributed
greatly to the spread of monasticism in the East and the West, as it
became very popular and was soon translated twice in Latin and then in
other Eastern languages.
The letter of this text, to Trier, is at the center of an emotional
telling of the conversion of two ministers of the emperor, which
Augustine mentions in the "Confessions" (VIII, 6:15) as a premise of his
own conversion.
Athanasius showed that he had a clear awareness of the influence that
the figure of Anthony could have on the Christian people.
In fact, he writes in the conclusion of this work: "And 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 toward 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
dwelled 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 reasons to thank St. Athanasius.
His life, as that of Anthony and 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," 42).
[Translation by ZENIT]
[At the end of the audience, the Pope greeted the people in several
languages. In English, he said:]
Dear Brothers and Sisters,
Continuing our catechesis on the great teachers of the ancient Church,
we turn today to St. Athanasius of Alexandria. Athanasius is venerated
in East and West alike as a pillar of Christian orthodoxy. Against the
followers of the Arian heresy, he insisted on the full divinity and
consubstantiality of the Son with the Father, and defended the faith of
the Church as expressed in the Creed of the Council of Nicea. The Arian
crisis did not end with the Council; indeed, for his resolute defense of
the Nicene dogma, Athanasius was exiled from his see five times in
thirty years. His many writings include the treatise On the Incarnation
of the Word, which defends the full divinity of the Son, whose
incarnation is the source of our salvation: "he became man so that we
could become God." Athanasius also wrote a celebrated Life of Anthony, a
spiritual biography of St. Anthony Abbot, whom he had known personally.
This popular book had an immense influence in the spread of the monastic
ideal in East and West. Like Anthony, Athanasius stands out as one of
the great figures of the Church in Egypt, a "lamp" whose teaching and
example even today light up the path of the entire Church.
I welcome the participants in the course organized by Foyer Unitas Lay
Center. My greetings also go to the Brothers of the Poor of St. Francis
Seraphicus. Upon all the English-speaking visitors present at today's
Audience, especially those from England, Australia and the United
States, I invoke God's abundant blessings.
© Copyright 2007 -- Libreria Editrice Vaticana
[The Pope then spoke in Italian:]
Today we celebrate the "World Day of the Refugee," promoted by the
United Nations in order to promote attention for those who are forced to
escape from their countries because they are in fear for their lives.
Welcoming refugees and giving them hospitality is gesture of human
solidarity, so that they will not feel isolated because of intolerance
and disinterest. For Christians it is a concrete way to show evangelical
love. I wish with all my heart that our brothers and sisters who suffer
will be guaranteed exile and the recognition of their rights, and I
invite the leaders of all nations to offer protection to those who find
themselves in need.
I wish every good thing, to everyone. Thank you for your presence!
[Translation by ZENIT]
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