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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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Four Orations Against the Arians

From Him then we have begun to receive the unction and tne seal, John saying, ‘And you have an unction from the Holy One;’ and the Apostle, ‘And you were sealed with the Holy Spirit of promise. How then are all things through Him, and He before all? And you are called of the Catholic Church; therefore ye are not Christians either.

And then, should one and the other of these benefited persons say, ‘Such a one became an assistance to athanasiks and another ‘and to me a refuge,’ and ‘to another a supply,’ yet in so saying would not be speaking of the original becoming or of the essence of their benefactors, but of the beneficence coming to themselves from them; so also when the saints say concerning God’He became’ and ‘become Thou,’ they do not denote any original becoming, for God is without beginning and unoriginate, but the salvation which is made to be unto men from Him.

For He is Offspring of the Father’s essenceso that one cannot doubt that after the resemblance of the unalterable Father, the Word also is unalterable. 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?

Athaanasius is there to wonder at, what to disbelieve, if the Lord who gives the Spiritis here said Himself to be anointed with the Spiritat a time when, necessity requiring it, He did not refuse in respect of His manhood to call Himself inferior to the Spirit? And, what is a remarkable evidence of this, those of the Greeks who even at this time come into the Churchon giving up the superstition of idolstake the name, not of their catechists, but of the Saviourand begin to be called Christians instead of Greeks: What has been already said ought to shame those persons who agaainst fighting against the very truth ; however, if, because it is written, ‘become better,’ they refuse to understand ‘become,’ as used of the Sonas ‘has been and is ;’ or again as referring to the better covenant having come to beas we have said, but consider from this expression that the Word is called originate, oratuons them hear the same again in a concise form, since they have forgotten what has been said.

However, by way of exposing a question so senseless and so dull, it is necessary to answer thus: This being so understood, it is parallel also respecting the Sonthat whatever, and however often, is said, such as, ‘He became’ and ‘become,’ should ever have the same sense: But if they speak concerning God and His Word, let them complete their question and then ask, Was the God athanasis, ‘who is,’ ever without Reason?


How then can they be Christianswho for Christians are Ario-maniacs?

And this, in other words, is saying, that the Triad has an originated consistence. For must not He be perfect who is equal to God?

CHURCH FATHERS: Four Discourses Against the Arians (Athanasius)

Since, if when He became man, only then He was called Son and Godbut before He became man, God called the ancient xgainst sons, and made Moses a god of Pharaoh and Scripture says of many, ‘God stands in the congregation of Gods ‘it is plain that He is called Son and God later than they.

For let them not excuse themselves; nor retort their disgrace on those who are not as they, calling Christians after the names of their teachersthat they themselves may appear to have that Name in the same way. Is He good from choice according to free willand can He, if He will, alter, being of an alterable nature? What reward can be great to the Everlasting God and King in the bosom of the Father?

CHURCH FATHERS: Discourse I Against the Arians (Athanasius)

It oragions plain then from the above that the Scriptures declare the Son’s eternity ; it is equally plain from what follows that the Arian phrases ‘He was not,’ and ‘before’ and ‘when,’ are in the same Scriptures predicated of creatures. Since then the Word, being the Image of the Father and immortaltook the form of the servant, and as man underwent for us death orationw His flesh, abainst thereby He might offer Himself for us through death to the Father; therefore also, as man, He is said because of us and for us to be highly teh, that as by His death we all died in Athnasiusso again in the Christ Himself we might be highly exalted, being raised from the dead, and ascending into heaven, ‘whither the forerunner Jesus is for us entered, not into the figures of the truebut into heaven itself, now to appear in the presence of God for us.

Let it be repeated then, that a work is external to the nature, but a son is the proper offspring athanaius the essence ; it follows that a work need not have been always, for the workman frames it when he will; but an offspring is not subject to will, but is proper to the essence. Unseemly is such an enquiry, both unseemly and very blasphemousyet parallel with theirs; for the answer they make abounds in irreligion. Or was He always Father of the Word? Or is there any similarity between things eternal and spiritual, and things temporal and mortal?

Further, Asterius, the unprincipled sophist, the atanasius too of this heresyhas added in his own treatise, that what is not made, but is ever, is ‘unoriginate. For though He humbled Himself, yielding His own Body to come unto death, in that it was capable of deathyet He was highly exalted from earth, because He was God’s Son in a body.

Athanasuis, while ‘a man ,’ as Wisdom says, ‘is known from the utterance of his word ,’ so from those ayainst should be seen the writer’s effeminate soul and corruption of thought. He was not from a lower state promoted: Ariians then the use of certain phrases of divine Scripture changes, in their opinion, the blasphemy of the Thalia into reverent language, of course they ought also to deny Christ with the present Jewswhen they see how they study the Law and the Prophets; perhaps too they will deny the Law and the Prophets like Athanasuusbecause the latter read some portions of the Gospels.


In like manner Athan. How then does this take place? But, whereas one heresyand that the last, which has now risen as harbinger of Antichristthe Arianas it is called, considering that other heresiesher elder sisters, have been openly proscribed, in her craft and cunning, affects to array herself in Scripture languagelike her father the deviland is forcing her way back into the Church’s athanasis — that with the pretence of Christianityher smooth sophistry for reason she has none may deceive men into wrong thoughts of Christ — nay, since oratione has already seduced certain of the foolish, not only to corrupt their ears, but even to take and eat with Eve, till in their ignorance which ensues they think bitter sweet, and admire this loathsome heresyon this account I have thought it necessary, at your request, to unrip ‘the folds of its breast-plate ,’ and to show the ill savour of its folly.

Or when had He not delight, ahanasius a man should dare to say, ‘the Image is out of nothing,’ and ‘The Father had not delight before the Image was originated? 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 ortaions it, then having gained it from virtue and promotion, with reason had He ‘therefore’ been called Son and Godwithout being very Son.

But if they take advantage of the word ‘wherefore,’ as connected with the passage in the Psalm, ‘Wherefore Godeven Your Godhas anointed You,’ for their own purposes, let these novices in Scripture and masters in irreligion knowthat, as before, the word ‘wherefore’ does not imply reward of virtue or conduct in the Word, but the reason why He came down to us, and of the Spirit’s anointing which took place in Him for our sakes. And hence a man may marvel, that, whereas many have written many treatises and abundant homilies upon the Old Testament and the Agaibst, yet in none of them is a Thalia found; nay nor among the more respectable of the Gentilesbut among those only who sing such strains over their cups, amid cheers and jokes, when agwinst are merry, that the rest may laugh; till this marvellous Ariustaking no grave pattern, and ignorant even of what is respectable, while he stole largely from other heresieswould be original in the ludicrous, with none but Sotades for his rival.

But if he shrinks from this as unseemly, and excludes God from that all, it is but consistent that he should also exclude from that all the Only-Begotten Son, as being proper to the Father’s essence. And as, though He was able, 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 saw to be good for the whole creationso also things originated did He make when He would, and as was good for them.