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Translated by Cardinal Newman.
St Athanasius the Great Resources Online and in Print
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This Part: 130 Pages
Page 38
Chapter XXV.--Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In what sense we are 'in God' and His 'sons.'
10. However here too they introduce their private fictions, and contend that the Son and the Father are not in such wise 'one,' or 'like,' as the Church preaches, but, as they themselves would have it [2866] . For they say, since what the Father wills, the Son wills also, and is not contrary either in what He thinks or in what He judges, but is in all respects concordant [2867] with Him, declaring doctrines which are the same, and a word consistent and united with the Father's teaching, therefore it is that He and the Father are One; and some of them have dared to write as well as say this [2868] . Now what can be more unseemly or irrational than this? for if therefore the Son and the Father are One and if in this way the Word is like the Father, it follows forthwith [2869] that the Angels [2870] too, and the other beings above us, Powers and Authorities, and Thrones and Dominions, and what we see, Sun and Moon, and the Stars, should be sons also, as the Son; and that it should be said of them too, that they and the Father are one, and that each is God's Image and Word. For what God wills, that will they; and neither in judging nor in doctrine are they discordant, but in all things are obedient to their Maker. For they would not have remained in their own glory, unless, what the Father willed, that they had willed also. He, for instance, who did not remain, but went astray, heard the words, 'How art thou fallen from heaven, O Lucifer, son of the morning [2871] ?' But if this be so, how is only He Only-begotten Son and Word and Wisdom? or how, whereas so many are like the Father, is He only an Image? for among men too will be found many like the Father, numbers, for instance, of martyrs, and before them the Apostles and Prophets, and again before them the Patriarchs. And many now too keep the Saviour's command, being merciful 'as their Father which is in heaven [2872] ,' and observing the exhortation, 'Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us [2873] ;' many too have become followers of Paul as he also of Christ [2874] . And yet no one of these is Word or Wisdom or Only-begotten Son or Image; nor did any one of them make bold to say, 'I and the Father are One,' or, 'I in the Father, and the Father in Me [2875] ;' but it is said of all of them, 'Who is like unto Thee among the gods, O Lord? and who shall be likened to the Lord among the sons of Gods [2876] ?' and of Him on the contrary that He only is Image true and natural of the Father. For though we have been made after the Image [2877] , and called both image and glory of God, yet not on our own account still, but for that Image and true Glory of God inhabiting us, which is His Word, who was for us afterwards made flesh, have we this grace of our designation.
[2866] hos autoi thelousi. vid. S:8, n. 12. 'not as you say, but as we will.' This is a common phrase with Athan. vid. supr. Or. i. 13, n. 6. and especially Hist. Ar. 52, n. 4. (vid. also Sent. Dion. 4, 14). It is here contrasted to the Church's doctrine, and connected with the word idios; for which de Syn. 3, n. 6; Or. i. 37, n. 1. Vid. also Letter 54. fin. Also contr. Apoll. ii. 5 init. in contrast with the euangelikos horos.
[2867] sumphonos. vid. infr. 23, de Syn. 48, and 53, n. 9. the Arian sumphonia is touched on de Syn. 23, n. 3. Besides Origen, Novatian, the Creed of Lucian, and (if so) S. Hilary, as mentioned in the former of these notes, 'one' is explained as oneness of will by S. Hippolytus, contr. Noet. 7, where he explains John x. 30. by xvii. 22. like the Arians; and, as might be expected, by Eusebius Eccl. Theol. iii. p. 193. and by Asterius ap. Euseb. contr. Marc. pp. 28, 37. The passages of the Fathers in which this text is adduced are collected by Maldonat. in loc.
[2868] Asterius, S:2, init.
[2869] hora. vid. de Syn. 34, n. 4. also Orat. ii. 6, b. iv. 19, c. d. Euseb. contr. Marc. p. 47, b. p. 91, b. Cyril. Dial. p. 456. Thesaur. p. 255 fin.
[2870] This argument is found de Syn. 48. vid. also Cyril. de Trin. i. p. 407.
[2871] Is. xiv. 12.
[2872] Luke vi. 36 (cf. Tisch. in loc.)
[2873] Eph. v. 1, 2.
[2874] 1 Cor. xi. 1.
[2875] John x. 30; xiv. 10.
[2876] Vid. Ps. lxxxvi. 8; lxxxix. 6.
[2877] Aug. de Trin. vii. fin.
Reference address : https://www.elpenor.org/athanasius/discourses-against-arians-2.asp?pg=38
