ATHANASIUS (298-373)
Athanasius, patriarch of Alexandria, owes his great celebrity chiefly to the controversy with the Arians, in which for half a century he was at the head of the orthodox party in the Church. He was born at Alexandria in the year 298, and was ordained a priest at the age of twenty-one. He accompanied his bishop, Alexander, to the Council of Nice in 325, and when under thirty years old succeeded to the bishopric, on the death of Alexander, His success in the Arian controversy was not achieved without cost, since, as an incident of it, he spent twenty years in banishment. His admirers credit him with "a deep mind, invincible courage, and living faith," but as his orations and discourses were largely controversial, the interest which now attaches to them is chiefly historical. The following was preached from the seventh and eighth verses of the Forty-Fifth Psalm.
THE DIVINITY OF CHRIST
Behold, O ye Arians, and acknowledge hence the truth. The Psalmist speaks of us all as fellows or partakers of the Lord, but were he one of things which come out of nothing and of things generated he himself had been one of those who partake. But since he hymned him as the eternal God, saying, "Thy throne, O God, is forever and ever," and has declared that all other things partake of him, what conclusion must we draw, but that he is distinct from generated things, and he only the Father's veritable word, radiance, and wisdom, which all things generate partake, being sanctified by him in the Spirit? And, therefore, he is here "anointed," not that he may become God, for he was so even before; nor that he may become king, for he had the kingdom eternally, existing as God's image, as the sacred oracle shows; but in our behalf is this written, as before. For the Israelitish kings, upon their being anointed, then became kings, not being so before, as David, as Ezekias, as Josias, and the rest; but the Savior, on the contrary, being God, and ever ruling in the Father's kingdom, and being himself the Dispenser of the Holy Ghost, nevertheless is here said to be anointed, that, as before, being said as man to be anointed with the Spirit, he might provide for us more, not only exaltation and resurrection, but the indwelling and intimacy of the Spirit. And signifying this, the Lord himself hath 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." In saying this, he has shown that he is not the sanctified, but the Sanctifier; for he is not sanctified by other, but himself sanctifies himself, that we may be sanctified in the truth. He who sanctifies himself is Lord of sanctification. How, then, does this take place? What does he mean but this? "I, being the Father's Word, I give to myself, when become man, the Spirit; and myself, become man, do I sanctify in him, that henceforth in me, who am truth (for 'Thy Word is Truth'), all may be sanctified."
If, then, for our sake, he sanctifies himself, and does this when he becomes man, it is very plain that the Spirit's descent on him in Jordan was a descent upon us, because of his bearing our body. And it did not take place for promotion to the Word, but again for our sanctification, that we might share his anointing, and of us it might be said, Know ye not that ye are God's temple, and the Spirit of God dwelleth in you? For when the Lord, as man, was washed in Jordan, it was we who were washed in him and by him. And when he received the Spirit, we it was who, by him, were made recipients of it. And, moreover, for this reason, not as Aaron, or David, or the rest, was he anointed with oil, but in another way, above all his fellows, "with the oil of gladness," which he himself interprets to be the Spirit, saying by the prophet, "The Spirit of the Lord is upon me, because the Lord hath anointed me"; as also the Apostle has said, "How God anointed him with the Holy Ghost." When, then, were these things spoken of him, but when he came in the flesh, and was baptized in Jordan, and the spirit descended on him? And, indeed, the Lord himself said, "The Spirit shall take of mine," and "I will send him"; and to his Disciples, "Receive ye the Holy Ghost." And, notwithstanding, he who, as the word and radiance of the Father, gives to others, now is said to be sanctified, because now he has become Man, and the Body that is sanctified is his. From him, then, we have begun to receive the unction and the seal, John saying, "And ye have an unction from the Holy One"; and the Apostle, "And ye were sealed with the Holy Spirit of promise." Therefore, because of us, and for us, are these words. What advance, then, of promotion, and reward of virtue, or generally of conduct, is proved from this in our Lord's instance? For if he was not God, and then had become God—if, not being king, he was preferred to the kingdom, your reasoning would have had some faint plausibility. But if he is God, and the throne of his kingdom is everlasting, in what way could God advance? Or what was there wanting to him who was sitting on his Father's throne? And if, as the Lord himself has said, the Spirit is his, and takes of his, and he sends it, it is not the Word, considered as the Word and Wisdom, who is anointed with the Spirit, which he himself gives, but the flesh assumed by him, which is anointed in him and by him; that the sanctification coming to the Lord as man, may come to all men from him. For, not of itself, saith he, doth the Spirit speak, but the word is he who gives it to the worthy. For this is like the passage considered above; for, as the Apostle hath written, "Who, existing in form of God, thought it not robbery to be equal with God, but humbled himself, and took a servant's form," so David celebrates the Lord, as the everlasting God and king, but sent to us, and assuming our body, which is mortal. For this is his meaning in the Psalm, "All thy garments smell of myrrh, aloes, and cassia"; and it is represented by Nicodemus's and by Mary's company, when he came, bringing a mixture of myrrh and aloes, about an hundred pounds weight; and they took the spices which they had prepared for the burial of the Lord's body.
What advancement, then, was it to the Immortal to have assumed the mortal? Or what promotion is it to the Everlasting to have put on the temporal? What reward can be great to the Everlasting God and King, in the bosom of the Father? See ye not, that this, too, was done and written because of us and for us, that us who are mortal and temporal, the Lord, become man, might mate immortal, and bring into the everlasting kingdom of heaven? Blush ye not, speaking lies against the divine oracles? For when our Lord Jesus Christ had been among us, we, indeed, were promoted, as rescued from sin; but he is the same, nor did he alter when he became man (to repeat what I have said), but, as has been written, "The word of God abideth forever." Surely as, before his becoming man, he, the Word, dispensed to the saints the Spirit as his own; so also, when made man, be sanctifies all by the Spirit, and says to his Disciples, "Receive ye the Holy Ghost." And he gave to Moses and the other seventy; and through him David prayed to the Father, saying, "Take not thy Holy Spirit from me." On the other hand, when made man, he said, "I will send to you the Paraclete, the Spirit of Truth"; and he sent him, he, the Word of God, as being faithful.
Therefore "Jesus Christ is the same yesterday, to-day, and forever," remaining unalterable, and at once gives and receives, giving as God's Word, receiving as man. It is not the Word then, viewed as the Word, that is promoted,—for he had all things and has had them always,—but men, who have in him and through him their origin of receiving them. For, when he is now said to be anointed in a human respect, we it is who in him are anointed; since also, when he is baptized, we it is who in him are baptized. But on all these things the Savior throws much light, when he says to the Father, "And the glory which thou gavest me, I have given to them, that they may be one, even as we are one." Because of us, then, he asked for glory, and the words occur, "took" and "gave" and "highly exalted," that we might take, and to us might be given, and we might be exalted, in him; as also for us he sanctifies himself, that we might be sanctified in him.
But if they take advantage of the word "wherefore," as connected with the passage in the Psalm, "Wherefore God, even thy God, hath anointed thee," for their own purposes, let these novices in Scripture and masters in irreligion know that, 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. For he says not, "Wherefore he anointed thee in order to thy being God or King or Son or Word,"—for so he was before, and is forever, as has been shown,—but rather, "Since thou art God and king, therefore thou wast anointed, since none but thou couldst unite man to the Holy Ghost, thou the image of the Father, in which we were made in the beginning; for thine is even the Spirit," For the nature of things generate could give no warranty for this, angels having transgressed, and men disobeyed. Wherefore there was need of God; and the Word is God; that those who had become under a curse, he himself might set free. If then he was of nothing, he would not have been the Christ or Anointed, being one among others and having fellowship as the rest. But, whereas he is God, as being the Son of God, and is everlasting King, and exists as radiance and expression of the Father, wherefore fitly is he the expected Christ, whom the Father announces to mankind, by revelation to his holy prophets; that as through him we have come to be, so also in him all men might be redeemed from their sins, and by him all things might be ruled. And this is the cause of the anointing which took place in him, and of the incarnate presence of the Word; which the Psalmist foreseeing, celebrates, first his Godhead and kingdom, which is the Father's, in these tones, "Thy throne, O God, is forever and ever; a sceptre of righteousness is the sceptre of thy kingdom"; then announces his descent to us thus: "Wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."