The Threatened Series - 5 Let us now turn our attention to Athanasius of Alexandria, the chief opponent of Arianism at the Council of Nicæa. He was born in 295, attended the Council as a deacon, representing his bishop Alexander, whom he succeeded in 328, and died in 373. Like most other theologians of his period, he does not seem to have realised the theological importance of the human soul of Christ. He nowhere explicitly discusses the problem. He did not see that the Arians were vulnerable through their Christology. Steeped in the writings of St Paul, he was conscious of sin and of the need for redemption. Therefore his emphasis is soteriological: the Logos [word] must equal Theos [God], in order to effect our salvation. Therein lies his quarrel with the Arians. One might have thought this would have been agreed by all, on the basis of John 1:1, 'Kai theos en ho Logos' - 'And the Word was God.' But this the Arians did not believe. It has been said that Athanasius' understanding of sin was too physical. He understood it as something done by the flesh ['sarx']. It was therefore sufficient that Christ has taken our flesh and redeemed it. He does not consider the moral aspect of sin, that it is a defect of the will, of the intention - functions of the soul. Athanasius' 'De Incarnatione' contains no reference to Christ's human soul. The Logos dwells (enoikei) in the temple of the body: language more typical of Antioch, of Paul of Samosata, than of Alexandria. Athanasius is strong on the Incarnation, in the sense of the Logos taking 'carnis', flesh ('sarx'); but the motivating force of that flesh is the divine Logos, not a human soul. What about human ignorance, human suffering, human death as exemplified in Christ? In a late work, the 'Tome to the Antiochenes', Athanasius makes a distinction between 'ignorance according to the flesh' and knowledge according to the Logos. But what is 'ignorance according to the flesh'? Precisely what is ignorant? 'Ignorant flesh' is an odd phrase; usually one thinks of the mind, rather than the flesh, as being ignorant. But Athanasius cannot of course say that the Logos is ignorant. Nor does Athanasius mention the human soul of Christ with reference to his suffering. And the death of Christ is seen as the separation of the body from the Logos. Athanasius probably did not consider the question of the human soul of Christ to be of deep theological significance. >From the ODCC: 'By his refusal to compromise with Arianism he incurred the enmity of the powerful Arianizing party in the reigns of Constantine and Constantius. His use of violence and intimidation also contributed to the strength of opposition to him and was the specific ground for his deposition at the Council of Tyre in 335 and his exile to Trier in 336; he returned on the death of Constantine in 337; but in 339 he was forced to flee to Rome, where he established close contacts with the W. Church, which continued throughout his life to support him. He was restored in 346 by the influence of Constans, the W. Emperor, against the will of Constantius, who in 356 again drove him from his see. He remained in hiding near Alexandria till the accession of Julian (361). He returned to the city in Feb 362, but Julian exiled him again later in the year. On Julian's death (363) he was able to come back in 364, and, after yet another brief exile (365-6), helped for the rest of his life to build up the new Nicene party by whose support orthodoxy triumphed over Arianism at the Council of Constantinople in 381. He died at Alexandria on 2-3 May 373.' The Supple Doctor. ____________________________________________________________ Do You Yahoo!? Get your free @yahoo.co.uk address at http://mail.yahoo.co.uk or your free @yahoo.ie address at http://mail.yahoo.ie %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%