ATHANASIUS was born in Alexandria, of christian parents, about A.D. 296. As we have seen, he was present at the Council of Nice and opposed Arius.
In A.D. 326 he became bishop of Alexandria, and from the prominent place he thus held, and from his firm and persistent opposition to Arianism, he has been called the "Father of Orthodoxy." After him has also been named the popular creed handed down to us, which is still in use in the Roman and English churches as "The Athanasian Creed," though it is now generally believed to have been drawn up at a later date; by whom is uncertain. The Greek Church never acknowledged it, and in A.D. 1785 the Episcopal Church of America struck it out of their prayer book.
When Arius was recalled from his banishment Athanasius steadfastly refused to reinstate him; and now he was threatened with punishment; but the death of Arius brought relief.
This respite, however, was short, for the Arians had now grown into a strong party, including several bishops; and the accusations against Athanasius became so loud and so serious—even charging him with murder—that Constantine agreed to his being called before a synod at Tyre.
The day of trial at length arrived. Athanasius was charged with the murder of Arsenius, a bishop of the Meletians, and with cutting of his hand, to be preserved for magical experiments. The trial proceeded, and a shriveled hand was actually produced in court as being the hand of the murdered man. A shudder ran through the assembly, and even his friends began to fear for the results, while his enemies thought the proof complete and his condemnation certain.
Athanasius stood calm and asked if there were any present who knew personally the supposed victim. Many said they did. And at once a man was led into court: his cloak was thrown on one side and his two hands exhibited to the spectators: it was Arsenius! Athanasius left his enemies to explain how it was that the bishop was still alive, and from whence they procured the other hand. Great efforts had been made to hide this man, but Athanasius had succeeded in finding him, and bringing him to the council.
Of course the accused was acquitted, but, alas! what a picture does this trial present of the state of the church at that time, or rather of those high in power as bishops and clergy. Even that which no honest worldly man would descend to do was planned and carried out by those accredited as guides in the church of God.
Nor did the matter end here. Nothing abashed at their own wickedness, his enemies determined to ruin the man who had thus stood steadfast in maintaining the truth as to the divinity of our Lord. Another charge was now brought against him—a charge of hindering supplies being sent from Egypt to Constantinople. No doubt the emperor was long since disgusted with their theological disputes—now they would lay a civil charge against the bishop, and one which they knew would rouse the emperor to act severely. Athanasius denied the charge; but he was condemned by his enemies, and Constantine banished him to Treves in Gaul.
The last years of the life of Constantine do not stand to his credit. At the council of Nice all seemed to show well. He entertained the bishops at his table. "The guards," says Eusebius, "kept watch with drawn swords round the vestibule of the palace; the men of God passed through their midst without fear, and entered the inmost parts of the royal dwelling. Some of them reclined by his side, and others were placed on couches on either hand. One might have seemed to picture to oneself an image of Christ's kingdom; the whole thing was more like a dream than a reality." As we have seen, this picture faded away, and the faithful ones then in favor were afterward banished.
Family quarrels, too, disturbed the peace of the emperor, and led to the death of his wife and other relatives, as we have seen. Many have tried to hide or deny these enormities; others relate how he was filled with remorse and sought absolution in acts of charity and building churches.
He was making preparations for war with the Persians, but did not live long enough to carry it on. A tent was to be fitted up as a chapel. The soldiers, whether pagan or Christian, were taught a daily prayer, and Sunday was ordered to be kept as a holy day. But fearing his end was approaching he was baptized by his favorite bishop Eusebius of Nicomedia, (an Arian and an enemy of Athanasius)—and he passed away A.D. 337. Thus Constantine at the last seemed to favor the false doctrine of Arius, and his conduct leaves a doubt as to his Christianity, now only to be revealed at a coming day.
Constantine was succeeded by his three sons, Constantine, Constantius, and Constans. Alexandria fell to the lot of the first of these, who recalled Athanasius and restored him to his diocese, to the great joy of his people. But the death of Constantine II (A.D. 340) again placed Athanasius in danger, and he fled to Rome. A synod was called by Constans to try and settle the dispute, but those assembled could not agree. This emperor then insisted that Constantius should re-instate Athanasius, which was once more carried into effect.
Constans however was murdered in A.D. 350, and Constantius at once commenced to persecute Athanasius; but a synod could not agree as to his condemnation. A second synod was called, and now the bishops were desired to condemn the good man, and were threatened with deposition if they did not— thus proving in how false a position the church had placed itself by depending on the State, and receiving its directions from man, though he be an emperor. He declared that what he willed was to be regarded as a Canon!
Persecution followed the condemnation of Athanasius, and fell upon several who held to the truth: some were imprisoned, and others banished. Athanasius was ordered to leave the place, but his beloved people would not hear of it, nor allow him to leave. But one night when the bishop was at church with his people, a loud knocking was heard at the doors which terrified the congregation. Athanasius calmed the people and they began to chant Psa. 135
"Praise ye the Lord: praise ye the name of the Lord:
Praise him, O ye servants of the Lord,
Ye that stand in the house of the Lord,
In the courts of the house of our God,
Praise the Lord; for the Lord is good....”
But the doors were forced, and a large body of soldiers rushed in, driving away the people with cruel violence. Athanasius at first refused to move, but the people carried him with them and for the time he escaped, and fled to the deserts of Thebais, where he found protection among those whom historians call hermits and monks. He was however pursued and many ran great risks in protecting him, for they showed great zeal in hiding him, to the peril of their own lives; but he was compelled to depart still further into the deserts, where he gained respect as a holy man. A saint named Anthony bequeathed him his garment, which it is said he wore to the end of his days.
Here he remained for about six years, paying occasional secret visits to Alexandria, but which nearly cost him his life more than once. During this time the Arians reigned supreme in the East.
In A.D. 360 the emperor died and was succeeded by Julian—called the Apostate; for, though educated for the church, he abjured Christianity, and favored paganism.
As Julian spoke of toleration, Athanasius once more appeared at Alexandria as bishop, the time seeming to be opportune on account of the death of George of Cappadocia, who had been forced into the bishopric during his absence. But he was soon ordered to leave Alexandria by the emperor, who began to use great efforts to root out Christianity. However, his work was soon cut short: he was mortally wounded in a battle with the Persians in A.D. 363. Athanasius once more returned to his people.
Jovian succeeded Julian, but reigned only eight months. Valentinian and Valens succeeded (A.D. 364), and, except being banished once more from Alexandria for a short time by the intrigues of the Arians, Athanasius was allowed to remain and end his days at that place. He died, May, 373.
Athanasius was a noble champion for the truth of the divinity of our Lord Jesus Christ, though when he had power he may not always have used it wisely. Men cannot be forced to hold the truth, and it is useless to make them confess it when they do not hold it. On the other hand, it is to be feared that many cared little about it, changing their views with the change of those in power; while those doctrinally wrong were bold and unscrupulous persecutors of those who held the truth.
All this is a sad and solemn picture of the state of that which was called the church of God in the fourth century. One would have been glad to have known more of private Christians, and whether they were sound in the faith and walking separate from an evil world. But there is no record of them. We would fain hope there were many scattered here and there, true believers in the Lord Jesus Christ, who sought, according to the light they had, to walk amid the gathering darkness so as to please Him.