,
Sicily|alt= Athanasius was born to a Christian family in
Alexandria, or possibly the nearby
Nile Delta town of
Damanhur, sometime between 293 and 298. The earlier date is sometimes assigned because of the maturity revealed in his two earliest treatises
Contra Gentes (
Against the Heathens) and
De Incarnatione (
On the Incarnation), which were likely written circa 318 before Arianism had begun to make itself felt, as those writings do not show an awareness of Arianism. He was, nevertheless, clearly not a member of the Egyptian aristocracy. Some Western scholars consider his command of
Greek, in which he wrote most (if not all) of his surviving works, evidence that he may have been a
Greek born in Alexandria. Historical evidence, however, indicates that he was fluent in
Coptic as well, given the regions of Egypt where he preached. Its famous
catechetical school, while maintaining a strong commitment to orthodoxy associated with figures such as
Pantaenus,
Clement of Alexandria,
Origen,
Dionysius and
Theognostus, had begun to develop a broader intellectual scope. Its range of interests extended beyond strictly theological concerns, and it attracted a number of influential pagan auditors.
Peter of Alexandria, the 17th
archbishop of Alexandria, was martyred in 311 in the closing days of the
Great Persecution and may have been one of Athanasius's teachers. His successor as bishop of Alexandria was
Alexander of Alexandria. According to
Sozomen; "the Bishop Alexander 'invited Athanasius to be his commensal and secretary. He had been well educated, and was versed in grammar and rhetoric, and had already, while still a young man, and before reaching the episcopate, given proof to those who dwelt with him of his wisdom and acumen (Soz., II, xvii). Bishop Alexander ordained Athanasius a deacon in 319. In 325, Athanasius served as Alexander's secretary at the
First Council of Nicaea. Already a recognized theologian and
ascetic, he was the obvious choice to replace his ageing mentor Alexander as the Pope of Alexandria, despite the opposition of the followers of
Arius and
Meletius of Lycopolis. Arius embraced a
subordinationist Christology which taught that Christ was the divine Son (
Logos) of God, made, not begotten. Arius had support from a powerful bishop named
Eusebius of Nicomedia (not to be confused with
Eusebius of Caesarea), illustrating how Arius's subordinationist Christology was shared by other Christians in the empire. Arius was subsequently excommunicated by Alexander, and Arius began to elicit the support of many bishops who agreed with his position. Alban Butler writes on the subject: "Five months after this great Council, Nicae, St Alexander lying on his deathbed, recommended to his clergy and people the choice of Athanasius for his successor, thrice repeating his name. In consequence of his recommendation, the bishops of all Egypt assembled at Alexandria, and finding the people and clergy unanimous in their choice of Athanasius for patriarch, they confirmed the election about the middle of year 326. He seems, then, to have been about thirty years of age." Athanasius' episcopate began on 9 May 328 as the
Alexandrian Council elected Athanasius to succeed after the death of Alexander. At that meeting, the Arians claimed Athanasius would try to cut off essential Egyptian grain supplies to Constantinople. He was found guilty and sent into exile to Augusta Treverorum in Gaul (now
Trier in Germany). Constantine died in 337 and was succeeded by his three sons,
Constantine II,
Constantius, and
Constans.
Paul I of Constantinople had cautioned Emperor Constans against the Arians, revealing their plots, and he also had been banished and found shelter with Maximin.
Second exile in
Evanston, Illinois|alt= When Emperor Constantine I died, Athanasius was allowed to return to his
See of Alexandria. Shortly thereafter, however, Constantius II renewed the order for Athanasius's banishment in 338. "Within a few weeks he set out for Rome to lay his case before the Church at large. He had made his appeal to
Pope Julius, who took up his cause with whole-heartedness that never wavered down to the day of that holy pontiff's death. The pope summoned a synod of bishops to meet in Rome. After a careful and detailed examination of the entire case, the primate's innocence was proclaimed to the Christian world." and vigorously rejected the criticisms of the Eusebian faction at Tyre. Plus, Pope Julius wrote to the supporters of Arius strongly urging Athanasius's reinstatement, but that effort proved in vain. Julius called a
synod in Rome in 340 to address the matter, which proclaimed Athanasius the rightful bishop of Alexandria. Early in 343 Athanasius met with Hosius of Córdoba, and together they set out for
Serdica. A full council of the Church was summoned there in deference to the Roman pontiff's wishes. At this great gathering of prelates, leaders of the Church, the case of Athanasius was taken up once more, that is, Athanasius was formally questioned over misdemeanours and even murder, (a bishop in Egypt named Arsenius had turned up missing, and they blamed his death on Athanasius, even supposedly producing Arsenius' severed hand.) The council was convoked for the purpose of inquiring into the charges against Athanasius and other bishops, on account of which they were deposed from their sees by the semi-Arian Synod of Antioch in 341 and went into exile. Eusebian bishops objected to the admission of Athanasius and other deposed bishops to the council, except as accused persons to answer the charges brought against them. Their objections were overridden by the orthodox bishops. The Eusebians, seeing they had no chance of having their views carried, retired to
Philippopolis in Thrace where they held an opposition council under the presidency of the Patriarch of Antioch and confirmed the decrees of the
Synod of Antioch. He celebrated his last Easter in exile in
Aquileia in April 345, received by Bishop
Fortunatianus. The Council of Serdica sent an emissary to report their finding to Constantius. Constantius reconsidered his decision, owing to a threatening letter from his brother Constans and the uncertain conditions of affairs on the Persian border, and he accordingly made up his mind to yield. But three separate letters were needed to overcome the natural hesitation of Athanasius. When he finally acquiesced to meet with Constantius, he was accorded a gracious interview by the emperor and sent back to his see in triumph and began ten years of peace. With characteristic energy he set to work to re-establish the somewhat shattered fortunes of the orthodox party and to purge the theological atmosphere of uncertainty. To clear up the misunderstandings that had arisen in the course of the previous years, an attempt was made to determine still further the significance of the Nicene formularies. In the meanwhile, Julian, who seems to have become suddenly jealous of the influence that Athanasius was exercising at Alexandria, addressed an order to Ecdicius, the Prefect of Egypt, peremptorily commanding the expulsion of the restored primate on the ground that he had not been included in the imperial act of clemency. The edict was communicated to the bishop by Pythicodorus Trico, who, though described in the "Chronicon Athanasianum" (XXXV) as a "philosopher", seems to have behaved with brutal insolence. On 23 October the people gathered about the proscribed bishop to protest against the emperor's decree; but Athanasius urged them to submit, consoling them with the promise that his absence would be of short duration.
Fourth exile In 362 Julian, noted for his opposition to Christianity, ordered Athanasius to leave Alexandria once again. Athanasius left for Upper Egypt, remaining there with the
Desert Fathers until Julian's death on 26 June 363. Athanasius returned in secret to Alexandria, where he received a document from the new emperor,
Jovian, reinstating him once more in his episcopal functions. His first act was to convene a council which reaffirmed the terms of the Nicene Creed. Early in September 363 he set out for
Antioch on the Orontes, bearing a synodal letter, in which the pronouncements of this council had been embodied. At Antioch he had an interview with Jovian, who received him graciously and even asked him to prepare an exposition of the orthodox faith. In February 364 Jovian died.
Fifth exile The accession of Emperor
Valens gave a fresh lease of life to the Arian party. He issued a decree banishing the bishops who had been deposed by Constantius but who had been permitted by Jovian to return to their sees. The news created the greatest consternation in Alexandria, and the prefect, in order to prevent a serious outbreak, gave public assurance that the very special case of Athanasius would be laid before the emperor. But Athanasius seems to have divined what was preparing in secret against him. He quietly withdrew from Alexandria in October 364 and took up his abode in a country house outside the city. Valens, who seems to have sincerely dreaded the possible consequences of another popular outbreak, within a few weeks issued orders allowing Athanasius to return to his
episcopal see. Some early reports state that Athanasius spent this period of exile at his family's ancestral tomb in a Christian cemetery.
Final years and death After returning to Alexandria, Athanasius spent his final years repairing all the damage done during the earlier years of violence, dissent, and exile. He resumed writing and preaching undisturbed, and characteristically re-emphasized the view of the
Incarnation which had been defined at Nicaea. On 2 May 373, having consecrated
Peter II, one of his presbyters as his successor, Athanasius died peacefully in his own bed, surrounded by his clergy and faithful supporters. == Works ==