Category: Athanasius

From section 372: And again, from the forty-fourth Letter, which begins with the words, "All that our Lord and Savior Jesus Christ did in our place and for our sake."

(For 372.) And again, from the forty-fourth Letter, of which the commencement is, 'All that our Lord and Saviour Jesus Christ did instead of us and for us. '

When the servants of the Chief Priests and the Scribes saw these things and heard Jesus say, "Whosoever is thirsty, let him come to Me and drink" (John 7:37), they perceived that this was not a mere man like themselves, but that this was He who gave water to the saints, and that it was He who was announced by the prophet Isaiah. For He was truly the splendor of the light and the Word of God. And just as a river from the fountain, He gave drink also of old to Paradise; but now to all people He gives the same gift of the Spirit, and says, "If any man thirst, let him come to Me and drink. Whosoever believes in Me, as the Scripture says, rivers of living water shall flow out of his belly" (John 7:37-38). This was not for man to say, but for the living God, who truly grants life and gives the Holy Spirit.

When therefore the servants of the Chief Priests and the Scribes saw these things, and heard from Jesus, 'Whosoever is thirsty, let him come to Me and drink John 7:37;' they perceived that this was not a mere man like themselves, but that this was He Who gave water to the saints, and that it was He Who was announced by the prophet Isaiah. For He was truly the splendour of the light, and the Word of God. And thus as a river from the fountain he gave drink also of old to Paradise; but now to all men He gives the same gift of the Spirit, and says, 'If any man thirst, let him come to Me and drink.' Whosoever ' believes in Me, as says the Scripture, rivers of living water shall flow out of his belly John 7:37-38.' This was not for man to say, but for the living God, Who truly vouchsafes life, and gives the Holy Spirit.

I notice that the paragraph text to be rewritten appears to be missing from your request. You've provided "(For 371.)" which seems to be a reference number or note, but there's no actual paragraph content for me to rewrite.

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(For 371.)

Our Passover belongs to us, and our calling comes from above. As Paul says, "our conversation is in heaven," for "we have here no abiding city, but we seek that which is to come." Looking forward to that city, we properly keep the feast. Heaven truly is high, and its distance from us is infinite, for as Scripture says, "the heaven of heavens is the Lord's." But we should not be negligent or fearful, as if the way there were impossible. Rather, we should be zealous. Yet unlike those who long ago moved from the east and found a plain in Senaar and began to build a tower, we do not need to bake bricks with fire and seek slime for mortar—their tongues were confused and their work was destroyed. For us, the Lord has consecrated a way through His blood and has made it easy. He has not only given us consolation regarding the distance, but has also come and opened the door for us that was once shut. Indeed, it was shut from the time He cast Adam out of the delight of Paradise and set the Cherubim and the flaming sword that turned every way to keep the way of the tree of life. Now, however, it is opened wide. And He who sits upon the Cherubim, having appeared with greater grace and loving-kindness, led into Paradise with Himself the thief who confessed. Having entered heaven as our forerunner, He opened the gates to all. Paul also, "pressing toward the mark for the prize of the high calling," was by this taken up to the third heaven. Having seen those things which are above, he then descended and teaches us, announcing what is written to the Hebrews: "For you have not come to the mount that might be touched, and that burned with fire, and clouds, and darkness, and a tempest, and to the voice of words. But you have come to Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and to the general assembly and Church of the first-born, which are written in heaven." Who would not wish to enjoy the high companionship with these? Who would not desire to be enrolled with these, that he may hear with them, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world"?

Of us, then, whose also is the Passover, the calling is from above, and 'our conversation is in heaven,' as Paul says; 'For we have here no abiding city, but we seek that which is to come,' whereto, also, looking forward, we properly keep the feast. ( And again, afterwards:) Heaven truly is high, and its distance from us infinite; for 'the heaven of heavens,' says he, 'is the Lord's.' But not, on that account, are we to be negligent or fearful, as though the way thereto were impossible; but rather should we be zealous. Yet not, as in the case of those who formerly, removing from the east and finding a plain in Senaar, began [to build a tower], is there need for us to bake bricks with fire, and to seek slime for mortar; for their tongues were confounded, and their work was destroyed. But for us the Lord has consecrated a way through His blood, and has made it easy. ( And again:) For not only has He afforded us consolation respecting the distance, but also in that He has come and opened the door for us which was once shut. For, indeed, it was shut from the time He cast out Adam from the delight of Paradise, and set the Cherubim and the flaming sword, that turned every way, to keep the way of the tree of life — now, however, opened wide. And He that sits upon the Cherubim having appeared with greater grace and loving-kindness, led into Paradise with himself the thief who confessed, and having entered heaven as our forerunner, opened the gates to all. ( And again:) Paul also, 'pressing toward the mark for the prize of the high calling Philippians 3:14,' by it was taken up to the third heaven, and having seen those things which are above, and then descended, he teaches us, announcing what is written to the Hebrews, and saying, 'For you have not come to the mount that might be touched, and that burned with fire, and clouds, and darkness, and a tempest, and to the voice of words. But you have come to Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and to the general assembly and Church of the first-born, which are written in heaven.' Who would not wish to enjoy the high companionship with these! Who not desire to be enrolled with these, that he may hear with them, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world Matthew 25:34.'

I notice that you've provided a header "(For 370.)" but no actual paragraph text to rewrite. Could you please provide the paragraph you'd like me to rewrite in clear, modern English? Once you share the text, I'll be happy to simplify it while preserving all the theological precision and transliterated Greek technical terms as you've specified.

(For 370.)

We have been called, brothers, and we are now called together by Wisdom, and according to the Gospel parable, to that great and heavenly Supper that is sufficient for every creature. I mean we are called to the Passover—to Christ, who is sacrificed, for "Christ our Passover is sacrificed." And afterward, those who are thus prepared shall hear, "Enter into the joy of your Lord."

For we have been called, brethren, and are now called together, by Wisdom, and according to the Evangelical parable, to that great and heavenly Supper, and sufficient for every creature; I mean, to the Passover — to Christ, Who is sacrificed; for 'Christ our Passover is sacrificed.' ( And afterwards:) They, therefore, that are thus prepared shall hear, 'Enter into the joy of your Lord. '

I notice you've provided a header "(For 368.)" but no actual paragraph text to rewrite. Could you please provide the paragraph that needs to be rewritten in clear, modern English? Once you share the text, I'll be happy to help while following all the guidelines you've specified:

– Simplifying sentence structure and vocabulary
– Preserving transliterated Greek technical terms (physis, ousia, hypostasis, prosopon, etc.)
– Maintaining theological precision without summarizing, omitting, or adding content
– Returning only the rewritten text without labels or quotation marks

(For 368.)

You are the ones who have stayed with me through my trials, and I assign to you a kingdom, just as my Father has assigned one to me, so that you may eat and drink at my table in my kingdom. Since we are called to the great and heavenly Supper in that upper room which has been swept, let us cleanse ourselves, as the Apostle urged, from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. In this way, being spotless both outwardly and inwardly—outwardly by clothing ourselves with temperance and justice, inwardly by the Spirit, rightly dividing the word of truth—we may hear, Enter into the joy of your Lord.

'You are they that have continued with Me in My temptations; and I appoint unto you a kingdom, as My Father has appointed unto Me, that you may eat and drink at My table in My kingdom.' Being called, then, to the great and heavenly Supper, in that upper room which has been swept, let us 'cleanse ourselves,' as the Apostle exhorted, 'from all filthiness of the flesh and spirit, perfecting holiness in the fear of God 2 Corinthians 7:1;' that so, being spotless within and without — without, clothing ourselves with temperance and justice; within, by the Spirit, rightly dividing the word of truth — we may hear, 'Enter into the joy of your Lord Matthew 25:21.'

Concerning the individual books and their total number that are accepted by the Church. From the thirty-ninth letter of Saint Athanasius, Bishop of Alexandria, concerning the Paschal festival, in which he authoritatively defines which divine books are accepted by the Church.

(For 367.) Of the particular books and their number, which are accepted by the Church. From the thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal festival; wherein he defines canonically what are the divine books which are accepted by the Church.

They have created books that they call books of tables, in which they display stars to which they give the names of saints. In doing this, they have truly brought a double reproach upon themselves: those who have written such books, because they have devoted themselves to a lying and worthless science; and as for the ignorant and simple, they have led them astray with evil thoughts about the right faith, which is established in all truth and is upright before God.

…1. They have fabricated books which they call books of tables, in which they show stars, to which they give the names of Saints. And therein of a truth they have inflicted on themselves a double reproach: those who have written such books, because they have perfected themselves in a lying and contemptible science; and as to the ignorant and simple, they have led them astray by evil thoughts concerning the right faith established in all truth and upright in the presence of God.

Since we have spoken of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation, I fear that some simple believers might be deceived from their simplicity and purity by the cunning of certain people, just as Paul wrote to the Corinthians. They might then begin reading other books—those called apocryphal—led astray because these books have names similar to the true books. Therefore, I ask you to be patient with me if I write to remind you of things you already know, motivated by the need and benefit of the Church.

…2. But since we have made mention of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation; and since I fear lest, as Paul wrote to the Corinthians 2 Corinthians 11:3, some few of the simple should be beguiled from their simplicity and purity, by the subtlety of certain men, and should henceforth read other books — those called apocryphal — led astray by the similarity of their names with the true books; I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church.

When I move forward to discuss these matters, I will follow the pattern of Luke the Evangelist to give credibility to what I'm doing, saying for myself: "Since some have undertaken to arrange for themselves the books called apocryphal and to mix them with the divinely inspired Scripture—about which we have been fully assured, just as those who from the beginning were eyewitnesses and servants of the Word delivered to the fathers—it seemed good to me also, having been encouraged by true brothers and having investigated from the beginning, to set before you the books included in the Canon that have been handed down and recognized as Divine. My purpose is that anyone who has fallen into error may condemn those who led him astray, and that anyone who has remained steadfast in purity may rejoice again when these things are brought back to his attention."

3. In proceeding to make mention of these things, I shall adopt, to commend my undertaking, the pattern of Luke the Evangelist, saying on my own account: 'Forasmuch as some have taken in hand Luke 1:1,' to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon, and handed down, and accredited as Divine; to the end that any one who has fallen into error may condemn those who have led him astray; and that he who has continued steadfast in purity may again rejoice, having these things brought to his remembrance.

So then, there are twenty-two books of the Old Testament. I have been told that this number corresponds to the number of letters in the Hebrew alphabet. Their order and titles are as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these is Joshua the son of Nun, then Judges, then Ruth. After these come four books of Kings, with the first and second counted as one book, and likewise the third and fourth as one book. Again, the first and second books of Chronicles are counted as one book. Similarly, Ezra first and second are one book. After these is the book of Psalms, then Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, with the twelve counted as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterward, Ezekiel and Daniel, each one book. This completes the Old Testament.

4. There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.

Again, it is worth mentioning the books of the New Testament. These are the four Gospels: according to Matthew, Mark, Luke, and John. After these come the Acts of the Apostles and the Epistles called Catholic, which number seven: one of James, two of Peter, three of John, and after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order: first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and the one to the Hebrews; and again, two to Timothy; one to Titus; and finally, the one to Philemon. And besides these, the Revelation of John.

5. Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John.

These are fountains of salvation, so that those who thirst may be satisfied with the living words they contain. In these alone is the doctrine of godliness proclaimed. Let no one add to these, and let no one take anything away from these. For concerning these, the Lord put the Sadducees to shame and said, "You are wrong because you do not know the Scriptures." And He rebuked the Jews, saying, "Search the Scriptures, for they are the ones that testify about Me."

6. These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, 'You err, not knowing the Scriptures.' And He reproved the Jews, saying, 'Search the Scriptures, for these are they that testify of Me Matthew 22:29; John 5:39.'

For greater precision, I must also add this—writing out of necessity: there are other books besides these that are not included in the Canon but were designated by the Fathers to be read by those who are new to the faith and want instruction in the word of godliness. These include the Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobit, the Teaching of the Apostles, and the Shepherd. The former books, my brothers and sisters, are included in the Canon, while the latter are merely read. There is no mention anywhere of apocryphal writings. These are inventions of heretics who write them whenever they please, give them their approval, and assign them dates so that by using them as if they were ancient writings, they can find opportunities to deceive simple people.

7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.

From the twenty-ninth Letter, which begins with the words, "Sufficient for this present time is that which we have already written."

(For 357.) From the twenty-ninth Letter, of which the beginning is, 'Sufficient for this present time is that which we have already written.'

The Lord tested the disciples when He was asleep on the pillow, and at that time a miracle was performed that is especially suited to put even the wicked to shame. For when He got up and rebuked the sea and silenced the storm, He clearly demonstrated two things: that the storm on the sea did not come from the winds, but from fear of its Lord Who walked upon it, and that the Lord Who rebuked it was not a creature, but rather its Creator, since a creature does not obey another creature. For although the Red Sea was divided earlier by Moses (Exodus 14:21), it was not Moses who did it, because it happened not because he spoke, but because God commanded. And if the sun stood still in Gibeon (Joshua 10:12) and the moon in the valley of Ajalon, this was the work not of the son of Nun, but of the Lord, Who heard his prayer. He it was Who both rebuked the sea and on the cross caused the sun to be darkened (Matthew 27:45).

The Lord proved the disciples, when He was asleep on the pillow, at which time a miracle was wrought, which is especially calculated to put even the wicked to shame. For when He arose, and rebuked the sea, and silenced the storm, He plainly showed two things; that the storm of the sea was not from the winds, but from fear of its Lord Who walked upon it, and that the Lord Who rebuked it was not a creature, but rather its Creator, since a creature is not obedient to another creature. For although the Red Sea was divided before by Moses Exodus 14:21, yet it was not Moses who did it, for it came to pass, not because he spoke, but because God commanded. And if the sun stood still in Gibeon Joshua 10:12, and the moon in the valley of Ajalon, yet this was the work, not of the son of Nun, but of the Lord, Who heard his prayer He it was Who both rebuked the sea, and on the cross caused the sun to be darkened Matthew 27:45.

And while what is human comes to an end, what is divine does not. For this reason also, when we are dead and when our physis is worn out, he raises us up and leads us up to heaven, though we were born from earth.

And whereas what is human comes to an end, what is divine does not. For which reason also when we are dead, and when our nature is tired out, he raises us up, and leads us up [though] born of earth to heaven.

I notice you've provided a header "(For 356.)" but no actual paragraph text to rewrite. Could you please provide the paragraph you'd like me to rewrite in modern English?

(For 356.)

In order that while He might become a sacrifice for us all, we, nourished in the words of truth and partaking of His living teaching, might be able with the saints to receive also the joy of Heaven. For there, just as He called the disciples to the upper room, so does the Word call us with them to the divine and incorruptible banquet. Having suffered for us here, He prepares the heavenly tabernacles there for those who most readily listen to the summons and unceasingly pursue the prize of their high calling, keeping their eyes on the goal. There, for those who come to the banquet and struggle against those who hinder them, a crown and incorruptible joy are laid up. For even though, humanly speaking, the labor of such a journey is great, the Savior Himself has made even it light and gentle.

…In order that while He might become a sacrifice for us all, we, nourished up in the words of truth, and partaking of His living doctrine, might be able with the saints to receive also the joy of Heaven. For there, as He called the disciples to the upper chamber, so does the Word call us with them to the divine and incorruptible banquet; having suffered for us here, but there, preparing the heavenly tabernacles for those who most readily hearken to the summons, and unceasingly, and [gazing] at the goal, pursue the prize of their high calling; where for them who come to the banquet, and strive with those who hinder them, there is laid up both a crown, and incorruptible joy. For even though, humanly speaking, the labour of such a journey is great, yet the Saviour Himself has rendered even it light and kindly.

From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor, which begins with the words, "Again the season of the day of the living Passover."

(For 355.) From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of which the commencement is, 'Again the season of the day of the living Passover. '

Our joy and boast is none other than our Lord and Savior Jesus Christ, who suffered for us and through Himself revealed the Father to us. For He is the same one who spoke long ago through the prophets, and now He says to everyone, "I who speak am near." This word is rightly spoken, for He does not sometimes speak and at other times remain silent. Instead, He continuously and always—from the beginning without stopping—lifts up every person and speaks to every person in their heart.

For who is our joy and boast, but our Lord and Saviour Jesus Christ, Who suffered for us, and by Himself made known to us the Father? For He is no other than He Who of old time spoke by the Prophets; but now He says to every man, 'I Who speak am near John 4:26.' Right well is this word spoken, for He does not at one time speak, at another keep silence; but continually and at all times, from the beginning without ceasing, He raises up every man, and speaks to every man in his heart.

I notice that the paragraph content appears to be missing – I only see "(For 352.)" which seems to be a reference number or note rather than the actual paragraph text to be rewritten.

Could you please provide the full paragraph that you'd like me to rewrite in clear, modern English?

(For 352.)

When the Israelites went out and crossed through Egypt, their enemies became the playthings of the sea; but now, when we pass over from earth to Heaven, Satan himself falls like lightning from Heaven.

And at that time when they went forth and crossed over Egypt, their enemies were the sport of the sea; but now, when we pass over from earth to Heaven, Satan himself henceforth falls like lightning from Heaven.

I'm ready to help rewrite the paragraph. However, I don't see the paragraph text that needs to be rewritten. You've provided the chapter heading "Opening" and what appears to be a reference "(For 350.)" but no actual paragraph content.

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(For 350.)

Where our Lord Jesus Christ, who took it upon himself to die for everyone, stretched out his hands—not somewhere on the earth below, but in the air itself—so that the salvation accomplished by the Cross might be shown to be for all people everywhere: destroying the devil who was working in the air, and so that he might consecrate our path up to heaven and make it free.

Where our Lord Jesus Christ, who took upon Him to die for all, stretched forth His hands, not somewhere on the earth beneath, but in the air itself, in order that the Salvation effected by the Cross might be shown to be for all men everywhere: destroying the devil who was working in the air: and that He might consecrate our road up to Heaven, and make it free.