Opening
Letter to Maximus. (Written about 371 A.D.)
Letter to Maximus. (Written about 371 a.d.)
To our beloved son Maximus, the philosopher, for whom we truly long, Athanasius sends greetings in the Lord.
To our beloved and most truly longed-for son, Maximus, philosopher, Athanasius greeting in the Lord.
After reading your letter, I approve of your piety. However, I am amazed at the recklessness of those 'who understand neither what they say nor whereof they confidently affirm,' and I had truly decided to say nothing. For to respond to matters that are so obvious and clearer than light is simply to give an opportunity for shamelessness to such lawless people. We learned this from the Savior. When Pilate washed his hands and went along with the false accusation of the Jews of that time, the Lord answered him no more. Instead, He warned Pilate's wife in a dream, so that the one being judged might be believed to be God not merely in word, but in power. And after giving Caiaphas no reply to his foolishness, He Himself brought everyone to knowledge through His promise. Therefore I delayed for some time, and I have reluctantly given in to your enthusiasm for the truth, considering the argumentativeness of people without shame. I have written nothing beyond what your letter contains, so that the opponent may from now on be convinced regarding the points he has objected to, and may 'keep his tongue from evil and his lips that they speak no guile.' I wish they would no longer join with the Jews who passed by long ago, mocking Him who hung upon the Tree: 'If you be the Son of God save Yourself.' But even if they will not yield after this, remember the apostolic instruction and 'a man that is heretical after a first and second admonition refuse, knowing that such an one is perverted and sins being self-condemned.' For if they are Gentiles or Judaizers who are acting so boldly, let them, as Jews, consider the Cross of Christ a stumbling-block, or as Gentiles, foolishness. But if they claim to be Christians, let them learn that the crucified Christ is at once Lord of Glory, and the Power of God and Wisdom of God.
Having read the letter now come from you, I approve your piety: but, marvelling at the rashness of those 'who understand neither what they say nor whereof they confidently affirm 1 Timothy 1:7,' I had really decided to say nothing. For to reply upon matters which are so plain and which are clearer than light, is simply to give an excuse for shamelessness to such lawless men. And this we have learned from the Saviour. For when Pilate had washed his hands, and acquiesced in the false accusation of the Jews of that day, the Lord answered him no more, but rather warned his wife in a dream, so that He that was being judged might be believed to be God not in word, but in power. While after vouchsafing Caiaphas no reply to his folly, He Himself by his promise brought all over to knowledge. Accordingly for some time I delayed, and have reluctantly yielded to your zeal for the truth, in view of the argumentativeness of men without shame. And I have dictated nothing beyond what your letter contains, in order that the adversary may from henceforth be convinced on the points to which he has objected, and may 'keep his tongue from evil and his lips that they speak no guile.' And would that they would no longer join the Jews who passed by of old in reproaching Him that hung upon the Tree: 'If you be the Son of God save Yourself Matthew 27:40; Luke 28:37.' But if even after this they will not give in, yet do you remember the apostolic injunction, and 'a man that is heretical after a first and second admonition refuse, knowing that such an one is perverted and sins being self-condemned Titus 3:10-11.' For if they are Gentiles, or of the Judaisers, who are thus daring, let them, as Jews, think the Cross of Christ a stumbling-block, or as Gentiles, foolishness. 1 Corinthians 1:23 But if they pretend to be Christians let them learn that the crucified Christ is at once Lord of Glory, and the Power of God and Wisdom of God.
But if they doubt whether He is God at all, let them reverence Thomas, who touched the Crucified and called Him Lord and God. Or let them fear the Lord Himself, who said after washing the disciples' feet: "You call Me Lord and Master, and you say well, for so I am." But in the same body in which He was when He washed their feet, He also carried up our sins to the Tree. And He was witnessed to as Master of Creation, in that the Sun withdrew its beams and the earth trembled and the rocks were split, and the executioners recognized that the Crucified was truly Son of God. For the Body they saw was not that of some man, but of God, being in which, even when being crucified, He raised the dead. Accordingly it is no good venture of theirs to say that the Word of God came into a certain holy man; for this was true of each of the prophets and of the other saints, and on that assumption He would clearly be born and die in the case of each one of them. But this is not so, far be the thought. But once for all "at the consummation of the ages, to put away sin" "the Word was made flesh" and proceeded forth from Mary the Virgin, Man after our likeness, as also He said to the Jews, "Why do you seek to kill Me, a man that has told you the truth?" And we are deified not by partaking of the body of some man, but by receiving the Body of the Word Himself.
2. But if they are in doubt whether He is God at all, let them reverence Thomas, who handled the Crucified and pronounced Him Lord and God. John 20:28 Or let them fear the Lord Himself, who said, after washing the feet of the disciples: 'You call Me Lord and Master, and you say well, for so I am.' But in the same body in which He was when he washed their feet, He also carried up our sins to the Tree. 1 Peter 2:24 And He was witnessed to as Master of Creation, in that the Sun withdrew his beams and the earth trembled and the rocks were rent, and the executioners recognised that the Crucified was truly Son of God. For the Body they beheld was not that of some man, but of God, being in which, even when being crucified, He raised the dead. Accordingly it is no good venture of theirs to say that the Word of God came into a certain holy man; for this was true of each of the prophets and of the other saints, and on that assumption He would clearly be born and die in the case of each one of them. But this is not so, far be the thought. But once for all 'at the consummation of the ages Hebrews 9:26, to put away sin ' 'the Word was made flesh John 1:14 ' and proceeded forth from Mary the Virgin, Man after our likeness, as also He said to the Jews, 'Wherefore do you seek to kill Me, a man that has told you the truth?' And we are deified not by partaking of the body of some man, but by receiving the Body of the Word Himself.
And at this I am also very surprised—how they have dared to entertain such an idea that the Word became man as a consequence of His nature. For if this were so, remembering Mary would be pointless. For nature does not know of a virgin bearing a child apart from a man. Therefore, by the good pleasure of the Father, being true God and the Word and Wisdom of the Father by nature, He became man in the body for our salvation, so that having something to offer for us He might save us all, "as many as through fear of death were all their lifetime subject to bondage." For it was not some mere man who gave himself up for us, since every man is under sentence of death, according to what was said to all in Adam: "earth you are and to earth you shall return." Nor was it any other creature, since every creature is subject to change. But the Word Himself offered His own body on our behalf, so that our faith and hope might not be in man, but that we might have our faith in God the Word Himself. Why, even now that He has become man we behold His glory, "glory as of the only-begotten of His Father—full of grace and truth." For what He endured by means of the body, He displayed as God in its greatness. And while He hungered in the flesh, as God He fed the hungry. And if anyone is offended because of the bodily conditions, let him believe because of what God accomplishes. For as a human He asks where Lazarus is laid, but raises him up divinely. Let no one then mock, calling Him a child and citing His age, His growth, His eating, drinking, and suffering, lest while denying what is proper to the body, he deny completely also His presence among us. And just as He did not become man as a consequence of His nature, likewise it was fitting that when He had taken a body He should display what was proper to it, lest the false teaching of Manichaeus should prevail. Again it was fitting that when He went about in the body, He should not hide what belonged to the Godhead, lest he of Samosata should find an excuse to call Him man, as distinct in prosopon from God the Word.
3. And at this also I am much surprised, how they have ventured to entertain such an idea as that the Word became man in consequence of His Nature. For if this were so, the commemoration of Mary would be superfluous. For neither does Nature know of a Virgin bearing apart from a man. Whence by the good pleasure of the Father, being true God, and Word and Wisdom of the Father by nature, He became man in the body for our salvation, in order that having somewhat to offer for us He might save us all, 'as many as through fear of death were all their life-time subject to bondage.' For it was not some man that gave Himself up for us; since every man is under sentence of death, according to what was said to all in Adam, 'earth you are and unto earth you shall return.' Nor yet was it any other of the creatures, since every creature is liable to change. But the Word Himself offered His own Body on our behalf that our faith and hope might not be in man, but that we might have our faith in God the Word Himself. Why, even now that He has become man we behold His Glory, ' glory as of one only-begotten of His Father — full of grace and truth.' For what He endured by means of the Body, He magnified as God. And while He hungered in the flesh, as God He fed the hungry. And if anyone is offended by reason of the bodily conditions, let him believe by reason of what God works. For humanly He enquires where Lazarus is laid, but raises him up divinely. Let none then laugh, calling Him a child, and citing His age, His growth, His eating, drinking and suffering, lest while denying what is proper for the body, he deny utterly also His sojourn among us. And just as He has not become Man in consequence of His nature, in like manner it was consistent that when He had taken a body He should exhibit what was proper to it, lest the imaginary theory of Manichæus should prevail. Again it was consistent that when He went about in the body, He should not hide what belonged to the Godhead, lest he of Samosata should find an excuse to call Him man, as distinct in person from God the Word.
Let the unbelievers recognize this and learn that while He lay as an infant in a manger, He made the Magi subject to Him and they worshiped Him. While He came down to Egypt as a child, He destroyed the handmade objects of its idolatry. And when crucified in the flesh, He raised the dead who had long since turned to decay. It has been made clear to everyone that He underwent all these things not for His own sake but for ours, so that through His sufferings we might put on freedom from suffering and incorruption 1 Corinthians 15:53, and remain alive eternally.
4. Let then the unbelievers perceive this, and learn that while as a Babe He lay in a manger, He subjected the Magi and was worshipped by them; and while as a Child He came down to Egypt, He brought to nought the hand-made objects of its idolatry: and crucified in the flesh, He raised the dead long since turned to corruption. And it has been made plain to all that not for His own sake but for ours He underwent all things, that we by His sufferings might put on freedom from suffering and incorruption 1 Corinthians 15:53, and abide unto life eternal.
I have briefly written this, following, as I said earlier, the outline of your own letter, without elaborating any point further but only mentioning what concerns the Holy Cross so that those who despise it may be taught better concerning the points where they took offense, and may worship the Crucified. But you should thoroughly persuade the unbelievers; perhaps somehow they may move from ignorance to knowledge and believe rightly. And even though what your own letter contains is sufficient, it is still good to have added what I have as a reminder in view of argumentative people—not so much so that being refuted in their bold assertions they may be put to shame, as so that being reminded they may not forget the truth. For let what was confessed by the Fathers at Nicaea stand firm. For it is correct and sufficient to overthrow every heresy however impious, and especially that of the Arians, which speaks against the Word of God and as a logical consequence profanes His Holy Spirit. Greet all who hold to the right teaching. All who are with us greet you.
5. This then I have concisely dictated, following, as I said above, the lines of your own letter, without working out any point any further but only mentioning what relates to the Holy Cross in order that the despisers may be taught better upon the points where they were offended, and may worship the Crucified. But do you thoroughly persuade the unbelievers; perhaps somehow they may come from ignorance to knowledge, and believe aright. And even though what your own letter contains is sufficient, yet it is as well to have added what I have for the sake of reminder in view of contentious persons; not so much in order that being refuted in their venturesome statements they may be put to shame, as that being reminded they may not forget the truth. For let what was confessed by the Fathers at Nicæa prevail. For it is correct, and enough to overthrow every heresy however impious, and especially that of the Arians which speaks against the Word of God, and as a logical consequence profanes His Holy Spirit. Greet all who hold aright. All that are with us greet you.