Athanasius I of Alexandria (c. 296–298 – 2 May 373), also called Athanasius the Great, Athanasius the Confessor, or, among Coptic Christians, Athanasius the Apostolic, was an Egyptian Christian theologian and the 20th Patriarch of Alexandria. His intermittent episcopacy spanned 45 years (328 – 373).
Conflict with Arius and Arianism, as well as with successive Roman emperors, shaped Athanasius' career. In 325, at age 27, Athanasius began his leading role against the Arians as a deacon and assistant to Bishop Alexander of Alexandria during the First Council of Nicaea. Three years after that council, Athanasius succeeded his mentor as Patriarch of Alexandria.
During his reign as Patriarch, he faced repeated conflict with the Arians (including powerful and influential Arian churchmen led by Eusebius of Nicomedia), in addition to the Emperors Constantine, Constantius II, Julian the Apostate, and Valens, resulting in five exiles over a total period of 17 years. In addition to his anti-Arian polemical works, his other notable writings include On the Incarnation and his biography of St. Anthony the Great.
Athanasius is venerated as a saint in the Catholic Church, Eastern Orthodox Church, Oriental Orthodox Churches, Church of the East, the Anglican Communion, and Lutheranism and is traditionally honored as one of the four Great Greek Church Fathers along with Basil of Caesarea, Gregory of Nazianzus, and John Chrysostom. His heroic efforts against Arianism have won him wide acclaim in both the East and West under the title "Father of Orthodoxy," and his writings continue to be widely read.
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.
However, Cornelius Clifford places his birth no earlier than 296 and no later than 298, based on the fact that Athanasius indicates no first-hand recollection of the Maximian persecution of 303, which he suggests Athanasius would have remembered if he had been ten years old at the time. Secondly, the Festal Epistles state that the Arians had accused Athanasius, among other charges, of not having yet attained the canonical age (35) and thus could not have been properly ordained as patriarch of Alexandria in 328. The accusation must have seemed plausible. The Orthodox Church places his year of birth around 297.
His parents were wealthy enough to give him a fine secular education. 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. Some surviving copies of his writings are in fact in Coptic, though scholars differ as to whether he wrote them in Coptic originally (which would make him the first patriarch to do so) or whether these were translations of writings originally in Greek.
Rufinus relates a story that as Bishop Alexander stood by a window, he watched boys playing on the seashore below, imitating the ritual of Christian baptism. He sent for the children and discovered that one of the boys (Athanasius) had acted as bishop. After questioning Athanasius, Bishop Alexander informed him that the baptisms were genuine, as both the form and matter of the sacrament had been performed through the recitation of the correct words and the administration of water, and that he must not continue to do this as those baptized had not been properly catechized. He invited Athanasius and his playfellows to prepare for clerical careers.
Alexandria was a major trade centre in the empire during Athanasius's boyhood. Intellectually, morally, and politically—it reflected the ethnically diverse Graeco-Roman world, in ways comparable to cities such as Rome or Constantinople, Antioch or Marseilles. 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).
Athanasius' earliest work, Against the Heathen – On the Incarnation (written before 319), bears traces of Origenist Alexandrian thought but in an orthodox way. Athanasius was also familiar with the theories of various philosophical schools and in particular with the developments of neoplatonism. Ultimately, Athanasius would modify the philosophical thought of the School of Alexandria away from the Origenist principles such as the "entirely allegorical interpretation of the text". Still, in later works, Athanasius quotes Homer more than once (Hist. Ar. 68, Orat. iv. 29).
Athanasius knew Greek and admitted not knowing Hebrew [see, e.g., the 39th Festal Letter of St. Athan]. The Old Testament passages he quotes frequently come from the Septuagint Greek translation. Only rarely did he use other Greek versions (to Aquila once in the Ecthesis, to other versions once or twice on the Psalms), and his knowledge of the Old Testament was limited to the Septuagint.
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.
At length, in the Council of Nicaea, the term "consubstantial" (homoousion) was adopted, and a formulary of faith embodying it was drawn up by Hosius of Córdoba. From this time to the end of the Arian controversies, the word "consubstantial" continued to be the test of orthodoxy. The formulary of faith drawn up by Hosius is known as the Nicene Creed. However, "he was not the originator of the famous 'homoousion' (ACC of homoousios). The term had been proposed in a non-obvious and illegitimate sense by Paul of Samosata to the Fathers at Antioch, and had been rejected by them as savouring of materialistic conceptions of the Godhead."
While still a deacon under Alexander's care (or early in his patriarchate as discussed below) Athanasius may have also become acquainted with some of the solitaries of the Egyptian desert, and in particular Anthony the Great, whose life he is said to have written.
In about 319, when Athanasius was a deacon, a presbyter named Arius came into a direct conflict with Alexander of Alexandria. It appears that Arius reproached Alexander for what he felt were misguided or heretical teachings being taught by the bishop. 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.