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the soteriology of saint athanasius of alexandria the conformation of ...

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222 JOHN R. MEYER<br />

in <strong>the</strong> several objective presentations* 54 . No one would accuse<br />

Athanasius <strong>of</strong> modalism <strong>of</strong> course, <strong>the</strong>re is something unique in<br />

<strong>the</strong> Fa<strong>the</strong>r, <strong>the</strong> Son and <strong>the</strong> Holy Spirit.<br />

a) The Spirit <strong>of</strong> <strong>the</strong> Son<br />

The metaphor <strong>of</strong> light was used by Athanasius and o<strong>the</strong>rs<br />

as a graphic representation <strong>of</strong> <strong>the</strong> mystery <strong>of</strong> divine consubstantiality.<br />

This image conserves <strong>the</strong> intrinsic co-inherence <strong>of</strong> divine<br />

being in God's activity ad extra: «for where <strong>the</strong> light is, <strong>the</strong>re also<br />

is its activity and resplendent grace* 55 . We will see that this<br />

resplendent grace refers to <strong>the</strong> Son and <strong>the</strong> divine activity to <strong>the</strong><br />

Holy Spirit. God's community <strong>of</strong> being demands that <strong>the</strong> Holy<br />

Spirit be consubstantial with both <strong>the</strong> Fa<strong>the</strong>r and <strong>the</strong> Son 56 .<br />

Athanasius hints at a certain «dual presence* <strong>of</strong> <strong>the</strong> Son and<br />

<strong>the</strong> Holy Spirit in <strong>the</strong> application <strong>of</strong> Christ's redemption to us.<br />

When we drink <strong>of</strong> <strong>the</strong> Spirit we also receive <strong>the</strong> Son, and in<br />

possessing <strong>the</strong> Spirit <strong>of</strong> Wisdom we receive <strong>the</strong> Son who makes<br />

us wise. The Spirit quickens life in us so that Christ can live in<br />

<strong>the</strong> soul 57 . He is <strong>the</strong> very tuctov <strong>of</strong> <strong>the</strong> Son 58 , <strong>the</strong> ГЬЕОЦОС Yfoo<br />

(Spirit <strong>of</strong> <strong>the</strong> Son) 59 or Ilveufia Xpiaroo (Spirit <strong>of</strong> Christ) 60 , he is<br />

<strong>the</strong> divine life <strong>of</strong> God animating <strong>the</strong> human flesh <strong>of</strong> Christ. We<br />

find a striking parallel between <strong>the</strong> mission <strong>of</strong> <strong>the</strong> Son and that<br />

<strong>of</strong> <strong>the</strong> Holy Spirit: <strong>the</strong> Son is sent from <strong>the</strong> Fa<strong>the</strong>r, while <strong>the</strong> Son<br />

sends <strong>the</strong> Spirit; <strong>the</strong> Son takes from <strong>the</strong> Fa<strong>the</strong>r, and <strong>the</strong> Spirit <strong>of</strong><br />

<strong>the</strong> Son; <strong>the</strong> Son came in <strong>the</strong> name <strong>of</strong> <strong>the</strong> Fa<strong>the</strong>r, and <strong>the</strong> Spirit<br />

in name <strong>of</strong> <strong>the</strong> Son 61 . As <strong>the</strong> etxcov too Ytoo <strong>the</strong> Holy Spirit is<br />

consubstantial with <strong>the</strong> Fa<strong>the</strong>r and <strong>the</strong> Son, but <strong>the</strong> pneu'ma<br />

Cristou' is Christ's divinized human nature.<br />

b) The Holy Spirit is <strong>the</strong> instrument <strong>of</strong> <strong>the</strong> Word<br />

God's triune activity makes us sons <strong>of</strong> God <strong>the</strong> Fa<strong>the</strong>r, in<br />

<strong>the</strong> Son, by <strong>the</strong> Holy Spirit. In <strong>the</strong> first Oratio contra Arianos he<br />

writes that prior to <strong>the</strong> coming <strong>of</strong> Christ <strong>the</strong> <strong>saint</strong>s already enjoyed<br />

a certain grace <strong>of</strong> divinization: «(летохТ) TOO AOYOU Side too<br />

IIveo[xaxoi; taoTr)v s'xooat TTJV x

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