Athanasius: The Coherence of his Thought and over 2 million other books are available for Amazon Kindle . Learn more


or
Sign in to turn on 1-Click ordering.
Trade in Yours
For a 2.45 Gift Card
Trade in
More Buying Choices
Have one to sell? Sell yours here
Sorry, this item is not available in
Image not available for
Colour:
Image not available

 
Start reading Athanasius on your Kindle in under a minute.

Don't have a Kindle? Get your Kindle here, or download a FREE Kindle Reading App.

Athanasius: The Coherence of his Thought (Routledge Early Church Monographs) [Paperback]

Khaled Anatolios

RRP: 27.99
Price: 27.19 & FREE Delivery in the UK. Details
You Save: 0.80 (3%)
o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o
In stock.
Dispatched from and sold by Amazon. Gift-wrap available.
Want it Sunday, 27 July? Choose Express delivery at checkout. Details

Formats

Amazon Price New from Used from
Kindle Edition 25.83  
Hardcover 78.26  
Paperback 27.19  
Trade In this Item for up to 2.45
Trade in Athanasius: The Coherence of his Thought (Routledge Early Church Monographs) for an Amazon Gift Card of up to 2.45, which you can then spend on millions of items across the site. Trade-in values may vary (terms apply). Learn more

Book Description

9 Dec 2004 041535174X 978-0415351744
In this volume, Khaled Anatolios presents a comprehensive study of Saint Athanasius, one of the most influential figures in the development of Christian doctrine. He analyzes the coherence of Athanasius' theology by relating the various aspects of his doctrine - God, creation, theological anthropology, Christology and redemption, and the life of grace - to a pervasive emphasis on the radical distinction, and simultaneous relation, between God and world. Athanasius: The Coherence of his Thought provides a systematic account of the overall inner logic of the Athanasian vision. It shows how the various aspects of his doctrine are mutually related and in so doing elucidates the complexities both of Athanasian thought and Christian doctrine in general.

Customers Who Bought This Item Also Bought


Product details


More About the Author

Discover books, learn about writers, and more.

Product Description

Review

"Anatolios's book is arguably the best exposition of Athanasius's thought in recent times."-"Anglican Theological Review "Throughout the book, Anatolios reads closely and carefully, and it is a pleasure to participate in his insights...[T]his fascinating and very readable book ought to be required reading for anyone wishing to gain insight into the Great Athanasius and his time...."-Peter Bouteneff "St. Vladimir 's Theological Quarterly --This text refers to the Hardcover edition.

Inside This Book (Learn More)
Browse Sample Pages
Front Cover | Copyright | Table of Contents | Excerpt | Index
Search inside this book:

Customer Reviews

There are no customer reviews yet on Amazon.co.uk.
5 star
4 star
3 star
2 star
1 star
Most Helpful Customer Reviews on Amazon.com (beta)
Amazon.com: 5.0 out of 5 stars  1 review
5.0 out of 5 stars Superb monograph 17 Feb 2014
By Jacob - Published on Amazon.com
Format:Paperback
Broader thesis: “My position is that Athanasius’s theological vision is Irenaean” (Anatolios 4; loc. 126). The distance and (convergence) between God and man: “The theme of the immediate presence of God to creation implies an anthropology that conceives human being in terms of receptivity to this presence of God (23; loc. 477). Further, “to say that creatures are “external” to God means in fact that they participate in God” (107; loc. 2230) This is interesting because his gloss of Irenaeus begins to sound a lot like the Sophiological project of Sergei Bulgakov.

On various Platonisms: He notes on a Scriptural view “there arises no need to set up a kind of buffer zone of mediation to protect divine transcendence” (15; loc. 314). This is a great statement that will eventually run counter to later Ps. Dionysian tendencies to see a hierarchy of mediation. “Athanasius wants to reiterate that the original purpose of creation included the overcoming, from the divine side, of the ontological chasm that separates God and creatures” (42; loc. 880). See Michael Horton’s essays on overcoming estrangement; foreign to a covenant ontology. Anatolios is careful to say that Athanasius doesn’t hold to the neo-Platonic chain of being ontology, otherwise he couldn’t maintain the thesis of continuity between Irenaeus and Athanasius. But on the other hand, Ath. certainly comes close: “For immediately after establishing that the Son’s participation of the Father constitutes an identity of essence, he goes on to establish a kind of chain of participation in which our participation of the Son amounts to a participation of the Father” (111; loc. 2318)

Indeed, while Athanasius rightly rejects the “chain of being” ontology explicitly, he seems to default back to some form of it at times. Anatolios notes, “Thus while it is intrinsic to the definition of created nature to relapse into the nothingness whence it came….” (167; loc. 3463). This is fully in line with the Eastern view’s seeing the problem as ontological, not ethical. Our problem on this gloss is finitude and the perpetual slide into non-being.

The Logos and the Body

Anatolios will take his thesis and apply it to the inter-relation of the Logos and the body. Broadly speaking, and Anatolios does not ultimately challenges this, the Alexandrian tradition saw the Logos as instrumentalizing the human nature. This is beyond dispute. (See Bruce McCormack’s various essays for a lucid discussion). Anatolios, however, cautions interpreters against interpreting this thesis in too literal and crude a fashion, pace Grillmeier. Rather, Anatolios argues that we should see such instrumentalization in an “active-passive” paradigm. Perhaps he is correct but I don’t see how this is really any different materially than the other theses.

Later on in the monograph, though, Anatolios does admit that “the interaction of passibility and impassibility in Christ is conceived not so much in terms of feeling and non-feeling, but of activity and passivity” (157; loc. 3292). If that’s true, and I think it is, then it is hard to see the material difference between his view and other interpreters’ (Grillmeier, Hanson).

Extra-calvinisticum: “in relation to both the world and the body, the Word is both in all and outside all...the Word is outside the cosmos and his human body insofar as his relation to it, while quite intrinsic, is one of activity, not passivity” (80; loc. 1684ff).

Logos as Subject

Anatolios suggests that we see the relation of Word to “body” as one of a grammatical subject rather than an organic model. In a move that sounds almost word-for-word in line with the Westminster Confession of Faith, Anatolios notes that the “characteristics of both humanity and divinity, in Christ, are predicated of a single grammatical subject” (81; loc. 1708). He is not saying (although perhaps not ultimately denying, either) that the characteristics of one nature are predicated to the other nature.

I don’t think that Anatolios fully solves all the problems, and his quite lucid discussion merely highlights a tension in Christologies that operate off of classical metaphysics. On one hand he wants to show that the Word really did take on human suffering as “his own,” even as “His body’s own,” but does this really advance the discussion? There is still a “0” acting as a metaphysical placeholder between the two natures. I am not faulting either Anatolios of Athanasius for that. Impassibility must be maintained, but Anatolios’s reading isn’t as novel as he makes it to be. If he says suffering is “predicated” to the Word (147; loc 3074, and I agree), then one must ask if since there is a unity between the two natures, how does this “perturbation” not flow to the divine nature? To be fair, this wasn’t Athanasius’ main point so one can’t fault him too hard for not really answering it. However, it would be one of the main points in later Alexandrian and Cyrillene debates and it fully impacts the analogy of a fire and iron (in fact, it shows the analogy to be quite flawed).

Anatolios expands on this meaning by saying that the human attributes are “transformed” by the Word (151; loc. 3162). That’s fully in line with later Eastern theology but it does seem to jeopardize the humanity of Christ.

Athanasius and Barth

It is popular among recent interpreters of Athanasius to compare him favorably as the “proto-Barth” (pace Williams). Anatolios puts a stop to this, but he is not critiquing Barth on the lines where Reformed thinkers would. Anatolios notes that Athanasius held to a form of the analogia entis (211; loc. 4409). Barth did not; indeed, he called it an invention of the Antichrist. Anatolios then proceeds to give a fairly accurate exposition of Barth’s theology in contrast with Athanasius. Problematically, we cannot follow Athanasius on this particular point. Whatever Barth’s faults may be, he emphasized preaching, proclamation, and salvation as an “extra-nos” announcement. On Barth’s (and the Protestant’s) gloss, good news is first of all a proclamation. It is in fact, news. For Athanasius (and the later Orthodox) it is something God begins to do in us. True, Anatolios does affirm that God alone bridges the gap between created and Creator, but he doesn’t do it by a proclamation, but by a process of transformation.

Analysis and Conclusion

As a monograph of Athanasius, this is superb. It is well-written and interacts with the best scholarship. I do not think Anatolios’s reading of Athanasius, for whatever merits it may have, is really all that different from Hanson’s and Grillmeier’s. True, he does correct some of the cruder readings, but the fundamental point remains the same: Athanasius saw the Logos as instrumentalizing the human nature. He had to if he wanted to maintain deification soteriology. Further, this places a strain on just how much “activity” Athanasius could logically place on the human side (and eventually this paradigm would “snap” at the 6th Ecumenical Council). For he had earlier written, "The power of free choice (he proairesis) thus conditions the active-passive paradigm model, insofar as it is meant to lead humanity into an active clinging to the prior beneficent activity of the Word” (61; loc. 1287). This may very well be so, but one wonders how it could have been with regard to Christ's human nature.
Was this review helpful?   Let us know

Customer Discussions

This product's forum
Discussion Replies Latest Post
No discussions yet

Ask questions, Share opinions, Gain insight
Start a new discussion
Topic:
First post:
Prompts for sign-in
 

Search Customer Discussions
Search all Amazon discussions
   


Look for similar items by category


Feedback