THEOLOGY: 'FAITH SEEKING UNDERSTANDING' | KAIROS GLOBAL | JANUARY 2024

Author: George Paul

Intro: George Paul underscores the pivotal role played by St Athanasius against Arian heresy at a time when Catholic theology began to take shape. 

Aristotle maintains, ‘it is owing to wonder that men both now begin, and at first began, to philosophise.’ He goes on to state that we philosophise in order to escape from ignorance. 

For a Christian who has received the supernatural gift of faith, the thirst to know more takes a new turn. God becomes the object of their quest. A Christian wonder or curiosity begins to take shape in their minds. In the light of the divine revelation we received in Christ, the early Christians began pondering on several questions regarding God, utilising their natural reason as well as the supernatural gift of faith. This led to the emergence of Christian theology. In the 11th century, St Anselm of Canterbury described theology as fides quaerens intellectum, ‘faith seeking understanding.’ Note that faith comes first and understanding later, echoing the words of the first Pope in John 6:69, We have come to believe and know that you are the Holy One of God. 

Theology is rooted in two Greek words: Theos, meaning God, and logos, meaning reason. It is using our reason to study and know more about God and how he has shown himself to the world. In the fullest sense, perhaps theology can best be understood as the act of thinking deeply about the God we profess. 

All of us, who are serious about our faith, must have thought deeply about things concerning God, his nature, his relationship with creation, etc. at some point in our lives which could qualify us as theologians. But there is a difference between the ordinary person who may discuss these things occasionally and the person who makes a serious lifelong commitment to the studious reflection of revealed articles of faith; such a person could be rightfully called a theologian in the Church. 

Theology, as the systematic study of divine truths, emerged organically within the Church. The apostles, guided by the Holy Spirit, proclaimed the Gospel, laying the foundation for the Christian faith. As the community grew, questions and challenges necessitated a deeper exploration of revealed truths, leading to the articulation of theological doctrines.

The Arian Heresy

One of the central theological debates in the early Church revolved around the nature and relationships among the three Divine Persons of the Holy Trinity. Jesus, acknowledged as the Son of God the Father, is explicitly referred to as ‘God’ at least three times in the New Testament and a notable sixteen times in the Letters of Ignatius of Antioch. 

Since the beginning of Christianity, believers have naturally called Jesus ‘God’ and worshipped him. This strong acknowledgment of Jesus' divinity, however, exists alongside an ancient tradition that emphasises the oneness of God, dating back to the time of Moses and the prophets. This creates a significant theological puzzle: How can Christians worship both the Father and his Son as God while maintaining the belief in the one-ness of God? The New Testament doesn't neatly solve these intellectual challenges, and in the first two centuries, Christians were generally okay with embracing and professing this dual truth. They lived it out in their lives and approached it with reverence.

A pivotal figure in challenging this established equilibrium was Arius, a Christian cleric associated with a rigorous Egyptian sect. By AD 313, Arius had garnered a significant following in Alexandria. Arius boldly asserted, ‘God is one,’ aligning with the established understanding. However, he diverged by arguing that if God is indeed singular and unique, Jesus cannot be God in the same sense. While acknowledging Jesus as the incarnation of the Word, Arius posited a fundamental distinction between the Word and God. According to Arius, the Word is the only-begotten one, the firstborn Son, directly created by God out of nothing. Consequently, Arius asserted that, since the Son was created like everything else, there must have been a time when he did not exist. In Arius's perspective, God is singular because the Father alone is the true God, and the Son, along with the Holy Spirit, are his creatures, akin to the angels.

St Athanasius and his theology of the Holy Trinity

The most well-articulated answer to Arius came from a young deacon named Athanasius. Born around 298 AD in Alexandria, St Athanasius came of age during a tumultuous period marked by theological debates and ecclesiastical controversies. From a young age, he demonstrated a keen intellect and a deep commitment to the Christian faith. Under the tutelage of his spiritual mentor, Bishop Alexander of Alexandria, Athanasius received a rigorous education in theology and philosophy. As a deacon, Athanasius accompanied Bishop Alexander to the First Council of Nicaea in 325 AD—a pivotal moment in Church history. In his early twenties, he penned a short treatise called ‘On the Incarnation’, reckoned as one of the great theological classics of all time.

Athanasius's work wasn't an anti-Arian argument but a positive statement of faith. It bore witness to the teachings he received from his martyred mentor, Bishop Peter, and celebrated the divine Word's incarnation, laying down His life for humanity. While primarily directed at fellow believers, the treatise concluded with a passionate appeal to unbelievers to embrace the person of Jesus Christ and the triumph of his cross.

Throughout the treatise, Athanasius repeatedly emphasised the divinity of the Son, referring to Christ as ‘God the Word.’ He openly acknowledged the challenge of comprehending the infinite God uniting with a finite human body, yet rather than shying away, Athanasius revelled in, marvelled at, and celebrated this profound paradox. Athanasius's theological reflections extended to the omnipresent divine Word, highlighting a simultaneous presence in Jesus of Nazareth's human body and the entire universe. The divine Word, according to Athanasius, not only quickened the human body but also sustained the entire natural order, holding it together. This intricate understanding added layers to the theological richness of Athanasius's perspective.

In contemplating the significance of Jesus's divinity, Athanasius recognised its pivotal role in the Arian controversy. Athanasius grasped the centrality of Christ's deity to salvation. For him, the Gospel transcended a mere erasure of legal judgments; it encompassed a profound understanding of sin's effects on humanity—resulting in ‘dissolution…ruin…nonexistence…corruption…wasting.’ 

Athanasius delved into the theological depth of sin, highlighting its impact on distorting the glorious image of God in humanity and marring God's magnificent creation. However, he saw salvation not merely as a restoration but as an elevation of creatures to partake in the divine nature. This divine nature, expressed through agape or charity, represented an eternal life qualitatively different from mundane human experiences. The concept of divinisation, where Christ, as the possessor of the divine nature, imparts it to humanity through grace, showcased Athanasius's profound theological insight. This impartation, making humanity godlike, underscored the indispensability of Christ's true divinity in the salvific process. He vividly depicted salvation as offering genuine intimacy and knowledge of the Father. This knowledge, commencing in the present and flourishing in eternity, became possible through the true divinity of the Word who became man.

If Christ were merely a demigod or an intermediary less than God, he wouldn't truly be ‘Emmanuel,’ God with us. Instead, he'd be an emissary sent by a distant, transcendent God who keeps humanity at a distance. This emissary conveys orders but lacks intimate knowledge of the Sovereign, thus unable to reveal God authentically. Such a scenario would condemn us to obedience without genuine knowledge of God. While we might be saved from hell, the beatific vision of heaven, experiencing God's splendour, would remain elusive. Athanasius emphasises that true salvation offers intimate knowledge of the Father, commencing in the present and blossoming fully in eternity. This possibility hinges on the Word incarnate being truly God. Athanasius believes life gains profound meaning through the gracious sharing of God's image in Christ, enabling humanity to perceive the Word and, by extension, understand and live a truly blessed life.

Athanasius's book mirrors the continuous Church tradition, encapsulated in the Nicene Creed. Athanasius unwaveringly adhered to Nicene orthodoxy (right doctrine), refusing compromise with Arianism, even enduring exile and persecution, being banished from Alexandria by Arian-leaning rulers. Despite this, he persistently championed the Nicene Creed, earning the moniker Athanasius contra mundum (Athanasius against the world).

His prolific literary output included theological treatises, letters, and polemical works. Alongside ‘On the Incarnation,’ he authored pieces like ‘Against the Arians’ and ‘Orations Against the Arians,’ systematically dismantling Arian arguments and articulating the traditional Trinity position. The Nicene Creed, a response to Arianism at the First Council of Nicaea, emerged as a symbol of orthodoxy, thanks in part to Athanasius' tireless efforts. This creed, emphasising the consubstantiality of the Father and the Son, remains a cornerstone of Christian doctrine.

This passage is an excerpt from St Athanasius' first letter to Serapion.

‘It will not be out of place to consider the ancient tradition, teaching and faith of the Catholic Church, which was revealed by the Lord, proclaimed by the apostles and guarded by the fathers. For upon this faith the Church is built, and if anyone were to lapse from it, he would no longer be a Christian either in fact or in name.

We acknowledge the Trinity, holy and perfect, to consist of the Father, the Son and the Holy Spirit. In this Trinity there is no intrusion of any alien element or of anything from outside, nor is the Trinity a blend of creative and created being. It is a wholly creative and energising reality, self-consistent and undivided in its active power, for the Father makes all things through the Word and in the Holy Spirit, and in this way the unity of the holy Trinity is preserved. Accordingly, in the Church, one God is preached, one God who is above all things and through all things and in all things. God is above all things as Father, for he is principle and source; he is through all things through the Word; and he is in all things in the Holy Spirit.’

The Role of Catholic Theology

The emergence of Catholic theology as a harmonic fusion of faith and reason finds its historical resonance in the face of the Arian heresy. The Arian controversy, challenging the orthodox understanding of the Holy Trinity, prompted a robust theological response led by figures like St Athanasius. Through his profound theological writings, Athanasius defended the divinity of Christ and upheld the Nicene Creed against the theological deviations of Arianism.

Catholic theology, rooted in the intellectual pursuit of understanding God, incorporates both the supernatural gift of faith and the exercise of human reason. The interplay between faith and reason remains a defining characteristic of Catholic theology, inviting believers to engage in a thoughtful exploration of revealed truths. The legacy of Athanasius and the triumph over Arianism stand as a testament to the enduring significance of theology in shaping the contours of Christian belief. Theology, as faith seeking understanding, continues to be a dynamic journey within the Church, inviting believers to delve deeper into the mysteries that form the foundation of their faith.

George Paul is a Communication Designer currently working with the Catholic Health Association of India. An avid student of Theology, Philosophy and History, George helps youngsters connect with the Catholic intellectual tradition.