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Translated by Cardinal Newman.
St Athanasius the Great Resources Online and in Print
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75 Pages
Page 10
b. Theology. That there should be certain characteristic differences from the theology of Athanasius is what one would expect in an account of Anthony that bore any relation to the historical person. Such is the anthropomorphic tendency, shewn especially in the corporeal nature ascribed to demons. Such perhaps is a tinge of naive semi-pelagianism about the Hermit's language (S:20 and elsewhere); we cannot forget the connection of Cassian's Collations with Egyptian monasticism. Once again, 'Anthony's shame of the body is not in the spirit of the writer ad Amunem' (Gwatkin, Studies, p. 102). Lastly, in Anthony's account of the heathen gods (S:76) we miss the characteristic Euhemerism of Athanasius (see supra, pp. 10, 62, &c.). Throughout, in fact, the ruder monastic instinct crops up from under the Athanasian style and thought of the biographer. But the latter is also unmistakable (see the notes passim), and the differences have been certainly made too much of. I will give one example from Mr. Gwatkin, who says (ubi supra), 'Athanasius does not speak of pronoia like the Vita (c. 49, 66, 74), for de Fuga 25 specially refers to his providential escape from Syrianus, and c. Gent. 47, pronoia ton panton is very incidental.' Now certainly the constant introduction of pronoia, which Mr. Gwatkin has understated, is a marked feature of the Vita. But I am not prepared to say that Athanasius could not speak in this way. The word is common, and even characteristic, in his writings. A few examples will support this statement; more will be referred to in the index to this volume.
Reference address : https://elpenor.org/athanasius/anthony-life.asp?pg=10
