St. Athansius gives us the Orthodox understanding of the Incarnation of the Word and our redemption in Him. This book is essential reading for anyone interested in the Fathers of the Church or the Orthodox understanding of salvation.

This is a true treasure of Christian literature. For the modern reader, names like "Athanasius" can be a bit daunting. Surely his book would be too deep and complicated to understand fully. How relavent is it to our own day anyhow?
Like C.S. Lewis points out in his introduction to the work, often the men of ancient times put things more clearly and without the bothersome "-isms" of modern thinking.
This book is encouraging to the Christian and welcoming to those who do not yet know Christ. Athanasius' sense of God's love for man, and his logic that explains how God showed that love is quite breathtaking.

In this day, when a Christian classic is often considered to be a book written 50 or 100 years ago, such as one of my favorites, "Mere Christianity," by C.S. Lewis, it may be a little intimidating for modern readers to consider a volume written during the 4th century by one of the acknowledged leaders of the ancient Christian Church. This is one such work that I've ashamedly ignored for over 30 years--until recently--despite the fact that I've been a huge fan of C.S. Lewis, who wrote the Introduction for this fine translation in about 1944.In both the introduction, and in the words of St. Athanasius, one can quickly see where Lewis developed many of his ideas for "Mere Christianity." Lewis writes here: "Measured against the ages "mere Christianity" turns out to be no insipid interdenominational transparency, but something positive, self-consistent, and inexhaustible."Another reviewer here refers to this book as Catholic, which, unfortunately, may possibly scare away some Protestant readers. However, one could also call it Orthodox (or orthodox), in the sense that St. Athanasius wrote at a time in history when there was only One Undivided Church, whether one calls it Catholic or Orthodox. He was responding to the heresies of his day (and I might add that many of those heresies are still around in one form or another). In doing so, St. Athanasius helped to codify what all Christians everywhere believed about the Incarnation of Christ in those days. As Lewis says in his introduction, some of the best devotional reading is in doctrinal books. This is one such book, but don't let it scare you away, like it did me for 30 years. It's well worth the read, and not as challenging as one would assume.An additional bonus to the St. Vladimir's Press 1996 edition is the appendix: "The Letter of St. Athanasius to Marcellinus on the Interpretation of the Psalms." In this gem, St. Athanasius provides delightful devotional and theological background to the Book of Psalms, which many call the Prayer Book of the Bible. This appendix alone is worth the purchase price of the book (but be sure you get the right edition).

The Life of Anthony is truly invigorating. It places a great saint in the context of mainstream tradition. I fear that in the hustle and bustle of today's society much of the rich Christian spiritual heritage is becoming foreign to a lot of people. Read this book to find some of what has been lost-and rejoice in having found it again.

Although the preface is a bit lacking, the two works by St. Athanasius translated here are worth not only reading, but contemplating and wrestling with as well.

The first work, The Life of Antony, is a work about the father of Christian asceticism, St. Antony of Egypt. It contains both narrative and doctrinal content; the doctrinal content is presented in the forms of discourses by Antony, usually to groups of monks. He teaches much on demons and the discernment of spirits, the fate of souls after death, the importance of staying within the Church and staying away from schismatics and heretics. The discourses are, at a few points, a bit polemical - like many works from the early Church - but not excessively overbearing.

The uniqueness of the story is not just in Antony's doctrinal discourses, though. The narrative teaches things all its own. One of these things is that by separating one's self from the world the holy person becomes so much more indespensible to the world. Although Antony lived as a monk separate from the world, he was never separated from the world; in geographically and spiritually separating himself from the world, Antony became that much more involved in his world. He taught, healed, exorcised demons and engaged in debates with philosophers, all of this because of his reputation as a holy man.

From this follows something else taught by the narrative: the pursuit of God truly transforms one and causes one to become a conduit for God's healing and redemption of the world. Antony received visions and words of knowledge about people and things about to occur and more people were converted to the Christian faith. The work of Antony, as the book repeatedly emphasizes, is the work of God.

The second work contained in this volume, The Letter to Marcellinus, is a delightful exposition on praying the Psalms of David. St. Athanasius writes that regardless of one's experience, the Psalms provide words to express where one is at - whether in sorrow and despair or in joy. He also shows (through some rather creative interpretation) that the whole of Scripture is contained within the Psalter.

It would have been nice if a translation of Psalm 151 (found only in the Greek Bible, which is what Athanasius used) had been included, as Athanasius references it in his Letter to Marcellinus. The work is found in the New Oxford Annoted Apocrypha: New Revised Standard Version, though, so if you don't have one, buy one (isbn: 0195288009)!

All in all, both works are absolutely charming.