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Introductory.— The subject of this treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of Creation, and that by the Word. The Father.
Table of contents

Refutation of the Gentiles 33 Chapter 8. Refutation of the Gentiles — Continued 38 Chapter 9. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to cd-request ccel. If you wish to give of your time or money to support the CCEL, please visit http: It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. Title Page On the Incarnation by St. Athanasius 1 Chapter 1.

Creation and the Fall Chapter 1 Creation and the Fall 1 In our former book 1 we dealt fully enough with a few of the chief points about the heathen worship of idols, and how those false fears originally arose. We also, by God's grace, briefly indicated that the Word of the Father is Himself divine, that all things that are owe their being to His will and power, and that it is through Him that the Father gives order to creation, by Him that all things are moved, and through Him that they receive their being.

Now, Macarius, true lover of Christ, we must take a step further in the faith of our holy re- ligion, and consider also the Word's becoming Man and His divine Appearing in our midst. That mystery the Jews traduce, the Greeks deride, but we adore; and your own love and devotion to the Word also will be the greater, because in His Manhood He seems so little worth. For it is a fact that the more unbelievers pour scorn on Him, so much the more does He make His Godhead evident. The things which they, as men, rule out as impossible, He plainly shows to be possible; that which they deride as unfitting, His goodness makes most fit; and things which these wiseacres laugh at as "human" He by His inherent might declares divine.

Thus by what seems His utter poverty and weakness on the cross He overturns the pomp and parade of idols, and quietly and hiddenly wins over the mockers and unbelievers to recognize Him as God. Now in dealing with these matters it is necessary first to recall what has already been said.

You must understand why it is that the Word of the Father, so great and so high, has been made manifest in bodily form. He has not assumed a body as proper to His own nature, far from it, for as the Word He is without body. He has been manifested in a human body for this reason only, out of the love and goodness of His Father, for the salvation of us men. We will begin, then, with the creation of the world and with God its Maker, for the first fact that you must grasp is this: There is thus no inconsistency between creation and salvation for the One Father has employed the same Agent for both works, effecting the salvation of the world through the same Word Who made it in the beginning.

For instance, some say that all things are self-originated and, so to speak, haphazard. The Epi- cureans are among these; they deny that there is any Mind behind the universe at all. This view is contrary to all the facts of experience, their own existence included. For if all things had come into being in this automatic fashion, instead of being the outcome of Mind, though 1 i. Creation and the Fall they existed, they would all be uniform and without distinction.

In the universe everything would be sun or moon or whatever it was, and in the human body the whole would be hand or eye or foot. But in point of fact the sun and the moon and the earth are all different things, and even within the human body there are different members, such as foot and hand and head. This distinctness of things argues not a spontaneous generation but a prevenient Cause; and from that Cause we can apprehend God, the Designer and Maker of all. Others take the view expressed by Plato, that giant among the Greeks.

He said that God had made all things out of pre-existent and uncreated matter, just as the carpenter makes things only out of wood that already exists. But those who hold this view do not realize that to deny that God is Himself the Cause of matter is to impute limitation to Him, just as it is undoubtedly a limitation on the part of the carpenter that he can make nothing unless he has the wood. How could God be called Maker and Artificer if His ability to make depended on some other cause, namely on matter itself? If He only worked up existing matter and did not Himself bring matter into being, He would be not the Creator but only a craftsman.

Then, again, there is the theory of the Gnostics, who have invented for themselves an Artificer of all things other than the Father of our Lord Jesus Christ. These simply shut their eyes to the obvious meaning of Scripture. For instance, the Lord, having reminded the Jews of the statement in Genesis, "He Who created them in the beginning made them male and female. John, speaking all inclusively, says, "All things became by Him and without Him came nothing into being. But the impiety of their foolish talk is plainly declared by the divine teaching of the Christian faith.

From it we know that, because there is Mind behind the universe, it did not originate itself; because God is infinite, not finite, it was not made from pre-existent matter, but out of nothing and out of non-existence ab- solute and utter God brought it into being through the Word. He says as much in Genesis: I 3 Chapter 1. Creation and the Fall framed by the Word of God, so that the things which we see now did not come into being out of things which had previously appeared.

Grudging existence to none therefore, He made all things out of nothing through His own Word, our Lord Jesus Christ and of all these His earthly creatures He reserved es- pecial mercy for the race of men. Upon them, therefore, upon men who, as animals, were essentially impermanent, He bestowed a grace which other creatures lacked — namely the impress of His own Image, a share in the reasonable being of the very Word Himself, so that, reflecting Him and themselves becoming reasonable and expressing the Mind of God even as He does, though in limited degree they might continue for ever in the blessed and only true life of the saints in paradise.

But since the will of man could turn either way, God secured this grace that He had given by making it conditional from the first upon two things — namely, a law and a place. He set them in His own paradise, and laid upon them a single prohibition. If they guarded the grace and retained the loveliness of their original in- nocence, then the life of paradise should be theirs, without sorrow, pain or care, and after it the assurance of immortality in heaven.

But if they went astray and became vile, throwing away their birthright of beauty, then they would come under the natural law of death and live no longer in paradise, but, dying outside of it, continue in death and in corruption. This is what Holy Scripture tells us, proclaiming the command of God, "Of every tree that is in the garden thou shalt surely eat, but of the tree of the knowledge of good and evil ye shall n not eat, but in the day that ye do eat, ye shall surely die.

The former subject is relevant to the latter for this reason: It is we who were the cause of His taking human form, and for our salvation that in His great love He was both born and manifested in a human body. For God had made man thus that is, as an embodied spirit , and had willed that he should remain in incorruption. But men, having turned from the contemplation of God to evil of their own devising, had come inev- itably under the law of death. Instead of remaining in the state in which God had created them, they were in process of becoming corrupted entirely, and death had them completely under its dominion.

For the transgression of the commandment was making them turn back again according to their nature; and as they had at the beginning come into being out of non-existence, so were they now on the way to returning, through corruption, to non- 6 Heb. Creation and the Fall existence again. The presence and love of the Word had called them into being; inevitably, therefore when they lost the knowledge of God, they lost existence with it; for it is God alone Who exists, evil is non-being, the negation and antithesis of good. By nature, of course, man is mortal, since he was made from nothing; but he bears also the Likeness of Him Who is, and if he preserves that Likeness through constant contemplation, then his nature is deprived of its power and he remains incorrupt.

So is it affirmed in Wisdom: And being incorrupt, he would be henceforth as God, as Holy Scripture says, "I have said, Ye are gods and sons of the Highest all of you: God had not only made them out of nothing, but had also graciously bestowed on them His own life by the grace of the Word.

Then, turning from eternal things to things corruptible, by counsel of the devil, they had become the cause of their own corruption in death; for, as I said before, though they were by nature subject to corruption, the grace of their union with the Word made them capable of escaping from the natural law, provided that they retained the beauty of innocence with which they were created. That is to say, the presence of the Word with them shielded them even from natural corruption, as also Wisdom says: Indeed, they had in their sinning surpassed all limits; for, having invented wickedness in the beginning and so involved themselves in death and corruption, they had gone on gradually from bad to worse, not stopping at any one kind of evil, but continually, as with insatiable appetite, devising new kinds of sins.

Adulteries and thefts were everywhere, murder and raping filled the earth, law was disregarded in corruption and injustice, all kinds of iniquities were perpetrated by all, both singly and in common. Cities were warring with cities, nations were rising against nations, and the whole earth was rent with factions and battles, while each strove to outdo the other in wickedness. Even crimes contrary to nature were not unknown, but as the martyr- apostle of Christ says: The Divine Dilemma and Its Solution in the Incarnation Chapter 2 The Divine Dilemma and its Solution in the Incarnation 6 We saw in the last chapter that, because death and corruption were gaining ever firmer hold on them, the human race was in process of destruction.

Man, who was created in God's image and in his possession of reason reflected the very Word Himself, was disap- pearing, and the work of God was being undone. The law of death, which followed from the Transgression, prevailed upon us, and from it there was no escape. The thing that was happening was in truth both monstrous and unfitting. It would, of course, have been un- thinkable that God should go back upon His word and that man, having transgressed, should not die; but it was equally monstrous that beings which once had shared the nature of the Word should perish and turn back again into non-existence through corruption.

It was unworthy of the goodness of God that creatures made by Him should be brought to nothing through the deceit wrought upon man by the devil; and it was supremely unfitting that the work of God in mankind should disappear, either through their own negligence or through the deceit of evil spirits. As, then, the creatures whom He had created reasonable, like the Word, were in fact perishing, and such noble works were on the road to ruin, what then was God, being Good, to do? Was He to let corruption and death have their way with them?

In that case, what was the use of having made them in the beginning? Surely it would have been better never to have been created at all than, having been created, to be neglected and perish; and, besides that, such indifference to the ruin of His own work before His very eyes would argue not goodness in God but limitation, and that far more than if He had never created men at all.

It was impossible, therefore, that God should leave man to be carried off by corruption, because it would be unfitting and unworthy of Himself. As we have already noted, it was unthinkable that God, the Father of Truth, should go back upon His word regarding death in order to ensure our continued existence. He could not falsify Himself; what, then, was God to do?

Was He to demand repentance from men for their transgression? You might say that that was worthy of God, and argue further that, as through the Transgression they became subject to corruption, so through repentance they might return to incorruption again. But repentance would not guard the Divine consistency, for, if death did not hold dominion over men, God would still remain untrue.

Nor does repentance recall men from what is according to their nature; all that it does is to make them cease from sinning. Had it been a case of a trespass only, and not of a subsequent corruption, repentance would have been well enough; but when once transgression had begun men came under the power of the corruption proper to their nature and were bereft of the grace which belonged to them 6 Chapter 2.

No, repentance could not meet the case. What — or rather Who was it that was needed for such grace and such recall as we required? Who, save the Word of God Himself, Who also in the beginning had made all things out of nothing? His part it was, and His alone, both to bring again the corruptible to incorruption and to maintain for the Father His consistency of character with all. For He alone, being Word of the Father and above all, was in consequence both able to recreate all, and worthy to suffer on behalf of all and to be an ambassador for all with the Father.

In one sense, indeed, He was not far from it before, for no part of creation had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entered the world in a new way, stooping to our level in His love and Self-revealing to us. He saw the reasonable race, the race of men that, like Himself, expressed the Father's Mind, wasting out of existence, and death reigning over all in corruption. He saw that corruption held us all the closer, because it was the penalty for the T ransgression; He saw, too, how unthinkable it would be for the law to be repealed before it was fulfilled.

He saw how unseemly it was that the very things of which He Himself was the Artificer should be disappearing. He saw how the surpassing wickedness of men was mounting up against them; He saw also their universal liability to death. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should perish and the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own.

Nor did He will merely to become embodied or merely to appear; had that been so, He could have revealed His divine majesty in some other and better way. No, He took our body, and not only so, but He took it directly from a spotless, stainless virgin, without the agency of human father — a pure body, untainted by intercourse with man. He, the Mighty One, the Artificer of all, Himself prepared this body in the virgin as a temple for Himself, and took it for His very own, as the instrument through which He was known and in which He dwelt. Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all, and offered it to the Father.

This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men. This He did that He might turn again to incorruption men who had turned back to corruption, and make them alive through death by the appropriation of His body and by the grace of His resurrection. Thus He would make death to disappear from them as utterly as straw from fire.

For this reason, therefore, He assumed a body capable of death, in order that it, 7 Chapter 2. The Divine Dilemma and Its Solution in the Incarnation through belonging to the Word Who is above all, might become in dying a sufficient exchange for all, and, itself remaining incorruptible through His indwelling, might thereafter put an end to corruption for all others as well, by the grace of the resurrection. It was by surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, that He forthwith abolished death for His human brethren by the offering of the equivalent.

For naturally, since the Word of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled in death all that was required. Naturally also, through this union of the immortal Son of God with our human nature, all men were clothed with incorruption in the promise of the resurrection. For the solidarity of mankind is such that, by virtue of the Word's indwelling in a single human body, the corruption which goes with death has lost its power over all.

You know how it is when some great king enters a large city and dwells in one of its houses; because of his dwelling in that single house, the whole city is honored, and enemies and robbers cease to molest it. Even so is it with the King of all; He has come into our country and dwelt in one body amidst the many, and in consequence the designs of the enemy against mankind have been foiled and the corruption of death, which formerly held them in its power, has simply ceased to be. For the human race would have perished utterly had not the Lord and Savior of all, the Son of God, come among us to put an end to death.

A king who has founded a city, so far from neglecting it when through the carelessness of the inhab- itants it is attacked by robbers, avenges it and saves it from destruction, having regard rather to his own honor than to the people's neglect. Much more, then, the Word of the All-good Father was not unmindful of the human race that He had called to be; but rather, by the offering of His own body He abolished the death which they had incurred, and corrected their neglect by His own teaching.

Thus by His own power He restored the whole nature of man. The Savior's own inspired disciples assure us of this. We read in one place: The Divine Dilemma and Its Solution in the Incarnation mankind from corruption was the proper part only of Him Who made them in the beginning.

He points out also that the Word assumed a human body, expressly in order that He might offer it in sacrifice for other like bodies: He put an end to the law of death which barred our way; and He made a new beginning of life for us, by giving us the hope of resurrection. By man death has gained its power over men; by the Word made Man death has been destroyed and life raised up anew.

Who Was Athanasius?

That is what Paul says, that true servant of Christ: Just as in Adam all die, even so in Christ shall all be made alive ," 15 and so forth. Now, therefore, when we die we no longer do so as men condemned to death, but as those who are even now in process of rising we await the general resurrection of all, "which in its own times He shall show ," 16 even God Who wrought it and bestowed it on us. This, then, is the first cause of the Savior's becoming Man.

There are, however, other things which show how wholly fitting is His blessed presence in our midst; and these we must now go on to consider. Chapter 3 The Divine Dilemma and its Solution in the Incarnation — continued 11 When God the Almighty was making mankind through His own Word, He per- ceived that they, owing to the limitation of their nature, could not of themselves have any knowledge of their Artificer, the Incorporeal and Uncreated. He took pity on them, therefore, and did not leave them destitute of the knowledge of Himself, lest their very existence should prove purposeless.

For of what use is existence to the creature if it cannot know its Maker? How could men be reasonable beings if they had no knowledge of the Word and Reason of the Father, through Whom they had received their being? They would be no better than the beasts, had they no knowledge save of earthly things; and why should God have made them at all, if He had not intended them to know Him? But, in fact, the good God has given them a share in His own Image, that is, in our Lord Jesus Christ, and has made even themselves after the same Image and Likeness.

Simply in order that through this gift of Godlikeness in themselves they may be able to perceive the Image Absolute, that is the Word Himself, and through Him to apprehend the Father; which knowledge of their Maker is for men the only really happy and blessed life. But, as we have already seen, men, foolish as they are, thought little of the grace they had received, and turned away from God.

They defiled their own soul so completely that they not only lost their apprehension of God, but invented for themselves other gods of various kinds. They fashioned idols for themselves in place of the truth and reverenced things that are not, rather than God Who is, as St. Paul says, "worshipping the creature rather than the Creator. Indeed, so impious were they that they worshipped evil spirits as gods in satisfaction of their lusts.

They sacrificed brute beasts and immolated men, as the just due of these deities, thereby bringing themselves more and more under their insane control. Magic arts also were taught among them, oracles in sundry places led men astray, and the cause of everything in human life was traced to the stars as though nothing existed but that which could be seen. In a word, impiety and lawlessness were everywhere, and neither God nor His Word was known. Yet He had not hidden Himself from the sight of men nor given the knowledge of Himself in one way only; but rather He had unfolded it in many forms and by many ways.

Father, as a safeguard against their neglect of this grace, He provided the works of creation also as means by which the Maker might be known. Nor was this all. Man's neglect of the indwelling grace tends ever to increase; and against this further frailty also God made pro- vision by giving them a law, and by sending prophets, men whom they knew. Thus, if they were tardy in looking up to heaven, they might still gain knowledge of their Maker from those close at hand; for men can learn directly about higher things from other men.

Three ways thus lay open to them, by which they might obtain the knowledge of God. They could look up into the immensity of heaven, and by pondering the harmony of creation come to know its Ruler, the Word of the Father, Whose all-ruling providence makes known the Father to all. Or, if this was beyond them, they could converse with holy men, and through them learn to know God, the Artificer of all things, the Father of Christ, and to recognize the worship of idols as the negation of the truth and full of all impiety. Or else, in the third place, they could cease from lukewarmness and lead a good life merely by knowing the law.

For the law was not given only for the Jews, nor was it solely for their sake that God sent the prophets, though it was to the Jews that they were sent and by the Jews that they were persecuted. The law and the prophets were a sacred school of the knowledge of God and the conduct of the spiritual life for the whole world. So great, indeed, were the goodness and the love of God. Yet men, bowed down by the pleasures of the moment and by the frauds and illusions of the evil spirits, did not lift up their heads towards the truth.

So burdened were they with their wickednesses that they seemed rather to be brute beasts than reasonable men, reflecting the very Likeness of the Word. Was He to keep silence before so great a wrong and let men go on being thus deceived and kept in ignorance of Himself? If so, what was the use of having made them in His own Image originally? It would surely have been better for them always to have been brutes, rather than to revert to that condition when once they had shared the nature of the Word.

Again, things being as they were, what was the use of their ever having had the knowledge of God? Surely it would have been better for God never to have bestowed it, than that men should subsequently be found unworthy to receive it. Similarly, what possible profit could it be to God Himself, Who made men, if when made they did not worship Him, but regarded others as their makers? This would be tantamount to His having made them for others and not for Himself.

Even an earthly king, though he is only a man, does not allow lands that he has colonized to pass into other hands or to desert to other rulers, but sends letters and friends and even visits them himself to recall them to their allegiance, rather than allow His work to be undone. How much more, then, will God be patient and painstaking with His creatures, that they be not led astray from Him to the service of those that are not, and that all the more because such error means for them 11 Chapter 3. What, then, was God to do? What else could He possibly do, being God, but renew His Image in mankind, so that through it men might once more come to know Him?

Men could not have done it, for they are only made after the Image; nor could angels have done it, for they are not the images of God. In order to effect this re-creation, however, He had first to do away with death and corruption. Therefore He assumed a human body, in order that in it death might once for all be destroyed, and that men might be renewed according to the Image. The Image of the Father only was sufficient for this need. Here is an illustration to prove it. The artist does not throw away the panel, but the subject of the portrait has to come and sit for it again, and then the likeness is re-drawn on the same material.

Even so was it with the All-holy Son of God. He, the Image of the Father, came and dwelt in our midst, in order that He might renew mankind made after Himself, and seek out His lost sheep, even as He says in the Gospel: Nor was this the only thing which only the Word could do. When the madness of idolatry and irreligion filled the world and the knowledge of God was hidden, whose part was it to teach the world about the Father? Man's, would you say? But men cannot run everywhere over the world, nor would their words carry sufficient weight if they did, nor would they be, unaided, a match for the evil spirits.

Moreover, since even the best of men were confused and blinded by evil, how could they convert the souls and minds of others? You cannot put straight in others what is warped in yourself. Perhaps you will say, then, that creation was enough to teach men about the Father. But if that had been so, such great evils would never have occurred. Creation was there all the time, but it did not prevent men from wallowing in error. Once more, then, it was the Word of God, Who sees all that is in man and moves all things in creation, Who alone could meet the needs of the situation.

It was His part and His alone, Whose ordering of the universe reveals the Father, to renew the same teaching. But how was He to do it? By the same means as before, perhaps you will say, that is, through the works of creation. But this was proven insufficient. Men had neglected to consider the 18 Lukexix. Wherefore, in all naturalness and fitness, desiring to do good to men, as Man He dwells, taking to Himself a body like the rest; and through His actions done in that body, as it were on their own level, He teaches those who would not learn by other means to know Himself, the Word of God, and through Him the Father.

Paul says as much: The Savior of us all, the Word of God, in His great love took to Himself a body and moved as Man among men, meeting their senses, so to speak, halfway. He became Himself an object for the senses, so that those who were seeking God in sensible things might appre- hend the Father through the works which He, the Word of God, did in the body. Human and human minded as men were, therefore, to whichever side they looked in the sensible world they found themselves taught the truth. Were they awe-stricken by creation?

They beheld it confessing Christ as Lord. Did their minds tend to regard men as Gods? The uniqueness of the Savior's works marked Him, alone of men, as Son of God. Were they drawn to evil spirits? They saw them driven out by the Lord and learned that the Word of God alone was God and that the evil spirits were not gods at all. Were they inclined to hero- worship and the cult of the dead? Then the fact that the Savior had risen from the dead showed them how false these other deities were, and that the Word of the Father is the one true Lord, the Lord even of death.

For this reason was He both born and manifested as Man, for this He died and rose, in order that, eclipsing by His works all other human deeds, He might recall men from all the paths of error to know the Father. As He says Himself, "I came i91 to seek and to save that which was lost. This is what Paul wants to tell us when he says: All things have been filled with the knowledge of God. For this reason He did not offer the sacrifice on behalf of all immediately He came, for if He had surrendered His body to death and then raised it again at once He would have ceased to be an object of our senses.

Instead of that, He stayed in His body and let Himself be seen in it, doing acts and giving signs which showed Him to be not only man, but also God the Word. There were thus two things which the Savior did for us by becoming Man. He banished death from us and made us anew; and, invisible and imperceptible as in Himself He is, He became visible through His works and revealed Himself as the Word of the Father, the Ruler and King of the whole creation. The Word was not hedged in by His body, nor did His presence in the body prevent His being present elsewhere as well.

The marvelous truth is, that being the Word, so far from being Himself contained by anything, He actually contained all things Himself. In creation He is present everywhere, yet is distinct in being from it; ordering, directing, giving life to all, containing all, yet is He Himself the Uncontained, existing solely in His Father. As with the whole, so also is it with the part.

On the Incarnation of the Word - Christian Classics Ethereal Library

Existing in a human body, to which He Himself gives life, He is still Source of life to all the universe, present in every part of it, yet outside the whole; and He is revealed both through the works of His body and through His activity in the world. It is, indeed, the function of soul to behold things that are outside the body, but it cannot energize or move them.

A man cannot transport things from one place to another, for instance, merely by thinking about them; nor can you or I move the sun and the stars just by sitting at home and looking at them. With the Word of God in His human nature, however, it was otherwise. His body was for Him not a limitation, but an instrument, so that He was both in it and in all things, and outside all things, resting in the Father alone. At one and the same time — this is the wonder — as Man He was living a human life, and as Word He was sustaining the life of the universe, and as Son He was in constant union with the Father.

Not even His birth from a virgin, therefore, changed Him in any way, nor was He defiled by being in the body. Rather, He sanctified the body by being in it. For His being in everything does not mean that He shares the nature of everything, only that He gives all things their being and sustains them in it. Those acts are rightly said to be His acts, because the body which did them did indeed belong to Him and none other; moreover, it was right that they should be thus attributed to Him as Man, in order to show that His body was a real one and not merely an appearance.

From such ordinary acts as being born and taking food, He was recognized as being actually present in the body; but by the extraordinary acts which He did through the body He proved Himself to be the Son of God. That is the meaning of His words to the unbelieving Jews: To speak authoritatively to evil spirits, for instance, and to drive them out, is not human but divine; and who could see-Him curing all the diseases to which mankind is prone, and still deem Him mere man and not also God? He cleansed lepers, He made the lame to walk, He opened the ears of the deaf and the eyes of the blind, there was no sickness or weakness that He did not drive away.

Even the most casual observer can see that these were acts of God. The healing of the man born blind, for instance, who but the Father and Artificer of man, the Controller of his whole being, could thus have restored the faculty denied at birth? He Who did thus must surely be Himself the Lord of birth. This is proved also at the outset of His becoming Man. He formed His own body from the virgin; and that is no small proof of His Godhead, since He Who made that was the Maker of all else.

And would not anyone infer from the fact of that body being begotten of a virgin only, without human father, that He Who appeared in it was also the Maker and Lord of all beside? Again, consider the miracle at Cana. Would not anyone who saw the substance of water transmuted into wine understand that He Who did it was the Lord and Maker of the water that He changed? It was for the same reason that He walked on the sea as on dry land — to prove to the onlookers that He had mastery over all. And the feeding of the multitude, when He made little into much, so that from five loaves five thousand mouths were filled — did not that prove Him none other than the very Lord Whose Mind is over all?

The Death of Christ Chapter 4 The Death of Christ 19 All these things the Savior thought fit to do, so that, recognizing His bodily acts as works of God, men who were blind to His presence in creation might regain knowledge of the Father. For, as I said before, who that saw His authority over evil spirits and their response to it could doubt that He was, indeed, the Son, the Wisdom and the Power of God?

Even the very creation broke silence at His behest and, marvelous to relate, confessed with one voice before the cross, that monument of victory, that He Who suffered thereon in the body was not man only, but Son of God and Savior of all. The sun veiled his face, the earth quaked, the mountains were rent asunder, all men were stricken with awe.

These things showed that Christ on the cross was God, and that all creation was His slave and was bearing witness by its fear to the presence of its Master. Thus, then, God the Word revealed Himself to men through His works. We must next consider the end of His earthly life and the nature of His bodily death. This is, indeed, the very center of our faith, and everywhere you hear men speak of it; by it, too, no less than by His other acts, Christ is revealed as God and Son of God. We have seen that to change the corruptible to incor- ruption was proper to none other than the Savior Himself, Who in the beginning made all things out of nothing; that only the Image of the Father could re-create the likeness of the Image in men, that none save our Lord Jesus Christ could give to mortals immortality, and that only the Word Who orders all things and is alone the Father's true and sole-begotten Son could teach men about Him and abolish the worship of idols.

But beyond all this, there was a debt owing which must needs be paid; for, as I said before, all men were due to die. Here, then, is the second reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man's account with death and free him from the primal transgression.

In the same act also He showed Himself mightier than death, dis- playing His own body incorruptible as the first-fruits of the resurrection. You must not be surprised if we repeat ourselves in dealing with this subject. We are speaking of the good pleasure of God and of the things which He in His loving wisdom thought fit to do, and it is better to put the same thing in several ways than to run the risk of leaving something out.

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The body of the Word, then, being a real human body, in spite of its having been uniquely formed from a virgin, was of itself mortal and, like other bodies, liable to death. But the indwelling of the Word loosed it from this natural liability, so that 16 Chapter 4. The Death of Christ corruption could not touch it. Thus it happened that two opposite marvels took place at once: Death there had to be, and death for all, so that the due of all might be paid. Now that the common Savior of all has died on our behalf, we who believe in Christ no longer die, as men died aforetime, in fulfillment of the threat of the law.

That condemnation has come to an end; and now that, by the grace of the resurrec- tion, corruption has been banished and done away, we are loosed from our mortal bodies in God's good time for each, so that we may obtain thereby a better resurrection. Like seeds cast into the earth, we do not perish in our dissolution, but like them shall rise again, death having been brought to nought by the grace of the Savior. That is why blessed Paul, through whom we all have surety of the resurrection, says: O Death, where is thy sting?

O Grave, where is thy victory? Surely it would have been more suitable for Him to have laid aside His body with honor than to endure so shameful a death. The first is this. The death of men under ordinary circumstances is the result of their natural weakness. They are essentially impermanent, so after a time they fall ill and when worn out they die. But the Lord is not like that. If He had died quietly in His bed like other men it would have looked as if He did so in accordance with His nature, and as though He was indeed no more than other men.

But because He was Himself Word and Life and Power His body was made strong, and because the death had to be accomplished, He took the occasion of perfecting His sacrifice not from Himself, but from others. How could He fall sick, Who had healed others? Or how could that body weaken and fail by means of which others are made strong? Here, again, you may say, "Why did He not prevent 25 Heb.

The Death of Christ death, as He did sickness? And as to the unsuitability of sickness for His body, as arguing weakness, you may say, "Did He then not hunger? Similarly, though He died to ransom all, He did not see corruption. His body rose in perfect soundness, for it was the body of none other than the Life Himself.

But see how unfitting this also would have been for Him. Just as it would not have been fitting for Him to give His body to death by His own hand, being Word and being Life, so also it was not consonant with Himself that He should avoid the death inflicted by others. Rather, He pursued it to the uttermost, and in pursuance of His nature neither laid aside His body of His own accord nor escaped the plotting Jews. And this action showed no limitation or weakness in the Word; for He both waited for death in order to make an end of it, and hastened to accomplish it as an offering on behalf of all.

Moreover, as it was the death of all mankind that the Savior came to accomplish, not His own, He did not lay aside His body by an individual act of dying, for to Him, as Life, this simply did not belong; but He accepted death at the hands of men, thereby completely to destroy it in His own body. There are some further considerations which enable one to understand why the Lord's body had such an end.

The supreme object of His coming was to bring about the resurrection of the body. This was to be the monument to His victory over death, the assurance to all that He had Himself conquered corruption and that their own bodies also would eventually be incorrupt; and it was in token of that and as a pledge of the future resurrection that He kept His body incorrupt.

But there again, if His body had fallen sick and the Word had left it in that condition, how unfitting it would have been! Should He Who healed the bodies of others neglect to keep His own in health? How would His miracles of healing be believed, if this were so? Surely people would either laugh at Him as unable to dispel disease or else consider Him lacking in proper human feeling because He could do so, but did not. He would have been regarded merely as a teller of tales, and because there was no witness of His death, nobody would believe His resurrection.

Death had to precede resurrection, for there could be no resurrection without it. A secret and unwitnessed death would have left the resurrection without any proof or evidence to support it. Again, why should He die a secret death, when He proclaimed the fact of His rising openly? Why should He drive out evil spirits and heal the man blind from birth and change water into wine, all publicly, in order to convince men 18 Chapter 4.

The Death of Christ that He was the Word, and not also declare publicly that incorruptibility of His mortal body, so that He might Himself be believed to be the Life? And how could His disciples have had boldness in speaking of the resurrection unless they could state it as a fact that He had first died? Or how could their hearers be expected to believe their assertion, unless they themselves also had witnessed His death? For if the Pharisees at the time refused to believe and forced others to deny also, though the things had happened before their very eyes, how many excuses for unbelief would they have contrived, if it had taken place secretly?

Or how could the end of death and the victory over it have been declared, had not the Lord thus challenged it before the sight of all, and by the incorruption of His body proved that henceforward it was annulled and void? Some might urge that, even granting the necessity of a public death for subsequent belief in the resurrection, it would surely have been better for Him to have arranged an honorable death for Himself, and so to have avoided the ignominy of the cross. But even this would have given ground for suspicion that His power over death was limited to the particular kind of death which He chose for Himself; and that again would furnish excuse for disbelieving the resurrection.

Death came to His body, therefore, not from Himself but from enemy action, in order that the Savior might utterly abolish death in whatever form they offered it to Him. A generous wrestler, virile and strong, does not himself choose his antagonists, lest it should be thought that of some of them he is afraid.

Rather, he lets the spectators choose them, and that all the more if these are hostile, so that he may overthrow whomsoever they match against him and thus vindicate his superior strength. Even so was it with Christ. He, the Life of all, our Lord and Savior, did not arrange the manner of his own death lest He should seem to be afraid of some other kind. He accepted and bore upon the cross a death inflicted by others, and those others His special enemies, a death which to them was supremely terrible and by no means to be faced; and He did this in order that, by destroying even this death, He might Himself be believed to be the Life, and the power of death be recognized as finally annulled.

A marvelous and mighty paradox has thus occurred, for the death which they thought to inflict on Him as dishonor and disgrace has become the glorious monument to death's defeat. Therefore it is also, that He neither endured the death of John, who was be- headed, nor was He sawn asunder, like Isaiah: But if any honest Christian wants to know why He suffered death on the cross and not in some other way, we answer thus: He had come to bear the curse that lay on us; and how could 19 Chapter 4.

The Death of Christ 97 He "become a curse" otherwise than by accepting the accursed death? And that death is 90 the cross, for it is written "Cursed is every one that hangeth on tree. How could He have called us if He had not been cruci- fied, for it is only on the cross that a man dies with arms outstretched? Here, again, we see the fitness of His death and of those outstretched arms: Even so, He foretold the manner of His redeeming death, "I, if I be lifted up, will draw all men on unto Myself. Here, again, you see how right and natural it was that the Lord should suffer thus; for being thus "lifted up," He cleansed the air from all the evil influences of the enemy.

No, it was we who needed it, we whom He Himself upbore in His own body — that body which He first offered to death on behalf of all, and then made through it a path to heaven. The Resurrection Chapter 5 The Resurrection 26 Fitting indeed, then, and wholly consonant was the death on the cross for us; and we can see how reasonable it was, and why it is that the salvation of the world could be ac- complished in no other way. Even on the cross He did not hide Himself from sight; rather, He made all creation witness to the presence of its Maker. Then, having once let it be seen that it was truly dead, He did not allow that temple of His body to linger long, but forthwith on the third day raised it up, impassable and incorruptible, the pledge and token of His victory.

It was, of course, within His power thus to have raised His body and displayed it as alive directly after death. But the all-wise Savior did not do this, lest some should deny that it had really or completely died. Besides this, had the interval between His death and resurrection been but two days, the glory of His incorruption might not have appeared. He waited one whole day to show that His body was really dead, and then on the third day showed it incor- ruptible to all.

The interval was no longer, lest people should have forgotten about it and grown doubtful whether it were in truth the same body. No, while the affair was still ringing in their ears and their eyes were still straining and their minds in turmoil, and while those who had put Him to death were still on the spot and themselves witnessing to the fact of it, the Son of God after three days showed His once dead body immortal and incorruptible; and it was evident to all that it was from no natural weakness that the body which the Word indwelt had died, but in order that in it by the Savior's power death might be done away.

All the disciples of Christ despise death; they take the offensive against it and, instead of fearing it, by the sign of the cross and by faith in Christ trample on it as on something dead. Before the divine sojourn of the Savior, even the holiest of men were afraid of death, and mourned the dead as those who perish.

But now that the Savior has raised His body, death is no longer terrible, but all those who believe in Christ tread it underfoot as nothing, and prefer to die rather than to deny their faith in Christ, knowing full well that when they die they do not perish, but live indeed, and become incorruptible through the resurrection.

But that devil who of old wickedly exulted in death, now that the pains of death are loosed, he alone it is who remains truly dead. There is proof of this too; for men who, before they believe in Christ, think death horrible and are afraid of it, once they are converted despise it so completely that they go eagerly to meet it, and themselves become witnesses of the Savior's resurrection from it.

Even children hasten thus to die, and not men only, but women train themselves by bodily discipline to meet it. So 21 Chapter 5. The Resurrection weak has death become that even women, who used to be taken in by it, mock at it now as a dead thing robbed of all its strength.

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  5. Death has become like a tyrant who has been com- pletely conquered by the legitimate monarch; bound hand and foot the passers-by sneer at him, hitting him and abusing him, no longer afraid of his cruelty and rage, because of the king who has conquered him. So has death been conquered and branded for what it is by the Savior on the cross.

    It is bound hand and foot, all who are in Christ trample it as they pass and as witnesses to Him deride it, scoffing and saying, "O Death, where is thy victory? O Grave, where is thy sting? Or is it a slight in- dication of the Savior's victory over it, when boys and young girls who are in Christ look beyond this present life and train themselves to die?

    Every one is by nature afraid of death and of bodily dissolution; the marvel of marvels is that he who is enfolded in the faith of the cross despises this natural fear and for the sake of the cross is no longer cowardly in face of it. The natural property of fire is to burn.

    Suppose, then, that there was a substance such as the Indian asbestos is said to be, which had no fear of being burnt, but rather displayed the impotence of the fire by proving itself unburnable. If anyone doubted the truth of this, all he need do would be to wrap himself up in the substance in question and then touch the fire. Or, again, to revert to our former figure, if anyone wanted to see the tyrant bound and helpless, who used to be such a terror to others, he could do so simply by going into the country of the tyrant's conqueror.

    Even so, if anyone still doubts the conquest of death, after so many proofs and so many martyrdoms in Christ and such daily scorn of death by His truest servants, he certainly does well to marvel at so great a thing, but he must not be ob- stinate in unbelief and disregard of plain facts. No, he must be like the man who wants to prove the property of the asbestos, and like him who enters the conqueror's dominions to see the tyrant bound.

    He must embrace the faith of Christ, this disbeliever in the conquest of death, and come to His teaching.

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    Then he will see how impotent death is and how com- pletely conquered. Indeed, there have been many former unbelievers and deriders who, after they became believers, so scorned death as even themselves to become martyrs for Christ's sake. Death used to be strong and terrible, but now, since the sojourn of the Savior and the death and resurrection of His body, it is despised; and obviously it is by the very Christ Who mounted on the cross that it has been destroyed and vanquished finally.

    When the sun rises after the night and the whole world is lit up by it, nobody doubts that it is the sun which has thus shed its light everywhere and driven away 35 I Cor. The Resurrection the dark. Equally clear is it, since this utter scorning and trampling down of death has ensued upon the Savior's manifestation in the body and His death on the cross, that it is He Himself Who brought death to nought and daily raises monuments to His victory in His own disciples. How can you think otherwise, when you see men naturally weak hastening to death, unafraid at the prospect of corruption, fearless of the descent into Hades, even indeed with eager soul provoking it, not shrinking from tortures, but preferring thus to rush on death for Christ's sake, rather than to remain in this present life?

    If you see with your own eyes men and women and children, even, thus welcoming death for the sake of Christ's religion, how can you be so utterly silly and incredulous and maimed in your mind as not to realize that Christ, to Whom these all bear witness, Himself gives the victory to each, making death completely powerless for those who hold His faith and bear the sign of the cross? No one in his senses doubts that a snake is dead when he sees it trampled underfoot, especially when he knows how savage it used to be; nor, if he sees boys making fun of a lion, does he doubt that the brute is either dead or completely bereft of strength.

    These things can be seen with our own eyes, and it is the same with the conquest of death. Doubt no longer, then, when you see death mocked and scorned by those who believe in Christ, that by Christ death was destroyed, and the corruption that goes with it resolved and brought to end. In this apologetic treatise, St. Athanasius defends the incarnation of Christ against the derision of 4th century non-believers.

    The Incarnation of the Word of God

    St Athanasius explains why God chose to approach his fallen people in human form. He states, "The death of all was consummated in the Lord's body; yet, because the Word was in it, death and corruption were in the same act utterly abolished. Athanasius resolves the paradox of the Incarnate by relying heavily on both Scripture and the teachings of the early Church. Athanasius also answers several objections to his account, many of which are still raised against Christians today by those outside the Church.

    On the Incarnation of the Word was highly recommended by modern writer and Christian apologist, C. Lewis, who suggested that contemporary Christian audiences could benefit from reading more ancient classics.