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Saint Athanasius' "On the Incarnation" CHAPTER III
The Divine Dilemma and its solutio in the Incarnation - Continued(11) When God the Almighty was making
mankind through His own Word, He perceived 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.
Why? 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."[1]
Moreover, and much worse, they transferred the honor which is
due to God to material objects such as wood and stone, and also
to man; and further even than that they went, as we said in our
former book. 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.
(12) God knew the limitation of mankind,
you see; and though the grace of being made in His Image was
sufficient to give them knowledge of the Word and through Him
of the 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 provision 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.
(13) What was God to do in face of this
dehumanising of mankind, this universal hiding of the knowledge
of Himself by the wiles of evil spirits? 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 sheer ruin, and because it is not right that those
who had once shared His Image should be destroyed.
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? And how could this be done save by
the coming of the very Image Himself, our Savior Jesus Christ?
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. The Word of God came in His own Person, because it was
He alone, the Image of the Father Who could recreate man made
after the Image.
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.
(14) You know what happens when a portrait
that has been painted on a panel becomes obliterated through
external stains. ,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: "I came to seek and to save that which
was lost.[2]
This also explains His saying to the Jews: "Except
a man be born anew . . ."[3]
a He was not referring to a man's natural birth from his mother,
as they thought, but to the re-birth and re-creation of the soul
in the Image of God.
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 heavens
before, and now they were looking in the opposite direction.
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.
(15) He deals with them as a good teacher
with his pupils, coming down to their level and using simple
means. St. Paul says as much: "Because in the wisdom of God the world
in its wisdom knew not God, God thought fit through the simplicity
of the News proclaimed to save those who believe."[4]
Men had turned from the contemplation of God above, and were
looking for Him in the opposite direction, down among created
things and things of sense. 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, half way. He became
Himself an object for the senses, so that those who were seeking
God in sensible things might apprehend 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 to seek and to save that which
was lost."[5]
(16) When, then, the minds of men
had fallen finally to the level of sensible things, the Word
submitted to appear in a body, in order that He, as Man, might
center their senses on Himself, and convince them through His
human acts that He Himself is not man only but also God, the
Word and Wisdom of the true God. This is what Paul wants to tell
us when he says: "That ye, being rooted and grounded
in love, may be strong to apprehend with all the saints what
is the length and breadth and height and depth, and to know the
love of God that surpasses knowledge, so that ye may be filled
unto all the fullness of God."[6]
The Self-revealing of the Word is in every dimension--above,
in creation; below, in the Incarnation; in the depth, in Hades;
in the breadth, throughout the world. 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.
(17) There is a paradox in this last
statement which we must now examine. The Word was not hedged
in by His body, nor did His presence in the body prevent His
being present elsewhere as well. When He moved His body He did
not cease also to direct the universe by His Mind and might.
No. 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. 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. Just as the sun is not defiled by the contact
of its rays with earthly objects, but rather enlightens and purifies
them, so He Who made the sun is not defiled by being made known
in a body, but rather the body is cleansed and quickened by His
indwelling, "Who did no sin, neither was guile found
in His mouth."[7]
(18) You must understand, therefore,
that when writers on this sacred theme speak of Him as eating
and drinking and being born, they mean that the body, as a body,
was born and sustained with the food proper to its nature; while
God the Word, Who was united with it, was at the same time ordering
the universe and revealing Himself through His bodily acts as
not man only but God. 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: "If I do not the works of My Father,
believe Me not; but if I do, even if ye believe not Me, believe
My works, that ye may know that the Father is in Me and I in
the Father."(8)
Invisible in Himself, He is known from the works of creation;
so also, when His Godhead is veiled in human nature, His bodily
acts still declare Him to be not man only, but the Power and
Word of God. 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? |