On the incarnation

On The IncarnationOn The Incarnation1Cor 4:15 1Cor 4:15 “For although you have ten “For although you have ten thousand instructors in Christ, yet you have thousand instructors in Christ, yet you have not many fathers. For in Christ Jesus, through not many fathers. For in Christ Jesus, through the Gospel, I have begotten you.”the Gospel, I have begotten you.”

Friday Meeting 17Friday Meeting 17thth Feb 2012 Feb 2012Ehab RoufailEhab Roufail

Life of St. Athanasius the GreatLife of St. Athanasius the GreatSt. Athanasius - (ca. 297 - 373), 20St. Athanasius - (ca. 297 - 373), 20thth Patriarch of Alexandria Patriarch of Alexandria

St Athanasius' long episcopate lasted 45 years (c. 8 June 328 - 2 St Athanasius' long episcopate lasted 45 years (c. 8 June 328 - 2 May 373) of which over 17 years were spent in May 373) of which over 17 years were spent in five exiles five exiles ordered by ordered by four four different Roman Emperors, not counting different Roman Emperors, not counting approximately six more incidents in which he had to flee approximately six more incidents in which he had to flee Alexandria for his own safety to escape people seeking to take Alexandria for his own safety to escape people seeking to take his life.his life.•First exile:First exile: under Emperor Constantine, for 2.5 years [11 Jul under Emperor Constantine, for 2.5 years [11 Jul 335 - 22 Nov 337]; in Trier (Germany).335 - 22 Nov 337]; in Trier (Germany).•Second exile:Second exile: under Emperor Constantius, for 7.5 years [16 under Emperor Constantius, for 7.5 years [16 Apr 339 - 21 Oct 346]; lived at Rome.Apr 339 - 21 Oct 346]; lived at Rome.•Third exile:Third exile: under Emperor Constantius, for 6 years [9 Feb 356 under Emperor Constantius, for 6 years [9 Feb 356 - 21 Feb 362]; in the Egyptian desert.- 21 Feb 362]; in the Egyptian desert.•Fourth exile:Fourth exile: under Apostate Emperor Julian, 10 months [24 under Apostate Emperor Julian, 10 months [24 Oct 362 - 5 Sep 363]; in the Egyptian desert.Oct 362 - 5 Sep 363]; in the Egyptian desert.•Fifth exile:Fifth exile: under Emperor Valens, 4 months [5 Oct 365 - 31 under Emperor Valens, 4 months [5 Oct 365 - 31 Jan 366]; in his father's tomb.Jan 366]; in his father's tomb.

17th Feb 2012 Patristics Series 2

• His Life• C.S. Lewis

on the classics

• Intro to the Incarnation

• Salvation Summarised

• Dying on our behalf

• Restoring the Image and Knowledge

• Revitalising the Image

• Born around 296 ADBorn around 296 AD• Wrote Two Books - Against the Heathen Wrote Two Books - Against the Heathen

and The Incarnation of the Word probably and The Incarnation of the Word probably around 318 ADaround 318 AD

• Attended the Council of Nicea in 325 ADAttended the Council of Nicea in 325 AD• Refuted the Arian HeresyRefuted the Arian Heresy• Became 20Became 20thth Pope of Alexandria in 328 AD Pope of Alexandria in 328 AD• Refuted the Arian Heresy – four orationsRefuted the Arian Heresy – four orations• Wrote the Life of St. Anthony 356 – 362 ADWrote the Life of St. Anthony 356 – 362 AD• Wrote many Festal lettersWrote many Festal letters


Life of St. Athanasius the GreatLife of St. Athanasius the Great• His Life• C.S. Lewis

on the classics






C.S. Lewis Intro to the ClassicsC.S. Lewis Intro to the ClassicsThere is a strange idea abroad that in every subject There is a strange idea abroad that in every subject the ancient books should be read only by the the ancient books should be read only by the professionals, and that the amateur should content professionals, and that the amateur should content himself with the modern books. Thus I have found as himself with the modern books. Thus I have found as a tutor in English Literature that if the average a tutor in English Literature that if the average student wants to find out something about Platonism, student wants to find out something about Platonism, the very last thing he thinks of doing is to take a the very last thing he thinks of doing is to take a translation of Plato off the library shelf and read the translation of Plato off the library shelf and read the Symposium. Symposium. He would rather read some dreary He would rather read some dreary modern book ten times as long, all about "isms" and modern book ten times as long, all about "isms" and influences and only once in twelve pages telling him influences and only once in twelve pages telling him what Plato actually saidwhat Plato actually said. The error is rather an . The error is rather an amiable one, for it springs from humility. The student amiable one, for it springs from humility. The student is half afraid to meet one of the great philosophers is half afraid to meet one of the great philosophers face to face. face to face.



on the classics






C.S. Lewis Intro to the ClassicsC.S. Lewis Intro to the ClassicsHe feels himself inadequate and thinks he will not He feels himself inadequate and thinks he will not understand him. understand him. But if he only knew, the great man, But if he only knew, the great man, just because of his greatness, is much more just because of his greatness, is much more intelligible than his modern commentatorintelligible than his modern commentator. . The The simplest student will be able to understand, if not all, simplest student will be able to understand, if not all, yet a very great deal of what Plato said; but hardly yet a very great deal of what Plato said; but hardly anyone can understand some modern books on anyone can understand some modern books on Platonism. It has always therefore been one of my Platonism. It has always therefore been one of my main endeavors as a teacher to persuade the young main endeavors as a teacher to persuade the young that firsthand knowledge is not only more worth that firsthand knowledge is not only more worth acquiring than secondhand knowledge, but is usually acquiring than secondhand knowledge, but is usually much easier and more delightful to acquire. This much easier and more delightful to acquire. This mistaken preference for the modern books and this mistaken preference for the modern books and this shyness of the old ones is nowhere more rampant than shyness of the old ones is nowhere more rampant than in theology.in theology.



on the classics






The Theme for the next whileThe Theme for the next while• SVS - Patristics Library Popular SVS - Patristics Library Popular

Patristics SetPatristics Set



on the classics






7

Chapter HeadingsChapter Headings IntroductionIntroduction1.1.Creation and FallCreation and Fall2.2.The Divine Dilemma and Its Solution The Divine Dilemma and Its Solution in the Incarnationin the Incarnation3.3.The Divine Dilemma and Its Solution The Divine Dilemma and Its Solution in the Incarnation (Continued)in the Incarnation (Continued)4.4.The Death of ChristThe Death of Christ5.5.The ResurrectionThe Resurrection6.6.Refutation of the JewsRefutation of the Jews7.7.Refutation of the GentilesRefutation of the Gentiles8.8.Refutation of the Gentiles (Continued)Refutation of the Gentiles (Continued)9.9.ConclusionConclusion

17th Feb 2012 Patristics Series


on the classics






Intro to the IncarnationIntro to the Incarnation• As we have already said – all know St. As we have already said – all know St.

Athanasius victorious fight against Arianism Athanasius victorious fight against Arianism even when it felt like all were against him – even when it felt like all were against him – Athanasius Contra Mundum – Athanasius Athanasius Contra Mundum – Athanasius against the world… against the world…

• But even before this epic struggle with the But even before this epic struggle with the heresy of Arius began – the St. had written heresy of Arius began – the St. had written two bookstwo books, , Against the HeathenAgainst the Heathen and and The The Incarnation of the WordIncarnation of the Word

• It is this second book, had nothing else It is this second book, had nothing else happened, would’ve have granted him happened, would’ve have granted him lasting fame.lasting fame.



on the classics






Salvation SummarisedSalvation SummarisedIn St. Athanasius’ the Incaranation we In St. Athanasius’ the Incaranation we see Salvation and Redemption as see Salvation and Redemption as having three parts:having three parts:

•Redeeming man through dying on our Redeeming man through dying on our behalfbehalf

•Restoring the Image and Knowledge Restoring the Image and Knowledge through our senses of God in manthrough our senses of God in man

•Revitalising man and uniting His Nature Revitalising man and uniting His Nature with ourswith ours



on the classics






1. Creation and the Fall1. Creation and the Fall• The renewal of creation has been The renewal of creation has been

wrought by the self-same Word who wrought by the self-same Word who made it in the beginning.made it in the beginning. §1§1

Creation:Creation:

• Not Self originated and haphazard Not Self originated and haphazard without a mind (Epicureans)without a mind (Epicureans)

• Not made with pre-existent matter or Not made with pre-existent matter or else he would not be the Creator only else he would not be the Creator only a crafstman (Plato)a crafstman (Plato)

• Not created by a different (evil) God as Not created by a different (evil) God as the Gnostics saythe Gnostics say



on the classics






Creation and the FallCreation and the Fall““upon men who, as animals, were essentially upon men who, as animals, were essentially impermanent, He bestowed a grace which other impermanent, He bestowed a grace which other creatures lacked-namely, the impress of His own creatures lacked-namely, the impress of His own Image, a share in the reasonable being of the Image, a share in the reasonable being of the very Word Himself, so that, reflecting Him and very Word Himself, so that, reflecting Him and themselves becoming reasonable and themselves becoming reasonable and expressing the Mind of God even as He does, expressing the Mind of God even as He does, though in limited degree, though in limited degree, they might continue they might continue for ever in the blessed and only true life of for ever in the blessed and only true life of the saints in paradisethe saints in paradise. .

But since the will of man could turn either way, But since the will of man could turn either way, God secured this grace that He had given by God secured this grace that He had given by making it conditional from the first upon two making it conditional from the first upon two things-namely, a law and a place. things-namely, a law and a place.



on the classics






Creation and the FallCreation and the FallHe set them in His own paradise, and laid He set them in His own paradise, and laid upon them a single prohibition. If they upon them a single prohibition. If they guarded the grace and retained the guarded the grace and retained the loveliness of their original innocence, then loveliness of their original innocence, then the life of paradise should be theirs, without the life of paradise should be theirs, without sorrow, pain or care, and after it the sorrow, pain or care, and after it the assurance of immortality in heaven. But if assurance of immortality in heaven. But if they went astray and became vile, throwing they went astray and became vile, throwing away their birthright of beauty, then they away their birthright of beauty, then they would come under the natural law of death would come under the natural law of death and live no longer in paradise, but, dying and live no longer in paradise, but, dying outside of it, continue in death and in outside of it, continue in death and in corruption.corruption.



on the classics






Creation and the FallCreation and the FallThis is what Holy Scripture tells us, This is what Holy Scripture tells us, proclaiming the command of God, "Of proclaiming the command of God, "Of every tree that is in the garden thou every tree that is in the garden thou shalt surely eat, but of the tree of the shalt surely eat, but of the tree of the knowledge of good and evil ye shall not knowledge of good and evil ye shall not eat, but in the day that ye do eat, ye eat, but in the day that ye do eat, ye shall surely die." (Gen. 2. 16 f) " Ye shall shall surely die." (Gen. 2. 16 f) " Ye shall surely die"-not just die only, but remain surely die"-not just die only, but remain in the state of death and of corruption.” in the state of death and of corruption.” §§33



on the classics






Creation and the FallCreation and the Fall• Man essentially is impermanent – MortalMan essentially is impermanent – Mortal• The Grace of God, His Image, preserved The Grace of God, His Image, preserved

man in incorruptionman in incorruption• The Image of God gave man Reason and The Image of God gave man Reason and

ability to express the Mind of Godability to express the Mind of God• If they guarded that Image, that Grace, they If they guarded that Image, that Grace, they

would continue to live in Paradise and after it would continue to live in Paradise and after it the life of Heaven the life of Heaven

• If not we would revert to our nature that is If not we would revert to our nature that is mortal and we would die outside of the mortal and we would die outside of the source of life - God.source of life - God.

• We lost that Image and Likeness and fellWe lost that Image and Likeness and fell



on the classics






What was God to do?What was God to do?• Again, and again, St. Athanasius asks, “What Again, and again, St. Athanasius asks, “What

was God to do?” Could He simply stand by was God to do?” Could He simply stand by and watch? Could He witness the destruction and watch? Could He witness the destruction of that which His own hands had fashioned? of that which His own hands had fashioned?

• Every time such a question is asked, we Every time such a question is asked, we respond “of course, God could not act in this respond “of course, God could not act in this way”. way”.

• There is no way for divine love to abide such There is no way for divine love to abide such a destruction of what love had produced, no a destruction of what love had produced, no way for the loving, creative God to simply way for the loving, creative God to simply abandon the object of His creative love. abandon the object of His creative love.

• And so, God does act…And so, God does act…



on the classics






What was God to do?What was God to do?• He surrendered His body to death instead of He surrendered His body to death instead of

all, and offered it to the Father. This He did all, and offered it to the Father. This He did out of sheer love for usout of sheer love for us, so that in His death , so that in His death all might die, and the law of death thereby all might die, and the law of death thereby be abolished because, having fulfilled in His be abolished because, having fulfilled in His body that for which it was appointed, it was body that for which it was appointed, it was thereafter voided of its power for men. thereafter voided of its power for men. §8§8

• Naturally also, through this union of the Naturally also, through this union of the immortal Son of God with our human nature, immortal Son of God with our human nature, all men were clothed with incorruption in the all men were clothed with incorruption in the promise of the resurrection.promise of the resurrection. §9 §9

• How were all affected? How were all affected?



on the classics






What was God to do?What was God to do?• The analogy of the Kings visitThe analogy of the Kings visit

You know how it is when some great king enters a You know how it is when some great king enters a large city and dwells in one of its houses; large city and dwells in one of its houses; because of his dwelling in that single house, the because of his dwelling in that single house, the whole city is honoured, and enemies and robbers whole city is honoured, and enemies and robbers cease to molest it. Even so is it with the King of cease to molest it. Even so is it with the King of all; He has come into our country and dwelt in all; He has come into our country and dwelt in one body amidst the many, and in consequence one body amidst the many, and in consequence the designs of the enemy against mankind have the designs of the enemy against mankind have been foiled, and the corruption of death, which been foiled, and the corruption of death, which formerly held them in its power, has simply formerly held them in its power, has simply ceased to be. For the human race would have ceased to be. For the human race would have perished utterly had not the Lord and Saviour of perished utterly had not the Lord and Saviour of all, the Son of God, come among us to put an all, the Son of God, come among us to put an end to death. §9end to death. §9



on the classics






What was God to do?What was God to do?Men could not have done it, for they are only Men could not have done it, for they are only made after the Image; nor could angels have made after the Image; nor could angels have done it, for they are not the images of God. done it, for they are not the images of God. The Word of God came in His own Person, The Word of God came in His own Person, because it was He alone, the Image of the because it was He alone, the Image of the Father, Who could recreate man made after Father, Who could recreate man made after the Image.the Image.

In order to effect this re-creation, however, He In order to effect this re-creation, however, He had first to do away with death and had first to do away with death and corruption. Therefore He assumed a human corruption. Therefore He assumed a human body, in order that in it death might once for body, in order that in it death might once for all be destroyed, and that men might be all be destroyed, and that men might be renewed according to the Image. ‘ §13renewed according to the Image. ‘ §13



on the classics






What was God to do? What was God to do? St. Athanasius showed a balance view of salvation St. Athanasius showed a balance view of salvation able to unite the Latin (more legal view) with the able to unite the Latin (more legal view) with the Eastern (more medical healing view)Eastern (more medical healing view)

The body of the Word, then, being a real human body, The body of the Word, then, being a real human body, in spite of its having been uniquely formed from a in spite of its having been uniquely formed from a virgin, was of itself mortal and, like other bodies, liable virgin, was of itself mortal and, like other bodies, liable to death. But the indwelling of the Word loosed it from to death. But the indwelling of the Word loosed it from this natural liability, so that corruption could not touch this natural liability, so that corruption could not touch it. it. Thus it happened that two opposite marvels took Thus it happened that two opposite marvels took place at once : the death of all was consummated in place at once : the death of all was consummated in the Lord's body the Lord's body ; yet, ; yet, because the Word was in it, because the Word was in it, death and corruption were in the same act utterly death and corruption were in the same act utterly abolished. Death there had to be, and death for all, so abolished. Death there had to be, and death for all, so that the due of all might be paidthat the due of all might be paid. §20. §20



on the classics






Salvation SummarisedSalvation Summarised

•Redeeming man through dying on our Redeeming man through dying on our behalfbehalf

•Restoring the Image and Knowledge Restoring the Image and Knowledge through our senses of God in manthrough our senses of God in man

•Revitalising man and uniting His Nature Revitalising man and uniting His Nature with ourswith ours



on the classics






Restoring the Knowledge of GodRestoring the Knowledge of GodGod knew the limitation of mankind, you see ; God knew the limitation of mankind, you see ; and though the grace of being made in His and though the grace of being made in His Image was sufficient to give them knowledge Image was sufficient to give them knowledge of the Word and through Him of the Father, as of the Word and through Him of the Father, as a safeguard against their neglect of this a safeguard against their neglect of this grace, He provided the' grace, He provided the' works of creation works of creation also also as means by which the Maker might be as means by which the Maker might be known. Nor -was this all. Man's neglect of the known. Nor -was this all. Man's neglect of the indwelling grace tends ever to increase; and indwelling grace tends ever to increase; and against this further frailty also God made against this further frailty also God made provision by giving them provision by giving them a lawa law, , and by and by sending prophetssending prophets, men whom they knew., men whom they knew.



on the classics






Restoring the ImageRestoring the ImageWhat, then, was God to do? What else could What, then, was God to do? What else could He possibly do, being God, but renew His He possibly do, being God, but renew His Image in mankind, so that through it men Image in mankind, so that through it men might once more come to know Him? And how might once more come to know Him? And how could this be done save by the coming of the could this be done save by the coming of the very Image Himself, our Saviour Jesus Christ? very Image Himself, our Saviour Jesus Christ? Men could not have done it, for they are only Men could not have done it, for they are only made after the Image; nor could angels have made after the Image; nor could angels have done it, for they are not the images of God. done it, for they are not the images of God. The Word of God came in His own Person, The Word of God came in His own Person, because it was He alone, the Image of the because it was He alone, the Image of the Father, Who could recreate man made after Father, Who could recreate man made after the Image. the Image. §13§13



on the classics






Restoring the Image – the ArtistRestoring the Image – the ArtistYou know what happens when a portrait You know what happens when a portrait that has been painted on a panel that has been painted on a panel becomes obliterated through external becomes obliterated through external stains. The artist does' not throw away stains. The artist does' not throw away the panel, the panel, but the subject of the portrait but the subject of the portrait has to come and sit for it againhas to come and sit for it again, and then , and then the likeness is re-drawn on the same the likeness is re-drawn on the same material. Even so was it with the All-holy material. Even so was it with the All-holy Son of God. Son of God. §14§14



on the classics






He became an object for our sensesHe became an object for our sensesThe Saviour of us all, the Word of God, in His The Saviour of us all, the Word of God, in His great love took to Himself a body and moved great love took to Himself a body and moved as Man among men, meeting their senses, so as Man among men, meeting their senses, so to speak, half way. He became Himself an to speak, half way. He became Himself an object for the senses, so that those who were object for the senses, so that those who were seeking God in sensible things might seeking God in sensible things might apprehend the Father through the works apprehend the Father through the works which He, the Word of God, did in the body. which He, the Word of God, did in the body. Human and human minded as men were, Human and human minded as men were, therefore, to whichever side they looked in the therefore, to whichever side they looked in the sensible world they found themselves taught sensible world they found themselves taught the truth. the truth.



on the classics






He became an object for our sensesHe became an object for our sensesWere they awe-stricken by creation? They beheld it Were they awe-stricken by creation? They beheld it confessing Christ as Lord. Did their minds tend to confessing Christ as Lord. Did their minds tend to regard men as Gods? The uniqueness of the regard men as Gods? The uniqueness of the Saviour's works marked Him, alone of men, as Son of Saviour's works marked Him, alone of men, as Son of God. God.

Were they drawn to evil spirits? They saw them driven Were they drawn to evil spirits? They saw them driven out by the Lord and learned that the Word of God out by the Lord and learned that the Word of God alone was God and that the evil spirits were not gods alone was God and that the evil spirits were not gods at all. at all.

Were they inclined to hero-worship and the cult of the Were they inclined to hero-worship and the cult of the dead? Then the fact that the Saviour had risen from dead? Then the fact that the Saviour had risen from the dead showed them how false these other deities the dead showed them how false these other deities were, and that the Word of the Father is the one true were, and that the Word of the Father is the one true Lord, the Lord even of death.Lord, the Lord even of death. §15 §15



on the classics






Quick SummaryQuick Summary• Redeeming man through dying on Redeeming man through dying on

our behalfour behalf

• Restoring the Image and Knowledge Restoring the Image and Knowledge through our senses of God in manthrough our senses of God in man

• Revitalising man and uniting His Revitalising man and uniting His Nature with oursNature with ours



on the classics






Revitalising man and uniting His Nature with oursRevitalising man and uniting His Nature with ours

You must know, moreover, that the corruption which You must know, moreover, that the corruption which had set in was not external to the body but had set in was not external to the body but established within it. The need, therefore, was that life established within it. The need, therefore, was that life should cleave to it in corruption's place, so that, just should cleave to it in corruption's place, so that, just as death was brought into being in the body, life also as death was brought into being in the body, life also might be engendered in it. If death had been exterior might be engendered in it. If death had been exterior to the body, life might fittingly have been the same. to the body, life might fittingly have been the same. But if death was within the body, woven into its very But if death was within the body, woven into its very substance and dominating it as though completely substance and dominating it as though completely one with it, the need was for Life to be woven into it one with it, the need was for Life to be woven into it instead, so that the body by thus enduing itself with instead, so that the body by thus enduing itself with life might cast corruption off. Suppose the Word had life might cast corruption off. Suppose the Word had come outside the body instead of in it, He would, of come outside the body instead of in it, He would, of course, have defeated death, because death is course, have defeated death, because death is powerless against the Life. powerless against the Life.



on the classics







But the corruption inherent in the body would have But the corruption inherent in the body would have remained in it none the less. Naturally, therefore, the remained in it none the less. Naturally, therefore, the Saviour assumed a body for Himself, in order that the Saviour assumed a body for Himself, in order that the body, being interwoven as it were with life, should no body, being interwoven as it were with life, should no longer remain a mortal thing, in thrall to death, but as longer remain a mortal thing, in thrall to death, but as endued with immortality and risen from death, should endued with immortality and risen from death, should thenceforth remain immortal. For once having put on thenceforth remain immortal. For once having put on corruption, it could not rise, unless it put on life corruption, it could not rise, unless it put on life instead ; and besides this, death of its very nature instead ; and besides this, death of its very nature could not appear otherwise than in a body. Therefore could not appear otherwise than in a body. Therefore He put on a body, so that in the body He might find He put on a body, so that in the body He might find death and blot it out. And, indeed, how could the Lord death and blot it out. And, indeed, how could the Lord have been proved to be the Life at all, had He not have been proved to be the Life at all, had He not endued with life that which was subject to death? endued with life that which was subject to death?



on the classics







Take an illustration. Stubble is a substance naturally Take an illustration. Stubble is a substance naturally destructible by fire ; and it still remains stubble, fearing destructible by fire ; and it still remains stubble, fearing the menace of fire which has the natural property of the menace of fire which has the natural property of consuming it, even if fire is kept away from it, so that it consuming it, even if fire is kept away from it, so that it is not actually burnt. But suppose that, instead of is not actually burnt. But suppose that, instead of merely keeping the fire from it somebody soaks the merely keeping the fire from it somebody soaks the stubble with a quantity of asbestos, the substance stubble with a quantity of asbestos, the substance which is said to be the antidote to fire. Then the which is said to be the antidote to fire. Then the stubble no longer fears the fire, because it has put on stubble no longer fears the fire, because it has put on that which fire cannot touch, and therefore it is safe. It that which fire cannot touch, and therefore it is safe. It is just the same with regard to the body and death. is just the same with regard to the body and death. Had death been kept from it by a mere command, it Had death been kept from it by a mere command, it would still have remained mortal and corruptible, would still have remained mortal and corruptible, according to its nature. according to its nature.



on the classics







To prevent this, it put on the incorporeal Word To prevent this, it put on the incorporeal Word of God, and therefore fears neither death nor of God, and therefore fears neither death nor corruption any more, for it is clad with Life as corruption any more, for it is clad with Life as with a garment and in it corruption is clean with a garment and in it corruption is clean done away.done away. §44§44•This is the very notion of what is so often This is the very notion of what is so often called deification, or called deification, or theosistheosis. God binds . God binds humanity to Himself. The restored creature is humanity to Himself. The restored creature is not one on whom God shines, but in whom not one on whom God shines, but in whom God transfigures and transforms. In perhaps God transfigures and transforms. In perhaps one of St. Athanasius’ most famous passages, one of St. Athanasius’ most famous passages, he notes:he notes:



on the classics






God became man so that man could become godGod became man so that man could become god

The Word was made man, in order that man The Word was made man, in order that man might be made godmight be made god. He displayed Himself . He displayed Himself through a body, that we might receive through a body, that we might receive knowledge of the invisible Father. He knowledge of the invisible Father. He endured insult at the hands of men, that we endured insult at the hands of men, that we might inherit immortality. In Himself He might inherit immortality. In Himself He suffered no injury, being impassable and suffered no injury, being impassable and immortal, and very Word of God. But in His immortal, and very Word of God. But in His impassability, He was guarding and saving impassability, He was guarding and saving the suffering man, for whose sake He the suffering man, for whose sake He endured this treatment (That drawn from St. endured this treatment (That drawn from St. Athanasius’ famous 54th chapter of Athanasius’ famous 54th chapter of De De Incarnatione.Incarnatione.))



on the classics






God became man so that man could become godGod became man so that man could become god

• At times there is concern expressed by At times there is concern expressed by various readers over the language used by various readers over the language used by St. Athanasius, and by so many others St. Athanasius, and by so many others speaking of deification in the Patristic corpus. speaking of deification in the Patristic corpus. Is it not wrong to speak of humanity becoming Is it not wrong to speak of humanity becoming God? Is there not something blasphemous in God? Is there not something blasphemous in this? this?

• And yet, what is quite clear, when one reads And yet, what is quite clear, when one reads De IncarnationeDe Incarnatione, as a whole, is that , as a whole, is that Athanasius, like the other Fathers of the Athanasius, like the other Fathers of the Church, is not speaking of becoming a Church, is not speaking of becoming a second God, becoming equal to God, but he second God, becoming equal to God, but he is speaking of humanity bound up into God’s is speaking of humanity bound up into God’s life. life.



on the classics






FinallyFinally• It is not enough for God simply to bestow some It is not enough for God simply to bestow some

blessings on the human creature. Gracious this blessings on the human creature. Gracious this may be, but as St. Athanasius has said, if such may be, but as St. Athanasius has said, if such an external grace is what heals humanity, then an external grace is what heals humanity, then that healing can never be complete, never be that healing can never be complete, never be eternal. Eventually, it will be lost, shaken off, and eternal. Eventually, it will be lost, shaken off, and the fall will go on endlessly. the fall will go on endlessly.

• Redeeming man through dying on our behalfRedeeming man through dying on our behalf• Restoring the Image and Knowledge through our Restoring the Image and Knowledge through our

senses of God in mansenses of God in man• Revitalising man and uniting His Nature with oursRevitalising man and uniting His Nature with ours


On the incarnation

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Transcript of On the incarnation