St. Athanasius - Bishop of Alexandria; Confessor and Doctor of the Church; born c. 296; died 2 May, 373. Athanasius was the greatest champion of Catholic belief on the subject of the Incarnation that the Church has ever known and in his lifetime earned the characteristic title of "Father of Orthodoxy", by which he has been distinguished every since.
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 religion, 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: the renewal of creation has been wrought by the Self-same Word Who made it in the beginning. 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.
(2) In regard to the making of the universe and the creation of all things there have been various opinions, and each person has propounded the theory that suited his own taste. For instance, some say that all things are self-originated and, so to speak, haphazard.
The Epicureans 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 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 . . . ," and having shown that for that reason a man should leave his parents and cleave to his wife, goes on to say with reference to the Creator, "What therefore God has joined together, let no man put asunder."[2] How can they get a creation independent of the Father out of that? And, again, St. John, speaking all inclusively, says, "All things became by Him and without Him came nothing into being."[3] How then could the Artificer be someone different, other than the Father of Christ?
(3) Such are the notions which men put forward. 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 absolute and utter God brought it into being through the Word. He says as much in Genesis: "In the beginning God created the heavens and the earth;[4] and again through that most helpful book The Shepherd, "Believe thou first and foremost that there is One God Who created and arranged all things and brought them out of non-existence into being."[5] Paul also indicates the same thing when he says, "By faith we understand that the worlds were 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."[6] For God is good--or rather, of all goodness He is Fountainhead, and it is impossible for one who is good to be mean or grudging about anything. 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 especial 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 innocence, 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 not eat, but in the day that ye do eat, ye shall surely die."[7] "Ye shall surely die"--not just die only, but remain in the state of death and of corruption.
(4) You may be wondering why we are discussing the origin of men when we set out to talk about the Word’s becoming Man. The former subject is relevant to the latter for this reason: it was our sorry case that caused the Word to come down, our transgression that called out His love for us, so that He made haste to help us and to appear among us. 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 inevitably 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-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: "The keeping of His laws is the assurance of incorruption."[8] 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: but ye die as men and fall as one of the princes."[9]
(5) This, then, was the plight of men. 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: "God created man for incorruption and as an image of His own eternity; but by envy of the devil death entered into the world."[10] When this happened, men began to die, and corruption ran riot among them and held sway over them to an even more than natural degree, because it was the penalty of which God had forewarned them for transgressing the commandment. 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 rapine 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: "Their women changed the natural use into that which is against nature; and the men also, leaving the natural use of the woman, flamed out in lust towards each other, perpetrating shameless acts with their own sex, and receiving in their own persons the due recompense of their pervertedness."[11]
1.↑ i.e. the Contra Gentes.
2.↑ Matt. xix. 4-6
3.↑ John i. 3
4.↑ Gen. i. 1
5.↑ The Shepherd of Hermas, Book II. I
6.↑ Heb. xi. 3
7.↑ Gen. ii. 16 f.
8.↑ Wisdom vi. 18
9.↑ Psalm lxxxii. 6 f.
10.↑ Wisdom ii. 23 f.
11.↑ Rom. i. 26 f.
