ON THE INCARNATION OF THE WORD
BY: ATHANASIUS
____________________
A Paper Presented to Dr. Tom Nettles
The Southern Baptist Theological Seminary
In Partial Fulfillment of the Requirements for 25100
Aug 31, 2005
Athanasius. On the Incarnation of the Word. Edited by Schaff, Philip and Henry Wace. The Nicene and Post-Nicene Fathers: Athanasius-Select Writings and Letters. 2nd ser, vol 4 p31-67, 1953.
Before I read this work by Athanasius, I only had limited exposure to the early writings of the Church Fathers. I have been completely blown away by not only the academic ability that Athanasius had, but I am also humbled by his spiritual insight. Not only are his sentences concise, but they accurately reflect the views of orthodoxy in the face of heresy from various early cults. This dynamic work is profitable not only for personal growth and exposition of Scripture, but it is instrumental in the refutation of modern day cults like the Jehovah’s Witnesses and Latter Day Saints. Of the multitude of heresies that Athanasius discussed in this piece, there are several critical doctrinal issues that he touches upon: Christ as Creator, Reason for the Incarnation, Why the Cross, and the Boldness of the Martyrs.
The Church today often speaks of Christ as Redeemer, yet we have neglected the importance of declaring Him as Creator. Christ must be the Creator because God alone can satiate upon Himself His own infinite wrath. Athanasius begins by exposing the Platonic lie that all things have always been in existence and that a Creator only organized them. This is a problem, for it would not only weaken the power of God by making Him a mere mechanic, but it by default denies the law of cause and effect which demands the need for an eternal initial cause (an illogical assumption held by modern day evolutionists). He explained:
“And how could He in that case not be called Maker and Artificer, if He owes His ability to make to some other source—namely to that material? So that if this be so, God will be on the their theory a Mechanic only, and not a Creator out of nothing; if, that is, He works at existing material, but is not Himself the cause of the material. For He could not in any sense be called Creator unless He is Creator of the material of which the things have in their turn been made.”1
After asserting God as Creator in Gen 1:1, he then affirmed that Christ is God the Creator:
“Or if in the words of John, who says, making no exception, ‘All things were made by Him, and ‘without Him was not anything made…’ ”2
This surely affirms two things: Scripture clearly speaks of Christ as Creator and Redeemer, and it confirms that early orthodox fathers strictly held this interpretation.
Upon reflection of the essentiality of Christ as Creator, one must then answer for what cause was the Word made flesh. Quoting from Heb 2:10, Athanasius exposited:
“…the reason why it was necessary for none other than God the Word Himself to become incarnate… ‘For it became Him for Whom are all things, and through Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering;’ by which words He means, that it belonged to none other to bring man back from the corruption which had begun, than the Word of God, Who had also made them from the beginning.”3
He thus has not only defended the doctrine of original sin, but he also explained that the Word Who created them shall surely be the One to redeem them. Athanasius expounded further:
“For by the sacrifice of His own body, He both put an end to the law which was against us, and made a new beginning of life for us, by the hope of resurrection which He has given us. For since from man it was that death prevailed over men, for this cause conversely, by the Word of God being made man has come about the destruction of death and the resurrection of life…”4
Though it was man who brought death into the world, the Word added a body to Himself and fulfilled the Law conquering the death. By Adam came sin but by Christ came life as He hung upon the cross and rose three days later. What grace we have surely been given!
In the face of so much ridicule and chastisement, the early orthodox fathers constantly faced a barrage of questions about the crucifixion and its necessity. The fact that God would take the form of a man and bring Himself to such a lowly state was a stumbling block to Jews and sheer foolishness to the Gentiles. Death by crucifixion made it all the more demeaning and humiliating. Athanasius speaks at length on the crucifixion and why the cross was needed; his insight gives us a better understanding of not only why it was needed but also how the cross displayed complete humility and victory. He profoundly articulated:
“…so also the Life of all, our Lord and Savior, even Christ, did not devise a death for His own body, so as not to appear to be fearing some other death; but He accepted on the Cross, and endured, a death inflicted by others, and above all by His enemies, which they thought dreadful and ignominious and not to be faced; so that this also being destroyed, both He Himself might be believed to be the Life, and the power of death be brought utterly to nought. So something surprising and startling has happened; for the death, which they thought to inflict as a disgrace, was actually a monument of victory against death itself.”5
Has not God surely shamed the wisdom of the wise, and has He not made His power known! We often look at the course of events and wonder why they proceed accordingly. The Divine Wisdom of God Almighty has providentially set each event to occur in the most perfect way. This is to achieve His greatest glory and for the greatest good of those who love Him.
In light of everything that he writes on the Incarnation, the most powerful witness to the Historical Death, Burial, and Resurrection of Christ our Lord is the evidence of changed lives and the boldness of saints who often become martyrs and mock death itself. Athanasius wrote:
“For they verily know that when they die they are not destroyed, but actually [begin to] live, and become incorruptible through the Resurrection. And that devil that once maliciously exulted in death, now that its pains were loosed, remained the only one truly dead. And a proof of this is, that before men believe Christ, they see in death an object of terror, and play the coward before him. But when they are gone over to Christ’s faith and teaching, their contempt for death is so great that they even eagerly rush upon it, and become witnesses for the Resurrection the Savior has accomplished against it.”6
The ancient pagans saw death as a finality, yet the bodily resurrection of Christ Jesus gave the saints a hope that was beyond all they could comprehend. Oh how glorious that truly is! O death where is thy sting? It has been swallowed up in victory! For to me, to live is Christ, and to die is gain! May we stand in awe of Christ our Lord, and may we rejoice in what He accomplished upon the cross! Amen!
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