Download Commentary on Athanasius` ON THE INCARNATION

COMMENTARY ON ATHANASIUS’
ON THE INCARNATION OF THE WORD
Copyright © 2010 James E. Ward Jr.
CONTENTS
INTRODUCTION……………………….…………………………………………………..
1
THE INCORRUPTIBLE WORD OF LIFE…………………………………………………
3
THE WORD’S SALVIFIC EFFECT UPON PEOPLE………………………………………
5
CONCLUSION..……………………………………………………………………………... 5
WORKS CITED……………………………………………………………………………...
7
1
Introduction
Christianity along with other wisdom traditions of the world is built upon a set of
fundamental and core doctrines and beliefs. However, it is quite possible for religious
adherents to “believe” not knowing exactly what they believe or why they believe it.
Many sociologists refer to social learning theories, in which people continuously observe
practices that become coded information, which ultimately dictates their behavior and
formulates their belief system. It is quite probable that many religious beliefs and
practices are the result of such social learning theories.
Fourth century scholar and theologian Athanasius of Alexandria appears to
redress a theoretical approach to Christianity in his treatise On the Incarnation of the
Word. Interestingly, Athanasius’ very name is a derivative of the Greek word athanatos
meaning ‘immortal.’ In On the Incarnation of the Word, Athanasius buttresses faith with
strong intellectual reasoning concerning the Doctrine of Incarnation, connecting Creation
and Redemption. He presents the incarnation of the Word as an explicit act of the Good
Father—the universal Providence—by comprehensively disclosing the need for the
incarnation of the Word, and presenting the essence of the Word’s nature and His salvific
effect upon people. Having become accustom to defending the eternity of the Word of
God and the Divinity of Christ, Athanasius was skilled in detailing God’s assumption of
human form, as well as the rationale behind His actions.
In the beginning God the Father created ex nihilo, de nova (“out of nothing brand
new”). He created something from nothing and life from nonlife. Athanasius portrays
God as a Good Father who orders and sustains all things, acknowledging His providence
and power. God then not only creates, but manages what happens after the point of
Copyright © 2010 James E. Ward Jr.
2
creation. According to Scripture, two key premises can be established. By faith we
understand that the worlds were framed by the word of God (Heb. 11:3 NKJV). In the
beginning was the Word, and the Word was with God, and the Word was God (John 1:1
NKJV). Therefore, the Word is eternal in quality, primary, and indestructible. These
characteristics are critically important to the doctrine of Incarnation, in that the Word
represents the very material from which all else is made. The Word then was the means
by which the Father created. Having initially created all things by the Word, should
recreation be necessary, it too would transpire via the Word. Athanasius states, “None
could renew but He Who had created. He alone could (1) recreate all, (2) suffer for all,
(3) represent all to the Father.”1
Embracing the biblical account of God’s creation, it must be concluded that if
there is a purposeful beginning, that beginning has a purposeful existence. God creates
man as the crown jewel of His creation in His own image, and dependent upon His lifesustaining grace. Man then was destined to have intimate knowledge of God. Blinded by
error, man becomes lawless and corrupt, misplacing the image of God, and perpetuates
his need for salvation by progressively sinning. Athanasius observes, “The human race
then was wasting, God’s image was being effaced, and His work ruined.”2 At this
juncture, man was incapable of helping himself and there was no other to assist him.
Divine intervention was essential.
At this stage God’s integrity stands to be jeopardized, contingent upon His
capacity to fulfill the original purpose of His creation, despite the grave error of man.
1
Athanasius, “On Incarnation of the Word” Christology of the Latter Fathers (Philadelphia: The
Westminster Press, 1954), n.p.
2
Ibid, n.p.
Copyright © 2010 James E. Ward Jr.
3
Here key theological questions must be asked. Is the failure of man capable of hindering
the sovereign will of God? Does man have the potential to derail the original intent of
God? Would the consequences of man’s action serve to “control” God’s purposes, by
indicating that God was not indeed sovereign? Or, does man’s freewill operate within the
contextual boundaries of God’s will? It was not the will of God for man to live in eternal
corruption, for corruption was antagonistic to God’s image. The Creator Father is
incapable of weakness or failure, which would have been the case apart from the
incarnation of the Word. He would thus implement His plan to satisfy the need for
redemption, and secure saving grace for man by miraculously recreating the man
previously created. This process would be accomplished through the incarnation of the
Word, and come to be known as the born again experience.
The Incorruptible Word of Life
At this stage man indeed has a problem that desperately needs to be rectified.
Now possessing a corrupt nature, man is alienated from God. Athanasius poetically
describes Divine Love stating, “For as a kind teacher who cares for His disciples, if some
of them cannot profit by higher subjects, comes down to their level, and teaches them at
any rate by simpler courses; so also did the Word of God.”3 Athanasius further argues,
“Thus the Word condescended to man’s engrossment in corporeal things, by even taking
a body.”4 We must conclude that God’s only course of action is to see His purposes
prevail, by way of direct intervention to provide a remedy for man’s transgression. Man
was now in need of a Savior. Because man could no longer perceive or relate to God, the
incarnated Word would appear to reintroduce man to God.
3
Ibid, n.p.
4
Ibid, n.p.
Copyright © 2010 James E. Ward Jr.
4
A Mediator was necessary; one to attract man’s attention to Himself, directing
and leading man back to God. Here we see the initial connection between Creation and
Redemption. The Word would become a man for the purpose of saving man and restoring
right relationship with the Father.
How would this be accomplished? The eternal power of the incorruptible Word of
Life would overwhelm the flesh within which He was clothed, producing a perfect and
acceptable sacrifice capable of making atonement for the sin previously committed.
Although the Word cannot cease to exist, He would accomplish His own bodily death as
the basis of redemption for humanity. The effect of the sacrificial death of the Word of
Life would nullify the corruption of human flesh and the power of death over mankind.
This victory would then be extended to all men who believe on the redemptive action of
the Word made flesh.
The unthinkable would occur in that the Holy would become cursed, to eradicate
the curse, to restore man back to the Father’s image. Cursed is everyone who hangs on a
tree (Deut. 21:23), thus crucifixion was the required manner of death for the Word of Life
to remove the curse. Athanasius suggests that it was necessary for the Savior to prove that
He could be victorious over any form of death his hostiles chose for Him, just as a
wrestler does not select his own opponent but faces any opponent before him. Regardless
of the manner of death, victory would be secured as the Savior conquered the grave
through His resurrection from the dead. The Savior’s resurrected body would become a
trophy that symbolized His triumph over death. A public witness would be given of
humanity’s ability to defeat death by believing in the Son of God.
Copyright © 2010 James E. Ward Jr.
5
The Word’s Salvific Effect Upon people
Athanasius states that the fruit of the cross is resurrection and incorruption. At the
cross, the power of death was defeated and the opportunity for man to be recreated in the
image of God was made available to people. The Word became man so that man could
once again participate in the divine nature of God. Remarkable things happen in the life
of one who believes on Jesus. The death that was defeated by the Word of Life now
becomes the Believer’s enemy. Death will no longer intimidate them as it did before
expressing faith toward Christ. Having no fear of death, they will not compromise their
faith, which is the impetus of the life of a martyr. As they have received, they now freely
give seeking to lead others into saving faith in the Savior.
Athanasius admonishes that the followers of Christ must be committed to living a
pure and honorable life to fully grasp the truth concerning the Word of God. With each
passing day, everything opposed to faith in Christ is dwindling. The authentic king will
establish His rule over those who have been impostors. The proof that Christ is the Word
of God is the duration of His Word beyond all human endeavors.
Conclusion
Athanasius comments, “For better were they not made, than once made, left to
neglect and ruin. For neglect reveals weakness, and not goodness on God’s part—if, that
is, He allows His own work to be ruined when once He had made it—more so than if He
had never made man at all.”5 Apart from the redemption of man, God’s goodness could
never be known or verified. The incarnation of the Word is certainly an explicit act of the
Good Father, ultimately evidenced by His salvific effect upon people. Athanasius
5
Ibid, n.p.
Copyright © 2010 James E. Ward Jr.
6
successfully argues that restoration is the ultimate goal of the Incarnation, while
affirming the closeness of Creation and Redemption.
Copyright © 2010 James E. Ward Jr.
7
WORKS CITED
Athanasius. On the Incarnation of the Word. Christology of the Later Fathers.
Philadelphia, PA: The Westminster Press, 1954.
Copyright © 2010 James E. Ward Jr.