Athanasius On the Incarnation of the Word (original) (raw)
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The Divine Descent and the Human Ascent: Incarnation and Theosis in Athanasius
Athanasius makes clear throughout his work that the Christian understanding of incarnation is directly tied to the means of human salvation and exaltation. In other words, the incarnation is not only the means that bring about salvation but salvation is intrinsically bound up with the idea of theosis. There is no theosis without the incarnation. There is no human ascent without divine descent.
A Summary of Athanasius "De Incarnatione"
Chalcedon (the fourth ecumenical council) in A.D. 451. This council laid down the basic boundaries concerning the orthodox view of Christ's person and nature. In these words, the council enunciated faith in the two natures of Christ but affirmed his one personhood: We all with one voice confess our Lord Jesus Christ to be one and the same Son, perfect in divinity and humanity, truly God and truly human, consisting of a rational soul and a body, being of one substance with the Father in relation to his divinity, and being of one substance with us in relation to his humanity, and is like us in all things apart from sin. He was begotten of the Father before time in relation to his divinity, and in these recent days was born from the Virgin Mary, the Theotokos [God-bearer], for us and for our salvation. In relation to the humanity he is one and the same Christ, the Son, the Lord, the Only-begotten, who is to be acknowledged in two natures, without confusion, without change, without division, and without separation. The distinction of natures is in no way abolished on account of this union, but rather the characteristic property of each nature is preserved, and concurring into one Person and one subsistence, not as if Christ were parted or divided into two persons, but remains one and the same Son and Only-begotten God, Word, Lord, Jesus Christ; even as the Prophets from the beginning spoke concerning him, and our Lord Jesus Christ instructed us, and the Creed of the Fathers was handed down to us. 1 The above definition draws on previous teachings, prominent among which was that of Athanasius of Alexandria (ca. 296-373 A.D.). Athanasius' Christology, and his teaching on the Incarnation helped shape the doctrine on soteriology. We are saved by the God-Man, who while being God is impassible and incapable of dying, chose to 1 Definition of the faith (Council of Chalcedon A.D. 451)
St Athanasius on the Incarnation: a textual analysis
In Contra Gentes Athanasius dealt with heathen idolatry and philosophical pantheism before postulating creation as revelation of the one true God through the Word, and concluded by anticipating the treatment of the Incarnation in De Incarnatione, the second part of his treatise, which is the subject of this brief study.
Soteriological Insights in St Athanasius ’ On the Incarnation
2014
A bstract: ()١٦ the Incarnation is often interpretedin such a way that sees the event ofC hrist s condescension as sujficientfor salvation. Whilst his well-known apophthegm “He [the Son] became human ، ٠ ؟ that we might be made G od” might easily suggest this, the work as a whole contains a rich tapestry which comprehends salvation achieved only through the entire salvific economy namely, his incarnation together with all the saving actions whilst on earth including his death on the cross and his incorruptible resurrection. In attempting to present St Athanasius ’ multifaceted vision o f salvation, the paper hopes to make a contribution on modern understandings ofsalvation in systematic theology which tend to isolate different moments.
Honour Thesis for Bachelor of Theology Charies Sturt University, 2019
Abstract If anyone is in Christ, there is a new creation” (2 Cor.5:17a NRSV) This thesis demonstrates that appeasement motifs of atonement are not necessary to maintain a theologically well-argued theory of atonement. In particular it explores as an alternative early Christian concepts of the rehabilitation of human nature through union with Christ, leading to the restoration of humanity’s relationship with God and the renewal of creation. Both sin and death are overcome through the incarnation, life, death and resurrection of Jesus, who is both God and human. In this thesis this is demonstrated particularly in the works of Paul, Irenaeus of Lyons and Athanasius of Alexandria. This thesis understands atonement as reconciliation, following the Greek word translated as “atonement” in Romans 5:11 in the King James Bible, translated as “reconciliation” in newer translations. The concept of union with Christ is examined in Paul’s writings, especially his words about being “in” Christ, of sharing Christ’s death and resurrection, of being the body of Christ, and of being a new creation in Christ. Irenaeus of Lyons wrote about growing into the divine, enabld by Christ’s participation in human life and history whereby Christ healed history, sanctified human life and reconciled humans to God in union with Christ. Athanasius of Alexandria has an incarnational view of the Atonement, where the God Word took on human nature and transformed it through his life, death and resurrection, defeating death and restoring immortality to humans, enabling them to partake of the divine nature. This thesis finds that incarnational Atonement was a process whereby Christ in the course of his life, death and resurrection united himself with humanity and enabled participation in his divine and human nature. This view of atonement has consequences: it shows that God is with us, and is not a god of vengeance. Consequently we should not seek retribution and should regard others as being, The whole creation is affected by the Incarnation. God has lived as one of us, taking the form of a creature in creation, while still remaining God. Christ has inaugurated the new creation, healing the universe by his Incarnation. 1 I
The Nature of Christ's Humanity, A Study in Athanasius
This paper explores two different readings of Athanasius on the question of whether Christ possessed a human soul. Aloys Grillmeier (among others) basically said no. Thomas Torrance believed a soul was definitely implied on the basis of Christ's assuming a damaged human nature and sanctifying it. Since all of human nature was damaged, all needed healing (as with Gregory of Nazianzen's "What is not assumed cannot be healed." This paper sides with Torrance's view.