Athanasius
(8) For this purpose, then, the incorporeal and incorruptible and immaterial Word of God entered our world. In one sense, indeed, He was not far from it before, for no part of creation had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entered the world in a new way, stooping to our level in His love and Self-revealing to us. He saw the reasonable race, the race of men that, like Himself, expressed the Father’s Mind, wasting out of existence, and death reigning over all in corruption. He saw that corruption held us all the closer, because it was the penalty for the Transgression; He saw, too, how unthinkable it would be for the law to be repealed before it was fulfilled. He saw how unseemly it was that the very things of which He Himself was the Artificer should be disappearing. He saw how the surpassing wickedness of men was mounting up against them; He saw also their universal liability to death. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should perish and the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own. Nor did He will merely to become embodied or merely to appear; had that been so, He could have revealed His divine majesty in some other and better way. No, He took our body, and not only so, but He took it directly from a spotless, stainless virgin, without the agency of human father—a pure body, untainted by intercourse with man. He, the Mighty One, the Artificer of all, Himself prepared this body in the virgin as a temple for Himself, and took it for His very own, as the instrument through which He was known and in which He dwelt. Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all, and offered it to the Father. This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men. This He did that He might turn again to incorruption men who had turned back to corruption, and make them alive through death by the appropriation of His body and by the grace of His resurrection. Thus He would make death to disappear from them as utterly as straw from fire.
(9) The Word perceived that corruption could not be got rid of otherwise than through death; yet He Himself, as the Word, being immortal and the Father’s Son, was such as could not die. For this reason, therefore, He assumed a body capable of death, in order that it, through belonging to the Word Who is above all, might become in dying a sufficient exchange for all, and, itself remaining incorruptible through His indwelling, might thereafter put an end to corruption for all others as well, by the grace of the resurrection. It was by surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, that He forthwith abolished death for His human brethren by the offering of the equivalent. For naturally, since the Word of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled in death all that was required. Naturally also, through this union of the immortal Son of God with our human nature, all men were clothed with incorruption in the promise of the resurrection. For the solidarity of mankind is such that, by virtue of the Word’s indwelling in a single human body, the corruption which goes with death has lost its power over all. You know how it is when some great king enters a large city and dwells in one of its houses; because of his dwelling in that single house, the whole city is honored, and enemies and robbers cease to molest it. Even so is it with the King of all; He has come into our country and dwelt in one body amidst the many, and in consequence the designs of the enemy against mankind have been foiled and the corruption of death, which formerly held them in its power, has simply ceased to be. For the human race would have perished utterly had not the Lord and Savior of all, the Son of God, come among us to put an end to death.
(10) This great work was, indeed, supremely worthy of the goodness of God. A king who has founded a city, so far from neglecting it when through the carelessness of the inhabitants it is attacked by robbers, avenges it and saves it from destruction, having regard rather to his own honor than to the people’s neglect. Much more, then, the Word of the All-good Father was not unmindful of the human race that He had called to be; but rather, by the offering of His own body He abolished the death which they had incurred, and corrected their neglect by His own teaching. Thus by His own power He restored the whole nature of man. The Savior’s own inspired disciples assure us of this. We read in one place: ” For the love of Christ constraineth us, because we thus judge that, if One died on behalf of all, then all died, and He died for all that we should no longer live unto ourselves, but unto Him who died and rose again from the dead, even our Lord Jesus Christ.” [2 Cor. v. 14 f.] And again another says: “But we behold Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He should taste of death on behalf of every man.” The same writer goes on to point out why it was necessary for God the Word and none other to become Man: “For it became Him, for Whom are all things and through Whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through suffering. [Heb. ii. 9 ff.] He means that the rescue of mankind from corruption was the proper part only of Him Who made them in the beginning. He points out also that the Word assumed a human body, expressly in order that He might offer it in sacrifice for other like bodies: “Since then the children are sharers in flesh and blood, He also Himself assumed the same, in order that through death He might bring to nought Him that hath the power of death, that is to say, the Devil, and might rescue those who all their lives were enslaved by the fear of death.” [Heb. ii. 14 f.] For by the sacrifice of His own body He did two things: He put an end to the law of death which barred our way; and He made a new beginning of life for us, by giving us the hope of resurrection. By man death has gained its power over men; by the Word made Man death has been destroyed and life raised up anew. That is what Paul says, that true servant of Christ: For since by man came death, by man came also the resurrection of the dead. Just as in Adam all die, even so in Christ shall all be made alive,” [1 Cor. xv. 21 f.] and so forth. Now, therefore, when we die we no longer do so as men condemned to death, but as those who are even now in process of rising we await the general resurrection of all, “which in its own times He shall show,” [1 Tim. vi. 15.] even God Who wrought it and bestowed it on us.
(20) We have dealt as far as circumstances and our own understanding permit with the reason for His bodily manifestation. We have seen that to change the corruptible to incorruption was proper to none other than the Savior Himself, Who in the beginning made all things out of nothing; that only the Image of the Father could re-create the likeness of the Image in men, that none save our Lord Jesus Christ could give to mortals immortality, and that only the Word Who orders all things and is alone the Father’s true and sole-begotten Son could teach men about Him and abolish the worship of idols But beyond all this, there was a debt owing which must needs be paid; for, as I said before, all men were due to die. Here, then, is the second reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man’s account with death and free him from the primal transgression. In the same act also He showed Himself mightier than death, displaying His own body incorruptible as the first-fruits of the resurrection.
(22) Someone else might say, perhaps, that it would have been better for the Lord to have avoided the designs of the Jews against Him, and so to have guarded His body from death altogether. But see how unfitting this also would have been for Him. Just as it would not have been fitting for Him to give His body to death by His own hand, being Word and being Life, so also it was not consonant with Himself that He should avoid the death inflicted by others. Rather, He pursued it to the uttermost, and in pursuance of His nature neither laid aside His body of His own accord nor escaped the plotting Jews. And this action showed no limitation or weakness in the Word; for He both waited for death in order to make an end of it, and hastened to accomplish it as an offering on behalf of all. Moreover, as it was the death of all mankind that the Savior came to accomplish, not His own, He did not lay aside His body by an individual act of dying, for to Him, as Life, this simply did not belong; but He accepted death at the hands of men, thereby completely to destroy it in His own body.
(37) Again, does Scripture tell of anyone who was pierced in hands and feet or hung upon a tree at all, and by means of a cross perfected his sacrifice for the salvation of all? It was not Abraham, for he died in his bed, as did also Isaac and Jacob. Moses and Aaron died in the mountain, and David ended his days in his house, without anybody having plotted against him. Certainly he had been sought by Saul, but he was preserved unharmed. Again Isaiah was sawn asunder, but he was not hung on a tree. Jeremiah was shamefully used, but he did not die under condemnation. Ezekiel suffered, but he did so, not on behalf of the people, but only to signify to them what was going to happen. Moreover, all these even when they suffered were but men, like other men; but He Whom the Scriptures declare to suffer on behalf of all is called not merely man but Life of all, although in point of fact He did share our human nature. “You shall see your Life hanging before your eyes,” they say, and “Who shall declare of what lineage He comes?” With all the saints we can trace their descent from the beginning, and see exactly how each came to be; but the Divine Word maintains that we cannot declare the lineage of Him Who is the Life. Who is it, then, of Whom Holy Writ thus speaks? Who is there so great that even the prophets foretell of Him such mighty things? There is indeed no one in the Scriptures at all, save the common Savior of all, the Word of God, our Lord Jesus Christ. He it is that proceeded from a virgin, and appeared as man on earth, He it is Whose earthly lineage cannot be declared, because He alone derives His body from no human father, but from a virgin alone. We can trace the paternal descent of David and Moses and of all the patriarchs. But with the Savior we cannot do so, for it was He Himself Who caused the star to announce His bodily birth, and it was fitting that the Word, when He came down from heaven, should have His sign in heaven too, and fitting that the King of creation on His coming forth should be visibly recognized by all the world. He was actually born in Judea, yet men from Persia came to worship Him. He it is Who won victory from His demon foes and trophies from the idolaters even before His bodily appearing—namely, all the heathen who from every region have abjured the tradition of their fathers and the false worship of idols and are now placing their hope in Christ and transferring their allegiance to Him. The thing is happening before our very eyes, here in Egypt; and thereby another prophecy is fulfilled, for at no other time have the Egyptians ceased from their false worship save when the Lord of all, riding as on a cloud, came down here in the body and brought the error of idols to nothing and won over everybody to Himself and through Himself to the Father. He it is Who was crucified with the sun and moon as witnesses; and by His death salvation has come to all men, and all creation has been redeemed. He is the Life of all, and He it is Who like a sheep gave up His own body to death, His life for ours and our salvation.
St. Athanasius, On the Incarnation, (New York: St Vladamir’s Seminary Press, 1998), 33-27, 48-49, 51-52, 69-70.