CHAPTER III
are sharers in flesh and blood, He also Himself assumed the same, in order that through death He might bring to noug-ht him that hath the power of death, that is to say^ the Devil, and might rescue those who all their lives weie enslaved by the fear of death."
^ For by the sacrifice of His own body He did two things: He put an end to the law of d^ath vdiich 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," ^ 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," ^ even God Who wrought it and bestowed it on us.
This, then, is the first cause of the Saviour's becoming Man.
There are, however, other things which show how wholly fitting is His blessed presence in our midst; and these v^e must now go on to consider.
CHAPTER III
THE DIVINE DILEMMA AND ITS SOLUTION
IN THE mCARNATlON—continued §11 When God the Almighty was making mankind through His own Word, He perceived that they, owing to the ^ Heb. ii. 14 f. i Cor. xv. 21 f.
^ i Tim. vi. 15.
limitation of their nature, could not of themselves have any knowledge of their Artificer, the Incorporeal and Uncreate. He took pity on them, therefore, and did not leave them destitute of the knowledge of Himself, lest their very existence should prove purposeless.
For of what use is existence to the creature if it cannot know its Maker? How could men be reasonable beings if they had no knowledge of the Word and Reason of the Father, through Whom they had received their being?
They would be no better than the beasts, had they no knowledge save of earthly things; and why should God have made them at all, if He had not intended them to know Him?
But, in fact, the good God has giyen them a share in Hi§L own Image, that is, in our Lord Jesus Christ, and has made even themselves after the same Image and Likeness.
Why?
Simply in order that through this gift of GodHkeaess in themselves they may be able to perceive the Image Absolute, that is the Word Himself, and through Him to apprehend the Father; which knowledge of their
Maker is for men the only really happy and blessed life.
But, as we have already seen, men, foolish as they are, thought little of the grace they had received, and turned away from God.
They defiled their own soul so completely that they not only lost their aj>2?^ehension of God, but invented for themselves other gods of various kinds.
They fashioned idols for themselves in place of the truth and reverenced things that are not, rather than God Who is, as St. Paul says, "worshipping the creature rather than the Creator." ^ Moreover, and much worse, they transferred the honour which is due to God to material objects such as wood and stone, and also to man; and further even than that they went, as we said in our former book.
Indeed, so impious were they that they worshipped evil spirits as gods in satisfaction of their lusts. They sacrificed brute beasts and immolated men, as the just due of these
^ Rom. i. 25.
deities, thereby bringing themselves more and more under their insane control.
Magic arts also were taught among them, oracles in sundry places led men astray, and the cause of everything in human life was traced to the stars, as though nothing existed but that which could be seen.
In a word, impiety and lawlessness were everywhere, and neither God nor His Word was known.
Yet He had not hidden Himself from the sight of men nor given the knowledge of Himself in one way only; but rather He had unfolded it in many^fgrms and by many ways.
§ 12 God knew the limitation of mankind, you see; and though the grace of being made in His Image was sufficient to give them knowledge of the Word and through Him of the Father, as a safeguard against their neglect of this grace. He provided the works ofcreation also as means by which the Maker might be known.
Nor was this all.
Man's neglect of the indwelling grace tends ever to increase; and against this further frailty also God made provision by giving them a law, and by sending prophets, men whom they knew.
Thus, if they were tardy in looking up to heaven, they might still gain knowledge of their Maker from those close at hand; for men can learn directly about higher things from other men . ^T^ef way& thus lay open to them, by which they might obtain the knowledge of God.
They could l^k_up into the im- (P mensity of heaven, and by pondering the harmony of creation come to know its Ruler, the Word of the Father,
Whose all-ruling providence makes known the Father to all.
Or, if this was beyond them, they could converse with (^ tote^JOaen, and through them learn to know God, the Artificer of all things, the Father of Christ, and to recognise the worship of idols as the negation of the truth and full of all impiety. Or else, in the third place, they could
^ cease from lukewarmness and lead„a,^ood life merely by ^ h^^l^^^JmFor the law was not given only for the Jews, nor was it solely for their sake that God sent the prophets, though it was to the Jews that they were sent and by the Jews that they were persecuted.
T^gJ[§w aad tj^jgrophets were a sacred school of the knowledge ^ijt God ^nd the conduct ofjSe spiritual life for the whole worlds So great, indeed, were the goodness and the love of God.
Yet men, bowed down by the pleasures of the moment and by the frauds and illusions of the evil spirits, did not lift up their heads towards the truth. So burdened were they with their wickednesses that they seemed rather to be brute beasts than reasonable men, reflecting the very
Likeness of the Word.
§13 What was God to do in face of this dehumanising of mankind, this universal hiding of the knowledge of Himself by the wiles of evil spirits ? Was He to keep silence before so great a wrong and let men go on being thus deceived and kept in ignorance of Himself?
If so, what was the use of having made them in His own Image originally?
It would surely have been better for them always to have been brutes, rather than to revert to that condition when once they had shared the nature of the Word.
Again, things being as they were^ what was the use of their ever having had the knowledge of God?
Surely it would have been better for God never to have bestowed it, than that men should subsequently be found unworthy to receive it.
Similarly, what possible profit could it be to God Himself, Who made men, if when made they did not worship Him, but regarded others as their makers?
This would be tantamount to His having made them for others and not for Himself.
Even an earthly
king, though he is only a man, does not allow lands that he has colonised to pass into other hands or to desert to other rulers, but sends letters and friends and even visits them himself to recall them to their allegiance, rather than allow His work to be undone. How much more, then, will
God be patient and painstaking with His creatures, that they be not led astray from Him to the service of those that are not, and that all the more because such error means for them sheer ruin, and because it is not right that those who had once shared His Image should be destroyed.
What, then, was God to do?
What else could He possibly do, being God, but renew jjis Iniage in mankind, so that through it men might once more come to know Him? And how could this be done save by the coming of the very {mage Himself, our Savjpurjesus Christj Men could not have done it, for they are only made after the Image ; nor could angels have done it, for they are not the images of God.
The Word of God cagneJlL-Hia^wa, Pjexson, l^ecause it was He^aJone, the Image of the j'ather.
Who couldrecreate man^madejafter the Ini^^ In order to effect this re-creation, however. He had first to do away with death and corruption.
Therefore He assumed a human body, in order that in it death might once for all be destroyed, and that men might be renewed accordingJxiihe_Jmage^ The Image of the Father only was sufficient for this need.
Here is an illustration to prove it.
You know what happens when a portrait that has been painted on a panel becomes obliterated through external stains. The artist does not throw away the panel, but the subject of the portrait has to come and sit for it again, and then the likeness is re-drawn on the same material. Even
so was it with the All-holy Son of God.
He, the Image pf the Father, came and dwelt in ourjiiidst, in_QrdeE that He might renew mankind made after Hijrnse If, and seek out H[s lost sheep, even as He says in the Gospel
: " I came to sgek and to save that which was lost" ^ This also explains His saying to the Jews:
*' Except a man be born anew .
.'* ^ He was not referring to a man's natural birth from his mother, as they thought, but to the re-birth and j[e-cr.eatjon of the soul in the Image of God.
Nor was this the only thing which only the Word could do. When the madness of idolatry and irreligion filled the world and the knowledge of God was hidden, whose part was it to teach the world about the Father
.f* Man's, would you say ?
But men cannot run everywhere over the world, nor would their words carry sufficient weight if they did, nor would they be, unaided, a match for the evil spirits.
Moreover, since even the best of men were confused and blinded by evil, how could they convert the souls and minds of others ? You cannot put straight in others what is warped in yourself.
Perhaps you will say, then, that creation was enough to teach men about the Father.
But if that had been so, such great evils would never have occurred.
Creation was there all the time, but it did not prevent men from wallowing in error.
Once more, then, it was the Word of God, Who^sees^ all that is in man and Oloves^_an _ tjbing^s jn creation , Who alojie _could meet the needs of the situation.
It was Hisjart and His alone^ Whose ordering of the uniyerse reveals the Father, to renew the same teaching.
But how was He to do it? By the same means as before, perhaps you will say, that is, through the works of creation.
But this was proven insufficient.
Men had neglected to consider the heavens before, and now they were looking in the opposite direction.
Wherefore, in all naturalness and fitness, desiring to do good to men, a^ Man He comes, taking to Hijrnself
^ Luke xix. lo.
^ John iii. 3.
a body like the rest; and throuh^hjjis actions that body, as it were on jheir own level, He teaches those who would not learn by other means to know Himself, the Word of God, and through Hhn the Father.
§15 He deals with them as a good teacher with his pupils, coming down to their level and using simple means.
St.
Paul says as much: "Because in the wisdom of God the world in its wisdom knew not God, God thought fit through the simplicity of the News proclaimed to save those who believe." ^ Men had turned from the contemplation of God above, and were looking for Him in the opposite direction, down among created things and things of sense. The Saviour of us all, the Word of God, in His great love took to Himself a body and moved as Man among men, rneeting their senses, so to speak, half^ 3vay. He became Himself an object for the senses, so that those who were seeking God in sensible things might apprehend the Father through thejworks which He, the Word of God, did in the body.
Human and humanminded as men were, therefore, to whichever side they looked in the sensible world they found themselves taught jbfi tnith.
Were they awe-stricken by creation?
They beheld it confessing Christ as Lord.
Did their minds tend to regard men as Gods?
The uniqueness of the Saviour's works marked Him, alone of men, as Son of God.
Were they drawn to evil spirits?
They saw them driven out by the Lord and learned that the Word of God alone was God and that the evil spirits were not gods at all. Were they inclined to hero-worship and the cult of the dead ? Then the fact that the Saviour had risen from the dead showed them how false these other deities were, and that the Word of the Father is the one true * I Cor. i. 21.
Lord, the Lord even of death.
For this reason was He both bom and manifested as Man, for this He died and rose, in order that, eclipsing by His works all other human deeds, He might recall, men from all the..£aths of error to^ know the Father .
As He sayTHimself, "I came to seek and to save that which was lost." ^ — §i6 When, then, the minds of men had fallen finally to the level of sensible things, the Word submitted to appear in a body, in order that He, as Man, might centre their senses on Himself, and convince them through His human acts that He Himself is not man only but also Go(d. the Worii and Wisdom of^the^ true .GodThis is what Paul wants to tell us when he says:
"That ye, being rooted and grounded in love, may be strong to apprehend with all the saints what is the length and breadth and height and depth, and to know the love of God that surpasse^^nowledge, so that ye may be filled unto all the fijlDess of God. " 2 TThe Self-revealing of the Word is in every dimension—above, in creation; below, in the Incarnation ; in the depth, in Hades ; in the breadth, throughout the world.
All things have been filled with the knowledge of God.
For this reason He did not offer the sacrifice on behalf of all immediately He came, for if He had surrendered His body to death and then raised it again at once He would have ceased to be an object of our senses.
Instead of that. He stayed in His body and let Himself be seen in it, doing ag^ and giving signs wlnch_shQwed J^^ ^obe_ not only man, but also God the Word.
There were thus two things which the Saviour did for us by becoming Man.
He banished death frqmjis and made us anew; and, invisible and imperceptible as in Himself He is. He became
* Luke XIX. lo.
* Eph. iii. 17 ff.
visible through His works and revealed Himself as the Word of the Father, the Ruler and King of the whole creation.
§17 There is a paradox in this last statement which we must now examine.
The Word was not hedged in by His body, nor did His presence in the body prevent His being present elsewhere as well. When He moved His body He did not cease also to direct the universe by His Mind and might.
No.
The marvellous truth is, that being the Word, so far from being Himself contained by anything. He actually contained all things Himself.
In creation He is present everywhere, yet is distinct in being from it; ordering, directing, giving life to all, containing all, yet is He Himself the Uncontained, existing solely in His Father. As with the whole, so also is it with the part.
Existing in a human body, to which He Himself gives Ufe, He is still Source of life to all the universe, present in every part of it, yet outside the whole ; and He is revealed both through the works of His body and through His activity in the world.
It is, indeed, the function of soul to behold things that are outside the body, but it cannot energise or move them. A man cannot transport things from one place to another, for instance, merely by thinking about them; nor can you or I move the sun and the stars just by sitting at home and looking at them.
With the Word of God in His human nature, however, it was otherwise.
His body was for 'Him not a limitation, but an instrument, so that He was both in it and in all things, and outside all things, resting in the Father alone. At one and the same time—^this is the wonder—^as Man He was living a human life, and as Word He was sustaining the life of the universe, and as Son He was in constant union with the Father.
Not even His birth from a virgin,
therefore, changed Him in any way, nor was He defiled by being in the body.
Rather, He sanctified the body by being in it.
For His being in everything does not mean that He shares the nature of everything, only that He gives all things their being and sustains them in it.
Just as the sun is not defiled by the contact of its rays with earthly objects, but rather enlightens and purifies them, so He
Who made the sun is not defiled by being made known in a body, but rather the body is cleansed and quickened by His indwelling, "Who did no sin, neither was guile found in His mouth." ^ You must understand, therefore, that when writers on this sacred theme speak of Him as eating and drinking and being bom, they mean that the body, as a body, was bom and sustained with the food proper to its nature; while God the Word, Who was united with it, was at the same time ordering the universe and revealing Himself through His bodily acts as not man only but God.
Those acts are rightly said to be His acts, because the body which did them did indeed belong to Him and none other; moreover, it was right that they should be thus attributed to Him as Man, in order to show that His body was a real one and not merely an appearance.
From such ordinary acts as being bom and taldng food. He was recognised as being actually present in the body; but by the extraordinary acts which He did through the body He proved Himself to be the Son of God. That is the meaning of His words to the unbelieving Jews: "If I do not the works of My
Father, beUeve Me not; but if I do, even if ye believe not Me, believe My works, that ye may know that the Father is in Me and I in the Father."
Invisible in Himself, He is known from the works of * I Peter ii. 22.
creation; 8o also, when His Godhead is veiled in human nature, His bodily acts still declare Him to be not man only, but the Power and Word of God. To speak authoritatively to evil spirits, for instance, and to drive them out, is not human but divine; and who could see Him curing all the diseases to which mankind is prone, and still deem Him mere man and not also God ? He cleansed lepers. He made the lame to walk. He opened the ears of the deaf and the eyes of the blind, there was no sickness or weakness that He did not drive away.
Even the most casual observer can see that these were acts of God. The healing of the man bom blind, for instance, who but the Father and Artificer of man, die Controller of his whole being, could thus have restored the faculty denied at birth ?
He Who did thus must surely be Himself the Lord of birth.
This is proved also at die outset of His becoming Man. He formed His own body from the virgin ; and that is no small proof of His Godhead, since He Who made that was the Maker of all else. And would not anyone infer from the fact of that body being begotten of a virgin only, without human father, that He Who appeared in it was also the Maker and Lord of all beside ?
Again, consider the miracle at Cana. Would not anyone who saw the substance of water transmuted into wine understand that He Who did it was the Lord and Maker of the water that He changed ?
It was for the same reason that He walked on the sea as on dry land—^to prove to the onlookers that He had mastery over all. And the feeding of the multitude, when He made little into much, so that from five loaves five thousand mouths were filled---did not that prove Him none other than the very Lord Whose
Mind is over all ?