3 The Divine Dilemma and Its Solution in the Incarnation—continued
(11)
hen God the Almighty was making mankind through His own Word, He
perceived that they, owing to the limitation of their nature, could not of themselves have any knowledge of their
Artificer, the Incorporeal and Uncreated. 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 given them a share in His 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
Godlikeness 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 apprehension 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."[1] Moreover, and much worse, they transferred the honor
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 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 forms 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 of creation 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. Three ways thus lay open to them, by which they might obtain the knowledge of God.
They could look up into the immensity 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 holy men, and through them learn to know God, the Artificer of all things, the Father of
Christ, and to recognize 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 good life merely by knowing the law. For 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. The law and the prophets were a sacred school of the
knowledge of God and the conduct of the spiritual life for the whole world.
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 colonized 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 His Image 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 Image Himself, our Savior Jesus Christ? 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 came in His own Person,
because it was He alone, the Image of the Father Who could recreate man made after the Image.
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
according to the Image. The Image of the Father only was sufficient for this need. Here is an illustration to prove
it.
(14) 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 of the Father, came and dwelt in our midst, in order that He might renew mankind made after Himself, and
seek out His lost sheep, even as He says in the Gospel: "I came to seek and to save that which was lost.[2] This also explains His saying to the Jews: "Except a man be born
anew . . ."[3] a He was not referring to a man's natural birth from
his mother, as they thought, but to the re-birth and re-creation 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? 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 moves all things
in creation, Who alone could meet the needs of the situation. It was His part and His alone, Whose ordering of the
universe 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, as Man He dwells, taking to Himself a body like the rest; and through His
actions done in that body, as it were on their own level, He teaches those who would not learn by other means to
know Himself, the Word of God, and through Him 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."[4] 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 Savior of us all, the
Word of God, in His great love took to Himself a body and moved as Man among men, meeting their senses, so to
speak, half way. He became Himself an object for the senses, so that those who were seeking God in sensible things
might apprehend the Father through the works which He, the Word of God, did in the body. Human and human
minded as men were, therefore, to whichever side they looked in the sensible world they found themselves taught the
truth. 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 Savior'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
Savior had risen from the dead showed them how false these other deities were, and that the Word of the Father is
the one true Lord, the Lord even of death. For this reason was He both born 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 paths of
error to know the Father. As He says Himself, "I came to seek and to save that which was lost."[5]
(16) 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 center their senses on Himself, and convince them through His
human acts that He Himself is not man only but also God, the Word and Wisdom of the true God. This 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 surpasses knowledge,
so that ye may be filled unto all the fullness of God."[6] The 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 acts and giving signs which showed Him to be not
only man, but also God the Word. There were thus two things which the Savior did for us by becoming Man. He
banished death from us and made us anew; and, invisible and imperceptible as in Himself He is, He became 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 marvelous 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 life, 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 energize 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."[7]
(18) You must understand, therefore, that when writers on this sacred theme speak of Him as eating and
drinking and being born, they mean that the body, as a body, was born 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 born and taking food, He was recognized 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, believe 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 creation; so 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 born blind, for instance, who but the Father and Artificer of man, the 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 the 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?
Chapter 3 Notes
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