On the Incarnation 1.1–11.7
Greek text: Robertson (Greek text: Archibald Robertson, St. Athanasius: On the Incarnation (London: David Nutt, 1891), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 4 (1892).
Chapter 1
1.1Robertson
ΑΥΤΑΡΚΩΣ ἐν τοῖς πρὸ τούτων ἐκ πολλῶν ὀλίγα διαλαβόντες, περὶ τῆς τῶν ἐθνῶν περὶ τὰ εἴδωλα πλάνης, καὶ τῆς τούτων δεισιδαιμονίας, πῶς ἐξ ἀρχῆς τούτων γέγονεν ἡ εὕρεσις, ὅτι ἐκ κακίας οἱ ἄνθρωποι ἑαυτοῖς τὴν πρὸς τὰ εἴδωλα θρησκείαν ἐπενόησαν· ἀλλὰ γὰρ χάριτι Θεοῦ σημάναντες ὀλίγα καὶ περὶ τῆς θειότητος τοῦ Λόγου τοῦ Πατρὸς, καὶ τῆς εἰς πάντα προνοίας καὶ δυνάμεως αὐτοῦ· καὶ ὅτι ὁ ἀγαθὸς Πατῆρ τούτῳ τὰ πάντα διακοσμεῖ, καὶ τὰ πάντα ὑπʼ αὐτοῦ κινεῖται, καὶ ἐν αὐτῷ ζωοποιεῖται· φέρε κατὰ ἀκολουθίαν, Μακάριε καὶ ἀληθῶς φιλόχριστε, τῇ περὶ τῆς εὐσεβείας πίστει, καὶ τὰ περὶ τῆς ἐνανθρωπήσεως τοῦ Λόγου διηγησώμεθα, καὶ περὶ τῆς θείας αὐτοῦ πρὸς ἡμᾶς ἐπιφανείας δηλώσωμεν· ἣν Ἰουδαῖοι μὲν διαβάλλουσιν, Ἕλληνες δὲ χλευάζουσιν, ἡμεῖς δὲ προσκυνοῦμεν· ἵνʼ ἔτι μᾶλλον ἐκ τῆς δοκούσης εὐτελείας τοῦ Λόγου, μείζονα καὶ πλείονα τὴν εἰς αὐτὸν εὐσέβειαν ἔχῃς.
AUTARKŌS en tois pro toutōn ek pollōn oliga dialabontes, peri tēs tōn ethnōn peri ta eidōla planēs, kai tēs toutōn deisidaimonias, pōs ex archēs toutōn gegonen hē heuresis, hoti ek kakias hoi anthrōpoi heautois tēn pros ta eidōla thrēskeian epenoēsan; alla gar chariti Theou sēmanantes oliga kai peri tēs theiotētos tou Logou tou Patros, kai tēs eis panta pronoias kai dynameōs autou; kai hoti ho agathos Patēr toutǭ ta panta diakosmei, kai ta panta hypʼ autou kineitai, kai en autǭ zōopoieitai; phere kata akolouthian, Makarie kai alēthōs philochriste, tę̄ peri tēs eusebeias pistei, kai ta peri tēs enanthrōpēseōs tou Logou diēgēsōmetha, kai peri tēs theias autou pros hēmas epiphaneias dēlōsōmen; hēn Ioudaioi men diaballousin, Hellēnes de chleuazousin, hēmeis de proskynoumen; hinʼ eti mallon ek tēs dokousēs euteleias tou Logou, meizona kai pleiona tēn eis auton eusebeian echę̄s.
In what came before this we set out sufficiently, choosing a few points out of many, the error of the nations concerning idols and their superstition: how the invention of idols first came about, namely, that out of wickedness human beings devised for themselves the worship of idols. And by the grace of God we also indicated a few things about the divinity of the Word of the Father, and about his providence and power over all things: that the good Father orders all things by him, that all things are moved by him, and that in him they are given life. Come then, blessed and truly Christ-loving friend, let us follow on in order, with the faith of true religion, and relate what concerns the Word's becoming man, and set out his divine appearing among us, which the Jews slander and the Greeks mock, but which we worship; so that from the seeming lowliness of the Word your devotion to him may become still greater and fuller.
Notes and citation
Summary: Athanasius links this work to the preceding one against the pagans and announces his subject: the Word's becoming man, which Jews slander, Greeks mock, and Christians worship.
- “In what came before this” refers to Athanasius's companion treatise Against the Pagans (Contra gentes), not yet on this site.
- “Blessed” (Μακάριε) may also be read as the name Macarius, the addressee; the vocative is ambiguous.
Topics: Christology
Cite (SBL): Athanasius, Inc. 1.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-1-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
1.2Robertson
Ὅσῳ γὰρ παρὰ τοῖς ἀπίστοις χλευάζεται, τοσούτῳ μείζονα τὴν περὶ τῆς θεότητος αὐτοῦ μαρτυρίαν παρέχει· ὅτι τε ἃ μὴ καταλαμβάνουσιν ἄνθρωποι ὡς ἀδύνατα, ταῦτα αὐτὸς ἐπιδείκνυται δυνατά· καὶ ἃ ὡς ἀπρεπῆ χλευάζουσιν ἄνθρωποι, ταῦτα αὐτὸς τῇ ἑαυτοῦ ἀγαθότητι εὐπρεπῇ κατασκευάζει· καὶ ἃ σοφιζόμενοι οἱ ἄνθρωποι ὡς ἀνθρώπινα γελῶσι, ταῦτα αὐτὸς τῇ αὐτοῦ δυνάμει θεῖα ἐπιδείκνυται, τὴν μὲν τῶν εἰδώλων φαντασίαν τῇ νομιζομένῃ ἑαυτοῦ εὐτελείᾳ διὰ τοῦ σταυροῦ καταστρέφων, τοὺς δὲ χλευάζοντας καὶ ἀπιστοῦντας μεταπείθων ἀφανῶς ὥστε τὴν θειότητα αὐτοῦ καὶ δύναμιν ἐπιγινώσκειν.
Hosǭ gar para tois apistois chleuazetai, tosoutǭ meizona tēn peri tēs theotētos autou martyrian parechei; hoti te ha mē katalambanousin anthrōpoi hōs adynata, tauta autos epideiknytai dynata; kai ha hōs aprepē chleuazousin anthrōpoi, tauta autos tę̄ heautou agathotēti euprepę̄ kataskeuazei; kai ha sophizomenoi hoi anthrōpoi hōs anthrōpina gelōsi, tauta autos tę̄ autou dynamei theia epideiknytai, tēn men tōn eidōlōn phantasian tę̄ nomizomenę̄ heautou euteleią dia tou staurou katastrephōn, tous de chleuazontas kai apistountas metapeithōn aphanōs hōste tēn theiotēta autou kai dynamin epiginōskein.
For the more he is mocked by unbelievers, the greater the witness he gives to his own divinity. What human beings cannot grasp and think impossible, he shows to be possible; what human beings mock as unfitting, he by his own goodness makes fitting; and what human beings in their cleverness laugh at as merely human, he by his own power shows to be divine. By what is thought to be his lowliness, through the cross, he overthrows the illusion of idols, and he quietly persuades those who mock and disbelieve to recognize his divinity and power.
Notes and citation
Summary: The mockery of unbelievers only magnifies the Word's divinity, since by the cross he overthrows idols and wins over scoffers.
Topics: Christology
Cite (SBL): Athanasius, Inc. 1.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-1-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
1.3Robertson
Εἰς δὲ τὴν περὶ τούτων διήγησιν, χρεία τῆς τῶν προειρημένων μνήμης· ἵνα καὶ τὴν αἰτίαν τῆς ἐν σώματι φανερώσεως τοῦ τοσούτου καὶ τηλικούτου Πατρικοῦ Λόγου γνῶναι δυνηθῇς, καὶ μὴ νομίσης, ὅτι φύσεως ἀκολουθία σῶμα πεφόρεκεν ὁ Σωτήρ· ἀλλʼ ὅτι ἀσώματος ὢν τῇ φύσει, καὶ Λόγος ὑπάρχων, ὅμως κατὰ φιλανθρωπίαν καὶ ἀγαθότητα τοῦ ἑαυτοῦ Πατρὸς, διὰ τὴν ἡμῶν σωτηρίαν, ἐν ἀνθρωπίνῳ σώματι ἡμῖν πεφανέρωται.
Eis de tēn peri toutōn diēgēsin, chreia tēs tōn proeirēmenōn mnēmēs; hina kai tēn aitian tēs en sōmati phanerōseōs tou tosoutou kai tēlikoutou Patrikou Logou gnōnai dynēthę̄s, kai mē nomisēs, hoti physeōs akolouthia sōma pephoreken ho Sōtēr; allʼ hoti asōmatos ōn tę̄ physei, kai Logos hyparchōn, homōs kata philanthrōpian kai agathotēta tou heautou Patros, dia tēn hēmōn sōtērian, en anthrōpinǭ sōmati hēmin pephanerōtai.
But for an account of these matters we must recall what has been said before, so that you may be able to know the reason why the Word of the Father, so great and so exalted, was manifested in a body, and may not think that the Savior wore a body as a consequence of his nature, but that, being by nature bodiless and being the Word, he was nevertheless, through the love for humankind and the goodness of his own Father, manifested to us in a human body for our salvation.
Notes and citation
Summary: The Word, bodiless by nature, took a body not by necessity of his nature but out of the Father's love for humankind, for our salvation.
Notes on the original text
- Digital text corrected (OCR: π for κ): πατὰ φιλανθρωπίαν → κατὰ φιλανθρωπίαν.
Topics: Christology
Cite (SBL): Athanasius, Inc. 1.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-1-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
1.4Robertson
Πρέπει δὲ ποιουμένους ἡμᾶς τὴν περὶ τούτου διήγησιν, πρότερον περὶ τῆς τῶν ὅλων κτίσεως, καὶ τοῦ ταύτης δημιουργοῦ Θεοῦ εἰπεῖν, ἵνα οὕτως καὶ τὴν ταύτης ἀνακαίνισιν ὑπὸ τοῦ κατὰ τὴν ἀρχὴν αὐτὴν δημιουργήσαντος Λόγου γεγενῆσθαι ἀξίως ἄν τις θεωρήσειεν· οὐδὲν γὰρ ἐναντίον φανήσεται, εἰ διʼ οὗ ταύτην ἐδημιούργησεν ὁ Πατὴρ, ἐν αὐτῷ καὶ τὴν ταύτης σωτηρίαν εἰργάσατο.
Prepei de poioumenous hēmas tēn peri toutou diēgēsin, proteron peri tēs tōn holōn ktiseōs, kai tou tautēs dēmiourgou Theou eipein, hina houtōs kai tēn tautēs anakainisin hypo tou kata tēn archēn autēn dēmiourgēsantos Logou gegenēsthai axiōs an tis theōrēseien; ouden gar enantion phanēsetai, ei diʼ hou tautēn edēmiourgēsen ho Patēr, en autǭ kai tēn tautēs sōtērian eirgasato.
In giving an account of this, it is fitting that we speak first about the creation of the universe and about God its Maker, so that one may rightly see that its renewal was accomplished by the Word who made it in the beginning. For it will not appear contradictory if the Father has worked its salvation in the very one through whom he made it.
Notes and citation
Summary: Athanasius will begin with creation, since the Father saves the world through the same Word through whom he made it.
Cite (SBL): Athanasius, Inc. 1.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-1-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 2
2.1Robertson
Τὴν δημιουργίαν τοῦ κόσμου καὶ τὴν τῶν πάντων κτίσιν πολλοὶ διαφόρως ἐξειλήφασι, καὶ ὡς ἕκαστος ἠθέλησεν οὕτως καὶ ὡρίσατο. Οἱ μὲν γὰρ αὐτομάτως, καὶ ὡς ἔτυχε, τὰ πάντα γεγενῆσθαι λέγουσιν, ὡς οἱ Ἐπικούριοι, οἱ καὶ τὴν τῶν ὅλων πρόνοιαν καθʼ ἑαυτῶν οὐκ εἶναι μυθολογοῦσιν ἄντικρυς παρὰ τὰ ἐναργῆ καὶ φαινόμενα λέγοντες.
Tēn dēmiourgian tou kosmou kai tēn tōn pantōn ktisin polloi diaphorōs exeilēphasi, kai hōs hekastos ēthelēsen houtōs kai hōrisato. Hoi men gar automatōs, kai hōs etyche, ta panta gegenēsthai legousin, hōs hoi Epikourioi, hoi kai tēn tōn holōn pronoian kathʼ heautōn ouk einai mythologousin antikrys para ta enargē kai phainomena legontes.
Many have understood the making of the world and the creation of all things in different ways, and each has defined it as he wished. Some say that all things came into being of themselves and by chance, like the Epicureans, who tell the fable that there is no providence over the universe, speaking flatly against what is evident and plain to see.
Notes and citation
Summary: Athanasius begins with rival accounts of creation, first the Epicurean view that all things arose by chance without providence.
Cite (SBL): Athanasius, Inc. 2.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-2-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
2.2Robertson
Εἰ γὰρ αὐτομάτως τὰ πάντα χωρὶς προνοίας κατʼ αὐτοὺς γέγονεν, ἔδει τὰ πάντα ἁπλῶς γεγενῆσθαι, καὶ ὅμοια εἶναι, καὶ μὴ διάφορα. Ὡς γὰρ ἐπὶ σώματος ἑνὸς ἔδει τὰ πάντα εἶναι ἥλιον ἢ σελήνην· καὶ ἐπὶ τῶν ἀνθρώπων ἔδει τὸ ὅλον εἶναι χεῖρα, ἢ ὀφθαλμὸν, ἢ πόδα. Νῦν δὲ οὐκ ἔστι μὲν οὕτως· ὁρῶμεν δὲ τὸ μὲν, ἥλιον· τὸ δὲ, σελήνην· τὸ δὲ, γῆν· καὶ πάλιν ἐπὶ τῶν ἀνθρωπίνων σωμάτων, τὸ μὲν, πόδα· τὸ δὲ, χεῖρα· τό δὲ κεφαλήν. ἡ δὲ τοιαύτη διάταξις, οὐκ αὐτομάτως αὐτὰ γεγενῆσθαι γνωρίζει, ἀλλʼ αἰτίαν τούτων προηγεῖσθαι δείκνυσιν· ἀφʼ ἧς καὶ τὸν διαταξάμενον καὶ πάντα ποιήσαντα Θεόν ἐστι νοεῖν.
Ei gar automatōs ta panta chōris pronoias katʼ autous gegonen, edei ta panta haplōs gegenēsthai, kai homoia einai, kai mē diaphora. Hōs gar epi sōmatos henos edei ta panta einai hēlion ē selēnēn; kai epi tōn anthrōpōn edei to holon einai cheira, ē ophthalmon, ē poda. Nyn de ouk esti men houtōs; horōmen de to men, hēlion; to de, selēnēn; to de, gēn; kai palin epi tōn anthrōpinōn sōmatōn, to men, poda; to de, cheira; to de kephalēn. hē de toiautē diataxis, ouk automatōs auta gegenēsthai gnōrizei, allʼ aitian toutōn proēgeisthai deiknysin; aphʼ hēs kai ton diataxamenon kai panta poiēsanta Theon esti noein.
For if, as they say, all things came into being of themselves without providence, all things ought to have come into being simply alike, and to be the same and not different. As in a single body, everything would have to be sun or moon; and in human beings the whole would have to be hand, or eye, or foot. But it is not so. We see that one thing is sun, another moon, another earth; and again in human bodies, one part is foot, another hand, another head. Such an ordering shows that they did not come into being of themselves, but that a cause preceded them; and from it one can perceive God, who ordered and made all things.
Notes and citation
Summary: The variety and order of the world show that it did not arise by chance but has a cause, God.
Cite (SBL): Athanasius, Inc. 2.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-2-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
2.3Robertson
Ἄλλοι δὲ, ἐν οἷς ἐστὶ καὶ ὁ μέγας παρʼ Ἕλλησι Πλάτων, ἐκ προϋποκειμένης καὶ ἀγενήτου ὕλης πεποιηκέναι τὸν Θεὸν τὰ ὅλα διηγοῦνται· μὴ ἂν γὰρ δύνασθαί τι ποιῆσαι τὸν Θεὸν εἰ μὴ προϋπέκειτο ἡ ὕλη· ὥσπερ καὶ τῷ τέκτονι προϋποκεῖσθαι δεῖ τὸ ξύλον, ἵνα καὶ ἐργάσασθαι δυνηθῇ.
Alloi de, en hois esti kai ho megas parʼ Hellēsi Platōn, ek proÿpokeimenēs kai agenētou hylēs pepoiēkenai ton Theon ta hola diēgountai; mē an gar dynasthai ti poiēsai ton Theon ei mē proÿpekeito hē hylē; hōsper kai tǭ tektoni proÿpokeisthai dei to xylon, hina kai ergasasthai dynēthę̄.
Others, among them Plato, who is great among the Greeks, relate that God made the universe out of pre-existing and uncreated matter, since God could not have made anything unless matter already lay at hand, just as wood must lie at hand for the carpenter so that he can work.
Notes and citation
Summary: Athanasius states Plato's view that God made the world from pre-existing uncreated matter.
- The view is attributed to Plato (compare Timaeus); Athanasius gives no exact citation.
Extrabiblical texts: Plato, Tim. 30a (Plato (works); allusion)
Cite (SBL): Athanasius, Inc. 2.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-2-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
2.4Robertson
Οὐκ ἴσασι δὲ τοῦτο λέγοντες, ὅτι ἀσθένειαν περιτιθέασι τῷ Θεῷ· εἰ γὰρ οὐκ ἔστι τῆς ὕλης αὐτὸς αἴτιος, ἀλλʼ ὅλως ἐξ ὑποκειμένης ὕλης ποιεῖ τὰ ὄντα, ἀσθενὴς εὑρίσκεται, μὴ δυνάμενος ἄνευ τῆς ὕλης ἐργάσασθαί τι τῶν γενομένων· ὥσπερ ἀμέλει καὶ τοῦ τέκτονος ἀσθένειά ἐστι, τὸ μὴ δύνασθαι χωρὶς τῶν ξύλων ἐργάσασθαί τι τῶν ἀναγκαίων. καὶ καθʼ ὑπόθεσιν γὰρ εἰ μὴ ἦν ἡ ὕλη, οὐκ ἄν εἰργάσατό τι ὁ Θεός. καὶ πῶς ἔτι ποιητὴς καὶ δημιουργὸς ἂν λεχθείη ἐξ ἑτέρου τὸ ποιεῖν ἐσχηκὼς, λέγω δὴ ἐκ τῆς ὕλης; ἔσται δὲ, εἰ οὕτως ἔχει, κατʼ αὐτοὺς ὁ Θεὸς τεχνίτης μόνον καὶ οὐ κτιστὴς εἰς τὸ εἶναι, εἴ γε τὴν ὑποκειμένην ὕλην ἐργάζεται, τῆς δὲ ὕλης οὐκ ἔστιν αὐτὸς αἴτιος. καθόλου γὰρ οὐδὲ κτιστὴς ἂν λεχθείη, εἴγε μὴ κτίζει τὴν ὕλην, ἐξ ἦς καὶ τὰ κτισθέντα γέγονεν.
Ouk isasi de touto legontes, hoti astheneian perititheasi tǭ Theǭ; ei gar ouk esti tēs hylēs autos aitios, allʼ holōs ex hypokeimenēs hylēs poiei ta onta, asthenēs heurisketai, mē dynamenos aneu tēs hylēs ergasasthai ti tōn genomenōn; hōsper amelei kai tou tektonos astheneia esti, to mē dynasthai chōris tōn xylōn ergasasthai ti tōn anankaiōn. kai kathʼ hypothesin gar ei mē ēn hē hylē, ouk an eirgasato ti ho Theos. kai pōs eti poiētēs kai dēmiourgos an lechtheiē ex heterou to poiein eschēkōs, legō dē ek tēs hylēs? estai de, ei houtōs echei, katʼ autous ho Theos technitēs monon kai ou ktistēs eis to einai, ei ge tēn hypokeimenēn hylēn ergazetai, tēs de hylēs ouk estin autos aitios. katholou gar oude ktistēs an lechtheiē, eige mē ktizei tēn hylēn, ex ēs kai ta ktisthenta gegonen.
They do not realize that in saying this they ascribe weakness to God. For if he is not himself the cause of matter, but simply makes the things that exist out of matter lying ready, he is found to be weak, unable to produce anything that comes into being without matter; just as it is a weakness in the carpenter that he cannot make anything he needs without wood. For on that hypothesis, if matter had not existed, God would not have made anything. And how could he still be called Maker and Craftsman, if he has his ability to make from something else, I mean from matter? If that is so, God on their account will be only an artisan, and not a creator bringing things into being, since he works matter that lies ready but is not himself the cause of matter. In general he could not even be called a creator, if he does not create the matter from which created things have come.
Notes and citation
Summary: Creation from pre-existing matter would make God weak, a mere artisan rather than a creator.
Cite (SBL): Athanasius, Inc. 2.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-2-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
2.5Robertson
Οἱ δὲ ἀπὸ τῶν αἱρέσεων ἄλλον ἑαυτοῖς ἀναπλάττονται δημιουργὸν, τῶν πάντων παρὰ τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τυφλώττοντες μέγα καὶ περὶ ἃ φθέγγονται.
Hoi de apo tōn haireseōn allon heautois anaplattontai dēmiourgon, tōn pantōn para ton Patera tou Kyriou hēmōn Iēsou Christou, typhlōttontes mega kai peri ha phthengontai.
Those from the heresies invent for themselves another maker of all things besides the Father of our Lord Jesus Christ, being deeply blind even as to what they say.
Notes and citation
Summary: Heretics invent a creator other than the Father of Jesus Christ.
- The heretics are not named; Athanasius has in mind teachers (such as Marcion and the Gnostics) who distinguished the creator from the Father of Christ.
Notes on the original text
- Digital text corrected (repeated word ending in the digital text): φθέγγονται. γονται. → φθέγγονται..
Topics: Heresy
Cite (SBL): Athanasius, Inc. 2.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-2-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
2.6Robertson
Τοῦ γὰρ Κυρίου λέγοντος πρὸς τοὺς Ιουδαίους· οὐκ ἀνέγνωτε, ὅτι ἀπʼ ἀρχῆς ὁ κτίσας ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς; καὶ εἶπεν· ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ· καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· εἶτα σημαίνων τὸν κτίσαντά φησιν· ὃ οὖν ὁ Θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω· πῶς οὗτοι ξένην τοῦ Πατρὸς τὴν κτίσιν εἰσάγουσιν; Εἰ δὲ κατὰ τὸν Ἰωάννην πάντα περιλαβόντα καὶ λέγοντα· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν, πῶς ἂν ἄλλος εἴη ὁ δημιουργὸς, παρὰ τὸν Πατέρα τοῦ Χριστοῦ;
Tou gar Kyriou legontos pros tous Ioudaious; ouk anegnōte, hoti apʼ archēs ho ktisas arsen kai thēly epoiēsen autous? kai eipen; heneken toutou kataleipsei anthrōpos ton patera kai tēn mētera autou, kai proskollēthēsetai tę̄ gynaiki autou; kai esontai hoi dyo eis sarka mian; eita sēmainōn ton ktisanta phēsin; ho oun ho Theos synezeuxen anthrōpos mē chōrizetō; pōs houtoi xenēn tou Patros tēn ktisin eisagousin? Ei de kata ton Iōannēn panta perilabonta kai legonta; panta diʼ autou egeneto, kai chōris autou egeneto oude en, pōs an allos eiē ho dēmiourgos, para ton Patera tou Christou?
For when the Lord says to the Jews, “Have you not read that he who created them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and his mother and shall be joined to his wife, and the two shall become one flesh’?”, and then, pointing to the Creator, says, “What therefore God has joined together, let no human being separate”, how can these people bring in a creation foreign to the Father? And if, according to John, who embraces everything and says, “All things came into being through him, and without him not one thing came into being”, how could the Maker be another besides the Father of Christ?
Matt 19:4 (quotation, high confidence) · Matt 19:5 (quotation, high confidence) · Matt 19:6 (quotation, high confidence) · Gen 1:27 (quotation, medium confidence) · Gen 2:24 (quotation, medium confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Jesus' words on marriage and John's prologue show that the Creator is the Father of Christ, against the heretics.
- Matt 19:4–6 (quoting Gen 1:27; 2:24) and John 1:3. The marriage saying is used here for the identity of the Creator, not for marriage itself.
Topics: Heresy
Cite (SBL): Athanasius, Inc. 2.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-2-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 3
3.1Robertson
Ταῦτα μὲν οὗτοι μυθολογοῦσιν· ἡ δὲ ἔνθεος διδασκαλία καὶ ἡ κατὰ Χριστὸν πίστις τὴν μὲν τούτων ματαιολογίαν ὡς ἀθεότητα διαβάλλει. Οὔτε γὰρ αὐτομάτως, διὰ τὸ μὴ ἀπρονόητα εἶναι, οὔτε ἐκ προυποκειμένης ὕλης, διὰ τὸ μὴ ἀσθενῆ εἶναι τὸν Θεόν· ἀλλʼ ἐξ οὐκ ὄντων καὶ μηδαμῇ μηδαμῶς ὑπάρχοντα τὰ ὅλα εἰς τὸ εἶναι πεποιηκέναι τὸν Θεὸν διὰ τοῦ Λόγου οἶδεν, ᾗ φησὶ διὰ μὲν Μωυσέως· Ἔν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· διὰ δὲ τῆς ὠφελιμωτάτης βίβλου τοῦ Ποιμένος· πρῶτον πάντων πίστευσον, ὅτι εἶς ἐστὶν ὁ Θεός, ὁ τὰ πάντα κτίσας καὶ καταρτίσας, καὶ ποιήσας ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι.
Tauta men houtoi mythologousin; hē de entheos didaskalia kai hē kata Christon pistis tēn men toutōn mataiologian hōs atheotēta diaballei. Oute gar automatōs, dia to mē apronoēta einai, oute ek proupokeimenēs hylēs, dia to mē asthenē einai ton Theon; allʼ ex ouk ontōn kai mēdamę̄ mēdamōs hyparchonta ta hola eis to einai pepoiēkenai ton Theon dia tou Logou oiden, hę̄ phēsi dia men Mōyseōs; En archę̄ epoiēsen ho Theos ton ouranon kai tēn gēn; dia de tēs ōphelimōtatēs biblou tou Poimenos; prōton pantōn pisteuson, hoti eis estin ho Theos, ho ta panta ktisas kai katartisas, kai poiēsas ek tou mē ontos eis to einai.
These are the fables these people tell. But the inspired teaching and the faith according to Christ reject their idle talk as godlessness. For it knows that God made the universe neither of itself, since it is not without providence, nor out of pre-existing matter, since God is not weak, but out of nothing, when it did not exist at all in any way, bringing it into being through the Word. So it says through Moses: “In the beginning God made the heaven and the earth”; and through that most useful book, the Shepherd: “First of all, believe that God is one, who created and ordered all things, and made them to be out of what was not.”
Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: Christian faith holds that God made all things from nothing through the Word, as Genesis and the Shepherd of Hermas teach.
- Gen 1:1; Hermas, Mandate 1.1, which Athanasius calls “that most useful book” without counting it as Scripture.
Notes on the original text
- Digital text corrected (repeated word ending in the digital text; truncated word in the digital text): τὴν μὲν τού ματαιολογίαν → τὴν μὲν τούτων ματαιολογίαν; πάντων των πίστευσον → πάντων πίστευσον.
Extrabiblical texts: Herm. Mand. 1.1 (Shepherd of Hermas: Mandates; quotation)
Cite (SBL): Athanasius, Inc. 3.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-3-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
3.2Robertson
Ὅπερ καὶ ὁ Παῦλος σημαίνων φησί· Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπόμενα γεγονέναι.
Hoper kai ho Paulos sēmainōn phēsi; Pistei nooumen katērtisthai tous aiōnas rhēmati Theou, eis to mē ek phainomenōn ta blepomena gegonenai.
Paul also points to this when he says, “By faith we understand that the ages were framed by the word of God, so that what is seen did not come into being from things that appear.”
Heb 11:3 (quotation, high confidence)
Notes and citation
Summary: Hebrews 11:3 confirms creation from nothing by God's word.
- Heb 11:3, which Athanasius ascribes to Paul.
Cite (SBL): Athanasius, Inc. 3.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-3-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
3.3Robertson
Ὁ Θεὸς γὰρ ἀγαθός ἐστι, μᾶλλον δὲ πηγὴ τῆς ἀγαθότητος ὑπάρχει· ἀγαθῷ δὲ περὶ οὐδενὸς ἂν γένοιτο φθόνος· ὅθεν οὐδενὶ τοῦ εἶναι φθονήσας, ἐξ οὐκ ὄντων τὰ πάντα πεποίηκε διά τοῦ ἰδίου Λόγου τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ἐν οἷς 〈πρὸ〉 πάντων τῶν ἐπὶ γῆς τὸ ἀνθρώπων γένος ἐλεήσας, καὶ θεωρήσας ὡς οὐχ ἱκανὸν εἴη κατὰ τὸν τῆς ἰδίας γενέσεως λόγον διαμένειν ἀεὶ, πλέον τι χαριζόμενος αὐτοῖς, οὐχ ἀπλῶς, ὥσπερ πάντα τὰ ἐπὶ γῆς ἄλογα ζῶα, ἔκτισε τοὺς ἀνθρώπους· ἀλλὰ κατὰ τὴν ἑαυτοῦ εἰκόνα ἐποίησεν αὐτοὺς, μεταδοὺς αὐτοῖς καὶ τῆς τοῦ ἰδίου Λόγου δυνάμεως, ἵνα ὥσπερ σκιάς τινας ἔχοντες τοῦ Λόγου καὶ γενόμενοι λογικοὶ διαμένειν ἐν μακαριότητι δυνηθῶσι, ζῶντες τὸν ἀληθινὸν καὶ ὄντως τῶν ἁγίων ἐν παραδείσῳ βίον.
Ho Theos gar agathos esti, mallon de pēgē tēs agathotētos hyparchei; agathǭ de peri oudenos an genoito phthonos; hothen oudeni tou einai phthonēsas, ex ouk ontōn ta panta pepoiēke dia tou idiou Logou tou Kyriou hēmōn Iēsou Christou; en hois 〈pro〉 pantōn tōn epi gēs to anthrōpōn genos eleēsas, kai theōrēsas hōs ouch hikanon eiē kata ton tēs idias geneseōs logon diamenein aei, pleon ti charizomenos autois, ouch aplōs, hōsper panta ta epi gēs aloga zōa, ektise tous anthrōpous; alla kata tēn heautou eikona epoiēsen autous, metadous autois kai tēs tou idiou Logou dynameōs, hina hōsper skias tinas echontes tou Logou kai genomenoi logikoi diamenein en makariotēti dynēthōsi, zōntes ton alēthinon kai ontōs tōn hagiōn en paradeisǭ bion.
For God is good, or rather he is the source of goodness; and the good can begrudge nothing. So, begrudging existence to nothing, he made all things out of nothing through his own Word, our Lord Jesus Christ. Among these, before all things on earth, he had mercy on the human race; and seeing that by the terms of its own origin it was not able to remain for ever, he gave them something more. He did not simply create human beings, as he did all the irrational animals on earth, but made them according to his own image, giving them a share also in the power of his own Word, so that, having as it were some shadows of the Word and being made rational, they might be able to remain in blessedness, living the true life, which is truly that of the saints in paradise.
Gen 1:26 (allusion, high confidence) · Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: God, who is good, made humans in his image with a share in the Word's power so that they might live in blessedness.
- “Rational” (λογικοί) plays on “Word” (Λόγος): human beings share in the Logos. The words “before all things” (πρό) are the edition's addition.
- “According to his own image”: Gen 1:26–27.
Cite (SBL): Athanasius, Inc. 3.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-3-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
3.4Robertson
Εἰδὼς δὲ πάλιν τὴν ἀνθρώπων εἰς ἀμφότερα νεύειν δυναμένην προαίρεσιν, προλαβὼν ἠσφαλίσατο νόμῳ καὶ τόπῳ τὴν δοθεῖσαν αὐτοῖς χάριν. εἰς τὸν ἑαυτοῦ γὰρ παράδεισον αὐτοὺς εἰσαγαγὼν, ἔδωκεν αὐτοῖς νόμον· ἵνα εἰ μὲν φυλάξοιεν τὴν χάριν, καὶ μένοιεν καλοὶ, ἔχωσι τὴν ἐν παραδείσῳ ἄλυπον καὶ ἀνώδυνον καὶ ἀμέριμνον ζωὴν, πρὸς τῷ καὶ τῆς ἐν οὐρανοῖς ἀφθαρσίας αὐτοὺς τὴν ἐπαγγελίαν ἔχειν· εἰ δὲ παραβαῖεν καὶ στραφέντες γένοιντο φαῦλοι, γινώσκοιεν ἑαυτοὺς τὴν ἐν θανάτῳ κατὰ φύσιν φθορὰν ὑπομένειν, καὶ μηκέτι μὲν ἐν παραδείσῳ ζῆν, ἔξω δὲ τούτου λοιπὸν ἀποθνήσκοντας μένειν ἐν τῷ θανάτῳ καὶ ἐν τῇ φθορᾷ
Eidōs de palin tēn anthrōpōn eis amphotera neuein dynamenēn proairesin, prolabōn ēsphalisato nomǭ kai topǭ tēn dotheisan autois charin. eis ton heautou gar paradeison autous eisagagōn, edōken autois nomon; hina ei men phylaxoien tēn charin, kai menoien kaloi, echōsi tēn en paradeisǭ alypon kai anōdynon kai amerimnon zōēn, pros tǭ kai tēs en ouranois aphtharsias autous tēn epangelian echein; ei de parabaien kai straphentes genointo phauloi, ginōskoien heautous tēn en thanatǭ kata physin phthoran hypomenein, kai mēketi men en paradeisǭ zēn, exō de toutou loipon apothnēskontas menein en tǭ thanatǭ kai en tę̄ phthorą
Knowing again that the free choice of human beings could incline either way, he secured beforehand the grace given them by a law and a place. He brought them into his own paradise and gave them a law, so that if they kept the grace and remained good, they might have the life in paradise without grief, pain, or care, besides the promise of incorruption in heaven; but if they transgressed and turned away and became bad, they might know that they would suffer the corruption in death that is according to their nature, and would no longer live in paradise, but thereafter, dying outside it, would remain in death and in corruption.
Gen 2:15 (allusion, medium confidence)
Notes and citation
Summary: God gave the first humans a law and paradise: obedience would keep them incorrupt, transgression would bring natural corruption and death.
Notes on the original text
- Digital text corrected (misplaced accent in the digital text): ζἦν → ζῆν.
Cite (SBL): Athanasius, Inc. 3.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-3-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
3.5Robertson
Τοῦτο δὲ καὶ ἡ θεία γραφὴ προσημαίνει λέγουσα ἐκ προσώπου τοῦ Θεοῦ· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγῇ· ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπʼ αὐτοῦ ᾗ δʼ ἂν ἡμέρα φάγησθε, θανάτῳ ἀποθανεῖσθε. τὸ δὲ θανάτῳ ἀποθανεῖσθε, τί ἂν ἄλλο εἴη ἢ τὸ μὴ μόνον ἀποθνήσκειν, ἀλλὰ καὶ ἐν τῇ τοῦ θανάτου φθορᾷ διαμένειν;
Touto de kai hē theia graphē prosēmainei legousa ek prosōpou tou Theou; apo pantos xylou tou en tǭ paradeisǭ brōsei phagę̄; apo de tou xylou tou ginōskein kalon kai ponēron ou phagesthe apʼ autou hę̄ dʼ an hēmera phagēsthe, thanatǭ apothaneisthe. to de thanatǭ apothaneisthe, ti an allo eiē ē to mē monon apothnēskein, alla kai en tę̄ tou thanatou phthorą diamenein?
Divine Scripture also foretells this, saying in the person of God: “From every tree in paradise you may eat for food; but from the tree of knowing good and evil you shall not eat of it; and on the day you eat, you shall die by death.” And what else could “you shall die by death” be but not only to die, but also to remain in the corruption of death?
Textual problem in this passage: see the notes.
Gen 2:16 (quotation, high confidence) · Gen 2:17 (quotation, high confidence)
Notes and citation
Summary: Genesis 2:16–17 threatens not only death but remaining in the corruption of death.
- Gen 2:16–17 in the Septuagint wording, whose Hebraic “die by death” Athanasius interprets as abiding corruption.
Notes on the original text
- Digital text corrected (repeated word in the digital text): διαμένειν διαμένειν → διαμένειν.
Cite (SBL): Athanasius, Inc. 3.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-3-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 4
4.1Robertson
Ἴσως θαυμάζεις τί δήποτε περὶ τῆς ἐνανθρωπήσεως τοῦ Λόγου προθέμενοι λέγειν, νῦν περὶ τῆς ἀρχῆς τῶν ἀνθρώπων διηγούμεθα. ἀλλὰ καὶ τοῦτο οὐκ ἀλλότριόν ἐστι τοῦ σκοποῦ τῆς διηγήσεως.
Isōs thaumazeis ti dēpote peri tēs enanthrōpēseōs tou Logou prothemenoi legein, nyn peri tēs archēs tōn anthrōpōn diēgoumetha. alla kai touto ouk allotrion esti tou skopou tēs diēgēseōs.
Perhaps you wonder why, having set out to speak about the Word's becoming man, we are now relating the beginning of humankind. But this too is not foreign to the aim of our account.
Notes and citation
Summary: Athanasius explains that the origin of humanity belongs to his subject.
Notes on the original text
- Digital text corrected (repeated word ending in the digital text): ἐνανθρωπήσεως πήσεως → ἐνανθρωπήσεως.
Cite (SBL): Athanasius, Inc. 4.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-4-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
4.2Robertson
Ἀνάγκη γὰρ ἡμᾶς λέγοντας περὶ τῆς εἰς ἡμᾶς ἐπιφανείας τοῦ Σωτῆρος, λέγειν καὶ περὶ τῆς τῶν ἀνθρώπων ἀρχῆς, ἵνα γινώσκῃς ὅτι ἡ ἡμῶν αἰτία ἐκείνῳ γέγονε πρόφασις τῆς καθόδου, καὶ ἡ ἡμῶν παράβασις τοῦ Λόγου τὴν φιλανθρωπίαν ἐξεκαλέσατο, ὥστε καὶ εἰς ἡμᾶς φθάσαι καὶ φανῆναι τὸν Κύριον ἐν ἀνθρώποις.
Anankē gar hēmas legontas peri tēs eis hēmas epiphaneias tou Sōtēros, legein kai peri tēs tōn anthrōpōn archēs, hina ginōskę̄s hoti hē hēmōn aitia ekeinǭ gegone prophasis tēs kathodou, kai hē hēmōn parabasis tou Logou tēn philanthrōpian exekalesato, hōste kai eis hēmas phthasai kai phanēnai ton Kyrion en anthrōpois.
For in speaking of the Savior's appearing among us we must also speak of the beginning of humankind, so that you may know that our own case became the occasion of his coming down, and our transgression called forth the Word's love for humankind, so that the Lord came even to us and appeared among human beings.
Notes and citation
Summary: Human transgression was the occasion of the Word's coming down in love.
Notes on the original text
- Digital text corrected (garbled word in the digital text; repeated syllable in the digital text): ἐπιἐπιφανείας → ἐπιφανείας; νᾷ γινώσκῃς → ἵνα γινώσκῃς.
Topics: Christology
Cite (SBL): Athanasius, Inc. 4.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-4-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
4.3Robertson
Τῆς γὰρ ἐκείνου ἐνσωματώσεως ἡμεῖς γεγόναμεν ὑπόθεσις, καὶ διὰ τὴν ἡμῶν σωτηρίαν ἐφιλανθρωπεύσατο καὶ ἐν ἀνθρωπίνῳ γενέσθαι καὶ φανῆναι σώματι.
Tēs gar ekeinou ensōmatōseōs hēmeis gegonamen hypothesis, kai dia tēn hēmōn sōtērian ephilanthrōpeusato kai en anthrōpinǭ genesthai kai phanēnai sōmati.
For we were the reason for his embodiment, and for our salvation he so loved humankind as to come to be and to appear in a human body.
Notes and citation
Summary: Humanity's salvation was the reason for the Word's embodiment.
Topics: Christology
Cite (SBL): Athanasius, Inc. 4.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-4-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
4.4Robertson
Οὕτως μὲν οὖν ὁ Θεὸς τὸν ἄνθρωπον πεποίηκε, καὶ μένειν ἠθέλησεν ἐν ἀφθαρσία· ἄνθρωποι δὲ κατολιγωρήσαντες καὶ ἀποστραφέντες τὴν πρὸς τὸν Θεὸν κατανόησιν, λογισάμενοι δὲ καὶ ἐπινούσαντες ἑαυτοῖς τὴν κακίαν, ὥσπερ ἐν τοῖς πρώτοις ἐλέχθη, ἔσχον τὴν προαπειληθεῖσαν τοῦ θανάτου κατάκρισιν, καὶ λοιπὸν οὐκ ἔτι, ὡς γεγόνασι, διέμενον· ἀλλʼ ὡς ἐλογίζοντο, ἐφθείροντο· καὶ ὁ θάνατος αὐτῶν ἐκράτει βασιλεύων. ἡ γὰρ παράβασις τῆς ἐντολῆς εἰς τὸ κατὰ φύσιν αὐτοὺς ἐπέστρεφεν, ἵνα ὥσπερ οὐκ ὄντες γεγόνασιν, οὕτως καὶ τὴν εἰς τὸ 〈μὴ〉 εἶναι φθορὰν ὑπομείνωσι τῷ χρόνῳ εἰκότως.
Houtōs men oun ho Theos ton anthrōpon pepoiēke, kai menein ēthelēsen en aphtharsia; anthrōpoi de katoligōrēsantes kai apostraphentes tēn pros ton Theon katanoēsin, logisamenoi de kai epinousantes heautois tēn kakian, hōsper en tois prōtois elechthē, eschon tēn proapeilētheisan tou thanatou katakrisin, kai loipon ouk eti, hōs gegonasi, diemenon; allʼ hōs elogizonto, ephtheironto; kai ho thanatos autōn ekratei basileuōn. hē gar parabasis tēs entolēs eis to kata physin autous epestrephen, hina hōsper ouk ontes gegonasin, houtōs kai tēn eis to 〈mē〉 einai phthoran hypomeinōsi tǭ chronǭ eikotōs.
So God made humankind and willed that it remain in incorruption. But human beings, neglecting and turning away from the contemplation of God, and devising and contriving wickedness for themselves, as was said in the first book, received the condemnation of death that had been threatened beforehand. From then on they no longer remained as they had been made, but were being corrupted as they had devised, and death held sway over them as king. For the transgression of the commandment was turning them back to what was according to their nature, so that, just as they had come into being from what was not, so too they should rightly suffer in course of time the corruption that leads to non-being.
Rom 5:14 (echo, medium confidence)
Notes and citation
Summary: By turning from God humans incurred the threatened death and began to return to the non-being from which they came.
- “As was said in the first book” refers to Against the Pagans. “Death reigned”: compare Rom 5:14, 17. The negative “non-” (μή) is the edition's addition.
Notes on the original text
- Digital text corrected (garbled word in the digital text; missing breathing in the digital text): εφθείροντο → ἐφθείροντο; βασλεύῳν → βασιλεύων.
Cite (SBL): Athanasius, Inc. 4.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-4-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
4.5Robertson
Εἰ γὰρ φύσιν ἔχοντες τὸ μὴ εἶναί ποτε, τῇ τοῦ Λόγου παρουσίᾳ καὶ φιλανθρωπίᾳ εἰς τὸ εἶναι ἐκλήθησαν, ἀκόλουθον ἦν κενωθέντας τοὺς ἀνθρώπους τῆς περὶ Θεοῦ ἐννοίας καὶ εἰς τὰ οὐκ ὄντα ἀποστραφέντας, οὐκ ὄντα γάρ ἐστι τὰ κακὰ, ὄντα δὲ τὰ καλά, ἐπειδήπερ ἀπὸ τοῦ ὄντος Θεοῦ γεγόνασι, κενωθῆναι καὶ τοῦ εἶναι ἀεί. τοῦτο δέ ἐστι τὸ διαλυθέντας μένειν ἐν τῷ θανάτῳ καὶ τῇ φθορᾷ.
Ei gar physin echontes to mē einai pote, tę̄ tou Logou parousią kai philanthrōpią eis to einai eklēthēsan, akolouthon ēn kenōthentas tous anthrōpous tēs peri Theou ennoias kai eis ta ouk onta apostraphentas, ouk onta gar esti ta kaka, onta de ta kala, epeidēper apo tou ontos Theou gegonasi, kenōthēnai kai tou einai aei. touto de esti to dialythentas menein en tǭ thanatǭ kai tę̄ phthorą.
For if, having a nature that once did not exist, they were called into being by the presence and love for humankind of the Word, it followed that when human beings were emptied of the knowledge of God and turned to what does not exist (for evil things are non-existent, but good things exist, since they have come from God who exists), they should also be emptied of being for ever. And this is to remain, dissolved, in death and corruption.
Notes and citation
Summary: Turning to evil, which has no real being, humans lose their hold on being itself and remain in death.
Cite (SBL): Athanasius, Inc. 4.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-4-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
4.6Robertson
Ἔστι μὲν γὰρ κατὰ φύσιν ἄνθρωπος θνητὸς, ἅτε δὴ ἐξ οὐκ ὄντων γεγονώς. διὰ δὲ τὴν πρὸς τὸν ὄντα ὁμοιότητα, ἣν εἰ ἐφύλαττε διὰ τῆς πρὸς αὐτὸν κατανοήσεως, ἤμβλυνεν ἂν τὴν κατὰ φύσιν φθορὰν, καὶ ἔμεινεν ἄφθαρτος· καθάπερ ἡ σοφία φησίν· προσοχὴ νόμων, βεβαίωσις ἀφθαρσίας· ἄφθαρτος δὲ ὢν, ἔζη λοιπὸν ὡς Θεὸς, ὥς που καὶ ἡ θεία γραφὴ τοῦτο σημαίνει λέγουσα· Ἐγὼ εἶπα θεοί ἐστε, καὶ υἱοὶ ὑψίστου πάντες· ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε.
Esti men gar kata physin anthrōpos thnētos, hate dē ex ouk ontōn gegonōs. dia de tēn pros ton onta homoiotēta, hēn ei ephylatte dia tēs pros auton katanoēseōs, ēmblynen an tēn kata physin phthoran, kai emeinen aphthartos; kathaper hē sophia phēsin; prosochē nomōn, bebaiōsis aphtharsias; aphthartos de ōn, ezē loipon hōs Theos, hōs pou kai hē theia graphē touto sēmainei legousa; Egō eipa theoi este, kai huioi hypsistou pantes; hymeis de hōs anthrōpoi apothnēskete, kai hōs heis tōn archontōn piptete.
For a human being is by nature mortal, since he came into being from what does not exist. But because of his likeness to him who exists, which he would have kept through contemplation of him, he would have blunted his natural corruption and remained incorruptible; as Wisdom says, “Heeding laws is assurance of incorruption.” And being incorruptible he would have lived thereafter as God, as divine Scripture somewhere indicates when it says, “I said, you are gods, and sons of the Most High, all of you; but you die like human beings, and fall like one of the rulers.”
Ps 82:6 (81:6 LXX) (quotation, high confidence) · Ps 82:7 (81:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Humans are mortal by nature, but by keeping God's likeness they would have remained incorrupt and lived as gods.
- Wis 6:18; Ps 82:6–7 (LXX 81:6–7). “Lived as God” is Athanasius's wording, based on the psalm.
Extrabiblical texts: Wis 6:18 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Athanasius, Inc. 4.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-4-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 5
5.1Robertson
Ὁ μὲν γὰρ Θεὸς οὐ μόνον ἐξ οὐκ ὄντων ἡμᾶς πεποίηκεν, ἀλλὰ καὶ τὸ κατὰ Θεὸν ζῆν ἡμῖν ἐχαρίσατο τῇ τοῦ Λόγου χάριτι. οἱ δὲ ἄνθρωποι ἀποστραφέντες τὰ αἰώνια, καὶ συμβουλίᾳ τοῦ διαβόλου εἰς τὰ τῆς φθορᾶς ἐπιστραφέντες, ἑαυτοῖς αἴτιοι τῆς ἐν τῷ θανάτῳ φθορᾶς γεγόνασιν, ὄντες μὲν ὡς προεῖπον κατὰ φύσιν φθαρτοὶ. χάριτι δὲ της τοῦ Λόγου μετουσίας τοῦ κατὰ φύσιν ἐκφυγόντες, εἰ μεμενήκεισαν καλοί.
Ho men gar Theos ou monon ex ouk ontōn hēmas pepoiēken, alla kai to kata Theon zēn hēmin echarisato tę̄ tou Logou chariti. hoi de anthrōpoi apostraphentes ta aiōnia, kai symboulią tou diabolou eis ta tēs phthoras epistraphentes, heautois aitioi tēs en tǭ thanatǭ phthoras gegonasin, ontes men hōs proeipon kata physin phthartoi. chariti de tēs tou Logou metousias tou kata physin ekphygontes, ei memenēkeisan kaloi.
For God not only made us out of nothing, but also granted us by the grace of the Word to live a life like God's. But human beings turned away from the things that are eternal, and by the devil's counsel turned to the things of corruption; so they became the cause of their own corruption in death. They were, as I said, corruptible by nature, but would have escaped what is according to nature by the grace of their share in the Word, if they had remained good.
Notes and citation
Summary: Humans, corruptible by nature but graced by the Word, turned by the devil's counsel to corruption and so caused their own death.
Cite (SBL): Athanasius, Inc. 5.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-5-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
5.2Robertson
Διὰ γὰρ τὸν συνόντα τούτοις Λόγον, καὶ ἡ κατὰ φύσιν φθορὰ τούτων οὐκ ἤγγιζε, καθὼς καὶ ἡ σοφία φησίν· ὁ θεὸς ἔκτισε τὸν ἄνθρωπον ἐπὶ ἀφθαρσία, καὶ εἰκόνα τῆς ἰδίας ἀἰδιότητος· φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον· τούτου δὲ γενομένου οἱ μὲν ἄνθρωποι ἀπέθνησκον, ἡ δὲ φθορὰ λοιπὸν κατʼ αὐτῶν ἤκμαζε, καὶ πλεῖον τοῦ κατὰ φύσιν ἰσχύουσα καθʼ ὅλου τοῦ γένους, ὅσῳ καὶ τὴν ἀπειλὴν τοῦ θείου διὰ τὴν παράβασιν τῆς ἐντολῆς κατʼ αὐτῶν προειλήφει.
Dia gar ton synonta toutois Logon, kai hē kata physin phthora toutōn ouk ēngize, kathōs kai hē sophia phēsin; ho theos ektise ton anthrōpon epi aphtharsia, kai eikona tēs idias aidiotētos; phthonǭ de diabolou thanatos eisēlthen eis ton kosmon; toutou de genomenou hoi men anthrōpoi apethnēskon, hē de phthora loipon katʼ autōn ēkmaze, kai pleion tou kata physin ischyousa kathʼ holou tou genous, hosǭ kai tēn apeilēn tou theiou dia tēn parabasin tēs entolēs katʼ autōn proeilēphei.
For because of the Word who was with them, even their natural corruption did not come near them, as Wisdom also says: “God created man for incorruption and as an image of his own eternity; but by the envy of the devil death entered into the world.” When this happened, human beings began to die, and corruption thereafter flourished against them, prevailing over the whole race with more than natural force, since it had the threat of the Deity against them because of the transgression of the commandment.
Notes and citation
Summary: Through the devil's envy death entered, and corruption prevailed over the whole human race beyond its natural force.
- Wis 2:23–24.
Extrabiblical texts: Wis 2:23-24 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Athanasius, Inc. 5.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-5-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
5.3Robertson
Καὶ γὰρ καὶ ἐν τοῖς πλημμελήμασιν οἱ ἄνθρωποι οὐκ ἄχρις ὅρων ὡρισμένων εἱστήκεισαν· ἀλλὰ κατʼ ὀλίγον ἐπεκτεινόμενοι, λοιπὸν καὶ εἰς ἄμετρον ἐληλύθασιν, ἐξ ἀρχῆς μὲν εὑρεταὶ τῆς κακίας γενόμενοι, καὶ καθʼ ἑαυτῶν τὸν θάνατον προκαλεσάμενοι καὶ τὴν φθοράν· ὕστερον δὲ εἰς ἀδικίαν ἐκτραπέντες καὶ παρανομίαν πᾶσαν ὑπερβαλόντες, καὶ μὴ ἐνʼ κακῷ στάμενοι, ἀλλὰ πάντα καινὰ καινοῖς ἐπινοοῦντες, ἀκόρεστοι περὶ τὸ ἁμαρτάνειν γεγόνασι.
Kai gar kai en tois plēmmelēmasin hoi anthrōpoi ouk achris horōn hōrismenōn heistēkeisan; alla katʼ oligon epekteinomenoi, loipon kai eis ametron elēlythasin, ex archēs men heuretai tēs kakias genomenoi, kai kathʼ heautōn ton thanaton prokalesamenoi kai tēn phthoran; hysteron de eis adikian ektrapentes kai paranomian pasan hyperbalontes, kai mē enʼ kakǭ stamenoi, alla panta kaina kainois epinoountes, akorestoi peri to hamartanein gegonasi.
For in their offenses human beings did not stop within fixed limits, but, extending themselves little by little, at last came to be beyond all measure. From the beginning they were inventors of wickedness and called down death and corruption upon themselves; later they turned aside to injustice and exceeded all lawlessness, and, not stopping at one evil but devising ever new evils upon new ones, they became insatiable in sinning.
Notes and citation
Summary: Human sin grew without limit, from the first invention of wickedness to insatiable lawlessness.
- “Not stopping at one evil”: the digital text reads ἐνʼ κακῷ, apparently for “one evil” (ἑνί); translated by sense.
Topics: Ethics
Cite (SBL): Athanasius, Inc. 5.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-5-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
5.4Robertson
Μοιχεῖαι μὲν γὰρ ἦσαν καὶ κλοπαὶ πανταχοῦ, φόνων δὲ καὶ ἁρπαγῶν πλήρης ἦν ἡ σύμπασα γῆ. καὶ νόμου μὲν οὐκ ἦν φροντὶς περὶ φθορᾶς καὶ ἀδικίας· πάντα δὲ τὰ κακὰ καθʼ ἕνα καὶ κοινῇ παρὰ πᾶσιν ἐπράττετο. Πόλεις μὲν κατὰ πόλεων ἐπολέμουν, καὶ ἔθνη κατὰ ἐθνῶν ἠγείρετο· διῄρητο δὲ πᾶσα ἡ οἰκουμένη στάσεσι καὶ μάχαις, ἑκάστου φιλονεικοῦντος ἐν τῷ παρανομεῖν.
Moicheiai men gar ēsan kai klopai pantachou, phonōn de kai harpagōn plērēs ēn hē sympasa gē. kai nomou men ouk ēn phrontis peri phthoras kai adikias; panta de ta kaka kathʼ hena kai koinę̄ para pasin epratteto. Poleis men kata poleōn epolemoun, kai ethnē kata ethnōn ēgeireto; dię̄rēto de pasa hē oikoumenē stasesi kai machais, hekastou philoneikountos en tǭ paranomein.
For there were adulteries and thefts everywhere, and the whole earth was full of murders and robberies. There was no concern for law regarding corruption and injustice, but every evil was done by each individually and by all in common. Cities warred against cities, and nations rose against nations; the whole inhabited world was torn apart by factions and battles, each vying with the other in lawlessness.
Notes and citation
Summary: Adultery, theft, murder, and war filled the whole world.
Topics: Ethics
Cite (SBL): Athanasius, Inc. 5.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-5-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
5.5Robertson
Οὐκ ἦν δὲ τούτων μακρὰν οὐδὲ τὰ παρὰ φύσιν ἀλλʼ ὡς εἶπεν ὁ τοῦ Χριστοῦ μάρτυς Ἀπόστολος· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν· ὁμοίως δὲ καὶ οἴ ἄῤῥενες, ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄῤῥενες ἐν ἄρσεσι τὴν ἀσχημοσύνην κατεργαζόμενοι, καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες.
Ouk ēn de toutōn makran oude ta para physin allʼ hōs eipen ho tou Christou martys Apostolos; hai te gar thēleiai autōn metēllaxan tēn physikēn chrēsin eis tēn para physin; homoiōs de kai oi arrhenes, aphentes tēn physikēn chrēsin tēs thēleias, exekauthēsan en tę̄ orexei autōn eis allēlous, arrhenes en arsesi tēn aschēmosynēn katergazomenoi, kai tēn antimisthian hēn edei tēs planēs autōn en heautois apolambanontes.
Nor were they far even from what is against nature; but, as the Apostle, the witness of Christ, said: “For their women exchanged natural relations for those against nature; and likewise the men, giving up natural relations with women, were inflamed in their desire for one another, men committing shameless acts with men, and receiving in themselves the due penalty for their error.”
Rom 1:26 (quotation, high confidence) · Rom 1:27 (quotation, high confidence)
Notes and citation
Summary: Humanity fell even into unnatural vice, as Paul describes in Romans 1.
- Rom 1:26–27.
Topics: Ethics
Cite (SBL): Athanasius, Inc. 5.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-5-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 6
6.1Robertson
Διὰ δὴ ταῦτα πλεῖον τοῦ θανάτου κρατήσαντος καὶ τῆς φθορᾶς παραμενούσης κατὰ τῶν ἀνθρώπων, τὸ μὲν τῶν ἀνθρώπων γένος ἐφθείρετο· ὁ δὲ λογικὸς καὶ κατʼ εἰκόνα γενόμενος ἄνθρωπος ἠφανίζετο· καὶ τὸ ὑπὸ τοῦ Θεοῦ γενόμενον ἔργον παραπώλλυτο.
Dia dē tauta pleion tou thanatou kratēsantos kai tēs phthoras paramenousēs kata tōn anthrōpōn, to men tōn anthrōpōn genos ephtheireto; ho de logikos kai katʼ eikona genomenos anthrōpos ēphanizeto; kai to hypo tou Theou genomenon ergon parapōllyto.
For these reasons, since death had gained the greater hold and corruption remained upon human beings, the human race was perishing; the rational human being, made in the image, was disappearing; and the work made by God was being destroyed.
Notes and citation
Summary: Under death and corruption the human race, made in God's image, was perishing.
Cite (SBL): Athanasius, Inc. 6.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.2Robertson
Καὶ γὰρ καὶ ὁ θάνατος, ὡς προεῖπον, νόμῳ λοιπὸν ἴσχυε καθʼ ἡμῶν· καὶ οὐχ οἷόν τε ἦν τὸν νόμον ἐκφυγεῖν, διὰ τὸ ὑπὸ Θεοῦ τεθεῖσθαι τοῦτον τῆς παραβάσεως χάριν· καὶ ἦν ἄτοπον ὁμοῦ καὶ ἀπρεπὲς τὸ γινόμενον ἀληθῶς.
Kai gar kai ho thanatos, hōs proeipon, nomǭ loipon ischye kathʼ hēmōn; kai ouch hoion te ēn ton nomon ekphygein, dia to hypo Theou tetheisthai touton tēs parabaseōs charin; kai ēn atopon homou kai aprepes to ginomenon alēthōs.
For death, as I said, from then on had legal power over us, and it was impossible to escape the law, since it had been laid down by God because of the transgression. And what was happening was truly both absurd and unfitting.
Notes and citation
Summary: Death held legal power over humanity by God's own law, which created a dilemma both absurd and unfitting.
Cite (SBL): Athanasius, Inc. 6.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.3Robertson
Ἄτοπον μὲν γὰρ ἦν εἰπόντα τὸν Θεὸν ψεύσασθαι, ὥστε νομοθετήσαντος αὐτοῦ θανάτῳ ἀποθνήσκειν τὸν ἄνθρωπον, εἰ παραβαίῃ τὴν ἐντολὴν, μετὰ τὴν παράβασιν μὴ ἀποθνήσκειν, ἀλλὰ λύεσθαι τὸν τούτου λόγον. οὐκ ἀληθὴς γὰρ ἦν ὁ Θεὸς, εἰ εἰπόντος αὐτοῦ ἀποθνήσκειν ἡμᾶς, μὴ ἀπέθνησκεν ὁ ἄνθρωπος.
Atopon men gar ēn eiponta ton Theon pseusasthai, hōste nomothetēsantos autou thanatǭ apothnēskein ton anthrōpon, ei parabaię̄ tēn entolēn, meta tēn parabasin mē apothnēskein, alla lyesthai ton toutou logon. ouk alēthēs gar ēn ho Theos, ei eipontos autou apothnēskein hēmas, mē apethnēsken ho anthrōpos.
It would have been absurd for God, having spoken, to prove false: that after he had legislated that man should die by death if he transgressed the commandment, man should not die after transgressing, but that God's word should be set aside. For God would not have been truthful if, when he had said that we should die, man did not die.
Gen 2:17 (allusion, high confidence)
Notes and citation
Summary: It would be absurd for God's word of death to be broken, for God would then be untruthful.
Cite (SBL): Athanasius, Inc. 6.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.4Robertson
Ἀπρεπὲς δὲ ἦν πάλιν τὰ ἅπαξ γενόμενα λογικὰ καὶ τοῦ Λόγου αὐτοῦ μετασχόντα παραπόλλυσθαι, καὶ πάλιν εἰς τὸ μὴ εἶναι διὰ τῆς φθορᾶς ἐπιστρέφειν.
Aprepes de ēn palin ta hapax genomena logika kai tou Logou autou metaschonta parapollysthai, kai palin eis to mē einai dia tēs phthoras epistrephein.
On the other hand, it would have been unfitting that beings once made rational and sharing in the Word himself should perish, and return again to non-existence through corruption.
Notes and citation
Summary: It would be unfitting for rational beings sharing in the Word to perish.
Cite (SBL): Athanasius, Inc. 6.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.5Robertson
Οὐκ ἄξιον γὰρ ἦν τῆς ἀγαθότητος τοῦ Θεοῦ τὰ ὑπʼ αὐτοῦ γενόμενα διαφθείρεσθαι, διὰ τὴν παρὰ τοῦ διαβόλου γενομένην τοῖς ἀνθρώποις ἀπάτην.
Ouk axion gar ēn tēs agathotētos tou Theou ta hypʼ autou genomena diaphtheiresthai, dia tēn para tou diabolou genomenēn tois anthrōpois apatēn.
For it was not worthy of God's goodness that what he had made should be destroyed through the deceit practiced on human beings by the devil.
Notes and citation
Summary: God's goodness could not let his work be destroyed by the devil's deceit.
Cite (SBL): Athanasius, Inc. 6.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.6Robertson
Ἄλλως τε καὶ τῶν ἀπρεπεστάτων ἦν τὴν τοῦ Θεοῦ τέχνην ἐν τοῖς ἀνθρώποις ἀφανίζεσθαι ἢ διὰ τὴν αὐτῶν ἀμέλειαν, ἢ διὰ τὴν τῶν δαιμόνων ἀπάτην.
Allōs te kai tōn aprepestatōn ēn tēn tou Theou technēn en tois anthrōpois aphanizesthai ē dia tēn autōn ameleian, ē dia tēn tōn daimonōn apatēn.
Besides, it would have been most unfitting of all that God's craftsmanship in human beings should vanish, whether through their own neglect or through the deceit of demons.
Notes and citation
Summary: It would be most unfitting for God's craftsmanship in humanity to vanish.
Cite (SBL): Athanasius, Inc. 6.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.7Robertson
Φθειρομένων τοίνυν τῶν λογικῶν καὶ παραπολλυμένων τῶν τοιούτων ἔργων, τί τὸν Θεὸν ἔδει ποιεῖν ἀγαθὸν ὄντα; ἀφεῖναι τὴν φθορὰν κατʼ αὐτῶν ἰσχεῖν, καὶ τὸν θάνατον αὐτῶν κρατεῖν; καὶ τίς ἡ χρεῖα τοῦ καὶ ἐξ ἀρχῆς αὐτὰ γενέσθαι; ἔδει γὰρ μὴ γενέσθαι, ἢ γενόμενα παραμεληθῆναι καὶ ἀπολέσθαι.
Phtheiromenōn toinyn tōn logikōn kai parapollymenōn tōn toioutōn ergōn, ti ton Theon edei poiein agathon onta? apheinai tēn phthoran katʼ autōn ischein, kai ton thanaton autōn kratein? kai tis hē chreia tou kai ex archēs auta genesthai? edei gar mē genesthai, ē genomena paramelēthēnai kai apolesthai.
So, as rational beings were being corrupted and such works were perishing, what was God, being good, to do? Let corruption prevail over them and death hold them fast? Then what need was there for them to come into being in the first place? They ought rather not to have come into being than, having come into being, to be neglected and perish.
Notes and citation
Summary: What was the good God to do: let his rational creatures perish, which would make their creation pointless?
Cite (SBL): Athanasius, Inc. 6.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.8Robertson
Ἀσθένεια γὰρ μᾶλλον καὶ οὐκ ἀγαθότης ἐκ τῆς ἀμελείας γινώσκεται τοῦ Θεοῦ, εἰ ποιήσας παρορᾷ φθαρῆναι τὸ ἑαυτοῦ ἔργον, ἥπερ εἰ μὴ πεποιήκει κατὰ τὴν ἀρχὴν τὸν ἄνθρωπον.
Astheneia gar mallon kai ouk agathotēs ek tēs ameleias ginōsketai tou Theou, ei poiēsas parorą phtharēnai to heautou ergon, hēper ei mē pepoiēkei kata tēn archēn ton anthrōpon.
For weakness rather than goodness would be seen in God's neglect, if after making his work he allowed it to be corrupted, rather than if he had not made man in the beginning.
Notes and citation
Summary: Neglecting his own work would show weakness in God rather than goodness.
Cite (SBL): Athanasius, Inc. 6.8 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-8).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.9Robertson
Μὴ ποιήσαντος μὲν γὰρ οὐκ ἦν ὁ λογιζόμενος τὴν ἀσθένειαν, ποιήσαντος δὲ καὶ εἰς τὸ εἶναι κτίσαντος, ἀτοπώτατον ἦν ἀπόλλυσθαι τὰ ἔργα, καὶ μάλιστα ἐπʼ ὄψει τοῦ πεποιηκότος.
Mē poiēsantos men gar ouk ēn ho logizomenos tēn astheneian, poiēsantos de kai eis to einai ktisantos, atopōtaton ēn apollysthai ta erga, kai malista epʼ opsei tou pepoiēkotos.
For if he had not made them, there would have been no one to reckon it weakness; but since he had made them and created them into being, it would have been most absurd for the works to perish, and especially before the eyes of their Maker.
Notes and citation
Summary: Having made humans, God could not let them perish before his eyes.
Cite (SBL): Athanasius, Inc. 6.9 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-9).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
6.10Robertson
Οὐκοῦν ἔδει τοὺς ἀνθρώπους μὴ ἀφιέναι φέρεσθαι τῇ φθορᾷ, διὰ τὸ ἀπρεπὲς καὶ ἀνάξιον εἶναι τοῦτο τῆς τοῦ Θεοῦ ἀγαθότητος.
Oukoun edei tous anthrōpous mē aphienai pheresthai tę̄ phthorą, dia to aprepes kai anaxion einai touto tēs tou Theou agathotētos.
So it was necessary not to let human beings be carried off by corruption, because this would be unfitting and unworthy of God's goodness.
Notes and citation
Summary: God's goodness required that humanity not be left to corruption.
Cite (SBL): Athanasius, Inc. 6.10 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-6-10).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 7
7.1Robertson
Ἀλλʼ ὥσπερ ἔδει τοῦτο γενέσθαι, οὕτως καὶ ἐκ τῶν ἐναντίων πάλιν ἀντίκειται τὸ πρὸς τὸν Θεὸν εὔλογον, ὥστε ἀληθῇ φανῆναι τὸν Θεὸν ἐν τῇ περὶ τοῦ θανάτου νομοθεσία· ἄτοπον γὰρ ἦν διὰ τὴν ἡμῶν ὠφέλειαν καὶ διαμονὴν ψεύστην φανῆναι τὸν τῆς ἀληθείας Πατέρα Θεόν.
Allʼ hōsper edei touto genesthai, houtōs kai ek tōn enantiōn palin antikeitai to pros ton Theon eulogon, hōste alēthę̄ phanēnai ton Theon en tę̄ peri tou thanatou nomothesia; atopon gar ēn dia tēn hēmōn ōpheleian kai diamonēn pseustēn phanēnai ton tēs alētheias Patera Theon.
But just as this had to be so, on the other side again stands what is reasonable with respect to God: that God should appear truthful in his law concerning death. For it would have been absurd for God, the Father of truth, to appear a liar for our benefit and preservation.
Notes and citation
Summary: Yet God must also remain truthful in his law concerning death.
Cite (SBL): Athanasius, Inc. 7.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-7-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
7.2Robertson
Τί οὖν ἔδει καὶ περὶ τούτου γενέσθαι ἡ ποιῆσαι τὸν Θεόν; μετάνοιαν ἐπὶ τῇ παραβάσει τοὺς ἀνθρώπους ἀπαιτῆσαι; τοῦτο γὰρ ἄν τις ἄξιον φήσειε Θεοῦ, λέγων, ὅτι ὥσπερ ἐκ τῆς παραβάσεως εἰς φθορὰν γεγόνασιν, οὕτως ἐκ τῆς μετανοίας γένοιντο πάλιν ἂν εἰς ἀφθαρσίαν.
Ti oun edei kai peri toutou genesthai hē poiēsai ton Theon? metanoian epi tę̄ parabasei tous anthrōpous apaitēsai? touto gar an tis axion phēseie Theou, legōn, hoti hōsper ek tēs parabaseōs eis phthoran gegonasin, houtōs ek tēs metanoias genointo palin an eis aphtharsian.
What then was to happen in this matter, or what was God to do? Demand repentance from human beings for the transgression? Someone might say this was worthy of God, arguing that as they had come to corruption from transgression, so from repentance they might come again to incorruption.
Notes and citation
Summary: Athanasius considers whether repentance alone could restore humanity.
Cite (SBL): Athanasius, Inc. 7.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-7-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
7.3Robertson
Ἀλλʼ ἡ μετάνοια οὔτε τὸ εὔλογον τὸ πρὸς τὸν Θεὸν ἐφύλαττεν· ἔμενε γὰρ πάλιν οὐκ ἀληθὴς, μὴ κρατου ἐν τῷ θανάτῳ τῶν ἀνθρώπων· οὔτε δὲ ἡ μετάνοια ἀπὸ τῶν κατὰ φύσιν ἀνακαλεῖται, ἀλλὰ μόνον παύει τῶν ἁμαρτημάτων.
Allʼ hē metanoia oute to eulogon to pros ton Theon ephylatten; emene gar palin ouk alēthēs, mē kratou en tǭ thanatǭ tōn anthrōpōn; oute de hē metanoia apo tōn kata physin anakaleitai, alla monon pauei tōn hamartēmatōn.
But repentance would neither have preserved what is reasonable with respect to God, for he would again have remained untruthful if human beings were not held in death; nor does repentance recall them from what is according to nature, but it only makes them cease from sins.
Notes and citation
Summary: Repentance would neither keep God truthful nor undo natural corruption; it only stops sinning.
- The digital text is truncated at “held” (κρατου…); translated by sense (“if human beings were not held”).
Cite (SBL): Athanasius, Inc. 7.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-7-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
7.4Robertson
Εἰ μὲν οὖν μόνον ἦν πλημμέλημα καὶ μὴ φθορᾶς ἐπακολούθησις, καλῶς ἂν ἦν ἡ μετάνοια. εἰ δὲ ἅπαξ προλαβούσης τῆς παραβάσεως, εἰς τὴν κατὰ φύσιν φθορὰν ἐκρατοῦντο οἱ ἄνθρωποι, καὶ τὴν τοῦ κατʼ εἰκόνα χάριν ἀφαιρεθέντες ἦσαν, τί ἄλλο ἔδει γενέσθαι; ἢ τίνος ἦν χρεία πρὸς τὴν τοιαύτην χάριν καὶ ἀνάκλησιν, ἢ τοῦ καὶ κατὰ τὴν ἀρχὴν ἐκ τοῦ μὴ ὄντος πεποιηκότος τὰ ὅλα τοῦ Θεοῦ Λόγου;
Ei men oun monon ēn plēmmelēma kai mē phthoras epakolouthēsis, kalōs an ēn hē metanoia. ei de hapax prolabousēs tēs parabaseōs, eis tēn kata physin phthoran ekratounto hoi anthrōpoi, kai tēn tou katʼ eikona charin aphairethentes ēsan, ti allo edei genesthai? ē tinos ēn chreia pros tēn toiautēn charin kai anaklēsin, ē tou kai kata tēn archēn ek tou mē ontos pepoiēkotos ta hola tou Theou Logou?
If, then, there had been only an offense and not the consequence of corruption, repentance would have been well enough. But if, once the transgression had come first, human beings were held fast in natural corruption and had been deprived of the grace of being in the image, what else was to happen? Or whom did such grace and recalling need, but the Word of God, who in the beginning also made the universe out of nothing?
Notes and citation
Summary: Since humanity had lost the grace of the image and fallen into corruption, only the creating Word could restore it.
Topics: Christology
Cite (SBL): Athanasius, Inc. 7.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-7-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
7.5Robertson
Αὐτοῦ γὰρ ἦν πάλιν καὶ τὸ φθαρτὸν εἰς ἀφθαρσίαν ἐνεγκεῖν, καὶ τὸ ὑπὲρ πάντων εὔλογον ἀποσῶσαι πρὸς τὸν Πατέρα. Λόγος γὰρ ὢν τοῦ Πατρὸς καὶ ὑπὲρ πάντας ὤν, ἀκολούθως καὶ ἀνακτίσαι τὰ ὅλα μόνος ἦν δυνατὸς καὶ ὑπὲρ πάντων παθεῖν καὶ πρεσβεῦσαι περὶ πάντων ἱκανὸς πρὸς τὸν Πατέρα.
Autou gar ēn palin kai to phtharton eis aphtharsian enenkein, kai to hyper pantōn eulogon aposōsai pros ton Patera. Logos gar ōn tou Patros kai hyper pantas ōn, akolouthōs kai anaktisai ta hola monos ēn dynatos kai hyper pantōn pathein kai presbeusai peri pantōn hikanos pros ton Patera.
For it was his, again, both to bring the corruptible to incorruption and to preserve for the Father what is reasonable with respect to all. For being the Word of the Father and above all, he alone was consequently able to re-create the universe, and was fit to suffer on behalf of all and to intercede for all with the Father.
Notes and citation
Summary: Only the Word, above all things, could re-create all, suffer for all, and intercede for all with the Father.
Topics: Christology
Cite (SBL): Athanasius, Inc. 7.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-7-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 8
8.1Robertson
Τούτου δὴ ἕνεκεν ὁ ἀσώματος καὶ ἄφθαρτος καὶ ἄϋλος τοῦ Θεοῦ Λόγος παραγίνεται εἰς τὴν ἡμετέραν χώραν, οὔτι γε μακρὰν ὢν πρότερον. οὐδὲν γὰρ αὐτοῦ κενὸν ὑπολέλειπται τῆς κτίσεως μέρος· πάντα δὲ διὰ πάντων πεπλήρωκεν αὐτὸς συνὼν τῷ ἑαυτοῦ Πατρί. ἀλλὰ παραγίνεται συγκαταβαίνων τῇ εἰς ἡμᾶς αὐτοῦ φιλανθρωπίᾳ καὶ ἐπιφανείᾳ.
Toutou dē heneken ho asōmatos kai aphthartos kai aÿlos tou Theou Logos paraginetai eis tēn hēmeteran chōran, outi ge makran ōn proteron. ouden gar autou kenon hypoleleiptai tēs ktiseōs meros; panta de dia pantōn peplērōken autos synōn tǭ heautou Patri. alla paraginetai synkatabainōn tę̄ eis hēmas autou philanthrōpią kai epiphaneią.
For this reason the bodiless, incorruptible, and immaterial Word of God comes into our region, although he was not far from us before. For no part of creation has been left empty of him; he has filled all things everywhere, while remaining with his own Father. But he comes, stooping down in his love for humankind and his appearing to us.
Notes and citation
Summary: The Word, who fills all things, comes into our world by stooping down in love.
Topics: Christology
Cite (SBL): Athanasius, Inc. 8.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-8-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
8.2Robertson
Καὶ ἰδὼν τὸ λογικὸν ἀπολλύμενον γένος, καὶ τὸν θάνατον κατʼ αὐτῶν βασιλεύοντα τῇ φθορᾳ· ὁρῶν δὲ καὶ τὴν ἀπειλὴν τῆς παραβάσεως διακρατοῦσαν τὴν καθʼ ἡμῶν φθοράν· καὶ ὅτι ἄτοπον ἦν πρὸ τοῦ πληρωθῆναι τὸν νόμον λυθῆναι· ὁρῶν δὲ καὶ τὸ ἀπρεπὲς ἐν τῷ συμβεβηκότι, ὅτι ὧν αὐτὸς ἦν δημιουργὸς, ταῦτα παρηφανίζετο· ὁρῶν δὲ καὶ τὴν τῶν ἀνθρώπων ὑπερβάλλουσαν κακίαν, ὅτι κατʼ ὀλίγον καὶ ἀφόρητον αὐτὴν ηὔξησαν καθʼ ἑαυτῶν· ὁρῶν δὲ καὶ τὸ ὑπεύθυνον πάντων τῶν ἀνθρώπων πρὸς τὸν θάνατον· ἐλεήσας τὸ γένος ἡμῶν, καὶ τὴν ἀσθένειαν ἡμῶν οἰκτειρήσας, καὶ τῇ φθορᾷ ἡμῶν συγκαταβάς, καὶ τὴν τοῦ θανάτου κράτησιν οὐκ ἐνεγκών, ἵνα μὴ τὸ γενόμενον ἀπόληται καὶ εἰς ἀργὸν τοῦ Πατρὸς τὸ εἰς ἀνθρώπους ἔργον αὐτοῦ γένηται, λαμβάνει ἑαυτῷ σῶμα, καὶ τοῦτο οὐκ ἀλλότριον τοῦ ἡμετέρου.
Kai idōn to logikon apollymenon genos, kai ton thanaton katʼ autōn basileuonta tę̄ phthorą; horōn de kai tēn apeilēn tēs parabaseōs diakratousan tēn kathʼ hēmōn phthoran; kai hoti atopon ēn pro tou plērōthēnai ton nomon lythēnai; horōn de kai to aprepes en tǭ symbebēkoti, hoti hōn autos ēn dēmiourgos, tauta parēphanizeto; horōn de kai tēn tōn anthrōpōn hyperballousan kakian, hoti katʼ oligon kai aphorēton autēn ēuxēsan kathʼ heautōn; horōn de kai to hypeuthynon pantōn tōn anthrōpōn pros ton thanaton; eleēsas to genos hēmōn, kai tēn astheneian hēmōn oikteirēsas, kai tę̄ phthorą hēmōn synkatabas, kai tēn tou thanatou kratēsin ouk enenkōn, hina mē to genomenon apolētai kai eis argon tou Patros to eis anthrōpous ergon autou genētai, lambanei heautǭ sōma, kai touto ouk allotrion tou hēmeterou.
He saw the rational race perishing, and death reigning over them through corruption. He saw also that the threat of the transgression kept corruption in force against us, and that it would be absurd for the law to be dissolved before it was fulfilled. He saw also the unfittingness of what had happened, that the very things of which he was the Maker were disappearing. He saw also the surpassing wickedness of human beings, that little by little they had increased it against themselves beyond bearing. He saw also that all human beings were liable to death. Having mercy on our race, pitying our weakness, stooping down to our corruption, and not enduring the dominion of death, so that what had been made should not perish and the Father's work in humankind should not come to nothing, he takes to himself a body, and that not foreign to our own.
Notes and citation
Summary: Seeing humanity's ruin and liability to death, the Word in mercy takes a body like ours.
Topics: Christology
Cite (SBL): Athanasius, Inc. 8.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-8-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
8.3Robertson
Οὐ γὰρ ἀπλῶς ἠθέλησεν ἐν σώματι γενέσθαι, οὐδὲ μόνον ἤθελε φανῆναι· ἐδύνατο γὰρ, εἰ μόνον ἤθελε φανῆναι, καὶ διʼ ἑτέρου κρείττονος τὴν θεοφάνειαν αὐτοῦ ποιήσασθαι· ἀλλὰ λαμβάνει τὸ ἡμέτερον, καὶ τοῦτο οὐχ ἀπλῶς, ἀλλʼ ἐξ ἀχράντου καὶ ἀμιάντου ἀνδρὸς ἀπείρου παρθένου, καθαρὸν καὶ ὄντως ἀμιγὲς τῆς ἀνδρῶν συνουσίας. αὐτὸς γὰρ δυνατὸς ὧν καὶ δημιουργὸς τῶν ὅλων, ἐν τῇ Παρθένῳ κατασκευάζει ἑαυτῷ ναὸν τὸ σῶμα, καὶ ἰδιοποιεῖται τοῦτο ὥσπερ ὄργανον, ἐν αὐτῷ γνωριζόμενος καὶ ἐνοικῶν.
Ou gar aplōs ēthelēsen en sōmati genesthai, oude monon ēthele phanēnai; edynato gar, ei monon ēthele phanēnai, kai diʼ heterou kreittonos tēn theophaneian autou poiēsasthai; alla lambanei to hēmeteron, kai touto ouch aplōs, allʼ ex achrantou kai amiantou andros apeirou parthenou, katharon kai ontōs amiges tēs andrōn synousias. autos gar dynatos hōn kai dēmiourgos tōn holōn, en tę̄ Parthenǭ kataskeuazei heautǭ naon to sōma, kai idiopoieitai touto hōsper organon, en autǭ gnōrizomenos kai enoikōn.
For he did not simply will to be in a body, nor did he will only to appear; for if he had willed only to appear, he could have made his divine appearing through some other, nobler means. But he takes what is ours, and that not simply, but from a spotless and undefiled virgin who knew no man, a body pure and truly untouched by intercourse with men. For being powerful and the Maker of the universe, he prepares for himself in the Virgin a temple, the body, and makes it his own as an instrument, being made known in it and dwelling in it.
Notes and citation
Summary: The Word took a real body from a pure virgin, making it his temple and instrument.
Notes on the original text
- Digital text corrected (dropped letter in the digital text): καὶ δʼ ἑτέρου → καὶ διʼ ἑτέρου.
Topics: Christology
Cite (SBL): Athanasius, Inc. 8.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-8-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
8.4Robertson
Καὶ οὕτως ἀπὸ τῶν ἡμετέρων τὸ ὅμοιον λαβών, διὰ τὸ πάντας ὑπευθύνους εἶναι τῇ τοῦ θανάτου φθορᾷ, ἀντὶ πάντων αὐτὸ θανάτῳ παραδιδοὺς, προσῆγε τῷ Πατρί, καὶ τοῦτο φιλανθρώπως ποιῶν, ἵνα ὡς μὲν πάντων ἀποθανόντων ἐν αὐτῷ λυθῇ ὁ κατὰ τῆς φθορᾶς τῶν ἀνθρώπων νόμος (ἄτε δὴ πληρωθείσης τῆς ἐξουσίας ἐν τῷ κυριακῷ σώματι, καὶ μηκέτι χώραν ἔχοντος κατὰ τῶν ὁμοίων ἀνθρώπων)· ὡς δὲ εἰς φθορὰν ἀναστρέψαντας τοὺς ἀνθρώπους πάλιν εἰς τὴν ἀφθαρσίαν ἐπιστρέψῃ, καὶ ζωοποιήσῃ τούτους ἀπὸ τοῦ θανάτου, τῇ τοῦ σώματος ἰδιοποιήσει, καὶ τῇ τῆς ἀναστάσεως χάριτι, τὸν θάνατον ἀπʼ αὐτῶν ὡς καλάμην ἀπὸ πυρὸς ἐξαφανίζων.
Kai houtōs apo tōn hēmeterōn to homoion labōn, dia to pantas hypeuthynous einai tę̄ tou thanatou phthorą, anti pantōn auto thanatǭ paradidous, prosēge tǭ Patri, kai touto philanthrōpōs poiōn, hina hōs men pantōn apothanontōn en autǭ lythę̄ ho kata tēs phthoras tōn anthrōpōn nomos (ate dē plērōtheisēs tēs exousias en tǭ kyriakǭ sōmati, kai mēketi chōran echontos kata tōn homoiōn anthrōpōn); hōs de eis phthoran anastrepsantas tous anthrōpous palin eis tēn aphtharsian epistrepsę̄, kai zōopoiēsę̄ toutous apo tou thanatou, tę̄ tou sōmatos idiopoiēsei, kai tę̄ tēs anastaseōs chariti, ton thanaton apʼ autōn hōs kalamēn apo pyros exaphanizōn.
And so, taking from what is ours a body like ours, because all were liable to the corruption of death, he gave it over to death in place of all, and offered it to the Father. And he did this out of love for humankind, so that, on the one hand, since all died in him, the law concerning the corruption of human beings might be abolished (its power having been spent on the Lord's body, and no longer having room against human beings like him); and, on the other, so that he might turn back to incorruption human beings who had turned back to corruption, and bring them to life from death, by making the body his own and by the grace of the resurrection, making death vanish from them like straw from fire.
2 Cor 5:14 (allusion, medium confidence)
Notes and citation
Summary: The Word gave his body to death for all, so that the law of death was spent and humans might be brought back to incorruption.
- “Since all died in him”: compare 2 Cor 5:14.
Notes on the original text
- Digital text corrected (OCR: η for υ): πηρὸς → πυρὸς.
Topics: Christology
Cite (SBL): Athanasius, Inc. 8.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-8-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 9
9.1Robertson
Συνιδὼν γὰρ ὁ Λόγος ὅτι ἄλλως οὐκ ἂν λυθείη τῶν ἀνθρώπων ἡ φθορὰ, εἰ μὴ διὰ τοῦ πάντως ἀποθανεῖν, οὐχ οἷόν τε δὲ ἦν τὸν Λόγον ἀποθανεῖν ἀθάνατον ὄντα καὶ τοῦ Πατρὸς Υἱόν, τούτου ἕνεκεν τὸ δυνάμενον ἀποθανεῖν ἑαυτῷ λαμβάνει σῶμα, ἵνα τοῦτο τοῦ ἐπὶ πάντων Λόγου μεταλαβὸν ἀντὶ πάντων ἱκανὸν γένηται τῷ θανάτῳ, καὶ διὰ τὸν ἐνοικήσαντα Λόγον, ἄφθαρτον διαμείνῃ, καὶ λοιπὸν ἀπὸ πάντων ἡ φθορὰ παύσηται τῇ τῆς ἀναστάσεως χάριτι. ὅθεν ὡς ἱερεῖον καὶ θῦμα παντὸς ἐλεύθερον σπίλου, ὃ αὐτὸς ἑαυτῷ ἔλαβε σῶμα προσάγων εἰς θάνατον, ἀπὸ πάντων εὐθὺς τῶν ὁμοίων ἠφάνιζε τὸν θάνατον τῇ προσφορᾷ τοῦ καταλλήλου.
Synidōn gar ho Logos hoti allōs ouk an lytheiē tōn anthrōpōn hē phthora, ei mē dia tou pantōs apothanein, ouch hoion te de ēn ton Logon apothanein athanaton onta kai tou Patros Huion, toutou heneken to dynamenon apothanein heautǭ lambanei sōma, hina touto tou epi pantōn Logou metalabon anti pantōn hikanon genētai tǭ thanatǭ, kai dia ton enoikēsanta Logon, aphtharton diameinę̄, kai loipon apo pantōn hē phthora pausētai tę̄ tēs anastaseōs chariti. hothen hōs hiereion kai thyma pantos eleutheron spilou, ho autos heautǭ elabe sōma prosagōn eis thanaton, apo pantōn euthys tōn homoiōn ēphanize ton thanaton tę̄ prosphorą tou katallēlou.
For the Word perceived that the corruption of human beings could not be undone except by dying; yet it was not possible for the Word to die, being immortal and the Son of the Father. For this reason he takes to himself a body capable of dying, so that, sharing in the Word who is above all, it might be sufficient to die on behalf of all, and because of the Word who had come to dwell in it might remain incorruptible, and so that thereafter corruption might cease from all by the grace of the resurrection. So, offering to death the body he had taken for himself as an offering and a sacrifice free from every stain, he at once put away death from all his fellows by the offering of an equivalent.
Notes and citation
Summary: The immortal Word took a mortal body so that, offered as a spotless sacrifice, it might die for all and abolish death.
Notes on the original text
- Digital text corrected (garbled word and repeated word ending in the digital text): διιὶ τοῦ πάντως ἀποθανεῖν θανεῖν → διὰ τοῦ πάντως ἀποθανεῖν.
Topics: Christology
Cite (SBL): Athanasius, Inc. 9.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-9-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
9.2Robertson
Ὑπὲρ πάντας γὰρ ὢν ὁ Λόγος τοῦ Θεοῦ εἰκότως τὸν ἑαυτοῦ ναὸν καὶ τὸ σωματικὸν ὄργανον προσάγων ἀντίψυχον ὑπὲρ πάντων, ἐπλήρου τὸ ὀφειλόμενον ἐν τῷ θανάτῳ· καὶ 〈οὕτως συνὼν〉 διὰ τοῦ ὁμοίου τοῖς πᾶσιν ὁ ἄφθαρτος τοῦ Θεοῦ Υἱὸς, εἰκότως τοὺς πάντας ἐνέδυσεν ἀφθαρσίαν ἐν τῇ περὶ τῆς ἀναστάσεως ἐπαγγελίᾳ. καὶ αὐτὴ γὰρ ἡ ἐν τῷ θανάτῳ φθορὰ κατὰ τῶν ἀνθρώπων οὐκέτι χώραν ἔχει διὰ τὸν ἐνοικήσαντα Λόγον ἐν τούτοις διὰ τοῦ ἑνός σώματος.
Hyper pantas gar ōn ho Logos tou Theou eikotōs ton heautou naon kai to sōmatikon organon prosagōn antipsychon hyper pantōn, eplērou to opheilomenon en tǭ thanatǭ; kai 〈houtōs synōn〉 dia tou homoiou tois pasin ho aphthartos tou Theou Huios, eikotōs tous pantas enedysen aphtharsian en tę̄ peri tēs anastaseōs epangelią. kai autē gar hē en tǭ thanatǭ phthora kata tōn anthrōpōn ouketi chōran echei dia ton enoikēsanta Logon en toutois dia tou henos sōmatos.
For the Word of God, being above all, fittingly offered his own temple and bodily instrument as a ransom for the life of all, and paid the debt in his death. And so, united with all through a body like theirs, the incorruptible Son of God fittingly clothed all with incorruption by the promise of the resurrection. For the very corruption in death no longer has room against human beings, because of the Word who has come to dwell in them through the one body.
Notes and citation
Summary: The Word paid humanity's debt by offering his body, and so clothed all with incorruption.
- “Ransom for the life” renders ἀντίψυχον. The words “and so, united with” are the edition's addition.
Topics: Christology
Cite (SBL): Athanasius, Inc. 9.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-9-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
9.3Robertson
Καὶ ὥσπερ μεγάλου βασιλέως εἰσελθόντος εἴς τινα πόλιν μεγάλην, καὶ οἰκήσαντος εἰς μίαν τῶν ἐν αὐτῇ οἰκιῶν, πάντως ἡ τοιαύτη πόλις τιμῆς πολλῆς καταξιοῦται, καὶ οὐκέτι τις ἐχθρὸς αὐτὴν οὔτε λῃστὴς ἐπιβαίνων καταστρέφει, πάσης δὲ μᾶλλον ἐπιμελείας ἀξιοῦται διὰ τὸν εἰς μίαν αὐτῆς οἰκίαν οἰκήσαντα βασιλέα· οὕτως καὶ ἐπὶ τοῦ πάντων Βασιλέως γέγονεν.
Kai hōsper megalou basileōs eiselthontos eis tina polin megalēn, kai oikēsantos eis mian tōn en autę̄ oikiōn, pantōs hē toiautē polis timēs pollēs kataxioutai, kai ouketi tis echthros autēn oute lę̄stēs epibainōn katastrephei, pasēs de mallon epimeleias axioutai dia ton eis mian autēs oikian oikēsanta basilea; houtōs kai epi tou pantōn Basileōs gegonen.
And as when a great king enters some great city and dwells in one of its houses, such a city is surely counted worthy of great honor, and no enemy or bandit any longer attacks and overthrows it, but it is rather thought worthy of every care because of the king who dwells in one of its houses; so too it has happened with the King of all.
Notes and citation
Summary: As a king dwelling in one house protects a whole city, so it is with the King of all.
Cite (SBL): Athanasius, Inc. 9.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-9-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
9.4Robertson
Ἐλθόντος γὰρ αὐτοῦ ἐπὶ τὴν ἡμετέραν χώραν, καὶ οἰκήσαντος εἰς ἕν τῶν ὁμοίων σῶμα, λοιπὸν πᾶσα ἡ κατὰ τῶν ἀνθρώπων παρὰ τῶν ἐχθρῶν ἐπιβουλὴ πέπαυται, καὶ ἡ τοῦ θανάτου ἠφάνισται φθορὰ ἡ πάλαι κατʼ αὐτῶν ἰσχύουσα. παραπωλώλει γὰρ ἄν τὸ τῶν ἀνθρώπων γένος, εἰ μὴ ὁ πάντων δεσπότης καὶ Σωτὴρ τοῦ Θεοῦ Υἱὸς παρεγεγόνει πρὸς τὸ τοῦ θανάτου τέλος.
Elthontos gar autou epi tēn hēmeteran chōran, kai oikēsantos eis hen tōn homoiōn sōma, loipon pasa hē kata tōn anthrōpōn para tōn echthrōn epiboulē pepautai, kai hē tou thanatou ēphanistai phthora hē palai katʼ autōn ischyousa. parapōlōlei gar an to tōn anthrōpōn genos, ei mē ho pantōn despotēs kai Sōtēr tou Theou Huios paregegonei pros to tou thanatou telos.
For now that he has come into our region and dwelt in one body like ours, every plot of enemies against human beings has ceased, and the corruption of death, which formerly prevailed against them, has vanished. For the human race would have perished utterly, had not the Lord and Savior of all, the Son of God, come to put an end to death.
Notes and citation
Summary: The Son's dwelling in one human body ended the enemies' plots and the power of death over all.
Topics: Christology
Cite (SBL): Athanasius, Inc. 9.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-9-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 10
10.0Robertson
Πρέπον δὲ καὶ μάλιστα τῇ ἀγαθότητι τοῦ Θεοῦ ἀληθῶς τὸ μέγα τοῦτο ἔργον.
Prepon de kai malista tę̄ agathotēti tou Theou alēthōs to mega touto ergon.
And this great work was truly fitting, above all, to the goodness of God.
Notes and citation
Summary: The Word's saving work was supremely fitting to God's goodness.
- This short sentence stands before section 1 of chapter 10 in the edition; it is kept as a separate passage (10.0).
Cite (SBL): Athanasius, Inc. 10.0 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-0).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
10.1Robertson
Εἰ γὰρ βασιλεὺς κατασκευάσας οἰκίαν ἢ πόλιν, καὶ ταύτην ἐξ ἀμελείας τῶν ἐνοικούντων πολεμουμένην ὑπὸ λῃστῶν τὸ σύνολον οὐ παρορᾷ, ἀλλʼ ὡς ἴδιον ἔργον ἐκδικεῖ καὶ περισώζει, οὐκ εἰς τὴν τῶν ἐνοικούντων ἀμέλειαν ἀφορῶν, ἀλλʼ εἰς τὸ ἑαυτοῦ πρέπον· πολλῷ πλέον ὁ τοῦ παναγάθου Θεὸς Λόγος Πατρός, εἰς φθορὰν κατερχόμενον τὸ διʼ αὐτοῦ γενόμενον τῶν ἀνθρώπων γένος οὐ παρεῖδεν· ἀλλὰ τὸν μὲν συμβεβηκότα θάνατον ἀπήλειψε διὰ τῆς προσφορᾶς τοῦ ἰδίου σώματος, τὴν δὲ ἀμέλειαν αὐτῶν διωρθώσατο τῇ ἑαυτοῦ διδασκαλία, πάντα τὰ τῶν ἀνθρώπων διὰ τῆς ἑαυτοῦ δυνάμεως κατορθώσας.
Ei gar basileus kataskeuasas oikian ē polin, kai tautēn ex ameleias tōn enoikountōn polemoumenēn hypo lę̄stōn to synolon ou parorą, allʼ hōs idion ergon ekdikei kai perisōzei, ouk eis tēn tōn enoikountōn ameleian aphorōn, allʼ eis to heautou prepon; pollǭ pleon ho tou panagathou Theos Logos Patros, eis phthoran katerchomenon to diʼ autou genomenon tōn anthrōpōn genos ou pareiden; alla ton men symbebēkota thanaton apēleipse dia tēs prosphoras tou idiou sōmatos, tēn de ameleian autōn diōrthōsato tę̄ heautou didaskalia, panta ta tōn anthrōpōn dia tēs heautou dynameōs katorthōsas.
For if a king who has built a house or a city does not neglect it when, through the carelessness of those who live in it, it is attacked by bandits, but avenges and saves it as his own work, looking not to the carelessness of its inhabitants but to what befits himself; much more did God the Word of the all-good Father not neglect the human race made through him as it went down to corruption. He blotted out the death that had befallen them by the offering of his own body, and corrected their carelessness by his own teaching, setting right all that concerned human beings by his own power.
Notes and citation
Summary: Like a king defending his city, the Word blotted out death by offering his body and corrected human neglect by his teaching.
Notes on the original text
- Digital text corrected (dropped letter in the digital text; garbled preposition in the digital text; truncated word in the digital text): τὸ δέʼ αὐτοῦ → τὸ διʼ αὐτοῦ; θάνα ἀπήλειψε → θάνατον ἀπήλειψε; τοῦ δίου σώματος → τοῦ ἰδίου σώματος.
Topics: Christology
Cite (SBL): Athanasius, Inc. 10.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
10.2Robertson
Ταῦτα δὲ καὶ παρὰ τῶν αὐτοῦ τοῦ Σωτῆρος θεολόγων ἀνδρῶν πιστοῦσθαί τις δύναται ἐντυγχάνων τοῖς ἐκείνων γράμμασιν, ἢ φασιν· Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς κρίναντας τοῦτο, ὅτι εἰ εἶς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον· καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα ἡμεῖς μηκέτι ἑαυτοῖς ζῶμεν, ἀλλὰ τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἀναστάντι ἐκ νεκρῶν, τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ· καὶ πάλιν· Τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον βλέπομεν Ιησοῦν, διὰ τὸ πάθημα τοῦ θανάτου δόξη καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
Tauta de kai para tōn autou tou Sōtēros theologōn andrōn pistousthai tis dynatai entynchanōn tois ekeinōn grammasin, ē phasin; Hē gar agapē tou Christou synechei hēmas krinantas touto, hoti ei eis hyper pantōn apethanen, ara hoi pantes apethanon; kai hyper pantōn apethanen, hina hēmeis mēketi heautois zōmen, alla tǭ hyper hēmōn apothanonti kai anastanti ek nekrōn, tǭ Kyriǭ hēmōn Iēsou Christǭ; kai palin; Ton de brachy ti parʼ angelous ēlattōmenon blepomen Iēsoun, dia to pathēma tou thanatou doxē kai timę̄ estephanōmenon, hopōs chariti Theou hyper pantos geusētai thanatou.
One can be assured of this also from the Savior's own inspired men who spoke of God, by reading their writings, where they say: “For the love of Christ constrains us, since we have concluded this: that if one died for all, then all died; and he died for all, so that we might no longer live for ourselves, but for him who died and rose from the dead for us,” our Lord Jesus Christ. And again: “But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.”
2 Cor 5:14 (quotation, high confidence) · 2 Cor 5:15 (quotation, high confidence) · Heb 2:9 (quotation, high confidence)
Notes and citation
Summary: Paul and Hebrews confirm that Christ died for all.
- 2 Cor 5:14–15; Heb 2:9. Athanasius adds “our Lord Jesus Christ” after the quotation.
Notes on the original text
- Digital text corrected (garbled word in the digital text; stray mark in the digital text): νᾷ ἡμεῖς → ἵνα ἡμεῖς; νεκρῶν, ’ τῷ → νεκρῶν, τῷ; καὶ πάλιν·. Τὸν → καὶ πάλιν· Τὸν.
Topics: Christology
Cite (SBL): Athanasius, Inc. 10.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
10.3Robertson
Εἶτα καὶ τὴν αἰτίαν τοῦ μὴ ἄλλον δεῖν ἢ αὐτὸν τὸν Θεὸν Λόγον ἐνανθρωπῆσαι σημαίνει λέγων· Ἔπρεπε γὰρ αὐτῷ διʼ ὃν τὰ πάντα, καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. τοῦτο δὲ σημαίνει λέγων, ὡς οὐκ ἄλλου ἦν ἀπὸ τῆς γενομένης φθορᾶς τοὺς ἀνθρώπους ἀνενεγκεῖν, ἢ τοῦ Θεοῦ Λόγου τοῦ καὶ κατὰ τὴν ἀρχὴν πεποιηκότος αὐτούς.
Eita kai tēn aitian tou mē allon dein ē auton ton Theon Logon enanthrōpēsai sēmainei legōn; Eprepe gar autǭ diʼ hon ta panta, kai diʼ hou ta panta, pollous huious eis doxan agagonta ton archēgon tēs sōtērias autōn dia pathēmatōn teleiōsai. touto de sēmainei legōn, hōs ouk allou ēn apo tēs genomenēs phthoras tous anthrōpous anenenkein, ē tou Theou Logou tou kai kata tēn archēn pepoiēkotos autous.
Then he indicates also the reason why it had to be none other than God the Word himself who became man, saying: “For it was fitting for him, for whom are all things and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.” By this he indicates that it belonged to no one else to bring human beings back from the corruption that had come about but to the Word of God, who had also made them in the beginning.
Heb 2:10 (quotation, high confidence)
Notes and citation
Summary: Hebrews 2:10 shows that only the creating Word could restore humanity.
- Heb 2:10.
Topics: Christology
Cite (SBL): Athanasius, Inc. 10.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
10.4Robertson
ὅτι δὲ διὰ τὴν περὶ τῶν ὁμοίων σωμάτων θυσίαν σῶμα καὶ αὐτὸς ὁ Λόγος ἔλαβεν ἑαυτῷ, καὶ τοῦτο σημαίνουσι λέγοντες, Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας.
hoti de dia tēn peri tōn homoiōn sōmatōn thysian sōma kai autos ho Logos elaben heautǭ, kai touto sēmainousi legontes, Epei oun ta paidia kekoinōnēken haimatos kai sarkos, kai autos paraplēsiōs metesche tōn autōn, hina dia tou thanatou katargēsę̄ ton to kratos echonta tou thanatou, toutesti ton diabolon, kai apallaxę̄ toutous, hosoi phobǭ thanatou dia pantos tou zēn enochoi ēsan douleias.
And that the Word himself also took a body for the sake of the sacrifice for bodies like his, they indicate this too when they say: “Since therefore the children share in blood and flesh, he himself likewise partook of the same, so that through death he might destroy the one who has the power of death, that is, the devil, and deliver those who through fear of death were subject to slavery all their lives.”
Heb 2:14 (quotation, high confidence) · Heb 2:15 (quotation, high confidence)
Notes and citation
Summary: Hebrews 2:14–15 shows that the Word took flesh to destroy the devil through death.
- Heb 2:14–15.
Topics: Christology
Cite (SBL): Athanasius, Inc. 10.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
10.5Robertson
Τῇ γὰρ τοῦ ἰδίου σώματος θυσίᾳ καὶ τέλος ἐπέθηκε τῷ καθʼ ἡμᾶς νόμῳ, καὶ ἀρχὴν ζωῆς ἡμῖν ἐκαίνισεν, ἐλπίδα τῆς ἀναστάσεως δεδωκώς· ἐπειδὴ γὰρ ἐξ ἀνθρώπων εἰς ἀνθρώπους ὁ θάνατος ἐκράτησε, διὰ τοῦτο πάλιν διὰ τῆς ἐνανθρωπήσεως τοῦ Θεοῦ Λόγου ἡ τοῦ θανάτου κατάλυσις γέγονε, καὶ ἡ τῆς ζωῆς ἀνάστασις, λέγοντος τοῦ χριστοφόρου ἀνδρός· ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται· καὶ τὰ τούτοις ἀκόλουθα. οὐκέτι γὰρ νῦν ὡς κατακρινόμενοι ἀποθνήσκομεν, ἀλλʼ ὡς ἐγειρόμενοι περιμένομεν τὴν κοινὴν πάντων ἀνάστασιν, ἦν καιροῖς ἰδίοις δείξει ὁ καὶ ταύτην ἐργασάμενος καὶ χαρισάμενος Θεός.
Tę̄ gar tou idiou sōmatos thysią kai telos epethēke tǭ kathʼ hēmas nomǭ, kai archēn zōēs hēmin ekainisen, elpida tēs anastaseōs dedōkōs; epeidē gar ex anthrōpōn eis anthrōpous ho thanatos ekratēse, dia touto palin dia tēs enanthrōpēseōs tou Theou Logou hē tou thanatou katalysis gegone, kai hē tēs zōēs anastasis, legontos tou christophorou andros; epeidē gar diʼ anthrōpou thanatos, kai diʼ anthrōpou anastasis nekrōn. hōsper gar en tǭ Adam pantes apothnēskousin, houtōs kai en tǭ Christǭ pantes zōopoiēthēsontai; kai ta toutois akoloutha. ouketi gar nyn hōs katakrinomenoi apothnēskomen, allʼ hōs egeiromenoi perimenomen tēn koinēn pantōn anastasin, ēn kairois idiois deixei ho kai tautēn ergasamenos kai charisamenos Theos.
For by the sacrifice of his own body he both put an end to the law that was against us and made a new beginning of life for us, giving the hope of the resurrection. For since death had prevailed over human beings through a human being, for this reason, again, through the Word of God becoming man came the destruction of death and the resurrection of life; as the man who bore Christ says: “For since through a man came death, through a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all shall be made alive,” and what follows. For now we no longer die as those condemned, but as those who will be raised we await the common resurrection of all, which God, who also accomplished and granted it, will show in its own time.
1 Cor 15:21 (quotation, high confidence) · 1 Cor 15:22 (quotation, high confidence)
Notes and citation
Summary: Christ's sacrifice ended the law of death and began new life; as in Adam all die, in Christ all will be made alive.
- 1 Cor 15:21–22. “The man who bore Christ” (χριστοφόρος) is Paul. “In its own time”: compare 1 Tim 2:6; 6:15.
Topics: Christology, Eschatology
Cite (SBL): Athanasius, Inc. 10.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
10.6Robertson
Αἰτία μὲν δὴ πρώτη τῆς ἐνανθρωπήσεως τοῦ Σωτῆρος αὕτη. γνοίη δʼ ἄν τις αὐτοῦ τὴν ἀγαθὴν εἰς ἡμᾶς παρουσίαν εὐλόγως γεγενῆσθαι, καὶ ἐκ τούτων.
Aitia men dē prōtē tēs enanthrōpēseōs tou Sōtēros hautē. gnoiē dʼ an tis autou tēn agathēn eis hēmas parousian eulogōs gegenēsthai, kai ek toutōn.
This, then, is the first reason for the Savior's becoming man. But one may also learn from the following that his good coming among us was reasonable.
Notes and citation
Summary: Athanasius closes the first reason for the incarnation and turns to further reasons.
Cite (SBL): Athanasius, Inc. 10.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-10-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 11
11.1Robertson
Ὁ Θεὸς, ὁ πάντων ἔχων τὸ κράτος, ὅτε τὸ τῶν ἀνθρώπων γένος διὰ τοῦ ἰδίου Λόγου ἐποίει, κατιδὼν πάλιν τὴν ἀσθένειαν τῆς φύσεως αὐτῶν, ὡς οὐχ ἱκανὴ εἴη ἐξ ἑαυτῆς γνῶναι τὸν δημιουργὸν, οὐδʼ ὅλως ἔννοιαν λαβεῖν Θεοῦ, τῷ τὸν μὲν εἶναι ἀγένητον, τὰ δὲ ἐξ οὐκ ὄντων γεγενῆσθαι, καὶ τὸν μὲν ἀσώματον εἶναι, τοὺς δὲ ἀνθρώπους κάτω που σώματι πεπλάσθαι, καὶ ὅλως πολλὴν εἶναι τὴν τῶν γενητῶν ἔλλειψιν πρὸς τὴν τοῦ πεποιηκότος κατάληψιν καὶ γνῶσιν· ἐλεήσας πάλιν τὸ γένος τὸ ἀνθρώπινον, ἄτε δὴ ἀγαθὸς ὥν, οὐκ ἀφῆκεν αὐτοὺς ἐρήμους τῆς ἑαυτοῦ γνώσεως, ἵνα μὴ ἀνόνητον ἔχωσι καὶ τὸ εἶναι.
Ho Theos, ho pantōn echōn to kratos, hote to tōn anthrōpōn genos dia tou idiou Logou epoiei, katidōn palin tēn astheneian tēs physeōs autōn, hōs ouch hikanē eiē ex heautēs gnōnai ton dēmiourgon, oudʼ holōs ennoian labein Theou, tǭ ton men einai agenēton, ta de ex ouk ontōn gegenēsthai, kai ton men asōmaton einai, tous de anthrōpous katō pou sōmati peplasthai, kai holōs pollēn einai tēn tōn genētōn elleipsin pros tēn tou pepoiēkotos katalēpsin kai gnōsin; eleēsas palin to genos to anthrōpinon, ate dē agathos hōn, ouk aphēken autous erēmous tēs heautou gnōseōs, hina mē anonēton echōsi kai to einai.
God, who has power over all things, when he was making the human race through his own Word, saw again the weakness of their nature: that it was not able of itself to know its Maker or to form any idea of God at all, because he is uncreated while they came into being out of nothing, and he is bodiless while human beings were fashioned somewhere below in a body, and in general because created things fall far short of grasping and knowing their Maker. So, again having mercy on the human race, since he is good, he did not leave them destitute of the knowledge of himself, so that they might not have even their existence to no profit.
Notes and citation
Summary: Knowing that human nature could not by itself know its uncreated Maker, God in mercy did not leave humans without knowledge of him.
Notes on the original text
- Digital text corrected (repeated letter in the digital text; stray punctuation in the digital text): γενητῶν· ἔλλειψιν → γενητῶν ἔλλειψιν; κατάληψιιν → κατάληψιν.
Cite (SBL): Athanasius, Inc. 11.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
11.2Robertson
Ποία γὰρ ὄνησις τοῖς πεποιημένοις μὴ γινώσκουσι τὸν ἑαυτῶν ποιητήν; ἢ πῶς ἂν εἶεν λογικοὶ μὴ γινώσκοντες τὸν τοῦ Πατρὸς Λόγον, ἐν ὦ καὶ γεγόνασιν; οὐδὲ γὰρ οὐδὲ ἀλόγων διαφέρειν ἔμελλον, εἰ πλέον οὐδὲν τῶν περιγείων ἐπεγίνωσκον. τί δὲ καὶ ὁ Θεὸς ἐποίει τούτους, ἀφʼ ὦν οὐκ ἠθέλησε γινώσκεσθαι;
Poia gar onēsis tois pepoiēmenois mē ginōskousi ton heautōn poiētēn? ē pōs an eien logikoi mē ginōskontes ton tou Patros Logon, en ō kai gegonasin? oude gar oude alogōn diapherein emellon, ei pleon ouden tōn perigeiōn epeginōskon. ti de kai ho Theos epoiei toutous, aphʼ ōn ouk ēthelēse ginōskesthai?
For what profit is there for creatures who do not know their own Maker? Or how could they be rational if they did not know the Word of the Father, in whom they also came into being? They would not differ at all even from irrational animals, if they knew nothing more than earthly things. And why would God have made them, if he did not want to be known by them?
Notes and citation
Summary: Creatures who do not know their Maker gain nothing and are no better than animals.
Notes on the original text
- Digital text corrected (truncated word in the digital text): μὴ σκοντες → μὴ γινώσκοντες.
Cite (SBL): Athanasius, Inc. 11.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
11.3Robertson
Ὅθεν ἵνα μὴ τοῦτο γένηται, ἀγαθὸς ὧν τῆς ἰδίας εἰκόνος αὐτοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεταδίδωσι, καὶ ποιεῖ τούτους κατὰ τὴν ἑαυτοῦ εἰκόνα καὶ καθʼ ὁμοίωσιν· ἵνα διὰ τῆς τοιαύτης χάριτος τὴν εἰκόνα νοοῦντες, λέγω δὴ τὸν τοῦ Πατρὸς Λόγον, δυνηθῶσιν ἔννοιαν διʼ αὐτοῦ τοῦ Πατρὸς λαβεῖν, καὶ γινώσκοντες τὸν ποιητὴν ζῶσι τὸν εὐδαίμονα καὶ μακάριον ὄντως βίον.
Hothen hina mē touto genētai, agathos hōn tēs idias eikonos autois tou Kyriou hēmōn Iēsou Christou metadidōsi, kai poiei toutous kata tēn heautou eikona kai kathʼ homoiōsin; hina dia tēs toiautēs charitos tēn eikona noountes, legō dē ton tou Patros Logon, dynēthōsin ennoian diʼ autou tou Patros labein, kai ginōskontes ton poiētēn zōsi ton eudaimona kai makarion ontōs bion.
So, that this might not happen, being good he gives them a share in his own image, our Lord Jesus Christ, and makes them according to his own image and likeness, so that by such grace, perceiving the image, I mean the Word of the Father, they might be able through him to form an idea of the Father, and, knowing their Maker, might live the happy and truly blessed life.
Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: God made humans in his image, the Word, so that through the Word they might know the Father and live in blessedness.
- Gen 1:26.
Notes on the original text
- Digital text corrected (garbled preposition in the digital text): δέʼ αὐτοῦ τοῦ Πατρὸς → διʼ αὐτοῦ τοῦ Πατρὸς.
Topics: Christology
Cite (SBL): Athanasius, Inc. 11.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
11.4Robertson
Ἀλλʼ ἄνθρωποι πάλιν παράφρονες, κατολιγωρήσαντες καὶ οὕτως τῆς δοθείσης αὐτοῖς χάριτος, τοσοῦτον ἀπεστράφησαν τὸν Θεὸν, καὶ τοσοῦτον ἐθόλωσαν ἑαυτῶν τὴν ψυχὴν ὡς μὴ μόνον ἐπιλαθέσθαι τῆς περὶ Θεοῦ ἐννοίας, ἀλλὰ καὶ ἕτερα ἀνθʼ ἑτέρων ἑαυτοῖς ἀναπλάσασθαι. εἴδωλά τε γὰρ ἀντὶ τῆς ἀληθείας ἑαυτοῖς ἀνετυπώσαντο, καὶ τὰ οὐκ ὄντα τοῦ ὄντος Θεοῦ προετίμησαν, τῇ κτίσει παρὰ τὸν κτίσαντα λατρεύοντες, καὶ τό γε χείριστον, ὅτι καὶ εἰς ξύλα, καὶ εἰς λίθους, καὶ εἰς πᾶσαν ὕλην καὶ ἀνθρώπους τὴν τοῦ Θεοῦ τιμὴν μετετίθουν, καὶ πλείονα τούτων ποιοῦντες, ὥσπερ ἐν τοῖς ἔμπροσθεν εἴρηται.
Allʼ anthrōpoi palin paraphrones, katoligōrēsantes kai houtōs tēs dotheisēs autois charitos, tosouton apestraphēsan ton Theon, kai tosouton etholōsan heautōn tēn psychēn hōs mē monon epilathesthai tēs peri Theou ennoias, alla kai hetera anthʼ heterōn heautois anaplasasthai. eidōla te gar anti tēs alētheias heautois anetypōsanto, kai ta ouk onta tou ontos Theou proetimēsan, tę̄ ktisei para ton ktisanta latreuontes, kai to ge cheiriston, hoti kai eis xyla, kai eis lithous, kai eis pasan hylēn kai anthrōpous tēn tou Theou timēn metetithoun, kai pleiona toutōn poiountes, hōsper en tois emprosthen eirētai.
But human beings, again senseless, neglecting even in this way the grace given to them, turned so far away from God and so darkened their own souls that they not only forgot the idea of God but also fashioned for themselves one thing after another in its place. They shaped idols for themselves instead of the truth, and honored the things that are not above the God who is, worshiping the creature rather than the Creator; and worst of all, they transferred the honor of God to wood and stones and every kind of matter and to human beings, and did more than this, as was said in the earlier book.
Rom 1:25 (allusion, high confidence)
Notes and citation
Summary: Humans rejected this grace and turned to idols, giving God's honor to wood, stone, and men.
- Rom 1:25. “The earlier book” is Against the Pagans.
Cite (SBL): Athanasius, Inc. 11.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
11.5Robertson
Τοσοῦτον δὲ ἠσέβουν, ὅτι καὶ δαίμονας ἐθρήσκευον λοιπὸν καὶ θεοὺς ἀνηγόρευον, τὰς ἐπιθυμίας αὐτῶν ἀποπληροῦντες. θυσίας τε γὰρ ζώων ἀλόγων, καὶ ἀνθρώπων σφαγάς, ὥσπερ εἴρηται πρότερον, εἰς τὸ ἐκείνων καθῆκον ἐπετέλουν, πλεῖον ἑαυτοὺς τοῖς ἐκείνων οἰστρήμασι καταδεσμεύοντες.
Tosouton de ēseboun, hoti kai daimonas ethrēskeuon loipon kai theous anēgoreuon, tas epithymias autōn apoplērountes. thysias te gar zōōn alogōn, kai anthrōpōn sphagas, hōsper eirētai proteron, eis to ekeinōn kathēkon epeteloun, pleion heautous tois ekeinōn oistrēmasi katadesmeuontes.
So impious were they that they went on to worship demons and proclaim them gods, fulfilling their desires. They offered sacrifices of irrational animals and slaughters of human beings, as was said before, as their due, binding themselves the more by their frenzies.
Notes and citation
Summary: Humans came to worship demons with animal and human sacrifices.
Cite (SBL): Athanasius, Inc. 11.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
11.6Robertson
Διὰ τοῦτο γοῦν καὶ μαγεῖαι παρʼ αὐτοῖς ἐδιδάσκοντο, καὶ μαντεῖα κατὰ τόπον τοὺς ἀνθρώπους ἐπλάνα, καὶ πάντες τὰ γενέσεως καὶ τοῦ εἶναι ἑαυτῶν τὰ αἴτια τοῖς ἄστροις καὶ τοῖς κατʼ οὐρανὸν πᾶσιν ἀνετίθουν, μηδὲν πλέον τῶν φαινομένων λογιζόμενοι.
Dia touto goun kai mageiai parʼ autois edidaskonto, kai manteia kata topon tous anthrōpous eplana, kai pantes ta geneseōs kai tou einai heautōn ta aitia tois astrois kai tois katʼ ouranon pasin anetithoun, mēden pleon tōn phainomenōn logizomenoi.
For this reason magic arts were taught among them, and oracles in various places led people astray; and all ascribed the causes of their birth and existence to the stars and to all the heavenly bodies, reckoning nothing beyond what is seen.
Notes and citation
Summary: Magic, oracles, and astrology spread among humankind.
Cite (SBL): Athanasius, Inc. 11.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
11.7Robertson
Καὶ ὅλως πάντα ἦν ἀσεβείας καὶ παρανομίας μεστά, καὶ μόνος ὁ Θεὸς οὐδὲ ὁ τούτου Λόγος ἐπεγινώσκετο, καίτοι οὐκ ἀφανῇ ἑαυτὸν τοῖς ἀνθρώποις ἐπικρύψας, οὐδὲ ἁπλῆν τὴν περὶ ἑαυτοῦ γνῶσιν αὐτοῖς δεδωκώς, ἀλλὰ καὶ ποικίλως καὶ διὰ πολλῶν αὐτὴν αὐτοῖς ἐφαπλώσας.
Kai holōs panta ēn asebeias kai paranomias mesta, kai monos ho Theos oude ho toutou Logos epeginōsketo, kaitoi ouk aphanę̄ heauton tois anthrōpois epikrypsas, oude haplēn tēn peri heautou gnōsin autois dedōkōs, alla kai poikilōs kai dia pollōn autēn autois ephaplōsas.
In short, everything was full of impiety and lawlessness, and God alone and his Word were not known, although he had not hidden himself out of human sight, nor given them only one way of knowing him, but had unfolded that knowledge to them in manifold ways and through many means.
Notes and citation
Summary: Though God had made himself known in many ways, he alone was not known amid universal impiety.
Cite (SBL): Athanasius, Inc. 11.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/1-1/#p-11-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.