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    On The Incarnation
    On The Incarnation
    On The Incarnation
    Ebook105 pages1 hour

    On The Incarnation

    By Athanasius and C. S. Lewis

    4.5/5

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    About this ebook

    On the Incarnation with an introduction by C.S. Lewis

    By any standard, this is a classic of Christian theology. Composed by St. Athanasius in the fourth century, it expounds with simplicity the theological vision defended at the councils of Nicaea and Constantinople: that the Son of God himself became "fully human, so that

    LanguageEnglish
    PublisherGLH Publishing
    Release dateJul 1, 2018
    ISBN9781948648257

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    Reviews for On The Incarnation

    4.5/5

    177 ratings6 reviews

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    • 4/5
      Athanasius is the Father of Orthodoxy in many ways, and this is his magnum opus. For students of historical theology, this is a must. For students of Orthodox Christianity, this is important. I am not sure I would recommend to the run of the mill church goer, partially because the issues Athanasius raises may seem remote to the issues facing today's church. In fact, this book MADE today's church, and that fact that we take so much of what he says for granted shows how deeply he influenced us.
    • 5/5
      A classic explanation of the Incarnation as well as the Trinity. If more people read it, we'd have less people comparing the Trinity to a fidget spinner.

      1 person found this helpful

    • 5/5
      A great, short, and perfectly concise account of the narration and what it means to all.

      1 person found this helpful

    • 1/5
      This is a hard one for me to "rank". The writing is many hundreds of years old, so it takes a while to get into the flow. The whole book was really just justification for a particular theological perspective, rather than any real "meat". If what a reader wants is a hard-core apologist defense of the political/theological view that eventually held sway back in the 4th and 5th centuries regarding emerging Christianity, this is probably a good book to read. What made it particularly difficult was that many (or most) of the arguments that cited more ancient scripture were dramatic stretches of interpretation if not massive re-interpretation of what seems to be the earlier meaning. I love reading G-d books though, so it was worth trying. If you like them too, give it a try and see what you think. If nothing fun, the ancient style is interesting.
    • 5/5
      This is a classic. the review of this by C.S. Lewis, his introduction to it which can be found online, sums it up well. This book helps so much in understanding and realigning ourselves with the faith of the early church fathers in its purity, rather than all the baggage and mystery that often surrounds it from tradition. This is 'the faith once delivered to the saints' - challenging liberals, high churchmen and evangelicals alike.
    • 5/5
      Is it possible to review this? This is one for the coat pocket- to be read again and again and again. Essential Christianity here. Awesome (and I rarely use that word).CS Lewis' introduction is a classic in its own right.

    Book preview

    On The Incarnation - Athanasius

    Incarnation-Ebook-01.jpg

    On the

    Incarnation

    Saint Athanasius

    Translated into English by

    A Religious of C.S.M.V. S.Th.

    Introduction by C. S. Lewis

    GLH Publishing
    Louisville, KY

    Originally Titled The Incarnation of the Word of God.

    Sourced from The MacMillan Company, New York: 1951.

    Public Domain

    GLH Publishing Reprint, 2018

    ISBN:

         Paperback 978-1-948648-24-0

         Epub 978-1-948648-25-7

    Contents

    Introduction

    Translator’s Preface

    The Life of St. Athanasius

    I. Creation and the Fall

    II. The Divine Dilemma and its Solution in the Incarnation

    III. The Divine Dilemma and its Solution in the Incarnation—continued

    IV. The Death of Christ

    V. The Resurrection

    VI. Refutation of the Jews

    VII. Refutation of the Gentiles

    VIII. Refutation of the Gentiles—continued

    IX. Conclusion

    Introduction

    There is a strange idea abroad that in every subject the ancient books should be read only by the professionals, and that the amateur should content himself with the modern books. Thus I have found as a tutor in English Literature that if the average student wants to find out something about Platonism, the very last thing he thinks of doing is to take a translation of Plato off the library shelf and read the Symposium. He would rather read some dreary modern book ten times as long, all about isms and influences and only once in twelve pages telling him what Plato actually said. The error is rather an amiable one, for it springs from humility. The student is half afraid to meet one of the great philosophers face to face. He feels himself inadequate and thinks he will not understand him. But if he only knew, the great man, just because of his greatness, is much more intelligible than his modern commentator. The simplest student will be able to understand, if not all, yet a very great deal of what Plato said; but hardly anyone can understand some modern books on Platonism. It has always therefore been one of my main endeavours as a teacher to persuade the young that first-hand knowledge is not only more worth acquiring than second-hand knowledge, but is usually much easier and more delightful to acquire.

    This mistaken preference for the modern books and this shyness of the old ones is nowhere more rampant than in theology. Wherever you find a little study circle of Christian laity you can be almost certain that they are studying not St. Luke or St. Paul—or St. Augustine or Thomas Aquinas or Hooker or Butler, but M. Berdyaev or M. Maritain or M. Niebuhr or Miss Sayers or even myself.

    Now this seems to me topsy-turvy. Naturally, since I myself am a writer, I do not wish the ordinary reader to read no modern books. But if he must read only the new or only the old, I would advise him to read the old. And I would give him this advice precisely because he is an amateur and therefore much less protected than the expert against the dangers of an exclusive contemporary diet. A new book is still on its trial and the amateur is not in a position to judge it. It has to be tested against the great body of Christian thought down the ages, and all its hidden implications (often unsuspected by the author himself) have to be brought to light. Often it cannot be fully understood without the knowledge of a good many other modern books. If you join at eleven o’clock a conversation which began at eight you will often not see the real bearing of what is said. Remarks which seem to you very ordinary will produce laughter or irritation and you will not see why—the reason, of course, being that the earlier stages of the conversation have given them a special point. In the same way sentences in a modern book which look quite ordinary may be directed at some other book; in this way you may be led to accept what you would have indignantly rejected if you knew its real significance. The only safety is to have a standard of plain, central Christianity (mere Christianity as Baxter called it) which puts the controversies of the moment in their proper perspective. Such a standard can be acquired only from the old books. It is a good rule, after reading a new book, never to allow yourself another new one till you have read an old one in between. If that is too much for you, you should at least read one old one to every three new ones.

    Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books. All contemporary writers share to some extent the contemporary outlook—even those, like myself, who seem most opposed to it. Nothing strikes me more when I read the controversies of past ages than the fact that both sides were usually assuming without question a good deal which we should now absolutely deny. They thought that they were as completely opposed as two sides could be, but in fact they were all the time secretly united—united with each other and against earlier and later ages—by a great mass of common assumptions. We may be sure that the characteristic blindness of the twentieth century—the blindness about which posterity will ask, "But how could they have thought that?"—lies where we have never suspected it, and concerns something about which there is untroubled agreement between Hitler and President Roosevelt or between Mr. H. G. Wells and Karl Barth. None of us can fully escape this blindness, but we shall certainly increase it, and weaken our guard against it, if we read only modern books. Where they are true they will give us truths which we half knew already. Where they are false they will aggravate the error with which we are already dangerously ill. The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books. Not, of course, that there is any magic about the past. People were no cleverer then than they are now; they made as many mistakes as we. But not the same mistakes. They will not flatter us in the errors we are already committing; and their own errors, being now open and palpable, will not endanger us. Two heads are better than one, not because either is infallible, but because they are unlikely to go wrong in the same direction. To be sure, the books of the future would be just as good a corrective as the books of the past, but unfortunately we cannot get at them.

    I myself was first led into reading the Christian classics, almost accidentally, as a result of my English studies. Some, such as Hooker, Herbert, Traherne, Taylor and Bunyan, I read because they are themselves great English writers; others, such as Boethius, St. Augustine, Thomas Aquinas and, Dante, because they were influences. George Macdonald I had found for myself at the age of sixteen and never wavered in my allegiance, though I tried for a long time to ignore his Christianity. They are, you will note, a mixed bag, representative of many Churches, climates and ages. And that brings me to yet another reason for reading them. The divisions of Christendom are undeniable and are by some of these writers most fiercely expressed. But if any man is tempted to think—as one might be tempted who read only contemporaries—that Christianity is a word of so many meanings that it means nothing at all, he can learn beyond all doubt, by stepping out of his own century, that this is not so. Measured against the ages mere Christianity turns out to be no insipid interdenominational transparency, but something positive, self-consistent, and inexhaustible. I know it, indeed, to my cost. In the days when I still hated Christianity, I learned to recognise, like some all too familiar smell, that almost unvarying something which met me, now in Puritan Bunyan, now in Anglican Hooker, now in Thomist Dante. It was there (honeyed and floral) in Francois de Sales; it was there (grave and homely) in Spenser and Walton; it was there (grim but manful) in Pascal and Johnson; there again, with a mild, frightening, Paradisial flavour, in Vaughan and Boehme and Traherne. In the urban sobriety of the eighteenth century one was not safe—Law and Butler were two lions in the path. The supposed Paganism of the Elizabethans could not keep it out; it lay in wait where a man might have supposed himself safest, in the very centre of The Faerie Queene and the Arcadia. It was, of course, varied; and yet—after all—so unmistakably the same; recognisable, not to be evaded, the odour which is death to us until we allow it to become life:

    an air

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