On the Incarnation 44.1–55.6
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 44
44.1Robertson
Ἀλλʼ ἴσως συγκαταθήσονται μὲν τούτοις αἰσχυνόμενοι, θελήσουσι δὲ λέγειν, ὅτι ἔδει τὸν Θεόν, παιδεῦσαι καὶ σῶσαι θέλοντα τοὺς ἀνθρώπους, νεύματι μόνον ποιῆσαι, καὶ μὴ σώματος ἅψασθαι τὸν τούτου Λόγον, ὥσπερ οὖν καὶ πάλαι πεποίηκεν, ὅτε ἐκ τοῦ μὴ ὄντος αὐτὰ συνίστη.
Allʼ isōs synkatathēsontai men toutois aischynomenoi, thelēsousi de legein, hoti edei ton Theon, paideusai kai sōsai thelonta tous anthrōpous, neumati monon poiēsai, kai mē sōmatos hapsasthai ton toutou Logon, hōsper oun kai palai pepoiēken, hote ek tou mē ontos auta synistē.
But perhaps, out of shame, they will agree with this, but will want to say that God, if he wished to instruct and save human beings, should have done it by a mere nod, and his Word should not have touched a body, just as he did of old when he brought things into being out of nothing.
Notes and citation
Summary: Objectors ask why God did not save humanity by a mere command, as he created.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-1).
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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.
44.2Robertson
Πρὸς δὲ ταύτην αὐτῶν τὴν ἀντίθεσιν εἰκότως ἂν λεχθείη ταῦτα, ὅτι πάλαι μὲν οὐδενὸς οὐδαμοῦ ὑπάρχοντος, νεύματος γέγονε χρεία καὶ βουλήσεως μόνης εἰς τὴν τοῦ παντὸς δημιουργίαν. ὅτε δὲ γέγονεν ὁ ἄνθρωπος, καὶ χρεία ἀπῄτησεν οὐ τὰ μὴ ὄντα ἀλλὰ τὰ γενόμενα θεραπεῦσαι, ἀκόλουθον ἦν ἐν τοῖς ἤδη γενομένοις τὸν ἰατρὸν καὶ Σωτῆρα παραγενέσθαι, ἵνα καὶ τὰ ὄντα θεραπεύσῃ. γέγονε δὲ ἄνθρωπος διὰ τοῦτο, καὶ ἀνθρωπείῳ ὀργάνῳ κέχρηται τῷ σώματι.
Pros de tautēn autōn tēn antithesin eikotōs an lechtheiē tauta, hoti palai men oudenos oudamou hyparchontos, neumatos gegone chreia kai boulēseōs monēs eis tēn tou pantos dēmiourgian. hote de gegonen ho anthrōpos, kai chreia apę̄tēsen ou ta mē onta alla ta genomena therapeusai, akolouthon ēn en tois ēdē genomenois ton iatron kai Sōtēra paragenesthai, hina kai ta onta therapeusę̄. gegone de anthrōpos dia touto, kai anthrōpeiǭ organǭ kechrētai tǭ sōmati.
To this objection of theirs the following may fittingly be said: that of old, when nothing existed anywhere, a nod and a mere act of will were needed for the making of the universe. But once man had been made, and need required that not what did not exist but what had come into being be healed, it followed that the physician and Savior should come among what had already come into being, so as to heal what existed. For this reason he became man and has used the body as a human instrument.
Notes and citation
Summary: Creation from nothing needed only a command, but healing an existing humanity required the physician to come among it.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-2).
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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.
44.3Robertson
Ἐπεὶ εἰ μὴ τοῦτον γενέσθαι ἔδει τὸν τρόπον, πῶς ἔδει τὸν Λόγον, ὀργάνῳ θέλοντα χρήσασθαι, παραγενέσθαι· ἢ πόθεν ἔδει τοῦτο λαβεῖν αὐτόν, εἰ μὴ ἐκ τῶν ἤδη γενομένων καὶ χρῃζόντων τῆς αὐτοῦ θειότητος διὰ τοῦ ὁμοίου; οὐδὲ γὰρ τὰ οὐκ ὄντα ἔχρῃζε σωτηρίας, ἵνα καὶ προστάξει μόνον ἀρκεσθῇ, ἀλλʼ ὁ ἤδη γενόμενος ἄνθρωπος ἐφθείρετο καὶ παραπώλλυτο. ὅθεν εἰκότως ἀνθρωπίνῳ κέχρηται καλῶς ὀργάνῳ, καὶ εἰς πάντα ἑαυτὸν ἥπλωσεν ὁ Λόγος.
Epei ei mē touton genesthai edei ton tropon, pōs edei ton Logon, organǭ thelonta chrēsasthai, paragenesthai; ē pothen edei touto labein auton, ei mē ek tōn ēdē genomenōn kai chrę̄zontōn tēs autou theiotētos dia tou homoiou? oude gar ta ouk onta echrę̄ze sōtērias, hina kai prostaxei monon arkesthę̄, allʼ ho ēdē genomenos anthrōpos ephtheireto kai parapōllyto. hothen eikotōs anthrōpinǭ kechrētai kalōs organǭ, kai eis panta heauton hēplōsen ho Logos.
For if it was not to happen in this way, how was the Word, wishing to use an instrument, to come? Or from where was he to take it, but from what had already come into being and needed his divinity through something like itself? For it was not non-existent things that needed salvation, so that a command alone would suffice; but man, who already existed, was being corrupted and was perishing. So, fittingly, the Word used a human instrument well and spread himself through all things.
Notes and citation
Summary: Since existing humanity was perishing, the Word had to take a human instrument to save it.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-3).
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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.
44.4Robertson
Ἔπειτα καὶ τοῦτο ἰστέον, ὅτι ἡ γενομένη φθορὰ οὐκ ἔξωθεν ἦν τοῦ σώματος, ἀλλʼ αὐτῷ προσεγεγόνει, καὶ ἀνάγκη ἦν ἀντὶ τῆς φθορᾶς ζωὴν αὐτῷ προσπλακῆναι, ἵνα ὥσπερ ἐν τῷ σώματι γέγονεν ὁ θάνατος, οὕτως ἐν αὐτῷ γένηται καὶ ἡ ζωή.
Epeita kai touto isteon, hoti hē genomenē phthora ouk exōthen ēn tou sōmatos, allʼ autǭ prosegegonei, kai anankē ēn anti tēs phthoras zōēn autǭ prosplakēnai, hina hōsper en tǭ sōmati gegonen ho thanatos, houtōs en autǭ genētai kai hē zōē.
Then this too must be known: that the corruption that had come about was not outside the body but had attached itself to it, and it was necessary for life to be interwoven with it in place of corruption, so that as death had come about in the body, so life too might come about in it.
Notes and citation
Summary: Corruption was inside the body, so life had to be joined to the body to overcome it.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-4).
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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.
44.5Robertson
Εἰ μὲν οὖν ἔξωθεν ἦν ὁ θάνατος τοῦ σώματος· ἔξωθεν ἔδει καὶ τὴν ζωὴν αὐτοῦ γεγονέναι. εἰ δὲ ἐν τῷ σώματι συνεπλάκη ὁ θάνατος, καὶ ὡς συνὼν αὐτῷ κατεκράτει τούτου· ἀνάγκη καὶ τὴν ζωὴν συμπλακῆναι τῷ σώματι, ἵνα ἀντενδυθὲν τὸ σῶμα τὴν ζωήν, ἀποβάλῃ τὴν φθοράν. ἄλλως τε εἰ καὶ ἐγεγόνει ἕξω τοῦ σώματος ὁ Λόγος, καὶ μὴ ἐν αὐτῷ, ὁ μὲν θάνατος ἡττᾶτο ὑπʼ αὐτοῦ φυσικώτατα, ἄτε δὴ μὴ ἰσχύοντος τοῦ θανάτου κατὰ τῆς ζωῆς, οὐδὲν ἦττον δὲ ἔμενεν ἐν τῷ σώματι ἡ προσγενομένη φθορά.
Ei men oun exōthen ēn ho thanatos tou sōmatos; exōthen edei kai tēn zōēn autou gegonenai. ei de en tǭ sōmati syneplakē ho thanatos, kai hōs synōn autǭ katekratei toutou; anankē kai tēn zōēn symplakēnai tǭ sōmati, hina antendythen to sōma tēn zōēn, apobalę̄ tēn phthoran. allōs te ei kai egegonei hexō tou sōmatos ho Logos, kai mē en autǭ, ho men thanatos hēttato hypʼ autou physikōtata, ate dē mē ischyontos tou thanatou kata tēs zōēs, ouden ētton de emenen en tǭ sōmati hē prosgenomenē phthora.
If, then, death were outside the body, its life too would have had to come from outside. But if death was interwoven with the body and, as united with it, ruled over it, then life too had to be interwoven with the body, so that the body, putting on life in exchange, might cast off corruption. Besides, if the Word had come to be outside the body and not in it, death would indeed have been defeated by him quite naturally, since death has no power against Life; but the corruption attached to the body would have remained in it no less.
Notes and citation
Summary: Life had to be joined to the body itself, or corruption would have remained in it even if death were defeated.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-5).
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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.
44.6Robertson
Διὰ τοῦτο εἰκότως ἐνεδύσατο σῶμα ὁ Σωτήρ, ἵνα συμπλακέντος τοῦ σώματος τῇ ζωῇ, μηκέτι ὡς θνητὸν ἀπομείνῃ ἐν τῷ θανάτῳ· ἀλλʼ ὡς ἐνδυσάμενον τὴν ἀθανασίαν, λοιπὸν ἀναστὰν ἀθάνατον διαμείνῃ. ἅπαξ γὰρ ἐνδυσάμενον φθορὰν οὐκ ἂν ἀνέστη, εἰ μὴ ἐνεδύσατο τὴν ζωήν· καὶ πάλιν θάνατος καθʼ ἑαυτὸν οὐκ ἂν φανείη, εἰ μὴ ἐν τῷ σώματι· διὰ τοῦτο ἐνεδύσατο σῶμα, ἵνα τὸν θάνατον ἐν τῷ σώματι εὑρὼν ἀπαλείψῃ. πῶς γὰρ ἂν ὅλως ὁ Κύριος ἐδείχθη ζωή, εἰ μὴ τὸ θνητὸν ἐζωοποίησε;
Dia touto eikotōs enedysato sōma ho Sōtēr, hina symplakentos tou sōmatos tę̄ zōę̄, mēketi hōs thnēton apomeinę̄ en tǭ thanatǭ; allʼ hōs endysamenon tēn athanasian, loipon anastan athanaton diameinę̄. hapax gar endysamenon phthoran ouk an anestē, ei mē enedysato tēn zōēn; kai palin thanatos kathʼ heauton ouk an phaneiē, ei mē en tǭ sōmati; dia touto enedysato sōma, hina ton thanaton en tǭ sōmati heurōn apaleipsę̄. pōs gar an holōs ho Kyrios edeichthē zōē, ei mē to thnēton ezōopoiēse?
For this reason the Savior fittingly put on a body, so that the body, interwoven with Life, might no longer remain in death as mortal, but, having put on immortality, might thereafter rise and remain immortal. For once it had put on corruption, it would not have risen unless it had put on life; and again, death does not appear by itself, except in the body. For this reason he put on a body, so as to find death in the body and blot it out. For how could the Lord have been shown to be Life at all, if he had not given life to what was mortal?
1 Cor 15:53 (echo, medium confidence)
Notes and citation
Summary: The Savior put on a body so as to find death there, blot it out, and clothe the body with immortality.
- “Put on immortality”: 1 Cor 15:53.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): ἀπαἀπαλείψῃ → ἀπαλείψῃ.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-6).
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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.
44.7Robertson
Καὶ ὥσπερ τῆς καλάμης ὑπὸ πυρὸς φύσει φθειρομένης, εἰ κωλύει τις τὸ πῦρ ἀπὸ τῆς καλάμης· οὐ καίεται μὲν ἡ καλάμη, μένει δὲ ὅλως πάλιν καλάμη ἡ καλάμη ὑποπτεύουσα τὴν τοῦ πυρὸς ἀπειλήν· φύσει γὰρ ἀναλωτικόν ἐστιν αὐτῆς τὸ πῦρ· εἰ δέ τις ἐνδιδύσκοι τὴν καλάμην ἀμιάντῳ πολλῷ, δὴ λέγεται ἀντιπαθὲς εἶναι τοῦ πυρός, οὐκ ἔτι τὸ πῦρ φοβεῖται ἡ καλάμη, ἔχουσα τὴν ἀσφάλειαν ἐκ τοῦ ἐνδύματος τοῦ ἀκαύστου·
Kai hōsper tēs kalamēs hypo pyros physei phtheiromenēs, ei kōlyei tis to pyr apo tēs kalamēs; ou kaietai men hē kalamē, menei de holōs palin kalamē hē kalamē hypopteuousa tēn tou pyros apeilēn; physei gar analōtikon estin autēs to pyr; ei de tis endidyskoi tēn kalamēn amiantǭ pollǭ, dē legetai antipathes einai tou pyros, ouk eti to pyr phobeitai hē kalamē, echousa tēn asphaleian ek tou endymatos tou akaustou;
And as, since straw is by nature destroyed by fire, if someone keeps the fire away from the straw, the straw is not burned, but it remains straw all the same, fearing the threat of the fire, for fire by nature consumes it; but if someone wraps the straw in plenty of asbestos, which is said to be proof against fire, the straw no longer fears the fire, having safety from its fireproof clothing:
Notes and citation
Summary: Straw kept from fire still fears it, but straw wrapped in asbestos is safe.
- The sentence continues in 44.8.
Cite (SBL): Athanasius, Inc. 44.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-7).
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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.
44.8Robertson
τὸν αὐτὸν δὴ τρόπον καὶ ἐπὶ τοῦ σώματος καὶ ἐπὶ τοῦ θανάτου ἄν τις εἴποι· ὅτι εἰ προστάξει μόνον κωλυθεὶς ἦν ὁ θάνατος ὑπʼ αὐτοῦ, οὐδὲν ἦττον πάλιν ἦν θνητὸν καὶ φθαρτὸν κατὰ τὸν τῶν σωμάτων λόγον. ἀλλʼ ἵνα μὴ τοῦτο γένηται, ἐνεδύσατο τὸν ἀσώματον τοῦ Θεοῦ Λόγον· καὶ οὕτως οὐκ ἔτι τὸν θάνατον οὐδὲ τὴν φθορὰν φοβεῖται, ἔχον ἔνδυμα τὴν ζωήν, καὶ ἐν αὐτῷ ἀφανιζομένης τῆς φθορᾶς.
ton auton dē tropon kai epi tou sōmatos kai epi tou thanatou an tis eipoi; hoti ei prostaxei monon kōlytheis ēn ho thanatos hypʼ autou, ouden ētton palin ēn thnēton kai phtharton kata ton tōn sōmatōn logon. allʼ hina mē touto genētai, enedysato ton asōmaton tou Theou Logon; kai houtōs ouk eti ton thanaton oude tēn phthoran phobeitai, echon endyma tēn zōēn, kai en autǭ aphanizomenēs tēs phthoras.
in the same way one might speak of the body and of death. If death had been kept from it merely by a command from him, it would nonetheless have remained mortal and corruptible, according to the nature of bodies. But so that this might not happen, it put on the bodiless Word of God; and so it no longer fears death or corruption, having Life as its clothing, and corruption being done away in it.
Notes and citation
Summary: A command alone would have left the body mortal; clothed with the Word, it no longer fears death.
Topics: Christology
Cite (SBL): Athanasius, Inc. 44.8 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-44-8).
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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.
Chapter 45
45.1Robertson
Οὐκοῦν ἀκολούθως ὁ τοῦ Θεοῦ Λόγος σῶμα ἀνέλαβε, καὶ ἀνθρωπίνῳ ὀργάνῳ κέχρηται, ἵνα καὶ ζωοποιήσῃ τὸ σῶμα, καὶ ἵνʼ, ὥσπερ ἐν τῇ κτίσει διὰ τῶν ἔργον γνωρίζεται, οὕτως καὶ ἐν ἀνθρώπῳ ἐργάσηται, καὶ δείξῃ ἑαυτὸν πανταχοῦ, μηδὲν ἔρημον τῆς ἑαυτοῦ θειότητος καὶ γνώσεως καταλιμπάνων.
Oukoun akolouthōs ho tou Theou Logos sōma anelabe, kai anthrōpinǭ organǭ kechrētai, hina kai zōopoiēsę̄ to sōma, kai hinʼ, hōsper en tę̄ ktisei dia tōn ergon gnōrizetai, houtōs kai en anthrōpǭ ergasētai, kai deixę̄ heauton pantachou, mēden erēmon tēs heautou theiotētos kai gnōseōs katalimpanōn.
So, consistently, the Word of God took up a body and has used a human instrument, both to give life to the body and so that, as he is known in creation through his works, he might also work in a man and show himself everywhere, leaving nothing empty of his divinity and of the knowledge of him.
Notes and citation
Summary: The Word took a body to give it life and to reveal himself everywhere.
Topics: Christology
Cite (SBL): Athanasius, Inc. 45.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-1).
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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.
45.2Robertson
Πάλιν γὰρ τὸ αὐτό φημι τοῖς πρότερον ἐπαναλαβών· ὅτι τοῦτο πεποίηκεν ὁ Σωτήρ, ἵνα ὥσπερ τὰ πάντα πανταχόθεν πληροῖ παρών, οὕτως καὶ τὰ πάντα τῆς περὶ αὐτοῦ γνώσεως πληρώσῃ, ᾗ φησι καὶ ἡ θεία γραφή· Ἐπληρώθη ἡ σύμπασα τοῦ γνῶναι τὸν Κύριον.
Palin gar to auto phēmi tois proteron epanalabōn; hoti touto pepoiēken ho Sōtēr, hina hōsper ta panta pantachothen plēroi parōn, houtōs kai ta panta tēs peri autou gnōseōs plērōsę̄, hę̄ phēsi kai hē theia graphē; Eplērōthē hē sympasa tou gnōnai ton Kyrion.
For I say the same thing again, repeating what I said before: the Savior did this so that, as he fills all things everywhere by his presence, he might also fill all things with the knowledge of him; as the divine Scripture also says: “The whole earth was filled with the knowledge of the Lord.”
Isa 11:9 (quotation, high confidence)
Notes and citation
Summary: The Word filled all things with the knowledge of himself, as Isaiah 11:9 says.
- Isa 11:9. The digital text lacks the word “earth” (γῆ), which the quotation requires; translated by sense.
Topics: Christology
Cite (SBL): Athanasius, Inc. 45.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-2).
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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.
45.3Robertson
Είτε γάρ τις ἀναβλέπειν εἰς τὸν οὐρανὸν βούλεται· ὁρᾷ τὴν τούτου διακόσμησιν· εἴτε οὐ δύναται μὲν εἰς τὸν οὐρανόν, εἰς ἀνθρώπους δὲ μόνον ἀνακύπτει· ὁρᾷ διὰ τῶν ἔργων τὴν ἀσύγκριτον αὐτοῦ πρὸς ἀνθρώπους δύναμιν, καὶ γινώσκει τοῦτον ἐν ἀνθρώποις μόνον Θεὸν Λόγον. εἴτε ἐν δαίμοσί τις ἀπεστράφη, καὶ περὶ τούτου ἐπτόηται· ὁρᾷ τοῦτον ἐλαύνοντα τούτους, καὶ κρίνει τοῦτον αὐτῶν εἶναι δεσπότην. εἴτε εἰς τὴν ὑδάτων βεβύθισται φύσιν, καὶ νομίζει ταῦτα Θεὸν εἶναι· ὥσπερ Αἰγύπτιοι σέβουσι τὸ ὕδωρ· ὁρᾷ ταύτην μεταβαλλομένην ὑπʼ αὐτοῦ, καὶ γινώσκει τούτων εἶναι κτίστην τὸν Κύριον.
Eite gar tis anablepein eis ton ouranon bouletai; horą tēn toutou diakosmēsin; eite ou dynatai men eis ton ouranon, eis anthrōpous de monon anakyptei; horą dia tōn ergōn tēn asynkriton autou pros anthrōpous dynamin, kai ginōskei touton en anthrōpois monon Theon Logon. eite en daimosi tis apestraphē, kai peri toutou eptoētai; horą touton elaunonta toutous, kai krinei touton autōn einai despotēn. eite eis tēn hydatōn bebythistai physin, kai nomizei tauta Theon einai; hōsper Aigyptioi sebousi to hydōr; horą tautēn metaballomenēn hypʼ autou, kai ginōskei toutōn einai ktistēn ton Kyrion.
For if someone wishes to look up to heaven, he sees its order; or if he cannot look up to heaven but only lifts his head toward human beings, he sees through his works his power toward human beings, which is beyond comparison, and knows that he alone among human beings is God the Word. If someone has turned aside to demons and is awestruck by them, he sees him driving them out and judges him to be their master. If someone has sunk into the nature of waters and thinks them to be God, as the Egyptians revere water, he sees it changed by him and knows that the Lord is their Creator.
John 2:9 (allusion, medium confidence)
Notes and citation
Summary: Wherever people look, heaven, humanity, demons, or water, they find the Word revealed as Lord.
Topics: Christology
Cite (SBL): Athanasius, Inc. 45.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-3).
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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.
45.4Robertson
Εἰ δὲ καὶ εἰς ᾅδην τις κατέβη, καὶ πρὸς τοὺς ἐκεῖ κατελθόντας ἥρωας ἐπτόηται ὡς θεούς· ἀλλʼ ὁρᾷ τὴν τούτου γενομένην ἀνάστασιν, καὶ τὴν κατὰ τοῦ θανάτου νίκην, καὶ λογίζεται ἐν ἐκείνοις μόνον εἶναι τὸν Χριστὸν ἀληθινὸν Κύριον καὶ Θεόν.
Ei de kai eis hądēn tis katebē, kai pros tous ekei katelthontas hērōas eptoētai hōs theous; allʼ horą tēn toutou genomenēn anastasin, kai tēn kata tou thanatou nikēn, kai logizetai en ekeinois monon einai ton Christon alēthinon Kyrion kai Theon.
And if someone has gone down even to Hades and is awestruck at the heroes who have gone down there, as gods, yet he sees his resurrection and victory over death, and concludes that among them Christ alone is true Lord and God.
Notes and citation
Summary: Christ's resurrection shows him, not the heroes in Hades, to be true Lord and God.
Topics: Christology
Cite (SBL): Athanasius, Inc. 45.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-4).
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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.
45.5Robertson
Πάντων γὰρ τῶν τῆς κτίσεως μερῶν ἥψατο ὁ Κύριος, καὶ τὰ πάντα πάσης ἀπάτης ἠλευθέρωσε καὶ ἤλεγξεν, ὡς Παῦλός φησιν· ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐθριάμβευσεν ἐν τῷ σταυρῷ, ἵνα μηκέτι τις ἀπατηθῆναι δυνήθῃ, ἀλλὰ πανταχοῦ τὸν ἀληθινὸν τοῦ Θεοῦ Λόγον εὕρῃ.
Pantōn gar tōn tēs ktiseōs merōn hēpsato ho Kyrios, kai ta panta pasēs apatēs ēleutherōse kai ēlenxen, hōs Paulos phēsin; apekdysamenos tas archas kai tas exousias ethriambeusen en tǭ staurǭ, hina mēketi tis apatēthēnai dynēthę̄, alla pantachou ton alēthinon tou Theou Logon heurę̄.
For the Lord touched all parts of creation, and freed all things from every deception and exposed it, as Paul says: “Having stripped the rulers and the authorities, he triumphed over them in the cross”, so that no one could any longer be deceived, but everywhere might find the true Word of God.
Col 2:15 (quotation, high confidence)
Notes and citation
Summary: Christ touched every part of creation and triumphed over the powers, so that none might be deceived.
- Col 2:15.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): ἀπατηἀπαταθῆναι → ἀπατηθῆναι.
Topics: Christology
Cite (SBL): Athanasius, Inc. 45.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-5).
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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.
45.6Robertson
Οὕτω γὰρ λοιπὸν πανταχόθεν συγκλειόμενος ὁ ἄνθρωπος καὶ πανταχοῦ, τουτέστιν ἐν οὐρανῷ, ἐν ᾅδῃ, ἐν ἀνθρώπῳ, ἐπὶ γῆς ἡπλωμένην τὴν τοῦ Λόγου θειότητα βλέπων, οὐκ ἔτι μὲν ἀπατᾶται περὶ Θεοῦ, μόνον δὲ τοῦτον προσκυνεῖ, καὶ διʼ αὐτοῦ καλῶς τὸν Πατέρα γινώσκει.
Houtō gar loipon pantachothen synkleiomenos ho anthrōpos kai pantachou, toutestin en ouranǭ, en hądę̄, en anthrōpǭ, epi gēs hēplōmenēn tēn tou Logou theiotēta blepōn, ouk eti men apatatai peri Theou, monon de touton proskynei, kai diʼ autou kalōs ton Patera ginōskei.
For thus, hemmed in on every side, and seeing the divinity of the Word spread out everywhere, that is, in heaven, in Hades, in man, and on earth, man is no longer deceived about God, but worships him alone, and through him rightly knows the Father.
Notes and citation
Summary: Seeing the Word's divinity everywhere, humanity is no longer deceived and knows the Father through him.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): συγσυγκλειόμενος → συγκλειόμενος.
Topics: Christology
Cite (SBL): Athanasius, Inc. 45.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-6).
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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.
45.7Robertson
Τούτοις μὲν οὖν καὶ Ἕλληνες εἰκότως δυσωπηθήσονται παρʼ ἡμῶν ἐκ τῶν εὐλόγων. εἰ δὲ μὴ αὐτάρκεις εἶναι τοὺς λόγους ἡγοῦνται πρὸς αἰσχύνην αὐτῶν, κἂν ἐκ τῶν ἐπʼ ὅψεσι πάντων φαινομένων πιστούσθωσαν τὰ λεγόμενα.
Toutois men oun kai Hellēnes eikotōs dysōpēthēsontai parʼ hēmōn ek tōn eulogōn. ei de mē autarkeis einai tous logous hēgountai pros aischynēn autōn, kan ek tōn epʼ hopsesi pantōn phainomenōn pistousthōsan ta legomena.
By these arguments, then, the Greeks too will fittingly be put to shame by us on reasonable grounds. But if they think the arguments insufficient to shame them, let them at least be assured of what is said by what appears before the eyes of all.
Notes and citation
Summary: If arguments fail, the Greeks should look at the visible evidence.
Cite (SBL): Athanasius, Inc. 45.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-45-7).
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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.
Chapter 46
46.1Robertson
Πότε τὴν τῶν εἰδώλων θρησκείαν ἤρξαντο καταλιμπάνειν οἱ ἄνθρωποι, εἰ μὴ ἀφʼ οὗ γέγονεν ὁ ἀληθινὸς τοῦ Θεοῦ Λόγος ἐν ἀνθρώποις; πότε δὲ τὰ παρʼ Ἕλλησι καὶ πανταχοῦ μαντεῖα πέπαυται καὶ κεκένωται, εἰ μὴ ὅτε μέχρι γῆς πεφανέρωκεν ἑαυτὸν ὁ Σωτήρ;
Pote tēn tōn eidōlōn thrēskeian ērxanto katalimpanein hoi anthrōpoi, ei mē aphʼ hou gegonen ho alēthinos tou Theou Logos en anthrōpois? pote de ta parʼ Hellēsi kai pantachou manteia pepautai kai kekenōtai, ei mē hote mechri gēs pephanerōken heauton ho Sōtēr?
When did people begin to abandon the worship of idols, except since the true Word of God came among human beings? And when did the oracles among the Greeks and everywhere cease and become empty, except when the Savior manifested himself on earth?
Notes and citation
Summary: Idolatry and oracles began to fail only when the Word came among humans.
Cite (SBL): Athanasius, Inc. 46.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-46-1).
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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.
46.2Robertson
Πότε δὲ καταγινώσκεσθαι ἤρξαντο οἱ παρὰ ποιηταῖς λεγόμενοι θεοὶ καὶ ἥρωες, ὡς μόνον ὄντες ἄνθρωποι θνητοί, εἰ μὴ ἀφʼ οὖ ὁ Κύριος τὸ κατὰ τοῦ θανάτου τρόπαιον εἰργάσατο, καὶ ὅπερ ἔλαβε σῶμα τετήρηκεν ἄφθαρτον, ἀναστήσας αὐτὸ ἐκ τῶν νεκρῶν;
Pote de kataginōskesthai ērxanto hoi para poiētais legomenoi theoi kai hērōes, hōs monon ontes anthrōpoi thnētoi, ei mē aphʼ ou ho Kyrios to kata tou thanatou tropaion eirgasato, kai hoper elabe sōma tetērēken aphtharton, anastēsas auto ek tōn nekrōn?
And when did the so-called gods and heroes of the poets begin to be condemned as mere mortal men, except since the Lord won the trophy over death and kept incorruptible the body he had taken, raising it from the dead?
Notes and citation
Summary: The poets' gods and heroes were exposed as mortals only after Christ's resurrection.
Cite (SBL): Athanasius, Inc. 46.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-46-2).
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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.
46.3Robertson
Πότε δὲ ἡ δαιμόνων ἀπάτη καὶ μανία κατεφρονήθη, εἰ μὴ ὅτε ἡ τοῦ Θεοῦ Δύναμις ὁ Λόγος, ὁ πάντων καὶ τούτων δεσπότης, διὰ τὴν τῶν ἀνθρώπων ἀσθένειαν συγκαταβάς, ἐπὶ γῆς ἐφάνη; πότε δὲ τῆς μαγείας ἡ τέχνη καὶ τὰ διδασκαλεῖα ἤρξαντο καταπατεῖσθαι, εἰ μὴ ὅτε τὰ θεοφάνια τοῦ Λόγου γέγονεν ἐν ἀνθρώποις;
Pote de hē daimonōn apatē kai mania katephronēthē, ei mē hote hē tou Theou Dynamis ho Logos, ho pantōn kai toutōn despotēs, dia tēn tōn anthrōpōn astheneian synkatabas, epi gēs ephanē? pote de tēs mageias hē technē kai ta didaskaleia ērxanto katapateisthai, ei mē hote ta theophania tou Logou gegonen en anthrōpois?
And when was the deceit and madness of demons despised, except when the Power of God, the Word, the Master of all including them, stooping down because of human weakness, appeared on earth? And when did the art of magic and its schools begin to be trampled underfoot, except when the divine manifestation of the Word took place among human beings?
Notes and citation
Summary: Demons and magic lost their power when the Word appeared on earth.
Notes on the original text
- Digital text corrected (OCR: ι for υ): Δίναμις → Δύναμις.
Cite (SBL): Athanasius, Inc. 46.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-46-3).
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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.
46.4Robertson
Καὶ ὅλως, πότε τῶν Ἑλλήνων ἡ σοφία μεμώραται, εἰ μὴ ὅτε ἡ ἀληθὴς τοῦ Θεοῦ Σοφία ἐπὶ γῆς ἑαυτὴν ἐφανέρωσε; πάλαι μὲν γὰρ πᾶσα ἡ οἰκουμένη καὶ πᾶς τόπος τῇ θρησκείᾳ τῶν εἰδώλων ἐπλανᾶτο, καὶ οὐδὲν ἄλλο ἡ τὰ εἴδωλα θεοὺς ἐνόμιζον οἱ ἄνθρωποι. νῦν δὲ κατὰ πᾶσαν τὴν οἰκουμένην, τὴν μὲν τῶν εἰδώλων δεισιδαιμονίαν καταλιμπάνουσιν οἱ ἄνθρωποι, ἐπὶ δὲ τὸν Χριστὸν καταφεύγουσι, καὶ Θεὸν αὐτὸν προσκυνοῦντες, διʼ αὐτοῦ καὶ ὃν οὐκ ᾔδεισαν Πατέρα γινώσκουσι.
Kai holōs, pote tōn Hellēnōn hē sophia memōratai, ei mē hote hē alēthēs tou Theou Sophia epi gēs heautēn ephanerōse? palai men gar pasa hē oikoumenē kai pas topos tę̄ thrēskeią tōn eidōlōn eplanato, kai ouden allo hē ta eidōla theous enomizon hoi anthrōpoi. nyn de kata pasan tēn oikoumenēn, tēn men tōn eidōlōn deisidaimonian katalimpanousin hoi anthrōpoi, epi de ton Christon katapheugousi, kai Theon auton proskynountes, diʼ autou kai hon ouk ę̄deisan Patera ginōskousi.
And in short, when was the wisdom of the Greeks made foolish, except when the true Wisdom of God manifested itself on earth? For of old the whole world and every place was led astray by the worship of idols, and people thought nothing else to be gods but the idols. But now throughout the whole world people are abandoning the superstition of idols and taking refuge in Christ, and, worshiping him as God, through him they come to know the Father whom they did not know.
1 Cor 1:20 (echo, medium confidence)
Notes and citation
Summary: Greek wisdom was made foolish when God's true Wisdom appeared, and the world is turning from idols to Christ.
- 1 Cor 1:20.
Topics: Christology
Cite (SBL): Athanasius, Inc. 46.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-46-4).
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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.
46.5Robertson
Καὶ τό γε θαυμαστόν, διαφόρων ὄντων καὶ μυρίων σεβασμάτων, καὶ ἑκάστου τόπου τὸ ἴδιον ἔχοντος εἴδωλον, καὶ μὴ ἰσχυόντος τοῦ παρʼ αὐτοῖς λεγομένου θεοῦ τὸν πλησίον ὑπερβῆναι τόπον, ὥστε καὶ τοὺς ἐκ γειτόνων πεῖσαι σέβειν αὐτόν, ἀλλὰ μόλις καὶ ἐν τοῖς ἰδίοις θρησκευομένου· οὐδεὶς γὰρ ἄλλος τὸν τοῦ γείτονος ἐσέβετο θεόν ἀλλʼ ἕκαστος τὸ ἴδιον ἐφύλαττεν εἴδωλον, νομίζων τῶν πάντων αὐτὸ κύριον εἶναι· μόνος ὁ Χριστὸς παρὰ πᾶσιν εἷς καὶ πανταχοῦ ὁ αὐτὸς προσκυνεῖται· καὶ ὃ μὴ δεδύνηται τῶν εἰδώλων ἡ ἀσθένεια ποιῆσαι, ὥστε κἂν τοὺς πλησίον οἰκοῦντας πεῖσαι, τοῦτο ὁ Χριστὸς πεποίηκεν, οὐ μόνον τοὺς πλησίον ἀλλὰ καὶ πᾶσαν ἁπλῶς τὴν οἰκουμένην πείσας ἕνα καὶ τὸν αὐτὸν Κύριον σέβειν, καὶ διʼ αὐτοῦ τὸν Θεὸν τὸν αὐτοῦ Πατέρα.
Kai to ge thaumaston, diaphorōn ontōn kai myriōn sebasmatōn, kai hekastou topou to idion echontos eidōlon, kai mē ischyontos tou parʼ autois legomenou theou ton plēsion hyperbēnai topon, hōste kai tous ek geitonōn peisai sebein auton, alla molis kai en tois idiois thrēskeuomenou; oudeis gar allos ton tou geitonos esebeto theon allʼ hekastos to idion ephylatten eidōlon, nomizōn tōn pantōn auto kyrion einai; monos ho Christos para pasin heis kai pantachou ho autos proskyneitai; kai ho mē dedynētai tōn eidōlōn hē astheneia poiēsai, hōste kan tous plēsion oikountas peisai, touto ho Christos pepoiēken, ou monon tous plēsion alla kai pasan haplōs tēn oikoumenēn peisas hena kai ton auton Kyrion sebein, kai diʼ autou ton Theon ton autou Patera.
And the wonder is that, though objects of worship were various and countless, each place having its own idol, and the so-called god of one people not able to pass over into the next place so as to persuade even their neighbors to worship him, but barely worshiped even among his own (for no one worshiped his neighbor's god, but each kept his own idol, thinking it lord of all), Christ alone is worshiped among all as one and everywhere the same. And what the weakness of idols could not do, namely persuade even those living nearby, Christ has done, persuading not only those nearby but simply the whole world to worship one and the same Lord, and through him God his Father.
Notes and citation
Summary: Local idols could not win even their neighbors, but Christ is worshiped everywhere as the one Lord.
Topics: Christology
Cite (SBL): Athanasius, Inc. 46.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-46-5).
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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 47
47.1Robertson
Καὶ πάλαι μὲν τὰ πανταχοῦ τῆς ἀπάτης τῶν μαντειῶν ἐπεπλήρωτο, καὶ τὰ ἐν Δελφοῖς καὶ Δωδώνῃ καὶ Βοιωτία καὶ Λυκίᾳ καὶ Λιβύῃ καὶ Αἰγύπτῳ καὶ Καβίροις μαντεύματα καὶ ἡ Πυθία ἐθαυμάζοντο τῇ φαντασία παρὰ τῶν ἀνθρώπων. νῦν δὲ ἀφʼ οὗ Χριστὸς καταγγέλλεται πανταχοῦ, πέπαυται καὶ τούτων ἡ μανία, καὶ οὐκ ἔστιν ἔτι λοιπὸν ἐν αὐτοῖς ὁ μαντευόμενος.
Kai palai men ta pantachou tēs apatēs tōn manteiōn epeplērōto, kai ta en Delphois kai Dōdōnę̄ kai Boiōtia kai Lykią kai Libyę̄ kai Aigyptǭ kai Kabirois manteumata kai hē Pythia ethaumazonto tę̄ phantasia para tōn anthrōpōn. nyn de aphʼ hou Christos katangelletai pantachou, pepautai kai toutōn hē mania, kai ouk estin eti loipon en autois ho manteuomenos.
And of old every place was filled with the deceit of oracles, and the oracles at Delphi, Dodona, Boeotia, Lycia, Libya, Egypt, and among the Cabiri, and the Pythia, were admired by people for their illusions. But now, since Christ is proclaimed everywhere, their madness too has ceased, and there is no longer anyone among them giving oracles.
Notes and citation
Summary: The famous oracles fell silent once Christ was preached everywhere.
- The Cabiri were deities with a mystery cult on Samothrace; the Pythia was the priestess of Apollo at Delphi.
Cite (SBL): Athanasius, Inc. 47.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-47-1).
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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.
47.2Robertson
Καὶ πάλαι μὲν δαίμονες ἐφαντασιοκόπουν τοὺς ἀνθρώπους, προκαταλαμβάνοντες πηγὰς ἢ ποταμοὺς ἢ ξύλα ἢ λίθους, καὶ οὕτως ταῖς μαγγανείαις ἐξέπληττον τοὺς ἄφρονας. νῦν δὲ τῆς θείας ἐπιφανείας τοῦ Λόγου γεγενημένης πέπαυται τούτων ἡ φαντασία. τῷ γὰρ σημείῳ τοῦ σταυροῦ καὶ μόνον ὁ ἄνθρωπος χρώμενος, ἀπελαύνει τούτων τὰς ἀπάτας.
Kai palai men daimones ephantasiokopoun tous anthrōpous, prokatalambanontes pēgas ē potamous ē xyla ē lithous, kai houtōs tais manganeiais exeplētton tous aphronas. nyn de tēs theias epiphaneias tou Logou gegenēmenēs pepautai toutōn hē phantasia. tǭ gar sēmeiǭ tou staurou kai monon ho anthrōpos chrōmenos, apelaunei toutōn tas apatas.
And of old demons deluded people with illusions, occupying springs or rivers or trees or stones, and so astonishing the foolish by their trickery. But now that the divine manifestation of the Word has taken place, their illusion has ceased. For a man, merely by using the sign of the cross, drives away their deceits.
Notes and citation
Summary: The sign of the cross drives away the demons' illusions.
Cite (SBL): Athanasius, Inc. 47.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-47-2).
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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.
47.3Robertson
Καὶ πάλαι μὲν τοὺς παρὰ ποιηταῖς λεγομένους θεοὺς Δία καὶ Κρόνον καὶ Ἀπόλλωνα καὶ ἥρωας ἐνόμιζον οἱ ἄνθρωποι θεούς, καὶ τούτους ἐπλανῶντο σέβοντες. ἄρτι δὲ τοῦ Σωτῆρος ἐν ἀνθρώποις φανέντος, ἐκεῖνοι μὲν ἐγυμνώθησαν ὄντες ἄνθρωποι θνητοί, μόνος δὲ ὁ Χριστὸς ἐν ἀνθρώποις ἐγνωρίσθη Θεὸς ἀληθινὸς Θεοῦ Θεὸς Λόγος.
Kai palai men tous para poiētais legomenous theous Dia kai Kronon kai Apollōna kai hērōas enomizon hoi anthrōpoi theous, kai toutous eplanōnto sebontes. arti de tou Sōtēros en anthrōpois phanentos, ekeinoi men egymnōthēsan ontes anthrōpoi thnētoi, monos de ho Christos en anthrōpois egnōristhē Theos alēthinos Theou Theos Logos.
And of old people thought the so-called gods of the poets, Zeus, Cronus, Apollo, and the heroes, to be gods, and went astray in worshiping them. But now that the Savior has appeared among human beings, those have been stripped bare as mortal men, and Christ alone has been recognized among human beings as true God, God the Word of God.
Notes and citation
Summary: Christ's coming exposed the poets' gods as mortals and revealed him alone as true God.
Topics: Christology
Cite (SBL): Athanasius, Inc. 47.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-47-3).
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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.
47.4Robertson
Τί δὲ περὶ τῆς θαυμαζομένης παρʼ αὐτοῖς μαγείας ἄν τις εἴποι; ὅτι πρὶν μὲν ἐπιδημῆσαι τὸν Λόγον, ἴσχυε καὶ ἐνήργει παρʼ Αἰγυπτίοις καὶ Χαλδαίοις καὶ Ἰνδοῖς αὕτη καὶ ἐξέπληττε τοὺς ὁρῶντας· τῇ δὲ παρουσία τῆς ἀληθείας, καὶ τῇ ἐπιφανεία τοῦ Λόγου διηλέγχθη καὶ αὕτη, καὶ κατηργήθη παντελῶς.
Ti de peri tēs thaumazomenēs parʼ autois mageias an tis eipoi? hoti prin men epidēmēsai ton Logon, ischye kai enērgei parʼ Aigyptiois kai Chaldaiois kai Indois hautē kai exeplētte tous horōntas; tę̄ de parousia tēs alētheias, kai tę̄ epiphaneia tou Logou diēlenchthē kai hautē, kai katērgēthē pantelōs.
And what might one say of the magic they admire? Before the Word came to dwell among us it was strong and active among Egyptians, Chaldeans, and Indians, and astonished those who saw it; but by the presence of the truth and the manifestation of the Word it too was exposed and completely abolished.
Notes and citation
Summary: Magic, once powerful in Egypt, Chaldea, and India, was exposed and abolished by the Word's coming.
Cite (SBL): Athanasius, Inc. 47.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-47-4).
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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.
47.5Robertson
Περὶ δὲ τῆς Ἑλληνικῆς σοφίας καὶ τῆς τῶν Φιλοσόφων μεγαλοφωνίας, νομίζω μηδένα τοῦ παρʼ ἡμῶν δεῖσθαι λόγου, ἐπʼ ὄψει πάντων ὄντος τοῦ θαύματος, ὅτι τοσαῦτα γραψάντων τῶν παρʼ Ἕλλησι σοφῶν καὶ μὴ δυνηθέντων πεῖσαι κἄν ὀλίγους ἐκ τῶν πλησίον τόπων περὶ ἀθανασίας καὶ τοῦ κατʼ ἀρετὴν βίου, μόνος ὁ Χριστὸς διʼ εὐτελῶν ῥημάτων, καὶ δʼ ἀνθρώπων οὐ κατὰ τὴν γλῶτταν σοφῶν, κατὰ πᾶσαν τὴν οἰκουμένην παμπληθεῖς ἐκκλησίας ἔπεισεν ἀνθρώπων καταφρονεῖν μὲν θανάτου, φρονεῖν δὲ ἀθάνατα, καὶ τὰ μὲν πρόσκαιρα παρορᾶν, εἰς δὲ τὰ αἰώνια ἀποβλέπειν, καὶ μηδὲν ἡγεῖσθαι τὴν ἐπὶ γῆς δόξαν, μόνης δὲ τῆς ἀθανασίας ἀντιποιεῖσθαι.
Peri de tēs Hellēnikēs sophias kai tēs tōn Philosophōn megalophōnias, nomizō mēdena tou parʼ hēmōn deisthai logou, epʼ opsei pantōn ontos tou thaumatos, hoti tosauta grapsantōn tōn parʼ Hellēsi sophōn kai mē dynēthentōn peisai kan oligous ek tōn plēsion topōn peri athanasias kai tou katʼ aretēn biou, monos ho Christos diʼ eutelōn rhēmatōn, kai dʼ anthrōpōn ou kata tēn glōttan sophōn, kata pasan tēn oikoumenēn pamplētheis ekklēsias epeisen anthrōpōn kataphronein men thanatou, phronein de athanata, kai ta men proskaira paroran, eis de ta aiōnia apoblepein, kai mēden hēgeisthai tēn epi gēs doxan, monēs de tēs athanasias antipoieisthai.
As for Greek wisdom and the grand talk of the philosophers, I think no one needs an argument from us, since the wonder is before the eyes of all: that though the wise men of the Greeks wrote so much and could not persuade even a few from neighboring places about immortality and the life of virtue, Christ alone, through simple words and through men not wise in speech, has persuaded throughout the whole world whole churches full of people to despise death and to think of immortal things, to overlook what is temporal and look to what is eternal, to count earthly glory as nothing and strive for immortality alone.
2 Cor 4:18 (echo, medium confidence)
Notes and citation
Summary: Where the philosophers persuaded few, Christ through simple men has persuaded multitudes everywhere to despise death and seek immortality.
Notes on the original text
- Digital text corrected (stray letter in the digital text): ὄλψει → ὄψει.
Topics: Eschatology
Cite (SBL): Athanasius, Inc. 47.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-47-5).
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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 48
48.1Robertson
Ταῦτα δὲ τὰ λεγόμενα παρʼ ἡμῶν οὐκ ἄχρι λόγων ἐστίν, ἀλλὰ καὶ ἐξ αὐτῆς τῆς πείρας ἔχει τὴν τῆς ἀληθείας μαρτυρίαν.
Tauta de ta legomena parʼ hēmōn ouk achri logōn estin, alla kai ex autēs tēs peiras echei tēn tēs alētheias martyrian.
These things that we say do not stop at words; they have the witness of truth from experience itself.
Notes and citation
Summary: Athanasius appeals to experience, not words alone.
Cite (SBL): Athanasius, Inc. 48.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-1).
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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.
48.2Robertson
Παρίτω γὰρ ὁ βουλόμενος καὶ θεωρείτω τῆς μὲν ἀρετῆς τὸ γνώρισμα ἐν ταῖς Χριστοῦ παρθένοις καὶ ἐν τοῖς σωφροσύνην ἁγνεύουσι νεωτέροις, τῆς δὲ ἀθανασίας τὴν πίστιν ἐν τῷ τοσούτῳ τῶν μαρτύρων χορῷ.
Paritō gar ho boulomenos kai theōreitō tēs men aretēs to gnōrisma en tais Christou parthenois kai en tois sōphrosynēn hagneuousi neōterois, tēs de athanasias tēn pistin en tǭ tosoutǭ tōn martyrōn chorǭ.
Let whoever wishes come forward and see the proof of virtue in the virgins of Christ and in the young men who live in holy chastity, and the assurance of immortality in so great a company of martyrs.
Notes and citation
Summary: Christian virgins, chaste youths, and martyrs prove the truth of the faith.
Cite (SBL): Athanasius, Inc. 48.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-2).
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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.
48.3Robertson
Ἡκέτω δὲ ὁ πεῖραν τῶν προλεχθέντων βουλόμενος λαβεῖν, καὶ ἐπʼ αὐτῆς τῆς φαντασίας τῶν δαιμόνων, καὶ τῆς τῶν μαντειῶν ἀπάτης, καὶ τῶν τῆς μαγείας θαυμάτων, χρησάσθω τῷ σημείῳ τοῦ γελωμένου παρʼ αὐτοῖς σταυροῦ, τὸν Χριστὸν ὀνομάσας μόνον, καὶ ὄψεται πῶς διʼ αὐτοῦ δαίμονες μὲν φεύγουσι, μαντεῖα δὲ παύεται, μαγεία δὲ πᾶσα καὶ φαρμακεία κατήργηται.
Hēketō de ho peiran tōn prolechthentōn boulomenos labein, kai epʼ autēs tēs phantasias tōn daimonōn, kai tēs tōn manteiōn apatēs, kai tōn tēs mageias thaumatōn, chrēsasthō tǭ sēmeiǭ tou gelōmenou parʼ autois staurou, ton Christon onomasas monon, kai opsetai pōs diʼ autou daimones men pheugousi, manteia de pauetai, mageia de pasa kai pharmakeia katērgētai.
And let whoever wishes to put what has been said to the test come, and in the very presence of the illusions of demons, the deceit of oracles, and the wonders of magic, let him use the sign of the cross that they laugh at, merely naming Christ, and he will see how through it demons flee, oracles cease, and all magic and sorcery is brought to nothing.
Notes and citation
Summary: The sign of the cross and the name of Christ put demons, oracles, and magic to flight.
Cite (SBL): Athanasius, Inc. 48.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-3).
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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.
48.4Robertson
Τίς οὖν ἄρα καὶ πηλίκος ἐστὶν οὗτος ὁ Χριστός, ὁ τῇ ἑαυτοῦ ὀνομασίᾳ καὶ παρουσίᾳ τὰ πάντα πανταχόθεν ἐπισκιάσας καὶ καταργήσας, καὶ μόνος κατὰ πάντων ἰσχύων, καὶ πᾶσαν τὴν οἰκουμένην τῆς ἑαυτοῦ διδασκαλίας πληρώσας; λεγέτωσαν οἱ πάνυ γελῶντες καὶ οὐκ ἐρυθριῶντες Ἕλληνες.
Tis oun ara kai pēlikos estin houtos ho Christos, ho tę̄ heautou onomasią kai parousią ta panta pantachothen episkiasas kai katargēsas, kai monos kata pantōn ischyōn, kai pasan tēn oikoumenēn tēs heautou didaskalias plērōsas? legetōsan hoi pany gelōntes kai ouk erythriōntes Hellēnes.
Who, then, and how great is this Christ, who by his name and presence has overshadowed and abolished everything on every side, who alone prevails against all, and has filled the whole world with his teaching? Let the Greeks say, who laugh so much and do not blush.
Notes and citation
Summary: Athanasius challenges the Greeks to say who Christ is, who has overcome all things.
Topics: Christology
Cite (SBL): Athanasius, Inc. 48.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-4).
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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.
48.5Robertson
Εἰ μὲν γὰρ ἄνθρωπός ἐστι· καὶ πῶς εἷς ἄνθρωπος τὴν πάντων τῶν παρʼ αὐτοῖς θεῶν δύναμιν ὑπερῆρε, καὶ οὐδὲν ἐκείνους ὄντας τῇ ἑαυτοῦ δυνάμει διήλεγξεν; εἰ δὲ μάγον αὐτὸν λέγουσι· πῶς οἷόν τε ἐστὶν ὑπὸ μάγου καταργεῖσθαι πᾶσαν τὴν μαγείαν, καὶ μὴ μᾶλλον συνίστασθαι; εἰ μὲν γὰρ ἀνθρώπους μάγους ἐνίκα, ἢ καθʼ ἑνὸς ἴσχυε μόνου, καλῶς ἂν ἐνομίσθη παρʼ αὐτοῖς κρείττονι τέχνῃ τὴν τῶν ἄλλων ὑπερβάλλων.
Ei men gar anthrōpos esti; kai pōs heis anthrōpos tēn pantōn tōn parʼ autois theōn dynamin hyperēre, kai ouden ekeinous ontas tę̄ heautou dynamei diēlenxen? ei de magon auton legousi; pōs hoion te estin hypo magou katargeisthai pasan tēn mageian, kai mē mallon synistasthai? ei men gar anthrōpous magous enika, ē kathʼ henos ischye monou, kalōs an enomisthē parʼ autois kreittoni technę̄ tēn tōn allōn hyperballōn.
If he is a man, how has one man surpassed the power of all their gods, and by his own power shown them to be nothing? If they call him a magician, how is it possible for all magic to be abolished by a magician, rather than strengthened? If he had defeated human magicians, or prevailed over only one, he might well have been thought by them to surpass the others by a superior art.
Notes and citation
Summary: Christ cannot be a mere man or a magician, since he has overcome all gods and all magic.
Topics: Christology
Cite (SBL): Athanasius, Inc. 48.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-5).
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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.
48.6Robertson
Εἰ δὲ κατὰ πάσης ἀπλῶς μαγείας καὶ αὐτοῦ τοῦ ὀνόματος αὐτῆς ἤρατο τὴν νίκην ὁ τούτου σταυρός· δῆλον ἂν εἴη μὴ εἶναι μάγον τὸν Σωτῆρα, ὃν καὶ οἱ παρὰ τῶν ἄλλων μάγων ἐπικαλούμενοι δαίμονες ὡς δεσπότην φεύγουσι.
Ei de kata pasēs aplōs mageias kai autou tou onomatos autēs ērato tēn nikēn ho toutou stauros; dēlon an eiē mē einai magon ton Sōtēra, hon kai hoi para tōn allōn magōn epikaloumenoi daimones hōs despotēn pheugousi.
But if his cross has won the victory over absolutely all magic and over its very name, it must be clear that the Savior is not a magician, since even the demons invoked by other magicians flee from him as their master.
Notes and citation
Summary: The cross's victory over all magic shows Christ is no magician.
Topics: Christology
Cite (SBL): Athanasius, Inc. 48.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-6).
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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.
48.7Robertson
Τίς οὖν ἄρα ἐστὶ λεγέτωσαν οἱ μόνον ἐν τῷ χλευάζειν ἔχοντες τὴν σπουδὴν Ἕλληνες. ἴσως ἂν φήσαιεν δαίμονα καὶ αὐτὸν γεγενῆσθαι, καὶ οὕτως ἰσχύειν. τοῦτο δὲ καὶ πάνυ λέγοντες ὀφλήσουσι χλεύην, πάλιν ταῖς προτέραις ἀποδείξεσι δυσωπεῖσθαι δυνάμενοι. πῶς γὰρ οἷόν τέ ἐστι δαίμονα εἶναι τὸν τοὺς δαίμονας ἀπελαύνοντα;
Tis oun ara esti legetōsan hoi monon en tǭ chleuazein echontes tēn spoudēn Hellēnes. isōs an phēsaien daimona kai auton gegenēsthai, kai houtōs ischyein. touto de kai pany legontes ophlēsousi chleuēn, palin tais proterais apodeixesi dysōpeisthai dynamenoi. pōs gar hoion te esti daimona einai ton tous daimonas apelaunonta?
Who, then, is he? Let the Greeks say, whose only zeal is for mockery. Perhaps they will say that he too was a demon and so had power. But in saying this they will incur utter ridicule, since they can again be put to shame by the earlier proofs. For how is it possible for one who drives out demons to be a demon?
Notes and citation
Summary: Christ cannot be a demon, since he drives demons out.
Topics: Christology
Cite (SBL): Athanasius, Inc. 48.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-7).
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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.
48.8Robertson
Εἰ μὲν γὰρ ἀπλῶς δαίμονας ἤλαυνε, καλῶς ἂν ἐνομίσθη τῷ ἄρχοντι τῶν δαιμονίων ἰσχύειν αὐτὸν κατὰ τῶν ἐλαττόνων, ὁποῖα καὶ οἱ Ἰουδαῖοι θέλοντες αὐτὸν ὑβρίζειν ἔλεγον αὐτῷ. εἰ δὲ πᾶσα τῶν δαιμόνων μανία ἐξίσταται τῇ τούτου ὀνομασία καὶ διώκεται· φανερὸν ἂν εἴη καὶ ἐν τούτῳ πλανᾶσθαι αὐτούς, καὶ μὴ εἶναι ὡς νομίζουσι δαιμονικήν τινα δύναμιν τὸν Κύριον ἡμῶν καὶ Σωτῆρα Χριστόν.
Ei men gar aplōs daimonas ēlaune, kalōs an enomisthē tǭ archonti tōn daimoniōn ischyein auton kata tōn elattonōn, hopoia kai hoi Ioudaioi thelontes auton hybrizein elegon autǭ. ei de pasa tōn daimonōn mania existatai tę̄ toutou onomasia kai diōketai; phaneron an eiē kai en toutǭ planasthai autous, kai mē einai hōs nomizousi daimonikēn tina dynamin ton Kyrion hēmōn kai Sōtēra Christon.
For if he simply drove out demons, he might well have been thought to prevail over the lesser ones by the ruler of the demons, as the Jews too said to him when they wished to insult him. But if all the madness of the demons gives way and is put to flight at the naming of his name, it must be evident that in this too they are mistaken, and that our Lord and Savior Christ is not, as they think, some demonic power.
Matt 12:24 (allusion, high confidence)
Notes and citation
Summary: Since all demons flee his name, Christ is not a demonic power, as some Jews once charged.
- Matt 12:24.
Notes on the original text
- Digital text corrected (dropped letter in the digital text): δαιμονκήν → δαιμονικήν.
Topics: Christology
Cite (SBL): Athanasius, Inc. 48.8 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-8).
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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.
48.9Robertson
Οὐκοῦν εἰ μήτε ἄνθρωπος ἁπλῶς, μήτε μάγος μήτε δαίμων τις ἐστιν ὁ Σωτήρ, ἀλλὰ καὶ τὴν παρὰ ποιηταῖς ὑπόνοιαν καὶ δαιμόνων φαντασίαν καὶ Ἕλλήνων σοφίαν τῇ αὐτοῦ θειότητι κατήργησε καὶ ἐπεσκίασε· φανερὸν ἂν εἴη καὶ παρὰ πᾶσιν ὁμολογηθήσεται, ὅτι οὗτος ἀληθῶς Θεοῦ Υἱός ἐστι, Λόγος καὶ Σοφία, καὶ Δύναμις τοῦ Πατρὸς ὑπάρχων. διὰ τοῦτο γὰρ οὐδὲ ἀνθρώπινά ἐστιν αὐτοῦ τὰ ἔργα, ἀλλʼ ὑπὲρ ἄνθρωπον, καὶ Θεοῦ τῷ ὄντι γινώσκεται ταῦτα, καὶ ἀπʼ αὐτῶν τῶν φαινομένων, καὶ ἀπὸ τῆς πρὸς ἀνθρώπους συγκρίσεως.
Oukoun ei mēte anthrōpos haplōs, mēte magos mēte daimōn tis estin ho Sōtēr, alla kai tēn para poiētais hyponoian kai daimonōn phantasian kai Hellēnōn sophian tę̄ autou theiotēti katērgēse kai epeskiase; phaneron an eiē kai para pasin homologēthēsetai, hoti houtos alēthōs Theou Huios esti, Logos kai Sophia, kai Dynamis tou Patros hyparchōn. dia touto gar oude anthrōpina estin autou ta erga, allʼ hyper anthrōpon, kai Theou tǭ onti ginōsketai tauta, kai apʼ autōn tōn phainomenōn, kai apo tēs pros anthrōpous synkriseōs.
If, then, the Savior is neither simply a man, nor a magician, nor a demon, but by his divinity has abolished and overshadowed the notions of the poets, the illusion of demons, and the wisdom of the Greeks, it must be evident, and will be confessed by all, that he is truly the Son of God, being the Word and Wisdom and Power of the Father. That is why his works are not human but above human, and are recognized as truly God's, both from what appears and from comparison with human beings.
1 Cor 1:24 (echo, medium confidence)
Notes and citation
Summary: Christ is neither man, magician, nor demon, but truly the Son of God, the Father's Word, Wisdom, and Power.
Topics: Christology
Cite (SBL): Athanasius, Inc. 48.9 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-48-9).
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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.
Chapter 49
49.1Robertson
Τίς γὰρ τῶν πώποτε γενομένων ἀνθρώπων ἐκ παρθένου μόνης ἑαυτῷ συνεστήσατο σῶμα; ἢ τίς πώποτε ἀνθρώπων τοιαύτας νόσους ἐθεράπευσεν, οἷας ὁ κοινὸς πάντων Κύριος; τίς δὲ τὸ τῇ γενέσει ἐλλεῖπον ἀποδέδωκε, καὶ ἐκ γενετῆς τυφλὸν ἐποίησε βλέπειν;
Tis gar tōn pōpote genomenōn anthrōpōn ek parthenou monēs heautǭ synestēsato sōma? ē tis pōpote anthrōpōn toiautas nosous etherapeusen, hoias ho koinos pantōn Kyrios? tis de to tę̄ genesei elleipon apodedōke, kai ek genetēs typhlon epoiēse blepein?
For which of all the men who have ever lived formed a body for himself from a virgin alone? Or what man ever healed such diseases as the common Lord of all? And who has given back what was lacking at birth, and made a man blind from birth see?
John 9:1 (allusion, medium confidence)
Notes and citation
Summary: No man but Christ was born of a virgin, healed as he did, or gave sight to the man born blind.
- John 9:1–7.
Topics: Christology
Cite (SBL): Athanasius, Inc. 49.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-49-1).
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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.
49.2Robertson
Ἀσκληπιὸς ἐθεοποιήθη παρʼ αὐτοῖς, ὅτι τὴν ἰατρικὴν ἤσκησε, καὶ βοτάνας πρὸς τὰ πάσχοντα τῶν σωμάτων ἐπενόει, οὐκ αὐτὸς ταύτας πλάττων ἀπὸ γῆς, ἀλλὰ τῇ ἐκ φύσεως ἐπιστήμῃ ταύτας ἐφευρίσκων. τί δὲ πρὸς τὸ ὑπὸ τοῦ Σωτῆρος γενόμενον, ὅτι οὐ τραῦμα ἐθεράπευσεν, ἀλλὰ γένεσιν ἔπλασε καὶ ἀποκατέστησε τὸ πλᾶσμα;
Asklēpios etheopoiēthē parʼ autois, hoti tēn iatrikēn ēskēse, kai botanas pros ta paschonta tōn sōmatōn epenoei, ouk autos tautas plattōn apo gēs, alla tę̄ ek physeōs epistēmę̄ tautas epheuriskōn. ti de pros to hypo tou Sōtēros genomenon, hoti ou trauma etherapeusen, alla genesin eplase kai apokatestēse to plasma?
Asclepius was deified among them because he practiced medicine and found herbs for bodies that were suffering, not forming them himself from the earth, but discovering them by knowledge drawn from nature. But what is that compared with what the Savior did, who did not heal a wound but formed a birth and restored what had been fashioned?
Notes and citation
Summary: Asclepius found healing herbs; Christ remade what was lacking from birth.
Topics: Christology
Cite (SBL): Athanasius, Inc. 49.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-49-2).
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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.
49.3Robertson
Ἡρακλῆς ὡς θεὸς προςκυνεῖται παρʼ Ἕλλησιν, ὅτι πρὸς ἴσους ἀνθρώπους ἀντεμαχέσατο, καὶ θηρία δόλοις ἀνεῖλε. τί πρὸς τὰ ὑπὸ τοῦ Λόγου γενόμενα, ὅτι νόσους καὶ δαίμονας, καὶ τὸν θάνατον αὐτὸν ἀπήλαυνε τῶν ἀνθρώπων; Διόνυσος θρησκεύεται παρʼ αὐτοῖς, ὅτι μέθης γέγονε διδάσκαλος τοῖς ἀνθρώποις. ὁ δὲ Σωτὴρ τῷ ὄντι καὶ Κύριος τοῦ παντός, σωφροσύνην διδάξας, χλευάζεται παρʼ ἐκείνων.
Hēraklēs hōs theos proskyneitai parʼ Hellēsin, hoti pros isous anthrōpous antemachesato, kai thēria dolois aneile. ti pros ta hypo tou Logou genomena, hoti nosous kai daimonas, kai ton thanaton auton apēlaune tōn anthrōpōn? Dionysos thrēskeuetai parʼ autois, hoti methēs gegone didaskalos tois anthrōpois. ho de Sōtēr tǭ onti kai Kyrios tou pantos, sōphrosynēn didaxas, chleuazetai parʼ ekeinōn.
Heracles is worshiped as a god among the Greeks because he fought against men who were his equals and killed wild beasts by cunning. What is that compared with what the Word did, driving away diseases and demons and death itself from human beings? Dionysus is worshiped among them because he became a teacher of drunkenness to humankind; but the Savior, who is truly Lord of the universe, is mocked by them for teaching self-control.
Notes and citation
Summary: Heracles and Dionysus are honored for lesser deeds, while Christ, who drove out disease, demons, and death and taught self-control, is mocked.
Topics: Christology
Cite (SBL): Athanasius, Inc. 49.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-49-3).
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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.
49.4Robertson
Ἀλλʼ ἔστω ταῦτα. Τί καὶ πρὸς τὰ ἕτερα θαύματα τῆς θεότητος αὐτοῦ; τίνος ἀποθνήσκοντος ἀνθρώπου, ὁ μὲν ἥλιος ἐσκοτίσθη, ἡ δὲ γῆ ἐσείετο; ἰδοὺ μέχρι νῦν ἀποθνήσκουσι καὶ ἀπέθανον ἔτι ἄνθρωποι· πότε τι τοιοῦτον ἐπʼ αὐτοῖς γέγονε θαῦμα;
Allʼ estō tauta. Ti kai pros ta hetera thaumata tēs theotētos autou? tinos apothnēskontos anthrōpou, ho men hēlios eskotisthē, hē de gē eseieto? idou mechri nyn apothnēskousi kai apethanon eti anthrōpoi; pote ti toiouton epʼ autois gegone thauma?
But let that pass. What of the other wonders of his divinity? At what man's death was the sun darkened and the earth shaken? Look, men die even now and have died before; when did any such wonder happen at their deaths?
Matt 27:45 (allusion, high confidence) · Matt 27:51 (allusion, high confidence)
Notes and citation
Summary: No other man's death darkened the sun and shook the earth.
- Matt 27:45, 51.
Topics: Christology
Cite (SBL): Athanasius, Inc. 49.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-49-4).
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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.
49.5Robertson
Ἢ ἵνα τὰς διὰ τοῦ σώματος αὐτοῦ πράξεις παραλίπω, καὶ τὰς μετὰ τὴν ἀνάστασιν αὐτοῦ μνημονεύσω· τίνος πώποτε τῶν γενομένων ἀνθρώπων ἡ διδασκαλία, ἀπὸ περάτων γῆς ἕως περάτων μία καὶ ἡ αὐτὴ διʼ ὅλων ἴσχυσεν, ὥστε διὰ πάσης γῆς τὸ σέβας αὐτοῦ διαπτῆναι;
Ē hina tas dia tou sōmatos autou praxeis paralipō, kai tas meta tēn anastasin autou mnēmoneusō; tinos pōpote tōn genomenōn anthrōpōn hē didaskalia, apo peratōn gēs heōs peratōn mia kai hē autē diʼ holōn ischysen, hōste dia pasēs gēs to sebas autou diaptēnai?
Or, to pass over the deeds done through his body and recall those after his resurrection: whose teaching, among all the men who have ever lived, has prevailed, one and the same everywhere, from the ends of the earth to its ends, so that his worship has flown through all the earth?
Notes and citation
Summary: No teaching but Christ's has spread the same everywhere to the ends of the earth.
Topics: Christology
Cite (SBL): Athanasius, Inc. 49.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-49-5).
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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.
49.6Robertson
Ἢ διὰ τί, εἴπερ ἄνθρωπός ἐστιν ὁ Χριστὸς καὶ οὐ Θεὸς Λόγος κατʼ αὐτούς, οὐ κωλύεται ὑπὸ τῶν παρʼ αὐτοῖς θεῶν εἰς τὴν αὐτὴν χώραν, ἔνθα εἰσί, τὸ τούτου σέβας διαβῆναι· ἀλλὰ μᾶλλον αὐτὸς ὁ Λόγος ἐπιδημῶν, τῇ διδασκαλία ἑαυτοῦ τὴν ἐκείνων θρησκείαν παύει, καὶ τὴν φαντασίαν αὐτῶν καταισχύνει;
Ē dia ti, eiper anthrōpos estin ho Christos kai ou Theos Logos katʼ autous, ou kōlyetai hypo tōn parʼ autois theōn eis tēn autēn chōran, entha eisi, to toutou sebas diabēnai; alla mallon autos ho Logos epidēmōn, tę̄ didaskalia heautou tēn ekeinōn thrēskeian pauei, kai tēn phantasian autōn kataischynei?
Or why, if Christ is a man and not God the Word, as they say, is his worship not prevented by their gods from passing into the same country where they are? Rather, the Word himself, coming to dwell there, puts an end to their worship by his teaching and puts their illusion to shame.
Notes and citation
Summary: The pagan gods cannot keep Christ's worship out of their lands; his teaching ends theirs.
Topics: Christology
Cite (SBL): Athanasius, Inc. 49.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-49-6).
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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 50
50.1Robertson
Πολλοὶ πρὸ τούτου γεγόνασι βασιλεῖς καὶ τύρρανοι γῆς, πολλοὶ παρὰ Χαλδαίοις ἱστοροῦνται καὶ παρʼ Αἰγυπτίοις καὶ Ἰνδοῖς γενόμενοι σοφοὶ καὶ μάγοι· τίς τούτων ποτέ, οὐ λέγω μετὰ θάνατον, ἀλλὰ καὶ ἔτι ζῶν ἠδυνήθη τοσοῦτον ἰσχῦσαι, ὥστε τὴν σύμπασαν αὐτὸν γῆν πληρῶσαι τῆς αὐτοῦ διδασκαλίας, καὶ τοσοῦτον πλῆθος παιδεῦσαι ἀπὸ τῆς τῶν εἰδώλων δεισιδαιμονίας, ὅσους ὁ ἡμέτερος Σωτὴρ εἰς ἑαυτὸν ἀπὸ τῶν εἰδώλων μετήνεγκεν;
Polloi pro toutou gegonasi basileis kai tyrranoi gēs, polloi para Chaldaiois historountai kai parʼ Aigyptiois kai Indois genomenoi sophoi kai magoi; tis toutōn pote, ou legō meta thanaton, alla kai eti zōn ēdynēthē tosouton ischysai, hōste tēn sympasan auton gēn plērōsai tēs autou didaskalias, kai tosouton plēthos paideusai apo tēs tōn eidōlōn deisidaimonias, hosous ho hēmeteros Sōtēr eis heauton apo tōn eidōlōn metēnenken?
Many kings and tyrants of the earth have lived before this; many wise men and magicians are recorded among the Chaldeans, Egyptians, and Indians. Which of them ever, I do not say after death, but even while still living, was able to have so much power as to fill the whole earth with his teaching and to reclaim so great a multitude from the superstition of idols, as many as our Savior has brought over from idols to himself?
Notes and citation
Summary: No king, sage, or magician ever won the world from idols as Christ has.
Topics: Christology
Cite (SBL): Athanasius, Inc. 50.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-50-1).
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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.
50.2Robertson
Ἐλλήνων οἱ φιλόσοφοι μετὰ πιθανότητος καὶ τέχνης λόγων πολλὰ συνέγραψαν· τί οὖν τοσοῦτον ὅσον ὁ τοῦ Χριστοῦ σταυρὸς ἐπεδείξαντο; ἄχρι γὰρ τελευτῆς αὐτῶν τὰ παρʼ αὐτῶν σοφίσματα τὸ πιθανὸν ἔσχεν· ἀλλὰ καὶ ὃ ἔδοξαν ζῶντες ἰσχύειν ἐν ἀλλήλοις ἔσχον τὴν ἅμιλλαν καὶ κατʼ ἀλλήλων μελετῶντες ἐφιλονείκουν.
Ellēnōn hoi philosophoi meta pithanotētos kai technēs logōn polla synegrapsan; ti oun tosouton hoson ho tou Christou stauros epedeixanto? achri gar teleutēs autōn ta parʼ autōn sophismata to pithanon eschen; alla kai ho edoxan zōntes ischyein en allēlois eschon tēn hamillan kai katʼ allēlōn meletōntes ephiloneikoun.
The philosophers of the Greeks wrote much with persuasiveness and skill of words. What, then, did they display as great as the cross of Christ? Their sophistries were persuasive only until their death; and even the influence they seemed to have while living was spent in rivalry with one another, as they contended and competed against each other.
Notes and citation
Summary: The philosophers' clever writings persuaded only while they lived, and they spent their energy quarreling.
Cite (SBL): Athanasius, Inc. 50.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-50-2).
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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.
50.3Robertson
Ὁ δὲ τοῦ Θεοῦ Λόγος, τὸ παραδοξότατον, πτωχοτέραις ταῖς λέξεσι διδάξας, τοὺς πάνυ σοφιστὰς ἐπεσκίασε, καὶ τὰς μὲν ἐκείνων διδασκαλίας κατήργησε, πάντας ἕλκων πρὸς ἑαυτόν, τὰς δὲ ἑαυτοῦ ἐκκλησίας πεπλήρωκε· καὶ τό γε θαυμαστόν, ὅτι ὡς ἄνθρωπος εἰς τὸν θάνατον καταβάς, τὴν τῶν σοφῶν μεγαλοφωνίαν περὶ εἰδώλων κατήργησε.
Ho de tou Theou Logos, to paradoxotaton, ptōchoterais tais lexesi didaxas, tous pany sophistas epeskiase, kai tas men ekeinōn didaskalias katērgēse, pantas helkōn pros heauton, tas de heautou ekklēsias peplērōke; kai to ge thaumaston, hoti hōs anthrōpos eis ton thanaton katabas, tēn tōn sophōn megalophōnian peri eidōlōn katērgēse.
But the Word of God, most wonderfully, teaching in plainer language, has overshadowed the cleverest sophists, abolished their teachings by drawing all to himself, and filled his own churches. And the wonder is that, going down to death as a man, he has abolished the grand talk of the wise about idols.
Notes and citation
Summary: The Word, teaching simply and dying as a man, eclipsed the sophists and filled his churches.
Topics: Christology
Cite (SBL): Athanasius, Inc. 50.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-50-3).
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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.
50.4Robertson
Τίνος γάρ ποτε θάνατος ἀπήλασε δαίμονας; ἢ τίνος ποτὲ θάνατον ἐφοβήθησαν δαίμονες ὡς τὸν Χριστοῦ; ἔνθα γὰρ ὀνομάζεται τὸ ὄνομα τοῦ Σωτῆρος, ἐκεῖθεν πᾶς δαίμων ἀπελαύνεται. τίς δὲ οὕτως τὰ ψυχικὰ πάθη περιεῖλε τῶν ἀνθρώπων, ὥστε τοὺς μὲν πόρνους σωφρονεῖν, τοὺς δὲ ἀνδροφόνους μηκέτι ξίφος κρατεῖν, τοὺς δὲ δειλίᾳ προκατεχομένους ἀνδρίζεσθαι;
Tinos gar pote thanatos apēlase daimonas? ē tinos pote thanaton ephobēthēsan daimones hōs ton Christou? entha gar onomazetai to onoma tou Sōtēros, ekeithen pas daimōn apelaunetai. tis de houtōs ta psychika pathē perieile tōn anthrōpōn, hōste tous men pornous sōphronein, tous de androphonous mēketi xiphos kratein, tous de deilią prokatechomenous andrizesthai?
For whose death ever drove out demons? Or whose death did demons ever fear as they fear Christ's? For where the Savior's name is named, from there every demon is driven out. And who has so removed the passions of the soul from human beings that fornicators become chaste, murderers no longer hold the sword, and those gripped by cowardice become brave?
Notes and citation
Summary: Christ's death drives out demons and transforms fornicators, murderers, and cowards.
- “Fornicators” renders πόρνους (those who practice sexual immorality).
Topics: Ethics
Cite (SBL): Athanasius, Inc. 50.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-50-4).
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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.
50.5Robertson
Καὶ ὅλως, τίς τοὺς παρὰ βαρβάροις καὶ τοὺς κατὰ τόπον τῶν ἐθνῶν ἀνθρώπους ἔπεισεν ἀποθέσθαι μὲν τὴν μανίαν, εἰρηναῖα δὲ φρονεῖν, εἰ μὴ ἡ τοῦ Χριστοῦ πίστις, καὶ τὸ τοῦ σταυροῦ σημεῖον; τίς δὲ ἄλλος περὶ ἀθανασίας οὕτως ἐπιστώσατο τοὺς ἀνθρώπους, ὡς ὁ τοῦ Χριστοῦ σταυρός, καὶ ἡ τοῦ σώματος ἀνάστασις αὐτοῦ;
Kai holōs, tis tous para barbarois kai tous kata topon tōn ethnōn anthrōpous epeisen apothesthai men tēn manian, eirēnaia de phronein, ei mē hē tou Christou pistis, kai to tou staurou sēmeion? tis de allos peri athanasias houtōs epistōsato tous anthrōpous, hōs ho tou Christou stauros, kai hē tou sōmatos anastasis autou?
And in short, who persuaded the barbarians and the people of the nations in various places to lay aside their madness and think of peace, but the faith of Christ and the sign of the cross? And who else has so assured human beings about immortality as the cross of Christ and the resurrection of his body?
Notes and citation
Summary: Faith in Christ made barbarians peaceful and assured people of immortality.
Topics: Ethics, Eschatology
Cite (SBL): Athanasius, Inc. 50.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-50-5).
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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.
50.6Robertson
Καίπερ γὰρ πάντα ψευσάμενοι Ἕλληνες, ὅμως οὐκ ἠδυνήθησαν ἀνάστασιν τῶν ἑαυτῶν εἰδώλων πλάσασθαι, οὐκ ἐνθυμούμενοι τὸ σύνολον, εἰ ὅλως δυνατὸν μετὰ θάνατον εἶναι πάλιν τὸ σῶμα· ἐφʼ ᾧ καὶ μάλιστα ἄν τις αὐτοὺς ἀποδέξηται, ὅτι τοιαῦτα λογισάμενοι τὴν μὲν ἀσθένειαν τῆς ἑαυτῶν εἰδωλολατρίας ἤλεγξαν, τὸ δὲ δυνατὸν τῷ Χριστῷ παρεχώρησαν, ἵνα καὶ ἐκ τούτου γνωσθῇ παρὰ πᾶσι τοῦ Θεοῦ Υἱός.
Kaiper gar panta pseusamenoi Hellēnes, homōs ouk ēdynēthēsan anastasin tōn heautōn eidōlōn plasasthai, ouk enthymoumenoi to synolon, ei holōs dynaton meta thanaton einai palin to sōma; ephʼ hǭ kai malista an tis autous apodexētai, hoti toiauta logisamenoi tēn men astheneian tēs heautōn eidōlolatrias ēlenxan, to de dynaton tǭ Christǭ parechōrēsan, hina kai ek toutou gnōsthę̄ para pasi tou Theou Huios.
For though the Greeks invented every kind of falsehood, they could not invent a resurrection for their idols, not considering at all whether it is even possible for the body to exist again after death. And for this one might especially commend them: that by reasoning in this way they exposed the weakness of their own idolatry and conceded that power to Christ, so that from this too he might be known by all as the Son of God.
Notes and citation
Summary: The Greeks never claimed resurrection for their gods, leaving that power to Christ.
Topics: Christology, Eschatology
Cite (SBL): Athanasius, Inc. 50.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-50-6).
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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 51
51.1Robertson
Τίς οὖν ἀνθρώπων μετὰ θάνατον ἢ ὅλως ζῶν περὶ παρθενίας ἐδίδαξε, καὶ οὐκ ἐνόμισεν ἀδύνατον εἶναι τὴν ἀρετὴν ταύτην ἐν ἀνθρώποις; ἀλλʼ ὁ ἡμέτερος Σωτὴρ καὶ τῶν πάντων Βασιλεὺς Χριστὸς τοσοῦτον ἴσχυσεν ἐν τῇ περὶ ταύτης διδασκαλίᾳ, ὡς παιδία μήπω τῆς νομίμης ἡλικίας ἐπιβάντα τὴν ὑπὲρ τὸν νόμον ἐπαγγέλλεσθαι παρθενίαν.
Tis oun anthrōpōn meta thanaton ē holōs zōn peri parthenias edidaxe, kai ouk enomisen adynaton einai tēn aretēn tautēn en anthrōpois? allʼ ho hēmeteros Sōtēr kai tōn pantōn Basileus Christos tosouton ischysen en tę̄ peri tautēs didaskalią, hōs paidia mēpō tēs nomimēs hēlikias epibanta tēn hyper ton nomon epangellesthai parthenian.
Which man, then, after his death, or even while living at all, taught about virginity, and did not think this virtue impossible among human beings? But our Savior and King of all, Christ, has had such power in his teaching about it that children not yet of lawful age vow a virginity beyond the law.
Notes and citation
Summary: Christ's teaching has made even children vow lifelong virginity.
- “Beyond the law”: virginity is not required by the law, and the “lawful age” is the legal age of marriage.
Topics: Ethics
Cite (SBL): Athanasius, Inc. 51.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-51-1).
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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.
51.2Robertson
Τίς πώποτε ἀνθρώπων ἠδυνήθη διαβῆναι τοσοῦτον, καὶ εἰς Σκύθας, καὶ Αἰθίοπας, ἢ Πέρσας, Ἀρμενίους, ἢ Γότθους, ἢ τοὺς ἐπέκεινα τοῦ Ὠκεανοῦ λεγομένους, ἢ τοὺς ὑπὲρ Ὑρκανίαν ὄντας, ἢ ὅλως τοὺς Αἰγυπτίους καὶ Χαλδαίους παρελθεῖν, τοὺς φρονοῦντας μὲν μαγικά, δεισιδαίμονας δὲ ὑπὲρ τὴν φύσιν καὶ ἀγρίους τοῖς τρόποις, καὶ ὅλως κηρύξαι περὶ ἀρετῆς καὶ σωφροσύνης καὶ κατὰ τῆς εἰδώλων θρησκείας, ὡς ὁ πάντων Κύριος, ἡ τοῦ Θεοῦ Δύναμις, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός;
Tis pōpote anthrōpōn ēdynēthē diabēnai tosouton, kai eis Skythas, kai Aithiopas, ē Persas, Armenious, ē Gotthous, ē tous epekeina tou Ōkeanou legomenous, ē tous hyper Hyrkanian ontas, ē holōs tous Aigyptious kai Chaldaious parelthein, tous phronountas men magika, deisidaimonas de hyper tēn physin kai agrious tois tropois, kai holōs kēryxai peri aretēs kai sōphrosynēs kai kata tēs eidōlōn thrēskeias, hōs ho pantōn Kyrios, hē tou Theou Dynamis, ho Kyrios hēmōn Iēsous Christos?
What man ever was able to travel so far, to the Scythians and Ethiopians, or Persians, Armenians, or Goths, or those said to live beyond the Ocean, or those beyond Hyrcania, or even to reach the Egyptians and Chaldeans, who are given to magic, superstitious beyond nature and savage in their ways, and to preach at all about virtue and self-control and against the worship of idols, as the Lord of all, the Power of God, our Lord Jesus Christ, has done?
Notes and citation
Summary: Christ alone has had virtue preached to the most distant and savage peoples.
Cite (SBL): Athanasius, Inc. 51.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-51-2).
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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.
51.3Robertson
Ὅς οὐ μόνον ἐκήρυξε διὰ τῶν ἑαυτοῦ μαθητῶν, ἀλλὰ γὰρ καὶ ἔπεισεν αὐτοὺς κατὰ διάνοιαν, τὴν μὲν τῶν τρόπων ἀγριότητα μεταθέσθαι, μηκέτι δὲ τοὺς πατρίους σέβειν θεούς, ἀλλʼ αὐτὸν ἐπιγινώσκειν, καὶ διʼ αὐτοῦ τὸν Πατέρα θρησκεύειν.
Hos ou monon ekēryxe dia tōn heautou mathētōn, alla gar kai epeisen autous kata dianoian, tēn men tōn tropōn agriotēta metathesthai, mēketi de tous patrious sebein theous, allʼ auton epiginōskein, kai diʼ autou ton Patera thrēskeuein.
He not only preached through his own disciples, but also persuaded them in mind to put aside the savagery of their ways, to worship their ancestral gods no longer, but to recognize him and through him to worship the Father.
Notes and citation
Summary: Christ persuaded the nations to give up savagery and idols and worship the Father through him.
Notes on the original text
- Digital text corrected (repeated letter in the digital text): ἑαυυτοῦ → ἑαυτοῦ.
Cite (SBL): Athanasius, Inc. 51.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-51-3).
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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.
51.4Robertson
Πάλαι μὲν γὰρ εἰδωλολατροῦντες, Ἕλληνες καὶ βάρβαροι κατʼ ἀλλήλων ἐπολέμουν, καὶ ὠμοὶ πρὸς τοὺς συγγενεῖς ἐτύγχανον. οὐκ ἦν γάρ τινα τὸ σύνολον οὔτε τὴν γῆν οὕτε τὴν θάλασσαν διαβῆναι χωρὶς τοῦ τὴν χεῖρα ξίφεσιν ὁπλίσαι, ἕνεκα τῆς πρὸς ἀλλήλους ἀκαταλάκτου μάχης.
Palai men gar eidōlolatrountes, Hellēnes kai barbaroi katʼ allēlōn epolemoun, kai ōmoi pros tous syngeneis etynchanon. ouk ēn gar tina to synolon oute tēn gēn houte tēn thalassan diabēnai chōris tou tēn cheira xiphesin hoplisai, heneka tēs pros allēlous akatalaktou machēs.
For of old, while they worshiped idols, Greeks and barbarians made war on one another and were cruel even to their own kin. No one could cross land or sea at all without arming his hand with a sword, because of their irreconcilable fighting with one another.
Notes and citation
Summary: Idol-worshiping nations were constantly at war.
Cite (SBL): Athanasius, Inc. 51.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-51-4).
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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.
51.5Robertson
Καὶ γὰρ καὶ ἡ πᾶσα τοῦ ζῆν αὐτοῖς διαγωγὴ διʼ ὅπλων ἐγίνετο, καὶ ξίφος ἦν αὐτοῖς ἀντὶ βακτηρίας, καὶ παντὸς βοηθήματος ἔρεισμα· καίτοι, ὡς προεῖπον, εἰδώλοις ἐλάτρευον, καὶ δαίμοσιν ἔσπενδον θυσίας, καὶ ὅμως οὐδὲν ἐκ τῆς εἰδώλων δεισιδαιμονίας ἠδυνήθησαν οἱ τοιαῦτα φρονοῦντες μεταπαιδευθῆναι.
Kai gar kai hē pasa tou zēn autois diagōgē diʼ hoplōn egineto, kai xiphos ēn autois anti baktērias, kai pantos boēthēmatos ereisma; kaitoi, hōs proeipon, eidōlois elatreuon, kai daimosin espendon thysias, kai homōs ouden ek tēs eidōlōn deisidaimonias ēdynēthēsan hoi toiauta phronountes metapaideuthēnai.
For their whole way of life was carried on by arms; the sword was their staff and the support of every need. And yet, as I said before, they served idols and poured out sacrifices to demons; and still, for all their superstition of idols, those who held such beliefs could not be reformed at all.
Notes and citation
Summary: Idolatry could not reform warlike peoples who lived by the sword.
Cite (SBL): Athanasius, Inc. 51.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-51-5).
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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.
51.6Robertson
Ὅτε δὲ εἰς τὴν τοῦ Χριστοῦ διδασκαλίαν μεταβεβήκασι, τότε δὴ παραδόξως τῷ ὄντι κατὰ διάνοιαν κατανυγέντες, τὴν μὲν ὠμότητα τῶν φόνων ἀπέθεντο, καὶ οὐκ ἔτι πολέμια φρονοῦσι, πάντα δὲ αὐτοῖς εἰρηναῖα, καὶ τὰ πρὸς φιλίαν καταθύμια λοιπόν ἐστι.
Hote de eis tēn tou Christou didaskalian metabebēkasi, tote dē paradoxōs tǭ onti kata dianoian katanygentes, tēn men ōmotēta tōn phonōn apethento, kai ouk eti polemia phronousi, panta de autois eirēnaia, kai ta pros philian katathymia loipon esti.
But when they have come over to the teaching of Christ, then indeed, wonderfully, pricked in mind, they lay aside the savagery of their bloodshed and no longer think of war; everything with them is now peaceful and all their desire is for friendship.
Notes and citation
Summary: Converted to Christ's teaching, warlike peoples give up bloodshed and seek peace.
Topics: Ethics
Cite (SBL): Athanasius, Inc. 51.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-51-6).
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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 52
52.1Robertson
Τίς οὖν ὁ ταῦτα ποιήσας, ἢ τίς ὁ τοὺς μισοῦντας ἀλλήλους εἰς εἰρήνην συνάψας, εἰ μὴ ὁ ἀγαπητὸς τοῦ Πατρὸς Υἱός, ὁ κοινὸς πάντων Σωτὴρ Ἰησοῦς Χριστός, ὃς τῇ ἑαυτοῦ ἀγάπῃ πάντα ὑπὲρ τῆς ἡμῶν σωτηρίας ὑπέστη; καὶ γὰρ καὶ ἄνωθεν ἦν προφητευόμενον περὶ τῆς παρʼ αὐτοῦ πρυτανευομένης εἰρήνης, λεγούσης τῆς γραφῆς· Συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα, καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ λήψεται ἔθνος ἐπʼ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν.
Tis oun ho tauta poiēsas, ē tis ho tous misountas allēlous eis eirēnēn synapsas, ei mē ho agapētos tou Patros Huios, ho koinos pantōn Sōtēr Iēsous Christos, hos tę̄ heautou agapę̄ panta hyper tēs hēmōn sōtērias hypestē? kai gar kai anōthen ēn prophēteuomenon peri tēs parʼ autou prytaneuomenēs eirēnēs, legousēs tēs graphēs; Synkopsousi tas machairas autōn eis arotra, kai tas zibynas autōn eis drepana, kai ou lēpsetai ethnos epʼ ethnos machairan, kai ou mē mathōsin eti polemein.
Who, then, has done these things, or who has joined in peace those who hated one another, but the beloved Son of the Father, the common Savior of all, Jesus Christ, who in his love endured everything for our salvation? For it was prophesied from of old about the peace that he would establish, as Scripture says: “They shall beat their swords into plowshares and their spears into sickles, and nation shall not take up sword against nation, and they shall no more learn to make war.”
Isa 2:4 (quotation, high confidence) · Mic 4:3 (quotation, medium confidence)
Notes and citation
Summary: Christ has brought the peace foretold in Isaiah 2:4.
- Isa 2:4 (compare Mic 4:3).
Topics: Christology
Cite (SBL): Athanasius, Inc. 52.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-52-1).
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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.
52.2Robertson
Καὶ οὐκ ἄπιστόν γε τὸ τοιοῦτον, ὅπου καὶ νῦν οἱ τὸ ἄγριον τῶν τρόπων ἔμφυτον ἔχοντες βάρβαροι, ἔτι μὲν θύοντες παρʼ αὐτοῖς τοῖς εἰδώλοις, μαίνονται κατʼ ἀλλήλων, καὶ χωρὶς ξίφους οὐδεμίαν ὥραν ἀνέχονται μένειν
Kai ouk apiston ge to toiouton, hopou kai nyn hoi to agrion tōn tropōn emphyton echontes barbaroi, eti men thyontes parʼ autois tois eidōlois, mainontai katʼ allēlōn, kai chōris xiphous oudemian hōran anechontai menein
And this is not incredible, since even now the barbarians, in whom savagery of manners is inborn, while they still sacrifice to their idols, rage against one another and cannot bear to be without a sword for a single hour.
Notes and citation
Summary: Idol-worshiping barbarians still rage against one another.
Cite (SBL): Athanasius, Inc. 52.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-52-2).
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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.
52.3Robertson
Ὅτε δὲ τῆς Χριστοῦ διδασκαλίας ἀκούουσιν, εὐθέως ἀντὶ μὲν πολέμων, εἰς γεωργίαν τρέπονται· ἀντὶ δὲ τοῦ ξίφεσι τὰς χεῖρας ὁπλίζειν, εἰς εὐχὰς ἐκτείνουσι. καὶ ὅλως, ἀντὶ τοῦ πολεμεῖν πρὸς ἑαυτούς, λοιπὸν κατὰ διαβόλου καὶ κατὰ δαιμόνων ὁπλίζονται, σωφροσύνῃ καὶ ψυχῆς ἀρετῇ τούτους καταπολεμοῦντες.
Hote de tēs Christou didaskalias akouousin, eutheōs anti men polemōn, eis geōrgian trepontai; anti de tou xiphesi tas cheiras hoplizein, eis euchas ekteinousi. kai holōs, anti tou polemein pros heautous, loipon kata diabolou kai kata daimonōn hoplizontai, sōphrosynę̄ kai psychēs aretę̄ toutous katapolemountes.
But when they hear the teaching of Christ, at once they turn from war to farming, and instead of arming their hands with swords they stretch them out in prayer. In short, instead of fighting one another, they now arm themselves against the devil and the demons, fighting them down with self-control and virtue of soul.
Notes and citation
Summary: Hearing Christ's teaching, barbarians turn from war to farming and prayer, fighting the devil instead.
Cite (SBL): Athanasius, Inc. 52.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-52-3).
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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.
52.4Robertson
Τοῦτο δὲ τῆς μὲν θειότητος τοῦ Σωτῆρός ἐστι γνώρισμα· ὅτι ὃ μὴ δεδύνηνται ἐν εἰδώλοις μαθεῖν οἱ ἄνθρωποι, τοῦτο παρʼ αὐτοῦ μεμαθήκασι· τῆς δὲ δαιμόνων καὶ τῆς εἰδώλων ἀσθενείας καὶ οὐθενείας ἔλεγχος οὐκ ὀλίγος ἐστὶν οὗτος. εἰδότες γὰρ ἑαυτῶν δαίμονες τὴν ἀσθένειαν, διὰ τοῦτο συνέβαλον πάλαι τοὺς ἀνθρώπους καθʼ ἑαυτῶν πολεμεῖν, ἵνα μὴ παυσάμενοι τῆς κατʼ ἀλλήλων ἔριδος, εἰς τὴν κατὰ δαιμόνων μάχην ἐπιστρέψωσιν.
Touto de tēs men theiotētos tou Sōtēros esti gnōrisma; hoti ho mē dedynēntai en eidōlois mathein hoi anthrōpoi, touto parʼ autou memathēkasi; tēs de daimonōn kai tēs eidōlōn astheneias kai outheneias elenchos ouk oligos estin houtos. eidotes gar heautōn daimones tēn astheneian, dia touto synebalon palai tous anthrōpous kathʼ heautōn polemein, hina mē pausamenoi tēs katʼ allēlōn eridos, eis tēn kata daimonōn machēn epistrepsōsin.
This is a proof of the Savior's divinity: that what human beings could not learn among idols they have learned from him. And it is no small refutation of the weakness and nothingness of demons and idols. For the demons, knowing their own weakness, for this reason formerly set human beings to fight against one another, lest, ceasing from their strife with one another, they should turn to battle against the demons.
Notes and citation
Summary: The demons kept humans at war lest they turn against the demons; Christ's peace shows his divinity.
Topics: Christology
Cite (SBL): Athanasius, Inc. 52.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-52-4).
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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.
52.5Robertson
Ἀμέλει μὴ πολεμοῦντες πρὸς ἑαυτοὺς οἱ Χριστῷ μαθητευόμενοι, κατὰ δαιμόνων τοῖς τρόποις καὶ ταῖς κατʼ ἀρετὴν πράξεσιν ἀντιπαρατάσσονται, καὶ τούτους μὲν διώκουσι, τὸν δὲ τούτων ἀρχηγὸν Διάβολον καταπαίζουσιν, ὥστε ἐν νεότητι μὲν σωφρονεῖν, ἐν πειρασμοῖς δὲ ὑπομένειν, ἐν πόνοις δὲ καρτερεῖν, καὶ ὑβριζομένους μὲν ἀνέχεσθαι, ἀποστερουμένους δὲ καταφρονεῖν· καὶ τό γε θαυμαστόν, ὅτι καὶ θανάτου καταφρονοῦσι, καὶ γίνονται μάρτυρες Χριστοῦ.
Amelei mē polemountes pros heautous hoi Christǭ mathēteuomenoi, kata daimonōn tois tropois kai tais katʼ aretēn praxesin antiparatassontai, kai toutous men diōkousi, ton de toutōn archēgon Diabolon katapaizousin, hōste en neotēti men sōphronein, en peirasmois de hypomenein, en ponois de karterein, kai hybrizomenous men anechesthai, aposteroumenous de kataphronein; kai to ge thaumaston, hoti kai thanatou kataphronousi, kai ginontai martyres Christou.
Indeed, those who become disciples of Christ, instead of fighting one another, array themselves against demons by their conduct and virtuous deeds, and they rout them and mock their leader the devil, so that in youth they are chaste, in temptations they endure, in toils they persevere, when insulted they are patient, and when robbed they think nothing of it; and, most wonderful of all, they even despise death and become martyrs of Christ.
Notes and citation
Summary: Christ's disciples fight demons by virtue, chastity, patience, and even martyrdom.
Cite (SBL): Athanasius, Inc. 52.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-52-5).
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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 53
53.1Robertson
Καὶ ἵνα ἓν ὃ καὶ πάνυ θαυμαστόν ἐστι γνώρισμα τῆς θειότητος τοῦ Σωτῆρος εἴπω· τίς πώποτε ἄνθρωπος ἀπλῶς ἢ μάγος, ἢ τύραννος, ἢ βασιλεύς, ἐφʼ ἑαυτοῦ τοσοῦτον ἠδυνήθη βαλεῖν καὶ καθʼ ὅλης τῆς εἰδωλολατρίας καὶ πάσης δαιμονικῆς στρατίας, καὶ πάσης μαγείας, καὶ πάσης σοφίας Ἕλλήνων, τοσοῦτον ἰσχυόντων καὶ ἔτι ἀκμαζόντων καὶ ἐκπληττόντων πάντας, ἀντιμάχεσθαι καὶ μιᾷ ῥοπῇ κατὰ πάντων ἀντιστῆναι, ὡς ὁ ἡμέτερος Κύριος, ὁ τοῦ Θεοῦ ἀληθὴς Λόγος, ὃς ἀοράτως ἑκάστου τὴν πλάνην ἐλέγχων, μόνος παρὰ πάντων τοὺς πάντας ἀνθρώπους σκυλεύει, ὥστε τοὺς μὲν τὰ εἴδωλα προσκυνοῦντας λοιπὸν αὐτὰ καταπατεῖν· τοὺς δὲ μαγείαις θαυμασθέντας τὰς βίβλους κατακαίειν· τοὺς δὲ σοφοὺς τὴν τῶν Εὐαγγελίων προκρίνειν πάντων ἑρμηνείαν.
Kai hina hen ho kai pany thaumaston esti gnōrisma tēs theiotētos tou Sōtēros eipō; tis pōpote anthrōpos aplōs ē magos, ē tyrannos, ē basileus, ephʼ heautou tosouton ēdynēthē balein kai kathʼ holēs tēs eidōlolatrias kai pasēs daimonikēs stratias, kai pasēs mageias, kai pasēs sophias Hellēnōn, tosouton ischyontōn kai eti akmazontōn kai ekplēttontōn pantas, antimachesthai kai mią rhopę̄ kata pantōn antistēnai, hōs ho hēmeteros Kyrios, ho tou Theou alēthēs Logos, hos aoratōs hekastou tēn planēn elenchōn, monos para pantōn tous pantas anthrōpous skyleuei, hōste tous men ta eidōla proskynountas loipon auta katapatein; tous de mageiais thaumasthentas tas biblous katakaiein; tous de sophous tēn tōn Euangeliōn prokrinein pantōn hermēneian.
And to mention one very wonderful proof of the Savior's divinity: what mere man or magician or tyrant or king was ever able by himself to take on so much, and to fight against all idolatry and every demonic host and all magic and all the wisdom of the Greeks, while they were so strong and still flourishing and astonishing everyone, and with a single stroke to withstand them all, as our Lord, the true Word of God, has done? Invisibly exposing each one's error, he alone, from among them all, carries off all people as spoils, so that those who worshiped idols now trample on them, those admired for magic burn their books, and the wise prefer the interpretation of the Gospels to everything.
Acts 19:19 (echo, medium confidence)
Notes and citation
Summary: Christ alone has overcome idolatry, demons, magic, and Greek wisdom, so that magicians burn their books and the wise turn to the Gospels.
- The burning of magic books recalls Acts 19:19.
Topics: Christology
Cite (SBL): Athanasius, Inc. 53.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-53-1).
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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.
53.2Robertson
Οὕς μὲν γὰρ πρότερον προσεκύνουν, τούτους καταλιμπάνουσιν ὃν δὲ ἐχλεύαζον ἐσταυρωμένον, τοῦτον προσκυνοῦσι Χριστόν, Θεὸν αὐτὸν ὁμολογοῦντες. καὶ οἱ μὲν παρʼ αὐτοῖς λεγόμενοι θεοὶ τῷ σημείῳ τοῦ σταυροῦ διώκονται· ὁ δὲ σταυρωθεὶς Σωτὴρ ἐν πάσῃ τῇ οἰκουμένῃ Θεὸς ἀναγορεύεται καὶ Θεοῦ Υἱός. καὶ οἱ μὲν παρʼ Ἕλλησι προσκυνούμενοι θεοὶ ὡς αἰσχροὶ διαβάλλονται παρʼ αὐτῶν οἱ δὲ τὴν Χριστοῦ λαμβάνοντες διδασκαλίαν, σωφρονέστερον ἐκείνων ἔχουσι τὸν βίον.
Hous men gar proteron prosekynoun, toutous katalimpanousin hon de echleuazon estaurōmenon, touton proskynousi Christon, Theon auton homologountes. kai hoi men parʼ autois legomenoi theoi tǭ sēmeiǭ tou staurou diōkontai; ho de staurōtheis Sōtēr en pasę̄ tę̄ oikoumenę̄ Theos anagoreuetai kai Theou Huios. kai hoi men parʼ Hellēsi proskynoumenoi theoi hōs aischroi diaballontai parʼ autōn hoi de tēn Christou lambanontes didaskalian, sōphronesteron ekeinōn echousi ton bion.
For those whom they formerly worshiped they are abandoning, and the crucified Christ whom they used to mock they worship, confessing him as God. The so-called gods among them are put to flight by the sign of the cross, while the crucified Savior is proclaimed in all the world as God and Son of God. And the gods worshiped among the Greeks are denounced by them as shameful, while those who receive the teaching of Christ live a more chaste life than they.
Notes and citation
Summary: Former worshipers abandon their gods and worship the crucified Christ as God.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text): θεοί. ὡς αἰσχροὶ → θεοὶ ὡς αἰσχροὶ.
Topics: Christology
Cite (SBL): Athanasius, Inc. 53.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-53-2).
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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.
53.3Robertson
Ταῦτα οὖν, καὶ τὰ τοιαῦτα, εἰ μὲν ἀνθρώπινά ἐστι, δεικνύτω τις ὁ βουλόμενος καὶ τὰ τῶν προτέρων τοιαῦτα, καὶ πειθέτω. εἰ δὲ μὴ ἀνθρώπων ἀλλὰ Θεοῦ ἔργα ταῦτα φαίνεται καὶ εἴσι, διὰ τί τοσοῦτον ἀσεβοῦσιν οἱ ἄπιστοι, μὴ ἐπιγινώσκοντες τὸν ταῦτα ἐργασάμενον Δεσπότην;
Tauta oun, kai ta toiauta, ei men anthrōpina esti, deiknytō tis ho boulomenos kai ta tōn proterōn toiauta, kai peithetō. ei de mē anthrōpōn alla Theou erga tauta phainetai kai eisi, dia ti tosouton asebousin hoi apistoi, mē epiginōskontes ton tauta ergasamenon Despotēn?
If, then, these and such things are human, let whoever wishes show similar things done by those before, and persuade us. But if they appear, and are, not the works of human beings but of God, why are the unbelievers so impious as not to recognize the Master who has done them?
Notes and citation
Summary: If Christ's works are not human but divine, unbelievers are impious not to recognize him.
Topics: Christology
Cite (SBL): Athanasius, Inc. 53.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-53-3).
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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.
53.4Robertson
Ὅμοιον γὰρ πάσχουσιν, ὡς εἴ τις ἐκ τῶν ἔργων τῆς κτίσεως μὴ γινώσκοι τὸν τούτων δημιουργὸν Θεόν. εἰ γὰρ ἐκ τῆς εἰς τὰ ὅλα αὐτοῦ δυνάμεως ἐγίνωσκον αὐτοῦ τὴν θεότητα, ἔγνωσαν ἂν ὅτι καὶ τὰ διὰ τοῦ σώματος ἔργα τοῦ Χριστοῦ οὐκ ἀνθρώπινα, ἀλλὰ τοῦ πάντων Σωτῆρός ἐστι τοῦ Θεοῦ Λόγου. γινώσκοντες δὲ οὕτως, καθάπερ εἶπεν ὁ Παῦλος, οὐκ ἂν τὸν Κύριον τῆς δοξης ἐσταύρωσαν.
Homoion gar paschousin, hōs ei tis ek tōn ergōn tēs ktiseōs mē ginōskoi ton toutōn dēmiourgon Theon. ei gar ek tēs eis ta hola autou dynameōs eginōskon autou tēn theotēta, egnōsan an hoti kai ta dia tou sōmatos erga tou Christou ouk anthrōpina, alla tou pantōn Sōtēros esti tou Theou Logou. ginōskontes de houtōs, kathaper eipen ho Paulos, ouk an ton Kyrion tēs doxēs estaurōsan.
For they are like someone who does not know God the Maker from the works of creation. For if they knew his divinity from his power over the universe, they would have known that the works of Christ done through the body are not human either, but belong to the Savior of all, the Word of God. And knowing this, as Paul said, “they would not have crucified the Lord of glory.”
1 Cor 2:8 (quotation, high confidence)
Notes and citation
Summary: Those who knew God from creation would recognize the Word in Christ's works.
- 1 Cor 2:8.
Topics: Christology
Cite (SBL): Athanasius, Inc. 53.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-53-4).
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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 54
54.1Robertson
Ὥσπερ οὖν εἴ τις ἀόρατον ὄντα τῇ φύσει τὸν Θεὸν καὶ μηδόλως ὁρώμενον ἐθέλοι ὁρᾶν, ἐκ τῶν ἔργων αὐτὸν καταλαμβάνει καὶ γινώσκει· οὕτως ὁ μὴ ὁρῶν τῇ διανοίᾳ τὸν Χριστόν, κἂν ἐκ τῶν ἔργων τοῦ σώματος καταμανθανέτω τοῦτον, καὶ δοκιμαζέτω εἰ ἀνθρώπινά Θεοῦ;
Hōsper oun ei tis aoraton onta tę̄ physei ton Theon kai mēdolōs horōmenon etheloi horan, ek tōn ergōn auton katalambanei kai ginōskei; houtōs ho mē horōn tę̄ dianoią ton Christon, kan ek tōn ergōn tou sōmatos katamanthanetō touton, kai dokimazetō ei anthrōpina Theou?
As, then, one who wishes to see God, who is invisible by nature and not seen at all, grasps and knows him from his works, so let one who does not see Christ with his mind learn of him at least from the works of his body, and test whether they are human or God's.
Notes and citation
Summary: As the invisible God is known by his works, let people judge Christ's works to see whether they are human or divine.
- The end of the sentence is damaged in the digital text (εἰ ἀωθρώπινά Θεοῦ); translated by sense, “whether they are human or God's”.
Notes on the original text
- Digital text corrected (OCR: ω for ν): ἀωθρώπινά → ἀνθρώπινά.
Topics: Christology
Cite (SBL): Athanasius, Inc. 54.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-54-1).
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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.
54.2Robertson
Καὶ ἐὰν μὲν ἀνθρώπινα ᾖ, χλευαζέτω· εἰ δὲ μὴ ἀνθρώπινά ἐστιν ἀλλὰ Θεοῦ γινώσκεται, μὴ γελάτω τὰ ἀχλεύαστα· ἀλλὰ μᾶλλον θαυμαζέτω, ὅτι διὰ τοιούτου πράγματος εὐτελοῦς, τὰ θεῖα ἡμῖν πεφανέρωται, καὶ διὰ τοῦ θανάτου ἡ ἀθανασία εἰς πάντας ἔφθασε, καὶ διὰ τῆς ἐνανθρωπήσεως τοῦ Λόγου ἡ τῶν πάντων ἐγνώσθη πρόνοια, καὶ ὁ ταύτης χορηγὸς καὶ δημιουργὸς αὐτὸς ὁ τοῦ Θεοῦ Λόγος.
Kai ean men anthrōpina ę̄, chleuazetō; ei de mē anthrōpina estin alla Theou ginōsketai, mē gelatō ta achleuasta; alla mallon thaumazetō, hoti dia toioutou pragmatos eutelous, ta theia hēmin pephanerōtai, kai dia tou thanatou hē athanasia eis pantas ephthase, kai dia tēs enanthrōpēseōs tou Logou hē tōn pantōn egnōsthē pronoia, kai ho tautēs chorēgos kai dēmiourgos autos ho tou Theou Logos.
And if they are human, let him mock; but if they are recognized as not human but God's, let him not laugh at what is no matter for mockery, but rather marvel that through so humble a means divine things have been made manifest to us, that through death immortality has reached all, and that through the Word's becoming man the providence over all things has been made known, and its giver and maker, the Word of God himself.
Notes and citation
Summary: If Christ's works are divine, one should marvel that through humble means immortality and God's providence have been revealed.
Notes on the original text
- Digital text corrected (dropped letter in the digital text): ἀνθρώπια → ἀνθρώπινα.
Topics: Christology
Cite (SBL): Athanasius, Inc. 54.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-54-2).
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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.
54.3Robertson
Αὐτὸς γὰρ ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν· καὶ αὐτὸς ἐφανέρωσεν ἑαυτὸν διὰ σώματος, ἵνα ἡμεῖς τοῦ ἀοράτου Πατρὸς ἔννοιαν λάβωμεν· καὶ αὐτὸς ὑπέμεινε τὴν παρʼ ἀνθρώπων ὕβριν, ἵνα ἡμεῖς ἀφθαρσίαν κληρονομήσωμεν. ἐβλάπτετο μὲν γὰρ αὐτὸς οὐδέν, ἀπαθὴς καὶ ἄφθαρτος καὶ Αὐτολόγος ὢν καὶ Θεός· τοὺς δὲ πάσχοντας ἀνθρώπους, διʼ οὕς καὶ ταῦτα ὑπέμεινεν, ἐν τῇ ἑαυτοῦ ἀπαθείᾳ ἐτήρει καὶ διέσωζε.
Autos gar enēnthrōpēsen, hina hēmeis theopoiēthōmen; kai autos ephanerōsen heauton dia sōmatos, hina hēmeis tou aoratou Patros ennoian labōmen; kai autos hypemeine tēn parʼ anthrōpōn hybrin, hina hēmeis aphtharsian klēronomēsōmen. eblapteto men gar autos ouden, apathēs kai aphthartos kai Autologos ōn kai Theos; tous de paschontas anthrōpous, diʼ hous kai tauta hypemeinen, en tę̄ heautou apatheią etērei kai diesōze.
For he became man so that we might be made god; and he manifested himself through a body so that we might receive an idea of the invisible Father; and he endured the insolence of men so that we might inherit incorruption. He himself was harmed in nothing, being impassible and incorruptible and the very Word and God; but in his own impassibility he kept and preserved the suffering human beings for whose sake he endured these things.
Textual problem in this passage: see the notes.
2 Pet 1:4 (echo, low confidence)
Notes and citation
Summary: The Word became man that we might be made god, revealed the invisible Father, and suffered so that we might inherit incorruption.
- “That we might be made god” renders θεοποιηθῶμεν literally. In Athanasius this means sharing by grace in God's life and incorruption, not becoming God by nature; compare 2 Pet 1:4.
Topics: Christology
Cite (SBL): Athanasius, Inc. 54.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-54-3).
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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.
54.4Robertson
Καὶ ὅλος τὰ κατορθώματα τοῦ Σωτῆρος τὰ διὰ τῆς ἐνανθρωπήσεως αὐτοῦ γενόμενα, τοιαῦτα καὶ τοσαῦτά ἐστιν, ἃ εἰ διηγήσασθαί τις ἐθελήσειεν, ἔοικεν τοῖς ἀφορῶσιν εἰς τὸ πέλαγος τῆς θαλάσσης, καὶ θέλουσιν ἀριθμεῖν τὰ κύματα ταύτης. ὡς γὰρ οὐ δύναται τοῖς ὀφθαλμοῖς περιλαβεῖν τὰ ὅλα κύματα, τῶν ἐπερχομένων παριόντων τὴν αἴσθησιν τοῦ πειράζοντος· οὕτω καὶ τῷ βουλομένῳ πάντα τὰ ἐν σώματι τοῦ Χριστοῦ κατορθώματα περιλαβεῖν, ἀδύνατον τὰ ὅλα κἂν τῷ λογισμῷ δέξασθαι, πλειόνων ὄντων τῶν παριόντων αὐτοῦ τὴν ἐνθύμησιν, ὧν αὐτὸς νομίζει περιειληφέναι.
Kai holos ta katorthōmata tou Sōtēros ta dia tēs enanthrōpēseōs autou genomena, toiauta kai tosauta estin, ha ei diēgēsasthai tis ethelēseien, eoiken tois aphorōsin eis to pelagos tēs thalassēs, kai thelousin arithmein ta kymata tautēs. hōs gar ou dynatai tois ophthalmois perilabein ta hola kymata, tōn eperchomenōn pariontōn tēn aisthēsin tou peirazontos; houtō kai tǭ boulomenǭ panta ta en sōmati tou Christou katorthōmata perilabein, adynaton ta hola kan tǭ logismǭ dexasthai, pleionōn ontōn tōn pariontōn autou tēn enthymēsin, hōn autos nomizei perieilēphenai.
In short, the achievements of the Savior accomplished through his becoming man are of such kind and so many that anyone who wished to recount them would be like people who gaze at the open sea and want to count its waves. For as one cannot take in all the waves with one's eyes, since those coming on escape the senses of the one trying, so for one who wishes to take in all the achievements of Christ in the body it is impossible to grasp them all even in thought, since those that escape his thinking are more than those he thinks he has grasped.
Notes and citation
Summary: Christ's achievements are as countless as the waves of the sea.
Topics: Christology
Cite (SBL): Athanasius, Inc. 54.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-54-4).
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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.
54.5Robertson
Κάλλιον οὖν μὴ πρὸς τὰ ὅλα ἀφορῶντα λέγειν, ὧν οὐδὲ μέρος ἐξειπεῖν τις δύναται, ἀλλʼ ἔτι ἑνὸς μνημονεῦσαι καὶ σοὶ καταλιπεῖν τὰ ὅλα θαυμάζειν. πάντα γὰρ ἐπίσης ἔχει τὸ θαῦμα, καὶ ὅποι δʼ ἄν τις ἀποβλέψῃ, ἐκεῖθεν τοῦ Λόγου τὴν θειότητα βλέπων ὑπερεκπλήττεται.
Kallion oun mē pros ta hola aphorōnta legein, hōn oude meros exeipein tis dynatai, allʼ eti henos mnēmoneusai kai soi katalipein ta hola thaumazein. panta gar episēs echei to thauma, kai hopoi dʼ an tis apoblepsę̄, ekeithen tou Logou tēn theiotēta blepōn hyperekplēttetai.
It is better, then, not to try to speak of the whole, of which one cannot tell even a part, but to mention one more thing and leave the whole to you to marvel at. For all alike are wonderful, and wherever one turns one's gaze, one sees the divinity of the Word there and is struck with amazement.
Notes and citation
Summary: Athanasius will mention one more wonder and leave the rest for the reader to marvel at.
Cite (SBL): Athanasius, Inc. 54.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-54-5).
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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 55
55.1Robertson
Τοῦτο οὖν μετὰ τὰ προειρημένα καταμαθεῖν σε ἄξιόν ἐστιν καὶ ὡς ἀρχὴν τῶν μὴ λεχθέντων θέσθαι, καὶ θαυμάσαι λίαν, ὅτι τοῦ Σωτῆρος ἐπιδημήσαντος, οὐκ ἔτι μὲν ηὔξησεν ἡ εἰδωλολατρία, καὶ ἡ οὖσα δὲ ἐλαττοῦται, καὶ κατʼ ὀλίγον παύεται· καὶ οὐκ ἔτι μὲν ἡ Ἑλλήνων σοφία προκόπτει, καὶ ἡ οὖσα δὲ λοιπὸν ἀφανίζεται· καὶ δαίμονες μὲν οὐκ ἔτι φαντασίαις καὶ μαντείαις καὶ μαγείαις ἀπατῶσι, μόνον δὲ τολμῶντες καὶ ἐπιχειροῦντες καταισχύνονται τῷ σημείῳ τοῦ σταυροῦ.
Touto oun meta ta proeirēmena katamathein se axion estin kai hōs archēn tōn mē lechthentōn thesthai, kai thaumasai lian, hoti tou Sōtēros epidēmēsantos, ouk eti men ēuxēsen hē eidōlolatria, kai hē ousa de elattoutai, kai katʼ oligon pauetai; kai ouk eti men hē Hellēnōn sophia prokoptei, kai hē ousa de loipon aphanizetai; kai daimones men ouk eti phantasiais kai manteiais kai mageiais apatōsi, monon de tolmōntes kai epicheirountes kataischynontai tǭ sēmeiǭ tou staurou.
This, then, after what has been said, it is worth your learning, and setting down as the starting point of what has not been said, and greatly marveling at: that since the Savior came to dwell among us, idolatry no longer increases, and what there is diminishes and gradually ceases; the wisdom of the Greeks no longer advances, and what there is is now disappearing; and demons no longer deceive by illusions, oracles, and magic, but as soon as they dare and try, they are put to shame by the sign of the cross.
Notes and citation
Summary: Since Christ came, idolatry, Greek wisdom, and demonic deception have steadily declined.
Cite (SBL): Athanasius, Inc. 55.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-55-1).
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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.
55.2Robertson
Καὶ συλλήβδην εἰπεῖν, θεώρει πῶς ἡ μὲν τοῦ Σωτῆρος διδασκαλία πανταχοῦ αὔξει· πᾶσα δὲ εἰδωλολατρία καὶ πάντα τὰ ἐναντιούμενα τῇ Χριστοῦ πίστει καθʼ ἡμέραν ἐλαττοῦται καὶ ἐξασθενεῖ καὶ πίπτει. οὕτω δὲ θεωρῶν προσκύνει μὲν τὸν ἐπὶ πάντων Σωτῆρα καὶ δυνατὸν Θεὸν Λόγον· καταγίνωσκε δὲ τῶν ἐλαττουμένων καὶ ἀφανιζομένων ὑπʼ αὐτοῦ.
Kai syllēbdēn eipein, theōrei pōs hē men tou Sōtēros didaskalia pantachou auxei; pasa de eidōlolatria kai panta ta enantioumena tę̄ Christou pistei kathʼ hēmeran elattoutai kai exasthenei kai piptei. houtō de theōrōn proskynei men ton epi pantōn Sōtēra kai dynaton Theon Logon; kataginōske de tōn elattoumenōn kai aphanizomenōn hypʼ autou.
And, to sum up, see how the Savior's teaching is increasing everywhere, while all idolatry and everything opposed to the faith of Christ is daily diminishing, weakening, and falling. And seeing this, worship the Savior who is over all, the mighty God the Word, and condemn what is being diminished and done away by him.
Notes and citation
Summary: Christ's teaching grows while all opposition declines; so worship him.
Topics: Christology
Cite (SBL): Athanasius, Inc. 55.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-55-2).
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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.
55.3Robertson
Ὡς γὰρ ἡλίου παρόντος οὐκ ἔτι τὸ σκότος ἰσχύει, ἀλλὰ καὶ εἴ πού ἐστι περιλειπόμενον ἀπελαύνεται· οὕτως ἐλθούσης τῆς θείας ἐπιφανείας τοῦ Θεοῦ Λόγου, οὐκ ἔτι μὲν ἰσχύει τὸ τῶν εἰδώλων σκότος, πάντα δὲ τὰ πανταχοῦ τῆς οἰκουμένης μέρη τῇ τούτου διδασκαλίᾳ καταλάμπεται.
Hōs gar hēliou parontos ouk eti to skotos ischyei, alla kai ei pou esti perileipomenon apelaunetai; houtōs elthousēs tēs theias epiphaneias tou Theou Logou, ouk eti men ischyei to tōn eidōlōn skotos, panta de ta pantachou tēs oikoumenēs merē tę̄ toutou didaskalią katalampetai.
For as when the sun is present darkness no longer prevails, but even if any remains anywhere it is driven away, so, now that the divine manifestation of God the Word has come, the darkness of idols no longer prevails, and all parts of the world everywhere are lit up by his teaching.
Notes and citation
Summary: As sunlight drives out darkness, the Word's coming has driven out the darkness of idols.
Cite (SBL): Athanasius, Inc. 55.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-55-3).
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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.
55.4Robertson
Καὶ ὥσπερ βασιλεύοντός τινος καὶ μὴ φαινομένου ἔν τινι χώρᾳ, ἀλλʼ ἔνδον ὄντος ἐν τῷ ἑαυτοῦ οἴκῳ, πολλάκις τινὲς ἄτακτοι καταχρώμενοι τῇ τούτου ἀναχωρήσει ἑαυτοὺς ἀναγορεύουσι, καὶ ἕκαστος κατασχηματισάμενος τοὺς ἀκεραίους φαντασιοκοπεῖ ὡς βασιλεύς, καὶ οὕτως πλανῶνται οἱ ἄνθρωποι τῷ ὀνόματι, ἀκούοντες μὲν εἶναι βασιλέα, οὐχ ὁρῶντες δὲ αὐτόν, διὰ τὸ μάλιστα μηδὲ δύνασθαι αὐτοὺς ἔσω τοῦ οἴκου χωρῆσαι· ἐπειδὰν δὲ ὁ ἀληθῶς βασιλεὺς προέλθῃ καὶ φανῇ, τότε οἱ μὲν ἀπατῶντες ἄτακτοι ἐλέγχονται τῇ τούτου παρουσία, οἱ δὲ ἄνθρωποι ὁρῶντες τὸν ἀληθῶς βασιλέα, καταλιμπάνουσι τοὺς πάλαι πλανῶντας αὐτούς·
Kai hōsper basileuontos tinos kai mē phainomenou en tini chōrą, allʼ endon ontos en tǭ heautou oikǭ, pollakis tines ataktoi katachrōmenoi tę̄ toutou anachōrēsei heautous anagoreuousi, kai hekastos kataschēmatisamenos tous akeraious phantasiokopei hōs basileus, kai houtōs planōntai hoi anthrōpoi tǭ onomati, akouontes men einai basilea, ouch horōntes de auton, dia to malista mēde dynasthai autous esō tou oikou chōrēsai; epeidan de ho alēthōs basileus proelthę̄ kai phanę̄, tote hoi men apatōntes ataktoi elenchontai tę̄ toutou parousia, hoi de anthrōpoi horōntes ton alēthōs basilea, katalimpanousi tous palai planōntas autous;
And as, when a king reigns in some country but does not appear, remaining inside his own house, often some disorderly men, taking advantage of his withdrawal, proclaim themselves, and each, putting on the part, deludes the simple as if he were king, and so people are led astray by the name, hearing that there is a king but not seeing him, above all because they cannot go into the house; but when the true king comes out and appears, then the disorderly deceivers are exposed by his presence, and the people, seeing the true king, abandon those who formerly led them astray:
Notes and citation
Summary: When a hidden king appears, the pretenders who deceived his people are exposed.
- The sentence continues in 55.5.
Cite (SBL): Athanasius, Inc. 55.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-55-4).
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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.
55.5Robertson
οὕτως καὶ πάλαι μὲν ἠπάτων οἱ δαίμονές τε καὶ ἄνθρωποι, Θεοῦ τιμὴν ἑαυτοῖς περιτιθέντες· ὅτε δὲ ἐπεφάνη ὁ τοῦ Θεοῦ Λόγος ἐν σώματι, καὶ ἐγνώρισεν ἡμῖν τὸν ἑαυτοῦ Πατέρα, τότε δὴ ἡ μὲν τῶν δαιμόνων ἀπάτη ἀφανίζεται καὶ παύεται· οἱ δὲ ἄνθρωποι ἀφορῶντες εἰς τὸν ἀληθινὸν τοῦ Πατρὸς θεὸν Λόγον καταλιμπάνουσι τὰ εἴδωλα, καὶ λοιπὸν ἐπιγινώσκουσι τὸν ἀληθινὸν Θεόν.
houtōs kai palai men ēpatōn hoi daimones te kai anthrōpoi, Theou timēn heautois peritithentes; hote de epephanē ho tou Theou Logos en sōmati, kai egnōrisen hēmin ton heautou Patera, tote dē hē men tōn daimonōn apatē aphanizetai kai pauetai; hoi de anthrōpoi aphorōntes eis ton alēthinon tou Patros theon Logon katalimpanousi ta eidōla, kai loipon epiginōskousi ton alēthinon Theon.
so too, of old, demons and men deceived, putting on themselves the honor due to God; but when the Word of God appeared in a body and made his own Father known to us, then the deceit of the demons vanishes and ceases, and people, looking to the true Word of the Father, God, abandon the idols and at last recognize the true God.
Notes and citation
Summary: When the Word appeared, the demons' false claims to divinity were exposed and people turned to the true God.
Topics: Christology
Cite (SBL): Athanasius, Inc. 55.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-55-5).
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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.
55.6Robertson
Τοῦτο δὲ γνώρισμα τοῦ εἶναι τὸν Χριστὸν Θεὸν Λόγον καὶ Θεοῦ Δύναμίν ἐστι. τῶν γὰρ ἀνθρωπίνων παυομένων, καὶ μένοντος τοῦ ῥήματος τοῦ Χριστοῦ, δῆλόν ἐστι παρὰ πᾶσι, τὰ μὲν παυόμενα εἶναι πρόσκαιρα, τὸν δὲ μένοντα εἶναι Θεὸν καὶ Θεοῦ Υἱὸν ἀληθινὸν μονογενῆ Λόγον.
Touto de gnōrisma tou einai ton Christon Theon Logon kai Theou Dynamin esti. tōn gar anthrōpinōn pauomenōn, kai menontos tou rhēmatos tou Christou, dēlon esti para pasi, ta men pauomena einai proskaira, ton de menonta einai Theon kai Theou Huion alēthinon monogenē Logon.
This is a proof that Christ is God the Word and the Power of God. For since human things are ceasing and the word of Christ remains, it is clear to all that what is ceasing is temporary, while he who remains is God and the true Son of God, the only-begotten Word.
Matt 24:35 (echo, medium confidence)
Notes and citation
Summary: Human things pass while Christ's word remains, showing him to be God and the only-begotten Son.
- Compare Matt 24:35.
Topics: Christology
Cite (SBL): Athanasius, Inc. 55.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/44-1/#p-55-6).
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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.