Theology – Page 2 – Faith Unto Ages

St. Athanasius’ defense of the Christ’s Divinity and Virgin Birth against the Jews

In St. Athanasius’ treatise ‘On the Incarnation’, he writes to a certain Macarius who was a proselyte to Christianity. Being inexperienced in apologetics, St. Athanasius had instructed him through this work to guide him on the Church’s teaching regarding the Omnipotence of the Word and His Incarnation. This was a doctrine which was challenged by both Jews and Gentiles alike; as it was a radical change from what was taught by history’s greatest philosophers, and exceeded human rationality.

For this particular post, we will be examining St. Athanasius’ rebuttal of the Jews, and how he proved the Incarnation from Holy Writ.

To initiate his rebuttal, he first addressed the Jew’s skepticism of Christ’s Life, Death, and Resurrection. He opens by appealing to the Old Testament scriptures; as they are shared by both Christians and the Jews alike since both religions revere them as being God inspired and therefore: authoritative, infallible, and inerrant.

To cite him directly:

“First, then, we will consider the Jews. Their unbelief has its refutation in the Scriptures which even themselves read; for from cover to cover the inspired Book clearly teaches these things both in its entirety and in its actual words”

~ (On the Incarnation, Chapter VI).

Following this, he claims that the Prophets foretold Christ’s Virgin Birth; and cites prophets such like Isaiah and Moses.

Citing the Prophet Isaiah, he said:

“Prophets foretold the marvel of the Virgin and of the Birth from her, saying, “Behold, a virgin shall conceive and bear a son, and they shall call his name ‘Emmanuel,’ which means ‘God is with us’ (Isaiah 7:14)”

~ ibid.

The Theology of the Holy Trinity – St. Gregory of Narek

“Beneficent, almighty, awe-inspiring God, good Father, charitable donor of mercy, whose very name heralds the good news of your grandeur, compassion and fatherly affection, you are gentle even toward the bitter and discontented.

With you also is your Son, who is like you, whose hand is strong like yours, whose awesome reign is eternal like yours, whose exaltation is shared with you in your creation.

So too the Holy Spirit of your truth, that flows from you without end, the perfect essence of existence and eternal being, is equal to you in all things, reigning with the Son in equal glory.

Three persons, one mystery, separate faces, unique and distinct, made one by their congruence and being of the same holy substance and nature, unconfused and undivided, one in will and one in action.

One is not greater, one is not lesser, not even by an eyelash, and because of the unobscurable light of heavenly love revealed in our midst both have been glorified with a single crown of holiness from before the ages.”

– (Speaking with God from the Depths of the Heart, Prayer 13, A).

Is the Eucharist only a Symbol? The Testimony of Abba Daniel the Pharanite

This is what Abba Daniel, the Pharanite, said, ‘Our Father Abba Arsenius told us of an inhabitant of Scetis, of notable life and of simple faith; through his naivete he was deceived and said, “The bread which we receive is not really the body of Christ, but a symbol.”

Two old men having learnt that he had uttered this saying, knowing that he was outstanding in his way of life, knew that he had not spoken through malice, but through simplicity. So they came to find him and said, “Father, we have heard a proposition contrary to the faith on the part of someone who says that the bread which we receive is not really the body of Christ, but a symbol.”

The old man said, “It is I who have said that.” Then the old men exhorted him saying, “Do not hold this position, Father, but hold one in conformity with that which the catholic Church has given us. We believe, for our part, that the bread itself is the body of Christ and that the cup itself is his blood and this in all truth and not a symbol. But as in the beginning, God formed man in his image, taking the dust of the earth, without anyone being able to say that it is not the image of God, even though it is not seen to be so; thus it is with the bread of which he said that it is his body; and so we believe that it is really the body of Christ.”