We've considered the "Divine Dilemma" of sin and death affecting - or rather, infecting - mankind. There needed to be a sacrifice for sin that was capable of taking away all the sins of the whole world for all of human history. That would require an infinite sacrifice, and that sacrifice was biblia02/nz04/Ioann01.htm#29" target="xrefs" title="Double-click">the Lamb of God! Now let's see what Athanasius has to say about the Death of Christ.

Question:
1. How did creation confess that He Who suffered on the cross was not man only, but Son of God and Savior of all?
(One or more of the following answers may be correct.)
a) The sun veiled his face,
b) the earth quaked,
c) the mountains were rent asunder,
d) all men were stricken with awe.

 



In paragraph "(20) We have dealt as far as circumstances..." we read that "there was a debt owing which must needs be paid; for, as I said before, all men were due to die." This is the dilemma of death caused by Adam's sin, as we saw in Chapter 2. A real human body must accept the penalty for sin, which is death. But one ordinary human being might be able to die for only one other human being.

How could Christ redeem the penalty for the sins of the whole world if He were not God Incarnate, but only a righteous man or a prophet? The answer is that He must be born of a spotless, sinless Virgin. Mary was enabled by the Holy Spirit to commit no sins, although she had a human nature liable to death and thus needed a Savior.

Question:
2. How could Jesus, Mary's Son, not be liable to death?

 



Now let's look at paragraph "(21) Have no fears then." Athanasius writes that by believing in Christ we no longer die as humans in the past, under the condemnation to corruption and dissolution. Instead, "we are loosed from our mortal bodies" in order to "obtain thereby a better resurrection." Just as a seed sown in the earth differs greatly from the full plant that will sprout up, biblia02/nz14/1Korin15.htm#53" target="xrefs" title="Double-click">"this corruptible must put on incorruption and this mortal must put on immortality. ... Death is swallowed up in victory. O Death, where is thy sting? O Hades, where is thy victory?" (1 Cor. 15:53-54). As we sing at Pascha, "Christ has trampled down death by death!"

In this paragraph and the next, Athanasius answers various possible objections about why the Living Word of God had to die the way He did. Let's consider them so that you are biblia02/nz07/1Petra03.htm#15" target="xrefs" title="Double-click">"ready to give an answer to everyone who asks you a reason concerning the hope that is in you" (1 Pet. 3:15).

Question:
3. Match these terms with the definitions below:

3.1. Why did Christ not die privately in bed instead of enduring so shameful a death?
A. It would be unfitting to avoid death inflicted by others. Rather, He pursued death to the uttermost, to make an end of it.
B. Because it was precisely to be able to die that He took on a human body.
C. That would be too ordinary, dying due to mankind's essential impermanence.
D. It was to be the monument to His victory over death, assuring all that He had conquered corruption.

3.2. Why did He not prevent His death, just as He cured sicknesses of others?
A. It would be unfitting to avoid death inflicted by others. Rather, He pursued death to the uttermost, to make an end of it.
B. Because it was precisely to be able to die that He took on a human body.
C. That would be too ordinary, dying due to mankind's essential impermanence.
D. It was to be the monument to His victory over death, assuring all that He had conquered corruption.

3.3. Why did He not avoid the designs of the Jewish leaders against Him?
A. It would be unfitting to avoid death inflicted by others. Rather, He pursued death to the uttermost, to make an end of it.
B. Because it was precisely to be able to die that He took on a human body.
C. That would be too ordinary, dying due to mankind's essential impermanence.
D. It was to be the monument to His victory over death, assuring all that He had conquered corruption.

3.4. Why did the Lord's body have to meet such a gruesome end?
A. It would be unfitting to avoid death inflicted by others. Rather, He pursued death to the uttermost, to make an end of it.
B. Because it was precisely to be able to die that He took on a human body.
C. That would be too ordinary, dying due to mankind's essential impermanence.
D. It was to be the monument to His victory over death, assuring all that He had conquered corruption.

 



Over the centuries, people of other religions, doubters, agnostics, and atheists have concocted various narratives about Jesus, such as Arius who preached that He was a created being like us, a very good and holy man, but just a man. Or they have said that He didn't really die on the Cross, He merely fainted or swooned, then after the women took Him down from the Cross, He revived. But the four Gospels are very clear that many people including some of His men and women disciples, the Jewish leaders, the ordinary people, and the Roman soldiers all witnessed His terrible, grisly death. I once heard a mainline Protestant pastor say in a sermon, "Nobody actually witnessed the Resurrection." That would be like saying nobody actually watched a nuclear explosion - you would be blinded by it! The Roman guards biblia02/nz01/Matfei28.htm#2" target="xrefs" title="Double-click">"became like dead men" (Mat. 28:2-4) when Christ rose from the grave.

In paragraph "(23)Then, again, suppose without any illness..." Athanasius poses the "what if" question: "suppose... He had just concealed His body somewhere, and then suddenly reappeared and said that He had risen from the dead."

Question:
4. Why would it be foolish to propose that Christ didn't die, He simply hid Himself and reappeared?
(One or more of the following answers may be correct.)
a) People would regard Him as merely a teller of tales, making it up.
b) An unwitnessed death would leave no reason for a resurrection.
c) Because He could drive out demons and heal the sick, He could also rise without dying.
d) His disciples boldly preached His resurrection because they witnessed His death and saw their Master afterwards.

 



In paragraph "(24) There are some other possible objections..." Athanasius brings up the question that a public death would be required but why should it have been such a dishonorable death? He could biblia02/vz05/Vtoroz21.htm#22" target="xrefs" title="Double-click">"have avoided the ignominy of the cross" (Deut. 21:22-23). No, He could not choose a noble, peaceful death: "Death came to His body, therefore, not from Himself but from enemy action, in order that the Savior might utterly abolish death in whatever form they offered it to Him" - wrote Athanasius.

Question:
5. Why did Christ accept and bear upon the cross a horrible death inflicted by others?
(One or more of the following answers may be correct.)
a) So that the power of death be recognized as finally annulled.
b) So that He might yeild to whomever or whatever they throw against Him.
c) So that by destroying even this death, He might Himself be believed to be the Life.
d) So that the death they thought to inflict on Him might be a dishonor and disgrace.

 



In conclusion, let's now consider paragraph "(25) So much for the objections of those outside the Church." The Christian may ask in all sincerity and humility why Christ had to die on the cross. As we saw in Deut. 21 above, "he who is hanged is accursed of God." Athanasius explains that Christ Himself did not deserve to be accursed; rather, it is we who deserved the curse of death, but He biblia02/nz16/Galata03.htm#10" target="xrefs" title="Double-click">"became a curse for us" (Gal. 3:10-13) - He took upon Himself the curse of death that we deserved.

Athanasius brings this chapter to a climax with the beautiful words: "Again, the death of the Lord is the ransom of all, and by it 'the middle wall of partition' is broken down and the call of the Gentiles comes about. How could He have called us if He had not been crucified, for it is only on the cross that a man dies with arms outstretched? Here, again, we see the fitness of His death and of those outstretched arms: it was that He might draw His ancient people with the one and the Gentiles with the other, and join both together in Himself."

That phrase biblia02/nz17/Efesia02.htm#8" target="xrefs" title="Double-click">"the middle wall of partition" is from Eph. 2:8-14. That "middle wall" was in the Jerusalem Temple, separating the "outer court of the Gentiles" from the Jews, so only the Jews could get close to God. This Scripture passage, especially verses 8 and 9, are often used as a proof text by many Protestants who emphasize salvation by faith, not by works. But notice the context: the "works" that St. Paul is writing about are biblia02/nz13/Rimlia03.htm#20" target="xrefs" title="Double-click">"the works of the Law" (Rom. 3:20), "circumcision," which was the big controversy at the Council of Jerusalem (see Acts ch. 15 and Gal. ch. 2, especially v. 16).

In the Early Church of the first century, the believers in the Messiah were mainly Jews, and many of them insisted that Gentiles must first be circumcised and obey the Law of Moses, first become Jews in order to become believers in the Messiah. But both St. Paul and St. Athanasius preach and teach that the Gentiles are welcomed into the koinonia-community of faith without having to first do "the works of the Law" - be circumcised and become Jews. Paul and Athanasius aren't arguing against doing good works, but rather against circumcision and all the other "works of the Law" such as tithing mint and cummin.

Next, Athanasius says: "How could He have called us if He had not been crucified, for it is only on the cross that a man dies with arms outstretched?"

Question:
6. What is Athanasius referring to by saying 'with arms outstretched'?

 

That's it for today! See you in the next lesson!