This is part 10 of the series blogging through the book On the Incarnation by Athanasius. You might want to start with part 1 and work your way through the series.

As we have noted, a careful reading, and, at least in my case, several re-readings of On the Incarnation reveals major themes in Athanasius’ theology. Over the course of both this work and its prequel he has laid out a foundation and has continually built upon it as he makes his case for the Incarnation and why it was necessary. In this post we will unpack the second dilemma that necessitated the Incarnation of the Word.

The Good Life is found in Contemplation

In Against the Gentiles, Athanasius described the proper state of human existence as a relationship with God rooted in contemplation (see part 2). By using our rational facilities to focus on the things above we may learn and understand “divine realities”. For Athanasius the Fall was the result of humans taking our focus away from the things above and directing it towards lower or more worldly things. In chapter 11 of On the Incarnation, Athanasius reiterates these ideas in laying out the basis for the second dilemma.

Just as mankind as a created being was mortal by nature, Athanasius will argue, we are also unable by nature (as originally created) to know or receive knowledge about the Creator. But God, desiring to be known, bestowed mankind with His own image. Among all the things that being made in the image of God might entail. it refers to God’s providing us with a rational soul from which He can be contemplated and perceived. This ability was what separated humans from the rest of the “irrational” creatures.

creating human beings not simply like all the irrational animals upon the earth but making them according to his own image, giving them a share of the power of his own Word, so that … being made rational, they might be able to abide in blessedness, living the true life
(chap 3) ¹

The blessed life was to know the Creator.