Creation, and the Fall
“It was unworthy of the goodness of God that the creature made by Him should be brought to nothing through the deceit wrought upon man by the devil; and it was supremely unfitting that the work of God in mankind should disappear, either through their own negligence or through the deceit of evil spirits. As, then, the creatures whom He had created…were on the road to ruin, what then was God, being good, to do? Was He to let corruption and death have their way with them?”
(St. Athanasius, On the Incarnation of the Word, §6).
“But repentance cannot avert the execution of a law; still less can it remedy a fallen nature. We have incurred corruption and need to be restored to the Grace of God’s Image. None could renew but He Who had created. He alone could (1) recreate all, (2) suffer for all, (3) represent all to the Father.”
(St. Athanasius, On the Incarnation of the Word, §7).
“The Word, then, visited that earth in which He was yet always present ; and saw all these evils. He takes a body of our Nature, and that of a spotless Virgin, in whose womb He makes it His own, wherein to reveal Himself, conquer death, and restore life. For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us  before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to shew loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery–lest the creature should perish, and His Father’s handiwork in men be spent for nought–He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear . For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father–doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord’s body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.”
(St. Athanasius, On the Incarnation of the Word, §8).
“Since only death could stop the plague, the Word took a mortal body, so that all who become united with him might receive his immortality. Being above us all, his flesh was a worthy offering for our souls; being one with us all, he clothed us with his immortality.”
(St. Athanasius, On the Incarnation of the Word, §9).
“By a like simile, the reasonableness of the work of redemption is shewn. How Christ wiped away our ruin, and provided its antidote by His own teaching. Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought. Now in truth this great work was peculiarly suited to God’s goodness. For if a king, having founded a house or city, if it be beset by bandits from the carelessness of its inmates, does not by any means neglect it, but avenges and reclaims it as his own work, having regard not to the carelessness of the inhabitants, but to what beseems himself; much more did God the Word of the all-good Father not neglect the race of men, His work, going to corruption: but, while He blotted out the death which had ensued by the offering of His own body, He corrected their neglect by His own teaching, restoring all that was man’s by His own power.”
(St. Athanasius, On the Incarnation of the Word, §10).
“Here again, was God to keep silence? to allow to false gods the worship He made us to render to Himself? A king whose subjects had revolted would, after sending letters and messages, go to them in person. How much more shall God restore in us the grace of His image. This men, themselves but copies, could not do. Hence the Word Himself must come (1) to recreate, (2) to destroy death in the Body. So then, men having thus become brutalized, and demoniacal deceit thus clouding every place, and hiding the knowledge of the true God, what was God to do? To keep still silence at so great a thing, and suffer men to be led astray by demons and not to know God? 2. And what was the use of man having been originally made in God’s image? For it had been better for him to have been made simply like a brute animal, than, once made rational, for him to live the life of the brutes. 3. Or where was any necessity at all for his receiving the idea of God to begin with? For if he be not fit to receive it even now, it were better it had not been given him at first. 4. Or what profit to God Who has made them, or what glory to Him could it be, if men, made by Him, do not worship Him, but think that others are their makers? For God thus proves to have made these for others instead of for Himself. 5. Once again, a merely human king does not let the lands he has colonized pass to others to serve them, nor go over to other men; but he warns them by letters, and often sends to them by friends, or, if need be, he comes in person, to put them to rebuke in the last resort by his presence, only that they may not serve others and his own work be spent for naught. 6. Shall not God much more spare His own creatures, that they be not led astray from Him and serve things of nought? especially since such going astray proves the cause of their ruin and undoing, and since it was unfitting that they should perish which had once been partakers of God’s image. 7. What then was God to do? or what was to be done save the renewing of that which was in God’s image, so that by it men might once more be able to know Him? But how could this have come to pass save by the presence of the very Image of God, our Lord Jesus Christ? For by men’s means it was impossible, since they are but made after an image; nor by angels either, for not even they are (God’s) images. Whence the Word of God came in His own person, that, as He was the Image of the Father, He might be able to create afresh the man after the image. 8. But, again, it could not else have taken place had not death and corruption been done away. 9. Whence He took, in natural fitness, a mortal body, that while death might in it be once for all done away, men made after His Image might once more be renewed. None other then was sufficient for this need, save the Image of the Father.”
(St. Athanasius, On the Incarnation of the Word, §10).