The incarnation of God the Son is primarily for the salvation of the world. Salvation means to restoration of the world to its direct and unimpeded relation with God.
As God made it, the world was very good. But evil came there in it. God who made the world is ever concerned and active to save it from the clutches of evil and restore it to the destiny for which it has been created. Incarnation is God’s supreme act in saving the world.
God who created the world made man as the crown of creation. Made in God’s image and endowed with creaturely freedom and autonomy, man seeks God and reflects on His being and nature. Through the wrong exercise of man’s freewill there came on him and the world at large misery and suffering as well as sin and evil. The salvation of the wold, therefore, required pre-eminently the healing of man. It is this healing which the Incarnation is believed by the Church to have aimed to accomplish.
In the Incarnation, God the Son united to Himself real and perfects manhood. Conceived in her womb by Mary the Virgin through the work of the Holy Spirit, He was born in the world as a real man. At the very moment of His conception, through the operation of the Holy Spirit, a personal manhood was formed in the Virgin’s womb in union with God the Son. Thus God the Son united to Himself the manhood taken from the human mother and was born as perfect God and perfect man in the real sense.
Jesus Christ, the incarnate God the Son, is one Person, continuous with Godhead and continuous with manhood. In Him Godhead and manhood continue each in its integrity and perfection, in a state of indivisible and unconfused union.
On this ground the Church of Eritrea, with the other Oriental Orthodox Churches, affirms that Jesus Christ is not two natures, but one incarnate nature of God the Word. The “one” here is not meant to ignore the dynamic continuance of either Godhead or manhood in the one Christ, but to confess a real incarnation whereby God the Son entered the world of ours as a man. He is indeed God the incarnate Son even while He is found to undergo the frailty of manhood.
Living as He did a life of unbroken communion with God, He was absolutely sinless. Maintaining this union in the most inward and real sense, He entered into our battle with sin and evil as a man, and fell a victim to our death. By His suffering and ignominious death on the cross He scored a victory over the forces of evil, and by His resurrection from the dead He lives eternally in His natural unity with God the Father and God the Holy Spirit, and in his unbroken and indivisible union with the manhood. In Jesus Christ, then, we have the incarnate, crucified and glorified God the Son, who is Himself our brother, signifying the final destiny awaiting the human race.
Regarding the Person of Jesus Christ also there have been serious discussions in Erirea. But the Church holds to the view that He is God the Son in His incarnate state. Born of God the Father eternally as God the Son, He was born of the Virgin Mother as a real man. There are a number of affirmations in the Anaphora regarding Him, some of which may be noted here.
The Incarnation (St. Athnasius)
The Five pillars of Mystery
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