The Divine Dilemma and Its Solution in the Incarnation
We saw in the last chapter that, because death and corruption were gaining ever firmer hold on them, the human race was in process of destruction. Man, who was created in God’s image and in his possession of reason reflected the very Word Himself, was disappearing, and the work of God was being undone. The law of death, which followed from the Transgression, prevailed upon us, and from it there was no escape. The thing that was happening was in truth both monstrous and unfitting. It would, of course, have been unthinkable that God should go back upon His word and that man, having transgressed, should not die; but it was equally monstrous that beings which once had shared the nature of the Word should perish and turn back again into non-existence through corruption. It was unworthy of the goodness of God that creatures 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 reasonable, like the Word, were in fact perishing, and such noble works 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? In that case, what was the use of having made them in the beginning? Surely it would have been better never to have been created at all than, having been created, to be neglected and perish; and, besides that, such indifference to the ruin of His own work before His very eyes would argue not goodness in God but limitation, and that far more than if He had never created men at all. It was impossible, therefore, that God should leave man to be carried off by corruption, because it would be unfitting and unworthy of Himself.
7) Yet, true though this is, it is not the whole matter. As we have already noted, it was unthinkable that God, the Father of Truth, should go back upon His word regarding death in order to ensure our continued existence. He could not falsify Himself; what, then, was God to do? Was He to demand repentance from men for their transgression? You might say that that was worthy of God, and argue further that, as through the Transgression they became subject to corruption, so through repentance they might return to incorruption again. But repentance would not guard the Divine consistency, for, if death did not hold dominion over men, God would still remain untrue. Nor does repentance recall men from what is according to their nature; all that it does is to make them cease from sinning. Had it been a case of a trespass only, and not of a subsequent corruption, repentance would have been well enough; but when once transgression had begun men came under the power of the corruption proper to their nature and were bereft of the grace which belonged to them as creatures in the Image of God. No, repentance could not meet the case. What — or rather Who was it that was needed for such grace and such recall as we required? Who, save the Word of God Himself, Who also in the beginning had made all things out of nothing? His part it was, and His alone, both to bring again the corruptible to incorruption and to maintain for the Father His consistency of character with all. For He alone, being Word of the Father and above all, was in consequence both able to recreate all, and worthy to suffer on behalf of all and to be an ambassador for all with the Father.
Translations
Ìṣòro Mímọ́ ti Ọlọ́run àti Ìdáhùn Rẹ̀ Nínú Ìwà Ẹlẹ́ran
A rí ní orí tí ó kọjá pé, nítorí ikú àti ìbàjẹ́ ń mú agbára wọn le lórí wọn sí i, ẹ̀dá ènìyàn ń lọ sí iparun. Ènìyàn, ẹni tí a dá ní àwòrán Ọlọ́run, tí ó sì ń fi agbára ìrònú rẹ̀ ṣàfihàn Ọ̀rọ̀ náà fúnra Rẹ̀, ń ṣègbé, iṣẹ́ Ọlọ́run sì ń bàjẹ́. Òfin ikú, tí ó tẹ̀ lé ìrékọjá náà, ń ṣàkóso lórí wa, kò sì sí ọ̀nà àbáyọ kúrò nínú rẹ̀. Ohun tí ń ṣẹlẹ̀ náà jẹ́ ohun tí ó burú gidigidi tí kò sì yẹ rárá.
Dájúdájú, kò ṣeé ronú pé Ọlọ́run yóò pa ọ̀rọ̀ Rẹ̀ tì, kí ènìyàn sì má kú lẹ́yìn tí ó ti ṣẹ̀; ṣùgbọ́n ó tún jẹ́ ohun tí kò yẹ rárá pé àwọn tí wọ́n ti jẹ́ alábápín nínú ìwà Ọ̀rọ̀ náà yóò ṣègbé, kí wọ́n sì padà sí àìnípasẹ̀ ìbàjẹ́. Kò yẹ fún inú rere Ọlọ́run pé àwọn ẹ̀dá tí Ó dá ni yóò di asán nítorí ẹ̀tàn tí èṣù fi tàn ènìyàn. Ó sì jẹ́ ohun tí kò bá iṣẹ́ Ọlọ́run mu rárá pé iṣẹ́ tí Ó ṣe nínú ẹ̀dá ènìyàn yóò ṣègbé, bóyá nítorí àìbíkítà wọn tàbí nítorí ẹ̀tàn àwọn ẹ̀mí búburú.
Nítorí náà, bí àwọn ẹ̀dá tí Ó dá pẹ̀lú ìmòye, gẹ́gẹ́ bí Ọ̀rọ̀ náà, ṣe ń ṣègbé ní tòótọ́, tí irú iṣẹ́ ọlọ́lá bẹ́ẹ̀ sì ń lọ sí iparun, kí ni Ọlọ́run, ẹni tí ó jẹ́ Rere, yóò ṣe? Ṣé yóò jẹ́ kí ìbàjẹ́ àti ikú máa bá wọn lọ? Bí ó bá rí bẹ́ẹ̀, kí ló jẹ́ èrè tí Ó fi dá wọn ní ìbẹ̀rẹ̀? Ó dájú pé ó sàn kí a má ṣe dá wọn rárá ju pé kí a dá wọn, lẹ́yìn náà kí a fi wọ́n sílẹ̀ kí wọ́n ṣègbé. Pẹ̀lú èyí, bí Ọlọ́run kò bá bikita sí iparun iṣẹ́ tirẹ̀ tí ó ń ṣẹlẹ̀ níwájú Rẹ̀, ìyẹn kì yóò fi inú rere Hàn nínú Rẹ̀, bí kò ṣe àìpé, ó sì máa burú ju bí kò bá ti dá ènìyàn rárá lọ. Nítorí náà, kò ṣeé ṣe kí Ọlọ́run fi ènìyàn sílẹ̀ kí ìbàjẹ́ gbé e lọ, nítorí èyí kò yẹ, kò sì bá ìwà Rẹ̀ mu.
7) Bí ó tilẹ̀ jẹ́ pé gbogbo èyí jẹ́ òtítọ́, kì í ṣe gbogbo ọ̀ràn náà ni. Gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀, kò ṣeé ronú pé Ọlọ́run, Baba Òtítọ́, yóò pa ọ̀rọ̀ Rẹ̀ tì nípa ikú kí ó lè jẹ́ kí a máa wà láàyè. Kò lè tako ara Rẹ̀. Nígbà náà, kí ni Ọlọ́run yóò ṣe? Ṣé yóò béèrè ìrònúpìwàdà lọ́wọ́ ènìyàn nítorí ìrékọjá wọn?
Ẹnìkan lè sọ pé èyí yẹ fún Ọlọ́run, kí ó sì tún sọ pé gẹ́gẹ́ bí ìrékọjá ṣe mú kí wọ́n wà lábẹ́ ìbàjẹ́, bẹ́ẹ̀ náà ni ìrònúpìwàdà lè mú wọn padà sí àìbàjẹ́. Ṣùgbọ́n ìrònúpìwàdà kò lè pa ìdúróṣinṣin Ọlọ́run mọ́, nítorí bí ikú kò bá ní agbára lórí ènìyàn mọ́, Ọlọ́run yóò jẹ́ ẹni tí kò jẹ́ olóòtítọ́ sí ọ̀rọ̀ Tirẹ̀. Bẹ́ẹ̀ ni ìrònúpìwàdà kò lè yí ènìyàn padà kúrò nínú ohun tí ó ti di gẹ́gẹ́ bí ìwà àdánidá rẹ̀; ohun tí ó lè ṣe ni pé kó jẹ́ kí ènìyàn dákẹ́ ẹ̀ṣẹ̀. Bí ó bá jẹ́ pé ẹ̀ṣẹ̀ nìkan ni ó wà láìsí ìbàjẹ́ tí ó tẹ̀ lé e, ìrònúpìwàdà ì bá tó. Ṣùgbọ́n nígbà tí ìrékọjá ti bẹ̀rẹ̀, ènìyàn wá ṣubú sí agbára ìbàjẹ́ tí ó bá ìwà àdánidá rẹ̀ mu, wọ́n sì pàdánù oore-ọ̀fẹ́ tí wọ́n ní gẹ́gẹ́ bí àwọn ẹ̀dá tí a dá ní Àwòrán Ọlọ́run.
Rárá, ìrònúpìwàdà kò lè yanju ọ̀ràn náà. Kí ni—tàbí dájúdájú, Ta ni—a nílò fún irú oore-ọ̀fẹ́ bẹ́ẹ̀ àti fún irú ìpadàbọ̀ bẹ́ẹ̀ tí a nílò? Ta ni, bí kò ṣe Ọ̀rọ̀ Ọlọ́run fúnra Rẹ̀, Ẹni tí ó sì tún dá ohun gbogbo láti inú asán ní ìbẹ̀rẹ̀? Tirẹ̀ nìkan ni iṣẹ́ náà: láti mú ohun tí ó lè bàjẹ́ padà sí àìbàjẹ́, àti láti pa ìdúróṣinṣin ìwà Baba mọ́ ní ohun gbogbo. Nítorí Òun nìkan, gẹ́gẹ́ bí Ọ̀rọ̀ Baba tí ó ga ju gbogbo lọ, ló lè tún ohun gbogbo dá, ó sì yẹ láti jìyà nítorí gbogbo ènìyàn, àti láti jẹ́ alárinà àti aṣojú gbogbo ènìyàn níwájú Baba.
Nsogbu Dị Nsọ nke Chineke na Ngwọta Ya n’Ịghọ Mmadụ
Anyị hụrụ n’isiakwụkwọ gara aga na, n’ihi na ọnwụ na ire ure nọgidere na-enweta ike karịa n’ebe mmadụ nọ, agbụrụ mmadụ nọ n’ụzọ nke mbibi. Mmadụ, onye e kere n’onyinyo Chineke, onye site n’uche na ọgụgụ isi ya na-egosipụta Okwu ahụ n’onwe Ya, nọ na-apụ n’anya, ọrụ Chineke nọkwa na-emebi. Iwu ọnwụ, nke sitere na mmehie mbụ ahụ, chịrị anyị, ọ dịghịkwa ụzọ mgbapụ n’aka ya. Ihe na-eme n’eziokwu bụ ihe jọgburu onwe ya ma bụrụkwa ihe na-ekwesịghị ekwesị.
N’ezie, ọ gaghị ekwe omume ka Chineke laghachi n’okwu Ya ma mee ka mmadụ, mgbe o mehiere, ghara ịnwụ. Ma ọ bụkwa ihe jọgburu onwe ya na ndị e kere ka ha bụrụ ndị nwere òkè n’ọdịdị nke Okwu ahụ ga-ala n’iyi, laghachikwa n’ọnọdụ nke ịdịghị adị n’ihi ire ure. Ọ gaghị adabara ịdị mma nke Chineke ka ihe ndị O kere bụrụ ihe efu n’ihi aghụghọ ekwensu jiri duhie mmadụ. Ọ bụkwa ihe na-ekwesịghị ekwesị n’ogo kachasị elu ka ọrụ Chineke n’ime mmadụ laa n’iyi, ma ọ bụrụ n’ihi nleghara anya nke mmadụ ma ọ bụ n’ihi aghụghọ nke mmụọ ọjọọ.
Ya mere, ebe ihe ndị O kere nwere ọgụgụ isi dịka Okwu ahụ n’onwe Ya nọ n’ịla n’iyi, ebe ọrụ ndị dị ebube dị otu a nọkwa n’ụzọ nke mbibi, gịnị ka Chineke, onye dị mma, ga-eme? Ọ̀ ga-ekwe ka ire ure na ọnwụ merie ha? Ọ bụrụ na ọ bụ otu a, gịnị bụ uru O jiri kee ha na mbụ? N’ezie, ọ gaara aka mma ka a ghara ikere ha ma ọlị karịa ka e kere ha, emesịa hapụ ha ka ha laa n’iyi. Ọzọkwa, ọ bụrụ na Chineke eleghara mbibi nke ọrụ aka Ya anya n’ihu Ya, nke ahụ agaghị egosi ịdị mma Ya kama ọ ga-egosi adịghị ike—ọbụna karịa ma ọ bụrụ na O mebeghị mmadụ ma ọlị. N’ihi ya, ọ gaghị ekwe omume ka Chineke hapụ mmadụ ka ire ure buru ya pụọ, n’ihi na nke ahụ agaghị adabara Ya ma ọ bụ kwekọọ na agwa Ya.
7) Ma, n’agbanyeghị na ihe ndị a bụ eziokwu, nke ahụ abụghị akụkọ dum. Dị ka anyị kwurula, ọ gaghị ekwe omume ka Chineke, Nna nke Eziokwu, laghachi n’okwu Ya banyere ọnwụ naanị iji mee ka anyị dịgide ndụ. Ọ pụghị ịgọnarị Onwe Ya. Ya mere, gịnị ka Chineke ga-eme? Ọ̀ ga-achọ ka mmadụ chegharịa n’ihi mmehie ha?
Mmadu nwere ike ikwu na nke ahụ ga-adabara Chineke, ma kwukwaa na dịka mmehie mere ka mmadụ daba n’okpuru ike nke ire ure, otu a kwa nchegharị nwere ike ime ka ha laghachi n’ọnọdụ nke enweghị ire ure. Ma nchegharị agaghị echekwa ntụkwasị obi Chineke n’okwu Ya; n’ihi na ọ bụrụ na ọnwụ akwụsị ịchị mmadụ, Chineke agaghịzi abụ onye kwesịrị ntụkwasị obi n’okwu nke Ya. Nchegharị anaghịkwa eweghachi mmadụ n’ọnọdụ mbụ nke ọdịdị ya; naanị ihe ọ na-eme bụ ime ka mmadụ kwụsị ime mmehie. Ọ bụrụ na nsogbu ahụ bụ naanị mmehie n’enweghị ire ure sochirinụ, nchegharị gaara ezu. Ma mgbe mmehie batara, mmadụ daba n’okpuru ike nke ire ure nke dabara n’ọdịdị ya, a napụkwara ha amara ha nwere dịka ndị e kere n’onyinyo Chineke.
Mba, nchegharị ezughị iji dozie nsogbu ahụ. Gịnị—ma ọ bụ karịa, Ònye—ka a chọrọ iji nye amara dị otu a ma kpọghachite anyị? Ònye ọzọ ma e wezụga Okwu Chineke n’Onwe Ya, Onye n’mbụ kere ihe niile site n’ihe efu? Ọ bụ naanị Ya nwere ike iweghachi ihe na-emebi emebi n’ọnọdụ nke enweghị ire ure, ma chekwaakwa ntụkwasị obi nke Nna n’okwu Ya. N’ihi na naanị Ya, ebe Ọ bụ Okwu nke Nna ma dị elu karịa ihe niile, nwere ike ịmepụta ihe niile ọzọ, bụrụkwa Onye kwesiri ịta ahụhụ n’ihi mmadụ niile, ma bụrụ Onye nnọchianya na Onye ogbugbo nke mmadụ niile n’ihu Nna.
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