“For if, while we were enemies, we were reconciled to God through the death of His Son, how much more, having been reconciled, shall we be saved through His life!” — Romans 5:10 (BSB)
“But when the time had fully come, God sent His Son, born of a woman, born under the law, to redeem those under the law, that we might receive our adoption as sons.” — Galatians 4:4–5 (BSB)
“God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.” — 2 Corinthians 5:21 (BSB)
“Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death—that is, the devil.” — Hebrews 2:14 (BSB)
Jesus lived a sinless life in perfect obedience to the Father, fulfilling the Law we had broken. On the cross, He bore the judgment for our sins, satisfying divine justice and securing our forgiveness. His resurrection conquered death and brought life to all who believe. As the Book of Common Prayer states in the Eucharistic Prayer: “He made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.”
By taking on our nature, Christ redeemed human nature itself. His obedience rewrote the story of human disobedience, and His resurrection guarantees the restoration of all who are united to Him. Article II of the Thirty-Nine Articles of Religion declares: “The Son, which is the Word of the Father… took Man’s nature in the womb of the blessed Virgin, of her substance… to reconcile His Father to us, and to be a sacrifice… for sin.”
Anglican theologians have long emphasized both the substitutionary and participatory aspects of salvation. Bishop Stephen Neill wrote, “God does not save from a distance; He came right into the middle of our world, and took our nature so that He might bring us into His life.” The Collect for the Nativity of Our Lord beautifully prays, “Grant that we who joyfully receive Him now as our Redeemer may with sure confidence behold Him when He shall come to be our Judge.”
The incarnation was not merely a temporary mission—it was God’s eternal plan to unite divinity and humanity in the Person of Christ. Through Him we are adopted into God’s family, made holy by grace, and assured of eternal life. As the Catechism reminds us, “He came to save us and to bring us into the fullness of life in His Kingdom.” We now live in hope, knowing that God the Son took on flesh so that we might be glorified with Him forever.
Athanasius emphasized the transformative purpose of the Incarnation: that through Christ’s humanity, we might share in the divine life by grace.
St. Gregory of Nazianzus (c. 329–390 AD) taught: “That which He has not assumed He has not healed; but that which is united to His Godhead is also saved.” — Letter 101 to Cledonius
Gregory affirmed that Christ had to assume every part of human nature to redeem all of it—body, mind, and soul.
St. Irenaeus of Lyons (c. 130–202 AD) wrote: “The Word of God, Jesus Christ, through His boundless love, became what we are that He might make us what He Himself is.” — Against Heresies, 5. Preface
Irenaeus saw Christ as the new Adam, whose obedience undid the disobedience of the first man and restored humanity to communion with God.
St. Leo the Great (c. 400–461 AD) proclaimed: “Lowliness was taken up by majesty, weakness by strength, mortality by eternity.” — Sermon 21 (On the Nativity)
Leo celebrated the union of divine and human in Christ as a mystery that exalts human nature and brings it into communion with God’s glory.
St. Cyril of Jerusalem (c. 313–386 AD) taught: “Believe that this only begotten Son of God… came down for our sins, was born of the Virgin Mary, crucified and buried, truly rose from the dead, and ascended into heaven.” — Catechetical Lectures, 4.9
Cyril emphasized the full sweep of the Incarnation and its saving effects, grounding Christian faith in the historical and bodily reality of Christ’s redemptive work.
An Anglican Catechism (Expanded) offers over 350+ Scripture-based answers to the core truths of the Christian faith. Each entry includes biblical texts, theological insight, and reflections from historic and contemporary Anglican voices. Rooted in the classical tradition, it is designed for teaching, discipleship, and spiritual formation.
An Ancient Worship Movement invites readers into the rich, historic worship of the early Church rediscovered through the Anglican tradition. This book calls believers into a deeper, Spirit-filled encounter with Christ through timeless practices.
St. Thomas Church
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Abbotsford, BC,
V2T 7A2, Canada
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St. Thomas Church is a Church planting movement in ancient tradition.
