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“that the Lord is God’s true and natural Son and that he is known to be not just eternal but one who exists concurrently with the eternity of the Father…if he is himself the Creator of the things which are “everlasting,” which of us can any longer doubt that he is more noble than these everlasting things and that he is made known as Lord not so much from his being eternal as from his being the Son of God? Being Son, he is inseparable from the Father, and there was not a “‘when’ when he did not exist.” He always existed. Moreover, since he is the image and radiance of the Father, he also possesses the Father’s eternity.” (86-87).

“For this reason the things proper to this flesh are said to belong to him because he was in it – such things as being hungry, being thirsty, suffering, getting tired, and the like, to which the flesh is susceptible. But the proper works of the Logos himself, such as raising the dead and making the blind see and healing the woman with a hemorrage, he accomplished through the instrumentality of his own body. Furthermore, the Logos bore the weaknesses of the flesh as his own, since the flesh belonged to him, while the flesh renders assistance in the works of the Godhead, since the Godhead came to be within it, for it was God’s body” (89).

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"Consequently, there is no place for

the objection of those who say, "If the Christ was born at that moment, then he did not exist prior to it." We have shown that, since he has always existed with the Father, he did not begin to be God's Son at that particular point."

"What is more, we will be greater than our teacher inasmuch as we suffer and bear things which our teacher neither

suffered nor bore."

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"Existing as God's Logos, he descended from the Father and became enfleshed and humbled himself to the point of death and completed God's program for our salvation"

"The Scriptures, however, would not have testified so about him if, like everyone else, he had been a mere human being. But since, in contrast to everyone else, he possessed that glorious birth which is from the most high Father, and since he also made his own the birth froma virgin, the divine Scriptures testify two things about him at the same time: on the one hand, that he was not a comely person, was subject to suffering, rode on the foal of an ass, drank vinegar and gall, was despised among the people, and humbled himself to the point of death; and, on the other hand, that he is Holy Lord, Wonderful, Counselor, and beautiful to look upon, and mighty God, and Judge of all who comes on the clouds. All this the Scriptures prophesy of him."

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"This consideration also supplies the answer to those who say that Christ suffered in appearance only. If he did not really suffer, it is no credit to him, since there was no passion."

"The people who assert that his appearance was a matter of mere seeming speak emptily, for these things did not seem to happen; they did happen, in objective reality."

"It is now plain from the evidence that the Logos who "existed in the beginning with God," through whom everything was made, and who has always been humanity's companion is the on who, in the last days, at the moment preordained by the Father, was united to the creature he had shaped, and becamed a human being subject to hurt."

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“On the contrary, Christ himself suffered on our behalf because he was Jesus Christ, the one who died and rose, who descended and ascended - the Son of God become Son of man.”

“For if a human person had not conquered humanity’s foe, that foe would not have been conquered justly.”

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“But as our Lord is the only true teacher, he is also the true Son of God, who is good and who suffers in patience- the Logos of God the Father become the Son of man. He struggles and conquers. He was a human being fighting on behalf of his fathers. Thought his obedience he dissolved disobedience, for he tied up the strong man and set free the weak. He gave salvation to the being he had shaped by destroying sin. He is the most faithful and merciful Lord and the lover of the human race.” Pg 6

“So it was necessary that the agency which was to kill sin off and to release humanity from its liability to death should become exactly what the humanity was- a human being who had been carried off into slavery by sin and was held in thrall by death- so that sin might be slain by a human being and humanity escape from death.” Pg 7

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"He is everything: Law inasmuch as he judges, Logos inasmuch as he teaches, grace inasmuch as he saves, Father inasmuch as he begets, Son inasmuch as he is begotten, sheep inasmuch as he suffers, human inasmuch as he is buried, God inasmuch as he rises. This is Jesus the Christ, "to whom be glory to all the ages. Amen."'

It was this one who called you and guided you, from Adam to Noah, from Noah to Abraham, from Abraham to Isaac and Jacob and the twelve patriarchs. (84) It was this one who led you into Egypt and protected you and there nourished and nursed you. It was this one who gave you light by means of a pillar of fire and sheltered you by means of a cloud, who cut open the Red Sea and led you through and scattered your enemies abroad. (85) It was this one who rained manna on you from heaven, who gave you drink from a rock, who gave you the Law on Horeb, who gave you an inheritance on earth, who sent you the prophets, who raised up your kings. (86) This is the one who came to you, who cured those of you who were suffering and raised up your dead. This is the one whom you treated impiously. This is the one whom you treated unjustly. This is the one whom you put to death. This is the one on whom you set a price

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"And the commandment became grace, and the figure became reality, and the lamb became the Son, and the human being became God." (34)

"The narrow inheritance was once valuable, but now because of the broad grace it is without value. For the glory of God does not settle in one spot or within a narrow allotment of land. Rather, his grace is poured out to the limits of the inhabited world, and that is where the all-ruling God has tabernacled, through Jesus Christ, to whom be glory to the ages. Amen." (38-39)

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So it is obvious that Paul did not know of any Christ other than the one who suffered and was buried and rose and was also born, the one whom he also calls a human being. For after he says, 'But if Christ is proclaimed as one raised from the dead' (1 Cor. 15:12), he adds an account of the reason for the Christ's becoming flesh. 'Since,' he writes, "death came through a human person, resurrection from the dead also comes through a human person.'"

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I'm using a different translation so I can easily copy and paste. (https://www.newadvent.org/fathers/28163.htm)

"But if that He might redeem mankind , the Word did come among us; and that He might hallow and deify them, the Word became flesh (and for this He did become), who does not see that it follows, that what He says that He received, when He became flesh, that He mentions, not for His own sake, but for the flesh?" (39)

"(...For if the things of the Father are the Son's and the Father has them ever, it is plain that what the Son has, being the Father's, were ever in the Son) — not then because once He had them not, did He say this, but because, whereas the Son has eternally what He has, yet He has them from the Father." (35)

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“If the works of the Logos' Godhead had not been done by means of the body, humanity would not have been divinized. Furthermore, if the properties of the flesh had not been reckoned to the Logos, humanity would not have been completely liberated from them.”

“He has not ceased to be God by reason of becoming human, and he does not flee from things human because he is God. Far from it! On the contrary, it is as one who is God that he took on flesh, and it is as one who was in flesh that he divinized the flesh.”

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1. "He arrived on earth from the heavens for the sake of the one who suffered. He clothed himself in the sufferer by means of a virgin's womb and came forth as a human being."

2. "He is the Passover of our salvation. He is the one who in many folk bore many things. He is the one who was murdered in the person of Abel, bound in the person of Isaac, exiled in the person of Jacob, sold in the person of Joseph, exposed in the person of Moses, sacrificed in the person of the lamb, persecuted in the person of David, dishonored in the person of the prophets."

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Annalee McIntosh - Irenaeus of Lyon and Melito of Sardis 

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Annalee McIntosh - Irenaeus of Lyon and Melito of Sardis 

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Irenaeus of Lyon:

1. If there is anyone who thinking that there were two Christs and passes judgment on them, he will discover that the Christ who, in spite of his own wounds and stripes and the other things they did to him, was beneficent and willing to forget the evil done him, was much better and more patient and truly good than the Christ who “flew away” and did not suffer injury or opprobrium” (53).

2. “He did this so that just as the Head rose from among the dead, so also the rest of the body- every human being who is found in life-will when the time of the condemnation brought upon it by sin has been completed, rise also. It will grow together through its joints and structures, given strength by the increase which God gives it, and in this body each member will have its own appropriate place, for there are many dwellings in God’s presence, there being also many members in the body (57).

Melito of Sardis:

1. “He is everything: Law inasmuch as he judges, Logos inasmuch as he teaches, grace inasmuch as he saves, Father inasmuch as he begets, Son inasmuch as he is begotten, sheep inasmuch as he suffers, human inasmuch as he is buried, God inasmuch as he rises. This is Jesus the Christ, “to whom be glory to all the ages. Amen” (34).

2. “This is the one who was made flesh in a virgin, hanged upon the wood, entombed in the earth, raised from the dead, lifted up to the heights of the heavens. He is the speechless lamb. He is the lamb who was slaughtered. He is the one born of Mary the beautiful ew. He is the one who was taken from the flock and dragged to slaughter and killed at evening and buried at night, who was not crushed on the cross, was not dissolved into the earth, who rose from the dead and raised humanity from the grave below” (42).

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1. “If it was not the Christ himself who was going to suffer—if on the contrary, he "flew away" from Jesus—why did he exhort his followers to carry the cross and follow him when, on the Gnostic account, he himself did not carry it but rejected suffering as a part of his work?”

2. “f he did not really suffer, it is no credit to him, since there was no passion. And where we are concerned, when we begin actually to suffer he will seem a deceiver as he exhorts us to get ourselves beaten and to turn the other

cheek, if he did not first suffer in the same way himself. Just as he led his disciples astray by seeming to be something he was not, so he leads us astray too by exhorting us to put up with things he did not put up with. What is more, we will be greater than our teacher

inasmuch as we suffer and bear things which our teacher neither suffered nor bore.”

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1. "He has not ceased to be God by reason of becoming human, and he does not flee from things human because he is God. Far from it! On the contrary, it is as one who is God that he took on flesh, and it is as one who is in flesh that he divinized the flesh." (p.97)

2. "For the all-holy Logos of God, who endures everything for our sakes, did this also in order that just as he bore the burden of our ignorance so he might lavish (upon us) knowledge of his Father, the only true Father, and also knowledge of himself, who has been sent on our account to bring salvation to all." (p.97)

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“You will understand that the Lord is God’s true and natural Son and that he is known to be not just eternal but one who exists concurrently with the eternity of the Father… Being Son, he is inseparable from the Father and there was not a ‘when’ when he did not exist.” page 86-87

“The Logos bore the weaknesses of the flesh as his own, since the flesh belonged to him, while the flesh renders assistance in the works of the Godhead, since the Godhead came to be within it, for it was God’s body.” Page 89

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Writer chosen: Athanasius, p101

““the Logos became flesh,” the passions are nevertheless proper to the flesh, and event though the flesh became, in the Logos, the bearer of the divine, nevertheless the grace and power come from the Logos.”

“He was true God in the flesh, and he was true flesh in the Logos.”

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"Nevertheless, when he was

enfleshed and became a human being, he summed up in himself the long history of the human race and so furnished us with salvation in a short and summary way, to the end that what we had lost in Adam (namely, to be after the image and the likeness of God) we might recover in Christ Jesus."

"Just as he was a human being in order that he might be tempted, so too he was the Logos in order that he might be glorified. "

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"Rather, his grace is poured out to the

limits of the inhabited world, and that is where the all-ruling God has tabernacled, through Jesus Christ, to whom be glory to the ages."

The Lord, when he had put on the human being and suffered for the sake of him who suffered and was bound for the sake of him

who was imprisoned and was judged for the sake of the con-demned and was buried for the sake of the buried, (101) rose from the dead and cried aloud, " he ill aves into condemned tie.

I have given the dead life. I have raised up the one who was en-

tombed. (102) Who will speak against me? I," he says, "the

Christ, I have dissolved death, I have triumphed over the enemy

and trodden down Hades and bound the strong man and carried

off humannity into the height of the heavens—I," he says, "the Christ.

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The Word of God became man, so that man by grace might become god. 

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Mitchel Goad- Saint Athanasius and Saint Irenaeus 

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Mitchel Goad- Saint Athanasius and Saint Irenaeus 

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Saint Athanasius: "in order to show that he became a human being on our account and that the body which bore them in him is his very own.” (90)

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Saint Irenaeus: "The Logos of God became a human being, and the Son of God was made Son of man, so that humanity, having received the Logos and accepted adoption, might become Son of God. (55)

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Anthanasius

Daniel said to Astyages: "I do not worship idols made with hands, but the living God who created the heaven and the earth and has domino over all flesh."

If the Logos himself, insofar as he is the Logos, receives and is glorified on his own account, and if, in his deity, he is the one who confers sanctification and the life of the resurrection, what sort of hope is there for the human race? Its members remain as they were - naked, unhappy, and dead - for they do not share in what is given to the Son.

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"On the contrary, you will understand that the Lord is God's true and natural Son and that he is known to be not just eternal but one who exists concurrently with the eternity of the Father." (86)

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"Now that the Logos has become human and made the flesh his very own, these passions no longer affect the body because the Logos has come to dwell within it." (91)

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Irenaeus of Lyon –

David Dishon

Quotes from Irenaeus of Lyon that I found two quotes of most importance to me.

“If it was not the Christ himself who was going to suffer – if, on the contrary, he “flew away” from Jesus – why did he exhort his followers to carry the cross and follow him when, on the Gnostic account, he himself did not carry it but rejected suffering as part of his work?

“He would not have had the true flesh and blood through which he redeemed us unless he had recapitulated in himself the ancient formation of Adam.”

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He is everything: Law inasmuch as he judges, Logos in-

as much as he teaches, grace inasmuch as he saves, Father inasmuch as he begets, Son inasmuch as he is begotten, sheep inasmuch as he suffers, human inasmuch as he is buried, God inasmuch as he rises. This is Jesus the Christ, "to whom be glory to all the ages. Amen."

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For in place of the lamb, God appeared, and in place of the sheep a human being, and within the human being, the Christ, who contains all things.

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Christ himself suffered on our behalf because he was Jesus Christ, the one who died, and rose, who descended and ascended - the Son of God become Son of Man.

Therefore, as I have said, he caused humanity to cleave to God - he united humanity with God. For if a human person had not conquered humanity's foe, that foe would not have been considered justly. It is necessary that "the mediator between God and human beings" [ 1 Tim. 2:5], through his sharing in the life of both, bring the two together in friendship and harmony and bring it about both that humanity is made over to God and that God is made known to human beings.

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"But when the church arose and the gospel stood forward, the type became an empty thing because it handed its power over to the gospel. Just as the prefiguration becomes an empty thing when it has handed its image over to the true reality so the parable becomes an empty thing when it has become illumined by its interpretation"(38).

"rose from the dead and cried aloud, "Who will enter into judgement against me? Let him stand up and face me. I have set the condemned free. I have given the dead life. I have raised up the one who was tombed. Who will speak against me? I, He says, the Christ, I have dissolved death, I have triumphed over the enemy and trodden down Hades and bound the strong man and carried off humanity into the heights of the heavens--I, "He says, "the Christ." (101 and 102)

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Melitio of Sardis – “This is the one who was made flesh in a virgin, hanged upon the wood, entombed in the earth, raised from the dead, lifted up to the heights of the heavens. He is the speechless lamb. He is the lamb who was slaughtered. He is the one born of Mary the beautiful ewe. He is the one who was taken form the flock and dragged to slaughter and killed at evening and buried at night, who was not crushed on the cross, was not dissolved into the earth, who rose from the dead and raised humanity from the grave below” (42). (Dylan Glenn)

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“When you had laid scourges to his body and thrones on his head, you bound his good hands, which had formed you out of earth, and fed with gall that good mouth which had fed you with life, and you did your Lord to death on the great feast... You stretched out on a soft couch, but he was in a grace and in a coffin" (43). (Dylan Glenn)

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Melito of Sardis - Allan Swinson EXAMPLE

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Melito of Sardis - Allan Swinson EXAMPLE

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"He clothed himself in the sufferer by means of a virgin’s womb and came forth as a human being. He took to himself the suffering of the sufferer by means of a body capable of suffering and he destroyed the suffering of the flesh." (41)

"This is he… who was enfleshed in a virgin, who was hanged on a tree, who was buried in the earth, who was raised from the dead and went up into the heights of heaven…" (47)

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"Nevertheless, when he was enfleshed and became a human being, he summed up in himself the long history of the human race and so furnished us with salvation in a short and summary way, to the end that what we had lost in Adam (namely to be after the image and the likeness of God) we might recover in Christ Jesus." (49)

One of Irenaeus's main points is that Jesus sums up the entirety of the human experience in his earthly life. Due to our sin, what we lost (the image of God) through our humanness could be regained in Jesus.

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"Furthermore, it was impossible for a humanity which had fallen under the domination of sin to lay hold on salvation. Existing as God's Logos, he descended from the Father and became enfleshed and humbled himself to the point of death and completed God's program for our salvation." (49)

Irenaeus is saying here that there was no way mere flesh could save itself. So God came to us as Jesus, God enfleshed, and died for our salvation.

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"He became human.  He did not enter into a human being.  It is, moreover, crucial to recognize this.  Otherwise, these impious people might fall into this error too and deceive some others, and these in their turn might suppose that just as in earlier times the Logos 'came to be' in each of the saints, so even now he came into residence in  human being, sanctifying this one also and being revealed just as he was in the others.  If this were the way of it, and all he did was to appear in a human being, there would have been nothing extraordinary, nor would those who saw him have been astonished and said, 'Where does this man come from?' [Mark 4:41] and 'Why do you, who are a human being, make yourself God?' [John 10:33], for since they heard the expression 'and the word of the Lord came to' each of the prophets, they had some acquaintance with the idea."  (88)

"He has not ceased to be God by reason of becoming human, and he does not flee from things human because he is God.  Far from it!  On the contrary, it is as one who is God that he took on flesh, and it is as one who was in flesh that he divinized the flesh. " (97)

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"The point is that there is no Christ incapable of suffering who came down upon Jesus. On the contrary, Christ himself suffered on our behalf because he was Jesus Christ, the one who died and rose, who descended and ascended- the Son of God become Son of man. This, after all, is what the word itself means. By the name of Christ is connected one who anoints, the one who is anointed, and the ointment itself with which is anointed. Now, in point of fact, the Father has anointed, but the Son has been anointed in the Spirit who is the ointment. That is why the Logos says through Isaiah, "The Spirit of God is upon me because he has anointed me (Isa. 61.1)" (51) -Josiah Wilson