The humanity of God

I sit before the Lord and bless, and at that moment, I feel somehow
inappropriately. Not because of the sign of the Cross, but because I make it that way human, ground, gross, physical, external, hands,
he could not know and clumsily, as something inappropriate and unworthy of God, His grandeur and splendor, something too childish and inappropriate, too marked human weakness and inattention, unsuitable for the Presence of the Eternal. A then, I suddenly realize that He has entered this little first floor of my humanity. He became the same person I used to be in this little one of mine. Primitive humanity met me as God. I do not have to (in this sense) stand up to God because God he descended to me. God descended into my humanity to be in it with me, he met. It is in my humanity, inadequacy, and weakness in my human nature. That is the beauty and splendor of the Incarnation. It is a continuation of what we see in Moses. Moses says: you don’t have to ascend to Heaven to get the sought laboriously and knew God’s will, for God’s Law had come down to you.

It goes even further in Christ: you don’t have to work hard to Heaven to be there. He searched hard and sought God because God himself descended to you to meet you as a human being. No one on earth can see Him Face in Glory and stay alive, but God descended to earth and took a human face so that we can look into God’s human face and survive. God became man so that that man could become God. God entered the world so I could enter Heaven. God meets me in me to be me could live in it. Indeed, there is only one mediator between God and men, the man Jesus Christ, in whom God became man and for us, the way to himself, the truth about oneself and life within oneself. In Him, we meet God, here and now, one in this one ordinary place and in this one ordinary time, it is in all earthly life that we live. The incarnation causes that this world in which we live becomes truly and fully God; it is full of God uniquely; here, in this world, all of a sudden, everything is permeated, God. I don’t have to run, I don’t have to search, thanks to baptism, thanks to the Eucharist, thanks to the gift of the Spirit in this power of God and grace right here and now literally telesne1 and tangibly in the flesh and tangible encounter of this God, who he came to me in my humanity, here, and now I live with God, here and now, as that treasure in the field, suddenly and unexpectedly I discover myself Heaven, ready and ready, take it in your hands and press it on your heart.

Scripture says we are in the world but not of the world. When God entered into our lives, our human and earthly lives have made God and heavenly. We live in a world, but we are no longer from the world because our world has become Heaven, and it no longer belongs to this world, but God, Heaven, Eternity. We are strangers to the world, an islet of Light in the middle of its gloom. The world is scared because it feels that strangeness, but it is a source of great, unspeakable joy for us. How else can we glorify God incarnate than that which belongs to this land?

What is material and bodily in this sense – and what God Himself did when He was, did he take the body from it? Blessing, raising hands, kneeling, standing, words, gestures, and everything else in our lives, work, meeting, learning, speaking, and nothing human is more human enough that it cannot be God and indeed was not God. Nothing but sin, but it is not human. Sin is inhuman, foreign, not belonging to our humanity. That’s why we have to leave so that we can be human. That is the mystery of the liturgy. The liturgy is a celebration of the incarnate God and at the same time the work of the incarnate God, who does it in the Body of his Church, with his hands and gestures material Body of his Church. He physically performs the spiritual, the earthly divine because there is no difference from the moment of the Incarnation: “He made both one, and in his flesh, he tore down the wall of division between them. “

I use the word “bodily” here and in the whole text more in the ancient meaning “material” and the OT meaning “fragile, transient, created” than in the NZ meaning “broken, sinful” And, so I bless myself again and I no longer feel the feeling of inappropriateness, because yes, it is a banal bodily and human gesture. Still, when I perceive that Christ makes him with me and in me, and I with Him and in Him and Christ as man, it is suddenly a gesture fully worthy of Christ God who became man. And then I do it again and again, and it’s a real pleasure to know that something so earthly and small I can really do with God and in God and this is a small gesture – and it can and should be like this our whole life! – suddenly becomes large, transcending the Universe, the world, truly mystical, heavenly, blissful, full of God, held in the common dance of God and man, in which the form of two becomes One. And this can be our whole day, our whole life, everyone’s movement, every gesture, every word, every thought … Can he? More! Must he has! Therefore, God became man to make this possible! I approach God in His humanity, and He meets me and fills me in my humanity.” So whether you eat or drink or whatever.