Quotes About Incarnation

Such experiences can make us bewail how the Western world gives itself over annually to its Claus-mass or commerce-mass. We celebrate a reworked pagan Saturnalia of epic proportions, one in which the only connection with the incarnation is semantic. Santa is worshiped, not the Savior; pilgrims go to the stores with credit cards, not to the manger with gifts. It is the feast of indulgence, not of the incarnation.

I think that the trivialness of life is, and personally to each one, ought to be seen to be, done away with by the Incarnation.

Of course, you play the game of life because you got to be incarnated.

Is God really with us? The answer to the question is "yes." God has come to take up residence with us as one of us. How has that fact been accomplished? By giving him a human mother but no human father.

Jesus - "the whole fullness of deity dwells bodily" (Colossians 2:9).

Por ejemplo, después de decir que el Verbo "era Dios", Juan dice: "Y el Verbo se hizo hombre y habitó entre nosotros. Y hemos contemplado su gloria, la gloria que corresponde al Hijo unigénito del Padre […] De Su plenitud todos hemos recibido gracia sobre gracia" (Juan 1:14-16).

A Christian is one who recognizes Jesus as the Christ, the Son of the living God, as God manifested in the flesh, loving us and dying for our redemption; and who is so affected by a sense of the love of this incarnate God as to be constrained to make the will of Christ the rule of his obedience, and the glory of Christ the great end for which he lives.

He would leave his high position as the Majesty of heaven, appear upon earth and humble himself as a man, and by his own experience become acquainted with the sorrows and temptations which man would have to endure.

By coming to dwell with us, Jesus was to reveal God both to men and to angels. He was the Word of God,--God's thought made audible. In

The gospel was summarized in the verses above. It is the incarnation, sinless life, substitutionary death, burial, bodily resurrection, ascension, and eternal reign of the Son of God, Jesus Christ.

An idea, a being, anything which becomes incarnate loses identity, turns grotesque.

When I ask people to tell me how Jesus could be both fully human and fully divine, they often describe a kind of laminating process, in which his humanity was encased in divine plastic.

The narrative of the Gospels may carry conviction to some minds, the testimony of the Church may take hold of and satisfy others, but if so, what is it that really convinces? It is the fact, or, if the expression be preferred, the idea of the Incarnation commending itself to the soul of man. That idea, looking upon the soul of man, bears its own guarantee with it, and thus, and thus only, through the head or through the heart, enchains consent.

Every religion is the expression of a want of man's spiritual nature, however uncouth or exaggerated may be the form it assumes. This uncouthness or exaggeration is due to negation of correlative wants. The want itself is the strain after a truth, the hunger of the spiritual nature. The Incarnation assumes to satisfy every one of these wants, and therefore must become a web, of which all philosophies are the warp, and all religions are the woof.

Each one of us decides to incarnate upon this planet at a particular point in time and space. We have chosen to come here to learn a particular lesson that will advance us upon our spiritual, evolutionary pathway.

In his incarnate life, when he becomes one with us, Jesus recapitulates, or relives, Israel's (our) history. He becomes one of us. In fact, he becomes all of us in one divine-human being. Jesus is all Adam and Eve were designed to be, and more; he loves the Father absolutely and he loves himself absolutely and he loves others absolutely and he loves the world absolutely. He is the Oneness Story in one person.

I was a big Mickey Rourke fan in his first incarnation. I thought that at the time he was America's greatest screen actor.

One has attained a very fortunate incarnation, I think, to be in a culture, in a place, in a time when psychedelic knowledge is available.

But the word avatar has much deeper roots. Ultimately in derives from the Hindu, from a word for descent. An avatar is a manifestation of a god on the Earth. This is not like the divinity of Christ in the Christian religion; through the Incarnation Christ was God made man, whereas a Hindu avatar is more literally a god walking the Earth. Perhaps an avatar is more like an angel of Christian, Jewish and Islamic traditions.

But I was not really shown how to take up my cross and actually follow Christ. The crisis of American Christianity basically boils down to this failure. I still don't claim to know how to walk the way of the cross or the path of resurrection very well. But I think that the quest to do so is still at the heart of a meaningful faith. What does it look like to live sacrificially but also incarnationally? Christ was God incarnate, made flesh. How do we walk through death to life, here, now?

These, indeed, are no proper addition to his divine excellencies. Christ has no more excellency in his person, since his incarnation, than he had before; for divine excellency is infinite, and cannot be added to. Yet his human excellencies are additional manifestations of his glory and excellency to us, and are additional recommendations of him to our esteem and love, who are of finite comprehension.

The perfect is not simply the ideal, as a perfect marriage is not simply a storybook meeting of souls. It is rather the optimal incarnation of spirit, the point at which the presence achieves maximal concreteness and the actual lets the presence shine through most clearly. Perhaps that, too, is the meaning of the Cross.

if we appeal to Mary and the other saints before we appeal to Jesus himself, are we not effectively denying the Incarnation itself?

No priest, no theologian stood at the cradle in Bethlehem. And yet, all Christian theology has its origin in the wonder of all wonders that God became man. Alongside the brilliance of holy night there burns the fire of the unfathomable mystery of Christian theology." It