Quotes About Incarnation

There is nothing so secular that it cannot be sacred, and that is one of the deepest messages of the Incarnation

If I cannot see evidence of incarnation in a painting of a bridge in the rain by Hokusai, a book by Chaim Potok or Isaac Bashevis Singer, music by Bloch or Bernstein, then I will miss its significance in an Annunciation by Franciabigio, the final chorus of the St. Matthew Passion , the words of a sermon by John Donne.

In order that Christ's body might be shown to be a real body, He was born of a woman. In order that His Godhead might be made clear, He was born of a virgin.

Because of the great distance between us and his heavenly glory, he himself came down to us through the Word. This

For even if the Word in his immeasurable essence united with the nature with the nature of man into one person, we do not imagine that he was confined therein. Here is something marvelous: the Son of God descended from heaven in such a way that, without leaving heaven, he willed to be borne in the virgin's womb, to go about earth, and to hang upon the cross; yet he continuously filled the world even as he had done from the beginning.

God, without ever ceasing to be God, actually became what he created in order to reconcile us to himself.

The experience of the next life is too far away to really be concerned with. It will be an outgrowth of this incarnation and what happens between birth and death.

If you feel some tremendous pressure to do everything perfectly so you won't have a horrible incarnation in your next life - that type of fear is unnecessary. Life is not that finicky.

Each time a divine incarnation comes to us, it is not to bring new truths or to establish a new religion but to remind us of what we have forgotten: that we are all one, and that we must live in harmony with this unity by learning to contribute to the joy and fulfillment of all.

The incarnation is a kind of vast joke whereby the Creator of the ends of the earth comes among us in diapers... Until we too have taken the idea of the God-man seriously enough to be scandalized by it, we have not taken it as seriously as it demands to be taken.

If one had the smallest vestige of superstition in one, it would hardly be possible to set aside completely the idea that one is the mere incarnation, mouthpiece or medium of an almighty power.

A tiny architect works inside the human heart drawing sketches of the ideal love from the people it sees, from the books it reads, from its hopes and daydreams, in the fond hope that the eye may one day see the ideal and the hand touch it. Life becomes satisfying the moment the dream is seen walking, and the person appears as the incarnation of all that one loved. The

The mystery of the Incarnation is very simply that of God's asking a woman freely to give Him a human nature.

Here is the answer, after all these years, to the mysterious words in the Gospel of the Incarnation which stated that Our Blessed Mother laid her "firstborn" in the manger. Did that mean that Our Blessed Mother was to have other children? It certainly did, but not according to the flesh. Our Divine Lord and Savior Jesus Christ was the unique Son of Our Blessed Mother by the flesh. But Our Lady was to have other children, not according to the flesh, but according to the spirit!

As Eden was the Paradise of Creation, Mary is the Paradise of the Incarnation, and in her as a Garden were celebrated the first nuptials of God and man.

since lower nature had fallen through man, it was fitting that all lower nature should be reconciled to God through man. That is why there was an Incarnation instead of pantheism.

Nature is the incarnation of thought. The world is the mind precipitated.

Jesus is, for us as Christians, the decisive revelation of what a life full of God looks like. Radically centered in God and filled with the Spirit, he is the decisive disclosure and epiphany of what can be seen of God embodied in a human life. As the Word and Wisdom and Spirit of God become flesh, his life incarnates the character of God, indeed, the passion of God. In him we see God's passion.

The issue is no longer believing that Jesus was literally the Son of God, but appreciating the richness of meaning suggested by the multiplicity of Christological images. He was "the Son," yes, but also the incarnation of the Word, which was also the Wisdom of God. He was the Son of God, the logos of God, and the Sophia of God.

Falling in love,' we said; 'I fell for him.' We were falling women. We believed in it, this downward motion; so lovely, like flying, and yet at the same time so dire, so extreme, so unlikely. 'God is love,' they once said, but we reversed that, and love, like heaven, was always just around the corner. The more difficult it was to love the particular man beside us, the more we believed in Love, abstract and total. We were waiting, always, for the incarnation. That word, made flesh.

God is love, they once said, but we reversed that, and love, like heaven, was always just around the corner. The more difficult it was to love the particular man beside us, the more we believed in Love, abstract and total. We were waiting, always, for the incarnation. That word, made flesh.

Falling in love, we said; I fell for him. We were falling women. We believed in it, this downward motion: so lovely, like flying, and yet at the same time so dire, so extreme, so unlikely. God is love, they once said, but we reversed that, and love, like heaven, was always just around the corner. The more difficult it was to love the particular man beside us, the more we believed in Love, abstract and total. We were waiting, always, for the incarnation. That word, made flesh. And

The more difficult it was to love the particular man beside us, the more we believed in Love, abstract and total. We were waiting, always, for the incarnation. That word, made flesh. And sometimes it happened, for a time. That kind of love comes and goes and is hard to remember afterwards, like pain. You would look at the man one day and you would think, I loved you, and the tense would be past

A text of Tibetan Buddhism describes the time of death as a unique opportunity for spiritual liberation from the cycles of death and rebirth and a period that determines our next incarnation.