The event of incarnation of God’s Word grants us the opportunity to reach the extreme limits of our nature, which are identified neither with the “good and beautiful” of the ancient Greeks and the “justice” of the philosophers, nor with the tranquility of Buddhist “nirvana” and the transcendental “fate” or so-called “karma” by means of the reputedly continuous changes in the form of life, nor again with any “harmony” of supposedly contradictory elements of some imaginary “living force” and anything else like these.
Rather, it is the ontological transcendence of corruption and death through Christ, our integration into His divine life and glory, and our union by grace through Him with the Father in the Holy Spirit. These are our ultimate limits: personal union with the Trinitarian God! And Christ’s nativity does not promise any vague blessedness or abstract eternity; it places “in our hands” the potential of personal participation in God’s sacred life and love in an endless progression. It grants us the possibility not only “of receiving adoption” (Gal. 4.5) but also of becoming “partakers of divine nature” (2 Peter 1.4).
Darkness, clouds, storms and noise” (Deut. 4.11) prevail in our world, giving the impression that even the light of hope that dawns in Bethlehem is threatened with extinction and the angelic hymn of universal joy — “Glory to God in the highest and on earth peace, goodwill to all people” (Luke 2.14) — is in danger of being overcome.
Nevertheless, the Church calls everyone to sober attention, re-evaluation of priorities in life, and pursuit of divine traces and value in every other person of respect toward the image of God. Indeed, the Church will not cease to proclaim — with all the strength acquired by its two millennia of experience — that the child that lies in the manger of Bethlehem is “the hope of all ends of the earth,” the Word and purpose of life, redemption sent by God to His people, namely to the whole world.