“For in Him the whole fullness of deity dwells bodily, follow link and you have come to fullness in Him.” (Col.2:9)
diovan 80 mg prospect “I came that they may have life, and have it abundantly.” (Jn.10:10)
Can you take a moment and try to imagine yourself standing before Christ while He was alive here on earth, or maybe imagine that He is standing in front of you right now wherever you are. What would He look like? He would appear as a man, for Jesus is a man, as the Creed says He became man. Jesus looked like you and like me. There did not seem to be anything noticeably or discernably different between Him and us. We can take Jesus’ neighbors from Nazareth as evidence of this. When Jesus had begun His public ministry, and began to reveal who He truly was, they “took offense at Him” and “were astounded” saying “Where did this man get this wisdom and these deeds of power?” (Mt. 13:54,57) Jesus, it seemed to them, was an ordinary man, and only a man. They did not recognize that Jesus was something more. They did not fathom that He was even a prophet, much less the Son of God. Isaiah prophesied of Christ’s ordinariness writing, “he had no form or majesty that we should look at him, nothing in his appearance that we should desire him.” (Is.53:2) Jesus looked common, nothing special in appearance. He was of humble social status too. Jesus performed the humblest type of work as a daily laborer. He was the son of a carpenter, and He Himself was a carpenter. Again, Jesus’ neighbors were perplexed by Christ asking, “Is not this the carpenter’s son? Is not His mother called Mary? And are not His brothers James and Joseph and Simon and Judas? cheap prices on orlistat 120 mg And are not all His sisters with us? Where then did this man get all this?” (Mt.13:55-56) They could not reconcile the juxtaposition of the ordinary neighbor who had lived among them with the great wisdom and power He was manifesting now. By every measure, according to His neighbors in Nazareth, Jesus was just a man. They, in fact, were partially right. As the Councils and Catechism declare, Jesus was “true man.” (CCC 464)
The part they missed, however, is that Jesus was also “true God.” He was both “true God and true man.” (CCC 464) Jesus was not just an ordinary person that stood and lived in their midst. He was also the Son of God, the Incarnation of the second person of the Trinity. Jesus the man was also the divine being, God-become-man. They saw perfectly the humanity of Christ, but failed to see His divinity. Yet, Jesus was fully God. As scripture says, “For in Him the whole fullness of deity dwells bodily.” (Col. 2:9) The fullness of the Trinity dwelt in Christ. His earthly life was the autobiographical life of the Incarnated God. The thoughts of God were communicated through the voice of Christ. In the mystery of the hypostatic union, Christ’s earthly nature was united with His divine nature. The two natures together, human and divine, form the one theandric, divine person. The Catechism reinforces this saying “Everything that Christ is and does in this nature derives from “one of the Trinity”. The Son of God therefore communicates to His humanity His own personal mode of existence in the Trinity. In His soul as in His body, Christ thus expresses humanly the divine ways of the Trinity.” (CCC 470) It is for this reason that St.Thomas can exclaim to the risen Christ, “My Lord and my God!” (Jn. 20:28)
Now, because the fullness of divinity dwelt in the person of Christ, every event, every circumstance, every word, every deed, no matter how small or seemingly inconsequential, takes on a divine significance and importance. There are no small actions for a God-man. Everything He would have done or said would be of divine significance. The divine Sonship of Christ imbued all of His actions with infinite value. The Catechism alludes to this saying “Christ’s whole life is a mystery of redemption. Redemption comes to us above all through the blood of His cross, but this mystery is at work throughout Christ’s entire life.” (CCC 517) For Christ’s whole life, the infinite God performed finite human tasks, living as an ordinary man. For thirty years, Jesus labored as a carpenter in silence and obedience to Mary and Joseph. The infinite vastness of Jesus’ divinity remained hidden under the auspices of His ordinary humanity, only to be revealed occasionally, and progressively, when He so chose, in His miracles and His healings, in His words, at the Transfiguration, in the Resurrection and Ascension. Jesus communicated His divinity to us through the lens of His humanity. He was able to save the human race precisely because He took on a body and soul as a human being when the Word became flesh. (Jn. 1:14) The mystery of redemption took place in the body of Christ, in His humanity, and because of His divinity. The Catechism calls this “His holy and sanctifying humanity.” (CCC 774) All of humanity and human nature was made holy and sanctified because God took on our nature and lived as one of us. The Church teaches, “The saving work of His holy and sanctifying humanity is the sacrament of salvation, which is revealed and active in the Church’s sacraments.” (CCC 774) Jesus’ human nature is the instrument for redeeming our human nature, which is why the Church calls it His “sanctifying humanity.” In Jesus’ sanctifying humanity, He performed finite actions, limited to a particular time and space. Yet, these finite actions were performed by a divine person, by which, giving them infinite moral value and efficaciousness, for all time and for all people.
Sanctifying grace is the true source of greatness for the believer. Without sanctifying grace our faith is meaningless. It is the transformative and life-giving power that Christ won for us in His life that can transform our ordinary lives and actions. Sanctifying grace is primarily conferred upon us through the sacraments. Baptism and Confirmation confer the Holy Spirit into our lives making us adopted children of God. Reconciliation and Eucharist sustain us with sanctifying grace from one day to the next, divinizing all of our activity in imitation of Christ for the glory of God. However, just as Christ’s divinity lay hidden in the workshop in Nazareth, so our life, as adopted sons and daughters, lay primarily interior and hidden. As Jesus tells us “the kingdom of God is within you.” (Lk. 17:21) St.Paul echoes this too, saying “your life is hidden with Christ in God.” (Col. 3:3) The Christian life is truly a supernatural life. It is our participation in the mysteries of Christ, making us partakers in the divine nature. (2 Pet.1:4) We are drawn into Christ’s mysteries through our faithful love and adoration of Christ, in contemplation, in reading the Bible, in the mass and liturgy, in the sacraments, in our prayer life, in our actions, in doing them with intentionality to please God. As John says, “from His fullness we have all received, grace upon grace.” (Jn.1:16) So that, through our contemplation and worship of the life of Christ and all His words and deeds, He may be able to reproduce them in us by the special grace attached to each of His deeds and actions. Christ’s whole life is a type of sacrament, imparting His sanctifying grace upon us in each of His actions. As Jesus walked through the masses of people “the crowd were trying to touch Him, for power came out from Him and healed all of them.” (Lk 6:19) Christ is a living Christ, with this same grace and power He had then, which still emanates forth from Him now into those that draw near to Him and dare to reach out for Him in faith.
The Catechism lucidly describes Christ’s sanctifying humanity and our communion with His mysteries. It is worth quoting at length:
“All Christ’s riches “are for every individual and are everybody’s property.” (Redemptor Hominis, 11) Christ did not live His life for Himself but for us, from His Incarnation “for us men and for our salvation” to His death “for our sins” and Resurrection “for our justification”. He is still “our advocate with the Father”, who “always lives to make intercession” for us. He remains ever “in the presence of God on our behalf, bringing before Him all that He lived and suffered for us.”
In all of His life Jesus presents Himself as our model. He is “the perfect man” who invites us to become His disciples and follow Him. In humbling Himself, He has given us an example to imitate, through His prayer He draws us to pray, and by His poverty He calls us to accept freely the privation and persecutions that may come our way.
Christ enables us to live in Him all that He Himself lived, and He lives it in us. “By His Incarnation, He, the Son of God, has in a certain way united Himself with each man.” We are called only to become one with Him, for He enables us as the members of His Body to share in what He lived for us in His flesh as our model:
“We must continue to accomplish in ourselves the stages of Jesus’ life and His mysteries and often to beg Him to perfect and realize them in us and in His whole Church. . . For it is the plan of the Son of God to make us and the whole Church partake in His mysteries and to extend them to and continue them in us and in His whole Church. This is His plan for fulfilling His mysteries in us.” (St.John Eudes)
The mysteries that Christ lived in the flesh are our mysteries too. They are meant for us. We can unite ourselves each day with them. His divine, sanctified humanity, which conquered death, gives eternal life to our mortal humanity. This is the whole point. We are doomed to die, but in Christ we have the blessed hope of resurrection and eternal life. And, how should we live? We can habituate ourselves to try to please God in all things, even the smallest of our actions, in order to be united with Christ in all that we do. This is a key to the sacramental life, living with the intentionality of pleasing God. This will orient all of our activity towards God, and unite our lives with the life of Christ. He will recreate His mysteries within us. Just think, even more so than adoring the life of Christ, Christ’s very own sanctifying humanity – His divine essence as manifested in His flesh – lives on with us, even now, He is still here, in the real presence of the Eucharist. We can merge ourselves with His sacred humanity and His sanctifying grace by consuming His body and blood in reception of the Eucharist, our Holy Communion. Then, Christ will live within our dying bodies and souls, His sanctifying humanity transfiguring our humanity, and resurrecting us to eternal life.