"People think of the Incarnation in mythological terms, by which I mean, God turns into a creature or a creature turns into God and that isn’t it, that’s more mythological language. Because we would say with the Council of Chalcedon that in Jesus, divinity and humanity come together but without mixing, mingling, or confusion. Meaning, God doesn’t stop being God and turn into a creature nor does the creature stop being a creature. So the humanity of Jesus is not compromised, overwhelmed, destroyed…but rather we say God takes to Himself a human nature to use for his own iconic purposes. What that means is, I am fully human, I’m more human the more God comes close to me. God’s not my competitor, that I have to give-way for God to move into my life, no. I become fully myself as God enters my life. “The glory of God is a human being fully alive,” a line from Irenaeus from the 2nd century, and that’s one of those lines that you say, the whole of Christianity is contained in that line. God’s glory is not that we be denigrated. One of the problems with Luther is that Luther fell into that more competitive view: If God get’s all the glory, well then I gotta get none of the glory, I’ve gotta be emptied out. And I say no, with Irenaeus, the more glory God gets the more fully alive I am, because God rejoices in my being fully alive. And that’s the upshot of the Incarnation, is that God wants to divinize the world. He wants to draw the world into His life and the means chosen is the Incarnation in Jesus of Nazareth."
(via michaelfunderburk)


