23._ Incarnation

We think that God sets out (or "will set out", or "seted out") to descend to the human level, to become human like each one of us, to engage in a dialog "from you to you" with us, respecting our personal freedom, and to convince us to accept His gift: the eternal life in Him.

The "emergent one" by antonomasia "submerges" in the time to support with His creatures, moved by His benevolence, His kindness, His merciful love towards them.

We think that His plan implies that He appears identified --totally and authentically identified-- with a human person --totally and authentically human. God made man. The emergent one, the trascendent one, the eternal one, the perfect one, made least and ephemeral creature, made imperfect; something certainly unimaginable and incomprehensible for us, which have been called "the mystery of the Incarnation".

But His plan is a redemption plan; it cannot finish in a death like ours; on the contrary, it implies his own resurrection to obtain ours, and a new Creation, a new process of transformation --that now includes His presence and His dialogue with us--, to incorporate to us to Himself eternally.

We think that God, to appear in history like a human person, seted out (will set out, sets out) to prepare a "hermeneutic scope", a "context of interpretation". A human person, in spite of being an individual, is also a member of a family, a town, a time, a history. God, then, prepared for himself a human personal history, a time, a town, a family.

He took part mysteriously, from the future, from another level --supreme-- of emergence. He sent a message, a revelation, a "Word", that was pronounced in the mind of certain chosen people, the "prophets" and "the anointed", to communicate His intentions and to be constructing His town --that "hermeneutic scope"-- for His incarnation.