The Mystical Incarnation

First let us look at the meaning of ‘mystical incarnation.’ The term ‘mystical’ signifies having a spiritual existence that transcends human understanding. It is neither apparent to the senses nor obvious to the intelligence. It is an individual direct communion with and/or in God.

The term ‘incarnation’ describes the union of the Divinity of God in human nature. In our Christian theology, the Incarnation is the embodiment of God the Son in human flesh in Jesus Christ. The Angel Gabriel said to Mary: “The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee, and therefore also the Holy which shall be born of thee shall be called the Son of God(Lk 1:35).

Each person should strive for this individual mystical incarnation “which is Christ, in you the hope of glory(Col 1:27). We wrote in a previous article that this mystical incarnation already took place when God created ‘man’ in His Heart, in eternity: “The Lord (God the Father) said to my Lord (Jesus Christ) …from the womb (Mary, Mother of Jesus Christ) before the day star I begot Thee” (Ps 109:1,3). In this begetting, we were mystically conceived. This conception is further explained by Saint Peter when he describes it as ‘an inheritance, incorruptible, and undefiled’: “Peter, an apostle of Jesus Christ, to the strangers dispersed through Pontus, Cappadocia, Asia and Bithynia, elect, according to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the Blood of Jesus Christ. Grace unto you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, Who according to His great mercy has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead: unto an inheritance, incorruptible, and undefiled and that cannot fade, reserved in Heaven for you, who, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time” (1P 1:1-5).

Saint Peter goes on to explain this mystical incarnation as the unity of the Divine power and Divine nature of God in our human bodies. He insists that this gift and grace should be fulfilled in us providing that we have the faith and keep the Divine precepts: “Grace to you and peace be accomplished in the knowledge of God and of Christ Jesus our Lord. As all things of His Divine power which appertain to life and godliness are given us through the knowledge of Him Who has called us by His own proper glory and virtue, by Whom He has given us most great and precious promises: that by these you may be made partakers of the Divine nature: flying the corruption of that concupiscence which is in the world. Wherefore, brethren, labour the more, that by good works you may make sure your calling and election, for doing these things, you shall not sin at any time. For so an entrance shall be ministered to you abundantly into the ever-lasting Kingdom of our Lord and Saviour Jesus Christ” (2P 1:2-4,10,11).

It is in this accomplishment by the grace of God that we can live in His Divine promises “of power, and of love, and of sobriety” (1T 1:7).