98. Jesus lived in full harmony with creation, and others were
amazed: “What sort of man is this, that even the winds and the sea obey
him?” (Mt 8:27). His appearance was not that of an ascetic set
apart from the world, nor of an enemy to the pleasant things of life. Of
himself he said: “The Son of Man came eating and drinking and they say,
‘Look, a glutton and a drunkard!’” (Mt 11:19). He was far
removed from philosophies which despised the body, matter and the things
of the world. Such unhealthy dualisms, nonetheless, left a mark on
certain Christian thinkers in the course of history and disfigured the
Gospel. Jesus worked with his hands, in daily contact with the matter
created by God, to which he gave form by his craftsmanship. It is
striking that most of his life was dedicated to this task in a simple
life which awakened no admiration at all: “Is not this the carpenter,
the son of Mary?” (Mk 6:3). In this way he sanctified human
labour and endowed it with a special significance for our development.
As Saint John Paul II taught, “by enduring the toil of work in union
with Christ crucified for us, man in a way collaborates with the Son of
God for the redemption of humanity”.[79]
Jesus in these passages portray a man undesirous of a sword to define his manhood. Jesus is viewed by most as one appreciative of the creation given him. A man in awe of the natural world. An appreciation of the ability of Earth to provide food, water and shelter.
99. In the Christian understanding of the world, the destiny of all creation is bound up with the mystery of Christ, present from the beginning: “All things have been created though him and for him” (Col 1:16).[80] The prologue of the Gospel of John (1:1-18) reveals Christ’s creative work as the Divine Word (Logos). But then, unexpectedly, the prologue goes on to say that this same Word “became flesh” (Jn 1:14). One Person of the Trinity entered into the created cosmos, throwing in his lot with it, even to the cross. From the beginning of the world, but particularly through the incarnation, the mystery of Christ is at work in a hidden manner in the natural world as a whole, without thereby impinging on its autonomy.
He was born in a manger. There is every reason to believe he would never betray his beginning.
This is entitled "Angels Announcing the Birth of Christ to the Shepherds" by Govert Flinch in 1639. It stands the Louvre.
100. The New Testament does not only tell us of the earthly Jesus and his tangible and loving relationship with the world. It also shows him risen and glorious, present throughout creation by his universal Lordship: “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Col 1:19-20). This leads us to direct our gaze to the end of time, when the Son will deliver all things to the Father, so that “God may be everything to every one” (1 Cor 15:28). Thus, the creatures of this world no longer appear to us under merely natural guise because the risen One is mysteriously holding them to himself and directing them towards fullness as their end. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence.
Jesus in these passages portray a man undesirous of a sword to define his manhood. Jesus is viewed by most as one appreciative of the creation given him. A man in awe of the natural world. An appreciation of the ability of Earth to provide food, water and shelter.
99. In the Christian understanding of the world, the destiny of all creation is bound up with the mystery of Christ, present from the beginning: “All things have been created though him and for him” (Col 1:16).[80] The prologue of the Gospel of John (1:1-18) reveals Christ’s creative work as the Divine Word (Logos). But then, unexpectedly, the prologue goes on to say that this same Word “became flesh” (Jn 1:14). One Person of the Trinity entered into the created cosmos, throwing in his lot with it, even to the cross. From the beginning of the world, but particularly through the incarnation, the mystery of Christ is at work in a hidden manner in the natural world as a whole, without thereby impinging on its autonomy.
He was born in a manger. There is every reason to believe he would never betray his beginning.
This is entitled "Angels Announcing the Birth of Christ to the Shepherds" by Govert Flinch in 1639. It stands the Louvre.100. The New Testament does not only tell us of the earthly Jesus and his tangible and loving relationship with the world. It also shows him risen and glorious, present throughout creation by his universal Lordship: “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Col 1:19-20). This leads us to direct our gaze to the end of time, when the Son will deliver all things to the Father, so that “God may be everything to every one” (1 Cor 15:28). Thus, the creatures of this world no longer appear to us under merely natural guise because the risen One is mysteriously holding them to himself and directing them towards fullness as their end. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence.
