https://youtubetranscript.com/?v=eRfFfpcPmj0
I don’t know if tension is the right word, but the both end of, let’s say, the root of existence is this God who is at once one and multiplicity or community, you know, at one in the person of Christ, divine and human. So he’s in this collective of humanity, but he’s divine. It’s like he’s constantly bringing those two together and having an earth, like you said earlier is sort of the prototype for a lot of this, but bringing these two together and then you realize, oh, he’s not just doing that in reaction to some problem, et cetera. This is like the reality that all creation, if it’s working harmoniously, should be manifest. That’s right. And flourishing and whatever, right? Yeah, that’s totally right. What you’re saying, it’s the very nature of reality is that we need to stop seeing the incarnation just as a reaction of God to the fall, but to see the incarnation as the very purpose of creation. So you read it in the Church Fathers that what Christ brought is what God wanted for Adam in creation. That God wanted to unite himself with his creation from the very beginning. And so it’s just that Christ ended up being a very long detour for that to happen. And in a way, there was also a weird mystery, which is that it happened in a way that’s higher than even what was there at the beginning. So that’s a strange part, but it’s mostly to understand that it’s the very nature of reality. And it’s not just that, but it’s the very nature of God. That’s why the Trinity is so important for Christians, is to believe that God is absolute one, absolute three, and those two things, not in contradiction, if you can fathom that, because of their perfect one and perfect many, then those two end up existing in an infinite mystery that we can’t understand. But we think it’s a contradiction. It’s not a contradiction because everything also has to be one and many, just that God exists that way in a perfect infinite manner.