Fr. Richard Rohr on Creation and Incarnation
Fr. Richard Rohr OFM, Feb 2018:
The first Incarnation was the moment described in Genesis 1, when God joined in unity with the physical universe and became the light inside of everything. All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it. —John 1:1-5 We aim to see as God sees. Light is not so much what you directly see as that by which you see everything else. This is why in John’s Gospel, Jesus Christ makes the almost boastful statement, “I am the Light of the world” (John 8:12).
I believe God loves things by becoming them. God loves things by uniting with them, not by excluding them. Through the act of creation, God manifested the eternally out-flowing Divine Presence into the physical and material world. Ordinary matter is the hiding place for Spirit and thus the very Body of God. Honestly, what else could it be, if we believe—as orthodox Jews, Christians, and Muslims do—that “one God created all things”? Since the very beginning of time, God’s Spirit has been revealing its glory and goodness through the physical creation. So many of the Psalms assert this, speaking of “rivers clapping their hands” and “mountains singing for joy.” When Paul wrote, “There is only Christ. He is everything and he is in everything” (Colossians 3:11), was he a naïve pantheist or did he really understand the full implication of the Gospel of Incarnation? God seems to have chosen to manifest the invisible in what we call the “visible,” so that all things visible are the revelation of God’s endlessly diffusive spiritual energy. Once a person recognizes that, it is hard to ever be lonely in this world again.
Sacred writings are bound in two volumes—that of creation and that of Holy Scripture. —Thomas Aquinas (1224–1274) 
Ever since God created the world, God’s everlasting power and deity—however invisible—have been there for the mind to see in the things God has made. —Romans 1:20
I think what Paul means here is that whatever we need to know about God can be found in nature. Nature itself is the primary Bible. The world is the locus of the sacred and provides all the metaphors that the soul needs for its growth. If you scale chronological history down to the span of one year, with the Big Bang on January 1, then our species, Homo sapiens, doesn’t appear until 11:59 p.m. on December 31. That means the written Bible and Christianity appeared in the last nanosecond of December 31.
Ilia Delio: Teilhard indicated that in the [first] incarnation, the “self” of God is in the “self-emptying” of God. God is that which is constantly becoming “element,” drawing all things through love into fullness of being. God incarnate invests Godself organically with all of creation, immersing [Godself] in things, in the heart of matter and thus unifying the world. This investment of divinity in materiality is the Christ. The universe is physically impregnated to the very core of its matter by the influence of this divine nature. Everything is physically “christified,” gathered up by the incarnate Word as nourishment that assimilates, transforms, and divinizes. The world is like a crystal lamp illumined from within (Ilia Delio, A Hunger for Wholeness: Soul, Space, and Transcendence (Paulist Press: 2018), 45.)
My point is this: When I know that the world around me is both the hiding place and the revelation of God, I can no longer make a significant distinction between the natural and the supernatural, between the holy and the profane. (A divine “voice” makes this exactly clear to a very resistant Peter in Acts 10.) Everything I see and know is indeed one “uni-verse,” revolving around one coherent center. This Divine Presence always seeks connection and communion, not separation or division—except for the sake of an even deeper future union.
God’s first “idea” was to pour out divine infinite love into finite, visible forms. The Big Bang is our scientific name for that first idea, and “Christ” is our theological name. (Sunday)
Long before Jesus’ personal Incarnation, Christ was deeply embedded in all things—as all things! (Monday)
Through the act of creation, God manifested the eternally out-flowing Divine Presence into the physical and material world. Ordinary matter is the hiding place for Spirit and thus the very Body of God. (Tuesday)
The world is created as a means of God’s self-revelation so that, like a mirror or footprint, it might lead us to love and praise the Creator. We are created to read the book of creation so that we may know the Author of Life. —Ilia Delio (Wednesday)
“The Christ Mystery” proclaims that there is universal and equal access to God for all who have ever wanted love and union since the primal birth of humanity. (Thursday)
The world is like a crystal lamp illumined from within by the light of Christ. For those who can see, Christ shines in this diaphanous universe, through the cosmos and in matter. —Ilia Delio (Friday)