The metaphysics of the body and the flesh of metaphysics is love. A breathing-in of life into the empty shell of concepts, a tactile material which clothes the language in the sinews, skin, and flesh of reality. Signifiers of that which exists: nature and person, substance and hypostasis, energies and otherness. They remain suspended in the illusion of mere mental concepts if they are detached from the experience of love. The same is true for the language of poetry: an arbitrary verbal game, unrelated to the meaning of life if it is stripped of the clarity of yearning.
Nature and beyond nature. The common “material” of the urge, of the demands of the body, of the dark need for physical relaxation of tension. Beyond that, the inexplicable rise of the call, the light in the glance, in the smile, in the grace of movement, the longing for presence, the surprise of otherness. Ambiguous boundaries between physical and metaphysical, impersonal and personal. And somewhere there are traces of the primary and essential, the verification of the real, life and death. …
Love’s model in the life-giving revelation is the Triadic fullness of life. There “nature” is understood as uncreated, itself containing the cause of its own existence. And what is astounding in the revelation: It does not attribute authentic life to the uncreated aspect of the “nature,” but to the personal mode of existence which hypostasizes the nature. The immortality of the Persons is not a given necessity of the “nature”; authentic life is not an unfree natural precondition. It is personal freedom which hypostasizes the nature as erotic self-transcendence. And it is the uninterrupted love of personal communion which constitutes authentic life, which reveals the “nature” as uncreated.
Our descriptive language is always inadequate, as is also our experience of erotic revelation: Authentic life lies in the mode of existence, not in the “nature.” The “nature” is not divided, distributing immortality amongst the Persons as a natural attribute, nor can the Persons be separated as non-hypostatic internal relations of the “nature.” Each Person hypostasizes the general “nature” in the mode of self-emptying of every natural autonomy and self-existence. The mode of love.
Every extension of the life-giving revelation is an invitation to verify it experientially through and beyond the relativity of language: Christ Jesus, the historical flesh of the revelation, liberates human nature from its subjection to death, hypostasizing this very nature—through the mode of authentic life, the mode of love liberated from nature. He is born from a virgin, which means: he hypostasizes nature without subjecting himself to the mode of nature, to the sexual urge which perpetuates death. Thus, in his person human nature constitutes a hypostasis of life liberated from the auto-erotic necessity of that same nature. The Word becomes a human being in the same mode in which he is God: the mode of love.
The incarnate Word empties himself wholly of Godhead when he wholly assumes humanity. He becomes its Bridegroom. Becomes “one flesh” with it. Emptied of the Godhead he does not cease to be God, since the mode of divine existence is erotic self-emptying. And incarnate he does not simply become a “mere” man, since the Incarnation itself expresses in nature the mode of Godhead. Perfect God and perfect man, not a quantitative “intermingling” of the two natures, but hypostasizing in the Word’s mode of personal existence the existential powers of the two natures.