When the eternal Word assumed human existence at his Incarnation, he also assumed temporality. He drew time into the sphere of eternity. At first it seems as if there can be no connection between the "always" of eternity and the "flowing away" of time.
But now the Eternal One has taken time to himself. In the Son, time co-exists with eternity.... In the Word incarnate, who remains man forever, the presence of eternity with time becomes bodily and concrete.
How is it possible for the infinite to "take on" finitude without obliterating it? How can the container exist within what it contains?
Well, I suppose finitude tried to swallow infinitude in the crucifixion, but fails in the resurrection. For
the historical does not serve the cosmic; no, the cosmic serves the historical. Only in history is the cosmos given its center and goal.
The Incarnation builds a bridge from the now to the forever. The "purpose" the cosmos is to actualize this in history:
The cosmos finds its true meaning in the Firstborn of creation, who has now entered history. From him comes the assurance that the adventure of creation, of a world with its own free existence distinct from God, does not end up in absurdity and tragedy but, throughout all its calamities and upheavals, remains something positive. God's blessing of the seventh day is truly and definitively confirmed.
For all time. And all time:
The centering of all history in Christ is... a new experience of time, in which past, present, and future make contact, because they have been inserted into the presence of the risen Lord.
History has a New Center "from which everything comes and to which everything tends." But recognizing this circular center requires a "new kind of seeing," a delivery "from that closure of the senses which perceives only the externals, the material surface of things, and is blind to the transparency of the spirit, the transparency of the Logos."
Any animal can see things. Only man can see through them.
The modern Problem of Knowledge in a notshall: as in thou shall not reduce reality to the means of knowing it. In another book, Ratzinger writes of the distinction
between ratio and intellectus, between reason in relation to empirical reality and man-made things and that reason which penetrates the deepest levels of being.
Reason reduced to the former (to mere ratio) is literally sick, and becomes sick because it is not and cannot be nourished by what it needs in order to flourish.
"Reason that can no longer recognize anything but itself and what is empirically certain is paralyzed and self-destructive." It is epistemological and even ontological clulesside, eagerly swallowing the satanic eucharist hook, line, and sinker. Genesis 3 all over again.
Nevertheless, the satanic eucharist is the opium of the tenured masses, giving strength to ratio-bound intellectuals. Hey, a man's gotta eat!
It gets worse, for the diabolical doctrine leads directly to progressive practice:
Revolution and utopia -- the nostalgia for a perfect world -- are connected: they are the concrete form of this new political, secularized messianism. The idol of the future devours the present (emphasis mine).
We are what we eat. Or what eats us. You decide. Or deicide.