The event of the Cross is the human in the presence of the divine, where human understanding finds the insight that the only experience of God occurs in the negative space of unknowing entanglements. The chiasmic folds, with their enfolding and unfolding within the hypostatic union, are the sites of apophatic negation, constantly emptying and expanding space where the contacts of knowing withdraw into unknowing wisdom, the learn-ed ignorance, the docta ignorantia bequeathed by Nicholas of Cusa.
In the Cross, something new is brought forth: the right relationship between God and Man, as it is presented in the suffering God-Man.
You are my Son. Today I have begotten you. (Ps. 2:7; Heb. 5:5; Acts 13:33)
This is my beloved Son, in whom I am well pleased. Listen to him. (Matt. 17:5)
The hypostatic union is born in the Cross and stretches out in all directions in the Gospel. The Church teaches that it becomes a reality at the Annunciation and continues to this day and will endure forever. It is part of the symmetry between the human and divine. The Christ-event as symmetry and mystical relationality between man and God seals the promise of the theological anthropology of the God-Man as the evolutionary finality that stands before every human creature.
We enter the future through theo[poe]sis, a divinization, in hope and faith, in the divine insistence. It is a future of complicatio and explicatio, of being and becoming, of coming into and out of existence. The Cross is at the threshold of entering into the entanglements of everything that is. Once we unmake ourselves at the solid time of reshith, and open up the space for God in the act of painful expunging of ourselves from the God who is us, we die to that God, and that God dies to us in the very Love and Being of the God who is.
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