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In the eleventh chapter of the first book of his treatise On the Holy Spirit, St. Ambrose continues to compare the Holy Spirit to the Seraphim. He does so to demonstrate how each is sent. The Seraph is limited by space and time. The Spirit is limited by neither. For:

Neither the Father, Who is above all not only of corporeal nature, but also of the invisible creation, is circumscribed in any place; nor is the Son, Who, as the Worker of all creation, is above every creature, enclosed by the places or times of His own works; nor is the Spirit of Truth as being the Spirit of God, circumscribed by any corporeal limits, Who since He is incorporeal is far above the whole rational creation through the ineffable fulness of His Godhead, having over all things the power of breathing where He wills, and of inspiring as He wills (John 3:8).

This passage calls to mind an image found in Orthodox Christian hymnody. This particular instance is sung at the Vespers of the Nativity:

The Virgin is now more spacious than the Heavens; for light has shone upon those in darkness, and has exalted those of low degree who sing like the Angels: Glory to God in the highest.

One of the marvels of modern science is how it is able to bring to light how truly awesome God is. Take, for example this image:

A Picture of Time

It is a photograph of the Cosmic Microwave Background taken from the Wilkinson Microwave Anisotropy Probe. Scientists have hypothesized that this represents the radiation given off by the Big Bang some 13.7 billion years ago. In other words, this is a picture of time — and beyond this veil we cannot see. Note the vastness with which we are now able to describe creation — 13.7 billion years. The heavens are so spacious that distances between stars are not measured by distance, but by time — light years.

The Theotokos is now more spacious than these.

Seen in this context, the Incarnation of our Lord, God and Savior becomes that much more staggering. Trying to describe the magnitude of the miracle is a task I leave to my betters. Here is one of the better attempts, from the Orthros of the Nativity:

He Whom nothing can contain, how is He held within a womb? And while in His Father’s arms, how in His Mother’s pure embrace? Such is His will and good pleasure, and as He Knows. For being without flesh, He took flesh willingly; for us He Who Is became what He was not. Without forsaking His own nature, He has partaken of what we are. For Christ is born now, twofold in nature, to fill Heaven with mankind.

He is beyond the veil of 13.7 billion years. He is beyond the farthest reaches that the Hubble Space Telescope can peer. He is beyond anything our mortal minds can comprehend, let alone imagine. And yet, He became a babe so that this vastness — 13.7 billion years of time and space — might be filled with mankind. What else can we say other than to cry out with the angels: Glory to God in the highest!