Heller M, Woodin W.H. (eds.) Infinity. New research frontiers (CUP, 2011)(ISBN 1107003873)(O)(327s)_MAml_

what is man? 211of mechanical antecedents, but rather when it possesses a direct relationship with theinfinite, the origin of all of the flux of the world . . . that is to say, it is endowed withsomething derived from God” (Giussani 1997, p. 91).In a Judeo-Christian understanding there are various manifestations of God’s infinity.In the beginning, 25 His infinite power is expressed in his being the Creator of theuniverse (“maker of heaven and earth . . . of all things visible and invisible” 26 ). Creationis not to be limited to a “start-up” action, taking place in some remote time in the past,in a Big Bang or some other way. As St. Augustine (354–430 ad) suggested, we shouldrather think of time itself as a creature, that is, as part of the creation of the universe:“[I]f any excursive brain rove over the images of forepassed times, and wonder thatThou the God Almighty [ ...]didst for innumerable ages forbear from so great a work,before Thou wouldest make it; let him awake and consider, that he wonders at falseconceits. For whence could innumerable ages pass by, which Thou madest not? [ ...]or what times should there be, which were not made by Thee? or how should they passby, if they never were?” (O’Donnell 1992).Thus, creation is primarily the ontological, radical dependence of all creatures fromthe Creator. He pulls into being all things, as well as all instants of time and of cosmicand human history. His power fills the infinite gap between being and nothingness.Creation is God’s free participation of existence to every creature: “I have loved youwith an everlasting love.” 27 The same power that draws us out of nonexistence revealsitself in His compassion for our imperfection and meanness. His love is stronger thanour betrayal: “Can a mother forget the baby at her breast, and have no compassionon the child she has borne? Though she may forget, I will not forget you!” 28 Herewe find another situation in which the infinity of God is directly at work: forgiveness.Whereas creation is the infinite power of calling things out of nothingness, mercy andforgiveness turn something-that-is (evil, sin) into nothingness (Giussani, Alberto, andPrades 1998). Only an infinite power can do this. 29Perhaps the most extreme manifestation of the infinite power of the Judeo-ChristianGod is incarnation. The Christian event is the claim that the Infinite God has enteredthe finite human history. The unreachable, hidden God has taken the form of a humanpresence, within space and time: Jesus of Nazareth, “born of a woman.” 30 In a sense,incarnation might be seen as the most unexpected realization of infinity in a physicalreality: the highest of all infinities, God, coincides with a finite being, the manJesus.As far as we know, the Jewish were not particularly advanced in systematic observationsof the sky, and their astronomical knowledge was mainly inherited from heBabylonians. However, they were deeply touched by the immensity and beauty of thefirmament, and often, in the Bible, the sky is mentioned as a privileged sign of theinfinite power of God. It is interesting to revisit some of these examples, showing how25 Genesis 1:1.26 Nicene Creed (325 AD).27 Jeremiah 31:3.28 Isaiah 49:15.29 Luke 5:23–24.30 Galatians, 4:4.