In Christ, With Christ. The Mystery of the Incarnate Word!

Here are some excerpts from  GAUDIUM ET SPES and Rich in Mercy.
There is much to ponder over these lines. 
The Mystery of Christ!  
               

  The truth is that only in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a figure of Him Who was to come,namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.

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Such is the mystery of man, and it is a great one, as seen by believers in the light of Christian revelation. Through Christ and in Christ, the riddles of sorrow and death grow meaningful. Apart from His Gospel, they overwhelm us. Christ has risen, destroying death by His death; He has lavished life upon us so that, as sons in the Son, we can cry out in the Spirit; Abba, Father

 PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD
GAUDIUM ET SPES PROMULGATED BY HIS HOLINESS, POPE PAUL VI
ON DECEMBER 7, 1965 http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html

http://www.divinemercygiftshop.org/marian/product.asp?prod_name=God+the+Father+is+%27Rich+in+Mercy%27&pf_id=PAAAAAKNCIEPBMGF&dept_id=3082&s_id=0&

Rich in Mercy
A Retranslation of Pope John Paul II’s
Encyclical Rich in Mercy (Dives in Misericordia)
http://www.christendom-awake.org/pages/divinemercy/richinmercy1.htm


The Incarnation of Mercy

Although God “dwells in unapproachable light” (1 Tm 6:16), at the same time He speaks to man in the language of the entire universe: “ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made” (Rom 1:20). This indirect and imperfect knowledge, achieved by the intellect seeking God by means of creatures of the visible world, falls short of “the vision of the Father.” “No one has ever seen God,” writes St. John in order to stress more fully the truth that “the only Son, who is in the bosom of the Father, he has made him known." (Jn 1:18). This “making known” reveals God in the most profound mystery of His being, one and three, surrounded by “unapproachable light” (1 Tm 6:16). Yet through this “making known” by Christ we know God above all in His relationship of love for man: in His philanthropy (Titus 3:4). Precisely here “His invisible nature" becomes “visible” in a special way, incomparably more visible than through all the other “things that have been made.” The invisible God becomes visible in Christ and through Christ, through His action and His words, and finally through His death on the cross and His Resurrection.

In this way, in and through Christ, God becomes remarkably visible in His mercy. This attribute of divinity is emphasized which the Old Testament defined as “mercy,” using various concepts and terms. Christ gives the whole Old Testament tradition of mercy its ultimate meaning. Not only does He speak of mercy and explain it by the use of comparisons and parables, but above all He Himself incarnates mercy and personifies it. In a sense, Christ Himself is mercy. To the one who sees mercy in Him, who finds mercy in Him, to that one God becomes “visible” in a remarkable way as the Father “who is rich in mercy” (Eph 2:4).........
The truth revealed in Christ, about God who is the “Father of mercies” (2 Cor 1:3), enables us to “see” Him as remarkably close to man, especially when man is suffering, when he is under threat at the very heart of his existence and human dignity. And for this reason many people and groups guided by a lively faith are turning almost spontaneously to the mercy of God in today’s situation in the Church and world. They are certainly being urged by Christ Himself, who through his Spirit works in the mystery of human hearts. This mystery of God revealed by Christ as “Father of Mercies,” in the midst of the threats to man in our age, becomes like a remarkable summons directed to the Church.
In the present Encyclical I want to follow this summons. I want to draw from the eternal and incomparable language of revelation and faith, with all its simplicity and depth, words to express in this same language once more, before God and humanity, the great anxieties of our time.
Revelation and faith teach us not only to meditate in the abstract upon the mysteries of God as “Father of Mercies,” but also to make recourse to that mercy in the name of Christ and in union with Him. Did not Christ say that our Father who “sees in secret” (Mt 6:4, 6, 18) is as if He were always waiting for us to call upon Him in every need, and at the same time come to know ever deeper His mystery: the mystery of the Father and His love (Cf. Eph 3:18; also Lk 11:5-13).