We consider that our spirituality must be deeply marked by the four aspects of the mystery of the Incarnation: a) its origin, b) its natures c) the union of the natures, and d) its purpose.
a) As regards the origin: We must have a deep and radical devotion to the Holy Trinity, the active principle of the Incarnation, and to the Persons to whom it is attributed: to the Father insofar as He is the principle of the Son – “I came not of my own accord, but he sent me” (Jn 8:42); and to the Holy Spirit insofar as He is the personal Love from which all divine works proceed – “by the power of the Holy Spirit”. From this derives the primacy of spiritual things in all our thoughts, feelings and actions, since “God is at work in you, both to will and to work for his good pleasure” (Phil 2:13). The teaching of the Incarnate Word about this is clear: “Seek first his kingdom and his righteousness, and all these things shall be yours as well” (Mt 6:33). Also deriving from this devotion is a total abandonment to the will of God following the example of the Virgin Mary – “I am the handmaid of the Lord; let it be to me according to your word” (Lk 1:38).
b) As regards the two natures, divine and human: We want to live the virtues of transcendence fervently: faith, hope and charity, in order “to be the salt... to be the light” (Mt 5:13ff) so as not to be of the world. We want to fervently live the virtues of self-denial: humility, justice, sacrifice, poverty, pain, obedience and merciful love… – in a word, to take up the cross.
c) As regards the union: The center of our life must be Jesus Christ, true God and true man, who unites both natures in his one, unique, divine person; for in truth we profess that “the Word became flesh” (Jn 1:14), that “He is the one mediator between God and men” (1 Tm 2:5), and that He is the only one who has the words of eternal life (cf. Jn 6,68). He is the person who is the terminus of the Incarnation. In a particular way our devotion to Jesus Christ must manifest itself in the mystery of the Incarnation, and also in his second complete humiliation in the mystery of the Passion – the supreme priestly action – which, by contrast, makes us admire the kenosis (emptying) of the Incarnation even more deeply. Intimately united to “the mystery of our religion which was manifested in the flesh” (1 Tm 3:16), and therefore united to our love, are the “three white things of the Church”: the Eucharist, that prolongs the Incarnation under the species of bread and wine by theaction of the Catholic priesthood; the Most Holy Virgin Mary, who gave her assent so that from her flesh and blood, the Word would become flesh; and the Pope, incarnate presence of the Truth, the Will, and the Sanctity of Christ.
d) As regards the purpose: In Christ we want to seek the glory of God and the integral well-being of man. By introducing his first-born Son into the world, the Father manifested his glory: “we have beheld his glory” (Jn
1:14); and in everything we want to have a righteous intention: “whatever you do, do all for the glory of God” (1 Cor 10:31).