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Abstract: The author discusses the birth of a human being as a mysterious interaction between
humans and God. He argues that a child birth should not be taken for granted, an attitude
that our era does not seem to embrace. On the contrary birth is a mystery that one ought to
marvel at and praise especially if we are willing to ponder on the fact that the Son of God
chose to reveal Himself to humanity through this physical process. Incarnation is thus the
basis on which the author maintains that human life should be viewed. This entails that
birth and death (both as mysteries) are closely connected and such was the path that the
Son of God walked: one of sorrow and pain, of passion that lead to resurrection. The latter,
according to the author, could be seen as the pattern that Christians have to follow both as
individuals and as parents in their relationship with their children, whom they have to
embrace as distinctive personalities and therefore total strangers, dependent and
vulnerable. This is just one of the examples of a potential cultivation of a cultue of
Icaati, a theological premise introduced to modern theology by Chrysostomos
Stamoulis, on which the author of this article expands in his own analysis.

Keywords: Birth; Death; Creation; Incarnation; Culture of Incarnation; Christ; Theotokos;

Symbols; Stranger.

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: For me there are several difficulties inherent in
the different theories of the atonement. Among these is that [] there is a separation (or, as of
Gustav Aulen, opposition) between the person (Incarnation) and work (Atonement) of Christ. It is
this, I suggest, that has allowed problems to creep in: Christs death has been kept separate from his
birth; and the blood shed at his death not linked to that shed at his birth. The resurrection, then, is
too easily seen exclusively as the victory that overcomes sin and death, and not also as the
affirmation of the whole of Christs lifewe might say, from womb to tomb. Lynn Holness,
Marys Womb As The Space Within Our Space For The Gestating Of God, Religion and
Theology 16 (2009), .19-34, . 21.
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