No. Meant the opposite. God’s nature is so great as to “rub off” on humans.
I could be misconstruing, but the 'rubbing off' element to me implies a discontinuity between the two, God and creature. And, by extension, God and creation.
I rather see – today – that the human is (and originally was) a 'corporeal' spirit. To use biblically-inspired language, prior to the Fall, ours was a 'body of light'. It was a 'body', but not a corporeal body as ours is now. Angelic beings are not corporeal, they are formless spirits, where the human is a formal spirit.
This formlessness allows the angel a more perfect vision.
This formalness allows the human greater scope of action.
In terms of the human role within the cosmos, the human was a 'more effective' creature than the angel – so in that provisional sense the human state is 'better' than the angelic, whilst measured from the degree of perfection the angelic is 'better' than the human.
The point being that God alone is perfect. All other beings are perfect by degree, and the measure of their perfection is their act in accordance with the Divine Will – three distinction that Maximus drew: Being, Well-being and Eternal well-being.
It is not the case that we should aspire to become angels. God has all the angels God needs.
God needs humans as God intended humans to be, which we currently ain't.
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The body formed from 'the dust of the ground' (Genesis 2:7), the 'garment of skins' (Genesis 3:21), the flesh and blood (the Greek
sarx), is a consequence of the Fall. It was never intended, and it goes back to the dust from whence it came. Adam, as the progenitor of the human race, 'fell' as a result of the misdirection of his will, and thus brought about the Fall.
The Incarnation was a divine entry into the fallen state to rescue it, to recover it from the inevitable end to which it is directed (death), and this was done by the divine uniting Itself with the Fallen Nature in the person of Jesus, and redirecting that end away from death to eternal life.
Christ being a prime example of a spiritual person.
I disagree, Christ is the incarnate presence of an
authentic human being. 'Authentic' in the sense of αὐθεντικός (
authentikos), meaning 'original, genuine, principal', or, indeed, 'Logos'.
He is, in that sense, the 'genuine article' whereas we are not.
St Paul made this point in 1 Corinthians 15:44-46 between the body human beings possess 'in this age' and that which they shall receive in 'the Age to come' – the former as a perishable composite of flesh and soul, a σῶμα ψυχικόν (
soma psychikon), but the latter in in possession of itself as an imperishable unity, a σῶμα πνευματικόν (
soma pneumatikon): an 'animal' or 'psychical body', on the one hand, and a 'spiritual' or 'pneumatic body', on the other.
Psyché, ψυχή (
psychē), has a wide variety of meaning and connotation – as 'soul', but also 'mind' and 'spirit'. The term derives from the verb ψύχω (
psycho), meaning 'to blow' or 'to breathe', so we can see the theological context.
It can also mean 'life' or 'principle of life', or the 'enlivening force', 'soul' in the sense of 'conscious mind' or 'self'. Its Latin equivalent is '
anima', meaning both the principle of the body’s life, and soul in the sense of personal identity or self.
My point is, in a sense, it's spirit all the way down, and body all the way up.
By now I've come to see 'rub off' not as in the sense that I first read it, but more to do with immanence, but I've gotr this far, so I'll leave the above in place.
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My rejection of the 'drop in the ocean' analogy is because that involves the negation or the extinction of the self, and yet the self is a creature brought into existence for the sake of the Creator, with an end that the Creator has in mind, which is an end of one-ness of union, not an end of one-ness of extinction, in which the creature ceases to be.
God knows Himself, nothing can add to that or take from it, nothing can increase or or decrease it.
Creation is an act, the end or
telos (τέλος) of which is participative union – for no other reason than God is Good.