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Christocentrism of Charism – Buggert - CarmelStream

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suppose that it is impossible for there to be a man who precisely by being man in the fullest sense<br />

(which we never attain) is God's existence into the world." cxxxi And again: "The less we merely think<br />

<strong>of</strong> this humanity as something added on to God, and the more we understand it as God's very<br />

presence in the world and hence ... see it in a true spontaneous vitality and freedom before God, the<br />

more intelligible does the abiding mystery <strong>of</strong> our faith become, and also (the more it becomes) an<br />

expression <strong>of</strong> our very own existence." cxxxii<br />

For Rahner, it is only because the human is capax Dei that the incarnation ("The Word<br />

became flesh" <strong>of</strong> Jn. 1:14) is, from the perspective <strong>of</strong> the human, possible. If the "flesh," i.e. human<br />

nature itself, were not open to the infinite Word, the Word could not itself become enfleshed. It<br />

could merely lie "alongside <strong>of</strong>" but not be one with the flesh, as is the case with the classical two-<br />

nature Christology. cxxxiii<br />

Hence according to this anthropological Christology, it is precisely Jesus as human, in his<br />

"bare humanity" who is God's expression in history. Precisely, and only, as human, Jesus is the<br />

primordial sacrament, exegesis or grammar <strong>of</strong> the divine. One need not nor must not look for the<br />

divine in Jesus "alongside <strong>of</strong>" or "behind" the humanity. The human <strong>of</strong> Jesus is the historical<br />

expression <strong>of</strong> the divine. "We must learn to see that what is human in Jesus is not something human<br />

(and as such uninteresting for us in the world) and 'in addition' God's as well (and in this respect<br />

alone important...). On the contrary, in this view the everyday human reality <strong>of</strong> this life is God's Ek-<br />

sistence...; it is human reality and so God's, and vice versa." cxxxiv<br />

Hence, against all heretical tendencies to skirt or downplay the humanity <strong>of</strong> Jesus and the role<br />

<strong>of</strong> Jesus' human freedom, Rahner insists that the humanity <strong>of</strong> Jesus is not merely a passive puppet or<br />

instrument through which God acts. For Rahner, Jesus in his human freedom does Jesus, as is true<br />

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