Jesus, in essence, means that God is human. Human
to share our life and destiny. Human to love and suffer for mankind until the end. Jesus was man much more than us. Tan man as only God can be. But some difficulty understanding that their deity does not impair their humanity and others that a man like him to be divine.
Jesus is so divine, we think, that has not been very human. It also happens otherwise. Today no such certainty of their humanity that is hard to believe that God has been. The Incarnation of the Son of God is a mystery. It is hard for thought to get an idea of \u200b\u200bbringing together in one person two magnitudes, the divinity and humanity, which seem to compete. But in Jesus, God does not compete against humanity, competes against sin to save humanity from suffering and death. Divinity does not diminish the humanity of Jesus. Perfects. The man's passionate heart and pierced Jesus, more than any other release, reveals how truly God and how does one become fully human.
The psychology of Jesus
Sea for us Jesus as a divine man, God is a human, it is not easy to explain how to articulate the psychological unity of the person of the Son of God, these two aspects of himself, his humanity and divinity. Its human psychology is an expression of divine psychology, but Jesus only humanity has known the Son of God. This topic has been debated throughout the history of the Church and will continue.
The Gospels tell us that Jesus was admirable for its wisdom and authority. But how could he know a man who was born in a manger, without speaking or understanding speech, that he is God? Do you cry to look like a man or because he was indeed fallible and ignorant of their future? Sesboüé Bernard, a prominent contemporary Christologist, wonders: "How Jesus during his pre-Easter life has taken and has been conscious of being the Son of God."
Thomas was wrong to grant Jesus of Nazareth, the "beatific vision, knowledge and enjoyment of God's own blessed in glory. The Son of God has shared in earnest, and not in appearance, our historicity. The current theologians strive to combine two issues difficult to reconcile: Jesus has come to know historically, for an intellectual and even spiritual evolution, that which by virtue of his divine personality has long been known. That is, their ultimate identity was divine and not merely human. To explain, Karl Rahner replaces the concept of "beatific vision" for the "immediate vision," to say that Jesus has come to know objectively (through experience and human language) that subjectively intuited from conception ( substantial unity with God). Similarly, men sense this transcendent destiny, the child in the home still has no way to tell what's wrong but something's wrong, and seek to be understood crying or laughing.
addition to this, the theologians supported in Christ a "infused knowledge", like the great prophets and visionaries. This has allowed Jesus to understand the scriptures, the divine plan of salvation, the salvific meaning of his death on the cross, in a word, his own mission of redemption and revealing.
Finally, as expected, it should be recognized in Christ a "knowledge gained." For any human being he appropriates the world experientially. His back is, of course, ignorance, testing and possible errors. No matter how wise that was the baby Jesus in front of the doctors in the Temple, the same Luke tells us that "Jesus increased in wisdom and stature and grace before God and men" (Lk 2, 52). The Epistle to the Hebrews says that "suffering learned what it takes to obey" (Lk 5, 8).
Jesus was able to ignore many things. How could he know that the earth is round and revolves around the sun? At that time everyone thought it was flat. Nothing says the New Testament, but from the moment he says: "But of that day and time (the trial), no one knows, not even the angels in heaven, nor the Son, but only the Father "(Mk 13, 32), we imagine that Jesus shares with us a very significant ignorance. In 600 Pope Gregory the Great, however, prohibited exclusive claim ignorance in Christ, ie, one that would have prevented it from fulfilling its mission of revealing the Father and his plan of salvation.
A purpose of his will and freedom fit other questions: How could Jesus say to His Father "This cup I do not drink" (cf. Lk 22:42)? Could you disobey? If it is said that human will was genuine, fully independent, could sin "? And if he could not sin, what kind of freedom did you have?
The Council of Constantinople III (680 / 681 years) determined that human nature is complete and that fits harmoniously the requirements of divinity. Constantinople III established that in Christ there are two activities and two wills, divine and human, respectively, against the advice of the Patriarch and Pope Honorius Sergio. These, to close any possibility of sin in Christ, called for an acknowledgment of just one activity (Sergio) and will (Honorius), preventing, possibly unintentionally-that our salvation should be loved and performed by the same man.
The council, however, did not explain how perfectly suited the human will of Jesus with the Father's will. Merely stated the key of revelation: the integrity of the humanity of Jesus and his lack of sin (Heb 4.15). Also, other councils insist that Jesus did not sin nor did original sin (Toledo the year 675 and Florence 1442). It will be said further that no part of our desire (Constantinople II 553), this consequence of sin which are not sin, persists even in the baptized, inclining to sin (Trent 1546).
El Salvador did not sin, was innocent. But he knew the temptation. Although the temptation of Jesus was not like ours, lust contaminated, the Epistle to the Hebrews says that he was "tempted in every way like us" (Heb 4.15; cf. Hb 12.1 to 2). But, whether the messianic temptations as that with which Jesus invites Peter to victory without the cross (Mk 8:31-33, cf. Mt 4, 1-11), and of Gethsemane (Lk 22, 29-46), Jesus refused to make the Father's will.
How can the freedom of Jesus before his Father? Should distinguish two aspects of freedom: freedom as free will and as self-determination because of the good. Thanks to free will, as in a supermarket, "choose" between different possibilities best and worst, harmless from an ethical standpoint. But there is a deeper freedom, the "chosen" and "accept being chosen" for the greater good: the freedom of all those things that enslave us (money, status, psychological barriers, guilt, etc.) to choose and love real property (children, spouse, common good, etc..). Jesus has enjoyed full freedom, the two freedoms. But where is all that Jesus loves his Father, consisting of the predominance of his great goodness, who could not otherwise choose to give your life for love. Could we convince a lover to his beloved emperdernido not suit you, you better think of another? Impossible. Similarly, under its discretion Jesus was able to choose among various options that contributed to achieving its mission, hence you have been tempted. But on his mission its autoderminación was complete. For his extraordinary love for His Father and us, Jesus lived absorbed in his mission and could not help but bring to completion by the delivery of his life.
Jesus' mercy
We have argued as if it were necessary to prove that Jesus was a man. If this view is understandable among the believers absorbed in the sublimity of the Lord, she is often misunderstood by the modern mentality rather wondering how could Jesus be God. Henceforth we highlight how the perfection of the humanity of Jesus is not primarily to have shared throughout our human nature, but have put in game to death, thereby revealing what is its meaning and, indirectly, how is the God who promotes its ultimate realization. And give hope not only because of the divinity of the man Jesus, but especially the ultimate significance of being male.
In common parlance, it is said of someone who is very "human" because of its proximity to people, their friendliness, their ability to understand and forgive. "Human" because, without being an accomplice, was involved with the hardships of others and to help overcome them, shares their fate. This concept applies to Jesus' humanity before anyone else. Because, if assuming a human psychology with all its possibilities and limitations Jesus is one of us, while personally ushered in the history of the compassionate love of God was not one more, but the best. Jesus is merciful and not the average of men that determines what it means to be human.
pay attention to their history. Jesus focused his preaching in the proclamation of the reign of God, the closeness of the unprecedented and incomprehensible goodness of God. Jesus lived for His Father and to the reign of the goodness of His Father with us (Mk 1, 14-15). The first recipients of this kingdom were poor and sinners.
Jesus preached the kingdom to the poor (Lk 4, 14-19). The poor birth of Jesus in Bethlehem is not an incidental fact of his life, but it is a symbol of a shared humanity with the favorites of God (Lk 1, 46-56). Jesus identified with the poor in misery all the time is a sin, never a stage of humanization. The "poor in spirit" as Jesus reach evangelical perfection rather than not making mistakes, rather than experience no doubt and suffering, groaning, mingling with the victims of the "inhumanity" and acting on their behalf. Evangelical perfection love even the enemy, is to be "merciful as God is merciful" (Luke 6, 36, cf. Mt 5, 43-48).
Jesus also gave the kingdom to the despised by sinners, those who were not able to comply with the moralism of the Pharisees and those who violated the law, without more (Luke 5, 29-32, 15, 1-2). Test free of the kingdom is offered precisely those who do not have to exchange goods or works for him. But Jesus goes further. Without abolishing the law, break the law when it violates its rigidity originating benign sense (Jn 8, 1-11) or the changes!, If it has become inhuman (Mt 19, 1-9).
Nothing illustrates the humanity of Jesus that the friends he had and the places they frequented. He surrounded himself the outcasts of his day. A chose his disciples among all people, mostly poor people. He even had women disciples, unusual in antiquity. He was accused of "glutton and drunkard" because he drank and drank with disreputable people, and despised him for hobnobbing with publicans and be caressed by prostitutes (Luke 7, 33-50). Jesus anticipated the meaning of the Eucharist, sharing the table with the "damned" sinners and the poor.
But is not that Jesus has been submerged in the underworld of society's claim to legitimacy. It happens that the mystery of the Incarnation takes place within and not far above human history, authoritatively, as if it were possible without contaminating rescue her and dispel her grief without sharing your pain. Jesus "meek and humble of heart" (Mt 11, 29), as a poor, freeing the kingdom opens each other evils, but without removing their beneficiaries inexcusable personal response. If the blessing of the kingdom is not imposed on the poor, but they require the voluntary acceptance, the curse of Jesus to the rich is to be understood not as a condemnation (Luke 6.24-26), but as the last call to repentance .
Messianism of Jesus was different from the messianism of his contemporaries. The draft of the prevalence of Jesus God appear in history without their target, the force and obligation, but also not to endorse the consequences of rejection and the mystery of evil pure and simple. To the extent that Jesus tried to right the eradication of selfishness and misery, he had no choice but to fulfill its mission as the humble and suffering servant of Isaiah, which would eliminate the bad carrying it. As Christ subverted religion of his age rebelling against the distortion of the Law and the Temple, must face the consequences. His death "was necessary" (Lk 24, 26), it is almost inevitable because dear. That have loved those who killed him is a contingent fact. This death was necessary because God the Father wanted to love humanity with a love so great as his love for his own Son; necessary because Jesus wanted and chose to do the will of His Father to share the human death in all its abandonment, to penetrate in the orphanage from hell atrocious, with the only hope that the God of life would fill that realm of loneliness with the warmth of his spirit. Since then, the true human perfection is expressed in the cross and the cross and resurrection germinates.
Jesus Christ is the man. The Holy Spirit extends in history what happened with Jesus. God saves mankind with the man Jesus, but not us, not without our free option, but with our freedom, now freed from the tendency to inhumanity and the fear of death, and our struggle. Conclusion
to save not of humanity but of inhumanity, God has entered history as a real man and the best of men. The reluctance to accept that Jesus is man, rather than safeguards of faith are expressions of faith heretical.
If not for the man Jesus, its historical performance and final rehabilitation would not know that sin is not part of human nature or that God is innocent of the suffering of mankind. Two things at all obvious. Through Jesus Christ we know who God really is, Who is man and what is their destination. Through the man Jesus corrected the idea of \u200b\u200ba "god" abuser, righteous or vindictive, and preserve the humanity of those who oppress them.
But, ultimately, not enough to believe in the abstract nature of the identity of the risen Christ with us, nor enough to know his extraordinary performance on earth. Must take part in its historical identification with fallen humanity, identified with the passion of his life: his mission of proclaiming God's mercy, to rehabilitate the poor and forgiving sinners. Only discerning the way of Jesus in the Spirit will be possible to recognize the man from Nazareth to the Lord risen and the Son of God.
caring and merciful Jesus, crucified and risen is the Man. The more this man influence us, there will be more reason in this dehumanized world to believe that God is good, just good, and who loves us. Annex
Jesus divine and human God man
From ancient history of theology called Antiochene tradition has held that Jesus is a divine man, highlights the issue of adherence meritorious free human Jesus to the Father's redemptive plan, dismissing it omniscience (knowing everything), and the great powers use "extra-human" or omnipotence (it can be everything). This approach preserves a fundamental theological criterion, namely that what Christ has not been taken will not be saved, if Jesus does in some aspect of humanity (instinct, reason, freedom, historical) that aspect will be no redemption. His divinity can not cancel or waive the exercise of this humanity.
Antiochian tradition deviates from the faith, however, when he postulates that the Son of God and Jesus of Nazareth is not a single person, but the man Jesus, without being God himself, is united to God by a pure free choice. This is the "Nestorian." The "Nestorian" is grotesque when Jesus Christ As with some contemporary film versions, to adjudicate sin or lust to make it more like us.
Alexandrian tradition, however, highlights another major theological approach, the divinity of Jesus: Jesus is a human God. If Jesus were not God, would be useless to take on humanity, because only God can with the salvation of man. Consequently, the theological school will not tolerate that preaches a Jesus Christ that is not made clear his divinity, Christ ignorant of his identity and mission transcendent or a sinner Christ.
deviation of the Alexandrian tradition is in favor of Jesus his "divine psychology" at the expense of human psychology, as if they were two "parts" competing homogeneous. The "Monophysite" heresy contrary to the "Nestorian" in Jesus tends to negate the will and a properly human activity and, of course, any sign of ignorance and sometimes even suffering. In this case the man Jesus is a kind of "superman" or a mere puppet in the hands of God.
Costadoat Jorge Published in Christ for the Fourth Millennium. Seven stories from twenty-one articles , San Pablo, Santiago, 2001, 192pp.
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