Jesus masculinity | Daily Mail

The melody of what is happening is the greatest music in the world, ”says the Irish myth. This music can also be heard in colorful biblical narratives and at the same time a great approval for what is happening and in what form. One of the events is: God became flesh.

After the creation where all creatures had their beginning, it is the greatest imaginable. Even more precisely: Redemption is greater than creation! The boldness of the church prayer says straightforwardly: “You have miraculously created us and renewed us even more miraculously.” The embodiment, then: the key to everything. Back to prehistory, forward to the great, unknown, true kingdom of God.

God comes in the flesh!

Incarnation means: God did not wear a mask, did not come in time or for a few hours like the Greek gods. God comes in the flesh. In this regard, the biblical text is unique. Many religious traditions are suspicious of “the body”: from the Orphic saying about the body as “prison” (soma sema), through the ascetic-gnostic traditions of antiquity, to the Indo-Brahmin doctrine of immateriality (maya). ) of the body. For the Buddha, this insubstantiality is the reason for the ultimate exit from the Hindu re-entry of the soul into any body: the soul must learn eightfold in order to root itself out. The equally insignificant ego, which is attached to the body, disappears with the body. But here too, the sentence of Thomas Mann applies: “The truth, however bitter, requires the admission that all that is spiritual and intellectual is bad, only difficult and seldom meets the eternally natural.”

However, defense against the body has a fundamental foundation: man is anchored to the animal world through the body. The impulsiveness and self-confidence of the “animal in us” frighten and even contradict the spirit. “Do you want to go high? Does your soul crave for stars? But your wild dogs want freedom too, howl with joy in their dungeon ”Nietzsche knows all too well.
However, this pejorative view of the body does not contradict the Bible. The Old Testament already knows God’s creative joy in things and His imprint on the face of man (Genesis 1:28). Similarly, the human-shaped images of God, like his rheimim speech, mercy in the womb of rachem, shamelessly use human bodily processes as a mirror of divine action.

The New Testament begins with the thunder of God’s incarnation; similarly at its end there is physical death. The erroneous doctrine of doctrine was that God could not have a body, Jesus appeared in doxa, an apparent body – just as he really died. The debunking of such obvious claims is one of the great intellectual achievements of the early church. Not spirituality, but “flesh is the end of God’s ways,” as the Swabian pietist Friedrich Christoph Oetinger put it. We too will be resurrected in our bodies.

God became flesh and became man in it

And now: God became flesh, and in him, man. In the Forum of the Third Synodal Path – and elsewhere – this is considered a secondary statement. What is Jesus’ masculinity to do for salvation history? Wouldn’t he be as well, and even for sure, not show up today as a woman? So also from the mouth of the bishop.

Basil the Great might reply: “What shall we say to an Attic language like this? But just pretend you are the fishermen’s apprentice and are willing to do so. ” Attic means rational – that is, a mind that rejects the divine plan.

What distinguishes fishermen? Contrary to anything that is constructed: trust the facts, the facts, and that’s not naive. Being means being in a certain form. Form is a barrier and distance, but also determination. What has no limits has no itself. The limit is character happiness, according to Plato. Being a Jew of Jesus is also a limit, his short life, his growing up in Galilee (and not in the epicenter of Jerusalem or Rome). And not only in the creative but also decisive action of Jesus: this church in Peter, these apostles, these caring and traveling women, this development of monasticism, lay people, priests over the centuries – something new appears, but before that thoughts.

Return to the manhood of Jesus. His entry into his own work is an entry into the border, or more precisely: into the polar order that he has built in this way. Duality is exciting and fruitful in every way. Man’s “body” exists only in this duality; Jesus follows this principle. Even deeper: a man and a woman exist only in a relationship. This is why the man Jesus enters into a relationship from the very beginning – with a creature conceived as a woman, with a church conceived as a woman, with humanity who has the opposite polarity as a woman. From Adam through Noah to Moses, this relationship with the covenant people, the Bride of Israel, with Jesus is confirmed. This is the power of his manhood as the new Adam and the new Moses. And the same expression is transferred to the priests – they too are men and not women because they are related to their opposite pole: woman and mother and bride; today it is called the Church, later New Jerusalem or the Golden City, or simply: the Kingdom of God.

Solve the Fall of Man

The classic objection to this permanent ascription of a man to a woman, however, is the fact that Jesus’ Jewishness was not accepted into the priesthood. Why would being a man of Jesus be decisive, but not being a Jew – if someone is already “taking over” his office?

Judaism enters history to come to terms with the greatest event imaginable of humanity, the Fall of Man. Israel does not belong to the order of creation, but to the order of redemption: it prepares a future solution from original sin: what has been destroyed must be rebuilt. Jesus’ incarnation takes place in this nation and finally completes the bloody solution by their own death. The fact that Jesus was a Jew is a consequence of Israel’s support for God’s plan. The moment this plan succeeds, the solution opens up to everyone, and it is the Jew, Paul, who first understands it. For everyone: Jew and pagan, Greek and Roman, male and female, slave and free. Those who hear Jesus’ call are adopted. Ecclesia comes from klesis, the call: everyone who hears this call belongs. Israel, or rather the only son born into this nation, was a door made by God through which all can now enter.

So Israel remains a pioneer, but the path has been broken. Therefore, belonging to the new humanity potentially extends to all. Now the “goys”, people of the “nations,” can also become priests without being Jews.

So there are two orders or two spiritual spaces: the space of the relationship between a man and a woman that will always (also in the resurrection) exist, because it is she who makes a person happiness. And the peace of salvation in which the barriers of nations have been opened to one humanity. However, this does not neutralize gender determination, quite the contrary. In the first case, we are fortunately different as a man and a woman; in the latter case, we are happily united as Jews and Gentiles.

Because “God wears a robe” (Hölderlin), the garment of the body, man = the finite body is clothed with infinite meaning, which is infinitely ahead of the fashion of the day. The point is not that we are reading our biology to Christ, but rather that his masculinity illuminates our sexual existence. What a project!

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