22. "The Word became flesh" (Jn 1:14). This striking formulation by John of the mystery of Christ is confirmed by the entire New Testament. The Apostle Paul takes this same approach when he affirms that the Son of God was born "of the race of David, according to the flesh" (cf. Rom 1:3; cf. 9:5). If today, because of the rationalism found in so much of contemporary culture, it is above all faith in the divinity of Christ that has become problematic, in other historical and cultural contexts there was a tendency to diminish and do away with the historical concreteness of Jesus' humanity. But for the Church's faith it is essential and indispensable to affirm that the Word truly "became flesh" and took on every aspect of humanity, except sin (cf. Heb 4:15). From this perspective, the incarnation is truly a kenosis — a "self-emptying" — on the part of the Son of God of that glory which is his from all eternity (Phil 2:6-8; cf. 1 Pt 3:18).

On the other hand, this abasement of the Son of God is not an end in itself; it tends rather towards the full glorification of Christ, even in his humanity: "Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Phil 2:9-11).