Son of man

From Wiki Maria Valtorta
Youth of Jesus, James Tissot, Brooklyn Museum

For the Jews of the time, ben adam ("son of man" in Hebrew)[1] simply means "a man", "a human being". He is a man like others. In the New Testament, it is always Jesus who uses the expression to speak of himself (except for Stephen's vision in Acts 7:56). It is not a title given to him from outside (like "Son of David" or "Rabbi"), but a self-designation. It is used more than 80 times in the Gospels[2].

Theological Significance[edit | edit source]

By this expression, Jesus therefore insists on his humanity similar to that of other men: a humble condition[3]. But it also hides his messianic and divine role because the expression "Son of man" appears about 107 times in the Old Testament, including 93 times in the book of Ezekiel alone (where God addresses the prophet: "Son of man, arise…[4]). It is also present in Job, Psalms, Numbers, Isaiah, Jeremiah, and Daniel (7:13-14), where it takes on the very particular meaning of a heavenly messianic figure. Jesus thus introduces his Mission of suffering.[5] He also introduces his future and eschatological glory, for it is the "Son of man" who will come back at the end of times[6].

"Son of man" (a man like any other) is therefore not a denial of the divinity of Jesus, but a way to emphasize that he truly lived as we do: he experienced hunger, fatigue, suffering, and death. Thus, by this expression that Jesus uses for himself, we are reminded that the Savior chose the human condition in order to make possible our reconciliation with God[7].

In Maria Valtorta[edit | edit source]

This relation to humanity, as well as the union of the two natures in Jesus (Hypostatic Union), are central points in the work of Maria Valtorta because they constitute the Redemption. Jesus explains it:
"I was, I am the Son of the Most High God, but I was also the Son of man. I want this double nature, both total and perfect, to clearly emerge from these pages[8].

Of my Divinity, my word bears witness, which has tones that only a God can have. Of my Humanity, the needs, passions, sufferings that I present to you and that I suffered in my flesh as a true Man, and that I offer to you as a model of your humanity, just as I instruct you, the Spirit, through my Doctrine of true God.

Over the centuries, both my very holy Divinity and my very perfect Humanity, through the disintegration action of "your" imperfect humanity, have been lessened, distorted in their presentation. You have rendered my Humanity unreal, you have made it inhuman just as you have diminished my divine figure, denying it on so many points that you did not want to recognize it or could no longer recognize it with your spirits diminished by the corruptions of vice and Atheism, humanism, rationalism.

I come, at this tragic hour[9], precursor[10] of universal misfortunes, to refresh in your minds my double figure of God and Man, so that you know it as it is, so that you recognize it after so much obscurantism you have covered it with in your minds, so that you love it and return to it and save yourselves through it. It is the figure of your Savior, and whoever knows and loves it will be saved[11]."   

In "The Gospel as Revealed to Me"[edit | edit source]

Jesus calls Himself Son of man[edit | edit source]

In one of his first teachings to the Apostles, Jesus explains the role of his humanity.
"Truly, I say to you, for Me, I am not perfect if you see in Me only a prophet. No man is perfect, but I am perfect, because He who speaks to you is the Word of the Father. He is God, His Thought becoming Word. I have Perfection in Me, and that is what you must Believe if you believe that I am the Word of the Father. And yet, you see, friends, I want to be called the Son of man, because I annihilate Myself, taking upon Myself all human miseries, to bear them—it is my first cross—and to remove them after bearing them, but without their having touched Me. What a burden, my friends! But I carry it with joy. It is my joy to bear them because Son of Humanity, I will make humanity a daughter of God. As in the beginning[12]." 

God sent his Son to be Son of man[edit | edit source]

During the preparatory retreat for apostolic life, Jesus revisits the meaning of the Ten Commandments. On this occasion, he explains the privileged relationship of God with man and thus motivates Redemption.
"Man is therefore God's beloved creature[13]. Even though now he is guilty, he is still the creature most dear to Him. The proof is that He sent His Word Himself, not an angel, not an archangel, not a cherub, nor a seraph, but His Word, clothing it with human flesh[14] to Save man. He did not consider this clothing unworthy[15] to make expiable the One who, as a Very Pure Spirit, could not suffer and atone for man's sin in that state[16].

The Father said to me: "You will be man: The Man. I had made one, perfect as everything I do. I had destined him a gentle life, a very gentle sleep and a Happy awakening, a very happy and eternal stay in my heavenly Paradise. But, You know, in this Paradise cannot enter what is defiled, for here, We, God One and Triune, have our throne. And in His Presence, only holiness can be. I am Who I am[17]. My divine nature, our mysterious essence, can only be known by those who are without blemish.

Now man, in Adam and through Adam, is defiled. Go. Purify him. I want it so. You will be henceforth: The Man. The Firstborn[18]. For You will enter here first, with your mortal flesh free from sin, with your Soul free from original sin[19]. Those who preceded you on earth and those who will follow you will have life by your death as Redeemer[20]." Only one who was born could die. I was born and I will die.

Man is God's privileged creature. Now, tell Me: if a father has several children, but one of them is his favorite, the apple of his eye, and he is killed, does the father not suffer more than if it were another of his children? It should not be that way because the father should be just with all his children. But it happens because man is imperfect. God can do it with justice because man is the only creature in creation who shares with the Creator the spiritual Soul, an undeniable mark of divine paternity[21]."

Perception of the Son of man[edit | edit source]

It is in the region of Caesarea Philippi that Jesus asks this question to his Apostles: "Who do people say that the Son of man is?" Only Matthew, an eyewitness, reports it in these terms[22]. This is echoed by Maria Valtorta[23]. Mark[24] and Luke[25] phrase it more generally: "Who do the people (the crowds) say I am?" but afterwards speak of the "Son of man". John does not mention the episode. The answer that Jesus receives, as reported in Maria Valtorta, is an opportunity to see how Jesus' humanity is perceived, yesterday as today:
"But the people, you who approach them so familiarly more than I do, and without the fear I can inspire them, what do they say that I am? And how do they define the Son of man?"

"Some say that you are Jesus, that is, the Christ, and they are the best. Others call you Prophet, others just Rabbi, and others, you know, say you are mad and possessed."

"Some, however, use for You the name you give yourself[26] and call you: 'Son of man.'"

"And some also say that this cannot be, because the Son of man is a very different thing. And that is not always a negation because, deep down, they admit that you are more than Son of man: you are the Son of God. Others, on the contrary, say that you are not even the Son of man, but a poor man whom Satan agitates or whose madness shakes him. You see that the opinions are many and all different," said Bartholomew.

"But for the people, what is the Son of man then?"

"He is a man who possesses all the finest Virtues of man, a man who gathers in himself all the required qualities of intelligence, wisdom, and Grace, which we think were in Adam and some add to these qualities that of not dying. You know that already the rumor circulates that John the Baptist did not die, but was only transported elsewhere by Angels and that Herod, not to say he was defeated by God, and even more Herodias, killed a servant and, after beheading him, presented the severed body of the servant as the corpse of the Baptist. People tell many things! Thus many think that the Son of man is Jeremiah or Good Elijah, or one of the Prophets and even the Baptist himself, in whom were Grace and wisdom and who called himself the Forerunner of Christ. The Christ: the Anointed of God. The Son of man: a great man born of man. Many cannot admit, or do not want to admit, that God could have sent His Son on earth. You said it yesterday: 'Only those convinced of the infinite goodness of God will believe.' Israel believes more in the severity of God than in His goodness..." said Bartholomew again.

"Yes. Indeed, they feel so unworthy that they judge it impossible that God is good enough to send His Word to save them. What blocks their belief is the degradation of their Souls," confirms the Zealot, and he adds: "You say you are the Son of God and of man.

Indeed, in You, there is all Grace and all wisdom as man. And I really believe that someone born of Adam in a state of Grace would have resembled You in goodness, intelligence, and every other quality. And in You shines God for power. But who can believe this among those who believe themselves Godlike and who measure God by themselves, in their excessive pride? They, the cruel, the hateful, the rapacious, the impure, certainly cannot think that God has extended his gentleness to give Himself to redeem them, His love to save them, His generosity to give Himself to man, His purity to sacrifice Himself among us. They cannot, they who are so ruthless and scrupulous to seek out and punish faults[27]." 
This passage illustrates well the versatility of the title "Son of man" in the Jewish popular Consciousness: sometimes understood as a simple great man, sometimes as a prophet, sometimes as a mystery exceeding humanity—but rarely recognized as the incarnate Son of God.
  1. A simple man: The people think that the "Son of man" is a virtuous man, gathering all the original qualities of Adam. Emphasis is placed on his human condition, but in its perfection. Jesus is "true man", born of Mary, without sin. His humanity is real and complete. He can identify with our weaknesses and offer us true redemption. At the same time, he is the "good Adam", the second Adam[28] who repairs man's fall. His life, death, and resurrection open the way to the regained dignity of every human being.
  2. A prophet or a messenger: People identify Jesus with the Baptist, Jeremiah, Elijah, or another prophet. As a man, he becomes the "mediator between God and men"[29]. Without this role, Grace could not be transmitted to humanity.
  3. An eschatological and heavenly figure: Some vaguely recognize that Jesus is "more than the Son of man", sensing his divine dimension. But many resist because it seems impossible to them that a God of goodness could humble himself to incarnate. The title refers to the eternal kingship promised in Daniel: the "Son of man" receives a reign that will never end[30]. The humanity of Christ in no way detracts from his divinity and salvific authority.

Notes and references[edit | edit source]

  1. ↑ In Aramaic "bar enash". In Greek "ho huios tou anthrōpou".
  2. ↑ Matthew: 30 times | Mark: 14 times | Luke: 25 times | John: 13 times | Acts of the Apostles: 1 time.
  3. ↑ Matthew 8:20.
  4. ↑ Ezekiel 2:1.
  5. ↑ Mark 8:31 | Mark 10:45.
  6. ↑ Matthew 24:30 | Mark 14:62.
  7. ↑ Cf. Philippians 2:5-8: "Have in yourselves the same disposition that is in Christ Jesus: Christ Jesus, existing in the form of God, did not consider equality with God something to be grasped. But he emptied himself, taking the form of a servant, becoming like men. Recognized as a man in his appearance, he humbled himself, becoming obedient to death—death on a cross."
  8. ↑ The Gospel as Revealed to Me.
  9. ↑ World War II.
  10. ↑ Forewarning sign.
  11. ↑ EMV 603.1/2.
  12. ↑ EMV 54.5. See also Colossians 1:22.
  13. ↑ Cf. Genesis 1:27 | John 1:14.
  14. ↑ Cf. John 1:14 | Philippians 2:6-7.
  15. ↑ The flesh, indeed, is not unworthy: the body, created in the image of God (Genesis 1:27) and incarnated by the Word, possesses intrinsic dignity and serves as a means of Grace.
  16. ↑ Indeed, Catholic theology affirms that Christ has two natures: divine (impassible) and human (capable of suffering). It is not that the "Very Pure Spirit" cannot suffer, but that suffering occurs in his human nature (cf. the Doctrine of Hypostatic Union).
  17. ↑ Cf. Exodus 3:14.
  18. ↑ Cf. Colossians 1:15 | Revelation 1:5.
  19. ↑ Cf. Romans 5:12-21 |1 Corinthians 15:22.
  20. ↑ Cf. Hebrews 2:14-15 | 1 Peter 2:24.
  21. ↑ EMV 126.3. Cf. also 2 Corinthians 6:16 | 1 Peter 1:16.
  22. ↑ Matthew 16:13: "Who do people say the Son of man is?"
  23. ↑ EMV 343.4.
  24. ↑ Mark 8:27.
  25. ↑ Luke 9:18.
  26. ↑ In the Gospel, only Jesus designates Himself this way.
  27. ↑ EMV 343.4.
  28. ↑ Cf. Romans 5:15-19.
  29. ↑ CCC § 480.
  30. ↑ Daniel 7:13-14.

Second part of the Bible, from the coming of Jesus Christ until the Apocalypse.

First part of the Bible from the book of Genesis until before the coming of Jesus Christ. Parallel

In a Christian sense, study concerning God and divine things in the light of Revelation.

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