«Y Dios lo ungió con Espíritu Santo y poder» [Hch 10,38]la unción progresiva del Espíritu Santo en la humanidad de Jesús, de su nacimiento a su muerte, a partir de la teología de san Ireneo de Lyon

Résumé

The aim of this study is to explore how the Holy Spirit acts in the humanity of Jesus during his earthly life (from birth to death) based on the theology of St. Irenaeus of Lyons. Therefore, the action of the Holy Spirit after the resurrection and possible intra-Trinitarian relationships are excluded. This study starts from three questions: - Can we speak of humanity without the dynamism of the Holy Spirit who constitutes it as such in a continuous "augmentum et incrementum" (AH IV 11,1)? - Can we detect a certain progress in Jesus, the Incarnate Word, as he was anointed by the Holy Spirit throughout his life? - How does this action of the Spirit manifest itself in him, can we detect some signs that Christ's humanity is being transformed by the Holy Spirit? In five chapters, starting from Irenaeus' concept of God (1), his anthropology (2) and the action of the Spirit in the humanity of Christ (3), we conclude: - From Irenaean theology, we cannot speak of humanity properly without the dynamism of the Holy Spirit constituting it as such from creation, in a continuous resemblance to the Father. - If the incarnation was true, Christ, the Anointed One, also grew in his humanity, allowing himself to be progressively transformed by the Spirit until the final fullness. - Such a progressive anointing is - essentially - a path towards communion between God and the human, beyond a specific action traditionally situated at the Jordan. Such a progressive anointing from conception to baptism (the moment when such an acting anointing becomes visible) occurs first in the personal unity of Christ, as the first fruits, and then in each human being who freely opens himself to the progressive action of the Spirit in his flesh. Finally, we ask ourselves whether such a progressive action of the Spirit in Jesus can be visibly seen throughout his life. Does Irenaeus describe any aspect as a specific "sign" of the Anointed One? To this we devote the last two chapters. In the 4th chapter we start from Jesus, the Servant, the Jordan and the temptations, as Irenaeus interprets them, with the help of cultural anthropology and the abundant studies on spiritual possession in primitive societies. Finally, in the 5th chapter we explore three signs that Irenaeus links closely to the human being who allows himself to be made by the Spirit: healing as an expression of the choice made for the human being, casting out demons as a consequence of the struggle against evil, and the way in which they confront passion and suffering.