The law of contradiction, which we have discussed, the law of God always acting paradoxically is fulfilled in Christ; He is the key to God’s acting, namely by contradicting the human system of valuations. This paradox is also valid in the Church. It is, in its visible form, miserable, humble, but in this humbleness exactly as in the humbleness of Christ, we have the glory of the Church. Therefore the glory of the Church is especially visible in periods of persecution, suffering and humility.

Christ therefore is God for us, our God, God as He is in relationship to us. Luther also says: He is the word of God. This is the decisive thing, and from this point of view Protestantism should think Christology in existential terms, namely in terms of never giving up the immediate correlation of human faith and what is said about Christ, and not making Him an object where you discuss chemical formulas, between Divine and human nature; or biological formulas, between Son of God and Son of Man all this has sense only if it is existentially received.

Luther emphasizes very much the presence of God in Christ. In the Incarnation the Divine Word or Logos is incarnated. Luther’s doctrine of the Word has different degrees. First it is the internal Word, which he also calls the heart of God, or the eternal Son. Only this internal Word, which is God’s inner Self-manifestation, is perfect. As the heart of man is hidden, so the heart of God is hidden. The internal Word of God, His inner Self-manifestation, is hidden to man. But Luther says: :We hope that in he future we shall look to this Word, when God has opened His heart,.

.by introducing us into His heart.” The second meaning of the Word, in Luther: The Word which is Christ as the visible word. In Christ the heart of God has become flesh, I. e., historical reality. In this way we can have the hidden word of the Divine knowledge of Himself, although only for faith, and never as an object among other objects.