With our eyes never taken off modernity and the pastoral constraint of the immanent frame, participating in the trinitarian life is best seen as a word-event. It is an encounter of resonance, which—as Rosa has explained—is also fundamentally a word-event (resonance is hearing the world speak).

The enhypostasis means Jesus suffers with us. The anhypostasis means that salvation comes through this suffering. The enhypostasis encourages us to embrace life, finding God incarnationally in the resonance mode of life. But the anhypostasis reminds us that no finite life can hold God. While God identifies with life, God is transforming life, promi

The way to keep the immanent frame from flattening divine action is to embrace the en/an. The immanent frame attacks transcendence by making it nonhistorical, voiding events of encountering God in the world like those experienced by the Elder. The immanent frame often places a ceiling over the world, enclosing the world within itself.

Jesus identifies with humanity enhypostatically, and through his own humanity as the incarnation of the second person of the Trinity, he takes humanity into direct participation with God the Father through the Spirit. Through Jesus’s anhypostasis, we participate in God, though we are never something other than human. We are in Christ, transformed t

To participate in a God who is God is impossible. Finite creatures cannot share in the infinite being of God. But this impossibility is bridged, and becomes an impossible possibility, by the anhypostasis of Jesus’s very person who becomes enhypostatic. As Hebrews says, he is our great mediator

The an claims that even in Jesus’s complete and full identification with humanity, he is always and eternally the second person of the Trinity, true God of true God.

the anhypostatic side claims that Jesus Christ is without flesh. He is fully God, eternally and forever the second person of the Trinity. If the enhypostatic union claims Jesus’s universal and complete bond with all humanity, then the anhypostatic side claims Jesus’s unique particularity.

can lead (and often has led) to a defeated form of ministry that claims that because God is in the flesh of Jesus, fully identifying with us, there is little reason to seek transformation. Jesus is just there, not doing much while present.

This means that Jesus meets us not when we escape our humanity and possess the world (even in his name). Jesus meets us when we live truly human lives, embracing life and the resonant encounters in the world, like Barth with The Magic Flute. There is no need to escape life, because Jesus is fully and completely human.