The Michael Mystery
GA 26
VII. Michael-Christ in Man
[ 1 ] For anyone who has imbued his whole mind, in all sincerity of feeling, with the inner conception of Michael's being, and Michael's acts, there will come also a right understanding of how Man must treat a world, which is neither one of divine Being, nor Revelation, nor Workings, but is the wrought Work of the Gods. To look at this world with knowledge, is to have before one forms, formations, which everywhere tell with a plain voice of the divine, but in which the divine being in its own self-existence is not to be found, if one be led away by no illusions. Nor must one look only at the knowledgeable aspect of the world. True, this reveals most plainly the configuration of the world which surrounds Man to-day. But of more essential importance for everyday life is the feeling, willing and working in a world which may be felt in its formation to be divine, but in which no divine life can actually be experienced. To bring real ethical life into such a world as this, requires those ethical impulses, of which I gave an indication in my ‘Philosophy of Freedom.’
[ 2 ] Amidst this world of past works, for the man of genuine feeling, Michael's being and Michael's present world of action may shed a shining light. Michael does not enter the physical world in a visible appearance. He remains with all his doings in a supersensible region, but one which is just on the borders of the physical world in the present evolutionary phase of the worlds. Thus no possibility can ever occur, that any impressions made on men by Michael's actual being, should lead their views of Nature into fantastic realms, or tempt them to build their practical social and ethical life—within a God-wrought, but not God-actuated world—on the pretense that any other impulses could be at work there, save those of which Man himself must be the ethical and spiritual agent. Whether thinking or willing, men will always have to go into spiritual regions, in order to find Michael.
[ 3 ] This will mean living, spiritually, as follows: the ways of knowledge and of life must be taken, as they are and must be taken since the fifteenth century. But men will hold fast to Michael's revelation; they will let this revelation shine as a light into the thoughts which they receive from Nature; they will carry it as warmth in their hearts, when obliged to lead their lives in accordance with the divinely wrought world of finished Works. They will not then have only in view the observation and living realization of this present world, but another state of the world too, which Michael gives them—one which is past, but which Michael, by his being and his deeds, transfers into the present.
[ 4 ] Were it otherwise—were Michael to work so that he transferred his actions into that physical world which Man, at the present day, must know and experience as such—then Man would learn from the world at the present day, not what actually is in the world, but what was. Wherever this happens, the human soul is led by this illusory reading of the world out of its own reality, that is fitted to it, into a reality of another sort—namely a Luciferic one.
[ 5 ] The way which Michael takes to bring the past as an active force into present human life, is a way that follows the right spiritual lines of cosmic progress, and has in it nothing Luciferic. It is important for the human soul to understand this, and to keep before it a clear conception of the way in which, in Michael's mission, everything Luciferic is avoided.
[ 6 ] This attitude towards the light now dawning on the history of mankind—towards the light of Michael—means also finding the right road to the Christ.
[ 7 ] Michael will give the right orientation when it is a question of the world which lies all about Man and calls on him to know and act in it. The way to Christ must be found within.
[ 8 ] It is quite comprehensible, at a time when the knowledge of Nature has assumed the form given it by the last five hundred years, that the knowledge of the supersensible world should also have become such as mankind to-day make it in their lives. It is necessary that Nature should be so learnt and so lived, that everything is emptied of its Gods. And hence, in the form he has thus given to his relations with Nature, Man fails any longer to find himself.
[ 9 ] That relation of himself to Nature, which is the fitting one for the age, gives Man, inasmuch as he is a supersensible being, nothing whatever as to his own nature and being. Nor does this attitude—if it is all that he looks to—enable him to live, ethically, in a way befitting his manhood.
[ 10 ] Hence the tendency arises, not to let this form of knowledge and of life enter into anything which has to do with Man's supersensible being, or indeed with the supersensible world at all. The latter is made into a field of knowledge, set apart from that which is attainable by human powers of cognition. As against the field of what is knowable, another—extra-scientific, or super-scientific—field is marked off for revelation by Faith.
[ 11 ] But in active contrast to all this, is the pure spiritual efficacy of the Christ. Ever since the Mystery of Golgotha, Christ can be reached by the human soul. And the soul's relation to Him has no need to remain a dim and vague mysticism of feeling; it can be a perfectly concrete relation, one to be realized with all the depth and clearness of the entire man.
[ 12 ] When this is so, then there flows into the human soul, from her life together with the Christ, the knowledge which the soul needs about his own supersensible being. The revelation of faith must then be so embraced, that through it there runs unceasingly the stream of actual, living Christ-experience. The whole of life will thereby receive its christening, when in the Christ is recognized He who gives to the human soul the understanding vision of her own supersensible being.
[ 13 ] Thus may stand side by side, as realization of the inner life, Michael-Realization and Christ Realization. Through Michael, Man will find his right way to the Supersensible in respect to external Nature. The naturalistic conception will then, without suffering any falsification, be able to take its place alongside a spiritually-minded conception of the World and of Man—in so far as Man is a creature of the World.
[ 14 ] Through a right position towards the Christ, that which otherwise could only be received by Man as a traditional revelation by faith, will be learnt by actual experience in the soul's living intercourse with Christ. The inner world of the soul, the life of inner feeling and experience will then be realized as one illumined by the light of the Spirit; the outer world of Nature as a world sustained and carried by the Spirit.
[ 15 ] Were Man to seek to obtain the clue to his own supersensible being, except in the life of communion with Christ, it would lead him away from his own realm of reality and into Ahriman's. Christ bears within Himself the impulses of the human future in the manner that is cosmically justifiable. To unite herself with Him, is for the human soul to receive into her the seeds of her own future as cosmically justified. Other beings, that already present forms which cosmically will only be justifiable for Man in the future are beings that belong to the Ahrimanic sphere. The right form of union with Christ, is at the same time the right form of safeguard against Ahriman.
[ 16 ] Those people who strictly insist on the revelations of Faith being safeguarded against the intrusion of any influences from human powers of Knowledge, are actuated by the unconscious fear that if Man once enters upon this path he will fall under Ahrimanic influences. This must be understood. But it should also be understood, that it is, in reality, to the honour of Christ and to His true recognition, when to Christ and to realization of life with Him is ascribed the gracious inflow of the Spirit into the soul of Man.
[ 17 ] Thus Michael-Realization and Christ-Realization may stand in the future side by side. So will Man find his right way—the way of freedom—between Lucifer, who leads him astray into illusions of thought and life, and Ahriman, who entices him into forms of the future which gratify his pride, but can nevertheless not be his, as yet, in the present.
[ 18 ] To fall a victim to Lucifer's illusions, means, not to be willing to advance to the stage of freedom, but to stop short, as God-Man, at a too early stage in evolution. To fall a victim to Ahriman's enticements, means, not to be willing to wait until the right cosmic moment has come at a definite stage of humanity, but to want to take this stage before its time.
[ 19 ] Michael-Christ will stand in the future as the sign at the head of the way along which Man must travel in order to keep the right cosmic direction between the two Powers, of Lucifer and Ahriman, and so arrive at his World-destination.
Leading Thoughts
[ 20 ] Man journeys on his way through the Cosmos in such a manner that his gazing-backward into the bygone world may be falsified by the impulses of Lucifer, and his thinking-forward into the future may be cheated by the enticements of Ahriman.
[ 21 ] The right position towards Lucifer and his falsities will be found when Man imbues his whole mind, in respect both to knowledge and to life, with a sense of the Being and the Mission of Michael.
[ 22 ] Thereby Man safeguards himself also against Ahriman and his lures. For that spiritual path, by which Michael directs Man's mind into external Nature, leads him to a right position towards Ahriman, because he finds the right realization of life in communion with Christ.
Das Michael-Christus-Erlebnis des Menschen
[ 1 ] Wer die von gründlicher Empfindung getragene innere Anschauung von Michaels Wesen und Taten in seine Gesinnung aufnehmen wird, dem wird das rechte Verständnis davon aufgehen, wie eine Welt von dem Menschen zu nehmen ist, die nicht göttlicher Wesenheit oder Offenbarung oder Wirksamkeit, sondern der Götter Werk ist. In diese Welt erkennend blicken, bedeutet Formen, Gestaltungen vor sich haben, die überall laut von dem Göttlichen sprechen; in denen aber selbstlebendes göttliches Sein nicht gefunden wird, wenn man sich keiner Illusion hingibt. Und man wird nicht bloß auf das Erkennen der Welt blicken dürfen. An diesem offenbart sich wohl die Konfiguration der Welt, die heute den Menschen umgibt, am deutlichsten. Wesentlicher für das alltägliche Leben ist aber das Fühlen, das Wollen, das Arbeiten in einer Welt, die in ihrer Gestaltung wohl als göttlich empfunden, aber nicht als göttlichbelebt erfahren werden kann. In diese Welt wirkliches sittliches Leben zu bringen, dazu sind die ethischen Impulse notwendig, die ich in der «Philosophie der Freiheit» gezeichnet habe.
[ 2 ] In dieser Werk-Welt kann für den echt fühlenden Menschen Michaels Wesen und gegenwärtige Tatenwelt leuchten. Michael kommt als Erscheinung nicht in die physische Welt herein. Er hält sich mit all seinem Wirken innerhalb einer übersinnlichen Region, die aber unmittelbar an die physische Welt der gegenwärtigen Weltentwickelungsphase angrenzt. Dadurch kann nie die Möglichkeit eintreten, daß durch die Eindrücke, die Menschen vom Michaels-Wesen her erhalten, sie die Naturanschauung ins Phantastische führen oder das sittlich-praktische Leben in einer gottgestalteten, aber gottunbelebten Welt so bilden möchten, wie wenn Impulse da sein könnten, die nicht von dem Menschen selbst ethisch-geistig getragen sein müßten. Man wird stets, ob denkend oder wollend, durch ein Sich-Versetzen ins Geistige an Michael herankommen müssen.
[ 3 ] Dadurch wird man in der folgenden Art geistig leben. Man wird Erkennen und Leben so hinnehmen, wie sie nun einmal seit dem fünfzehnten Jahrhundert hingenommen werden müssen. - Aber man wird sich an die Michael-Offenbarung halten; man wird diese Offenbarung als ein Licht in die Gedanken leuchten lassen, die man aus der Natur empfängt; man wird sie als Wärme im Herzen tragen, wenn man der göttlichen Werk-Welt gemäß leben muß. - Man wird sich dann nicht nur Beobachtung und Erleben der gegenwärtigen Welt, sondern auch dasjenige, was Michael vermittelt, einen vergangenen Weltzustand, vor Augen stellen, einen Weltzustand, den eben Michael durch sein Wesen und seine Taten in die Gegenwart hereinträgt.
[ 4 ] Wäre es anders: wirkte Michael so, daß er seine Taten hereintrüge in die Welt, die der Mensch gegenwärtig als physische erkennen und erleben muß, so erführe der Mensch in der Gegenwart aus der Welt das, was in Wirklichkeit nicht in ihr ist, sondern war. Geschieht solches, dann führt dies illusorische Erfassen der Welt die Seele des Menschen aus der ihr angemessenen Wirklichkeit in eine andere, nämlich in eine luziferische.
[ 5 ] Die Art, wie Michael das Vergangene im gegenwärtigen Menschenleben zur Wirksamkeit bringt, ist die im Sinne des rechten geistigen Weltenfortschritts gehaltene, die nichts Luziferisches enthält. Es ist wichtig, daß in der Auffassung der Menschenseele eine rechte Vorstellung davon lebe, wie in Michaels Mission alles Luziferische vermieden wird.
[ 6 ] Diese Stellung zu dem in der Menschheitsgeschichte aufgehenden Michaels-Lichte haben, heißt auch den rechten Weg zu Christus finden können.
[ 7 ] Michael wird die rechte Orientierung geben, wenn es sich um die Welt handelt, die den Menschen für sein Erkennen oder für sein Handeln umgibt. Zu Christus wird man im Innern den Weg finden müssen.
[ 8 ] Es ist durchaus begreiflich, daß in der Zeit, in der die Naturerkenntnis die Form hat, die ihr die letzten fünf Jahrhunderte gegeben haben, auch die Erkenntnis der übersinnlichen Welt so geworden ist, wie sie gegenwärtig die Menschheit erlebt.
[ 9 ] Die Natur muß erkannt und erlebt werden so, daß alles götterleer ist. Dadurch erlebt sich in seinem so gestalteten Verhältnis zur Welt der Mensch selbst nicht mehr. Insofern der Mensch ein übersinnliches Wesen ist, gibt ihm die dem Zeitalter angemessene Stellung seiner selbst zur Natur nichts über sein eigenes Wesen. Er kann auch, wenn er nur diese Stellung im Auge hat, nicht ethisch so leben, wie es seiner Menschheit angemessen ist.
[ 10 ] Dadurch wird die Veranlassung dazu gegeben, diese Erkenntnis- und Lebensart in nichts einfließen zu lassen, was sich auf die übersinnliche Menschenwesenheit, ja auf die übersinnliche Welt überhaupt bezieht. Es wird dieses Gebiet abgesondert von dem der menschlichen Erkenntnis Erreichbaren. Es wird ein außer- oder überwissenschaftliches Gebiet der Glaubens-Offenbarung gegenüber dem Erkennbaren in Anspruch genommen.
[ 11 ] Aber dem steht das rein geistige Wirken des Christus gegenüber. Der Christus ist seit dem Mysterium von Golgatha der Menschenseele erreichbar. Und deren Beziehung zu ihm braucht nicht eine unbestimmte, dunkel-gefühls-mystische zu bleiben; sie kann eine völlig konkrete, menschlich tief und klar zu erlebende werden.
[ 12 ] Dann aber strömt aus dem Zusammenleben mit Christus in die Menschenseele herüber, was diese wissen soll über ihre eigene übersinnliche Wesenheit. Die Glaubens-Offenbarung muß dann so empfunden werden, daß in sie die lebendige Christus-Erfahrung fortwährend einströmt. Es wird das Leben dadurch durchchristet werden können, daß in Christus das Wesen empfunden wird, welches der Menschenseele die Anschauung ihrer eigenen Übersinnlichkeit gibt.
[ 13 ] So werden nebeneinanderstehen können: Michael-Erlebnis und Christus-Erlebnis. Durch Michael wird der Mensch gegenüber der äußeren Natur in der rechten Art ins Übersinnliche den Weg finden. Naturanschauung wird, ohne in sich selbst verfälscht zu werden, sich neben eine geistgemäße Anschauung von der Welt und vom Menschen, sofern er ein Weltwesen ist, hinstellen können.
[ 14 ] Durch die rechte Stellung zu Christus wird der Mensch dasjenige, was er sonst nur als traditionelle Glaubens-Offenbarung empfangen könnte, im lebendigen Verkehr der Seele mit Christus erfahren. Die innere Welt des seelischen Erlebens wird als eine geistdurchleuchtete erlebt werden können wie die äußere Welt der Natur als eine geistgetragene.
[ 15 ] Würde der Mensch ohne in dem Zusammenleben mit der Christus-Wesenheit den Aufschluß gewinnen wollen über seine eigene übersinnliche Wesenheit, so würde ihn dies aus seiner eigenen Wirklichkeit heraus- und in die ahrimanische hineinführen. Christus trägt in sich in kosmisch gerechtfertigter Art die Zukunftsimpulse der Menschheit. Sich mit ihm verbinden, heißt für die Menschenseele ihre eigenen Zukunftskeime kosmisch gerechtfertigt in sich aufnehmen. Andere Wesen, die in der Gegenwart schon Gestaltungen aufweisen, die kosmisch für Menschen erst in der Zukunft gerechtfertigt sind, gehören der ahrimanischen Sphäre an. Sich mit Christus in rechter Art verbinden, heißt sich auch vor dem Ahrimanischen in der rechten Art bewahren.
[ 16 ] Es liegt bei denjenigen, welche die Bewahrung der Glaubens-Offenbarungen vor dem Einfließen menschlicher Erkenntnis streng verlangen, die unbewußte Furcht vor, der Mensch könne auf solchen Wegen in ahrimanische Einflüsse hineinkommen. Das muß verstanden werden. Aber verstanden sollte auch werden, daß es zur Ehre und wirklichen Anerkenntnis Christi ist, wenn dem Erleben mit Christus das gnadeerfüllte Einfließen des Geistigen in die Menschenseele zugeschrieben wird.
[ 17 ] So können in der Zukunft Michael-Erlebnis und Christus-Erlebnis nebeneinander stehen; dadurch wird der Mensch seinen rechten Freiheitsweg finden zwischen der luziferischen Abirrung in Denk- und Lebens-Illusionen und der ahrimanischen Verlockung in Zukunftgestaltungen, die seinen Hochmut befriedigen, die aber noch nicht seine gegenwärtigen sein können.
[ 18 ] In luziferische Illusionen verfallen, heißt nicht voll Mensch werden, nicht bis zur Freiheit-Etappe vorschreiten wollen, sondern auf einer zu frühen Stufe der Entwickelung - als Gott-Mensch - stehenbleiben wollen. In ahrimanische Verlockungen verfallen, heißt nicht warten wollen, bis bei einem bestimmten Grade des Menschtums der rechte kosmische Augenblick gekommen ist, sondern diesen Grad vorausnehmen wollen.
[ 19 ] Michael-Christus wird in der Zukunft als das Richtungs-Wort stehen im Beginne des Weges, auf dem der Mensch kosmisch-gerecht zwischen den luziferischen und den ahrimanischen Mächten zu seinem Welten-Ziele kommen kann.
Weitere Leitsätze, die für die Anthroposophische Gesellschaft vom Goetheanum ausgesendet werden (Mit Bezug auf die vorangehende Darstellung des Michael- und Christus-Erlebnisses durch den Menschen)
[ 20 ] 115. Der Mensch wandelt seinen Weg durch den Kosmos so, daß ihm die Rückschau in die Vorwelt gefälscht werden kann durch luziferische Impulse und das Vorwärtssinnen in die Zukunft getäuscht werden kann durch ahrimanische Verlockungen.
[ 21 ] 116. Zu den luziferischen Fälschungen findet der Mensch die rechte Stellung durch die Durchdringung seiner Gesinnung für Erkenntnis und Leben mit der Michael-Wesenheit und der Michael-Mission.
[ 22 ] 117. Dadurch aber bewahrt sich der Mensch auch vor den ahrimanischen Verlockungen, denn der Geist-Weg in die äußere Natur, der durch Michael angeregt wird, führt zu der rechten Stellung zu dem Ahrimanischen, weil das rechte Erleben mit Christus gefunden wird.
The Michael-Christ experience of man
[ 1 ] Whoever will take into his mind the inner view of Michael's nature and deeds, borne by thorough perception, will come to the right understanding of how a world is to be taken by man, which is not of divine essence or revelation or efficacy, but the work of the gods. To look into this world with recognition means to have forms, shapes before you which everywhere speak loudly of the divine; but in which self-living divine being is not found if you do not indulge in any illusion. And one must not merely look at the recognition of the world. This is probably where the configuration of the world that surrounds people today is revealed most clearly. More essential for everyday life, however, is feeling, willing and working in a world that can be perceived as divine in its design, but cannot be experienced as divinely animated. Bringing real moral life into this world requires the ethical impulses that I have outlined in the "Philosophy of Freedom".
[ 2 ] In this world of works, Michael's essence and present world of deeds can shine for the genuinely sentient human being. Michael does not enter the physical world as an apparition. With all his activity he remains within a supersensible region which, however, is directly adjacent to the physical world of the present phase of world development. Thus the possibility can never arise that through the impressions which men receive from the Michael-being, they might lead their view of nature into the fantastic, or that they might form the moral-practical life in a world shaped by God, but not animated by God, as if impulses could be there which need not be carried ethically and spiritually by man himself. One will always have to approach Michael, whether thinking or willing, by placing oneself in the spiritual.
[ 3 ] Thus one will live spiritually in the following way. One will accept knowledge and life as they have had to be accepted since the fifteenth century. - But one will keep to the Michael revelation; one will let this revelation shine as a light into the thoughts one receives from nature; one will carry it as warmth in the heart when one must live according to the divine world of work. - One will then not only observe and experience the present world, but also visualize that which Michael conveys, a past world state, a world state which Michael brings into the present through his being and his deeds.
[ 4 ] If it were otherwise: if Michael worked in such a way that he brought his deeds into the world, which man must presently recognize and experience as physical, then man would experience in the present from the world that which in reality is not in it, but was. If this happens, then this illusory grasp of the world leads the soul of man from the reality that is appropriate to it into another, namely into a Luciferian one.
[ 5 ] The way in which Michael brings the past into effect in the present human life is that which is held in the sense of the right spiritual progress of the world, which contains nothing Luciferic. It is important that a correct conception of how everything Luciferic is avoided in Michael's mission lives in the conception of the human soul.
[ 6 ] Having this position in relation to the light of Michael rising in human history also means being able to find the right path to Christ.
[ 7 ] Michael will give the right orientation when it comes to the world that surrounds man for his cognition or for his actions. One will have to find the way to Christ within.
[ 8 ] It is quite understandable that in the time in which the knowledge of nature has the form that the last five centuries have given it, the knowledge of the supersensible world has also become as mankind is currently experiencing it.
[ 9 ] Nature must be recognized and experienced in such a way that everything is empty of gods. In this way, man no longer experiences himself in his relationship to the world. In so far as man is a supersensible being, the position of himself in relation to nature appropriate to the age gives him nothing about his own being. Even if he only has this position in mind, he cannot live ethically in a way that is appropriate to his humanity.
[ 10 ] This is the reason for not allowing this way of knowing and living to flow into anything that relates to the supersensible human being, indeed to the supersensible world in general. This area is separated from that which is accessible to human cognition. A non-scientific or superscientific area of the revelation of faith is claimed over the cognizable.
[ 11 ] But this is contrasted with the purely spiritual work of Christ. The Christ has been accessible to the human soul since the Mystery of Golgotha. And their relationship with him need not remain an indeterminate, darkly mystical one; it can become a completely concrete one that can be experienced deeply and clearly in human terms.
[ 12 ] But then what the human soul should know about its own supersensible being flows into it from its life together with Christ. The revelation of faith must then be felt in such a way that the living experience of Christ continually flows into it. Life will be able to be permeated by the fact that in Christ the being is felt which gives the human soul the view of its own supersensuousness.
[ 13 ] So it will be possible to stand side by side: Michael-experience and Christ-experience. Through Michael, man will find the right way into the supersensible in relation to external nature. The view of nature will, without being distorted in itself, be able to stand alongside a spiritual view of the world and of man, insofar as he is a world being.
[ 14 ] Through the right attitude towards Christ, man will experience that which he could otherwise only receive as a traditional revelation of faith in the living communication of the soul with Christ. The inner world of the soul's experience will be experienced as spiritually illuminated, just as the outer world of nature can be experienced as spirit-bearing.
[ 15 ] If the human being were to want to gain insight into his own supersensible entity without living together with the Christ entity, this would lead him out of his own reality and into the ahrimanic one. Christ carries within himself the future impulses of humanity in a cosmically justified way. For the human soul to unite with him means to absorb its own future germs in a cosmically justified way. Other beings, who already show forms in the present that are cosmically justified for human beings only in the future, belong to the ahrimanic sphere. Connecting with Christ in the right way also means protecting oneself from the ahrimanic in the right way.
[ 16 ] There is an unconscious fear among those who strictly demand the preservation of the revelations of faith from the influx of human knowledge that man could enter into ahrimanic influences in such ways. This must be understood. But it should also be understood that it is to the glory and true acknowledgement of Christ when the grace-filled influx of the spiritual into the human soul is attributed to the experience with Christ.
[ 17 ] So in the future Michael-experience and Christ-experience can stand side by side; thereby man will find his right path of freedom between the Luciferic aberration in illusions of thought and life and the Ahrimanic allurement in future formations which satisfy his pride but which cannot yet be his present ones.
[ 18 ] To fall into Luciferic illusions is not to become fully human, not to want to progress to the stage of freedom, but to want to remain at too early a stage of development - as God-man. To fall into ahrimanic temptations is not to want to wait until the right cosmic moment has come at a certain degree of humanity, but to want to anticipate this degree.
[ 19 ] Michael-Christ will stand in the future as the word of direction at the beginning of the path on which man can reach his cosmic goal between the Luciferic and the Ahrimanic powers.
Further guiding principles sent out by the Goetheanum for the Anthroposophical Society (with reference to the preceding presentation of the Michael and Christ experience through man)
[ 20 ] 115 Man walks his path through the cosmos in such a way that his retrospective view of the previous world can be falsified by Luciferic impulses and his forward thinking into the future can be deceived by Ahrimanic enticements.
[ 21 ] 116. man finds the right position to the Luciferic falsifications through the penetration of his attitude for knowledge and life with the Michael entity and the Michael mission.
[ 22 ] 117. In this way, however, man also protects himself from the Ahrimanic temptations, because the spirit-path into the outer nature, which is stimulated by Michael, leads to the right position towards the Ahrimanic, because the right experience with Christ is found.