Emmanuel Falque

“According to Tertullian, he had also to “bear the flesh” (carnem gestare) so that he could “bear the cross” (crucem gestare).That is precisely what provokes the astonishment of the soldiers at Golgotha: not seeing one more victim of torture, but suddenly to recognize in this one, who like others bears his cross, that he alone at the same time bears the flesh (of humankind and of God). And yet, paradoxically, they “pierced his side with a spear” (John 19:34). If there is then what Étienne Gilson called the “metaphysics of Exodus” at the heart of the First (the Old) Testament or the Second (the New) Testament, it does not appear from any kind of statement on being (ontology), whether in terms of the “pure act” of existence (Étienne Gilson) or the “horizon” of all that exists (Heidegger). Only an Exodus, or fleshly voyage, of Christ — of the kind that one does not know where it is going or whence it comes — impresses its mark in reality on the suffering being of Christ. And it does so in a way that is eminently non- sinful as, without any resistance, Christ abdicates from himself and gives himself up wholly and deliberately to the sole and simply obvious fact that “now it is necessary to go. It is indeed a voyage at the heart of (the) flesh”
― Emmanuel Falque, The Guide to Gethsemane: Anxiety, Suffering, Death