Incarnation is the universal divine substance being transplanted into temporality.

Evidence

The temporality introduced in this curriculum vitae is none other than the temporality posited by the subject as ahead of itself (vor-stellt). … Now if Christ, as is claimed in the Encyclopedia, ‘involves himself in time’, this does not mean that he enters into a temporality which is already given, already there. The temporality he is involved with is a temporality whose very concept God has introduced. Indeed, He creates it. Without this correlative dimension of time, Revelation would not be a revelation. Without it, there would be no way of distinguishing the life of Christ from that of any other exemplary individual. By dying, Christ reveals to the Western world a new relation between spirit and finitude, in which death is the limitation (borne), the end of a linear series of moments linked one to the other. — Catherine Malabou, The Future of Hegel, 866 (#expands, via linked claim)

Divine self-presence is interrupted, or rather opened up, by an inner distance. We can interpret this through the concept of the substance-subject and its movement, a movement in which God negates himself as immediate and substantial power, positing himself as other in the Incarnation which sees his birth as ‘subject’, before returning in the form of singularity to absolute substance. — Catherine Malabou, The Future of Hegel, 858 (#expands, via linked claim)

This moment is singular and unique, occurring only once, and in this uniqueness acquiring its absolute and exemplary value. God exemplifies himself, calling on humans to imitate this very unrepeatability. God envisages himself as a moment. Through his incarnation he is able to see himself in this momentary form, where ‘moment’ is understood as an adverb of time (as if answering to the question ‘for how long?’ ‘A moment’). God ‘transplants (versetzt) himself into the world of time’, in the words of the Encyclopedia, and thus appears in time before himself. He sees himself as a moment, where ‘moment’ simply figures in apposition to ‘himself’ or ‘ipse’. (This is the speculative apposition because here God sees his ‘ipse’ – his reflection – as a moment.) He sees himself as a moment in the sense that ‘moment’ functions as an attribute of himself (he sees his own moment as himself). Finally, the ‘moment’ of the Incarnation (an Augenblick, a moment of time) is a necessary moment (Moment, in the logical sense) of the development of the absolute Idea. Within God is revealed a speculative play of the divine with itself that translates his being into a multiplicity of moments, moments of time. — Catherine Malabou, The Future of Hegel, 856 (#complicates, via linked claim)

Categorization

• XREF: connects to: God’s incarnation is both an instantaneous now and a necessary logical moment — Catherine Malabou, The Future of Hegel: Plasticity,…, 856; Incarnation makes God’s human coming-to-be the achieved content absolute religion sought — Catherine Malabou, The Future of Hegel: Plasticity,…, 864; God creates the very temporality into which the Incarnation enters — Catherine Malabou, The Future of Hegel: Plasticity,…, 866 (+7 more)

Broader Connections

• God creates the very temporality into which the Incarnation enters #expands (0.82) — Catherine Malabou, The Future of Hegel, 866
• Incarnation instantiates the substance-subject movement within God himself #expands (0.80) — Catherine Malabou, The Future of Hegel, 858
• God’s incarnation makes divine being a necessary logical moment, not just a temporal event #complicates (0.78) — Catherine Malabou, The Future of Hegel, 856
• God gives subjectivity its temporal form and receives back kenosis’s echo #expands (0.78)
• Incarnation binds God and humanity in the shared experience of passing time #qualifies (0.75)
• God becomes spirit only through self-differentiation that is eternally sublated in return #corroborates (0.75)
• God as transcendental imagination is a temporalizing instance opening an absolute future #complicates (0.70) — Catherine Malabou, The Future of Hegel, 896
• Temporality is the necessary horizon for the for-itself’s transcendence #expands (0.70)