The nature of the thread question depends at least in part on three assumptions. One is that the use of the word “Christ” which used to be translated as “Healer,” and has other meanings, is correct in the Catholic usage. Second is that the meaning of “incarnation” in the Catholic usage is correct as applying only to the person of Jesus. Third is that “redemption” as understood by the Church is attributable as a distributive function over the idea “Man.”
There is much evidence that these three points are not correctly interpreted by the Church, which historically has denied its shenanigans in changing history and plagiarizing practices it turned into a manipulative and limited popular “theology.” The faithful will summarily dismiss such claims due to the habituated human mind’s inability to think outside an accepted and ingrained context. Nevertheless, it is so, and avid research will prove it on the part of the sincere inquirer who has no agenda of self-verification.
Even a superficial examination of the question itself tells us that it is based on a generality and semantic inconsistency and needs great clarification and definition. That is unlikely in this context as the last thing we tend to do is to examine the nature and way of how we acquire and maintain a belief in any area, least of all in religion.
It would be useful, therefore, to get a broader picture of the contexts such a question could evolve in, and inquire not only as to their internal validity, but their fit into the actuality of history and critical thought outside the self-verifying system of the Church itself. Though that system has been very successful in proposing an internally valid cannon, the same system has failed in consistently producing Good. Good, the outcome of Love, is not the province and never will be the province of religion, except by mistake of attributuon. If it were not so, only the members of X faith would experience good. Yet we know that that is not so. Similarly, “redemption” is not restricted, never was, and never will be, to the members of a particular faith or non-faith. Neither does its occurence depend on a person, but on a state. In the Catholic system that state might be called Grace, if it is loosed from its contextual limits.
