This means that we can and must abandon as fruitless all preoccupation with possible worlds other than the real world; revelation is exclusively concerned with the latter. The “possible” only has value insofar as it keeps open the realms of the real freedoms, divine and human, in their interrelatedness. It is in our real world that the eternal Son, the Word of God, has become flesh and has shown the world, in his Cross, the Father’s perfect love for the world. Thus the exemplary “idea” of the world