There is an historical particularity and a temporal contingency about the human existence of the incarnate Son and about the regenerate-ness of the redeemed. Neither of which are to be taken as uncertainty, fragility, or reversibility:
Godhead surrounds this man like a garment, and fills Him as the train of Yahweh filled the temple in Is. 6. This is the determination of His human essence. It is again apparent that there can be no question of a transferred condition, or an infused habit, in this grace addressed to Him. It is all a history against the background and in the light of this inward life of God: a history which in the living Jesus Christ is played out between His human being as the Son of Man and His divine being as the Son of God which He is also and primarily; a history between the Father, and also between the Holy Ghost and the Son, who as such is also the Son of Man. How else, then, can this determination of His human essence take place and be seen and understood except as an event? What habitus could either belong or be ascribed to Him in His relationship to the grace of God? The grace of the Father's Yes and the Spirit's power a habitus! Even the man Jesus of Nazareth exists in a concrete history as its recipient. He takes the road which leads from His birth to His death, from His secret preparation to the beginning and fulfilment and completion of His human work. He takes the road on which the good-pleasure of the Father, the gift of the Spirit and His own existence as the Son of God must always mean something new and specific at every step. He takes the road on which there can be no permanent state of blessing, but the continuity of which can be assured (although, of course, definitively) by the fact that He is always the same elect man confronted and surrounded and filled by the same electing grace of God. (Church Dogmatics, §64.2)
