Dating satisfactions ru
Being justified freely by his grace, through the redemption, that is in Christ Jesus, Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins." Other texts, like Eph., ii, 16; Col., i, 20; and Gal., iii, 13, repeat and emphasize the same teaching.The early Fathers, engrossed as they were by the problems of Christology have added but little to the soteriology of the Gospel and St. It is not true, however, to say with Ritschl (" Die christliche Lehre von der Rechtfertigung und Versohnung", Bonn, 1889), Harnack ("Precis de l'histoire des dogmes", tr.On God's part, it is the acceptation of satisfactory amends whereby the Divine honour is repaired and the Divine wrath appeased.On man's part, it is both a deliverance from the slavery of sin and a restoration to the former Divine adoption, and this includes the whole process of supernatural life from the first reconciliation to the final salvation.That double result, namely God's satisfaction and man's restoration, is brought about by Christ's vicarious office working through satisfactory and meritorious actions performed in our behalf. G, XCIV, 983), so emphasized the fitness of Redemption as a remedy for original sin as almost to make it appear the sole and necessary means of rehabilitation.When Christ came, there were throughout the world a deep consciousness of moral depravation and a vague longing for a restorer, pointing to a universally felt need of rehabilitation (see Le Camus, "Life of Christ", I, i). Their sayings, though qualified by the oft-repeated statement that Redemption is a voluntary work of mercy, probably induced St.It is the unmistakable teaching of Revelation that Christ offered to His heavenly Father His labours, sufferings, and death as an atonement for our sins.
If, as is commonly held against the Traditionalist School, the low moral condition of mankind under paganism or even under the Jewish Law is, in itself, apart from revelation no proof positive of the existence of original sin, still less could it necessitate Redemption. That view is now commonly rejected, as God was by no means bound to rehabilitate fallen mankind.The two tendencies run side by side with an occasional contact, but at no time did the former completely absorb the latter, and in course of time, the realistic view became preponderant" (Le dogme de la redemption, p. Far from being adverse to the satisfactio vicaria popularized by St.Anselm, the early Reformers accepted it without question and even went so far as to suppose that Christ endured the pains of hell in our place.Although one single theandric operation, owing to its infinite worth, would have sufficed for Redemption, yet it pleased the Father to demand and the Redeemer to offer His labours, passion, and death ( John -18 ). Thomas ( III:46:6 ad 6um ) remarks that Christ wishing to liberate man not only by way of power but also by way of justice, sought both the high degree of power which flows from His Godhead and the maximum of suffering which, according to the human standard, would be considered sufficient satisfaction.It is in this double light of incarnation and sacrifice that we should always view the two concrete factors of Redemption, namely, the satisfaction and the merits of Christ. Satisfaction of Christ Satisfaction, or the payment of a debt in full, means, in the moral order, an acceptable reparation of honour offered to the person offended and, of course, implies a penal and painful work.