REDEMPTION. - Against the Catholic dogma of the Redemption pretty much raised objections that reduced to give, to eight of the following: to enclose each of them answer that gives us Catholic theology.
lo opposes this reason that God would punish the innocent instead of guilty, meanwhile, provided by the Catholic dogma of redemption, it is the Lord God would do, because the Lord karałby innocent instead of sinful man.
This complaint is based on an erroneous tłómaczeniu Catholic doctrine. For, according to the teachings Christ was not punished. Lord has not decreed the death penalty on her innocent Son, but inspired him will, dedication to the sinful race, approved and adopted this voluntary, the sacrifice of God-Human zadosyćuczynienie for the damage caused by sin, has permitted the crimes, judges and executioners. (Summa Theol. III, qu. 47, a. 3).
Christ the Lord is not sacrificed himself, placing himself directly to death, but willingly accepting his Father offering of suffering and death as inevitable consequences of persecution by his enemies. He died because he did not want (as it could do to prevent the implementation of plans for the Jewish, nor the natural consequences of flour, they asked him enemies (Summa Theol. III, qu. 47, a. 5).
2- Catholic doctrine of the Redemption shows that the death of God was necessary to correct the images, caused by sin, meanwhile, wine man in the eyes of God is not infinite: "To her, kill, therefore, there was no need for the death of God .
When theologians speak about the image of the infinite, which in itself contains a mortal sin, it does not mean they want the images in the strictest sense of the absolute and infinite, but only infinite in some respect. As the severity of misconduct and images depends on the degree of dignity and offended, therefore, understood that an insult is a mortal sin indefinitely, habet quamdam infinitatem: And for what? The sinner, in excess of any valid law voluntarily, causing insult to the infinite majesty, infinite personal God. Insult is larger than any finite measure: for God hath over and above those worthier. Mortal sin, considered from the position of an offended God, it seems so great that nothing in this respect, it may not exceed this. In fact, size, and for which it is impossible conceive of any greater size, is infinite.
but on the contrary, if we consider a mortal sin from the sinner's position, if we consider anger, cognition, intencye sinner, then sin is not infinite, it is more or less great, because the elements that constitute it are not always identical. For this, the theologians argue that the offense presents a serious sin indefinitely, although it is not infinite in every respect.
However, this relative infinity of images is sufficient for it to prove the assumption that the God-Man is a need for its complete kill and fix. As their focus becomes an insult to the dignity of the person chiefly offended, just as the importance of praise, worship, praise, depends essentially on the dignity of the person who is showing signs of respect and reverence.
This shows above all the indisputable principle that zadosyćuczynienie, presented by the person who created it is always inferior and could not completely compensate for the insults suffered by God, moreover, it proves again that the smallest sign of honor, presented by the divine person of the remuneration of some insults, and as zadosyćuczynienie i jako dzieło zasługujące, ma poprostu wartość nieskończona.
Przy świetle tych zasad łatwo odpowiedzieć na to zapytanie: czy może cześć, oddawana Bogu przez jakieś jedno stworzenie, albo przez jakakolwiek ilość stworzeń, uczynić zadość za zniewagi, przez grzechy Bogu wyrządzone? Odpowiedź musi wypaść przecząco. Zniewaga Bogu wyrządzona jest tego rodzaju, że większej nad nią pojąć nie możemy; cześć okazana Bogu przez jedno stworzenie albo przez mnóstwo stworzeń, jakkolwiek wielke byłyby one, nie usuwa możliwości istnienia czci jeszcze większej. Siły stworzenia therefore not sufficient to carry out the reconciliation between God and man, because of the possibility of a more perfect creatures, and the impossibility of creating infinite. Because again
God to save fallen man, required for these outrages zadosyćuczynienia total and the corresponding ransom for the validity of grace, because hypostatyczne connection with the divine nature, human nature was essential.
incarnation, however, even supposing the existence of original sin, it was not strictly necessary. Redemption because it is voluntary work of mercy of God, which This work did not require any perfection. Able to God. without asking any zadosyćuczynienia, grant the grace of conversion to man, and forgive their sins in return for his acts of penance, with the help of grace met. It could also zadowolnić jakiemś zadosyćuczynieniem and merits niezupełnemi (inadequata) położonemi man innocent and holy, któregoby appointed head of the human race. But the Incarnation of the Son of God was necessary in the double hypotezie that God wanted to save the human race and a sin to let go and lost grace restored only if the total and utter zadosyćuczynienia merit. For this-the Word made flesh, Mediator between God and men, took on all our iniquities; be erected on the place of the guilty, instead of their own dies, raises them from falling, by his suffering ł put them back into the possession of supernatural life.
3-o Any act of virtue incarnate Son of God had infinite value, sufficient for the atonement for all sins, to wysłużenia all graces, so why should podług Catholic doctrine was needed passion and death Christ?
Here for the fact that such was the will of Christ, and such was the condition under which God took him out zadosyćuczynienie. Christ, his death would make our redemption and salvation, and God has confirmed and accepted His sacrifice for the sake of the purpose for which we had sent his Son into the world. "Then going to the World says the victim and obiaty Niechciałeś, but you have my body sposobił ... Then I said, "Here I go .... Through which the will of IES says YES sanctified by the sacrifice of the body of Jesus Christ once. "(Hebrews, X. 5 prw. II. 1910 to 1914). . Each of the works of the Lord could have been a total, the price of redemption, but according to his intentions Savior and acceptance from God, the merit of this and in actu secundo zadosyćuczynienie became complete only by the death on the cross.
4-for death of Christ did not resolve the quarrel between justice and the love of God, he ended up in favor of justice, mercy, because mute is nothing to forgive, if justice demanded and received complete satisfaction for sin. "- This a new complaint.
Above all let's remove all thought of the "quarrel between justice and love of God," if God had wished, he could forgive the sins of the people and the grace to give them to her without any compensation from them, moreover, could leave the human race in this miserable state in which interjected himself. "Have mercy on those komum iest mercy, and mercy to do, on whom I will zlituię." (Rom. IX, 15). "Who you Good Practice, ieśli die nations whom thou has made." (Madr. XII. 12).
mercy of God leads to forgiveness of sins, and justice - to punish them, but this tendency does not impose any need for God. Indeed, if the need for mercy, drove God to forgive, to punish him would be impossible, and vice versa, had forced him to justice, punishment, niepodobnaby him was to show mercy. Finally, we would have to come to the conclusion that God, in some occasions be unable to forgive or punish. Reason so we understand both of these attributes of God, as the essence of their symptoms depend on the freedom God forgives He or punishment podług whether his plans to rule the world requires an act of severity, or an act of kindness. Never God can not act contrary to their qualities, but how it turns out, depends on his freedom, establishing a world order and in accordance with the deeds of justice and mercy.
data tłómaczą us, what manner of redemption of mankind by Christ the Lord met and agreed with each other's mercy and justice of God. God revealed his will to the infinite, deciding in his mercy give a man the opportunity to return to his grace, through Jesus Christ, moral and legal authority over the human race, acceptance of His life, His suffering, death Jesro as a sacrifice of propitiation and expiation. "God's love kindred recommends against us: that while we were ieszcze sinners, Christ died for us." (Rom. V. 8 - 9). "But God (which is rich in mercy iest) for zbytniey swoiey love that loved us, when we were dead were the sins, revived us together, in Christ, whose grace iesceście saved." (Eph. II. 4, 5).
God showed his infinite justice, when, as a condition for salvation of men demanded full compensation for the insult, and the ransom is applied to supernatural gifts. (I Peter. I. 1917 to 1918). For this it was "wounded for our iniquities iest, zstart iest for our anger: pokoiu our discipline on him, and stripes iego IES says YES healed." (Isa. liii. 5).
Reflecting on this mystery, human reason can only admire the wisdom of God, who knew how to wynaleść perfect way to reconcile the rights of the treasures of divine justice unspeakable mercy of God.
5-of "Since the death of Christ the Lord is a victim of complete atonement for past and future sins of all people, then we have the right zawnioskować that the faithful with a quiet conscience can commit all sins."
I believe this reasoning leads to completely erroneous tłómaczeniu Catholic dogma. Dying for us, Christ gives to all people the opportunity to salvation of the soul. But to actually come to salvation, you need to man (adult) applied to itself the merits of the Saviour. This too in spite of redemption, not all people with that save, on the contrary, a lot happens eternally damned, this is the true doctrine of revelation. Redemption can be likened to a city of refuge, which protects only those who go to him freely, or else - the ruling of a general pardon, which all guilty of giving the opportunity for forgiveness, but that helps only those who want to keep the prescribed conditions.
6-0 salvation of people, provided by Catholic doctrine, depends on their good deeds, it is thus the result of their deeds and not merely the redemption of Christ the Lord. - Jesus Christ is the precious sacrifice, which makes satisfy divine justice and the blood of its people earns the grace of purification from sins and justification. Regardless of any act of people, Christ the Lord restored the honor received by sin, paid the ransom for the good of the supernatural, has restored all of us the opportunity to make reparation and salvation of the soul, and power-it is his satisfaction and merit, God grants grace to everyone, with the help that he may sanctify and reach the sky. The temperature is the meaning of suffering of the Savior is worthy cause salvation, so that no one can be fair and re-enter again in friendship with God, only through the merits of Christ the Lord, the one Mediator between Heavenly Father and His grace pozbawionemi children. But, like the interaction of the first reason does not exclude secondary causes of activity, as well as satisfaction and merits of Christ the Lord are not mutually exclusive, but rather, require from our actions, based on the merits of the Saviour.
good deeds and contributions of the faithful and salvation for uświętobliwienia necessary, not only did not reduce the effectiveness of redemption, but raise them even more. For, if it is true that we come to salvation through their own actions, it is also true that we are absolutely unable to act without the help of supernatural grace, which God gives to us by the Passion of Christ. Given man the ability zasługiwania not only obscures the merits of the Redeemer, but enhances it more and the power of their claims, because Christ not only themselves but also the power of its members zasługiwania merited.
remission of sins and the supernatural blessings granted to mankind, the Redeemer of a certain salary, payable to him according to strict justice, and applied to his merits, for we are-to the grace and blessings given to us free. Eternal life and the benefits which, under the grace of Jesus Christ that we deserve our actions, are both grace and a reward, because under the merits of Christ, as also by adopting them from God, we have the real right to the prize.
7-of "Death and misery are the result of mortal sin. So what do for redemption, if it is to be effective, not freed us from death and from the evil in the world? "
This complaint is based on ignorance of the consequences of sin and. confusion of redemption, that this presents to us a revelation, the only possible redemption complete. In this plea, you can see the fallacy as follows: Redemption did not remove all effects of sin, it could be zupełniejsze and, therefore, is no.
Sin was punished not only the death of the body and misfortunes doczesnemi. but also - and above all - the death of the soul and perpetual misery, depriving the soul of the blessed vision of God and the punishment of hell. Original sin deprived the human race's most valuable benefits and najpodnioślejszych privileges. Lord God, the visible results of his mercy, was all men to the supernatural, calling them the blessed vision of God's creatures. Under this provision, our first parents enjoyed the friendship of God, were adorned with sanctifying grace, did not know the stirrings of passion, acts of death and miseries of this life, have the right to view God in eternal happiness. All this good in God's intentions were to go to the descendants of the first man if he had kept God's law.
Unfortunately, Adam and Eve could not resist temptation, broke the law, and by his sin to become children of God's wrath, they lost sanctifying grace, the gift of integrity, and immortality of the body; nędzom subjects in the life of the Earth, they were destined for eternal damnation in the life to come.
Adam's sin corrupted the entire human nature, passed upon all men, which was the father and, by virtue of a divine will - the legal representative of the people against the conduct of original justice. We all sinned in Adam, all born in sin, in which they were Adam and Eve after the betrayal of her impurity of an active God.
In light of this we can learn the concept of redemption kneading necessarily complete, któreby completely restored the original state of righteousness, with all its rights, privileges and favors. People would not have known of original sin and its sad consequences; rodziliby is endowed with all these gifts, which had first parents from sin.
Lord God, for reasons worthy of His wisdom, chose not to complete mandatory redemption, applied to the human race other supernatural agents, whose results are as follows:
Under a future sacrifice of the Cross, already pre-approved by God, Adam and Eve had the opportunity to recover the grace, and with it - a son of God and the right to heaven. With the help of God they may keep the law and to persevere in a state of grace, but forever deprived of body integrity, and immortality, freedom from the miseries and pains of this life.
children of Adam are born with mortal sin, unless they are able to sin, as long as they can not get to happiness, the vision of God. Redemption zdolnemi makes them - in part by support from elsewhere, and partly by their personal good deeds - to become children of God and napowrót to raise the sky. Those descendants of Adam, just like their first parents, no longer restore the original state of all the gifts, although justified, are still subordinated to the death, the passions, the law of suffering, but those same sufferings and miseries of life given them the grace of heavy mining for themselves the merits. Here, the czem, according to Catholic doctrine, is redemption for them.
8-0 Podług Apostle, Christ is the eternal priesthood, and therefore can constantly save those who, through Christ, closer to God because He always lives, to make intercession for us. (Heb. vii, 25). Well, if you need necessarily to be Christ to intercede for us in heaven, we must conclude that his death is not brought these effects to Catholic teaching supposes. But the
, any difficulty disappears if one properly will put the essence of Christ's intercession in heaven.
Above all, anyone can see that Christ does not pray for us podług his divine nature, then there must be rejecting the notion that prayer, któraby imagined in the person praying to a lower status on the condition that the person to whom a link for help; prayer finally któraby not based on the merit of the infinite and the infinite dignity of the person can not respond to Christ. Thus having removed the deficiencies inherent in the creation of prayer, we come to the concept of intercession, giving to apply to Christ, and which St. Thomas sets out in this way: "explicatio propriae voluntatis apud Deum, ut eam impleat." (III, q. 21, a. 1) L). Intercession is believed on the Lord Jesus the difference between divine will and human will, jakoteż certain subordination of the latter at first. Well, difference of and the subordination of two ox abides in God-Man, even after his glorification in heaven, where He sits at the right hand of the Father. The authority, which is in heaven and on earth, does not bother him to reveal the human will to God, this ardent desire of our uświątobliwienia and salvation. - So this way we understand perfectly clear and the active intercession of the Lord for us. As is the Redeemer and High Priest for ever, because of his intercession, - not only did not reduce the effectiveness of redemption, but it raises and displays, because it does not make any merit of new, but it takes all its power from the infinite merits, made on the Cross. "Inserts for us, "says Saint. Thomas, forward presenting their humanity, which for us has adopted, as well as expressing the desire of most holy soul of our salvation, which is a desire to intercede for us. "(Hebrews Comment. in VII, 25, lect. IV). Calm
then we conclude that the dogma of the redemption of our victory is based critique of human reason. It does not portray anything in himself, he told przymiotom opposed to divine, the perfection of human nature, the principles of law and morals it is even quite consistent, with all naszeini notions about God, sin, the original state of man, the love of Christ the Lord. Only this is true, as Dante says, "This sentence is obscured redemption before the eyes of anyone who is not an increase in the fire of love."
PRW. Article outstanding. "Atonement" in Encyklop. Bone. X. Bishop Nowodworski, vol XVII.
lo opposes this reason that God would punish the innocent instead of guilty, meanwhile, provided by the Catholic dogma of redemption, it is the Lord God would do, because the Lord karałby innocent instead of sinful man.
This complaint is based on an erroneous tłómaczeniu Catholic doctrine. For, according to the teachings Christ was not punished. Lord has not decreed the death penalty on her innocent Son, but inspired him will, dedication to the sinful race, approved and adopted this voluntary, the sacrifice of God-Human zadosyćuczynienie for the damage caused by sin, has permitted the crimes, judges and executioners. (Summa Theol. III, qu. 47, a. 3).
Christ the Lord is not sacrificed himself, placing himself directly to death, but willingly accepting his Father offering of suffering and death as inevitable consequences of persecution by his enemies. He died because he did not want (as it could do to prevent the implementation of plans for the Jewish, nor the natural consequences of flour, they asked him enemies (Summa Theol. III, qu. 47, a. 5).
2- Catholic doctrine of the Redemption shows that the death of God was necessary to correct the images, caused by sin, meanwhile, wine man in the eyes of God is not infinite: "To her, kill, therefore, there was no need for the death of God .
When theologians speak about the image of the infinite, which in itself contains a mortal sin, it does not mean they want the images in the strictest sense of the absolute and infinite, but only infinite in some respect. As the severity of misconduct and images depends on the degree of dignity and offended, therefore, understood that an insult is a mortal sin indefinitely, habet quamdam infinitatem: And for what? The sinner, in excess of any valid law voluntarily, causing insult to the infinite majesty, infinite personal God. Insult is larger than any finite measure: for God hath over and above those worthier. Mortal sin, considered from the position of an offended God, it seems so great that nothing in this respect, it may not exceed this. In fact, size, and for which it is impossible conceive of any greater size, is infinite.
but on the contrary, if we consider a mortal sin from the sinner's position, if we consider anger, cognition, intencye sinner, then sin is not infinite, it is more or less great, because the elements that constitute it are not always identical. For this, the theologians argue that the offense presents a serious sin indefinitely, although it is not infinite in every respect.
However, this relative infinity of images is sufficient for it to prove the assumption that the God-Man is a need for its complete kill and fix. As their focus becomes an insult to the dignity of the person chiefly offended, just as the importance of praise, worship, praise, depends essentially on the dignity of the person who is showing signs of respect and reverence.
This shows above all the indisputable principle that zadosyćuczynienie, presented by the person who created it is always inferior and could not completely compensate for the insults suffered by God, moreover, it proves again that the smallest sign of honor, presented by the divine person of the remuneration of some insults, and as zadosyćuczynienie i jako dzieło zasługujące, ma poprostu wartość nieskończona.
Przy świetle tych zasad łatwo odpowiedzieć na to zapytanie: czy może cześć, oddawana Bogu przez jakieś jedno stworzenie, albo przez jakakolwiek ilość stworzeń, uczynić zadość za zniewagi, przez grzechy Bogu wyrządzone? Odpowiedź musi wypaść przecząco. Zniewaga Bogu wyrządzona jest tego rodzaju, że większej nad nią pojąć nie możemy; cześć okazana Bogu przez jedno stworzenie albo przez mnóstwo stworzeń, jakkolwiek wielke byłyby one, nie usuwa możliwości istnienia czci jeszcze większej. Siły stworzenia therefore not sufficient to carry out the reconciliation between God and man, because of the possibility of a more perfect creatures, and the impossibility of creating infinite. Because again
God to save fallen man, required for these outrages zadosyćuczynienia total and the corresponding ransom for the validity of grace, because hypostatyczne connection with the divine nature, human nature was essential.
incarnation, however, even supposing the existence of original sin, it was not strictly necessary. Redemption because it is voluntary work of mercy of God, which This work did not require any perfection. Able to God. without asking any zadosyćuczynienia, grant the grace of conversion to man, and forgive their sins in return for his acts of penance, with the help of grace met. It could also zadowolnić jakiemś zadosyćuczynieniem and merits niezupełnemi (inadequata) położonemi man innocent and holy, któregoby appointed head of the human race. But the Incarnation of the Son of God was necessary in the double hypotezie that God wanted to save the human race and a sin to let go and lost grace restored only if the total and utter zadosyćuczynienia merit. For this-the Word made flesh, Mediator between God and men, took on all our iniquities; be erected on the place of the guilty, instead of their own dies, raises them from falling, by his suffering ł put them back into the possession of supernatural life.
3-o Any act of virtue incarnate Son of God had infinite value, sufficient for the atonement for all sins, to wysłużenia all graces, so why should podług Catholic doctrine was needed passion and death Christ?
Here for the fact that such was the will of Christ, and such was the condition under which God took him out zadosyćuczynienie. Christ, his death would make our redemption and salvation, and God has confirmed and accepted His sacrifice for the sake of the purpose for which we had sent his Son into the world. "Then going to the World says the victim and obiaty Niechciałeś, but you have my body sposobił ... Then I said, "Here I go .... Through which the will of IES says YES sanctified by the sacrifice of the body of Jesus Christ once. "(Hebrews, X. 5 prw. II. 1910 to 1914). . Each of the works of the Lord could have been a total, the price of redemption, but according to his intentions Savior and acceptance from God, the merit of this and in actu secundo zadosyćuczynienie became complete only by the death on the cross.
4-for death of Christ did not resolve the quarrel between justice and the love of God, he ended up in favor of justice, mercy, because mute is nothing to forgive, if justice demanded and received complete satisfaction for sin. "- This a new complaint.
Above all let's remove all thought of the "quarrel between justice and love of God," if God had wished, he could forgive the sins of the people and the grace to give them to her without any compensation from them, moreover, could leave the human race in this miserable state in which interjected himself. "Have mercy on those komum iest mercy, and mercy to do, on whom I will zlituię." (Rom. IX, 15). "Who you Good Practice, ieśli die nations whom thou has made." (Madr. XII. 12).
mercy of God leads to forgiveness of sins, and justice - to punish them, but this tendency does not impose any need for God. Indeed, if the need for mercy, drove God to forgive, to punish him would be impossible, and vice versa, had forced him to justice, punishment, niepodobnaby him was to show mercy. Finally, we would have to come to the conclusion that God, in some occasions be unable to forgive or punish. Reason so we understand both of these attributes of God, as the essence of their symptoms depend on the freedom God forgives He or punishment podług whether his plans to rule the world requires an act of severity, or an act of kindness. Never God can not act contrary to their qualities, but how it turns out, depends on his freedom, establishing a world order and in accordance with the deeds of justice and mercy.
data tłómaczą us, what manner of redemption of mankind by Christ the Lord met and agreed with each other's mercy and justice of God. God revealed his will to the infinite, deciding in his mercy give a man the opportunity to return to his grace, through Jesus Christ, moral and legal authority over the human race, acceptance of His life, His suffering, death Jesro as a sacrifice of propitiation and expiation. "God's love kindred recommends against us: that while we were ieszcze sinners, Christ died for us." (Rom. V. 8 - 9). "But God (which is rich in mercy iest) for zbytniey swoiey love that loved us, when we were dead were the sins, revived us together, in Christ, whose grace iesceście saved." (Eph. II. 4, 5).
God showed his infinite justice, when, as a condition for salvation of men demanded full compensation for the insult, and the ransom is applied to supernatural gifts. (I Peter. I. 1917 to 1918). For this it was "wounded for our iniquities iest, zstart iest for our anger: pokoiu our discipline on him, and stripes iego IES says YES healed." (Isa. liii. 5).
Reflecting on this mystery, human reason can only admire the wisdom of God, who knew how to wynaleść perfect way to reconcile the rights of the treasures of divine justice unspeakable mercy of God.
5-of "Since the death of Christ the Lord is a victim of complete atonement for past and future sins of all people, then we have the right zawnioskować that the faithful with a quiet conscience can commit all sins."
I believe this reasoning leads to completely erroneous tłómaczeniu Catholic dogma. Dying for us, Christ gives to all people the opportunity to salvation of the soul. But to actually come to salvation, you need to man (adult) applied to itself the merits of the Saviour. This too in spite of redemption, not all people with that save, on the contrary, a lot happens eternally damned, this is the true doctrine of revelation. Redemption can be likened to a city of refuge, which protects only those who go to him freely, or else - the ruling of a general pardon, which all guilty of giving the opportunity for forgiveness, but that helps only those who want to keep the prescribed conditions.
6-0 salvation of people, provided by Catholic doctrine, depends on their good deeds, it is thus the result of their deeds and not merely the redemption of Christ the Lord. - Jesus Christ is the precious sacrifice, which makes satisfy divine justice and the blood of its people earns the grace of purification from sins and justification. Regardless of any act of people, Christ the Lord restored the honor received by sin, paid the ransom for the good of the supernatural, has restored all of us the opportunity to make reparation and salvation of the soul, and power-it is his satisfaction and merit, God grants grace to everyone, with the help that he may sanctify and reach the sky. The temperature is the meaning of suffering of the Savior is worthy cause salvation, so that no one can be fair and re-enter again in friendship with God, only through the merits of Christ the Lord, the one Mediator between Heavenly Father and His grace pozbawionemi children. But, like the interaction of the first reason does not exclude secondary causes of activity, as well as satisfaction and merits of Christ the Lord are not mutually exclusive, but rather, require from our actions, based on the merits of the Saviour.
good deeds and contributions of the faithful and salvation for uświętobliwienia necessary, not only did not reduce the effectiveness of redemption, but raise them even more. For, if it is true that we come to salvation through their own actions, it is also true that we are absolutely unable to act without the help of supernatural grace, which God gives to us by the Passion of Christ. Given man the ability zasługiwania not only obscures the merits of the Redeemer, but enhances it more and the power of their claims, because Christ not only themselves but also the power of its members zasługiwania merited.
remission of sins and the supernatural blessings granted to mankind, the Redeemer of a certain salary, payable to him according to strict justice, and applied to his merits, for we are-to the grace and blessings given to us free. Eternal life and the benefits which, under the grace of Jesus Christ that we deserve our actions, are both grace and a reward, because under the merits of Christ, as also by adopting them from God, we have the real right to the prize.
7-of "Death and misery are the result of mortal sin. So what do for redemption, if it is to be effective, not freed us from death and from the evil in the world? "
This complaint is based on ignorance of the consequences of sin and. confusion of redemption, that this presents to us a revelation, the only possible redemption complete. In this plea, you can see the fallacy as follows: Redemption did not remove all effects of sin, it could be zupełniejsze and, therefore, is no.
Sin was punished not only the death of the body and misfortunes doczesnemi. but also - and above all - the death of the soul and perpetual misery, depriving the soul of the blessed vision of God and the punishment of hell. Original sin deprived the human race's most valuable benefits and najpodnioślejszych privileges. Lord God, the visible results of his mercy, was all men to the supernatural, calling them the blessed vision of God's creatures. Under this provision, our first parents enjoyed the friendship of God, were adorned with sanctifying grace, did not know the stirrings of passion, acts of death and miseries of this life, have the right to view God in eternal happiness. All this good in God's intentions were to go to the descendants of the first man if he had kept God's law.
Unfortunately, Adam and Eve could not resist temptation, broke the law, and by his sin to become children of God's wrath, they lost sanctifying grace, the gift of integrity, and immortality of the body; nędzom subjects in the life of the Earth, they were destined for eternal damnation in the life to come.
Adam's sin corrupted the entire human nature, passed upon all men, which was the father and, by virtue of a divine will - the legal representative of the people against the conduct of original justice. We all sinned in Adam, all born in sin, in which they were Adam and Eve after the betrayal of her impurity of an active God.
In light of this we can learn the concept of redemption kneading necessarily complete, któreby completely restored the original state of righteousness, with all its rights, privileges and favors. People would not have known of original sin and its sad consequences; rodziliby is endowed with all these gifts, which had first parents from sin.
Lord God, for reasons worthy of His wisdom, chose not to complete mandatory redemption, applied to the human race other supernatural agents, whose results are as follows:
Under a future sacrifice of the Cross, already pre-approved by God, Adam and Eve had the opportunity to recover the grace, and with it - a son of God and the right to heaven. With the help of God they may keep the law and to persevere in a state of grace, but forever deprived of body integrity, and immortality, freedom from the miseries and pains of this life.
children of Adam are born with mortal sin, unless they are able to sin, as long as they can not get to happiness, the vision of God. Redemption zdolnemi makes them - in part by support from elsewhere, and partly by their personal good deeds - to become children of God and napowrót to raise the sky. Those descendants of Adam, just like their first parents, no longer restore the original state of all the gifts, although justified, are still subordinated to the death, the passions, the law of suffering, but those same sufferings and miseries of life given them the grace of heavy mining for themselves the merits. Here, the czem, according to Catholic doctrine, is redemption for them.
8-0 Podług Apostle, Christ is the eternal priesthood, and therefore can constantly save those who, through Christ, closer to God because He always lives, to make intercession for us. (Heb. vii, 25). Well, if you need necessarily to be Christ to intercede for us in heaven, we must conclude that his death is not brought these effects to Catholic teaching supposes. But the
, any difficulty disappears if one properly will put the essence of Christ's intercession in heaven.
Above all, anyone can see that Christ does not pray for us podług his divine nature, then there must be rejecting the notion that prayer, któraby imagined in the person praying to a lower status on the condition that the person to whom a link for help; prayer finally któraby not based on the merit of the infinite and the infinite dignity of the person can not respond to Christ. Thus having removed the deficiencies inherent in the creation of prayer, we come to the concept of intercession, giving to apply to Christ, and which St. Thomas sets out in this way: "explicatio propriae voluntatis apud Deum, ut eam impleat." (III, q. 21, a. 1) L). Intercession is believed on the Lord Jesus the difference between divine will and human will, jakoteż certain subordination of the latter at first. Well, difference of and the subordination of two ox abides in God-Man, even after his glorification in heaven, where He sits at the right hand of the Father. The authority, which is in heaven and on earth, does not bother him to reveal the human will to God, this ardent desire of our uświątobliwienia and salvation. - So this way we understand perfectly clear and the active intercession of the Lord for us. As is the Redeemer and High Priest for ever, because of his intercession, - not only did not reduce the effectiveness of redemption, but it raises and displays, because it does not make any merit of new, but it takes all its power from the infinite merits, made on the Cross. "Inserts for us, "says Saint. Thomas, forward presenting their humanity, which for us has adopted, as well as expressing the desire of most holy soul of our salvation, which is a desire to intercede for us. "(Hebrews Comment. in VII, 25, lect. IV). Calm
then we conclude that the dogma of the redemption of our victory is based critique of human reason. It does not portray anything in himself, he told przymiotom opposed to divine, the perfection of human nature, the principles of law and morals it is even quite consistent, with all naszeini notions about God, sin, the original state of man, the love of Christ the Lord. Only this is true, as Dante says, "This sentence is obscured redemption before the eyes of anyone who is not an increase in the fire of love."
PRW. Article outstanding. "Atonement" in Encyklop. Bone. X. Bishop Nowodworski, vol XVII.
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