Folia Theologica 11. (2000)

László Vanyó: The Patristic Interpretation of 'Redemptio'

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L. VANYÓ

grace, not in order to sentence nature. Redemption is not only an invitation to semthing more sublime, but first of all is a liberation from misery. Jesus’ name, on the one hand espresses that salvation comes from God, on the other hand is nearly a precise definition of His mission.63

Sometimes Augustine speaks similarly to lrenaeus about the grudge of God which weights heavily on us and which expresses His indignation because of sin, but it does not exclude, rather heighten His love to the sinner. God knows that from a sinner springs a new sin as a punishment of sin. This, then, is irresistibly followed by damnation, if He did not heard the cry of the helpless man and, by His eternal grace, had not saved man from his helpless and impossible situation.64 65

In God’s plan of salvation the mission of Christ is fixed to a certain time, definitive, yet, it is a superterrestrial expression, the love of the irate God to man. This love is always efficient and is not dimished, and it brings us, through the crucifixion and death of Christ, reconciliation and sonship.63 The work of redemption must be worthy both of God and of man. God forgives and forgets sin only if man repents and atones it, and after this God abolishes for the future together with the sin also the death. Thus reparation and reconciliation is based on righteousness, because only by this way can man be involved in the history of salvation. Man is ravished by salvation to such an extent, insofar man has accepted salvation and redemption. In the process of redemption humanity is present in his head, Jesus Christ, even it participates actively in the redemption, thus redemption is not an event outside of man.66

The redeeming sacrifice of Christ is the peak of the cultic and moral actvity of mankind, a single, unique sacrifice and merit. The death of Jesus Christ, as a sacrifice and a worship, obtained the salvation for His brothers, when the Father returned the perfect delivering of Himself of the Son with hearing. The crucufixion is a summary of all the sacrifices offered by man to God up till now, thereafter all sacrifices, that of the

63 De pecc. mer. et rem. 111,4,7 De nat. et gr. 20-21 PL 44; 189 and 257.

64 De spir et litt. 6. De nat et gr XIII,24 De gr Chr et pecc. or. 1,8-9 2,24-29 PL 44; 205, 258, 364, 399

65 Enchr. 10,33 PL 40; 248-49

66 Sermo CLXIX, 11,13; “Esse potest iustitia Dei sine voluntate tua, sect in te esse non potest praeter voluntatem tuam. ... Qui ergo fecit te sine te, non te iustificat sine te. Ergo fecit nescientem, iustificat volentem. .. Erit opus Dei, non solum quia homo es, sed etiam quia iustum es. Melius est enim iustum esse, quam te hominem esse. Si hominem te fecit Deus, et iustum tu te facis, melius aliquid quam quod fecit Deus. ” (PL 38;923)