Erdő Péter (szerk.): Bűn és isteni irgalom mint a mai ember problémája - Studia Theologica Budapestinensia 30. (2002)

László Vanyó: The Patristic interpretation of 'Redemptio'

self from a difficult situation, the motive of the advantage never leads him, He never made a miracle or a healing for the justification of his messianic mission. The healing express first of all his divine goodness, He intended his healings and exorcisms to become a good deed what for the people praise the Father in heaven. The chief healing power and altogether his healings were founded in the divine power of the remission of sins and the unique condition of his appli cation was the faith. A prayer of the I Clement's letter implore for healing: "Save those of us who are in affliction... heal the sick...".6 7 8 The Letter to Diognete calls the Redeemer with the same title: "Having convinced us then of the inability of our nature to attain life in time past, and now having shown the Saviour, who is able to save, even where it was impossible, it was his will for both reasons that we should believe on his goodness, and regard him as nurse, father, teacher, counsellor, physician, mind, light, honour, glory, strength, life, and to have no care for clothing and food.,r] On the wounds and sufferings of mankind, such as "fears, lusts, wraths, griefs, deceits, and pleasures" alone Jesus who could to help, the only healer (monos iatros): "He who poured over our wounded souls the wine, the blood of David's wine; this is He who has brought and is lavishing on us the oil, of pity from the Father's heart; this is He who has shown as the unbreakable bands of health and salvation, love, faith and hope" 6 The wine and the oil poured over the wounds of the Soul includes an allusion to the parable of the merciful Samaritan (Lc 10,33 ff); the "blood of the vineyard of David" is yet an expression borrowed from the anaphora in the Didache, by what Clemens of Alexandria refers to the bloody sacrifice of Christ... One essential aspect of the healings of Christ are the opening of the eyes of the blinds (baptismal illumination) to receiver the light: "lllis vero portas lucis aperuit, qui filii tenebrarum et noctis nati dederunt operam, ut dies et lucis filii fierent. Et Salvator Dominus, ut bonus medicus (agathos iatros) potius venit ad nos peccatis plenos, quam ad justos"9

"Khristos didaskalos": The "didaskalos" in the Gospels is the equivalent and translation of the “rabbi" adress but in the apos6 1 Clem 59,4 Transi. K.Lake

7 9,6 Transi. K.Lake

8 Clemes Alexandrinus, Quis dives salvetur? 29 Loeb CL, 332-33, Transi. G.B.Butterworth

9 Contra Celsum, 11,67 PG 11; 902 B-C

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