Erdő Péter (szerk.): Bűn és isteni irgalom mint a mai ember problémája - Studia Theologica Budapestinensia 30. (2002)
László Vanyó: The Patristic interpretation of 'Redemptio'
rael, in whose name "isra" means "victor" and "el" means "strength and power".22 In the name of Jesus is concealed the same power, he himself is the sower, who sow the seeds, his teaching.23 This soweing Logos (logos spermatikos) came to us in the incarnation to reclaim what is his own.24 This soteriology focuses its attention on the origin of the evil, on the activity and on the defeat of the demonic forces, and its culmination is the descensus ad inferos which is also a proposition of the apostolic creed. The most important battles of the struggle of Christ against the evil forces are: his baptism and his temptation, the expulsions of demons, his crucifixion and his resurrection. The christological title soter has by Justinus its origin in the liturgical and creed-formulas.25 Its importance is that the martyr apologet considered the sacraments, above all baptism and eucharist, as the continuation of Christ's redeeming work. In this he was inspired not only by the Scripture but also by the sacramental praxis and by the formulas of creed of the Church. When he calls Jesus redemptor and helper, he mentions immediately that he was crucified under Pontius Pilate and also today demons are expelled in the Church in the name of Jesus Christ, and the demons tremble of his name. Similarly in a creed-like text he calls Jesus Christ Son of God, first-born of all creation, born of a virgin, who became a suffering man, was crucified under Pontius Pilate, died and was raised from the death, ascended into heaven, expelling, defeating and submitting all the demons.26 Justinus represents the connection with the Apostolic Farecognize that none of the things of which the whole world is composed is disordered and neglected. Each of them is the product of reason, and that is why they do not go beyond their appointed order. 4. Even man himself is a well-ordered creature to the extent that is depends on the One who made him: his nature in its origin has one common reason, his bodily form does not go beyond the law set for it, and the end of life remains common to all alike. But to the extent that it depends on the reason peculiar to each individual and the activity of the ruling prince and his attendant demons, one man is swept along one way, another man another way, even though all have the same rationality within. 22 Justinus, Dial 125,3 (E.J.Goodspeed, p.245): 3. Kaï x'o oùu ’IopapA buopa xovxo oppaiuei: ’àvdpumoç ulkûu őúuapw: xb yap lapa âuOpamôç bon, xb <5è î)A ôvuapiç 23 Cf. Mt 13,3-8; Le 8,5-8. 24 LJustinus, Dial 125,2: 2 IAitlöl oùv xov eïuai pou KaApu y pu Aéyeiu ôei\ hraàr) yt iKtïvoç b èpoç KVpLoç, ùç ÏOKvpbç Kcii ôvuazbç, xà ’iôia ïïapa nàuxwu àtraixr)oei èAOtbu, Kaï xou otKouôpou èavxob ov KazaôiKâoa, ei yuwpiÇoi aùx'ou, ôià xb èirioxaodaL bxi ôwaxbc eotiu b KÙpioç avxov Kaï (f.178 a) èAddiu àrraixftoeL xà iôia, 25 Cf. 1. Ap.33,7 61,3 66,2 67,2. 34
