(CONCLUDED)
XII.
THE MYSTERY OF REDEMPTION.
The next article of the creed, in order, is that which expresses the Mystery of Redemption: "Crucifixus etiam pro nobis, sub Pontio Pilato, passus, et sepultus est." "Who was also crucified for us under Pontius Pilate, who suffered, and was buried." The redemption implies the incarnation, and is based on it. The incarnation having been already treated of, in immediate connection with the Trinity, we have only to proceed with the exposition of the doctrine of satisfaction for sin and restoration to grace through the sufferings and death of the Divine Redeemer.
It is no part of the Catholic doctrine that it was necessary for the second person of the Trinity to take upon himself human nature and suffer an infinite penalty, in order that God might be able to pardon sin without violating his justice. All Catholic theologians, from St. Augustine down, teach that God is free to show mercy and to pardon, according to his own good pleasure. The reason and end of the incarnation has been shown already to be something far above this order of ideas. The incarnation does not of itself, however, imply suffering or death. We have to inquire, then, why it was that in point of fact the incarnate Word was manifested as a suffering Redeemer; and why his death on the cross was constituted the meritorious cause of the remission of sin and restoration of grace.
The church has never made any formal definition of her doctrine on this point, and it is well known various have been the theories regarding it maintained at different times. We shall endeavor to present a view which appears to us adequate and intelligible; without, however, claiming for it any certainty beyond that of the reasons on which it is based.
The original gift of grace not having been due to Adam, or to any one of his ordinary descendents, injustice, the restoration of that gift, when lost, was not due. Aside from the incarnation, there was no imperative reason why Adam and his race should not have been left in the state to which they were reduced by the original transgression. God, having determined to accomplish the incarnation in the human race, owed it to himself to complete this determination, in spite of all the sins which he foresaw would be committed by men. The foreseen merits of Christ furnished an adequate motive for conferring any degree of grace upon any or all men, he might seek to be fitting and necessary for the fulfillment of his eternal purposes. It was not necessary, however, that the Son of God should suffer or die in order to merit grace for mankind. By the define decree, indeed, the shedding of his blood and his death was made the special meritorious act in view of which remission of sins and grace are conferred. But all the acts of his life had the same intrinsic worth and excellence, which was simply infinite on account of the divine principle of imputability to which they must be referred. There must have been some reasons, therefore, of fitness, on account of which it was determined that Jesus Christ should suffer death for the human race.
We may find one of these reasons in the law of suffering and death which God had imposed, out of a motive of pure love, on the whole human race. This law was, indeed, promulgated under the form of a penalty, but in its substance it was a real blessing. The way to heaven through the path of penance and by the gate of death is a sure and safer way then the one in which Adam was first placed; it is one, also, affording higher and more extensive scope for virtue, heroism, and merit. It was, therefore, fitting that the chief and prince of the human race should go before his brethren in this way of sufferings. "For it became him, for whom are all things, and by whom are all things, who brought many sons to glory, to perfect, by suffering, the author of their salvation." [Footnote 179] As a particular consequence of this general law, heroes, patriots, reformers, prophets, and saints, have always been especially exposed to suffering and to violent modes of death. They have been obliged to sacrifice themselves to their own fidelity to conscience and to that sacred cause to which they have been devoted. And this sacrifice of life has consecrated their memories in the hearts of their fellow-men more than any other acts of intellectual or moral virtue, however brilliant. It was fitting, therefore, that the Saint of saints, the Saviour of the world, should not exempt himself from the peril of death, to which the very character of his mission exposed him.
[Footnote 179: Heb, II. 10.]
Another reason for the suffering of the Divine Mediator, is found in the manifestation thereby made of the love of God in Christ to the human race. There is no need of dwelling on this, or of noticing other reasons of a similar kind which have been so frequently and so fully developed by others.