New Apologetics Ankit Dhawan How did the suffering, death, and resurrection of Jesus save us? There is a reason why you have not received a satisfactory answer to your question. The answer is very, very deep and covers every aspect of human existence.
Here is a very cursory presentation of some of the basics of how our redemption was wrought through Christ. This outline only addresses one aspect of the redemption (the transformation of our suffering). There are other (equally important) considerations to be elucidated at a later point.
1) God, being perfectly good, wills *only* the good. Sin is a departure from the good order that God wills.
2) Any departure from the right order of things as willed by God brings about a deprivation of the good. This deprivation is called suffering. Most of our suffering is not our fault individually. However, every mental illness, birth defect, accident, disaster and so on is the result of some sin by somebody somewhere. As we discussed, sin has a ripple effect. Each of us is burdened by the unfairness created by the “sin of the world.”
3) Suffering eventually gives rise to death due to compounding disorder. Neither suffering nor death are willed by God. To understand how God can be totally opposed to suffering and death, yet still be omnipotent and omniscient, please read this article:
https://newapologetics.com/the-theodicy-of-divine-chastity
4) Because God is perfectly good (i.e. just) it follows that no suffering or dying person can be doing the will of God. God wants only that which is best for us and does not compromise to will something diminished from its original intent. Note that we are not saying that God is *rejecting* those who suffer. Rather, we are saying that God, in his justice, wills life and *undiminished* joy, but now we find ourselves in a situation contrary to God’s will.
5) If God does not do something to integrate suffering and death into his perfect will, then we can never be doing his will. In other words, we can never be reconciled with his justice (which is his act of willing only what is best for us). This divide causes the total frustration of the purpose for which we were created – that is, to receive the fullness of the gift God intends to give. Anything less than true justice is unacceptable to God.
6) One might argue that simply healing the whole world of all present sufferings would be enough to restore us to correspondence with God’s justice. Such a healing is *not* enough because we are (even when healed) still diminished by our past having been something other than what it ought to have been. In order to truly bring his justice, God must transform our past as well:
“On the other hand, he also constantly emphasized this ‘negative’ dialectic and asserted that justice —true justice—would require a world ‘where not only present suffering would be wiped out, but also that which is irrevocably past would be undone’…There is justice. There is an ‘undoing’ of past suffering, a reparation that sets things aright.” (Benedict XVI)
“Our spirit, united with the Holy Spirit, enters into the drama revealed in Jesus Christ. We are taken into God’s saving action in history, where the Holy Spirit transforms our personal and social history.” John Paul II
There are other important reasons why a universal healing is presently impossible, but the above is enough to proceed for now.
7) In order to restore our destiny of justice, it is necessary that God take that which ought *not* to be, and make it something *consistent* with his justice without compromising his standard of willing *only* that which is highest and best. This is, as it seems, a tall order.
8 ) To accomplish the requirement of 7, it is necessary that God somehow directly *will* suffering and death (otherwise our afflicted situation can never exemplify his *perfect* will. But this seems impossible since God is good and *cannot* will evil.
9) In order to integrate suffering and death into his perfect will, God must either directly will suffering and death upon *himself* or upon *another*.
10) But God *cannot* will suffering upon another because this is contrary to divine goodness.
11) And God cannot will suffering upon himself in the *divine* nature because the divine nature cannot be diminished or harmed.
12) However, if God were to take to himself a human nature capable of suffering, then he could will suffering upon himself. [It is not that God would do harm to himself, but to simply come into our horrible situation (having assumed human nature) and love us unconditionally.]
13) In the incarnation, God is able to perfectly will the suffering he receives to himself by sharing our situation as an act of sacrificial love.
13 ) Through the incarnation, there is *one* suffering and dying person who is doing the will of God, that is Jesus Christ, who is God incarnate. God is infinitely opposed to *our* suffering, but perfectly wills his own.
14) It becomes possible for our suffering and death to be consistent with the perfect will of God only when united to Christ’s as one body, for he is the only suffering and dying person who can be doing the perfect will of God.
15) Apart from union with Christ, no suffering or dying person has the possibility of restoring their lost destiny of perfect justice. All is *disorder* with no hope of integration because any new integration is still diminished by the past disorder which never should have been.
16) Yet, in Christ, our past disorder can be transformed into a higher meaning. All sin, suffering and death can be transubstantiated into the wounds of the resurrected Christ. It is through this transubstantiation of our diminishment that the power of evil to harm us is cancelled, and God’s justice is therefore satisfied.
Very much more needs to be said, and this is presented as a beginning point only.
newapologetics.com
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January 10, 2013 at 5:41pm · Like