IV Class on CCC 595 - 682: Redemption

 Year of Faith 2012-2013

IV Saturday Class: Catechism of the Catholic Church #595-#682: Soteriology

 Overview: From Ratzinger's "Behold the Pierced One" (p. 92-93): The Dynamic of the Redemption: 

"The two 'wills' are united in the way in which two wills can be united, namely, in a common affirmation of a shared value. In other words, what unites the two wills is the Yes of Christ's human will to the divine will of the Logos. Thus, in concrete terms - 'existentially' - the two wills become a single will while remaining  at the ontological level, two independent realities. The council [Constantinople III] adds that , just as the Lords; flesh may be called the flesh of the Logos, his human will may also be termed the Logos's own will.... Thus the Logos adopts the being of the man Jesus into his own being and speaks of it in terms of his own I: 'For I have come down from heaven, not to do my own will, but the will of him who sent me' (Jn. 6, 38), In the Son's obedience [i.e. the Person's - not the "will's"], where both wills become one in a single Yes to the will of the Father, communion takes place between human and divine being. The 'wondrous exchange,' the alchemy of being,' is realized here as a liberating and reconciling communication, which becomes a communion between Creator and creature. It is in the pain of this exchange, and only here, that that fundamental change takes place in man, the change which alone can redeem him and transform the conditions of the world... The act whereby we participate in the Son's obedience, which involves man's genuine transformation, is also the only really effective contribution toward a renewing and transforming society and the world as a whole. Only where this act takes place is there a change for good - in the direction of the kingdom of God."

The key to understanding the above is to understand that "wills" don't will; only persons will. Such talk of "will" is an abstraction from the person who is the origin and substance of the desiring. The answer consists in staying in experiential contact with the reality of the self as being: As St. Thomas reiterated: Actiones sunt suppositorum.

Paragraph 2. JESUS DIED CRUCIFIED

I. THE TRIAL OF JESUS

Divisions among the Jewish authorities concerning Jesus

595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly.³⁷⁸ This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."³⁷⁹

596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus.³⁸⁰ The Pharisees threatened to excommunicate his followers.³⁸¹ To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."³⁸² The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition.³⁸³ The chief priests also threatened Pilate politically so that he would condemn Jesus to death.³⁸⁴

Jews are not collectively responsible for Jesus' death

597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost.³⁸⁵ Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders.³⁸⁶ Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence.³⁸⁷ As the Church declared at the Second Vatican Council: . . .

Neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.³⁸⁸

All sinners were the authors of Christ's Passion

Consider that Christ did not die to re-establish justice but to restore the damage that sin perpetrated on the sinner himself (all of us).

598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured."³⁸⁹ Taking into account the fact that our sins affect Christ himself,³⁹⁰ The Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:

We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. and it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. and when we deny him by our deeds, we in some way seem to lay violent hands on him.³⁹¹

Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.³⁹²

II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION

"Jesus handed over according to the definite plan of God"

599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus (was) delivered up according to the definite plan and foreknowledge of God."³⁹³ This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.³⁹⁴

600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."³⁹⁵ For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.³⁹⁶
"He died for our sins in accordance with the Scriptures"

601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.³⁹⁷ Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."³⁹⁸ In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant.³⁹⁹ Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.⁴⁰⁰ After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.⁴⁰¹

"For our sake God made him to be sin" (2 Cor. 5, 21).

602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."⁴⁰² Man's sins, following on original sin, are punishable by death.⁴⁰³ By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."⁴⁰⁴

603 Jesus did not experience reprobation as if he himself had sinned.⁴⁰⁵ But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"⁴⁰⁶ Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".⁴⁰⁷

God takes the initiative of universal redeeming love

604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."⁴⁰⁸ God "shows his love for us in that while we were yet sinners Christ died for us."⁴⁰⁹

605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."⁴¹⁰ He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.⁴¹¹ The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."⁴¹²

III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS – not only to redress injustice committed against God but to restore our broken “Imaging” of God and render us “Like” Him. It is an ontological restoration to the “new man.”

Christ's whole life is an offering to the Father

606 The Son of God, who came down "from heaven, not to do (his) own will, but the will of him who sent (him)" (Jn. 6, 38[s1] ), said on coming into the world, "Lo, I have come to do your will, O God." "and by that will we have been sanctified through the offering of the body of Jesus Christ once for all."⁴¹⁴ From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."⁴¹⁵ The sacrifice of Jesus "for the sins of the whole world"⁴¹⁶ expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "(for) I do as the Father has commanded me, so that the world may know that I love the Father."⁴¹⁷

607 The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life,⁴¹⁸ for his redemptive passion was the very reason for his Incarnation. and so he asked, "and what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."⁴¹⁹ and again, "Shall I not drink the cup which the Father has given me?"⁴²⁰ From the cross, just before "It is finished", he said, "I thirst."⁴²¹

"The Lamb who takes away the sin of the world"

608 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the world".⁴²² By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.⁴²³ Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."⁴²⁴

Jesus freely embraced the Father's redeeming love

609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."⁴²⁵ In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.⁴²⁶ Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."⁴²⁷ Hence the sovereign freedom of God's Son as he went out to his death.⁴²⁸

          Consider Newman: “When we suffer, it is because outward agents and the uncontrollable emotions of our minds bring suffering upon us. We are brought under the discipline of pain involuntarily, we suffer from it more or less acutely according to accidental circumstances, we find our patience more or less tried by it according to our state of mind, and we do our best to provide alleviations or remedies of it. We cannot anticipate beforehand how much of it will come upon us, or how far we shall be able to sustain it; nor can we say afterwards why we have felt just what we have felt, or why we did not bear the suffering better. It was otherwise with our Lord. His Divine Person was not subject, could not be exposed, to the influence of His own human affections and feelings, except so far as He chose. I repeat, when He chose to fear, He feared; when He chose to be angry, He was angry; when He chose to grieve, He was grieved. He was not open to emotion, but He opened upon Himself voluntarily the impulse by which He was moved. Consequently, when He determined to suffer the pain of His vicarious passion, whatever He did, He did, as the Wise Man says, instanter, "earnestly," with His might; He did not do it by halves; He did not turn away His mind from the suffering as we do—(how should He, who came to suffer, who could not have suffered but of His own act?) no, He did not say and unsay, do and undo; He said and He did; He said, "Lo, I come to do Thy will, O God; sacrifice and offering Thou wouldest not, but a body hast Thou fitted to Me". He took a {331} body in order that He might suffer; He became man, that He might suffer as man; and when His hour was come, that hour of Satan and of darkness, the hour when sin was to pour its full malignity upon Him, it followed that He offered Himself wholly, a holocaust, a whole burnt-offering;—as the whole of His body, stretched out upon the Cross, so the whole of His soul, His whole advertence, His whole consciousness, a mind awake, a sense acute, a living cooperation, a present, absolute intention, not a virtual permission, not a heartless submission, this did He present to His tormentors. His passion was an action; He lived most energetically, while He lay languishing, fainting, and dying. Nor did He die, except by an act of the will; for He bowed His head, in command as well as in resignation, and said, "Father, into Thy hands I commend My Spirit;" He gave the word, He surrendered His soul, He did not lose it” (“ Discourse 16 to Mixed Congregations:  Mental Sufferings of Our Lord in His Passion”).

At the Last Supper Jesus anticipated the free offering of his life

[Note the emphasis on the freedom of Christ in suffering. There is no mention of placating justice for the offence for which Christ would be constrained. Rather, Christ becomes man and suffers freely for love to restore us to divine friendship].[1]

610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed".⁴²⁹ On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."⁴³⁰

611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice.⁴³¹ Jesus includes the apostles in his own offering and bids them perpetuate it.⁴³² By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."⁴³³

The Agony at Gethsemani:  

Does suffering take place in a person or a nature? That is, does God suffer as divine Person or does His nature suffer?

Bernard Lonergan:

“Q. Who suffered under Pontius Pilate?

 A. Jesus Christ, his only son, our Lord.

Q. Did he himself suffer, or was it somebody else, or was it nobody?

A  He himself suffered.

Q. Did he suffer unconsciously?

A. No, he suffered consciously. To suffer unconsciously Is not to suffer at all. Surgical operations cause no pain, when the patient is made unconscious by an anesthetic.

Q. What does it mean to say that he suffered consciously?

A. It means that he himself really and truly suffered. He was the one whose soul was sorrowful unto death. He was the one who felt the cutting, pounding scourge. He was the one who endured for three hours the agony of the crucified.

Q. Do you mean that his soul was sorrowful but he himself was not sorrowful” [Weinandy]

A. That does not make sense. The Apostles’ Creed says explicitly that Jesus Christ, his only Son, our Lord, suffered under Pontius Pilate.

Q. Do you mean that his body was scourged and crucified but he himself felt nothing?

A. No, he felt all of it. Were our bodies scourged and crucified, we would feel it. His was scourged and crucified. He felt it.

Q. Is not Jesus Christ God?

A. He is.

Q. Do you mean that God suffered?

A. In Jesus Christ there is one person with two natures. I do not mean that the one person suffered in his divine nature. I do mean that the one person suffered in his human nature.

Q. It was really that divine person that suffered though not in his divine nature?

A. It was. He suffered. It was not somebody else that suffered. It as not nobody that suffered;”[2]

Lonergan’s Conclusion: “There follows an analogia fidei: a parallelism is to be recognized between ontological and psychological statements about the incarnate Word. The main parallel statements are that, as there is one person with a divine and a human nature, so there is one subject with a divine and a human consciousness. As the person, so also the subject is without division or separation. As the two natures, so also the divine and the human consciousness are without confusion or interchange. As the person, so also the subject is a divine reality. As the human nature, so also the human consciousness is assumed. As there is a great difference between ‘being God’ and ‘being a man,’ so also there is a great difference between ‘being conscious of oneself as God’ and ‘being conscious of oneself as man.’ As the former difference is surmounted hypostatically by union in the person, so the latter difference is surmounted hypostatically by union in the subject. As the two natures do not prove two persons, so the divine and the human consciousness do not prove two subjects. [3]

[P.s. Thomas Weinandy states: “If the Son is man and has identified himself as a man, then, it seems to me, that he exists, as incarnate, totally within the parameters or boundaries of all that is human. Thus the Son of God not only has a human body, soul, intellect, will, and emotions, etc., but equally he also has an integral human ‘I,’ a psychological center within which all of these are expressed and experienced. The human ‘I’ of Jesus is the human psychological self-consciousness of the divine Son… I would argue that Jesus does have one ‘I,’ but that it is the human ‘I’ of the Son. The identity of the Son and of the human ‘I’ are, as Chalcedon insists, one and the same.”[4]

                To this J. Galot would respond: “Does Jesus possess a human ‘I’? There can be no doubt that Jesus possesses an ‘I’ perceived in a human way by his human consciousness. But must this ‘I’ necessarily be a human ‘I’? Are we obliged to admit that there are two ‘I’s’ in Christ, one divine and the other human, or must we say, on the contrary, that there is in him only the one identical ‘I’ of the Son of God? (“The Human ‘I’ of Jesus” {fn. 15, p 267-8})].

          The two sides of the parallelism have not, at present, the same theological note. The ontological side was developed centuries ago, and it has the authority of the decrees of Chalcedon and of the Third Council of Constantinople as under stood by all Catholic theologians. The psychological side is an opinion on a question raised by contemporary theology; still, this opinion has in its favor arguments that seem         peremptory.

612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani,⁴³⁴ making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ."⁴³⁵ Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death.⁴³⁶ Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One".⁴³⁷ By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."⁴³⁸

John Henry Newman on Gethsemani:
“Thus you see, my brethren, had our Lord only suffered in the body, and in it not so much as other men, still as regards the pain, He would have really suffered indefinitely more, because pain is to be measured by the power of realising it. God was the sufferer; God suffered in His human nature; the sufferings belonged to God, and were drunk up, were drained out to the bottom of the chalice, because God drank them; not tasted or sipped, not flavoured, disguised by human medicaments, as man disposes of the cup of anguish. And what I have been saying will further serve to answer an objection, which I shall proceed to notice, and which perhaps exists latently {332} in the minds of many, and leads them to overlook the part which our Lord's soul had in His gracious satisfaction for sin.
Our Lord said, when His agony was commencing, "My soul is sorrowful unto death"; now you may ask, my brethren, whether He had not certain consolations peculiar to Himself, impossible in any other, which diminished or impeded the distress of His soul, and caused Him to feel, not more, but less than an ordinary man. For instance, He had a sense of innocence which no other sufferer could have; even His persecutors, even the false apostle who betrayed Him, the judge who sentenced Him, and the soldiers who conducted the execution, testified His innocence. "I have condemned the innocent blood," said Judas; "I am clear from the blood of this just Person," said Pilate; "Truly this was a just Man," cried the centurion. And if even they, sinners, bore witness to His sinlessness, how much more did His own soul! And we know well that even in our own case, sinners as we are, on the consciousness of innocence or of guilt mainly turns our power of enduring opposition and calumny; how much more, you will say, in the case of our Lord, did the sense of inward sanctity compensate for the suffering and annihilate the shame! Again, you may say that He knew that His sufferings would be short, and that their issue would be joyful, whereas uncertainty of the future is the keenest element of human distress; but He could not have anxiety, for He was not in suspense; nor despondency or despair, for He never was deserted. {333} And in confirmation you may refer to St. Paul, who expressly tells us that, "for the joy set before Him," our Lord "despised the shame". And certainly there is a marvellous calm and self-possession in all He does: consider His warning to the Apostles, "Watch and pray, lest ye enter into temptation; the spirit indeed is willing, but the flesh is weak"; or His words to Judas, "Friend, wherefore art thou come?" and, "Judas, betrayest thou the Son of Man with a kiss?" or to Peter, "All that take the sword shall perish with the sword"; or to the man who struck Him, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me?" or to His Mother, "Woman, behold thy Son".
All this is true and much to be insisted on; but it quite agrees with, or rather illustrates, what I have been observing. My brethren, you have only said (to use a human phrase) that He was always Himself. His mind was its own centre, and was never in the slightest degree thrown off its heavenly and most perfect balance. What He suffered, He suffered because He put Himself under suffering, and that deliberately and calmly. As He said to the leper, "I will, be thou clean"; and to the paralytic, "Thy sins be forgiven thee"; and to the centurion, "I will come and heal him"; and of Lazarus, "I go to wake him out of sleep"; so He said, "Now I will begin to suffer," and He did begin. His composure is but the proof how entirely He governed His own mind. He drew back, at the proper moment, the bolts and fastenings, and opened the gates, and the floods fell right {334} upon His soul in all their fulness. That is what St. Mark tells us of Him; and he is said to have written his Gospels from the very mouth of St. Peter, who was one of three witnesses present at the time. "They came," he says, "to the place which is called Gethsemani; and He saith to His disciples, Sit you here while I pray. And He taketh with Him Peter and James and John, and He began to be frightened and to be very heavy." You see how deliberately He acts; He comes to a certain spot; and then, giving the word of command, and withdrawing the support of the God-head from His soul, distress, terror, and dejection at once rush in upon it. Thus He walks forth into a mental agony with as definite an action as if it were some bodily torture, the fire or the wheel.
This being the case, you will see at once, my brethren, that it is nothing to the purpose to say that He would be supported under His trial by the consciousness of innocence and the anticipation of triumph; for His trial consisted in the withdrawal, as of other causes of consolation, so of that very consciousness and anticipation. The same act of the will which admitted the influence upon His soul of any distress at all, admitted all distresses at once. It was not the contest between antagonist impulses and views, coming from without, but the operation of an inward resolution. As men of self-command can turn from one thought to another at their will, so much more did He deliberately deny Himself the comfort, and satiate Himself with the woe. In that moment His soul thought not of the future, He thought only of the {335} present burden which was upon Him, and which He had come upon earth to sustain.
And now, my brethren, what was it He had to bear, when He thus opened upon His soul the torrent of this predestinated pain? Alas! He had to bear what is well known to us, what is familiar to us, but what to Him was woe unutterable. He had to bear that which is so easy a thing to us, so natural, so welcome, that we cannot conceive of it as of a great endurance, but which to Him had the scent and the poison of death—He had, my dear brethren, to bear the weight of sin; He had to bear your sins; He had to bear the sins of the whole world. Sin is an easy thing to us; we think little of it; we do not understand how the Creator can think much of it; we cannot bring our imagination to believe that it deserves retribution, and, when even in this world punishments follow upon it, we explain them away or turn our minds from them. But consider what sin is in itself; it is rebellion against God; it is a traitor's act who aims at the overthrow and death of His sovereign; it is that, if I may use a strong expression, which, could the Divine Governor of the world cease to be, would be sufficient to bring it about. Sin is the mortal enemy of the All-holy, so that He and it cannot be together; and as the All-holy drives it from His presence into the outer darkness, so, if God could be less than God, it is sin that would have power to make Him less. And here observe, my brethren, that when once Almighty Love, by taking flesh, entered this created system, and submitted Himself to its laws, then forthwith this {336} antagonist of good and truth, taking advantage of the opportunity, flew at that flesh which He had taken, and fixed on it, and was its death. The envy of the Pharisees, the treachery of Judas, and the madness of the people, were but the instrument or the expression of the enmity which sin felt towards Eternal Purity as soon as, in infinite mercy towards men, He put Himself within its reach. Sin could not touch His Divine Majesty; but it could assail Him in that way in which He allowed Himself to be assailed, that is, through the medium of His humanity. And in the issue, in the death of God incarnate, you are but taught, my brethren, what sin is in itself, and what it was which then was falling, in its hour and in its strength, upon His human nature, when He allowed that nature to be so filled with horror and dismay at the very anticipation.
There, then, in that most awful hour, knelt the Saviour of the world, putting off the defences of His divinity, dismissing His reluctant Angels, who in myriads were ready at His call, and opening His arms, baring His breast, sinless as He was, to the assault of His foe,—of a foe whose breath was a pestilence, and whose embrace was an agony. There He knelt, motionless and still, while the vile and horrible fiend clad His spirit in a robe steeped in all that is hateful and heinous in human crime, which clung close round His heart, and filled His conscience, and found its way into every sense and pore of His mind, and spread over Him a moral leprosy, till He almost felt Himself to be that which He never could {337} be, and which His foe would fain have made Him. Oh, the horror, when He looked, and did not know Himself, and felt as a foul and loathsome sinner, from His vivid perception of that mass of corruption which poured over His head and ran down even to the skirts of His garments! Oh, the distraction, when He found His eyes, and hands, and feet, and lips, and heart, as if the members of the Evil One, and not of God! Are these the hands of the Immaculate Lamb of God, once innocent, but now red with ten thousand barbarous deeds of blood? are these His lips, not uttering prayer, and praise, and holy blessings, but as if defiled with oaths, and blasphemies, and doctrines of devils? or His eyes, profaned as they are by all the evil visions and idolatrous fascinations for which men have abandoned their adorable Creator? And His ears, they ring with sounds of revelry and of strife; and His heart is frozen with avarice, and cruelty, and unbelief; and His very memory is laden with every sin which has been committed since the fall, in all regions of the earth, with the pride of the old giants, and the lusts of the five cities, and the obduracy of Egypt, and the ambition of Babel, and the unthankfulness and scorn of Israel. Oh, who does not know the misery of a haunting thought which comes again and again, in spite of rejection, to annoy, if it cannot seduce? or of some odious and sickening imagination, in no sense one's own, but forced upon the mind from without? or of evil knowledge, gained with or without a man's fault, but which he would give a great price to be rid of at once and for ever? And adversaries such as {338} these gather around Thee, Blessed Lord, in millions now; they come in troops more numerous than the locust or the palmer-worm, or the plagues of hail, and flies, and frogs, which were sent against Pharaoh. Of the living and of the dead and of the as yet unborn, of the lost and of the saved, of Thy people and of strangers, of sinners and of saints, all sins are there. Thy dearest are there, Thy saints and Thy chosen are upon Thee; Thy three Apostles, Peter, James, and John; but not as comforters, but as accusers, like the friends of Job, "sprinkling dust towards heaven," and heaping curses on Thy head. All are there but one; one only is not there, one only; for she who had no part in sin, she only could console Thee, and therefore she is not nigh. She will be near Thee on the Cross, she is separated from Thee in the garden. She has been Thy companion and Thy confidant through Thy life, she interchanged with Thee the pure thoughts and holy meditations of thirty years; but her virgin ear may not take in, nor may her immaculate heart conceive, what now is in vision before Thee. None was equal to the weight but God; sometimes before Thy saints Thou hast brought the image of a single sin, as it appears in the light of Thy countenance, or of venial sins, not mortal; and they have told us that the sight did all but kill them, nay, would have killed them, had it not been instantly withdrawn. The Mother of God, for all her sanctity, nay by reason of it, could not have borne even one brood of that innumerable progeny of Satan which now compasses Thee about. It is the long history of a world, and God {339} alone can bear the load of it. Hopes blighted, vows broken, lights quenched, warnings scorned, opportunities lost; the innocent betrayed, the young hardened, the penitent relapsing, the just overcome, the aged failing; the sophistry of misbelief, the wilfulness of passion, the obduracy of pride, the tyranny of habit, the canker of remorse, the wasting fever of care, the anguish of shame, the pining of disappointment, the sickness of despair; such cruel, such pitiable spectacles, such heartrending, revolting, detestable, maddening scenes; nay, the haggard faces, the convulsed lips, the flushed cheek, the dark brow of the willing slaves of evil, they are all before Him now; they are upon Him and in Him. They are with Him instead of that ineffable peace which has inhabited His soul since the moment of His conception. They are upon Him, they are all but His own; He cries to His Father as if He were the criminal, not the victim; His agony takes the form of guilt and compunction. He is doing penance, He is making confession, He is exercising contrition, with a reality and a virtue infinitely greater than that of all saints and penitents together; for He is the One Victim for us all, the sole Satisfaction, the real Penitent, all but the real sinner.”

Christ's death is the unique and definitive sacrifice

613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world",⁴³⁹ and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins".⁴⁴⁰

614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices.⁴⁴¹ First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love [not the constraints of a divine justice] offered his life to his Father through the Holy Spirit in reparation for our disobedience.⁴⁴²

Jesus substitutes his obedience for our disobedience[s2] 

615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous."⁴⁴³ By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin", when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities".⁴⁴⁴ Jesus atoned for our faults and made satisfaction for our sins to the Father.⁴⁴⁵

          As Romano Guardini wrote: “The person of Jesus is unprecedented and therefore measurable by no already existing norm. Christian recognition consists of realizing that all things really began with Jesus Christ; that he is his own norm – and therefore ours – for he is truth.

          “Christ’s effect upon the world can be compared with nothing in its history save its own creation: ‘In the beginning God created heaven and earth.’ What takes place in Christ is of the same order as the original act of creation, though on a still higher level. For the beginning of the new creat ion is as far superior to the love which created the stars, plants, animals and men. That is what the words mean: ‘I have come to cast fire upon the earth, and what will I but that it be kindled?’ (Lk. 12, 49). It is the fire of new becoming; not only ‘truth’ or ‘love,’ but the incandescence of new creation…. Down, down through terrible destruction he descends, to the nadir of divine creation whence saved existence can climb back into being.

          Now we understand what St. Paul meant with his ‘excelling knowledge of Jesus Christ:’ the realization that this is who Christ is, the Descender. To make this realization our own is the alpha and omega of our lives, for it is not enough to know Jesus only as the Savior. With this supreme knowledge serious religious life can begin, and we should strive for it with our whole strength and earnestness, as a man strives to reach his place in his profession; as a scientist wrestles with the answer to his problem; as one labors at his life work or for the hand of someone loved above all else.

          Are these directives for saints? No, for Christians… One day he will come. Once in the stillness of profound composure you will know: that is Christ! Not from a book or the word or someone else, but through him. He who is creative love brings your intrinsic potentialities to life. Your ego at its profoundest is he” (Romano Guardini, “The Lord,” Regnery [1954] 306); [2002] 357-358).

Jesus consummates his sacrifice on the cross

616 It is love "to the end"⁴⁴⁶ that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life.⁴⁴⁷ Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died."⁴⁴⁸ No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons,[5] and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.

617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation"⁴⁴⁹ and teaches that "his most holy Passion on the wood of the cross merited justification for us."⁴⁵⁰ and the Church venerates his cross as she sings: "Hail, O Cross, our only hope."⁴⁵¹

Our participation in Christ's sacrifice

618 The cross is the unique sacrifice of Christ, the "one mediator between God and men".⁴⁵² But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men.⁴⁵³ He calls his disciples to "take up [their] cross and follow (him)",⁴⁵⁴ for "Christ also suffered for (us), leaving (us) an example so that (we) should follow in his steps."⁴⁵⁵ In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.⁴⁵⁶ This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.⁴⁵⁷ Apart from the cross there is no other ladder by which we may get to heaven.⁴⁵⁸

IN BRIEF

619 "Christ died for our sins in accordance with the scriptures" (⇒ I Cor 15:3).

620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (⇒ I Jn 4:10). "God was in Christ reconciling the world to himself" (⇒ 2 Cor 5:19).

621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (⇒ Lk 22:19).

622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (⇒ Mt 20:28), that is, he "loved [his own] to the end" (⇒ Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (⇒ I Pt 1:18).

623 By his loving obedience to the Father, "unto death, even death on a cross" (⇒ Phil 2:8), Jesus fulfils the atoning mission (cf ⇒ Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (⇒ Is 53:11; cf. ⇒ Rom 5:19).

Paragraph 3. JESUS CHRIST WAS BURIED

624 "By the grace of God" Jesus tasted death "for every one" (Heb 2, 9). In his plan of salvation, God ordained that his Son should not only "die for our sins"⁴⁶⁰ but should also "taste death", experience[6] the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. The state of the dead Christ is the mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb,⁴⁶¹reveals God's great Sabbath rest⁴⁶² after the fulfilment⁴⁶³ of man's salvation, which brings peace to the whole universe.⁴⁶⁴

Christ in the tomb in his body

625 Christ's stay in the tomb constitutes the real link between his passible state before Easter and his glorious and risen state today. The same person of the "Living One" can say, "I died[s3] , and behold I am alive for evermore":⁴⁶⁵

God [the Son] did not impede death from separating his soul from his body according to the necessary order of nature, but has reunited them to one another in the Resurrection, so that he himself might be, in his person, the meeting point for death and life, by arresting in himself the decomposition of nature produced by death and so becoming the source of reunion for the separated parts.^{466 (St. Gregory of Nyssa, Orat Catech 16)}

626 Since the "Author of life" who was killed⁴⁶⁷ is the same "living one [who has] risen",⁴⁶⁸ The divine person of the Son of God necessarily continued to possess his human soul and body, separated from each other by death:

By the fact that at Christ's death his soul was separated from his flesh, his one person is not itself divided into two persons; for the human body and soul of Christ have existed in the same way from the beginning of his earthly existence, in the divine person of the Word; and in death, although separated from each other, both remained with one and the same person of the Word.^{469 (St. John Damascene, “De Fide Orth.”)}

"You will not let your Holy One see corruption"

627 Christ's death was a real death in that it put an end to his earthly human existence. But because of the union his body retained with the person of the Son, his was not a mortal corpse like others, for "divine power preserved Christ's body from corruption."⁴⁷⁰ Both of these statements can be said of Christ: "He was cut off out of the land of the living",⁴⁷¹ and "My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption."⁴⁷² Jesus' Resurrection "on the third day" was the proof of this, for bodily decay was held to begin on the fourth day after death.⁴⁷³

"Buried with Christ. . ."

628 Baptism, the original and full sign of which is immersion, efficaciously signifies the descent into the tomb by the Christian who dies to sin with Christ in order to live a new life. "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness[s4]  of life."(Rom. 6, 4; cf. Col. 2, 12; Eph 5, 26) ⁴⁷⁴

          If the “comment” #4 in the margin were not true, then matrimony would not be a way to holiness.

IN BRIEF

629 To the benefit of every man, Jesus Christ tasted death (cf ⇒ Heb 2:9). It is truly the Son of God made man who died and was buried.

630 During Christ's period in the tomb, his divine person continued to assume both his soul and his body, although they were separated from each other by death. For this reason the dead Christ's body "saw no corruption" (⇒ Acts 13:37).

Article 5

"HE DESCENDED INTO HELL. ON THE THIRD DAY HE ROSE AGAIN"

631 Jesus "descended into the lower parts of the earth. He who descended is he who also ascended far above all the heavens."⁴⁷⁵ The Apostles' Creed confesses in the same article Christ's descent into hell and his Resurrection from the dead on the third day, because in his Passover it was precisely out of the depths of death that he made life spring forth:

Christ, that Morning Star, who came back from the dead, and shed his peaceful light on all mankind, your Son who lives and reigns for ever and ever. Amen.⁴⁷⁶

Paragraph 1. CHRIST DESCENDED INTO HELL

Clarification: “(…) In Jesus’ death-cry, ‘My God, my God, why hast thou forsaken me?’, (Mark 15, 34) the mystery of Jesus’ descent into hell is illuminated as if in a glaring flash of lightning on a dark night. We must not forget that these words of the crucified Christ art the opening lines of one of Israel’s prayers (Ps. 22, 2) which summarizes in a shattering way the needs and hopes of this people chosen by God and apparently at the moment so utterly abandoned by him. This prayer that rises from the sheer mystery of God’s seeming eclipse ends in praises of God’s greatness. This element too is present in Jesus’ death-cry, which has been recently described … as a prayer from hell, as the erection of the first commandment of the wilderness of God’s apparent absence: ‘The Son still holds on to faith when faith seems to have become meaningless and the earthly reality proclaims the absent God of whom the first thief and the mocking crowd speak – not for nothing. His cry is not for life and survival, not or himself, but for the Father. His cry stands against the reality of the whole world.’ After this, do we still need to ask what prayer in our hour of darkness must be?”[7]

          But we have to ask: What does this cry represent?

 Ratzinger suggests that it is the cry from Hell of the divine Person as experiencing separation from the Father [of him who is relation], and therefore loneliness – which is Hell – and separation from the Father. If Heaven is the relation of the Three, what is separation, except Hell? And if sin is the breaking of the relation, then the assumption of all the sin of all time [2 Cor. 5, 21] in His human will (not the divine) is Hell.

 Ratzinger writes: “What appears as the innermost heart of this passion is not any physical pain but radical loneliness, complete abandonment. But in the last analysis what comes to light here is simply the abyss of loneliness of man in general, man who is alone in his innermost being. This loneliness, which is usually thickly overlaid but is nevertheless the true situation of man, is at the same time in fundamental contradiction with the nature of man, who cannot exist alone; ne needs company. That is why loneliness is the region of fear, which is rooted in the exposure of a being that must exist but is pushed out into a situation which he cannot endure… This article thus asserts that Christ strode through the gate of our final loneliness, that in his passion he went down into the abyss of our abandonment. Where no voice can reach us any longer, there is he. Hell is thereby overcome, or, to be more accurate, death, which was previously hell, is hell no longer. Neither is the same any longer because there is life in the midst of death, because love dwells in it. Now only deliberate self-enclosure is hell or, as the Bible calls it, the second death. (Rev. 20, 14)…. The door of death stands open since life – Love – has dwelt in death…”[8]

632 The frequent New Testament affirmations that Jesus was "raised from the dead" presuppose that the crucified one sojourned in the realm of the dead prior to his resurrection.⁴⁷⁷ This was the first meaning given in the apostolic preaching to Christ's descent into hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead. But he descended there as Saviour, proclaiming the Good News to the spirits imprisoned there.⁴⁷⁸

633 Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades in Greek - because those who are there are deprived of the vision of God.

⁴⁷⁹ Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom":⁴⁸⁰ "It is precisely these holy souls, who awaited their Saviour in Abraham's bosom, whom Christ the Lord delivered when he descended into hell."⁴⁸¹ Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.⁴⁸²

634 "The gospel was preached even to the dead."⁴⁸³ The descent into hell brings the Gospel message of salvation to complete fulfilment. This is the last phase of Jesus' messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ's redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.

635 Christ went down into the depths of death so that "the dead will hear the voice of the Son of God, and those who hear will live."⁴⁸⁴ Jesus, "the Author of life", by dying destroyed "him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage."⁴⁸⁵Henceforth the risen Christ holds "the keys of Death and Hades", so that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth."⁴⁸⁶

Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. the earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him - He who is both their God and the son of Eve. . . "I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead."⁴⁸⁷

IN BRIEF

636 By the expression "He descended into hell", the Apostles' Creed confesses that Jesus did really die and through his death for us conquered death and the devil "who has the power of death" (⇒ Heb 2:14).

637 In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven's gates for the just who had gone before him.

Paragraph 2. ON THE THIRD DAY HE ROSE FROM THE DEAD

638 "We bring you the good news that what God promised to the fathers, this day he has fulfilled to us their children by raising Jesus."⁴⁸⁸ The Resurrection of Jesus is the crowning truth of our faith in Christ, a faith believed and lived as the central truth by the first Christian community; handed on as fundamental by Tradition; established by the documents of the New Testament; and preached as an essential part of the Paschal mystery along with the cross:

Christ is risen from the dead!

Dying, he conquered death;

To the dead, he has given life.⁴⁸⁹

I. THE HISTORICAL AND TRANSCENDENT EVENT

639 The mystery of Christ's resurrection is a real event, with manifestations that were historically verified, as the New Testament bears witness. In about A.D. 56 St. Paul could already write to the Corinthians: "I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, and that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the Twelve. . ."⁴⁹⁰The Apostle speaks here of the living tradition of the Resurrection which he had learned after his conversion at the gates of Damascus.⁴⁹¹

The empty tomb

640 "Why do you seek the living among the dead? He is not here, but has risen."⁴⁹² The first element we encounter in the framework of the Easter events is the empty tomb. In itself it is not a direct proof of Resurrection; the absence of Christ's body from the tomb could be explained otherwise.⁴⁹³ Nonetheless the empty tomb was still an essential sign for all. Its discovery by the disciples was the first step toward recognizing the very fact of the Resurrection. This was the case, first with the holy women, and then with Peter.⁴⁹⁴ The disciple "whom Jesus loved" affirmed that when he entered the empty tomb and discovered "the linen cloths lying there", "he saw and believed".⁴⁹⁵ This suggests that he realized from the empty tomb's condition that the absence of Jesus' body could not have been of human doing and that Jesus had not simply returned to earthly life as had been the case with Lazarus.[9]⁴⁹⁶

The appearances of the Risen One

641 Mary Magdalene and the holy women who came to finish anointing the body of Jesus, which had been buried in haste because the Sabbath began on the evening of Good Friday, were the first to encounter the Risen One.⁴⁹⁷ Thus the women were the first messengers of Christ's Resurrection for the apostles themselves.⁴⁹⁸They were the next to whom Jesus appears: first Peter, then the Twelve. Peter had been called to strengthen the faith of his brothers,⁴⁹⁹ and so sees the Risen One before them; it is on the basis of his testimony that the community exclaims: "The Lord has risen indeed, and has appeared to Simon!"⁵⁰⁰

642 Everything that happened during those Paschal days involves each of the apostles - and Peter in particular - in the building of the new era begun on Easter morning. As witnesses of the Risen One, they remain the foundation stones of his Church. The faith of the first community of believers is based on the witness of concrete men known to the Christians and for the most part still living among them. Peter and the Twelve are the primary "witnesses to his Resurrection", but they are not the only ones - Paul speaks clearly of more than five hundred persons to whom Jesus appeared on a single occasion and also of James and of all the apostles.⁵⁰¹

643 Given all these testimonies, Christ's Resurrection cannot be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact. It is clear from the facts that the disciples' faith was drastically put to the test by their master's Passion and death on the cross, which he had foretold.⁵⁰² The shock provoked by the Passion was so great that at least some of the disciples did not at once believe in the news of the Resurrection. Far from showing us a community seized by a mystical exaltation, the Gospels present us with disciples demoralized ("looking sad"⁵⁰³) and frightened. For they had not believed the holy women returning from the tomb and had regarded their words as an "idle tale".⁵⁰⁴ When Jesus reveals himself to the Eleven on Easter evening, "he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen."⁵⁰⁵

644 Even when faced with the reality of the risen Jesus the disciples are still doubtful, so impossible did the thing seem: they thought they were seeing a ghost. "In their joy they were still disbelieving and still wondering."⁵⁰⁶ Thomas will also experience the test of doubt and St. Matthew relates that during the risen Lord's last appearance in Galilee "some doubted."⁵⁰⁷ Therefore the hypothesis that the Resurrection was produced by the apostles' faith (or credulity) will not hold up. On the contrary their faith in the Resurrection was born, under the action of divine grace, from their direct experience of the reality of the risen Jesus.

The condition of Christ's risen humanity

645 By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his Passion.⁵⁰⁸ Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ's humanity can no longer be confined to earth, and belongs henceforth only to the Father's divine realm.⁵⁰⁹ For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes: in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith.⁵¹⁰

646 Christ's Resurrection was not a return to earthly life, as was the case with the raisings from the dead that he had performed before Easter: Jairus' daughter, the young man of Naim, Lazarus. These actions were miraculous events, but the persons miraculously raised returned by Jesus' power to ordinary earthly life. At some particular moment they would die again. Christ's Resurrection is essentially different. In his risen body he passes from the state of death to another life beyond time and space. At Jesus' Resurrection his body is filled with the power of the Holy Spirit: he shares the divine life in his glorious state, so that St. Paul can say that Christ is "the man of heaven".⁵¹¹

The Resurrection as transcendent event

647 O truly blessed Night, sings the Exsultet of the Easter Vigil, which alone deserved to know the time and the hour when Christ rose from the realm of the dead!⁵¹² But no one was an eyewitness to Christ's Resurrection and no evangelist describes it. No one can say how it came about physically. Still less was its innermost essence, his passing over to another life, perceptible to the senses. Although the Resurrection was an historical event that could be verified by the sign of the empty tomb and by the reality of the apostles' encounters with the risen Christ, still it remains at the very heart of the mystery of faith as something that transcends and surpasses history. This is why the risen Christ does not reveal himself to the world, but to his disciples, "to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people."⁵¹³

II. THE RESURRECTION - A WORK OF THE HOLY TRINITY

648 Christ's Resurrection is an object of faith in that it is a transcendent intervention of God himself in creation and history. In it the three divine persons act together as one, and manifest their own proper characteristics. the Father's power "raised up" Christ his Son and by doing so perfectly introduced his Son's humanity, including his body, into the Trinity. Jesus is conclusively revealed as "Son of God in power according to the Spirit of holiness by his Resurrection from the dead".⁵¹⁴St. Paul insists on the manifestation of God's power⁵¹⁵ through the working of the Spirit who gave life to Jesus' dead humanity and called it to the glorious state of Lordship.

649 As for the Son, he effects his own Resurrection by virtue of his divine power. Jesus announces that the Son of man will have to suffer much, die, and then rise.⁵¹⁶ Elsewhere he affirms explicitly: "I lay down my life, that I may take it again. . . I have power to lay it down, and I have power to take it again."⁵¹⁷ "We believe that Jesus died and rose again."⁵¹⁸

650 The Fathers contemplate the Resurrection from the perspective of the divine person of Christ who remained united to his soul and body, even when these were separated from each other by death: "By the unity of the divine nature, which remains present in each of the two components of man, these are reunited. For as death is produced by the separation of the human components, so Resurrection is achieved by the union of the two."⁵¹⁹

III. THE MEANING AND SAVING SIGNIFICANCE OF THE RESURRECTION

651 "If Christ has not been raised, then our preaching is in vain and your faith is in vain."⁵²⁰ The Resurrection above all constitutes the confirmation of all Christ's works and teachings. All truths, even those most inaccessible to human reason, find their justification if Christ by his Resurrection has given the definitive proof of his divine authority, which he had promised.

652 Christ's Resurrection is the fulfilment of the promises both of the Old Testament and of Jesus himself during his earthly life.⁵²¹ The phrase "in accordance with the Scriptures"⁵²² indicates that Christ's Resurrection fulfilled these predictions.

653 The truth of Jesus' divinity is confirmed by his Resurrection. He had said: "When you have lifted up the Son of man, then you will know that I am [ego eimi]."⁵²³ The Resurrection of the crucified one shows that he was truly "I AM", the Son of God and God himself. So St. Paul could declare to the Jews: "What God promised to the fathers, this he has fulfilled to us their children by raising Jesus; as also it is written in the second psalm, 'You are my Son, today I have begotten you.'"⁵²⁴ Christ's Resurrection is closely linked to the Incarnation of God's Son, and is its fulfilment in accordance with God's eternal plan.

654 The Paschal mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, "so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." Justification consists in both victory over the death caused by sin and a new participation in grace.⁵²⁶ It brings about filial adoption so that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren."⁵²⁷ We are brethren not by nature, but by the gift of grace, because that adoptive filiation gains us a real share in the life of the only Son, which was fully revealed in his Resurrection.

655 Finally, Christ's Resurrection - and the risen Christ himself is the principle and source of our future resurrection: "Christ has been raised from the dead, the first fruits of those who have fallen asleep. . . For as in Adam all die, so also in Christ shall all be made alive."⁵²⁸ The risen Christ lives in the hearts of his faithful while they await that fulfilment. In Christ, Christians "have tasted. . . the powers of the age to come"⁵²⁹ and their lives are swept up by Christ into the heart of divine life, so that they may "live no longer for themselves but for him who for their sake died and was raised."⁵³⁰

IN BRIEF

656 Faith in the Resurrection has as its object an event which as historically attested to by the disciples, who really encountered the Risen One. At the same time, this event is mysteriously transcendent insofar as it is the entry of Christ's humanity into the glory of God.

657 The empty tomb and the linen cloths lying there signify in themselves that by God's power Christ's body had escaped the bonds of death and corruption. They prepared the disciples to encounter the Risen Lord.

658 Christ, "the first-born from the dead" (⇒ Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf ⇒ Rom 6:4), and one day by the new life he will impart to our bodies (cf ⇒ Rom 8:11).

Article 6

"HE ASCENDED INTO HEAVEN AND IS SEATED AT THE RIGHT HAND OF THE FATHER"

659 "So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God."⁵³¹ Christ's body was glorified at the moment of his Resurrection, as proved by the new and supernatural properties it subsequently and permanently enjoys.⁵³² But during the forty days when he eats and drinks familiarly with his disciples and teaches them about the kingdom, his glory remains veiled under the appearance of ordinary humanity.⁵³³ Jesus' final apparition ends with the irreversible entry of his humanity into divine glory, symbolized by the cloud and by heaven, where he is seated from that time forward at God's right hand.⁵³⁴ Only in a wholly exceptional and unique way would Jesus show himself to Paul "as to one untimely born", in a last apparition that established him as an apostle.⁵³⁵

660 The veiled character of the glory of the Risen One during this time is intimated in his mysterious words to Mary Magdalene: "I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God."⁵³⁶ This indicates a difference in manifestation between the glory of the risen Christ and that of the Christ exalted to the Father's right hand, a transition marked by the historical and transcendent event of the Ascension.

661 This final stage stays closely linked to the first, that is, to his descent from heaven in the Incarnation. Only the one who "came from the Father" can return to the Father: Christ Jesus.⁵³⁷ "No one has ascended into heaven but he who descended from heaven, the Son of man."⁵³⁸ Left to its own natural powers humanity does not have access to the "Father's house", to God's life and happiness.⁵³⁹ Only Christ can open to man such access that we, his members, might have confidence that we too shall go where he, our Head and our Source, has preceded us.⁵⁴⁰

662 "And I, when I am lifted up from the earth, will draw all men to myself[s5] ."⁵⁴¹ The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, "entered, not into a sanctuary made by human hands. . . but into heaven itself, now to appear in the presence of God on our behalf."⁵⁴² There Christ permanently exercises his priesthood, for he "always lives to make intercession" for "those who draw near to God through him".⁵⁴³ As "high priest of the good things to come" he is the centre and the principal actor of the liturgy that honours the Father in heaven.⁵⁴⁴

663 Henceforth Christ is seated at the right hand of the Father: "By 'the Father's right hand' we understand the glory and honour of divinity, where he who exists as Son of God before all ages, indeed as God, of one being with the Father, is seated bodily after he became incarnate and his flesh was glorified."⁵⁴⁵

664 Being seated at the Father's right hand signifies the inauguration of the Messiah's kingdom, the fulfilment of the prophet Daniel's vision concerning the Son of man: "To him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed."⁵⁴⁶ After this event the apostles became witnesses of the "kingdom [that] will have no end".⁵⁴⁷

IN BRIEF

665 Christ's Ascension marks the definitive entrance of Jesus' humanity into God's heavenly domain, whence he will come again (cf ⇒ Acts 1:11); this humanity in the meantime hides him from the eyes of men (cf ⇒ Col 3:3).

666 Jesus Christ, the head of the Church, precedes us into the Father's glorious kingdom so that we, the members of his Body, may live in the hope of one day being with him for ever.

667 Jesus Christ, having entered the sanctuary of heaven once and for all, intercedes constantly for us as the mediator who assures us of the permanent outpouring of the Holy Spirit.

Article 7

"FROM THENCE HE WILL COME AGAlN TO JUDGE THE LIVING AND THE DEAD"

I. He Will Come Again in Glory

Christ already reigns through the Church. . .

668 "Christ died and lived again, that he might be Lord both of the dead and of the living."⁵⁴⁸ Christ's Ascension into heaven signifies his participation, in his humanity, in God's power and authority. Jesus Christ is Lord: he possesses all power in heaven and on earth. He is "far above all rule and authority and power and dominion", for the Father "has put all things under his feet."⁵⁴⁹ Christ is Lord of the cosmos and of history. In him human history and indeed all creation are "set forth" and transcendently fulfilled.⁵⁵⁰

          Consider the meaning of the Presentation in the Temple: the words of Simeon seeing the Lumen Gentium in the Person of the Child Who is to be the defining center of the cosmos and history now in fact.

669 As Lord, Christ is also head of the Church, which is his Body.⁵⁵¹ Taken up to heaven and glorified after he had thus fully accomplished his mission, Christ dwells on earth in his Church. The redemption is the source of the authority that Christ, by virtue of the Holy Spirit, exercises over the Church. "The kingdom of Christ (is) already present in mystery", "on earth, the seed and the beginning of the kingdom".⁵⁵²

John Paul II: “Christ not only proclaimed the kingdom, but in him the kingdom itself became present and was fulfilled. This happened not only through his words and his deeds: ‘Above all… the kingdom is made manifest in the very person of Christ, Son of God and Son of Man, who came ‘to serve and to give his life as a ransom for many’ (Mk. 10, 45). The kingdom of God is not a concept, a doctrine, or a program subject to free interpretation, but it is before all else a person with the face and name of Jesus of Nazareth, the image of the invisible God” (Redemptoris Missio #18).

The ramifications of this are immense. It means that Christ ascension to heaven is not leaving the world, but a return to His place at the right hand of the Father. Cosmologically, Christ is present here and now, or “already” but not fully “yet.” His full presence will be achieved when each of the baptized achieve their full identity “other Christs.” Since His Person is the kingdom of God, then as each baptized person becomes Christ by living out the commitment to be self-gift as He is Gift, and the kingdom of God becomes present in the world personally. And whole of material creation is raised to the human and divine through the exercise of work that subdues the earth and raises it to be relation of person to person. This is the task that can be, and is, accelerating with the advent of technology.

            Therefore, we are not in a period of history of the Spirit awaiting the Second Coming. Rather, we are in the last period of the Son who is present but empirically hidden as we, indeed, ramp up for His second coming.

670 Since the Ascension God's plan has entered into its fulfilment. We are already at "the last hour".⁵⁵³ "Already the final age of the world is with us, and the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real but imperfect."⁵⁵⁴ Christ's kingdom already manifests its presence through the miraculous signs that attend its proclamation by the Church.⁵⁵⁵
. . . until all things are subjected to him

671 Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great glory" by the King's return to earth.⁵⁵⁶ This reign is still under attack by the evil powers, even though they have been defeated definitively by Christ's Passover.⁵⁵⁷ Until everything is subject to him, "until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the sons of God."⁵⁵⁸ That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him:⁵⁵⁹ Maranatha! "Our Lord, come!"⁵⁶⁰

672 Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel⁵⁶¹ which, according to the prophets, was to bring all men the definitive order of justice, love and peace.⁵⁶² According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by "distress" and the trial of evil which does not spare the Church⁵⁶³ and ushers in the struggles of the last days. It is a time of waiting and watching.⁵⁶⁴

The glorious advent of Christ, the hope of Israel

673 Since the Ascension Christ's coming in glory has been imminent,⁵⁶⁵ even though "it is not for you to know times or seasons which the Father has fixed by hisown authority."⁵⁶⁶. This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are "delayed".⁵⁶⁷

674 The glorious Messiah's coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening has come upon part of Israel" in their "unbelief" toward Jesus.⁵⁶⁸ St. Peter says to the Jews of Jerusalem after Pentecost: "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old."⁵⁶⁹ St. Paul echoes him: "For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?"⁵⁷⁰ The "full inclusion" of the Jews in the Messiah's salvation, in the wake of "the full number of the Gentiles",⁵⁷¹ will enable the People of God to achieve "the measure of the stature of the fullness of Christ", in which "God may be all in all".⁵⁷²

The Church's ultimate trial

675 Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers.⁵⁷³ The persecution that accompanies her pilgrimage on earth⁵⁷⁴ will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. the supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.⁵⁷⁵

676 The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism,⁵⁷⁶ especially the "intrinsically perverse" political form of a secular messianism.⁵⁷⁷

677 The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection.⁵⁷⁸ The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven.⁵⁷⁹ God's triumph over the revolt of evil will take the form of the Last Judgement after the final cosmic upheaval of this passing world.⁵⁸⁰

II. To Judge the Living and the Dead

678 Following in the steps of the prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching.⁵⁸¹ Then will the conduct of each one and the secrets of hearts be brought to light.⁵⁸² Then will the culpable unbelief that counted the offer of God's grace as nothing be condemned.⁵⁸³ Our attitude to our neighbour will disclose acceptance or refusal of grace and divine love.⁵⁸⁴ On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me."⁵⁸⁵

679 Christ is Lord of eternal life. Full right to pass definitive judgement on the works and hearts of men belongs to him as redeemer of the world. He "acquired" this right by his cross. the Father has given "all judgement to the Son".⁵⁸⁶ Yet the Son did not come to judge, but to save and to give the life he has in himself.⁵⁸⁷ By rejecting grace in this life, one already judges oneself, receives according to one's works, and can even condemn oneself for all eternity by rejecting the Spirit of love.⁵⁸⁸

680 Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. the triumph of Christ's kingdom will not come about without one last assault by the powers of evil.

681 On Judgement Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history.

682 When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.

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[1] “Anselm of Canterbury (c. 1033-1109) had been concerned to deduce the work of Christ by a train of necessary reasons (rationibus necessaries) and thus to show irrefutably that this work had to happen in the precise way in which it in fact did. His argument may be roughly summarized like this: by man’s sin, which was aimed against God, the order of justice was infinitely damaged and God infinitely offended. Behind this is the idea that the measure of the offence is determined by the status of the offended party; if I offend a beggar the consequences are not the same as they would be if I offended a head of state. The importance of the offence varies according to the addressee. Since God is infinite the offence to him implicit in humanity’s sin is also infinitely important. The right thus damaged must be restored, because God is a God order and justice; indeed, he is justice itself. But the measure of the offence demands infinite reparation, which man is not capable of making. He can offend infinitely – his capacity extends that far – but he cannot produce an infinite reparation; what he, as a finite being, gives will always be only finite. His powers of destruction extend further than his capacity to reconstruct. Thus between all the reparations that man may attempt and the greatness of his guilt there remains an infinite gulf which he can never bridge. Any gesture of expiation can only demonstrate his powerlessness to close the infinite gulf which he himself opened up.

                “Is order to be destroyed forever, then, and man to remain eternally imprisoned in the abyss of his guilt? At this point Anselm hits on the figure of Christ. His answer runs thus: God himself removes the injustice; not (as he could) by a simple amnesty, which cannot after all overcome from inside what has happened, but by the infinite Being’s himself becoming man and then as a man – who thus belongs to the race of the offenders yet possesses the power, denied to man, of infinite reparation – making the required expiation. Thus the redemption takes place entirely through grace and at the same time entirely as restoration of the right. Anselm thought he had thereby given a compelling answer to the difficult question of `Cur Deus homo,’ the wherefore of the incarnation and the cross. His view has put a decisive stamp on the second millennium of Western Christendom, which takes it for granted that Christ had to die on the cross in order to make good the infinite offence which had been committed and in this way to restore the damaged order of things.

                “Now it cannot be denied that this theory takes account of crucial biblical and human perceptions; anyone who studies it with a little patience will have no difficulty in seeing this. To that extent it will always command respect as an attempt to synthesize the individual elements in the biblical evidence in one great all embracing system. Is not hard to see that in spite of all the philosophical and juridical terminology employed, the guiding thread remains that truth which the Bible expresses in the little word `For,’ in which it makes clear that we as men live not only directly from God but from one another, and in the last analysis from the One who lived for all. And who could fail to see that thus in the schematization of the `satisfaction’ theory the breath of the biblical idea of election remains clear, the idea that makes election not a privilege of the elected but the call to live for others? It is the call to that `For’ in which man confidently lets himself fall, ceases to cling to himself and ventures on the leap away from himself into the infinite, the leap through which alone he can come to himself. But even if all this is admitted it cannot be denied on the other hand that the perfectly logical divine-cum-human legal system erected by Anselm distorts the perspectives and with its rigid logic can make the image of God appear in a sinister light. We shall have to go into this in detail when we come to talk about the meaning of the cross. For the time being it will suffice to say that things immediately look different when, in place of the division of Jesus into work and person, it becomes clear that with Jesus Christ it is not a question of a piece of work separate from himself, of a feat which God must demand because he himself is under and an obligation to the concept of order; that with him it is not a question… of having, but of being human. And how different things look further on when one picks up the Pauline key, which teaches us to understand Christ as the `last man (’έσχατος Άδάμ: 1 Cor. 15, 45) - the final man, who takes man into his future, which consists of his being not just man but one with God.”[1]

The Cross and Atonement: The New (intrinsic) Priesthood of Jesus Christ.

                “What position is really occupied by the cross within faith in Jesus as the Christ… As we have already established, the universal Christian consciousness in this matter is extensively influenced by a much coarsened version of St. Anselm’s theology of atonement, the main lines of which we have considered in another context. To many Christians, and especially to those who only know the faith from a fair distance, it looks as if the cross is to be understood as part of a mechanism of injured and restored right. It is the form, so it seems, in which the infinitely offended righteousness of God was propitiated again by means of an infinite expiation. It thus appears to people as the expression of an attitude which insists on a precise balance between debit and credit; at the same time one gets the feeling that this balance is based on a fiction. One gives first secretly with the left hand what one takes back again ceremonially with the right. The `infinite expiation’ on which God seems to insist thus moves into a doubly sinister light. Many devotional texts actually force one to think that Christian faith in the cross visualizes a God whose unrelenting righteousness demanded a human sacrifice, the sacrifice of his own Son, sinister wrath makes the message of love incredible.

[2] The Collected Works of Bernard Lonergan, Volume IV Collection, University of Toronto Press (1993), 179.

[3] Ibid. 179-184.

[4] Thomas G. Weinandy, O.F.M., Cap.  “Does God ‘Suffer?” UNDP (2000) 209-210.

[5] Being a divine Person and assuming the concrete human nature of the man Jesus of Nazareth, Christ is the meaning of man, and therefore embraces all human persons. Gaudium et Spes #22: “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear. For Adam, the first man, was a type of him who was to come, Christ the Lord, Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling… He who is the ‘image of the invisible God’ (Col. 1, 15), is himself the perfect man who has restored in the children of Adam that likeness to Bod which had been disfigured ever since the first sin. Human nature, by the very fact that it was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For by his incarnate ion, he, the son of God, has in a certain way united himself with each man…”

                Recall Jn. 6, 38: “I have come down from heaven not to do my own [human] will but the will of Him Who sent me.” We have a divine Person living out His Being as relation to the Father and us in a human way. But it is the willing of a divine Person.

[6] Only persons “experience.” Hence, the divine Person of the Son took a human nature so that He could “experience” [“taste”] death in His divine “I” which He could not do without assuming a human nature of body and soul capable of separation. We can only meaningfully use the notion of “experience” philosophically if we enter the legitimate domain of phenomenology.

[7] J. Ratzinger, “Introduction to Christianity, Ignatius (1990) 226-227.

[8] Op.cit. 229-230.

[9] Ratzinger: “First of all it is quite clear that after his resurrection Christ did not go back to his previous earthly life, as we are told the young man of Naim and Lazarus did. He rose again to definitive life, which is no longer governed by the chemical and biological laws and therefore stands outside the possibility of death, in the eternity confered by love. That is why the encounters with him are ‘appearances;’ that is why he with whom people had sat at table two days earlier is not recognized by his best friends and, even when recognized, remains alien: only where he grants vision is he seen; only when he opens men’s eyes and makes their hearts open up can the countenance of the eternal love that conquers death become recognizable in our mortal world, and in the new, different world, the world of him who is to come…” “Introduction to Christianity,” op. cit. 235.

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 [s1]This is the scriptural text on which the Council of Constantinople III builds the Christology of “compenetration” – Ratzinger’s “Journey to Easter” p. 100-102. See footnote 1 on pg. 7-8.

 [s2]It is important to note that Christ is not merely an “individual” man, but as God assuming an individual human nature, He is the very meaning of man. He, not Adam (who was a “type”), is the prototype man, and this because He is very God, the Creator, Who  has become man.  See Gaudium et spes #22: “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear. For Adam, the first man, was a type of him who was to come, Christ the Lord, Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling… He, who is the ‘image of the invisible God’ (Col. 1, 15), is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that it was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For by his incarnation, he, the son of God, has in a certain way united himself with each man…”

 [s3]Consider Newman’s remark here: “Nor did he die, except by an act of the will; for He bowed His head, in command as well as in resignation, and said, ‘Father, into Thy hands I commend My Spirit;’ He gave the word. He surrendered His soul. He did not lose it” (Discourse 16. “Mental Sufferings of Our Lord in His Passion”).

 [s4]Consider the importance of reconsidering the radical nature of Baptism in the light of the ambiguity of CCC 914-919 which suggests the consecrated life (leaving the world - practicing the evangelical counsels), as  the way “to follow Christ with greater liberty, and to imitate him more closely,” [918]. It is in Baptism that we find the radical universal call to  become Christ (sanctity). With the proper formation, Baptism, as incorporation into Christ’s hidden life, is enough.

 [s5]Important to comment on the experience of St. Josemaria Escriva in 8/7/31