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Redemptive suffering is the Christian belief that human suffering, when accepted and offered up in union with the Passion of Jesus, can remit the just punishment for one's sins or for the sins of another, or for the other physical or spiritual needs of oneself or another.
A discipline with seven cords lying on top of the Raccolta, a Catholic prayer book containing several acts of reparation, and other devotions. Beside it are several sacramentals: a rosary, the Fivefold Scapular, a crucifix, and a phial of holy oil of Saint Philomena.
According to Thomas Slater, writing in the Catholic Encyclopedia, reparation is a theological concept closely connected with those of atonement and satisfaction.Although God could have chosen to condone the sins of humanity, in divine providence, he instead judged it better to demand satisfaction through reparation and penance for sins of humanity.
The key difference here is that for Anselm, satisfaction is an alternative to punishment, "it is necessary either that the honor taken away be repaid, or else that punishment follow." [2] By Christ satisfying our debt of honor to God, we avoid punishment. In Calvinist penal substitution, it is the punishment which satisfies the demands of justice.
The Church adopted this terminology in its early years to describe various forms of punishment, including public penances, excommunications, and, for clerics, suspension or degradation. Like the Roman State, the Church viewed punishment not merely as inflicting suffering but as the deprivation of certain goods, rights, or privileges.
The practice is popular in the Catholic Church as an act of both penance and charity. In addition, the Methodist church teaches that the works of mercy are a means of grace that evidence holiness of heart (entire sanctification). [1] [2] The works of mercy have been traditionally divided into two categories, each with seven elements: [3] [4]
Governmental theory holds that Christ's suffering was a real and meaningful substitute for the punishment humans deserve, but it did not consist of Christ's receiving the exact punishment due to sinful people. [1] [2] Instead, God publicly demonstrated his displeasure with sin through the suffering of his own sinless and obedient Son as a ...
According to Pate, the Jewish scriptures describe three types of vicarious atonement: the Paschal Lamb although the Paschal Lamb was not a sin offering; "the sacrificial system as a whole", although these were for "mistakes", not intentional sins and with the Day of Atonement as the most essential element; and the idea of the suffering servant (Isaiah 42:1-9, 49:1-6, 50:4-11, 52:13-53:12).