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Pope John Paul II stated, "Each man, in his sufferings, can also become a sharer in the redemptive suffering of Christ". [2] (cf. Colossians 1:24) Like an indulgence, redemptive suffering does not gain the individual forgiveness for their sin; forgiveness results from God's grace, freely given through Christ, which cannot be earned. (see Romans ...
Christ, - without any fault of his own - took on himself "the total evil of sin". The experience of this evil determined the incomparable extent of Christ's suffering, which became the price of the Redemption. [8] In bringing about the Redemption through suffering, Christ has also raised human suffering to the level of the Redemption. Thus each ...
Anselm held that Christ had infinitely honored God through his life and death and that Christ could repay what humanity owed God, thus satisfying the offence to God's honor and doing away with the need for punishment. When Anselm proposed the satisfaction view, it was immediately criticized by Peter Abelard.
Romans 5:19 follows the same logic about "the many" and righteousness through Christ. In Romans 10:15, Paul identifies the message of salvation in Christ as the "good news" of Isaiah 52:7. Immediately thereafter, he appeals to Isaiah 53:1 and equates the "good news" with the "message" that Israel had rejected (Romans 10:16).
Burns states that ‘God is revealed not in the suffering of Christ on the cross, per se, but in what that suffering stimulates’, and states that evolution has led to humanity becoming ‘destroyers’. [9] Burns concludes by asserting that the idea of God being revealed through the suffering of Christ exemplifies the altruistic nature of God ...
"I want to know Christ — yes, to know the power of His resurrection and participation in His sufferings, becoming like Him in His death, and so, somehow, attaining to the resurrection from the dead" - Apostle Paul in Philippians 3:10-12. The Epistle to the Philippians has been the subject of much Christological research.
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