The Concept of Redemption in the Patristic Tradition

1. Introduction

A systematic study of Redemption begins with Anselm of Canterbury in his famous treatise, Cur Deus homo. Nevertheless, the theologians of the ancient Church already furnish a great abundance of affirmations about the saving work of Christ which develop the treasure of the Holy Scripture. The Swiss Benedictine, Basil Studer, author of the best, recent monograph about Redemption in the Patristic Tradition, holds that the theology of the Fathers, "is fundamentally nothing other than soteriology: a doctrine about the salvation by God in Jesus Christ."¹

In the era of the Fathers, we find a great progress in the systematic formulation of Christology and of Trinitarian doctrine. In the doctrinal battles of the ancient Church, the salvation motive is well present: the importance of Jesus Christ, truly man and truly God, is essential for our salvation; Jesus Christ, in his human nature, has a real body and a rational soul in order to redeem our whole human being; if the Holy Spirit is not a divine Person, we would not have any real communion with God. In the Creed of Nicaea, we confess that Christ was made flesh "for the sake of us men and for the purpose of our salvation." Soteriology is quasi omnipresent, but its systematic expression normally remains implicit only.² With the exception of a few theologians who are a bit more explicit (such as Athanasius, Gregory of Nyssa, and Augustine), the Fathers do not define what they intend by "Redemption."³

In presenting a global overview, our point of departure might be a systematic description of Redemption. Such a panoramic view would employ the main systematic concepts (such as mediation, ransom, sacrifice, satisfaction, merit) and study their presence in the ancient Church. Another approach to the Patristic doctrine of Redemption as a whole, would be a narrative approach structured about the focal events of the life of Christ (such as the Incarnation, the death on the Cross, the descent into hell, and the Resurrection). A third systematic method to attain an overall impression would be a study of the three ministries of Christ as Priest, Prophet, and King (in fact, the formulation of this trilogy begins in the time of the Fathers). A fourth method could be the study of the work of Christ as the New Adam, contrasted with the primordial sin of our forefather.⁴

Besides these systematic approaches, we could follow one of those whose direct point of departure is not a concept, but the sources themselves, and try to summarize in a very general way the content of the Patristic tradition concerning our topic. The best known recent example is that of the English Anglican theologian, H.E.W. Turner, in his 1952 monograph about the "The Patristic Doctrine of Redemption." Turner tries to present the doctrine of Redemption under four headings: Christ as illuminator, Victor, Donator of deification, and Priest who offers Himself as Sacrifice of expiation.⁵

This conference proposes a combination of the various methods in order to individuate the central topics. Evidently, we cannot pretend anything approximating an exhaustive treatment. We shall begin with two comprehensive terms from the centre of Patristic doctrine: recapitulation and mediation. After examining these two comprehensive terms, we shall turn our attention to the redemptive events of the Incarnation, Passion, and Resurrection. Then, we will consider some special aspects of Redemption, such as ransom, liberation (from sin, death, and devil), satisfaction, merit, saving example, and deification. For every topic, we shall also contemplate, at least very briefly, the relation of the saving work of Christ with the Mother of God.

2. Comprehensive Terms

2. 1 The Concept of Recapitulation

A very important soteriological concept comprehending the whole work of salvation: "recapitulation," was developed by St. Irenaeus. The Greek term anakephalaíosis is used in rhetoric to indicate the summary of a speech. The prefix ana can mean a repetition ("once more"), but also an event coming from above which achieves a perfection. "Recapitulation," therefore, signifies the renewal of an origin and a completion, a conducting toward the goal. The word also contains the basic meaning of "head" (kefale).⁶ The theological use of anakephalaíosis by Irenaeus was

prepared in Paul's Letter to the Ephesians. There, the Apostle observes that all the things have been "recapitulated" or "gathered together" by Jesus Christ.⁷ They are brought together because they have received Christ as their "head."⁸

In Irenaeus, we find all the meanings of the Greek term. The Bishop of Lyons uses the concept of recapitulation against Gnosticism which regarded creation as the fruit of a primordial catastrophe or even opposed (as did Marcion) God the Creator to God the Redeemer, and the Old Testament to the New Covenant. In Irenaeus, anakephalaíosis means, first of all, the restoration, the renewing of the first friendship of man with God in Paradise. The holy origin, spoiled by the sin of the first Adam, is renewed in Jesus Christ, the New Adam. For this reason, Irenaeus speaks of the "recapitulation of Adam."⁹ The Redeemer links the end of human history with its beginning¹⁰ and gathers together the whole of mankind in Himself.¹¹ In this way, the Savior becomes the Head of all things.¹²

The restoration and gathering together under a head, is also a completion which conducts the whole of creation to its incorruptible end.¹³ Jesus Christ strengthens man's likeness with God which, in the original state of Paradise, was still fragile.¹⁴ Thus, the Son of God renews the first beginning of salvation history but, at the same time, he guides it towards a higher level than before. The restoration of Paradise and its perfection are united in the same concept of recapitulation. The "recapitulation of Adam" begins with the origin of Christ from the Virgin Mary, just as the origin of the first Adam from virginal soil.¹⁵ In the centre of the soteriology of Irenaeus we find Incarnation, whereas the parallelism with Adam is also developed in the comments on the temptation of Christ and on His obedience on the Cross, which heals the disobedience of the first Adam.¹⁶ The comparison between Adam and Christ is completed by the parallel between Eve and Mary. To establish the link between the first and the Second Eve, Irenaeus does not use the term anakephalaíosis, reserved for the renewal of Paradise by Jesus Christ, but a similar expression: "recirculation" which in Greek must have been anakúklesis. In the recirculation of Eve in Mary, "the knot of Eve's disobedience was untied by Mary's obedience; for what Eve bound by her unbelief, Mary loosed by her faith."¹⁷ The obedience of Christ on the Cross was prepared by the faithful fiat of the Holy Virgin. The recapitulation of Adam in Christ occurs together with the recirculation of Eve in Mary.