CCXXI. Corollary XVI

COROLLARY XVI.

From this principal cause of the restored order another cannot be separated, and that the meritorious cause, which is contained in the dispensation of the Only-begotten and in his blood poured forth. For God, such is his infinite perfection, could neither love corrupted humanity unless it were first fashioned anew, nor pity humanity liable to guilt and punishment unless satisfaction were made to offended and violated justice. Therefore, that he might commit to execution¹ τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν—

—αὐτοῦ, the mystery of his will according to his good pleasure, he gave² τὸν υἱὸν αὐτοῦ τὸν μονογενῆ, his Only-begotten Son, as a redeemer to captives, an avenger to the oppressed, and the hope of life to the dead, who would bring aid to the needy, wipe away stains, blot out crimes, wash away vices, revive the divine likeness, restore the lost endowment, pay a most precious λύτρον, ransom, and become for all³ αἴτιος σωτηρίας αἰωνίου, the cause of eternal salvation. Concerning this meritorious cause of the restored order, so many and such great testimonies recur in Christian monuments that scarcely any head of doctrine can be found either more frequently handed down or established by a fuller consensus. For the Roman prelates patronize this cause⁴; the Italians⁵, Gauls⁶, Spaniards⁷, and African Fathers⁸ assent to it; those who adorned the Churches of Egypt⁹, of the East¹⁰, of Asia, Thrace, and Pontus¹¹, and of Palestine¹² unanimously hand it down; so that this is the faith and common profession of the entire Christian name: the order of restored humanity must be attributed to divine love and to divine mercy in Christ and through Christ.