The Theodicy of Divine Chastity
TWISTIANITY at it's best
"Every mental illness, birth defect, accident, disaster and so on is the result of some sin by somebody somewhere. Each of us is burdened by the unfairness created by the "sin of the world."
How did the suffering, death, and resurrection of Jesus save us?
Here is a very cursory presentation of some of the basics of how our redemption was wrought through Christ. This outline only addresses one aspect of the redemption (the transformation of our suffering). There are other, equally important considerations to be elucidated at a later point.
1) God being perfectly good wills only the
good. Sin is a departure from the good order that God wills.
2) The departure from the order of things as willed by God brings about a deprivation of the good. This is called suffering. Most of our suffering is not our fault individually. However, every mental illness, birth defect, accident, disaster and so on is the result of some sin by somebody somewhere. Each of us is burdened by the unfairness created by the "sin of the world."
3) Suffering eventually gives rise to death due to compounding disorder. Neither suffering nor death are willed by God. To understand how God can be opposed to suffering and death, yet still be omnipotent and omniscient, please read this article:
http://newapologetics.com/
4) Because God is perfectly good (i.e. just) it follows that no suffering or dying person can be doing the will of God. He wants only that which is best for us and does not compromise to will something diminished from its original intent.
5) God, in his justice, wills life and undiminished joy, but now we find ourselves in a situation contrary to God's will.
6) If God does not do something to integrate suffering and death into his perfect will, then we can never be doing his will. In other words, we can never be reconciled with his justice (i.e. his act of willing only what is best for us). This divide causes the total frustration of the purpose for which we were created - that is, to receive the fullness of the gift God intends to give.
7) In order to restore our destiny of union with God, it is necessary that God somehow directly will suffering and death. He has to take that which ought not to be, and make it something consistent with his justice without compromising his standard of willing only that which is highest and best.
8 ) But this seems impossible since God is good and cannot will evil.
9) In order to integrate suffering into his perfect will, God must either will suffering upon himself or upon another.
10) God cannot will suffering upon another because this is contrary to divine goodness.
11) God cannot will suffering upon himself in the divine nature because the divine nature cannot be diminished or harmed.
12) But if God were to take to himself a human nature capable of suffering, then he could will suffering upon himself. [It is not that God would do harm to himself, but to simply come into our horrible situation (having assumed human nature) and love unconditionally.]
13 ) Through the incarnation, there is one suffering and dying person who is doing the will of God, that is Jesus Christ, who is God incarnate.
14) It becomes possible for our suffering and death to have meaning only when united to his as one body.
15) Apart from union with Christ, no suffering or dying person has the possibility of restoring their lost destiny or of doing the will of God. All is disorder.
16) Yet, in Christ, our disorder can be transformed into a higher meaning. All sin, suffering and death can be transubstantiated into the wounds of the resurrected Christ. It is through this transubstantiation of our diminishment that the power of evil to harm us is cancelled.
17) Our sufferings are now the sufferings of Christ, and have the same redemptive significance. That is, because of what Christ has done, all who will be saved are saved because of what any one person has suffered. It is this way for every person - each is necessary for the salvation of every other, and it is through this universal importance that our diminished state (caused by the impact of sin) can be made well again.
Very much more needs to be said, and this is presented as a beginning point only. [sic] [1]
2) The departure from the order of things as willed by God brings about a deprivation of the good. This is called suffering. Most of our suffering is not our fault individually. However, every mental illness, birth defect, accident, disaster and so on is the result of some sin by somebody somewhere. Each of us is burdened by the unfairness created by the "sin of the world."
3) Suffering eventually gives rise to death due to compounding disorder. Neither suffering nor death are willed by God. To understand how God can be opposed to suffering and death, yet still be omnipotent and omniscient, please read this article:
http://newapologetics.com/
4) Because God is perfectly good (i.e. just) it follows that no suffering or dying person can be doing the will of God. He wants only that which is best for us and does not compromise to will something diminished from its original intent.
5) God, in his justice, wills life and undiminished joy, but now we find ourselves in a situation contrary to God's will.
6) If God does not do something to integrate suffering and death into his perfect will, then we can never be doing his will. In other words, we can never be reconciled with his justice (i.e. his act of willing only what is best for us). This divide causes the total frustration of the purpose for which we were created - that is, to receive the fullness of the gift God intends to give.
7) In order to restore our destiny of union with God, it is necessary that God somehow directly will suffering and death. He has to take that which ought not to be, and make it something consistent with his justice without compromising his standard of willing only that which is highest and best.
8 ) But this seems impossible since God is good and cannot will evil.
9) In order to integrate suffering into his perfect will, God must either will suffering upon himself or upon another.
10) God cannot will suffering upon another because this is contrary to divine goodness.
11) God cannot will suffering upon himself in the divine nature because the divine nature cannot be diminished or harmed.
12) But if God were to take to himself a human nature capable of suffering, then he could will suffering upon himself. [It is not that God would do harm to himself, but to simply come into our horrible situation (having assumed human nature) and love unconditionally.]
13 ) Through the incarnation, there is one suffering and dying person who is doing the will of God, that is Jesus Christ, who is God incarnate.
14) It becomes possible for our suffering and death to have meaning only when united to his as one body.
15) Apart from union with Christ, no suffering or dying person has the possibility of restoring their lost destiny or of doing the will of God. All is disorder.
16) Yet, in Christ, our disorder can be transformed into a higher meaning. All sin, suffering and death can be transubstantiated into the wounds of the resurrected Christ. It is through this transubstantiation of our diminishment that the power of evil to harm us is cancelled.
17) Our sufferings are now the sufferings of Christ, and have the same redemptive significance. That is, because of what Christ has done, all who will be saved are saved because of what any one person has suffered. It is this way for every person - each is necessary for the salvation of every other, and it is through this universal importance that our diminished state (caused by the impact of sin) can be made well again.
Very much more needs to be said, and this is presented as a beginning point only. [sic] [1]
source:
[1]
http://newapologetics.com/the-theodicy-of-divine-chastity
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