Salvifici Doloris §14

IV

JESUS CHRIST
SUFFERING CONQUERED BY
LOVE

14. "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life"(27). These words, spoken by Christ in his conversation with Nicodemus, introduce us into the very heart of God's salvific work. They also express the very essence of Christian soteriology, that is, of the theology of salvation. Salvation means liberation from evil, and for this reason it is closely bound up with the problem of suffering. According to the words spoken to Nicodemus, God gives his Son to "the world" to free man from evil, which bears within itself the definitive and absolute perspective on suffering. At the same time, the very word "gives" ("gave") indicates that this liberation must be achieved by the only-begotten Son through his own suffering. And in this, love is manifested, the infinite love both of that only-begotten Son and of the Father who for this reason "gives" his Son. This is love for man, love for the "world": it is salvific love.

We here find ourselves—and we must clearly realize this in our shared reflection on this problem—faced with a completely new dimension of our theme. It is a different dimension from the one which was determined and, in a certain sense, concluded the search for the meaning of suffering within the limit of justice. This is the dimension of Redemption, to which in the Old Testament, at least in the Vulgate text, the words of the just man Job already seem to refer: "For I know that my Redeemer lives, and at last... I shall see God..."(28). Whereas our consideration has so far concentrated primarily and in a certain sense exclusively on suffering in its multiple temporal dimension (as also the sufferings of the just man Job), the words quoted above from Jesus' conversation with Nicodemus refer to suffering in its fundamental and definitive meaning. God gives his only-begotten Son so that man "should not perish" and the meaning of these words " should not perish" is precisely specified by the words that follow: "but have eternal life".

Man " perishes" when he loses "eternal life". The opposite of salvation is not, therefore, only temporal suffering, any kind of suffering, but the definitive suffering: the loss of eternal life, being rejected by God, damnation. The only-begotten Son was given to humanity primarily to protect man against this definitive evil and against definitive suffering. In his salvific mission, the Son must therefore strike evil right at its transcendental roots from which it develops in human history. These transcendental roots of evil are grounded in sin and death: for they are at the basis of the loss of eternal life. The mission of the only-begotten Son consists in conquering sin and death. He conquers sin by his obedience unto death, and he overcomes death by his Resurrection.

(27) Io. 3, 16.

(28) Iob 19, 25-26.