The following is an excerpt from the classic book, The Spiritual Life: A Treatise on Ascetical and Mystical Theology by the Very Reverend Adolphe Tanquerey, S.S., D.D.

ART. IV. REDEMPTION AND ITS EFFECTS

#76. Redemption is a wondrous work--God's masterpiece. By it, man disfigured by sin is remade. He is, in a sense, placed above his primordial state before the fall, so much so, that the Church in her liturgy does not hesitate to bless the fault that secured for us such a Redeemer as the God-man: " O happy fault, that merited such and so great a Redeemer!"

I. The nature of Redemption

#77. God who from all eternity had foreseen man's fall, willed likewise from all eternity to provide a Redeemer for men, in the person of His Son. He determined to become man so that becoming the head of mankind He could in full measure expiate our sin and give us back, together with grace, all our rights to heaven. Thus He drew good out of evil and harmonized the rights of justice with those of His goodness. He was not indeed bound to demand full justice. He could have pardoned man and contented Himself with the meager and imperfect reparation that the latter could have proffered. But He regarded it more worthy of His glory and more salutary for man to enable him to offer full reparation for his fault.

#78. A) Full justice required an adequate reparation, in proportion to the offense, and offered by a lawful representative of mankind. God brought this about by the Incarnation and the Redemption.

a) The Son of God takes flesh and thus becomes the chief of humanity, the head of a mystical body whose members we are. By this very fact, the Son can of right act and make atonement in our name.

b) This atonement is a satisfaction not only equal to the offense, but above it by far. If the moral value of any action proceeds first and foremost from the worth, the dignity of the person performing it, this reparation made by the God-Man has a moral worth that is infinite. A single act of the Son of God would have sufficed to make adequate reparation for all the sins of the human race. Now, as a matter of fact, Jesus, moved by the purest love, did make such acts of reparation without number. He filled the measure and crowned it with the greatest, the most sublime and heroic of actions,--the total immolation of self on Calvary. He has, indeed, made abundant and superabundant satisfactions: "Where sin abounded, grace did more abound."[1]

c) The atonement is the same in kind as the offense. Adam's sin was disobedience and pride. Jesus makes reparation by humble obedience, inspired by love,--an obedience unto death, even the death of the cross. " becoming obedient unto death, even to the death of the cross."[2] Again, just as a woman was instrumental in Adam's fall, so a woman intervenes in man's redemption with her power of intercession and her merits. Although in a secondary role Mary, the Immaculate Virgin Mother of the Savior, cooperates with Him in the work of reparation."[3]

Thus God's justice is fully satisfied, and His goodness even more.

n. "Rom.," V, 5.n2. "Philip," II, In3. Here is a question of the merit called "de congruo," which we shall explain later on.

#79. B) Holy Scripture, in fact, attributes the work of our redemption to the infinite mercy of God and His exceeding great love for us. In the words of St. Paul: " God, who is rich in mercy for his exceeding charity wherewith He loved us, hath quickened us together in Christ."[1] The three divine persons vie one with the other in this work, each moved by a love which, in truth, would seem to be excessive.

a) The Father has an only-begotten Son, equal to Him, whom He loves like another self, and by whom He is loved with the same infinite love. It is this very Son whom He gives and sacrifices for us that we may rise again to life from the death of sin: "For God so loved the world, as to give His Only-Begotten Son: that whosoever believeth in Him may not perish, but may have life everlasting."[2] Could His generous love give more? In giving us His Son, has He not given us all other things? "He that spared not even His own Son, but delivered Him for us all, how hath He not also, with Him given us all things."[3]

n1. "Ephes.," II, 4.n2. "John," III, 16.n3. "Rom.," VIII, 32.

#80. b) The Son joyously and generously accepted the mission entrusted to Him. From the first instant of His Incarnation, He offered Himself to the Father as the victim that replaced all the sacrifices of the Old Law. His entire life was a long sacrifice completed by His immolation on Calvary--a sacrifice born of the love He bore us: "Christ also hath loved us and hath delivered Himself for us, an oblation and a sacrifice to God for an odor of sweetness."[1]

n.1 "Ephes.," V,2.

#81. c) In order to finish His work He sent us the Holy Ghost. This Divine Spirit, who is none other than the substantial love of the Father and the Son, was not satisfied with instilling grace into our souls together with the infused virtues, especially divine charity, but gave Himself to us in order that we might not only enjoy His presence and possess His gifts, but even His very person: " The charity of God is poured forth in our hearts, by the Holy Ghost who is given to us."[1]

Redemption is therefore, the masterpiece of divine love: this fact enables us to forecast its effects.

n1. "Rom.," V, 5.

II. The Effects of Redemption

#82. Jesus did not stop short once He had offered reparation to God for our offense and reconciled us to Him. He merited for us all the graces lost to us by sin, and many more.

First of all, He gave us back all the supernatural goods we had lost by sin: a) Habitual grace with all the infused virtues and the gifts of the Holy Ghost; then, to adapt Himself better to our human nature He instituted the Sacraments, sensible signs that confer grace upon us in every important circumstance of our life and thus furnish us with greater security and greater confidence. b) He secured for us actual graces in a full measure, and according to the word of St. Paul, we are justified in judging them even more abundant than those we should have received in the state of innocence: "Where sin abounded, grace did more abound."[1]

n1. "Rom.," V, 20.

#83. C) It is true that the gift of integrity was not given back to us immediately, but it is given us gradually. The grace of regeneration leaves us still exposed to the attacks of the threefold concupiscence and subject to the burden of life's sufferings, but it gives us the needed strength to surmount them, rendering us more humble, more vigilant, more active in warding off and conquering temptation. Thus it grounds us in virtue and gives us the opportunity of increasing our merit. The example of Jesus, who so courageously carried His cross and ours, gives us new energy and sustains our efforts in the fight. The actual graces, which He has merited for us, and which He bestows with a lavishness truly divine make effort and victory easier. In proportion as we struggle under the leadership and protection of the Master, concupiscence weakens, our power of resistance grows, and a time comes when privileged souls are so grounded in virtue, that ever free as they remain to do evil, they never commit any fully deliberate venial sin. The final victory will come only with our entrance into heaven, but it will be all the more glorious having been bought at a greater price. Can we not also repeat: O happy fault!

#84. d) To such interior helps our Lord has joined external ones, particularly that of the Visible Church, founded and designed by Him to enlighten our minds by her teaching, to stay our wills by the warrant of her laws and judgments, to sanctify our souls by sacraments, sacramentals and indulgences. In her we have an immense treasure-house of help for which we must thank God: O felix culpa! O happy fault!

#85. e) Lastly, it is not certain that the Word of God would have taken flesh had the fall of our first parents not occurred. Now the Incarnation is such a priceless boon that it alone would suffice to explain and justify the cry of the Church: O happy fault!

Instead of having for the head of the race a man richly endowed, indeed, but liable to error and to sin, we have one who is none other than the Eternal Son of God. The head of mankind is the Word, clothed in our nature, true man as well as true God. He is the ideal mediator, a mediator for worship as well as for redemption, who adores His Father not merely in His own name but in the name of the entire human race, nay more, in the name of the angels, for it is through Him that the heavenly hosts praise and glorify their Creator: "through Whom the angels praise."[1] He is the perfect priest who, while having free access to God on account of His divine nature, stoops down to His fellowmen, His brethren, to deal them kindness and indulgence the while He knows their weakness: " Who can have compassion on them that are ignorant and that err: because He Himself also is encompassed with infirmity."[2]

With Him and through Him we can render to God the infinite homage to which He is entitled. With Him and through Him we can obtain all the graces we need both for ourselves and for others. When we adore, it is He that adores in us and through us; when we ask for help, it is He that supports our requests; and for this reason, whatsoever we shall ask of the Father in His name shall be graciously given us.

We must, therefore, rejoice in the possession of such a Redeemer, such a Mediator, and have a trust in Him that knows no limits.

n1. Preface of the Mass.n2. "Hebr.," V, 2.

CONCLUSION

#86. This brief historical survey brings out most strikingly the supreme worth of the supernatural life and the grandeur and weakness of man on whom it is bestowed.

(1) This life is, indeed, excellent since: a) It is born of a loving thought of God, who has loved us from all eternity and has willed to unite us to Himself in the sweetest and closest intimacy: "I have loved thee with an everlasting love, and therefore I have drawn thee to myself."[1]

b) It is a real participation, even if finite, in the nature and in the life of God, enabling us to know and to love God even as the Father, Son and Holy Ghost know and love one another: "partakers of the divine nature." (See #. 106)

c) It has such worth in God's eyes that, to give it to us, the Father sacrifices His Only-Begotten Son, the Son makes a complete immolation of self, and the Holy Ghost comes to impart this life to our souls. Indeed, it is the pearl of great price: " By whom he hath given us most great and precious promises,"2 which we must hold dearer than all else and keep and cherish with jealous care: its worth is that of God Himself!

n1. "Jer.," XXXI, 3.n2. "II Petr.," I,4.

#87. (2) Still, we carry this treasure in earthen vessels. If our first parents, endowed with the gift of integrity and enriched with all sorts of privileges, had the misfortune of forfeiting it both for themselves and their posterity, should we entertain no fear? We, who in spite of our spiritual regeneration, carry within us the threefold concupiscence?

No doubt, there are within us generous and noble impulses born of what is good in our nature. There are, besides, the supernatural forces which come to us through Christ's merits and through our incorporation into Him. However, we remain weak and inconstant, unless we lean upon Him who is our strength as well as our head. The secret of our power does not rest with us, but with God and Christ Jesus our Lord. The history of our First Parents and their lamentable fall shows us that the great evil in the world, the only evil, is sin. It shows us that we must be ever on our guard to repel at once and with all our might every attack that the enemy may make against us, be it from without or from within. We are nevertheless well protected and fully armed against his onslaughts, as our second chapter, dealing with the nature of the Christian life, will prove.

Christ's Passion as seen and experienced by Veronica (March 8, 1971)

     The Passion was seen in vision by Veronica during the praying of the Sorrowful Mysteries of the Rosary. Present during this phenomenon were Camille Debrowski, Ben and Mary Salomone, and Evelyn Murphy.  

     Veronica received the stigmata of the hands and feet at this time. A cross appeared on her right foot in the instep area, directly in line with the big toe and second toe, near the center of the instep, but over more to her left side of the instep, centered between the ankle area and toes. The nail bruise appeared on the instep of the left foot, more centered between the second and third toe from the large toe, at the center of the instep. The right foot was crossed over the left. The cross fitted perfectly in line with the nail mark on the left foot. 

The Passion as related by Veronica: 

     "Jesus started by requesting that on the three initial beads of the Rosary we say the Acts of Faith, Hope, and Charity. Then we entered into the Sorrowful Mysteries. 

THE AGONY IN THE GARDEN 

     "During the first decade I saw Jesus on His knees, bent over in anguish, praying. He was wearing a long, burgundy-colored cape over an inner garment of beige-colored material, long and flowing. There was a great sadness in His face, great sorrow. He was talking to His Father in Heaven:

     "'Father, I will drink of this cup, down to the last dreg, if it be Your will. It is not I that should seek that this cup be removed from Me. My strength is everlasting in the light, and My heart a bleeding vessel for this cup.' 

THE SCOURGING 

     "During the second Mystery, I cried out, 'No! No! Stop that!' For there was our beloved Jesus being pulled to and fro as His tormentors pulled His upper garment from His back. They tied His wrists together and drove a spike into an upright beam. Jesus' hands were bound by strips of a brown, leather-like cord. Then the central part of the cord that bound His hands was looped over the spike in the beam. Poor Jesus was pinned by His hands.

     "There were five people in this cave-like room that appeared to be dug out of a hillside, a sort of hole-room in the hillside.

     "I screamed and winced as two soldiers took turns hitting Jesus' bare back with a long brown, leather-like strap. On this strap were metal hooks, laid horizontally all along the strap. These nail-like, claw-like fixtures on the strap cut and scratched deeply into Jesus' flesh, causing blood to pour out. It was a despicable game with the soldiers. They laughed and joked. Jesus never said a word.

     "I cried, 'Say something! Say something!' He could save Himself, but Jesus remained silent as they spat and insulted Him. His back became a mass of welts and torn flesh. Jesus was barefoot; His sandals had fallen off as they banged a stake higher into the pole and raised poor Jesus up so His toes barely touched the floor. The floor was just dirt and blood. The soldier remarked, 'Maybe they cut out His lying tongue. Ha, ha!' Our poor Jesus remained silent.

     "Off to the side I saw a room. There was a large, kettle-like pot, real old looking--of rough metal, a deep reddish-brown in color, very large. Underneath was a fire burning; there was a heavy liquid bubbling. Off to the side was another, longer metal receptacle filled with water. There were two soldiers dressed in short dresses--short, knee-length skirts, with pointed metal pieces hanging down in a pattern of triangles all around the waist, front and back.

     "They had a metal, vest-like covering on their chests and silver-colored metal headpieces that were shaped like a cap, but swooped up to a flowing design on the top. Three other men were almost naked, dressed in diaper-like clothing. They were holding a long piece of metal. They placed the end in the large kettle; it had a red-hot glow. Then the third man had a large, mallet-like hammer, and he beat on the hot metal. He was pounding it round and round until it looked like a spike. He would then douse it in that metal water trough. Two soldiers were talking over at the side. Later they took the five spikes. (There were five large spikes made.) 

THE CROWNING WITH THORNS 

     "I then saw Jesus. He had been cut from the post and had fallen over. A soldier roughly pulled Him over to a wicker-like stool and plunked Jesus onto it. Poor Jesus hung forward, and a nasty soldier put a long stick in His hands to balance Him up, and yelled, 'Ha, ha! So this is the King of the Jews! Let's dress Him as fitting!'

     "The soldier went outside, to return with an armful of brier bush. He used the metal tongs to make it easier to handle. He made a sort of cap and stuffed a circlet of briers into it. In that way he could handle it better and shove it on poor Jesus' head. The thorns were too hard to weave, to stay together, so the cap was thought of. It was so big, and he kept batting it down with a stick. The sadist gloated as he swung. Jesus, dearest Savior, said never a word. The pain was excruciating. Tears coursed down the cheeks of our poor Jesus, but they were of sorrow. The greatest pain was in His heart!

     "Jesus' hands were tied again with the brown, leather-like material; and He was dragged to His feet. The soldier draped His top gown over His torn back. Oh, I could see it stick to His oozing blood. Oh, it was horrible!  

THE CARRYING OF THE CROSS 

     "Then a soldier pushed Jesus out of the hole-like entrance, and down a road. There were many people, all in a spirit of carnival. Two soldiers pushed Jesus over to the side of the big crossbeam which was carried through the crowd. It looked like a heavy log--real rough, and a brownish wood. Two soldiers stood it up and another put Jesus over to it. Two soldiers started to tie His hands onto it. It was supported across His back and on the shoulders. It looked awfully heavy and awkward. The brown leather rope was taut across His elbow area. He seemed to be balancing and supporting the beam as He struggled on.

     "There were three ladies and a man walking off to one side with Him. The ladies were weeping silently. The man had his arm about a lady. The man was very tall. He had a long, brown gown on, and he had a brown beard and dark brown hair. The ladies wore beige-colored gowns; but one lady had a purple, coat-like garment over hers.

     "Jesus tripped and fell. He was so weak now, the beam had thrown Him off balance as He staggered. Poor Jesus fell. One nasty old man ran out of the crowd to spit and kick Him--the nasty old beast! I tried to tear off my tunic to wipe the blood out of His eyes. It was awful! He looked up at me--the soldiers wouldn't let me through. I pulled at my hair in frustration and anguish. Jesus looked at me, and I saw the love of an eternal, glorious promise. I cried, 'What could I do?' I screamed, 'Help Him! Help Him, please!' I, Veronica, was helpless to lift the cross. I could only hope to wipe His dear face.

     "Soon a soldier grabbed a man out of the crowd. This man had a long gown on with stripes down the front, and he had a turban wrapped around his head with stripes in the front. He sure didn't want to carry the beam, but they knew Jesus couldn't make it to the outskirts of the town. So this man shouldered the beam while the insane crowd taunted. Jesus was pushed and pulled along. Dirt and blood were all over Him; He was a picture of bloody grime.

     "I was retching; I was sick. Oh, such a horror! Such torture! How could they do this to Him? What did He do but love everyone! Beasts! Beasts! Soon the soldier ran up with the five spikes. When they reached the hill, there was a long piece of wood already on the ground. A soldier lifted the beam from the shoulders of this other man and threw it to the ground. Two other soldiers placed it on top of the long piece of wood to form a cross--long all the way down, and sort of sticking out at the top. They slammed one spike into the two beams and the cross was made. 

THE CRUCIFIXION 

     "Two lousy soldiers threw Jesus to the ground, and they pulled His arms out to stretch across the cross beam. Oh, how it hurt, the back so torn! I could see the pain in Jesus' eyes, but He never uttered a word. He just looked sad. Then they took brown, leather-like cord and wrapped it around His wrists at the board, bound to the board. Then they lifted and tied the wrists to the board, bound and wound the leather cord around the ankles and the wood to hold Him in place. 

     "Then the spikes were thrown onto the ground, and one soldier got down on his knees and he placed the spike in the center of the palm of poor Jesus' hand. With that metal mallet he drove it in through the skin and out into the board. I screamed! I threw up! This was repeated on the right hand. Then Jesus looked up to the sky. They started on the legs--one large spike into both feet, His right foot over the left, at a twisted sort of angle, placed to lie flat against each other. I retched as I heard the metal against flesh and bone and wood. One spike protruded out the other side. They hammered a block of wood under His poor feet, 'to line 'em up,' they said. It was awful!

     "I looked off into the crowd. Oh, there were only nine people there to stay with Jesus. I now knew His Mother, Mary Cleophas (the wife of Clopas), Mary Magdalen, and John. Oh, poor Jesus--never a word did He say as they nailed Him to the wood. Oh, such love!

     "Soon two soldiers lifted the head of the wood and three the bottom, carrying Jesus on the cross, and dropped the end into a hole. It went in with a thump! Jesus winced. And it tore His hands more. Blood was trickling down His face. He couldn't move His head. The pain was awful; each movement cut deep. He sagged a bit, but pulled upward. The sagging tore more.

     "Mary and Mary ran up to Him. They did not speak at first; they could talk with their eyes to each other. They didn't need words. John came over, for Jesus' bottom tunic fell down. Oh, dear, He was almost naked. I turned away, but John ran over and tied sort of knots in it, like a diaper. Oh, the humiliation to poor Jesus! Then Jesus said to John: "Behold, John, your Mother. And this, Mother, is Your son. I must go to the Father soon."

     "The crowd started to move off. Jesus cried: "Abba, abba sabba la bec tori"--that is what it sounded like--a foreign sound. Sabba sabba sabba la bec tori. (I can't spell it well, just by sound.) Then He looked up. "I thirst!" (This I heard in English.)  

     ". . . Water, yellowish water. . . . Jesus' head hung down to His right. It became dark, so dark. Everyone went away but the nine. They all came close; and Mary clung to His feet, wordless in sorrow." 

     Veronica finished the recitation of what she experienced to find her feet swollen and her arms sore, the feet marked and the hands stinging. Her wordless reaction was a mixture of wonder, joy, and love--joy that now she could join Jesus in His suffering and hold His hand on the road to the Kingdom.

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Revised: February 26, 2012