will, and reëstablish in him the image of God: because, if, after the justice of God were satisfied, the being of man still remained sinful and impure, if his reason remained in darkness, and the image of God were mutilated,—the communion between God and man could not take place, any more than between light and darkness (2 Cor. vi. 14); (c) to destroy the disastrous results which man’s sin has produced in his nature and in external Nature: because, if even the communion of God with man should have begun and should exist, man could not again become blessed, until he should feel in himself or should experience in himself anew those disastrous consequences. Who could execute all the above mentioned conditions? None but the one God.” (pp. 10 and 11.)
125. The means chosen by God for the rehabilitation, or redemption, of man, and the significance of that means. “God found for the rehabilitation of man a means in which his mercy and truth are met together, and righteousness and peace have kissed each other” (Psalm lxxxv. 10), and in which his perfections appeared in their highest form and in full concord. This means consists in the following:
“The second person of the Most Holy Trinity, the only-begotten Son of God, voluntarily wished to become man, to take upon himself all the human sins, to suffer for them everything which the just will of God had determined, and thus to satisfy for us the eternal justice, to wipe out our sins, to destroy their very consequences in us and in external Nature, that is, to recreate the world.” (p. 15.)
There follow confirmations from Holy Scripture and from the holy fathers.
126. The participation of all the persons of the Most Holy Trinity in the work of redemption, and why the Son was incarnated for this purpose. “However, although for our redemption was chosen, as the best means, the incar-
