“As a prophet, Christ the Saviour only announced to us the salvation, but did not then achieve the salvation itself: he enlightened our intellect with the light of true divine knowledge and bore witness that he was the real Messiah who was come to save that which was lost (Matt. xviii. 11); he also explained how he was going to save us, and how we could make his deserts our own, and pointed out to us the straight road to the eternal life. But with his work he saved us from sin and from all the consequences of sin,—with his work itself he earned the eternal life for us through his sacerdotal ministration.” (p. 133.)
“But with his work itself he saved us from sin.” There is here expressed what constitutes the whole essence of the teaching about the salvation; the sacerdotal ministration, in which are included the demands of the law of activity, was only the “announcement,” but the salvation was in the sacrifice, in his death.
“This ministration of our Saviour consisted in this, that he brought himself as an expiatory sacrifice for the sins of the world and thus reconciled us with God, freed us from sin and its consequences, and acquired eternal benefits for us.” (p. 133.)
The salvation takes place from that calculation of the divinity which was achieved independently of us. Farther down is the exposition of how it happens that Christ is the high priest, while the divinity brings the sacrifice and Christ is the victim:
“The truth of the sacerdotal ministration of our Saviour (a) was proclaimed in the Old Testament by God himself through the mouth of the prophet Daniel, speaking to the Messiah: Thou art a priest for ever after the order of Melchisedec (Psalm cx. 4); (b) was testified to by Christ the Saviour, in referring to himself the prophetic Psalm, in which he is called the priest for ever after the order of Melchisedec (Matt. xxii. 44; Mark xii. 36; Luke xx. 42); (c) finally, it was disclosed in detail by St.
