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{{short description|In Christian theology, Jesus is sometimes referred to as a redeemer}}
{{Use British English|date=November 2012}}
{{Use British English|date=November 2012}}
{{Use dmy dates|date= November 2012}}
{{Use dmy dates|date=March 2022}}
[[File:Rio de Janeiro - Cristo Redentor 01.jpg|thumb|upright=1.2|''[[Christ the Redeemer (statue)|Christ the Redeemer]]'' statue in [[Rio de Janeiro]], Brazil. The statue is an iconic image of Jesus Christ with his arms outstretched, representing his message of [[love of God|love]] and redemption for all people.]]
{{Christology}}
{{Christology}}
[[File:Old Jerusalem Christian Quarter Redeemer Church.JPG|thumb|[[Lutheran Church of the Redeemer, Jerusalem]]]]
In [[Christian theology]], [[Jesus]] is sometimes referred to as a '''Redeemer'''. This refers to the [[Christian soteriology|salvation]] he is believed to have accomplished, and is based on the metaphor of [[Redemption (theology)#In Christianity|redemption]], or "buying back". Although the [[Gospels]] do not use the title "Redeemer", the word "redemption" is used in several of [[Pauline epistles|Paul's letters]]. [[Leon Morris]] says that "Paul uses the concept of redemption primarily to speak of the saving significance of the death of Christ."<ref>Leon Morris, 'Redemption' ''Dictionary of Oxford and his Letters'' (Downers Grove: InterVarsity Press, 1993): 784.</ref> The [[English language|English]] word redemption means "repurchase" or "buy back", and in the [[Old Testament]] referred to the [[ransom]] of slaves ([[Book of Exodus|Exodus]] 21:8).<ref>Bruce Demarest, ''The Cross and Salvation: The Doctrine of Salvation'' (Wheaton: Crossway Books, 1997): 176.</ref> In the New Testament the redemption word group is used to refer both to deliverance from sin and freedom from captivity.<ref>Demarest, ''The Cross and Salvation'', 177.</ref>


[[Christian theology]] sometimes refers to [[Jesus in Christianity |Jesus]] using the title '''Redeemer''' or '''Saviour'''. This refererences the [[Christian soteriology |salvation]] he accomplished, and is based on the metaphor of [[Redemption (theology)#In Christianity|redemption]], or "buying back". In the [[New Testament]], ''redemption'' can refer both to deliverance from sin and to freedom from captivity.<ref>Demarest, ''The Cross and Salvation'', 177.</ref>
The concept of the redeemer is used in the [[Book of Ruth]] to refer to the [[goel|kinsman-redeemer]], and in the [[Book of Isaiah]] to refer to God, the "Redeemer of Israel".


Although the [[gospel]]s do not use the title "Redeemer", the idea of redemption occurs in several of [[Pauline epistles|Paul's letters]]. [[Leon Morris]] says that "Paul uses the concept of redemption primarily to speak of the saving significance of the death of Christ."<ref>
Many Christian churches are named "Redeemer", such as [[Redeemer Presbyterian Church (New York City)]] and the [[Lutheran Church of the Redeemer, Jerusalem]]. Other institutions which carry the name are the Roman Catholic [[Congregation of the Most Holy Redeemer]] and [[Redeemer University College]] in [[Ancaster, Ontario]]. The [[Christ the Redeemer (statue)|Christ the Redeemer]] statue in [[Rio de Janeiro]] is a famous landmark.
Leon Morris, 'Redemption' ''Dictionary of Oxford and his Letters'' (Downers Grove: InterVarsity Press, 1993): 784.</ref>

In [[Book of Job|Job]] 19:25, [[Job (Biblical figure)|Job]] makes the statement, "I know that my Redeemer liveth." This has been used in Christian hymnody, such as [[Charles Wesley]]'s ''[[wikisource:I Know That My Redeemer Lives|I Know That My Redeemer Lives]]'', and the first words to the song "Antioch 277" in the [[shape note]] [[song book]] [[Sacred Harp|''The Sacred Harp'']] are ''"I know that my Redeemer lives, Glory Hallelujah!"''. It also appears as an aria, ''[[Messiah Part III#45|I know that my Redeemer liveth]]'', in [[George Frideric Handel|Handel]]'s ''[[Messiah (Handel)|Messiah]]''.


==Universality==
==Universality==
The [[New Testament]] speaks of Christ as the one Saviour for all people.<ref>On Christ's role as universal Saviour, cf. [[Gerald O'Collins]], ''Salvation for All: God's Other Peoples'', OUP (2008).</ref> The [[First Epistle of John]] says that Jesus is "the [[propitiation]] for our sins and not for ours only but also for the sins of the world" ([[wikisource:Bible (American Standard)/1 John#2:2|1 John 2:2]]). Adherents of [[unlimited atonement]] interpret this to mean that Jesus' redemptive role is for all people without exception, while adherents of [[limited atonement]] interpret it as being available to all yet would work itself out in [[Predestination in Calvinism|only the elect]].
[[File:Titian - Christ the Redeemer - WGA22796.jpg|thumb|200px|''Christ the Redeemer'' by [[Titian]] (c. 1534), [[Palazzo Pitti]], [[Florence]].]]

The [[New Testament]] speaks of Christ as the one Saviour for all people.<ref>On Christ's role as universal Saviour, cf. [[Gerald O'Collins]], ''Salvation for All: God's Other Peoples'', OUP (2008).</ref> The [[First Epistle of John]] says that Jesus is "the propitiation for our sins and not for ours only but also for the sins of the world" ([[wikisource:Bible (American Standard)/1 John#2:2|1 John 2:2]]). Adherents of [[unlimited atonement]] interpret this to mean that Jesus' redemptive role is for all people without exception, while adherents of [[limited atonement]] interpret it as being for all people without ''distinction''—for Gentiles as well as Jews. The first Christians also recognized Jesus' redemptive role to be unique (without parallel), complete (as One who conveys the fullness of salvation), and definitive (beyond any possibility of being equalled, let alone surpassed, in his salvific function). In particular, his universal role means that through him the deadly forces of evil are overcome, sin is forgiven, their contamination purified, and the new existence as God's beloved, adopted children has been made available.<ref name="GOC1">For this section, and its respective themes and positions, compare [[Gerald O'Collins]], ''[[Christology: A Biblical, Historical, and Systematic Study of Jesus]]'', [[Oxford University Press|OUP]] (2009), pp. 297–333. Cf. also O'Collins, ''Salvation for All: God's Other Peoples, cit.''; ''id., [[Jesus: A Portrait]]'', Darton, Longman & Todd (2008), Chs 11–12; ''id.'', ''Incarnation'', Continuum (2002), pp. 36–42; J.A. Fitzmyer, ''The Gospel According to Luke I–IX'', Doubleday (1981), pp. 79–82; [[Karl Rahner]], ''Foundations of Christian Faith'', trans. W.V. Dych, Darton, Longman & Todd (1978), pp. 193–195, 204–206, 279–280, 316–321.</ref> This New Testament sense of Christ's indispensable and necessary role for human salvation could be summarized by a new [[axiom]]: ''extra Christum nulla salus'' ("outside Christ no salvation"). This sense of his all-determining role in the whole redemptive drama is suggested by a fact: unlike the [[Old Testament]], where various human beings could be called "saviour" (e.g., [[wikisource:Bible (American Standard)/Judges#3:9|Judges 3: 9]], [[wikisource:Bible (American Standard)/Judges#3:15|15]], and [[wikisource:Bible (American Standard)/Judges#3:31|31]]), the New Testament gives the title "Saviour" only to God (eight times) and to Christ (sixteen times).<ref name="GOC1"/>
The first Christians also recognized Jesus' redemptive role to be unique (without parallel), complete (as one who conveys the fullness of salvation), and definitive (beyond any possibility of being equaled, let alone surpassed, in his salvific function). In particular, his universal role means that through him the deadly forces of evil are overcome, sin is forgiven, their contamination purified, and the new existence as God's beloved, adopted children has been made available.<ref name="GOC1">For this section, and its respective themes and positions, compare [[Gerald O'Collins]], ''[[Christology: A Biblical, Historical, and Systematic Study of Jesus]]'', [[Oxford University Press|OUP]] (2009), pp. 297–333. Cf. also O'Collins, ''Salvation for All: God's Other Peoples, cit.''; ''id., [[Jesus: A Portrait]]'', Darton, Longman & Todd (2008), Chs 11–12; ''id''., ''Incarnation'', Continuum (2002), pp. 36–42; J.A. Fitzmyer, ''The Gospel According to Luke I–IX'', Doubleday (1981), pp. 79–82; [[Karl Rahner]], ''Foundations of Christian Faith'', trans. W.V. Dych, Darton, Longman & Todd (1978), pp. 193–195, 204–206, 279–280, 316–321.</ref> This New Testament sense of Christ's indispensable and necessary role for human salvation could be summarized by a new [[axiom]]: ''extra Christum nulla salus'' ("outside Christ no salvation").{{citation needed|date=June 2020}} This sense of his all-determining role in the whole redemptive drama is suggested by a fact: unlike the [[Old Testament]], where various human beings could be called "saviour" (e.g., [[wikisource:Bible (American Standard)/Judges#3:9|Judges 3: 9]], [[wikisource:Bible (American Standard)/Judges#3:15|15]], and [[wikisource:Bible (American Standard)/Judges#3:31|31]]), the New Testament gives the title "Saviour" only to God (eight times) and to Christ (sixteen times).<ref name="GOC1"/>


==See also==
==See also==
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* [[Jesus in Christianity]]
* [[Jesus in Christianity]]
* [[Names and titles of Jesus in the New Testament]]
* [[Names and titles of Jesus in the New Testament]]
* [[Messiah#Christianity|Messiah: Christianity]]
* [[Messiah#Christianity|Messiah § Christianity]]
* [[Second Adam]]
* [[Second Adam]]
* [[Goel (Judaism)]]


==References==
==References==
{{reflist|2}}
{{reflist}}


== Bibliography ==
== Bibliography ==
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* [[Donald Macleod (theologian)|Macleod, Donald]]. ''The Person of Christ''. Downers Grove: InterVarsity Press. 1998.
* [[Donald Macleod (theologian)|Macleod, Donald]]. ''The Person of Christ''. Downers Grove: InterVarsity Press. 1998.
* [[Alister McGrath|McGrath, Alister]]. ''Historical Theology: An Introduction to the History of Christian Thought''. Oxford: Blackwell Publishing. 1998.
* [[Alister McGrath|McGrath, Alister]]. ''Historical Theology: An Introduction to the History of Christian Thought''. Oxford: Blackwell Publishing. 1998.
* [[John Macquarrie|Macquarrie, J.]]. ''Jesus Christ in Modern Thought''. [[London]]: SCM Press. 1990.
* [[John Macquarrie|Macquarrie, J.]] ''Jesus Christ in Modern Thought''. [[London]]: SCM Press. 1990.
* [[Jacob Neusner|Neusner, Jacob]]. ''From Politics to Piety: The Emergence of Pharisaic Judaism''. Providence, R.I.: Brown University. 1973.
* [[Jacob Neusner|Neusner, Jacob]]. ''From Politics to Piety: The Emergence of Pharisaic Judaism''. Providence, R.I.: Brown University. 1973.
* Norris, Richard A. Jr. ''The Christological Controversy''. [[Philadelphia]]: Fortress Press. 1980.
* Norris, Richard A. Jr. ''The Christological Controversy''. [[Philadelphia]]: Fortress Press. 1980.

Revision as of 15:04, 21 April 2024

Christ the Redeemer statue in Rio de Janeiro, Brazil. The statue is an iconic image of Jesus Christ with his arms outstretched, representing his message of love and redemption for all people.
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Christian theology sometimes refers to Jesus using the title Redeemer or Saviour. This refererences the salvation he accomplished, and is based on the metaphor of redemption, or "buying back". In the New Testament, redemption can refer both to deliverance from sin and to freedom from captivity.[1]

Although the gospels do not use the title "Redeemer", the idea of redemption occurs in several of Paul's letters. Leon Morris says that "Paul uses the concept of redemption primarily to speak of the saving significance of the death of Christ."[2]

Universality

The New Testament speaks of Christ as the one Saviour for all people.[3] The First Epistle of John says that Jesus is "the propitiation for our sins and not for ours only but also for the sins of the world" (1 John 2:2). Adherents of unlimited atonement interpret this to mean that Jesus' redemptive role is for all people without exception, while adherents of limited atonement interpret it as being available to all yet would work itself out in only the elect.

The first Christians also recognized Jesus' redemptive role to be unique (without parallel), complete (as one who conveys the fullness of salvation), and definitive (beyond any possibility of being equaled, let alone surpassed, in his salvific function). In particular, his universal role means that through him the deadly forces of evil are overcome, sin is forgiven, their contamination purified, and the new existence as God's beloved, adopted children has been made available.[4] This New Testament sense of Christ's indispensable and necessary role for human salvation could be summarized by a new axiom: extra Christum nulla salus ("outside Christ no salvation").[citation needed] This sense of his all-determining role in the whole redemptive drama is suggested by a fact: unlike the Old Testament, where various human beings could be called "saviour" (e.g., Judges 3: 9, 15, and 31), the New Testament gives the title "Saviour" only to God (eight times) and to Christ (sixteen times).[4]

See also

References

  1. ^ Demarest, The Cross and Salvation, 177.
  2. ^ Leon Morris, 'Redemption' Dictionary of Oxford and his Letters (Downers Grove: InterVarsity Press, 1993): 784.
  3. ^ On Christ's role as universal Saviour, cf. Gerald O'Collins, Salvation for All: God's Other Peoples, OUP (2008).
  4. ^ a b For this section, and its respective themes and positions, compare Gerald O'Collins, Christology: A Biblical, Historical, and Systematic Study of Jesus, OUP (2009), pp. 297–333. Cf. also O'Collins, Salvation for All: God's Other Peoples, cit.; id., Jesus: A Portrait, Darton, Longman & Todd (2008), Chs 11–12; id., Incarnation, Continuum (2002), pp. 36–42; J.A. Fitzmyer, The Gospel According to Luke I–IX, Doubleday (1981), pp. 79–82; Karl Rahner, Foundations of Christian Faith, trans. W.V. Dych, Darton, Longman & Todd (1978), pp. 193–195, 204–206, 279–280, 316–321.

Bibliography

  • Borgen, Peder. Early Christianity and Hellenistic Judaism. Edinburgh: T & T Clark Publishing. 1996.
  • Brown, Raymond. An Introduction to the New Testament. New York: Doubleday. 1997.
  • Dunn, J. D. G. Christology in the Making. London: SCM Press. 1989.
  • Ferguson, Everett. Backgrounds in Early Christianity. Grand Rapids: Eerdmans Publishing. 1993.
  • Greene, Colin J. D. Christology in Cultural Perspective: Marking Out the Horizons. Grand Rapids: InterVarsity Press. Eerdmans Publishing. 2003.
  • Holt, Bradley P. Thirsty for God: A Brief History of Christian Spirituality. Minneapolis: Fortress Press. 2005.
  • Letham, Robert. The Work of Christ. Downers Grove: InterVarsity Press. 1993.
  • Macleod, Donald. The Person of Christ. Downers Grove: InterVarsity Press. 1998.
  • McGrath, Alister. Historical Theology: An Introduction to the History of Christian Thought. Oxford: Blackwell Publishing. 1998.
  • Macquarrie, J. Jesus Christ in Modern Thought. London: SCM Press. 1990.
  • Neusner, Jacob. From Politics to Piety: The Emergence of Pharisaic Judaism. Providence, R.I.: Brown University. 1973.
  • Norris, Richard A. Jr. The Christological Controversy. Philadelphia: Fortress Press. 1980.
  • O'Collins, Gerald. Christology: A Biblical, Historical, and Systematic Study of Jesus. Oxford:Oxford University Press. 2009.
  • O'Collins, Gerald. Jesus: A Portrait. London: Darton, Longman & Todd. 2008.
  • O'Collins, Gerald. Salvation for All: God's Other Peoples. Oxford:Oxford University Press. 2008.
  • Pelikan, Jaroslav. Development of Christian Doctrine: Some Historical Prolegomena. London: Yale University Press. 1969.
  • Pelikan, Jaroslav. The Emergence of the Catholic Tradition (100–600). Chicago: University of Chicago Press. 1971.
  • Rahner, Karl. Foundations of Christian Faith, trans. W.V. Dych. London: Darton, Longman & Todd. 1978.
  • Tyson, John R. Invitation to Christian Spirituality: An Ecumenical Anthology. New York: Oxford University Press. 1999.
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