DIVINE PROVIDENCE PROVIDED HUMANS WITH SUPERABUNDANT REDEMPTION
Theotimus, I have said that God saw and willed first one thing, and then another, keeping an order in his will. It is understood that this is in keeping with what is said above (2.2). Even though all this was done by a supremely unique and simple act, yet, in this act, order, distinction and interdependence of things have been maintained. They are maintained no less than if there were many acts in the understanding and will of God. Since it is so, every well-ordered will, which resolves to will many objects to be equally present, loves better and above all that which is most lovable. It follows that divine providence, in forming its eternal plan and pattern of all that he would create, willed first of all and loved with a very special preference, the most beloved object of his love, our Saviour. Then he willed according to order other creatures as they are related more or less to his service, honour and glory.
Thus, all things were made for this God-Man who is called the First-born of all creation (Col 1:15). The Lord created me in the beginning of his work, the first ofhis acts of long ago (Prov 8:22). For in him all things were created. He himself is before all things and in him all things hold together. He is the head of the body, the Church,...so that he might come to have first place in everything (Col 1:16-18).[1]
We plant a vineyard chiefly for its fruit. So the fruit is first in intention and desire, though leaves and flowers come before the fruit. Thus, the great Saviour was first in divine intention and in the eternal plan divine providence formed about creating creatures. In view of this desired fruit was planted the vineyard of the universe. Divine providence established the succession of many generations, which like leaves and flowers were to go before him. They were like heralds and suitable preparations for the production of this grape which the sacred bride praises so much in the Song of Songs (Song 1:13). Its juice rejoices God and men (Judg 9:13).
Now, my Theotimus, who will doubt about the abundant means of salvation since we have such a great Saviour? We have been created for him. We have been saved by his grace. For he died for all because all were dead (2 Cor 5:14-15). His mercy was more salvific for redeeming the human race than the wretchedness of Adam had been poisonous to ruin it. The sin of Adam did not overwhelm God’s loving kindness. On the contrary it stirred it up and inflamed it. So by a sweet and very loving reaction and vehemence, it was re-energised in the presence of its adversary. As if gathering its forces to conquer, he made grace superabound where sin had abounded (Rom 5: 20). Aware of this, the Holy Church in an ecstasy of wonder cries out on the vigil of Easter: “O necessary sin of Adam which was erased by the death of Jesus Christ; O happy fault which merited to have such and so great a redeemer!"[2] Definitely, Theotimus, we can say with an ancient hero [Themistocles]: “We were lost, if we had not been lost." It means: our loss has been for our benefit. In fact , human nature has received more graces by the redemption achieved by the Saviour than it would ever have received from the innocence of Adam if he had persevered in it.
Still, Divine providence left in humans clear signs of his severity in the midst of grace and even of mercy. Examples are the necessity of dying, illnesses, hardships, the revolts of sensuality. Yet heavenly grace floating over all these takes delight in turning all these miseries to the greatest benefit of those who love God (Rom 8:28). This gives birth to patience among trials, contempt of the world from the necessity of dying, and thousands of victories over concupiscence. The rainbow touching the thorn of the aspalathus plant makes it more sweet smelling than the lilies. So too, the redemption of our Saviour touching our miseries makes them more useful and lovable than they would ever have been in a state of original innocence. The angels have more joy in heaven, says the Saviour, over one repentant sinner than over ninety-nine just, who have no need of repentance (Lk 15:7). Likewise, the state of redemption is a hundred times better and more valuable than the state of innocence. Certainly, the sprinkling of the blood of our Lord by means of the hyssop of the cross has given back to us a whiteness by far brighter than the snow of innocence (Ps 51:7). We come out like Naaman (2 Kings 5:14) from the river of salvation more pure and clean than if we had never been tainted so that the Divine Majesty who commanded us the same might not be overcome by evil, but overcome evil by good (Rom 12:21); his mercy like a sacred oil floats over judgment (Jas 2:13) and his mercies transcend all his works (Ps 145:9).
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[1] The three quotations above are from NRSV. AE IV, p. 103 gives also reference to Sirach 24:14, but this does not correspond.
[2] Exultet (Paschal Proclamation)