I plan to publish it for discussion in short installments as Catholic-Orthodox caucus threads. All Christians as well as non-Christians are very welcome, but I ask all to maintain the caucus discipline: no interconfessional attacks, no personal attacks, and no off-topic posts. Avoid mentioning confessions outside of the caucus for any reason.
Previous:
Cur Deus Homo I-III
Cur Deus Homo III-V
Cur Deus Homo VI-VIII: Is God Omnipotent and Wise?
Cur Deus Homo IX-X: Did The Father Wish Christ To Die?
Cur Deus Homo XI-XIV: God's Honor, Compassion, and Justice
Cur Deus Homo XV-XVIII: Men and Angels, Perfection and Election
Cur Deus Homo XIX-XX: No Satisfaction
Cur Deus Homo XXI-XXIII: Enormity of Sin
Cur Deus Homo XXIV-XXV: Unhappiness of Man
Cur Deus Homo Book Second I-IV: Holy, Happy Man
Cur Deus Homo Book Second V-VII: The Necessity of God-Man
Cur Deus Homo Book Second VIII: The Necessity of the Virgin Mary
Cur Deus Homo Book Second IX-X: The Sinless Word
The summary:
This is another chapter that I found impossible to combine with either adjacent chapter.
Immortality is inherent in man, because this is how he was made:
had man never sinned, and had his immortality been unchangeably confirmed, he would have been as really man; and, when the dying rise again, incorruptible, they will no less be really men.
The gift that Christ gives to God must be something "greater than anything in the possession of God". This must necessarily be an honor that He gives God "which He did not owe as a debtor". Such gift is Christ's life: "to give up his life or to lay down his life, or to deliver himself up to death for God's honor. For God will not demand this of him as a debt; for, as no sin will be found, he ought not to die, as we have already said."
To look at it differently, observe that the satisfaction that is owed God must be the greatest possible: nothing can be more severe or difficult for man to do for God's honor, than to suffer death voluntarily when not bound by obligation; and man cannot give himself to God in any way more truly than by surrendering himself to death for God's honor. [...] Therefore, he who wishes to make atonement for man's sin should be one who can die if he chooses.
Finally, the voluntary death of Christ is fitting because it serves a pedagogical purpose, as it provides an example of how to live and "not deviate from holiness because of injuries, or scorn, or tortures, or even death"
keep alive