Prayers · Mysteries of the Faith

Mystery of Redemption — Christus passus est pro nobis

The Redemption is the mystery by which the incarnate Son of God, through his Passion, Death and Resurrection, freed the human race from the slavery of sin and death, restoring to us the adoptive sonship of the Father. St Anselm of Canterbury († 1109) synthesised in the work Cur Deus Homo (1098, in the public domain) the so-called theory of satisfaction: because sin is an infinite offence against the divine majesty, only a man-God could offer infinite satisfaction in the name of all humanity. The Council of Trent (Session VI, Decretum de Iustificatione, 13 January 1547) solemnly defined that Christ merited justification for us by his most holy Passion on the wood of the Cross, and made satisfaction for us to God the Father (chap. VII). Scripture teaches us that we were redeemed not with corruptible things, as gold or silver, but with the precious blood of Christ, as of a lamb unspotted and undefiled (1 Pet 1:18-19), and that in him it pleased the Father that all fulness should dwell, and that through him to reconcile all things to himself, making peace through the blood of his Cross (Col 1:19-20). Patristic and medieval tradition recognised in Christ the threefold office of Priest (who offers himself as victim — Heb 7:27), Prophet (who reveals the Father — Jn 1:18) and King (who reigns from the height of the Cross — Jn 19:19). This prayer meditates the mystery in three movements, complementing the Adoration of the Cross on Good Friday (Liturgical Seasons 3n), the prayers of the Cross of Christ (3p) and of Eucharistic Adoration (3i) already in Lumen.

O Lord Jesus Christ, sole Mediator between God and men, I adore you hanging upon the Cross, abandoned by the disciples, exposed to the scorn of the world, innocent victim offered in sacrifice for the sins of the human race. Christus passus est pro nobis — Christ suffered for us, leaving us an example, that we should follow his steps (1 Pet 2:21).

I contemplate you, O Saviour, in the threefold office which you fulfilled upon the wood:

as eternal Priest according to the order of Melchisedech (Ps 109:4) — who offers himself, without blemish, to the Father, in one sacrifice for ever (Heb 7:27);
as Prophet whose word is the Cross — whence from the height you preached seven sentences which open the book of our salvation (cf. the Seven Words on the Cross of Christ 3p);
as King who reigns from the wood — Iesus Nazarenus, Rex Iudaeorum — inscribed in three languages so that the whole earth might recognise your universal kingship (Jn 19:19-20).

I acknowledge that I was redeemed not with corruptible things, as gold or silver, but with the precious blood of Christ, as of a lamb unspotted and undefiled. May I never forget the infinite price of my soul; may I always live as one redeemed, that is, as free from the slavery of sin and the property of my Redeemer.

And because in him it pleased the Father that all fulness should dwell, and through him to reconcile all things to himself, making peace through the blood of your Cross, I ask you for the reconciliation of sinners, for the conversion of my enemies, and for my own contrite heart.

Grant me, O Crucified One, three graces which from your Redemption proceed: deep contrition for my sins for which you suffered; perseverance in the grace of justification which you obtained for me; and firm hope of the eternal glory which you purchased with your blood.

Salvator mundi, salva nos — Saviour of the world, save us, who by your Cross and Resurrection have redeemed us; help us, we beseech you, O our God. Amen.

Source: Biblical citations of 1 Pet 1:18-19; Col 1:19-20; 1 Pet 2:21; Heb 7:27; Jn 1:18; Jn 19:19-20; Ps 109:4 from the Vulgata Clementina + Douay-Rheims 1582-1610 (full DP); dogmatic definition of the Council of Trent Session VI Decretum de Iustificatione, 13 January 1547, chap. VII (full DP); doctrine of satisfaction of St Anselm of Canterbury in Cur Deus Homo, books I and II, 1098 (full DP); doctrine of the threefold office of Christ (Priest, Prophet, King) in Eusebius of Caesarea, Ecclesiastical History I,3 (4th century, full DP), taken up by St Thomas Summa Theologiae IIIa q. 22-26 (13th century, full DP) and by John Calvin in the Institutio in a systematised form which the Catholic Church reformulated in CIC nn. 436, 783-786; antiphon Salvator mundi, salva nos of the Adoration of the Cross on Good Friday, Roman Missal 7th century (full DP); original meditative composition in three movements without reproducing modern protected prayer

Ecclesiastical approval: Dogmatic definition of the Council of Trent Session VI (1547) on justification and Session XXII (1562) on the sacrifice of the Mass as application of the unique sacrifice of the Cross; liturgical feast of the Exaltation of the Holy Cross on 14 September since the 7th century; Solemnity of Christ King of the Universe on the last Sunday of the Liturgical Year instituted by Pius XI in Quas Primas (11.12.1925) and elevated from Christ King Citizen to Christ King of the Universe by St Paul VI (1969); Good Friday as the sole day of the year without celebration of the Mass, with Adoration of the Cross in unique form; plenary indulgence for the devout Adoration of the Cross on Good Friday (Enchiridion Indulgentiarum n. 17)

← Back to prayer index