Satisfaction
SATISFACTION
In general, significes the act of giving complete or perfect pleasure. In the Christian system it denotes that which Christ did and suffered in order to satisfy divine justice, to secure the honours of the divine government, and thereby make an atonement for the sins of his people. Satisfation is distinguished from merit thus: The satisfaction of Christ consists in his answering the demands of the law on man which were consequent on the breach of it. These were answered by suffering its penalty. The merit of Christ consists in what he did to fulfil what the law demanded, before man sinned, which was obedience. The satisfaction of Christ is to free us from misery, and the Merit of Christ is to purchase happiness for us.
See ATONEMENT and PROPITIATION. Also Dr. Owen on the Satisfaction of Christ; Gill’s Body of Div. article Satisfacction; Stillingfleet on Satisfaction; Watts’s Redeemer and Sanctifier, p. 28, 32; Hervey’s Theron and Aspasio.
Fuente: Theological Dictionary
satisfaction
(Latin: satis, enough; facere, to make)
(1) In general, reparation made to another to pay a debt or to atone for an injury. Thus, we say that Christ made satisfaction to God for our sins.
(2) In particular, compensation made to God for the debt of temporal punishment. That such a debt of punishment may reamin after the sin itself has been forgiven, and that man can make satisfaction for it, is evident from Scripture (2 Kings 12; Jonah 3), and from Christian tradition. The penance given after sacramental confession is intended principally to make satisfactoin for the debt of tempoal punishment. All supernaturally good works performed by one in the state of grace possess satisfactory value.
Fuente: New Catholic Dictionary
Satisfaction
(expressed in Hebrew by , to fill; , to satiate; and , to glut; in Greek [according to the A.V.] by less distinctive terms, , to fodder; once [Col 2:23] , satiety), in general, signifies the act of giving complete or perfect pleasure. In the Christian system it denotes that which Christ did and suffered in order to satisfy divine justice, to secure the honors of the divine government, and thereby make an atonement for the sins of his people (Heb, , to atone for). This use of the word satisfaction is taken from the sense of the word in the Roman law, viz. contenting an aggrieved person by some consideration consistent with a remission of the debt or offence for which the satisfaction is offered. The death of Christ as an expiatory sacrifice was the satisfaction for the sins of the world (1Jn 2:2; Rom 5:11). Satisfaction is, in fact, propitiation and atonement. Christ’s satisfaction is vicarious and expiatory, being made for us and instead of us or our act, we having ourselves no power of offering satisfaction to the offended majesty of heaven. Satisfaction is distinguished from merit thus: The satisfaction of Christ consists in his answering the demands of the law on man, which were consequent on the breach of it. These were answered by suffering its penalty. The merit of Christ consists in what he did to fulfill what the law demanded before man sinned, which was obedience. The satisfaction of Christ is to free us from misery, and the merit of Christ is to procure happiness for us. See Owen, On the Satisfaction of Christ; Gill, Body of Div. s.v.; Stillingfleet, On Satisfaction; Watts, Redeemer and Sanctifier, p. 28, 32; Hervey, Theron and Aspasio. SEE ATONEMENT; SEE PROPITIATION.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Satisfaction
sat-is-fakshun: Occurs twice in the King James Version (Num 35:31, Num 35:32) as a rendering of the Hebrew kopher (the Revised Version (British and American) ransom). It means a price paid as compensation for a life, and the passage cited is a prohibition against accepting such, in case of murder, or for the return of the manslayer. Such compensation was permitted in ancient justice among many peoples. Compare , poine, which Liddell and Scott define as properly quit-money for blood spilt, the fine paid by the slayer to the kinsman of the slain, as a ransom from all consequences. The same custom prevailed among Teutonic peoples, as seen in the German Wergeld and Old English wergild. The Hebrew lairs of the Old Testament permit it only in the case of a man or woman gored to death by an ox (Exo 21:30-32).