could do only through his death, and what death could it have been other than one that takes place in the air, that is, on the cross? For only he who is crucified dies in the air. And thus the Lord has not without cause suffered death on the cross: having been lifted on the cross, he purified the air from the snares of the devil.” (p. 144.)
Redemption, the church says, is a fundamental dogma, on which the whole doctrine is based. Where is it expressed? In the Gospels, that is in the words of Jesus Christ himself, who came to save men, and in the words of the evangelists who wrote down the words of Christ, there is not any mention of this dogma. The church asserts that the dogma is expressed in Christ’s words, “The Son of man must be lifted up;” in the spurious words, “The lamb which taketh upon himself the sins of the world;” in the words, “The Son of man has come to minister;” in the words, “I am a good shepherd who will not spare my life for my sheep;” then in the words, when, breaking the bread, he said, “This is my body, for you do I break it,” and, at last, in what Caiaphas said. That is, obviously, untrue, but, according to the teaching of the church, all this is expressed more clearly in the Epistles, that is, in the interpretations of Christ’s words, and more clearly still in the interpretations of the fathers. But the redemption is the fundamental dogma of our salvation,—how is it then that Christ, who came to save us, did not more clearly express the dogma, but left all this to the interpretation of Epiphanius, to the unknown Epistle to the Hebrews, and to others. If this dogma is not only so important that on the belief in it depends all our salvation, but also is simply necessary to men, and Christ came down upon earth out of love for men, he ought to have expressed it clearly and simply at least once, but as it is he did not even hint at it. And everything which I can find out about this great truth, which is necessary for my salvation, I must draw from the writings about
