[31] Jesus then said to those Jews who believed in him, "If you remain in my word, you will truly be my disciples, [32] and you will know the truth, and the truth will set you free." [33] They answered him, "We are descendants of Abraham and have never been enslaved to anyone. How can you say, 'You will become free'?"
(CCC 601) The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin (Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14). Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures" (1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23). In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant (Cf. Isa 53:7-8 and Acts 8:32-35). Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant (Cf. Mt 20:28). After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles (Cf. Lk 24:25-27, 44-45). (CCC 613) Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world" (Jn 1:29; cf. 8:34-36; 1 Cor 5:7; 1 Pt 1:19), and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins" (Mt 26:28; cf. Ex 24:8; Lev 16:15-16; 1 Cor 11:25). (CCC 89) There is an organic connection between our spiritual life and the dogmas. Dogmas are lights along the path of faith; they illuminate it and make it secure. Conversely, if our life is upright, our intellect and heart will be open to welcome the light shed by the dogmas of faith (Cf. Jn 8:31-32).
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