from God” (p. 319). The only one who could offer this would be a person who is even greater and that could only be God (p. 320). If the only one who could pay the debt is God (who does not owe the debt) and the ones who must pay the debt are human beings (who cannot pay the debt), then it follows that only one who is both God and man can pay the debt (p. 321,348,351). Such a person must not only have no actual sins, but also be free from the stain of original sin. Since everyone born by descent from Adam through sexual reproduction bears the taint of original sin, the God-Man will need to be born human but apart from the normal line of descent created by sexual reproduction (pp. 322, 337,340). (Effectively, he will be a new Adam, but will succeed where Adam failed, having been able to sin, though he did not sin because he did not wish to; see pp. 326-328.) When the God-Man offers up his life and suffers death for others when he does not have to (it is not his sin, so he is under no obligation to die), this free acceptance of suffering by so great a person is so supremely benevolent and well-pleasing to God that it is better than anything created (better than anything else save God himself) (pp. 329-331,349-350). So great a sacrifice is sufficient for all those who will be saved in every place and time (pp.
from God” (p. 319). The only one who could offer this would be a person who is even greater and that could only be God (p. 320). If the only one who could pay the debt is God (who does not owe the debt) and the ones who must pay the debt are human beings (who cannot pay the debt), then it follows that only one who is both God and man can pay the debt (p. 321,348,351). Such a person must not only have no actual sins, but also be free from the stain of original sin. Since everyone born by descent from Adam through sexual reproduction bears the taint of original sin, the God-Man will need to be born human but apart from the normal line of descent created by sexual reproduction (pp. 322, 337,340). (Effectively, he will be a new Adam, but will succeed where Adam failed, having been able to sin, though he did not sin because he did not wish to; see pp. 326-328.) When the God-Man offers up his life and suffers death for others when he does not have to (it is not his sin, so he is under no obligation to die), this free acceptance of suffering by so great a person is so supremely benevolent and well-pleasing to God that it is better than anything created (better than anything else save God himself) (pp. 329-331,349-350). So great a sacrifice is sufficient for all those who will be saved in every place and time (pp.
synopsis_of_why_god_became_man.docx