Sorry for the delay, Ran. Medical emergencies back here had to be dealt with. (And/or ‘work’ work.)
Well, to be bluntly practical:
1.) I’m still a sinner. I still need healing and forgiveness; and I still need to be repenting, until my salvation from sin is completed. There’s a cooperative personal element involved in being freed from sin. Sure, some aspects of my sinning can be healed in various ways, including by my resurrection. The spiritual aspects, though, can only be healed by my willing cooperation with God. I cannot make God save me (either by my own power or by appeal to some higher standard that God is obliged to obey); and God does not wait for me to be repentant before acting to begin saving me. But repentance is still an important part of salvation. And it isn’t like the NT authors stop talking about repentance at any time, including after Jesus’ resurrection, so far as I can tell.
2.) I haven’t been resurrected yet, either. Jesus, yes. Me, no. Whether it happens after death, or I’m transformed at the return of Christ (or, heck, whether I’m transformed after the return of Christ and my judgment in the lake of fire!–where repentance on my part will still be required of me), I’m not raised up yet in that regard obviously.
3.) Nor have I really yet “attained to the enjoyment of the allotment of life eonian”, which is a big topic in the NT (both for Jews and Christians), and which is very closely connected with another meaning of ‘redemption’: as synonymous with ‘son-placement’, i.e. the Greek word used by St. Paul (typically Englished as “adoption”) for an extremely common Mediterranean social-family custom. The concept here is that natural children, even though they are natural children of the father (or otherwise the leader of the family), are not formally recognized to have inherited until the father declares that they are now worthy to be representing the family. That’s a judgment call that ultimately rests with the father; the child cannot force it. But the child’s own behavior isn’t worth nothing either: the responsible father doesn’t allow children who are clearly still behaving in an irresponsible manner to become inheritors.
Now, in one sense, all God’s children are inheritors by God’s intention. (Even a Calvinist would agree with that in principle; she would just restrict the scope far more than an Arm or Kath theologian would, to ‘the elect’ and absolutely not to the non-elect.) But many of God’s children are still being irresponsible. (Like me, who is still a sinner.) God, being a responsible Father, won’t grant the abilities of the inheritance to those children who are still being irresponsible; but, being a loving Father, He will try to lead His children to repenting of their irresponsibility and becoming mature children worthy to represent the family’s name. (Arminians would agree with this, analogically, but then say that sooner or later, for whatever reason, God gives up trying to lead some/many/most/nearly-all children out of irresponsibility. The Calvs would say God never gives up on this; but insist that some/many/most/nearly-all aren’t children at all.)
There is an intermediate state as well, though, where the child is cooperating with the father, and is under tutors; but isn’t mature enough or ethically responsible enough yet to inherit.
One key point here is that, in the culture of the time, some kind of payment was made to the head of state to free the child from the status of slavery (or to free a slave for that matter), raising him or her to the status of son or daughter. (A ‘redemptive’ payment could be made for someone being held hostage, too; and Christian analogists have sometimes tried making use of that parallel. But I don’t think it’s nearly as good an analogy to the theology involved here, and it doesn’t seem to be the analogy that scriptural authors or anyone else in the texts usually had in mind.) The head-of-state could of course “pay himself”, in the case of his own children; and especially in that case the proper result was that a sacrificial feast was provided out of the generosity of the father for the sake of the inheriting child being raised. Moreover, in principle this price could be paid at any time, even before the child has started trying to cooperate with the father. But of course it all depends on the grace of the father! Without that, there is no hope for the child to ever inherit.
Typologically, that sacrifice, and that feast (for that matter), is Christ. Which, incidentally, is one reason why Christian theologians have sometimes speculated (and I suspect rightly) that even if none of God’s children had fallen, there still would have been an Incarnation and probably some kind of vicarious sacrifice for the sake of the derivative children.
Also, the Lamb is sacrificed from the foundation of the world: it is in Christ, not only YHWH (corporately) or the Son (specifically) that all things exist and hold together. Without the submission of the Son to the Father, which is a kind of death, even God Himself would not exist (as this is intrinsically an aspect of God’s eternally active self-existence.) Nor would anything else ever exist. The Son eternally sacrifices Himself in yet another way so that we derivative not-God creatures can positively exist. In natural history, though, Incarnate as Christ, God does this once and for all. (i.e. it doesn’t have to keep being done again and again to meet a recurring requirement, like the Temple sacrifices were once believed to be necessary for, or like pagan religions sometimes thought the god-or-goddess had to constantly be redying in history.) But Christ in His sacrifice is showing us what God (especially the Person of the Son, in accord with the will of the Father) is eternally doing for all of us.
(This, by the way, is why I have a lot of respect for transsubtantiation doctrines, though I think the RCCs and others have gone too far with it in some regards.)
I don’t exactly disagree, but I do note that Christ hardly needed ‘redemption’ in the sense that we as sinners need it! And again, Christ’s own resurrection is, in several ways, the ‘raising-up’ (which is the word being translated ‘redeem’) of Christ by God. Not only a product of the redemption. But insofar as the redemption-cost was paid (in several ways) at the cross, our resurrection still to come is a product of that redemption event.
I think you meant that the general resurrection will be universal. It hasn’t happened yet.
But insofar as its promise and occurrence reflects the intentions of God, yes I agree that it is very strong evidence that God’s redemption at the cross was universal as well. Just as God’s eternal sacrifice for us (in the Person of the Son, in accord with the Father), is absolutely universal. (The “universe” itself couldn’t exist without it. )
That being said, it must be stressed again that the evil are not being raised at the resurrection to zoe eonian (yet) but to eonian crisising and brisk-cleaning. Their names are not (yet) recorded in the Book of Life. And so long as they insist on loving and practice their sinning, they won’t be allowed into the New Jerusalem. Resurrection doubtlessly fixes many problems, but it apparently doesn’t always succeed in fixing that kind of problem.
True; but we also remain “captive to death” if we insist on loving and fondling our sins, whatever they are.
Well, there’s that whole finally-cooperating-with-God-instead-of-insisting-on-being-a-rebel-sinner thing… Call it accepting redemption rather than adding to it; nevertheless, it’s an important component, as an action by us as responsible persons. Otherwise we’d only be puppets, not real boys and girls learning to be sons and daughters.
(Granted, it cannot be done without the help of God. But that isn’t the same as saying that I have no need to repent of my sins, as a person myself choosing responsibility instead of irresponsibility.)