The Atonement And Its Effect On The Cross Of Calvary

In Genesis, God interacts with Adam by speaking to him face to face. Whether God was giving out instructions or punishment to Adam and Eve, he was always doing it on a personal level. The usual portrayal of God as an omniscient being is instead replaced as mentor to Adam and Eve who is trying to help them understand their existence. This close relationship is shown even when man does something wrong. The only rule that God gives to Adam is that he must not eat from the tree of knowledge of good and evil. Adam and Eve go on to break the singular rule and be punished; but not to the extent most would think. Before partaking of the fruit God says that, "the day that you eat of it you shall die"(Genesis). Instead of dying, Adam and Eve are removed from the garden and go begin their lives. God punishes them for their actions, but also gives clothes and allows them to take the knowledge they have gained from the tree. Even after breaking the one rule that he has set for them, God allowed them to keep the knowledge they gained to begin mankind. This grace towards humanity is shown once again with Adam and Eve's children, Cain and Abel. Cain kills Abel after God accepts Abel's offering and not his own. Even with Cain having killed his own brother, God still does not punish Cain severally; "you will be a fugitive and a wanderer on the earth"(Genesis). This punishment is especially seen as inadequate as Cain goes on to settle in Nod and have his own family. This mercy by God shows that he was unable to punish humanity even for the most serious of offenses. This lack of punishment shows God's sympathy for mankind because of his close relationship with them. This close relationship stems from God's close bond with mankind because of their similar image and knowledge. This relationship that began as two very similar beings, has further blossomed as God has given great responsibility to

Humankind was created in the image of God; He gave them like characteristics such as compassion, love, and faithfulness. In Genesis 3 we learn of the Fall of Humanity, which introduces not only sin into the world but also pain. (“Lecture 3”, 2015) After the Fall human nature is then scarred by sin, humans are born sinful by nature. In Genesis 4 Cain brings murder into the world; from here we see humanity relentlessly depart from the wisdom of God. (“Lecture 3”, 2015) Only by accepting Jesus Christ into their hearts, can they atone for their sins and get right with the Lord.

Peter Paul Reubens, “The Raising of The Cross” found on page 265 in our art book, was created 1610-1611 by the use of oil on panel, dimensions 462 x 339 cm. Many facets of this painting caught my attention, but the prime facet was the geometric support it influences and the sentimental effect it distributes to the spectators, also Reuben’s motive and content behind the painting.

After Transformation and Atonement, the hero faces the final stage of his journey: The Return to everyday life. Upon the return, the hero discovers his gifts – One becomes richer and stronger – perhaps a great leader - and spiritually enlightened. The hero shares the gift/treasure of experience, knowledge, and wisdom - gained through the journey – with the broader community.

Atonement is the "reunion of two alienated parties, in this case, God and humanity." Atonement is provided by Jesus' self-offering on the cross on behalf of humanity because JC represents all humanity and offers to God a sacrifice that reconciles humanity and God.

Atwood is alluding to Jesus’ crucifixion as it is believed by many christians that Jesus died to pay for their sins and allow them an eternal life.

God promised blessings to Abraham and his family and extends to him and his family. The Jewish Passover reflects on the Hebrews escape from Egypt with the sacrifice of a lamb, while the Christian interpretation of Passover is Easter, when Jesus resurrected. The Atonement is the sacrifice of Jesus Christ to overcome sin and death, Jesus sacrificed himself for the sins of humans. The Jewish Atonement is also covering of sin on the day of Yom Kippur where the blood of the lamb is put over the mercy seat. The chosen people are the ones who follow the order of god, Abraham to spread the word of God, Hosea to go out and marry a prostitute, the people who listen to god in all he says. Hebrew view on sin is that all humans sin and must be repented of sin; but Christian views on sin is that Jesus died on the cross for all sin. When God sent his one and only son down to earth, he sent his son to be among humans, one of the humans. Jesus walked among the people and learned how the mortal world worked and offered a helping hand to any and all who asked for help. He preached the word of God, when he got to Rome he was seen as a sinner in the eyes of many Romans who were upset with his growing power. So they crucified Jesus, and his second to last word was “Tetelestai” which meant “it has been paid” meaning that Jesus died for our

Bonhoeffer and Zizioulas offer interesting perspectives for conceptualizing the Christian theology regarding the atonement. Indeed, one of the outstanding elements of Christianity practices, which sets them apart from other religions, is atonement. In this case, atonement can be defined as the process of sin reparation or expiation. There are four models of atonement. These include Christus Victor, Satisfaction, Exemplar and Penal Substitution. A look at the differences between these two theologians reveals a clear difference regarding their perspectives towards atonement, in which Bonhoeffer tends to orient himself towards the model of Christus Victor, while

The concepts of atonement and forgiveness, while similar, have slightly different connotations. Mahatma Gandhi describes forgiveness as “choosing to love” (Huffpost), giving it a more secular process where one’s sins are admonished, where atonement is primarily recognized as the reconciliation of sin or wrongdoing towards others. And while these terms share similar characteristics in a sense of general ‘mending’ of feelings, atonement bears the implication of reparation over agreement of forgiveness. This claim is reinforced by various sources such as Oedipus the King, The Scarlet Letter and The Grapes of Wrath, as well as sources that compare forgiveness and atonement, and the religious implications that come with them.

     Reconciliation means to bring back together. In Reconciliation the way we are brought back together with the community is by asking forgiveness. Forgiveness means to pardon or spare. In Greek it means to send forth, put away, and yield up. The other meaning is to give up the desire to punish or to cancel a debt. Jesus gave us the sacrament of Reconciliation. We were granted this sacrament so whenever we turn away from God we have the choice of asking forgiveness so we can be reunited with Him.

Atonement is the human drive to atone and offer recompense which can be manipulated. (Albl, 308). Only Christ’s sinless and divine life was representative of a worthy sacrifice to atone for all the sins of the world. “No

Isolating an incident from its surrounding details can sometimes shed greater clarity to its meaning. Coles says he would ask G-d to forgive the dying Nazi. Without any of the story’s particulars, what he’s essentially saying is that one man may forgive for the misdeeds done to another. Effectually, it is no different from what the dying Nazi wanted to do. Both of them are asking a third party to forgive an offense done to a second. In the Code of Jewish Law, it is written, “But what is between man and his friend, the Day of Atonement does not atone for until he asks (forgiveness) of his friend” (Rabbi Solomon Ganzfried, 1992, p.279). Basic Jewish law understands the injustice of asking G-d to forgive when the evildoer himself has made no

Throughout Christianity, theories of atonement are prevalent. The word atonement describes how humans can make right between them and God. The different atonement theories are explanations on the interpretations to how God saved us from sin. Jesus is the link that ties together humanity and God. There are multiple atonement theories because there is not a plain answer for why Jesus died.

Jesus says that he is the good shepherd; the good shepherd lays down His life for the sheep. (Jn. 10:11) We know what love is when we see Jesus laid down His life for us. (1 Jn. 3:16) Christ was sacrificed once to take away the sins of many. (Heb. 9:28) All of these scriptures remind me that it is God’s grace and love to provide us the atonement so that we can avoid to the death row. Originally, we need to face the punishment, but now we are offered a chance to survive. God already planned from the beginning the redemption by sending his begotten son to substitute our places. We should be the ones who go to the cross. However, Jesus did it for us. That is why I pick penal substitution model to demonstrate the relationship between atonement and pastoral care.

The central place that the cross plays in Christian soteriology does not perpetuates violence in society and in the christian community, but Violence does play a role in salvation. The cross is not only a case of celestial equity; it is a delineation of God 's affection that requires a human response. This paper is about how different models for atonement (what is accomplished on the cross) affect our understanding of human justice, particularly with regard to the punishment of crimes. Nonviolent elucidations of the atonement go against a large portion of the strands of reparation philosophy found in contemporary American churches. That is, in most American particularly reformed and outreaching evangelical assemblies, expiation has regularly been dealt with as synonymous with corrective substitution. The story of reparation told in these pulpits concentrates less on Jesus ' energy to free individuals from the stranglehold of corrupt frameworks and all the more on the route in which the cross puts an end to lawful blame and the outcomes of that blame before God. In its most restrictive and reductive details, punitive substitution thinks about all transgression as something like the transgressing against of God 's law. Damaging God 's law obliges compensation something that simple mortals can 't give a vast God. Hence, in God 's unending affection and kindness, the everlasting word incarnates as the man Jesus of Nazareth and, at the cross, persists through capital punishment