Lord Save Me From Myself Meaning? Top 73 Best Answers

In Old Testament times, the people of Israel followed a sacrificial system to pay the debt for their sins. God’s laws determined what kinds of sacrifices were required to atone for various sins. Most living victims should be perfect animals without blemish.

In the New Testament, Jesus, God’s Son, came to earth to reunite us with God through the ultimate sacrifice: His own life.

We could never live a life worthy of God alone. So Jesus lived a sinless life for us. And then he died the painful death our sins deserve. John 3:17 says, “God did not send the Son into the world to condemn the world, but that the world might be saved through him.” By sacrificing himself on the cross for us, he took the penalty for all our sins on himself at once. This made him the ultimate sacrifice—once and for all, to meet the demands of God’s justice. That is why we call Jesus “Lamb of God”.

In the sacrifice of Jesus’ crucifixion we are shown the depths of God’s love for us and the efforts that went into saving us from our sins. And in Jesus’ resurrection we see God’s triumph over death pointing to the promise of eternal life in God’s presence.

Stand, therefore, with the girdle of truth on, and the breastplate of righteousness on, and the shoes for your feet prepared by the gospel of peace. By all means seize the shield of faith, with which you can quench all flaming arrows of evil; and take the helmet of salvation… (Ephesians 6:14-17)

A good basketball defense takes into account the tactics and strengths of the opponent’s offense. If they have good three-pointers, your team will want to guard them more closely around the three-point line. If you have a player who is excellent at getting to the basket, watch him extra carefully when he has the ball and can shoot down the lane to score a goal.

Similarly, the enemy of our soul has certain tactics that they use to bring us down in our spiritual struggle.

But God knows exactly what tactics the enemy is using and gives us all the right pieces of armor we need to be good soldiers of Jesus Christ.

The following is a brief description of five parts in God’s armor and how each protects and arms us against the enemy:

1. The girdle of truth renews our minds in Scripture.

Satan tries to deceive us by leading us to believe lies about God, the world, and ourselves. We put on the belt of truth by renewing our minds in God’s truth, which means remembering the truth of Scripture when confronted with lies. This is how Jesus confronted Satan when he was being tempted in the wilderness (Matthew 4:1-11). As we buckle ourselves to the girdle of truth by constantly filling our minds and hearts with Scripture, we tie up the loose robe of deceit so that it will not hinder us in battle.

2. The breastplate of righteousness protects us from sin.

Satan wants us to compromise the truth by indulging in unrighteous living. We are to be unshakable and uncompromising in our moral life: “Put on the new self, made in the image of God in true righteousness and holiness” (Ephesians 4:24). As Christians live out their identity as the holy people of God, they become even more Christlike and thus avoid the enemy’s trap.

3. The shoes of the gospel of peace lead us to pass on Christ.

The enemy hates when Christians preach the gospel to others because it advances the kingdom of God and glorifies Jesus Christ. Rather than putting on the gospel of peace as shoes, he would prefer Christians to be barefoot or in slippers—not venturing outside of what is comfortable to proclaim the good news of Christ. The gospel is the power of God for the salvation of all who believe (Romans 1:16). It brings the believer peace with God (Romans 5:1) and should be announced at all times.

4. The shield of faith protects us with God’s promises.

This weapon of protection helps us “to quench every flaming arrow of evil” (Ephesians 6:16). The enemy constantly tries to attack us, shooting arrows of doubt, temptation and deception into our hearts and minds, causing us to fall and act treacherously. By exercising our faith and remembering the promises of God, we are able to take up that all-important shield and defend ourselves against Satan.

5. The helmet of salvation gives us confidence in Christ.

The final piece of armor’s defense describes how our eternal hope in Christ empowers us in battle. We may be tempted to doubt our salvation or our worth in God’s sight, but we must remember that we are eternally safe in the Savior’s arms and we can go into battle with confidence. He’s already won! Our boldness and confidence come from the salvation Christ obtained for us through His death and resurrection.

By Meredith Cook

The Psalms seems to be a favorite book of the Bible, and it’s easy to see why. Psalms help us express all the feelings we have as believers living in a broken world.

This famous book in the middle of the Bible helps us express joy and gratitude. It gives us permission to mourn and lament. It draws us to worship under all circumstances.

I’ve read the Psalms through ups and downs a lot this year. We celebrated the birth of friends’ children and my brother’s engagement. But we also grieved over various expressions of sin and brokenness in the lives of others.

Through the joy of the birth of our daughter, the disappointment of losing a job, the uncertainty of an illness in the family, and everything in between, three themes in the Psalms struck me: remember, have joy, and rest in the Lord.

In professional service you experience all possible seasons – often at the same time. Perhaps you’ve enjoyed a season of plenty. Your church is growing and making disciples.

You may experience unfair criticism and feel that you are not meeting the expectations of your church members. Or perhaps you have seen the brokenness in the life of a church member in the front row or witnessed the death of a loved one.

Regardless, the Psalms help us to remember, rest, and rejoice.

1. Remember

The Psalms are full of reminders of God’s faithfulness to his people. Psalm 78 tells how God delivered the Israelites out of Egypt and brought them to the Promised Land.

It also tells of the dangers of forgetting God—how He punished the Israelites for murmuring against Him when they repeatedly forgot how God had delivered them.

When King David was in need, he did not hesitate to express his despair to God. But he also remembered that the Lord is seated on His throne and took refuge in God, praising the Lord even in the midst of trials (Psalm 9:22).

The writer of Psalm 42 did the same, writing in verses 5-8:

Why, my soul, are you so down?

Why are you so upset?

Put your hope in God, for I still want to praise him,

my Savior and my God.

I am deeply depressed;

therefore I remember you from Jordan

and the peaks of Hermon, from Mount Mizar.

Deep calls too deep in the roar of your falls;

all your breakers and your waves have swept over me.

The Lord will send his faithful love by day;

his song will be with me in the night –

a prayer to the god of my life.”

These examples, along with many other Psalms, encourage us to remember God’s faithfulness to us—to ponder the Lord’s provisions.

We also remember that because of Christ we lack nothing. We have everything we need for our salvation. We praise the Lord for all He has done (Psalm 103).

2. Rest

When we remember God and ponder His attributes as described in the Psalms, we can rest assured that God is with us.

At the end of Psalm 4 David wrote:

I will lie down and sleep in peace

only you, Lord, let me live in safety.”

When we sleep, we show confidence that God is watching over us, even when we are at our most vulnerable. But recovery is more than just sleeping.

It is an indwelling peace that comes from knowing God and being known by Him. It is trusting in his constant presence, knowing that he is our only hope (Psalm 62:5).

The same God who delivered Israel, who saved David, and who kept all his promises to his people, is the same God who is close to us today.

God never changes. He will also keep all his promises to us. We can rest in this truth, knowing that whatever circumstance we find ourselves in is temporary.

We look forward to the day when he fulfills his promise to dwell with his people forever.

3. Joy

Remembering God’s faithfulness and resting in His sovereignty allows us to worship and rejoice. The psalmists were not afraid to express their fear, depression, and despair.

But even when they lamented, mourned, and asked questions, they often ended the same passages with joy as they remembered God.

As Saul’s men pursued David, he wrote Psalm 59 and asked God to save him. But even in this precarious situation, David rejoiced and wrote:

But I will sing of your strength

and will be happy to announce

your faithful love in the morning.

Because you were a fortress to me

a refuge in my day of need.

I sing praise to you, my strength,

for God is my stronghold—

my faithful God.”

Like David, we can rejoice in everything because we know that one day everything will pass away and we will dwell with the Lord forever (Psalm 16:11).

Psalms help us express ourselves to the Lord. The book is filled with words to pray and songs to sing. It reminds us that we can lament and express our sorrow before God.

The Psalms remind us to remember God who is the beginning and end of all things, to rest in His sovereignty, and to find joy in all circumstances.

MEREDITH COOK (@meredithcook716) is Keelan’s wife and an M.Div graduate in Missiology from Southeastern Baptist Theological Seminary.

The 23rd chapter of the Psalms is one of the best known and most memorized parts of the Bible. It is read in challenging times by religious and non-religious alike for its comforting message of hope and peace.

Jump to these sections:

The popularity and content of this psalm are two reasons why it is an ideal psalm for a funeral or memorial service. If you are thinking of reading this psalm at the funeral of a loved one or having it read at your own funeral, read on to learn everything you need to know about this beautiful poem.

What is Psalm 23 about?

“The Lord is my shepherd, I shall not want.”

These inspirational words have become incredibly popular for Christian funeral services and Jewish funeral services. The famous psalm uses a shepherd’s care for his sheep as a metaphor to describe the wisdom, strength, and goodness of God. For many, the words serve as a reminder that God is faithful and can be trusted in life and death, in good times and in bad.

When it comes to portions of Scripture, Psalm 23 is the most popular chapter of all Psalms and perhaps the best-known scripture in the Bible after John 3:16. In this short poem, an anonymous speaker confidently boasts of his trust in God.

Throughout the chapter, God is referred to as a good shepherd who protects his flock even when they must travel through the “Valley of the Shadow of Death.” God is also portrayed as a heavenly Father offering unending love, comfort, joy, protection, hope, strength, security and peace to His children.

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Who wrote Psalm 23?

Psalm 23 is an ancient hymn written by the legendary biblical hero King David.

According to the Bible story, David was the youngest son of Jesse, a farmer and shepherd from the Israelite tribe of Judah. Young David spent most of his childhood tending to his family’s flock until he first received credit for killing Goliath, a giant and enemy of his people.

Eventually he was told by a prophet named Samuel that he would become king of Israel. It was not until David was thirty that he officially became king after the death of King Saul, who was killed in battle.

David is a prominent figure in the Old Testament and was presented as God’s anointed king. The 12 tribes of Israel were united under his rule, and Israel enjoyed a period of prosperity during his rule. In addition to his achievements on the throne, King David is responsible for writing about half of the book of Psalms and preparing his son Solomon to rule in his place.

To this day, King David is an important figure in Judaism, Christianity and Islam.

What does Psalm 23 mean?

In the 23rd chapter of Psalms, David imagines God as “shepherds” with himself and God’s people as “sheep.”

According to the author, God is a protector who watches over his children. Because of his protection and care, they will never be missed or left alone. As a shepherd tends his sheep, David writes, God also tends his children, the flock.

Shepherd imagery is featured throughout the chapter as David refers to the places where a shepherd would typically lead a flock of sheep for their welfare and good. Areas of “still waters and green pastures” were familiar to David from his own pastoral times, so it was natural to use the images as a basis for writing about his relationship with God.

Finally, Psalm 23 presents a general idea of ​​how a loving God (the Good Shepherd) cares for his children (the sheep or flock). The main literary device used in this chapter is a metaphor, since God is compared directly to a shepherd.

stanza 1

“The Lord is my shepherd, I shall not want.”

This verse metaphorically refers to God as a “Shepherd.” A shepherd takes care of his sheep daily by making sure that each sheep is fed and cared for. David affirms that God is the shepherd committed to taking care of him at all times. He is confident that God will provide for all of his needs.

verse 2

“He causes me to lie down in green pastures: He leads me to still waters.”

Here David is saying that God’s children can be confident that his leading will always bring them peace and contentment. Just as a shepherd leads his sheep through green pastures and still waters to refresh himself, God will do similar things for his sheep.

verse 3

“He restores my soul: He leads me in the paths of righteousness for his name’s sake.

David emphasizes his trust and belief in God as the one who guides his children in the right path and glorifies his name and reputation as the Creator. Even when there are times of despair, the author of this verse assures that God will always bring restoration to his afflicted soul.

verse 4

“Yes, though I walk through the valley of the shadow of death, I fear no evil; for you are with me; your staff and your staff comfort me.”

Here, too, David confidently speaks of God’s ability to protect him. Even in the face of seemingly helpless situations, David’s faith in God is strong enough to kill any fear he may feel.

verse 5

“You prepare a table before me in the presence of my enemies: you anoint my head with oil; my cup overflows.”

In verse 5 David continues to affirm God’s ability to provide for him even when his enemies are present. The “anointing of his head” symbolizes that God chose him to be his son. As a son, David can be content knowing that his heavenly Father will provide whatever he needs.

verse 6

“Verily goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever.”

Finally, David speaks a blessing over himself. He is confident in who he is as the anointed child of God and he declares his place to remain under God’s protection.

“The house of the Lord” symbolizes God’s presence, where David is confident that he will dwell after death because God’s presence is eternal. “The house of the Lord” also symbolizes heaven, where children of God go to meet with God after they pass from this life.

Why is Psalm 23 suitable for a funeral?

Psalm 23 is read at funerals and memorial services because its content brings comfort to many Christians, Jews and religious. Because the themes of eternal rest, peace and comfort are so dominant in the six short verses, the poem gives hope and encouragement to the bereaved.

Psalm 23 is often quoted, recited, and read in times of need and uncertainty, from natural disasters to the loss of a loved one. If you are organizing a Christian or Jewish funeral or memorial service, you can be sure to choose Psalm 23. This selection is one of the most meaningful and appropriate chapters to read during a funeral service.

This well-known portion of Scripture can be read, sung, or recited. Once class members are familiar with the chapter, you could invite them to recite it with you. You can also provide hard copies of the passage for them to read along with or read any other verse to make a shared reading.

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Which religions use Psalm 23 at funerals?

Psalm 23 is read primarily at funerals or memorial services for members of the Jewish and Christian communities. Jews and Christians both know this Psalm, since the Book of Psalms is found in the Christian Bible and the Jewish Torah. Although other religious and non-religious individuals recognize the famous psalm, it is not often read or recited as part of a funeral service.

When and how is Psalm 23 usually read at a funeral?

The iconic words of Psalm 23 have become an integral part of many Christian and Jewish funeral services around the world. In addition to being recited and read, it is often used in the message or sermon spoken by religious figures during a funeral.

At a Christian funeral

A member of the clergy, such as a priest or pastor, typically reads or recites Psalm 23 as part of a sermon or as a prayer during the funeral service. Some clergy will encourage participants to recite or read the portion together, or read it in response by reading each other verse.

After the funeral service, while loved ones offer their condolences to the family of the deceased, the psalm is read during the service to offer encouragement and comfort before the funeral, encouraging the injured to trust in God, the good and faithful Shepherd.

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With the Jewish Shiva

Along with several other Psalms, Psalm 23 has become a staple with Shiva. During Shiva, friends and relatives of the deceased visit the grieving family to mourn with them and give them comfort. A Jewish Rabbi recites Psalm 23 and other Psalms including Psalm 16, 49, 90 and 103 every morning and evening at the Shiva mourning house.

A psalm of consolation

Psalm 23 has long been an important and influential text, bringing peace and comfort to the injured for hundreds of years. Choosing to read this poem, which speaks of God as a good shepherd, is a message that will encourage, build faith, and bring comfort to anyone who has lost a loved one.

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How do you know if you are truly saved? Different religions offer different paths to salvation and eternal life. However, if you are a Christian, believe that there is only one way to be saved – and that is through Jesus Christ.

Romans 6:23 says, “For the wages of sin is death, but the gift of God is eternal life through Christ Jesus our Lord.”

According to the Bible, mankind is bound to (physical and eternal) death because of sin. The verse mentioned above tells us that the payment for sin is death – not good works or repentance. Since all people have sinned, everyone is to die and be separated from God forever.

However, by the mercy of God, he paid for the sins of the world through the sacrifice of his only begotten Son, Jesus Christ. Jesus died on the cross to pay the wages of sin, and everyone who trusts in him will be saved. In short, eternal life has become a gift of God—given freely—to those who believe in Him.

The question is, have you trusted Christ as your Lord and Savior? If so, you should encounter these signs in yourself at some point.

1. You have fully understood the gospel.

The first sign of salvation is the full understanding of God’s sacrifice for the world. The gospel means “good news,” and it’s all about the hope that everyone who believes in Jesus will spend eternity in heaven. In addition, you should realize that it is only by God’s grace that you will be saved.

Ephesians 2:8-9 says, “For by grace are ye saved, through faith—and that not of yourselves, it is the gift of God—9 not by works, so that no one can boast.”

2. You accept Jesus Christ as your Lord.

Trusting Jesus completely for your salvation means giving up your rights over yourself. It means you understand that Christ has already freed you from the curse of sin through His sacrifice on the cross. Because of this, you now understand that you no longer belong to yourself.

Being saved means surrendering your life to Christ. You make Him your Lord or Master. In everything, including decision-making, you consider His will and teaching.

3. There is a sense of freedom.

Ironically, when you have a “master” in Jesus, you won’t feel enslaved at all. But on the other hand, you begin to enjoy spiritual freedom from the bondage of sin.

Slowly but surely you learn to forgive and love those who have hurt you in the past. Also, almost miraculously, you can finally break free from toxic habits like harmful vices.

4. You have fully repented of your sins.

As you understand the gospel now, you will see that it is mankind’s sins that led to Christ’s sacrifice. Jesus is the Son of God and He is holy and blameless. However, he suffered like a criminal for crimes he did not commit. This realization will lead you to hate sin completely, which will lead you to genuine repentance.

True repentance means transformation. It’s not enough for you to cry your eyes out and regret your sins. It means leaving your habitual sins behind. It consciously strives not to do them again.

5. You are confident that God has already forgiven your sins.

Another sign that you are saved is knowing that your sins have already been forgiven. Because you have believed in Christ as your Savior, you know that His blood paid for all your sins.

You should be aware that any sins you have confessed and repented of from the moment you believed in Jesus are already forgiven. By God’s grace, you can now walk in guilt-free freedom.

6. Obeying God’s commandments is now easier.

God’s grace will make you love him even more. Understanding the value of your salvation—the sacrifice of Christ—will compel you to submit your will to Him. As a result of that love and gratitude, it becomes your joy and mission to obey God’s commandments now.

First John 2:3-6 tells us: “And we can be sure that we know him if we keep his commandments. If someone claims, “I know God,” but does not obey God’s commandments, that person is a liar and not living in the truth. But those who obey God’s Word really show how much they love Him. By this we know that we live in him. Those who say they live in God should live their lives as Jesus did.”

7. There is a hunger for God’s Word.

Truly being saved will lead you to spiritual awakening. It will create that hunger in your spirit for more of God. Because of this, you will have a desire to read or hear God’s Word, study it carefully, and apply it in your life.

Why does your spirit hunger for the Scriptures? This is because God’s Word is breathed in by God. It contains the guidance God’s people need to live according to His will.

8. You feel the need to have fellowship with other believers.

To be saved means to become part of the body of Christ. You become part of a universal church. In order for you to grow spiritually, you need to interact with other Christians. Because of this, you will feel an urge to attend a local church, be part of a spiritual family, and use your God-given gifts to serve them.

Ephesians 5:23 says, “For the husband is the head of the wife, just as Christ is the head of the church, being himself the Savior of the body.”

9. You’ve changed for the better since then.

True salvation will transform your life. As mentioned above, it will first lead you to repentance of your sins. Without your usual sins, you become a better person. How will you verify this? The people around you will notice the difference between the old you and the new you.

Of course, that doesn’t mean you won’t sin anymore. As long as you are on earth you are still imperfect and prone to sin. The only difference now is that you are no longer sinning intentionally. And once you’re tempted, you’ll immediately regret it and try harder to avoid it next time.

10. You are enthusiastic about sharing the gospel with other people.

It is common for people to get excited when they receive good news. You will be happy to share it with others. How much more so when this “good news” benefits them too?

God’s mercy and grace will compel you to speak to others about His goodness. If you love your family and friends, you will not want them to go to hell. And when one fully understands what can save them from it, it is impossible not to be compelled to share the gospel with them.

Work out your salvation

Many people claim to believe in Christ. However, not everyone is truly saved. If you want to be sure that you are already saved, you must work out your salvation. It should be clear in your life.

You have no contribution to your salvation, since Christ has already paid for it in full. However, your salvation will only show itself in how you live. So make it your commitment to live for Christ daily by studying God’s Word, obeying His commandments, and sharing the good news with others. If you stick to it, your salvation will become more and more evident as the days go by.

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Salvation is God’s grace. It is the gift of freedom from our sins that Jesus made possible by taking the penalty for our sins on the cross. Through this gift, 1 John 1:9 promises, “If we confess our sins, the faithful and righteous will forgive us our sins and cleanse us from all unrighteousness.” This is one of the most important promises of Scripture; it gives us freedom and hope for the future. God is faithful and invites us daily to find new life in response to that faithfulness.

It sounds too good to be true. It sounds too easy. Though it may seem too good for words or unlike anything you have ever experienced before, it is the truth of God. That is the beauty and mystery of grace – to receive a forgiveness we do not deserve!

Matthew, Mark, and Luke all tell of the rich young ruler who came to Jesus and asked what he must do to inherit eternal life. The Lord first pointed him to the ancient Mosaic Law under which he lived. After asserting his observance of the things mentioned, he was told by the Lord that he had one more thing to do. Based on Mark’s words, it is easy to see what the Lord saw in the man. He believed in his wealth. Jesus then told him he must sell everything he had and give to the poor. He said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Luke 18:25). To this statement the question was asked: “Who then can be saved?” (Luke 18:26). For the rich young ruler he could, if he was willing to put his trust in God rather than his material wealth. But the question is still good. Then who can be saved? The following is something of a “short list” of those who can be saved. It is a short list as there would not be enough space to cover everything that could be said on the subject. However, when these are listed, if heeded, they will lead to the salvation they seek if they sincerely seek.

Then who can be saved? Only those who have heard and believed the gospel of Christ. Just before the Lord ascended into heaven, he said to his apostles: “Go into all the world and preach the gospel to every creature. Whoever believes and is baptized will be saved; but whoever does not believe will be condemned” (Mark 16:15-16). Although this passage mentions three things that must be done, we currently notice two, one must hear the gospel of Christ and that person must believe the gospel of Christ. As Jesus began his mortal ministry, he preached, “The time is fulfilled, and the kingdom of God is at hand: repent, and believe the gospel” (Mark 1:15). So why can only those who have heard and believed the gospel be saved? Well, first of all, it’s the power of God for salvation. Paul was that he was “not ashamed of the gospel of Christ; for it is the power of God unto salvation unto every believer; first to the Jews, and then to the Greeks” (Romans 1:16). Second, because “therein is revealed the righteousness of God from faith to faith, as it is written, The just shall live by faith.” (Rom. 1:17). Thirdly, we will be judged according to it on Judgment Day. Jesus said, “Whoever rejects me and does not accept my words has one to judge them: the word that I spoke will judge them at the last day” (John 12:48). Fourth comes faith when I hear that word and faith are absolutely imperative to please God. Paul wrote: “So faith comes by hearing, and hearing by the word of God” (Romans 10:17), and the Hebrew writer declared: “But without faith it is impossible to please him, for he who comes to God must believe that he is, and that he is a rewarder of those that diligently seek him” (Hebrews 11:6).

Then who can be saved? Only those who have discarded iniquity. Paul wrote: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor women, nor abusers of men, nor thieves, nor misers, nor drunkards, blasphemers, nor robbers shall inherit the kingdom of God” (1 Corinthians 6:9-10). Here we will see that this answer to our question is really a continuation of our first answer; that of hearing and believing the gospel. When we ask ourselves the question, “What is justice? we come back and meet. The sweet psalmist of Israel defined righteousness for us when he wrote: “My tongue shall speak of your word; for all your commandments are righteousness” (Psalm 119:172). All of God’s commandments are righteousness, or you can turn that around and say that righteousness is doing all of God’s commandments. Remember, Paul told the Romans that the gospel of Christ reveals all the righteousness of God (Romans 1:17). Therefore, the answer to the question who can then be saved is really all those who obey the first principles of Christ’s gospel, that is, make them children of God, and then continue to follow the instructions of Christ’s gospel as Christians. Jesus said, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven; but whoever does the will of my Father who is in heaven” (Mt 7:21).

The question “who then can be saved” is very important because it indicates that not all will be saved. In truth, the Bible teaches us that most people will not be among those who are saved. Jesus said, “Enter through the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many enter there; for narrow is the gate and narrow is the way that leads to life, and few find it” (Matthew 7:13-14). Always remember the wise words of Solomon who said: “There is a way that seems right to man, but its end are ways of death” (Proverbs 14:12)

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By Robert C. Oliver Contributing Columnist

Rev. J Patrick Street

pastor column

2 Peter 1 says, “Grace and peace be to you in abundance through the knowledge of God and Jesus our Lord. His divine power has given us all we need to live godly lives through our knowledge of Him who called us by His own glory and goodness” (verses 2-3).

They see that the grace of God is more than salvation, but also everything we need for life and godliness. The definition of grace might be “God’s life, power, and righteousness given to us through undeserved favor.” By grace, God brings about effective changes in our hearts and lives. Grace gives us a new life that is not condemned by God. By God’s grace we are forgiven for what changes our thinking, resulting in a renewal of our minds and hearts. By grace we live the kind of life that God desires for each of His children. Let’s take a closer look at what the grace of God does in us.

God’s grace saves us. According to Ephesians 2:8-9, “For by grace are ye saved through faith; and that not of you, it is the gift of God; not of works, lest anyone boast.” It is important to see here that we have been saved by God’s grace. It’s not by works. Salvation is based solely on the grace of God. God’s gift of grace comes through the cross of Jesus, not through our works, the cross makes it possible.

God’s grace justifies us. According to Romans 3:24, “to be justified as a gift by his grace through the redemption that is in Christ Jesus.” We can only be considered in the right of God by His grace and the sacrifice of Jesus Christ, which is available to us because Jesus willingly laid down His life for us and paid the price we deserved for our rebellion against God. Our justification comes not from good works, but from the payment Jesus paid for us on the cross when He suffered and died.

God’s grace sanctifies us. According to 2 Thessalonians 2:13, “Because God chose you from the beginning to salvation through sanctification by the Spirit and faith in the truth.” Indeed, not only are we right before God, but our righteous life also depends on it of grace. Sanctification is the process of cancellation, in our case cancellation to the purposes of God. 1 Corinthians 1:30 says, “But by his doings are ye in Christ Jesus, who became unto us wisdom from God, and righteousness, and sanctification, and redemption.”

God’s grace enables us to serve. God wants us to be so full of His grace in our lives that we can say with Paul, “But by the grace of God I am what I am, and his grace toward me was not proved in vain; but I labored more than they all, yet not I, but the grace of God upon me” (1 Corinthians 15:10). The grace of God is not merited by works, but it produces works done in His service. The grace that is God’s life comes and works in and through us so that we may all be and do all things in His service. Philippians 2:13 says, “For it is God at work in you both to will and to work for his good pleasure. This means that all gifts and abilities that God has given us by His grace; we should use them for his glory. God’s grace and blessings weren’t given to us just to sit in church and feel good. Rather, they were given so that we would not only be blessed but also be a blessing.

In light of all that has been said, it is clear that it would be difficult to overestimate the importance of God’s grace in our lives. Without grace, we would not only be useless in God’s eyes, we would be lost. There is no work man can do to become “good enough for God.”

Anything we do outside of God’s grace is worthless. All good that comes in us and through us is only by the grace of God. Grace saves us, justifies us, sanctifies us, and qualifies us for His ministry. Living a life filled with grace means exercising the gifts that grace offers and spreading the gospel of grace in a suffering and dying world.

Rev. J. Patrick Street is senior pastor of Redeemer Church, Marion. Contact him at [email protected]. Follow him on Twitter: @CoachPatStreet

Sharon, Pennsylvania (16146)

today

Partly cloudy tonight, followed by mostly cloudy skies and some rain showers after midnight. Low 66F. Wind light and variable. Chance of rain 30%..

This evening

Partly cloudy tonight, followed by mostly cloudy skies and some rain showers after midnight. Low 66F. Wind light and variable. Chance of rain 30%.

Salvation of people from sin in Christianity

In Christianity, salvation (also called deliverance or redemption) is the “salvation of [man] from sin and its consequences, including death and separation from God” through Christ’s death and resurrection[a] and justification after that salvation.

While the idea of ​​Jesus’ death as atonement for human sin was derived from the Christian Bible and elaborated in Paul’s epistles and the Gospels, Paul saw believers redeemed through participation in Jesus’ death and resurrection. Early Christians saw themselves as partakers of a new covenant with God open to both Jews and non-Jews through the sacrificial death and subsequent exaltation of Jesus Christ. Early Christian notions of Jesus’ person and sacrificial role in man’s salvation were further elaborated by the Church Fathers, medieval writers, and modern scholars in various theories of atonement, such as the ransom theory, the Christ Victor theory, the recapitulation theory, the contentment theory, and the penal substitution theory and moral influence theory.

Differing views of salvation (soteriology) are among the major fault lines dividing the various Christian denominations, including conflicting definitions of sin and depravity (mankind’s sinful nature), justification (God’s means of removing the effects of sin), and atonement (the forgiveness or forgiveness of sin through the suffering, death and resurrection of Jesus).

Definition and scope[ edit ]

Salvation in Christianity, or deliverance or redemption, is the “salvation [of] men from death and separation from God” through Christ’s death and resurrection.[web 1][a][b][c]

Christian salvation concerns not only atonement itself, but also how one participates in that salvation, through faith, baptism, or obedience; and the question of whether this salvation is individual or universal. In addition, it deals with questions about the hereafter, e.g. “Heaven, hell, purgatory, soul sleep and annihilation.” The fault lines between the various denominations include conflicting definitions of sin, justification, and atonement.

sin [edit]

In the West (as opposed to Eastern Orthodoxy), Christian hamartiology describes sin as an act of insulting God, despising His person and Christian biblical law, and hurting others. It is an evil human act that violates man’s rational nature as well as God’s nature and His eternal law. According to Augustine of Hippo’s classic definition, sin is “a word, deed, or desire contrary to the eternal law of God.”[6]

The Christian tradition has explained sin as a fundamental aspect of human existence, caused by original sin – also called ancestral sin -[i] the fall of man that resulted from Adam’s rebellion in Eden by eating the forbidden fruit from the tree of knowledge Due to good and good is diabolical. Paul advocates it at Romans 5:12-19,[8] and Augustine of Hippo popularized his interpretation of it in the West, developing it into a term of “original sin” and arguing that God held all seed of Adam and Eve accountable draws for Adam’s sin of rebellion, and as such all men deserve God’s wrath and condemnation – apart from any actual sins they personally commit.

Total depravity (also called “radical corruption” or “penetrating depravity”) is a Protestant theological doctrine derived from the concept of original sin. It is the teaching that as a result of the Fall, every human being born into the world is enslaved by his innate fallen nature to the service of sin and, save for the irresistible or anticipatory grace of God, is utterly enslaved and unable to choose to follow God, to refrain from evil, or to accept the gift of salvation as it is offered. It is endorsed in varying degrees by many Protestant creeds and catechisms, including those of some Lutheran synods,[10] and Calvinism, which teaches irresistible grace.[11][12][13][14] Arminians, like Methodists, also believe and teach total depravity, but with the marked difference that they teach provident grace.[15][16]

Justification[edit]

In Christian theology, justification is God’s act of removing the guilt and penalty of sin while making a sinner righteous through Christ’s atonement. The means of justification is an area of ​​significant difference between Catholicism, Orthodoxy and Protestantism.[web 2][e] Justification is often seen as the theological fault line that separated the Catholic from the Lutheran and Reformed traditions of Protestantism during the Reformation.

Broadly speaking, Orthodox and Catholic Christians distinguish between initial justification, which they believe normally occurs at baptism; and the final salvation that comes after a lifetime of striving to do God’s will (theosis or divinization).

Theosis is a transformative process whose goal is likeness or union with God as taught by the Eastern Orthodox Church and Eastern Catholic Churches. As a transformational process, theosis is brought about through the effects of catharsis (purification of mind and body) and theoria (‘enlightenment’ with the ‘vision’ of God). According to Eastern Christian teachings, theosis is very much the purpose of human life. It is seen as achievable only through a synergy (or cooperation) between human activity and God’s uncreated energies (or operations). The synonymous term deification is the transforming effect of divine grace, the Spirit of God, or the atonement of Christ. Theosis and deification are distinguished from sanctification, “becoming sanctified,” which can also refer to objects; and from apotheosis, also “divinization”, lit. “to make divine”).

Catholics believe that faith active in charity and good works (fides caritate formata) can justify man or remove the guilt of sin. Forgiveness of sins exists and is natural, but justification can be lost through mortal sin.[web 3]

In Protestant teaching, sin is merely “covered over” and righteousness imputed. In Lutheranism and Calvinism, the righteousness of God is viewed as being imputed to the sinner by faith alone without works. Protestants believe that faith without works can justify man because Christ died for sinners, but anyone who truly has faith will produce good works as a product of faith, just as a good tree produces good fruit. For Lutherans, justification can be lost with the loss of faith.[web 3]

atonement [edit]

The word “atonement” is often used in the Old Testament to translate the Hebrew words Kippur (כיפור \ כִּפּוּר, kipúr, m.sg.) and Kippurim (כיפורים \ כִּפּוּרִים, kipurím, m.pl.), meaning “reconciliation means. or “Atonement”.[web 4] The English word atonement originally meant “at-one-ment”, i.e. “to be one”, in harmony with someone. According to the Collins English Dictionary, it is used to describe the saving work that God did through Christ to reconcile the world to himself, and also the condition of a person who has been reconciled to God.[25][26] According to The Oxford Dictionary of the Christian Church, atonement in Christian theology is “man’s reconciliation to God through the sacrificial death of Christ.”

Many Christians believe that atonement is unlimited; However, some Christians teach that atonement is limited to those who are predestined to salvation and that its primary benefits do not accrue to all mankind but only to believers.[web 5]

Atonement theories[ edit ]

A number of metaphors and Old Testament terms and references were used in the New Testament scriptures to understand the person[web 6][f] and the death of Jesus. Beginning in the 2nd century AD, various understandings of atonement were explicated to explain Jesus’ death and resurrection, as well as the metaphors used in the New Testament to understand his death. Over the centuries, Christians have had different ideas about how Jesus saves people, and there are still different views within different Christian denominations. According to Bible scholar C. Marvin Pate, “There are three aspects of Christ’s atonement according to the early church: vicarious atonement [vicarious atonement],[g] the eschatological defeat of Satan [Christ the Victor], and the imitation of Christ [participation in Jesus’ death and Resurrection].” Pate further notes that these three aspects were intertwined in the earliest Christian writings, but that this intertwining has been lost since the Patristic period. Due to the influence of Gustaf Aulén’s 1931 study of Christ Victor, the various theories or paradigms of reconciliation that developed after the New Testament Scriptures, often grouped under the “classical paradigm,” the “objective paradigm,” and the “subjective paradigm.” h]

Old Testament[edit]

In the Hebrew Scriptures, God is absolutely righteous and only pure and sinless people can approach him. Atonement is accomplished through an act of God, namely His institution of the sacrificial system,[i] or, in prophetic terms, “the future divine gift of a new covenant to replace the old covenant which sinful Israel broke.” The Old Testament describes three types of vicarious atonement leading to purity or sinlessness: the Passover lamb; “the sacrificial system as a whole”, with the Day of Atonement as the most essential element; and the idea of ​​the suffering servant (Isaiah 42:1-9, 49:1-6, 50:4-11, 52:13-53:12), [Web 7] “the act of a servant sent by God the Lord, who ‘was wounded for our transgressions’ and ‘bears the sins of many’.” The Apocrypha of the Old Testament adds a fourth idea, namely the righteous martyr (2 Maccabees, 4 Maccabees, Wisdom 2–5).

These atonement traditions only offer temporary forgiveness, and korbanot (offerings) could only be used as a means of atonement for the lightest kind of sin, that is, sins committed in ignorance that the thing was a sin.[web 8][ j][i] Furthermore, korbanot have no expiatory effect unless the person who made the sacrifice sincerely repents of his actions before making the sacrifice and makes reparation to any person harmed by the injury . [Web 8] Marcus Borg states that animal sacrifice in the Second Temple, Judaism was not “payment for sin” but had a fundamental meaning as “making something holy by offering it to God” and involved a meal together with God. Sacrifices had multiple purposes, namely, thanksgiving, supplication, purification, and atonement. None of this was “payment or substitution or satisfaction,” and even “sacrifices of atonement served to restore the relationship.”[web 10] James F. McGrath refers to 4 Maccabees 6,[39] “representing a praying martyr” . Have mercy on your people and let our punishment suffice for them. Let my blood be for their cleansing, and take my life in exchange for theirs.” (4 Maccabees 6:28-29) There were clearly ideas that existed in Judaism of the 1960’s that helped relate to the death of the righteous at the time to understand the atonement.”[web 11]

New Testament[edit]

Jerusalem ekklēsia [ edit ]

1 Corinthians 15:3–8[40] contains the kerygma of the early Christians:

[3] For I delivered to you in the first place what I received again, that Christ died for our sins according to the Scriptures, [4] and that he was buried, and that he was raised on the third day according to the Scriptures , [5] and that he appeared to Cephas, then to the twelve. [6] He then appeared to more than five hundred brothers and sisters at once, most of whom are still alive, although some have died. [7] Then he appeared to James, and then to all the apostles. [8] At last he also appeared to me as a premature baby. 1 Corinthians 15:3-41

In the Jerusalem ekklēsia from which Paul received this creed, the phrase “died for our sins” was probably an apologetic justification for Jesus’ death being part of God’s plan and purpose as evidenced in the scriptures. The phrase “died for our sins” was derived from Isaiah, specifically Isaiah 53:1–11,[43] and 4 Maccabees, specifically 4 Maccabees 6:28–29. [44] [k] “Raised on the third day” is derived from Hosea 6:1–2:[48]

Come, let us return to the Lord;

for he tore us to heal us;

he slew us, and he will bind us.

After two days he will revive us;

on the third day he will raise us up

that we can live before him.”[l]

Soon after his death, Jesus’ followers believed that he was raised from the dead by God and elevated to divine status as Lord (Kyrios) “at God’s ‘right hand’,” which “marvelously connects him to God.”[m] According to For Hurtado, strong religious experiences were an indispensable factor in generating this commitment to Christ. These experiences “seem to have included visions of (and/or ascents to) God’s heaven in which the glorified Christ was seen in an exalted position.”[n] These experiences were interpreted in the context of God’s redemptive purposes as reflected in the Scriptures, in a “dynamic interaction between devout, prayerful seeking and reflection on scriptural texts and sustained powerful religious experiences”. This initiated a “new pattern of devotion unprecedented in Jewish monotheism,” that is, the worship of Jesus alongside God, giving Jesus a central place because of the powerful influence his ministry and consequences had on his early followers. Revelations, including these visions, but also inspired and spontaneous utterances and “charismatic exegesis” of the Jewish scriptures convinced them that this devotion was commanded by God.

Paul [edit]

The significance of the kerygma of 1 Corinthians 15:3-8 for Paul is controversial and open to multiple interpretations. For Paul, “dying for our sins” took on a deeper meaning, providing “a basis for the salvation of sinful Gentiles outside of the Torah.”

Traditionally, this kerygma has been interpreted to mean that Jesus’ death was an “atonement” for sin, or a ransom, or a means to appease God, or to atone for God’s wrath against mankind for their sins. With Jesus’ death mankind was freed from this wrath.[web 12][o] According to classical Protestant understanding, man participates in this redemption through faith in Jesus Christ; this faith is a grace given by God, and men are justified by God through Jesus Christ and faith in Him.

Recent research has raised several concerns about these interpretations. The traditional interpretation sees Paul’s understanding of salvation as “an exposition of the relationship of the individual to God”. According to Krister Stendahl, the primary concern of Paul’s writings on the role of Jesus and salvation by faith is not the individual conscience of human sinners and their doubts as to whether they were chosen of God or not, but the issue of the inclusion of Gentile (Greek) Torah -Observer in God’s covenant.[p] Paul draws on several interpretive frameworks to resolve this issue, but most important is his own experience and understanding. The kerygma of 1 Corinthians 15:3-5 refers to two mythologies: the Greek myth of the noble dead, which is related to the Maccabean idea of ​​martyrdom and dying for one’s own people;[k] and the Jewish myth of the persecuted Wise One or Just One, especially the “Story of the Child of Wisdom”. For Paul, the term “dying for” refers to this martyrdom and persecution.[i] According to Burton Mack, “dying for our sins” refers to the problem of Gentile Torah observers who, despite their faithfulness, cannot fully observe the commandments, including circumcision, and are therefore “sinners” excluded from God’s covenant. Jesus’ death and resurrection solved this problem of Gentile exclusion from God’s covenant as stated in Romans 3:21-26.

According to E.P. Sanders, who initiated the New Perspective on Paul, saw Paul as redeeming believers through participation in Jesus’ death and resurrection. But “Jesus’ death replaced that of others and thereby freed the believers from sin and guilt”, a metaphor derived from the “old sacrificial theology” [web 14][i], the essence of Paul’s writing is not in the “juridical terms” in terms of the atonement for sin, but the act of “participating in Christ by dying and rising with him.”[q] According to Sanders, “those who are baptized into Christ are baptized into his death and so escape the power of sin […] died so that believers could die with him and consequently live with him.”[web 14] James F. McGrath notes that Paul “prefers to use the language of sympathy. One died for all, so that all died (2 Corinthians 5:14).[77] This is not only a difference to substitution, it is the opposite of it.”[web 11] Through this participation in Christ’s death and resurrection “one receives forgiveness for past offenses, is freed from the powers of sin and receives the Spirit.” Paul insists that salvation is received by the grace of God According to Sanders, this insistence is consistent with Judaism from c.200 BC to AD 200, which saw God’s covenant with Israel as an act of God’s mercy of the law is necessary to keep the covenant, but the covenant is not earned by keeping the law, but by the grace of God.[web 17]

Several passages of Paul, such as Romans 3:25,[r] are traditionally interpreted to mean that mankind will be saved through faith in Christ. According to Richard B. Hays, the initiator of the “Pistis Christou debate”,[s] another reading of these passages is also possible.[web 13] The expression pistis Christou can be translated as “belief in Christ”, i.e. salvation through faith in Christ, the traditional interpretation; or as “fidelity of Christ”, i.e. faith “through the faithfulness of Jesus Christ”. but as a means of participating in faithfulness.[web 13] In this interpretation, Romans 3:21-26 says that Jesus was faithful, even to the price of death, and was justified by God for that faithfulness. Those who partake of this faithfulness are equally justified by God, both Jews and non-Jews.[web 13][u] While this view has been supported by a number of scholars, it has also been questioned and criticized.

Gospels[ edit ]

In the Gospels, Jesus is portrayed as calling for repentance from sin and saying that God desires mercy rather than sacrifice (Matthew 9:13). Yet he is also portrayed as “giving his life a ransom for many” and applying the “suffering servant” passage of Isaiah 53 to himself (Luke 22:37). The Gospel of John presents him as the sacrificial lamb of God and compares his death to the sacrifice of the Passover lamb at Passover.

Christians claim that Jesus was foretold by Isaiah, as attested at Luke 4:16-22,[86] where Jesus is presented as saying that the prophecies in Isaiah applied to him.[v] The New Testament quotes specifically from Isaiah 53[87]. ] at Matthew 8:16–18[88] to indicate that Jesus is the fulfillment of these prophecies.

Classic paradigm[edit]

The classical paradigm involves the traditional understanding of the early church fathers who developed the themes found in the New Testament.

Ransom from Satan[ edit ]

The ransom theory of atonement holds that Christ redeemed mankind from the slavery of sin and Satan, and therefore death, by giving his own life as a ransom sacrifice to Satan, exchanging the life of the perfect (Jesus) for the life of the imperfect (other people) . It includes the idea that God deceived the devil and that Satan or death had “legitimate rights” over sinful souls in the afterlife because of the Fall and inherited sin. During the first millennium AD, the ransom theory of atonement was the dominant metaphor for atonement in both Eastern and Western Christianity, until replaced in the West by Anselm’s contentment theory of atonement.

In one version of the idea of ​​deception, Satan attempted to take Jesus’ soul after he died, but in so doing overstated his authority since Jesus never sinned. As a result, Satan completely lost his authority, and all mankind gained freedom. In another version, God made a bargain with Satan, offering to trade Jesus’ soul for the souls of all people, but after the bargain, God raised Jesus from the dead, leaving Satan nothing. Other versions claimed that Jesus’ divinity was masked by his human form, so Satan attempted to take Jesus’ soul, not realizing that his divinity would destroy Satan’s power. Another idea is that Jesus came to teach how not to sin and Satan, in anger, tried to take his soul.

The ransom theory was first clearly articulated by Irenaeus ({c.|130|202}}), who was an outspoken critic of Gnosticism but borrowed ideas from its dualistic worldview. In this worldview, humanity is under the power of the Demiurge, a lesser god who created the world. However, humans have within them a spark of true divine nature that can be liberated through gnosis (knowledge) of that divine spark. This knowledge is revealed through the Logos, “the true Spirit of the Most High God,” who came into the world in the person of Jesus. Despite this, the Logos could not easily undo the Demiurge’s power and had to hide his true identity by appearing in a physical form, thereby misleading the Demiurge and freeing humanity. In the writings of Irenaeus, the demiurge is replaced by the devil.

Origen (184–253) introduced the idea that the devil had legitimate rights over people who were redeemed by the blood of Christ. He also introduced the notion that the devil was deceived into thinking he could rule the human soul.

Gustaf Aulén reinterpreted the ransom theory in his study Christus Victor (1931), calling it the Christus Victor doctrine and arguing that Christ’s death was not a payment to the devil, but rather defeated the forces of evil, especially Satan, who held mankind in their dominion. According to Pugh, “Since [Aulén’s] time we have been calling these patristic ideas the Christo-Victor way of seeing the cross.”

Recap Theory[ edit ]

The recapitulation view, first broadly expressed by Irenaeus, went “hand in hand” with the ransom theory. It states that Christ succeeds where Adam failed, undoing the wrongs done by Adam and leading mankind to eternal life, including moral perfection, by virtue of his union with mankind. Theosis (“deification”) is a “consequence” of recapitulation.

Objective paradigm[ edit ]

satisfaction [edit]

In the 11th century, Anselm of Canterbury rejected the ransom view and proposed the contentment theory of atonement. He supposedly portrayed God as a feudal lord whose honor had been violated by the sins of mankind. From this point of view, people needed deliverance from the divine punishment that these offenses would entail, since nothing they could do could repay the debt of honour. Anselm held that Christ had infinitely honored God through his life and death, and that Christ could repay what mankind owed God, thereby satisfying the injury to God’s honor and removing the need for punishment. When Anselm proposed the contentment view, it was immediately criticized by Peter Abelard.

Penalty[edit]

In the 16th century, the Protestant reformers reinterpreted Anselm’s contentment theory of salvation in a juridical paradigm. In the legal system, crimes required punishment, and no satisfaction could be given to avert that need. They proposed a theory known as substitute punishment, in which Christ takes the penalty for man’s sin as his substitute, thus saving man from God’s wrath against sin. Punitive substitutes thus represent Jesus saving people from divine punishment for their past misdeeds. However, this redemption is not presented as automatic. Rather, a person must have faith to receive this free gift of salvation. From the prison perspective, salvation is not dependent on human effort or action.

The salvation paradigm of criminal substitution is widespread among Protestants, who often see it as central to Christianity. However, it has also been widely criticized and rejected by liberal Christians as unbiblical and as an attack on the love of God.[web 18][web 19][web 20] According to Richard Rohr, “[t]These theories are based on retaliatory justice rather than on of restorative justice that the prophets and Jesus taught.”[web 21] Proponents of the New Perspective on Paul also argue that many of the New Testament letters of the Apostle Paul, which earlier the theory of penal system, should be interpreted differently.

Government theory[ edit ]

The “government theory of atonement” teaches that Christ suffered for mankind so that God could forgive men without punishing them, while still upholding divine justice. It is traditionally taught in Arminian circles, drawing primarily from the works of Hugo Grotius.

Subjective paradigm[ edit ]

Moral transformation[edit]

The “moral influence theory of reconciliation” was developed or, more importantly, propagated by Abelard (1079–1142)[w] as an alternative to Anselm’s theory of contentment. Abelard not only rejected “the idea of ​​Jesus’ death as a ransom paid to the devil”, making the devil a rival god, but also objected to the idea that Jesus’ death was a “debt paid to God’s glory”. be. He also opposed the emphasis on God’s judgment and the idea that God changed his mind after the sinner accepted Jesus’ sacrificial death, which is not easily reconciled with the idea of ​​the “perfect, insufferable God [who] does not change”. be. Abelard focused on changing human perceptions of God – not as hurt, harsh, and judgmental, but as loving. According to Abelard, “Jesus died as a demonstration of God’s love,” a demonstration that can transform the hearts and minds of sinners by turning them back to God.

During the Protestant Reformation in Western Christianity, the majority of reformers firmly rejected the moral influence view of atonement in favor of penal substitution, a highly forensic modification of the honor-oriented Anselmian model of satisfaction. Fausto Sozzini’s Socinian arm of the Reformation retained belief in the moral influence view of Atonement. Socinianism was an early form of Unitarianism, and the Unitarian Church today, like many modern liberal Protestant theologians, holds a morally biased view of atonement.

During the 18th century, versions of the moral influence view found overwhelming support among German theologians, particularly the Enlightenment philosopher Immanuel Kant. In the 19th and 20th centuries, it was among liberal Protestant thinkers in the Anglican, Methodist, Lutheran, and Presbyterian churches popular, including Anglican theologian Hastings Rashdall. A number of English theological works over the last hundred years have advocated and popularized the theory of the moral influence of atonement.

Since the Reformation, there has been a strong split between liberal Protestants (who typically hold a moral influence view) and conservative Protestants (who typically hold a criminal substitution view). Both sides believe their position is taught by the Bible.[x]

Moral Example Theory[ edit ]

A related theory, the “moral example theory”, was developed by Faustus Socinus (1539–1604) in his work De Jesu Christo servatore (1578). He rejected the idea of ​​”vicarious satisfaction”.[y] According to Socinus, the death of Jesus offers us a perfect example of self-sacrificing devotion to God.”

A number of theologians see “example” (or “exemplary”) theories of atonement as variations on the theory of moral influence. However, Wayne Grudem argues, “While the moral influence theory says that Christ’s death teaches us how much God loves us, example theory says that Christ’s death teaches us how we should live.” Grudem identifies the Socinians as followers of the example theory.

Other theories[ edit ]

Hug theory[ edit ]

This approach, which acknowledges the other theories, also sees divine voluntary bestowal as mankind’s ultimate embrace in their ultimate act of sin, namely suicide or murder of God, thereby nullifying the sin of the cross.[z]

Common Atonement Theory[edit]

In the theory of “shared reconciliation” reconciliation is spoken of as shared by all. That is, God sustains the universe. So if Jesus was God in human form, when he died, all mankind died with him, and when he rose from the dead, all mankind rose with him.

Compatibility of different theories[ edit ]

Some theologians assert that “differing biblical understandings of atonement need not be contradictory”. Atonement…but with criminal representation at its core,” he also asserts that “Christ Victor and other biblical views of atonement can work together to present a full picture of Christ’s work.” [web 22] J. Kenneth Grider, speaking from the perspective of government theory, that government theory can incorporate “numerous understandings fostered in the other great theories of atonement”, including the ransom theory, elements of “Abelardian theory of ‘moral influence'”, vicarious aspects of atonement, etc. [web 19]

Anglican theologian Oliver Chase Quick described various theories as valuable but also denied that any particular theory was entirely true, saying: “If we start from the fundamental and cardinal thought of God’s act of love in Jesus Christ […] I believe , we can reach a conciliatory standpoint from which it is seen that every kind of theory makes its essential contribution to truth, although no theory, no arbitrary number of theories, can suffice to express its fullness.

Others say that some models of atonement are naturally mutually exclusive. James F. McGrath, for example, says of Atonement that “Paul […] prefers to use the language of sharing. One died for all, so that all died (2 Corinthians 5:14). It’s not just different from substitution, it’s the opposite of it.” [web 23] Similarly, Mark M. Mattison says in his article The Meaning of the Atonement: “Substitution implies an “either/or”; Participation implies a “both/and.””[web 24] J. Kenneth Grider, cited above, who shows the compatibility of various models of atonement with governmental theory, nevertheless also says that both penalty substitution and gratification theories of atonement are incompatible with governmental theory .[web 19]

Confusion of terms[edit]

Confusion can arise when discussing atonement, as the terms used sometimes have different meanings depending on the context in which they are used. For example:

Vicarious atonement is sometimes used to refer to criminal substitution alone, although the term also has a broader sense, including other models of atonement that are not criminally relevant.

Penal substitution is also sometimes referred to as a form of gratification atonement, [web 25], but the term gratification atonement functions primarily as a technical term to refer specifically to Anselm’s theory.

but the term “satisfaction atonement” functions primarily as a technical term to refer specifically to Anselm’s theory. Substitution and punishment themes are found in the Patristic (and later) literature, but they are not used in a penal representation sense until the Reformed period.

“Representation” may not only refer to certain theories of atonement (e.g., criminal substitution), but is also sometimes used in less technical ways—for example, when it is used “in the sense that [Jesus, by His death ] has done this”. for us what we can never do for ourselves. [127]

The phrase vicarious atonement is sometimes used as a synonym for criminal substitution and is also sometimes used to describe other non-criminal substitution theories of atonement. Care must be taken to understand what the different terms used in different contexts refer to.

Eastern Christianity[ edit ]

According to Eastern Christian theology, based on its understanding of atonement as espoused by Irenaeus’ recapitulation theory, Jesus’ death is a ransom. This restores relationship with God, who is loving and reaching out to humanity, and offers the possibility of theosis, or deification, to become the kind of people that God wants us to be.

In Eastern Orthodoxy and Eastern Catholicism, salvation is seen as sharing in the renewal of human nature itself through the eternal Word of God embracing human nature in its fullness. Unlike Western branches of theology, Eastern Orthodox Christians tend to use the word “Atonement” in reference to what is accomplished in the sacrificial act. In orthodox theology, atonement is an act of sacrifice aimed at changing the sacrificer. The Biblical Greek word translated both “atonement” and “atonement” is hilasmos (1 John 2:2, 4:10), meaning “make acceptable and enable one to draw near to God” . Hence the orthodox emphasis would be on Christ dying not to appease an angry and vengeful father, or to avert the wrath of God upon sinners, but to conquer the destruction of sin and death and ensure that those who are fallen and in spiritual spirit may bondage can be divinely transfigured and therefore become fully human as their Creator intended; That is, human creatures become God in their energies or operations but not in their essence or identity, conforming themselves to the image of Christ and recovering divine likeness (see Theosis).

The Orthodox Church further teaches that a person abides in Christ and secures his salvation not only through works of love, but also through his patient suffering from various ailments, illnesses, misfortunes and failures.[web 26][aa][web 26 ]

Catholicism[ edit ]

The Catholic Church teaches that Jesus’ death on the cross is a sacrifice that redeems man and reconciles him with God.[web 27] The sacrifice of Jesus is both a “gift of God the Father himself, for the Father gave his Son to sinners to reconcile us with himself” and “the sacrifice of the incarnate Son of God, who in freedom and love offered his life to his Father through the Holy Spirit as atonement for our disobedience.”[web 27]

The Catholic view of Christ’s redemptive work was formally presented at the Sixth Session of the Council of Trent. The Council stated that Jesus deserved the grace of justification, which is not just the forgiveness of sins, but the infusion of the virtues of faith, hope and love in Christians. A justified Christian is then in the state of grace that can be lost through committing mortal sin. The prevailing view at the Council of Trent has been described as “a combination of the opinions of Anselm and Abelard”. Catholic scholars have noted that Abelard did not teach that Jesus was merely a good moral example, but that Christians are truly saved through His sacrifice on the cross. The Christian’s moral transformation is not the result of merely following the example and teachings of Christ, but a supernatural gift earned through the sacrifice of Jesus, for “by the obedience of one man many are made righteous.”[web 27]

While the initial grace of justification is earned solely through the sacrifice of Jesus, the Catholic Church teaches that a justified Christian can earn an increase in justification and the attainment of eternal life through cooperation with God’s grace.[web 27] The grace of final endurance preserves a justified Christian in a state of grace until his death.

The practical way of salvation is explained by the holy Doctor of the Church, Alfonso Liguori:

“…to attain heaven it is necessary to walk in the straight path that leads to eternal happiness. This path is obedience to the divine commandments. Hence the Baptist exclaimed in his sermon: ‘Make straight the path the Lord.” In order to walk always in the Lord’s way, without turning left or right, it is necessary to use the right means. These means are, first, self-doubt; second, trust in God; third, resistance to temptation.”[138]

The Catholic Church shares the Eastern Christian belief in deification, teaching that “the Son of God became man that we might become God”. The Catholic Church teaches in its energies or operations that the ultimate goal of deification is the beatific vision in which the deified Christian will see God’s essence.[web 29]

Protestantism[ edit ]

In Protestantism, grace is the result of God’s initiative without any regard for the one who initiates the works, and no one can earn God’s grace by performing rituals, good works, asceticism, or meditation. By and large, Protestants hold to the five solae of the Reformation, which declare that salvation is attained by grace alone in Christ alone, by faith alone, to the glory of God, as it is said in Scripture alone. Most Protestants believe that salvation is attained by God’s grace alone, and once salvation is secured in the person, good works will be a result of this, allowing good works to often function as signs of salvation. Some Protestants, such as Lutherans and Reformed, understand it to mean that God saves by grace alone and that works follow saving grace as a necessary consequence. Others, such as Methodists (and other Arminians), believe that salvation is by faith alone, but that salvation can be forfeited unless accompanied by continued faith and the works that naturally flow therefrom. A minority firmly believe that salvation is obtained by faith alone, without any reference to works, including works that can follow salvation (see Free Grace Theology).

Lutheranism[ edit ]

Lutherans believe that Christ, through his death and resurrection, obtained justification and atonement for all sinners. Lutheran churches believe that this is the central message of the Bible on which the existence of the church depends. In Lutheranism, it is a message relevant to people of all races and walks of life, of all times and places, for “the result of one trespass was damnation for all men” (Romans 5:18). All need the forgiveness of sins before God, and Scripture proclaims that all have been justified, because “the result of a righteous deed was justification, which brings life to all men” (Romans 5:18).[web 30]

Lutheranism teaches that the individual does not receive this free gift of forgiveness and redemption based on their own works, but only through faith (sola fide):[web 31]

For by grace are ye saved, through faith – and that not of yourselves, it is the gift of God – not of works, lest any man should boast. Ephesians 2:8–9

Faith that saves is the knowledge,[169] acceptance,[170] and trust[171] of the promise of the gospel. Even faith itself is seen as a gift of God set in the hearts of Christians [Ps 51:10] by the work of the Holy Spirit through the Word [John 17:20] [Rom 10:17] and baptism [Titus 3: 5] Faith is seen as an instrument that receives the gift of salvation, not as something that effects salvation. [Eph 2:8] Lutherans reject the “decision theology” that is widespread among modern evangelicals.[web 32]

Calvinism[ edit ]

Calvinists believe in the predestination of the elect before the foundation of the world. All elect necessarily persevere in the faith because God keeps them from apostasy. Calvinists understand the doctrines of salvation to be the five points of Calvinism, which in English are typically arranged in the acrostic “TULIP”.[ab]

Arminianism[ edit ]

Arminian soteriology, borne by Christian denominations such as the Methodist Church, is based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560–1609). Like Calvinists, Arminians agree that all human beings are born sinners in need of salvation. Classical Arminians emphasize that God’s free grace (or antecedent grace) enables people to freely respond to or reject the salvation offered by Christ. Classical Arminians believe that a person’s saving relationship with Christ is dependent on faith, and thus a person can sever their saving relationship with Christ through continued unbelief. The believer’s relationship with Christ is never a static relationship, existing as the irrevocable consequence of past decision, action, or experience.”[ac]

The Five Articles of Remonstrance that Arminius’ followers formulated in 1610 state the beliefs relating to (I) conditional election, (II) unlimited atonement, (III) total depravity, (IV) total depravity and resistible grace, and (V) possibility of the waste. However, the fifth article did not entirely deny the persistence of the saints; Arminius said: “I have never taught that a true believer … can fall away from the faith … but I will not deny that there are passages of Scripture which seem to me to bear this aspect; and those answers to which I have been permitted to see are not such as to sanction all points of my understanding.”[178] Further, the text of the Articles of Remonstrance says that no believer can be snatched from the hand of Christ , and the matter of apostasy, “loss of salvation,” required further study before it could be taught with certainty.

Methodism[ edit ]

Methodism falls squarely into the vicarious atonement tradition, although it is associated with Christ Victor and theories of moral influence. Methodism also emphasizes a participatory nature in atonement, in which the Methodist believer dies spiritually with Christ while dying for mankind.

Methodism affirms the doctrine of justification by faith, but in Wesleyan theology, justification refers to “pardon, the remission of sins” rather than “actually being made righteous and justified,” which Methodists believe is accomplished through sanctification 36 ] John Wesley, founder of the Methodist churches, taught that observance of the moral law contained in the Ten Commandments and commitment to the works of godliness and mercy are “essential to our sanctification”.[ Netz 37]

Methodist soteriology emphasizes the importance of seeking holiness in salvation, a concept best summed up in a quote from Methodist evangelist Phoebe Palmer, who explained that “if I had refused to be holy, justification would have ended with me.” to be”. Therefore for Methodists “true faith … cannot exist without works”.[web 37]

While “faith is essential to a meaningful relationship with God, our relationship with God also takes shape through caring for people, community, and creation itself.” Methodism, including the holiness movement, thus teaches that “justification is made conditional upon obedience and progress in sanctification,” and emphasizes “a deep trust in Christ, not only to come to faith but to remain in faith.” [web 38]

Rebaptism[edit]

Anabaptist denominations like the Mennonites teach:[184]

…that we are saved by grace through faith. But we go on to say that true faith must lead to repentance and the beginning of a changed life. Salvation has not become a full reality until our genuine faith is expressed in Christ-centered living. Mennonites tend to agree that salvation is not just a personal relationship with God, but a corporate relationship with one another. We experience salvation by living it out together.[184]

Obedience to Jesus and careful observance of the Ten Commandments, along with love for one another and peace with others, are considered “marks of the redeemed.”[185]

Universalism[ edit ]

Christian universalism is the doctrine or belief that all human beings will ultimately be reconciled to God. The appeal of the idea of ​​universal salvation may be related to perceptions of a problem in Hell contrasted with ideas such as endless conscious torment in Hell, but may also involve a time of finite punishment similar to a state of purgatory. Supporters of universal atonement may argue that while there is a real “hell” of sorts, it is not a place of endless suffering, nor is it a place where people’s spirits are ultimately “annihilated” after they have eaten their fair share Hell endured divine retribution.

Restorationism[ edit ]

Churches of Christ[ edit ]

Churches of Christ are strongly anti-Calvinist in their understanding of salvation, and generally present conversion as “obedience to the proclaimed facts of the gospel rather than as the result of emotional, Spirit-initiated conversion.” Some churches of Christ hold that people in the accountable age are lost because of their sins. These lost souls can be redeemed because Jesus Christ, the Son of God, offered himself as an atoning sacrifice. Children who are too young to know right from wrong and make a conscious choice between the two are presumed innocent of sin. The age at which this occurs is generally estimated to be around 13 years.

Beginning in the 1960s, many ministers began to place greater emphasis on grace’s role in salvation, rather than focusing solely on the application of all New Testament commandments and examples.

The Churches of Christ argue that baptism is not an inherently redemptive ritual, since faith and repentance are necessary and the cleansing of sins by the blood of Christ is by the grace of God. One author describes the relationship between faith and baptism thus: “Faith is the reason a man is a child of God; baptism is the time of being incorporated into Christ and thus becoming a child of God” (italics in text source). Baptism is understood as a professing expression of faith and repentance rather than a “work” meriting salvation.

Other [edit]

The New Church (Swedenborgian) [ edit ]

According to the doctrine of the New Church as explained by Emanuel Swedenborg (1688-1772), there is no vicarious atonement as commonly understood. Swedenborg’s account of atonement has much in common with the Christus Victor doctrine, which refers to a Christian understanding of atonement that sees Christ’s death as the means by which the forces of evil that held mankind under their dominion were defeated. It is a model of atonement dating back to the Church Fathers and, along with the related ransom theory, was the dominant theory of atonement for a thousand years.

Jehovah’s Witnesses[edit]

According to Jehovah’s Witnesses, atonement for sins comes only through the life, ministry and death of Jesus Christ. They believe that Jesus was the “second Adam”, the pre-existent and sinless son of God who became the human messiah of Israel and that he came to undo the sin of Adam.[198][200][web 39]

Witnesses believe that the death sentence imposed by God on Adam and subsequently his descendants required an equivalent substitute or ransom sacrifice by a perfect man. They believe that salvation is possible only through Jesus’ ransom sacrifice[201] and that people cannot be reconciled to God until they repent of their sins and then call on the name of God through Jesus.[202] Salvation is described as a free gift from God, but is said to be unattainable without obedience to Christ as King and good works such as baptism, confession of sin, evangelization, and advancement of the kingdom of God that are fueled by faith. According to their teaching, works prove that faith is genuine.[203][204] “The preaching of the good news” is said to be one of the works necessary for salvation, both for those who preach and for those to whom they preach.[205] They believe that people can be “saved” in the “last days” by identifying Jehovah’s Witnesses as God’s theocratic organization and serving God as part of it.[206]

The Church of Jesus Christ of Latter-day Saints[ edit ]

The Church of Jesus Christ of Latter-day Saints teaches that the Atonement of Jesus Christ is infinite and the central principle that makes possible the “plan of salvation,” often referred to as the “plan of salvation.” In the Book of Mormon, the prophet Amulek teaches that “the great and final sacrifice shall be the Son of God, yea, infinite and eternal are two parts of salvation, conditional and unconditional. Unconditional salvation means that the Atonement of Jesus Christ will redeem all mankind from the chains of death and be raised to their perfect form who have held up to the highest standards and are bound by the covenants and ordinances of God will inherit the highest heaven. Infant baptism is not required. Christ’s Atonement completely removed the consequences of the spiritual death of Adam’s fall for infants, young children, and those of innocent spiritual ability who die before an age of self-responsibility, hence all of these will be raised to eternal life in the resurrection. However, baptism is required of those held accountable by God for their actions (Moroni 8:10–22)

The United Pentecostal Church[edit]

Oneness Pentecostals teach that the death, burial, and resurrection of Jesus Christ are the only means by which atonement for dying mankind can be obtained and which make possible the free gift of God’s salvation. They believe that all must believe in Christ’s atoning work in order to gain eternal life. According to United Pentecostal Theology, this saving faith is more than just mental assent or intellectual acceptance or even verbal confession, but must involve faith, appropriation, application, action and obedience. They claim that water baptism is one of the works of faith and obedience necessary for Christ’s atoning sacrifice to be effective.[web 42]

See also[edit]

References[edit]

Notes [edit]

quotes[edit]

Sources[edit]

Printed Sources

web sources

Further Reading[edit]

Understand God’s grace and freedom for us

We believe that our greatest HOPE comes when we know we are loved and our future is secured.

This is the story of the Bible. God loves you and has prepared a place in heaven for you. And you can receive the gift of salvation by believing in the death and resurrection of Jesus Christ.

It is a great freedom to accept the gift of salvation because there is nothing you can do to earn your way to heaven. Jesus gives it to all who believe in him. The God of the universe humbled himself to death on the cross to pay the price for all our sins. Why should he do that? Because he wants a forever relationship with you. You are that important!

To fully understand this beautiful story of salvation in Jesus Christ, here are a few key verses from the Bible:

God saves us because he loves us

John 3:16-17 – For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to judge the world, but to save the world through him.

1 Timothy 1:15 – Here is a trustworthy statement that deserves full acceptance: Christ Jesus came into the world to save sinners – of whom I am the worst.

Romans 5:8 – But God shows His own love for us in that Christ died for us while we were still sinners.

Jesus is the only way to be saved

John 14:6 – Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

Acts 4:11-12 – This Jesus is the stone that was rejected by you, the builders, and has become the cornerstone. And in no one else is salvation, for there is no other name under heaven given among men by which we must be saved.

2 Corinthians 5:21 – Christ never sinned, but God passed our sins on Him. Then we will be justified before God because of what Christ has done for us.

Ephesians 2:1-10 – As for you, you were dead in your trespasses and the sins you lived in as you followed the ways of this world and of the Ruler of the kingdom of the air, the Spirit who is now at work in them who are disobedient. We too all lived among them at one time, satisfying the lusts of our flesh and following its desires and thoughts. Like the others, we inherently deserved the wrath. But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in trespasses – by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly kingdoms in Christ Jesus, that in ages to come he might experience the matchless riches of his grace as expressed in his goodness toward us in Christ Jesus. For by grace are ye saved, through faith – and that not of yourselves, it is the gift of God – not of works, lest any man should boast. For we are God’s work, created in Christ Jesus to do good works, for which God prepared us beforehand.

Titus 3:5 – He saved us, not because of the works we did in righteousness, but according to his own mercy, through the washing of regeneration and renewal of the Holy Spirit.

Hebrews 10:22 Let’s walk right into the presence of God with a sincere heart and trust Him completely. For our guilty consciences have been sprinkled with Christ’s blood to make us clean, and our bodies have been washed with clean water.

God’s plan of salvation from Romans:

Romans 3:23 – For all have sinned and fall short of the glory of God.

Romans 6:23 – The wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Romans 10:9-10 – If you declare with your mouth, “Jesus is Lord” and believe in your heart that God raised him from the dead, you will be saved. For with your heart you believe and are justified, and with your mouth you confess your faith and are saved.

Romans 10:13 – For whoever calls on the name of the Lord will be saved.

Pray these things from your heart

If you want that hope, you can pray now to accept Jesus as your Lord and Savior. Nothing needs to be scripted. Just pray these things from your heart:

Admit you are a sinner in need of forgiveness.

Confess your sins.

Thank him for Jesus’ death on the cross, which paid the price for those sins.

Ask Him to be Lord of your life.

If it helps, here is an example of what you might pray:

Dear Heavenly Father,

I’m sorry for the wrong things I’ve done. Please forgive me. I believe that your son died on the cross for my sins and rose from the dead, and therefore I will go to heaven when I die. Jesus, come into my heart and be my Lord and Savior. I willingly give you my life. Now Father, help me to do Your will. Thanks again for saving me!

In Jesus name I pray. Amen.

When you say this prayer, your new life in Christ has begun!

1) God loves us with an atoning love.

“God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to judge the world, but that the world might be saved through him.” (John 3:16-17)

God’s love for us motivated him to send Christ into the world to save us. Christ paid for our sins that separated us from Him. This sacrifice not only brings us peace with God, but also brings us into a personal, loving relationship with Him. (Rom 5:1-5)

God’s atoning love through Christ is the source of all our spiritual blessings.

2) God loves us with calling love.

“You are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you might proclaim the praise of him who called you out of darkness into his marvelous light” (1 Peter 2:9 )

God also shows us his love by calling us out of the darkness of sin and into the light of fellowship with him.

Even more, because God has called us to Himself, He promises to protect that relationship (John 10:28) and never to forsake or forsake us (Hebrews 13:5, 1 Thess 5:23-25).

God’s called love is a promise to always be with us.

3) God loves us with redeeming love.

“God did what the law weakened by the flesh could not do. By sending his own Son in the image of sinful flesh and for sin, he condemned sin in the flesh so that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit. ” (Rom 8:3-4)

Because of our sinful nature, we have no power to fulfill God’s law. But God’s love is shown through Christ, who redeemed or paid the price we owed for our rebellion. (Galatians 3:13)

God’s redeeming love frees us from guilt and fear.

4) God loves us with justifying love.

“All have sinned and come short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God offered as atonement through his blood, to be received through faith” (Rom 3:23-25)

God’s love is shown by graciously justifying us (or proving us innocent) through faith in Christ. Christ is treated as if he were the sinner, and the sinner is treated as if he were the righteous. God now sees us through the righteousness of Christ instead of through our sin.

God’s justifying love makes us stand accepted before him.

5) God loves us with accepting love.

“For you did not receive the spirit of slavery to fall back in fear, but you received the spirit of adoption as sons, by which we cry, ‘Abba! Father!” (Romans 8:15)

God shows his love for us by not only forgiving our sins but going even further and bringing us into his family. He has qualified us to share in the inheritance of the Saints. (Col 1:12) This inheritance includes salvation, power, hope, peace, comfort, providence, fellowship and much more!

God’s accepted love allows us to call Him “Father.”

6) God loves us with sanctifying love.

“We have been sanctified once for all by the offering of the body of Jesus Christ.” (Hebrews 10:10)

Yet another way God shows His love is by sanctifying or setting us apart for His purpose. We are sanctified in two ways: positional and progressive.

We are “positionally” sanctified as we come unto Christ. In the Old Testament, the priests made constant sacrifices because they never permanently paid for sin. But Christ offered Himself as a perfect sacrifice and paid for our sins once and for all. So we have sanctified or set ourselves apart to obtain salvation through Christ.

We are also sanctified “progressively” throughout our Christian life. Progressive sanctification is not about our salvation – we are saved by grace, not works (Ephesians 2:8-9) – it is about how we live after we are saved.

Progressive sanctification is the process of dying to sin and living for Christ by becoming more like Him. It is about bringing forth the fruits of the spirit as opposed to bringing forth the fruits of the flesh. (Gal 5:19-23)

God’s sanctifying love sets us apart for His special purposes.

7) God loves us with glorifying love.

“Beloved, we are God’s children now, and what we shall be has not yet appeared; but we know that when he appears we shall be like him, for we shall see him as he is.” (1 John 3:1-2)

Finally, God shows his love by glorifying us. Throughout our lives we will struggle with sin, but we have been promised that the good work that God has begun in us will be completed. (Phil 1:6) When we go to the Lord, our sinful nature will be left behind and we will like Him and be with Him forever.

God’s glorifying love is the ultimate goal for Christians.

– Planet of Bible Studies

Salvation of people from sin in Christianity

In Christianity, salvation (also called deliverance or redemption) is the “salvation of [man] from sin and its consequences, including death and separation from God” through Christ’s death and resurrection[a] and justification after that salvation.

While the idea of ​​Jesus’ death as atonement for human sin was derived from the Christian Bible and elaborated in Paul’s epistles and the Gospels, Paul saw believers redeemed through participation in Jesus’ death and resurrection. Early Christians saw themselves as partakers of a new covenant with God open to both Jews and non-Jews through the sacrificial death and subsequent exaltation of Jesus Christ. Early Christian notions of Jesus’ person and sacrificial role in man’s salvation were further elaborated by the Church Fathers, medieval writers, and modern scholars in various theories of atonement, such as the ransom theory, the Christ Victor theory, the recapitulation theory, the contentment theory, and the penal substitution theory and moral influence theory.

Differing views of salvation (soteriology) are among the major fault lines dividing the various Christian denominations, including conflicting definitions of sin and depravity (mankind’s sinful nature), justification (God’s means of removing the effects of sin), and atonement (the forgiveness or forgiveness of sin through the suffering, death and resurrection of Jesus).

Definition and scope[ edit ]

Salvation in Christianity, or deliverance or redemption, is the “salvation [of] men from death and separation from God” through Christ’s death and resurrection.[web 1][a][b][c]

Christian salvation concerns not only atonement itself, but also how one participates in that salvation, through faith, baptism, or obedience; and the question of whether this salvation is individual or universal. In addition, it deals with questions about the hereafter, e.g. “Heaven, hell, purgatory, soul sleep and annihilation.” The fault lines between the various denominations include conflicting definitions of sin, justification, and atonement.

sin [edit]

In the West (as opposed to Eastern Orthodoxy), Christian hamartiology describes sin as an act of insulting God, despising His person and Christian biblical law, and hurting others. It is an evil human act that violates man’s rational nature as well as God’s nature and His eternal law. According to Augustine of Hippo’s classic definition, sin is “a word, deed, or desire contrary to the eternal law of God.”[6]

The Christian tradition has explained sin as a fundamental aspect of human existence, caused by original sin – also called ancestral sin -[i] the fall of man that resulted from Adam’s rebellion in Eden by eating the forbidden fruit from the tree of knowledge Due to good and good is diabolical. Paul advocates it at Romans 5:12-19,[8] and Augustine of Hippo popularized his interpretation of it in the West, developing it into a term of “original sin” and arguing that God held all seed of Adam and Eve accountable draws for Adam’s sin of rebellion, and as such all men deserve God’s wrath and condemnation – apart from any actual sins they personally commit.

Total depravity (also called “radical corruption” or “penetrating depravity”) is a Protestant theological doctrine derived from the concept of original sin. It is the teaching that as a result of the Fall, every human being born into the world is enslaved by his innate fallen nature to the service of sin and, save for the irresistible or anticipatory grace of God, is utterly enslaved and unable to choose to follow God, to refrain from evil, or to accept the gift of salvation as it is offered. It is endorsed in varying degrees by many Protestant creeds and catechisms, including those of some Lutheran synods,[10] and Calvinism, which teaches irresistible grace.[11][12][13][14] Arminians, like Methodists, also believe and teach total depravity, but with the marked difference that they teach provident grace.[15][16]

Justification[edit]

In Christian theology, justification is God’s act of removing the guilt and penalty of sin while making a sinner righteous through Christ’s atonement. The means of justification is an area of ​​significant difference between Catholicism, Orthodoxy and Protestantism.[web 2][e] Justification is often seen as the theological fault line that separated the Catholic from the Lutheran and Reformed traditions of Protestantism during the Reformation.

Broadly speaking, Orthodox and Catholic Christians distinguish between initial justification, which they believe normally occurs at baptism; and the final salvation that comes after a lifetime of striving to do God’s will (theosis or divinization).

Theosis is a transformative process whose goal is likeness or union with God as taught by the Eastern Orthodox Church and Eastern Catholic Churches. As a transformational process, theosis is brought about through the effects of catharsis (purification of mind and body) and theoria (‘enlightenment’ with the ‘vision’ of God). According to Eastern Christian teachings, theosis is very much the purpose of human life. It is seen as achievable only through a synergy (or cooperation) between human activity and God’s uncreated energies (or operations). The synonymous term deification is the transforming effect of divine grace, the Spirit of God, or the atonement of Christ. Theosis and deification are distinguished from sanctification, “becoming sanctified,” which can also refer to objects; and from apotheosis, also “divinization”, lit. “to make divine”).

Catholics believe that faith active in charity and good works (fides caritate formata) can justify man or remove the guilt of sin. Forgiveness of sins exists and is natural, but justification can be lost through mortal sin.[web 3]

In Protestant teaching, sin is merely “covered over” and righteousness imputed. In Lutheranism and Calvinism, the righteousness of God is viewed as being imputed to the sinner by faith alone without works. Protestants believe that faith without works can justify man because Christ died for sinners, but anyone who truly has faith will produce good works as a product of faith, just as a good tree produces good fruit. For Lutherans, justification can be lost with the loss of faith.[web 3]

atonement [edit]

The word “atonement” is often used in the Old Testament to translate the Hebrew words Kippur (כיפור \ כִּפּוּר, kipúr, m.sg.) and Kippurim (כיפורים \ כִּפּוּרִים, kipurím, m.pl.), meaning “reconciliation means. or “Atonement”.[web 4] The English word atonement originally meant “at-one-ment”, i.e. “to be one”, in harmony with someone. According to the Collins English Dictionary, it is used to describe the saving work that God did through Christ to reconcile the world to himself, and also the condition of a person who has been reconciled to God.[25][26] According to The Oxford Dictionary of the Christian Church, atonement in Christian theology is “man’s reconciliation to God through the sacrificial death of Christ.”

Many Christians believe that atonement is unlimited; However, some Christians teach that atonement is limited to those who are predestined to salvation and that its primary benefits do not accrue to all mankind but only to believers.[web 5]

Atonement theories[ edit ]

A number of metaphors and Old Testament terms and references were used in the New Testament scriptures to understand the person[web 6][f] and the death of Jesus. Beginning in the 2nd century AD, various understandings of atonement were explicated to explain Jesus’ death and resurrection, as well as the metaphors used in the New Testament to understand his death. Over the centuries, Christians have had different ideas about how Jesus saves people, and there are still different views within different Christian denominations. According to Bible scholar C. Marvin Pate, “There are three aspects of Christ’s atonement according to the early church: vicarious atonement [vicarious atonement],[g] the eschatological defeat of Satan [Christ the Victor], and the imitation of Christ [participation in Jesus’ death and Resurrection].” Pate further notes that these three aspects were intertwined in the earliest Christian writings, but that this intertwining has been lost since the Patristic period. Due to the influence of Gustaf Aulén’s 1931 study of Christ Victor, the various theories or paradigms of reconciliation that developed after the New Testament Scriptures, often grouped under the “classical paradigm,” the “objective paradigm,” and the “subjective paradigm.” h]

Old Testament[edit]

In the Hebrew Scriptures, God is absolutely righteous and only pure and sinless people can approach him. Atonement is accomplished through an act of God, namely His institution of the sacrificial system,[i] or, in prophetic terms, “the future divine gift of a new covenant to replace the old covenant which sinful Israel broke.” The Old Testament describes three types of vicarious atonement leading to purity or sinlessness: the Passover lamb; “the sacrificial system as a whole”, with the Day of Atonement as the most essential element; and the idea of ​​the suffering servant (Isaiah 42:1-9, 49:1-6, 50:4-11, 52:13-53:12), [Web 7] “the act of a servant sent by God the Lord, who ‘was wounded for our transgressions’ and ‘bears the sins of many’.” The Apocrypha of the Old Testament adds a fourth idea, namely the righteous martyr (2 Maccabees, 4 Maccabees, Wisdom 2–5).

These atonement traditions only offer temporary forgiveness, and korbanot (offerings) could only be used as a means of atonement for the lightest kind of sin, that is, sins committed in ignorance that the thing was a sin.[web 8][ j][i] Furthermore, korbanot have no expiatory effect unless the person who made the sacrifice sincerely repents of his actions before making the sacrifice and makes reparation to any person harmed by the injury . [Web 8] Marcus Borg states that animal sacrifice in the Second Temple, Judaism was not “payment for sin” but had a fundamental meaning as “making something holy by offering it to God” and involved a meal together with God. Sacrifices had multiple purposes, namely, thanksgiving, supplication, purification, and atonement. None of this was “payment or substitution or satisfaction,” and even “sacrifices of atonement served to restore the relationship.”[web 10] James F. McGrath refers to 4 Maccabees 6,[39] “representing a praying martyr” . Have mercy on your people and let our punishment suffice for them. Let my blood be for their cleansing, and take my life in exchange for theirs.” (4 Maccabees 6:28-29) There were clearly ideas that existed in Judaism of the 1960’s that helped relate to the death of the righteous at the time to understand the atonement.”[web 11]

New Testament[edit]

Jerusalem ekklēsia [ edit ]

1 Corinthians 15:3–8[40] contains the kerygma of the early Christians:

[3] For I delivered to you in the first place what I received again, that Christ died for our sins according to the Scriptures, [4] and that he was buried, and that he was raised on the third day according to the Scriptures , [5] and that he appeared to Cephas, then to the twelve. [6] He then appeared to more than five hundred brothers and sisters at once, most of whom are still alive, although some have died. [7] Then he appeared to James, and then to all the apostles. [8] At last he also appeared to me as a premature baby. 1 Corinthians 15:3-41

In the Jerusalem ekklēsia from which Paul received this creed, the phrase “died for our sins” was probably an apologetic justification for Jesus’ death being part of God’s plan and purpose as evidenced in the scriptures. The phrase “died for our sins” was derived from Isaiah, specifically Isaiah 53:1–11,[43] and 4 Maccabees, specifically 4 Maccabees 6:28–29. [44] [k] “Raised on the third day” is derived from Hosea 6:1–2:[48]

Come, let us return to the Lord;

for he tore us to heal us;

he slew us, and he will bind us.

After two days he will revive us;

on the third day he will raise us up

that we can live before him.”[l]

Soon after his death, Jesus’ followers believed that he was raised from the dead by God and elevated to divine status as Lord (Kyrios) “at God’s ‘right hand’,” which “marvelously connects him to God.”[m] According to For Hurtado, strong religious experiences were an indispensable factor in generating this commitment to Christ. These experiences “seem to have included visions of (and/or ascents to) God’s heaven in which the glorified Christ was seen in an exalted position.”[n] These experiences were interpreted in the context of God’s redemptive purposes as reflected in the Scriptures, in a “dynamic interaction between devout, prayerful seeking and reflection on scriptural texts and sustained powerful religious experiences”. This initiated a “new pattern of devotion unprecedented in Jewish monotheism,” that is, the worship of Jesus alongside God, giving Jesus a central place because of the powerful influence his ministry and consequences had on his early followers. Revelations, including these visions, but also inspired and spontaneous utterances and “charismatic exegesis” of the Jewish scriptures convinced them that this devotion was commanded by God.

Paul [edit]

The significance of the kerygma of 1 Corinthians 15:3-8 for Paul is controversial and open to multiple interpretations. For Paul, “dying for our sins” took on a deeper meaning, providing “a basis for the salvation of sinful Gentiles outside of the Torah.”

Traditionally, this kerygma has been interpreted to mean that Jesus’ death was an “atonement” for sin, or a ransom, or a means to appease God, or to atone for God’s wrath against mankind for their sins. With Jesus’ death mankind was freed from this wrath.[web 12][o] According to classical Protestant understanding, man participates in this redemption through faith in Jesus Christ; this faith is a grace given by God, and men are justified by God through Jesus Christ and faith in Him.

Recent research has raised several concerns about these interpretations. The traditional interpretation sees Paul’s understanding of salvation as “an exposition of the relationship of the individual to God”. According to Krister Stendahl, the primary concern of Paul’s writings on the role of Jesus and salvation by faith is not the individual conscience of human sinners and their doubts as to whether they were chosen of God or not, but the issue of the inclusion of Gentile (Greek) Torah -Observer in God’s covenant.[p] Paul draws on several interpretive frameworks to resolve this issue, but most important is his own experience and understanding. The kerygma of 1 Corinthians 15:3-5 refers to two mythologies: the Greek myth of the noble dead, which is related to the Maccabean idea of ​​martyrdom and dying for one’s own people;[k] and the Jewish myth of the persecuted Wise One or Just One, especially the “Story of the Child of Wisdom”. For Paul, the term “dying for” refers to this martyrdom and persecution.[i] According to Burton Mack, “dying for our sins” refers to the problem of Gentile Torah observers who, despite their faithfulness, cannot fully observe the commandments, including circumcision, and are therefore “sinners” excluded from God’s covenant. Jesus’ death and resurrection solved this problem of Gentile exclusion from God’s covenant as stated in Romans 3:21-26.

According to E.P. Sanders, who initiated the New Perspective on Paul, saw Paul as redeeming believers through participation in Jesus’ death and resurrection. But “Jesus’ death replaced that of others and thereby freed the believers from sin and guilt”, a metaphor derived from the “old sacrificial theology” [web 14][i], the essence of Paul’s writing is not in the “juridical terms” in terms of the atonement for sin, but the act of “participating in Christ by dying and rising with him.”[q] According to Sanders, “those who are baptized into Christ are baptized into his death and so escape the power of sin […] died so that believers could die with him and consequently live with him.”[web 14] James F. McGrath notes that Paul “prefers to use the language of sympathy. One died for all, so that all died (2 Corinthians 5:14).[77] This is not only a difference to substitution, it is the opposite of it.”[web 11] Through this participation in Christ’s death and resurrection “one receives forgiveness for past offenses, is freed from the powers of sin and receives the Spirit.” Paul insists that salvation is received by the grace of God According to Sanders, this insistence is consistent with Judaism from c.200 BC to AD 200, which saw God’s covenant with Israel as an act of God’s mercy of the law is necessary to keep the covenant, but the covenant is not earned by keeping the law, but by the grace of God.[web 17]

Several passages of Paul, such as Romans 3:25,[r] are traditionally interpreted to mean that mankind will be saved through faith in Christ. According to Richard B. Hays, the initiator of the “Pistis Christou debate”,[s] another reading of these passages is also possible.[web 13] The expression pistis Christou can be translated as “belief in Christ”, i.e. salvation through faith in Christ, the traditional interpretation; or as “fidelity of Christ”, i.e. faith “through the faithfulness of Jesus Christ”. but as a means of participating in faithfulness.[web 13] In this interpretation, Romans 3:21-26 says that Jesus was faithful, even to the price of death, and was justified by God for that faithfulness. Those who partake of this faithfulness are equally justified by God, both Jews and non-Jews.[web 13][u] While this view has been supported by a number of scholars, it has also been questioned and criticized.

Gospels[ edit ]

In the Gospels, Jesus is portrayed as calling for repentance from sin and saying that God desires mercy rather than sacrifice (Matthew 9:13). Yet he is also portrayed as “giving his life a ransom for many” and applying the “suffering servant” passage of Isaiah 53 to himself (Luke 22:37). The Gospel of John presents him as the sacrificial lamb of God and compares his death to the sacrifice of the Passover lamb at Passover.

Christians claim that Jesus was foretold by Isaiah, as attested at Luke 4:16-22,[86] where Jesus is presented as saying that the prophecies in Isaiah applied to him.[v] The New Testament quotes specifically from Isaiah 53[87]. ] at Matthew 8:16–18[88] to indicate that Jesus is the fulfillment of these prophecies.

Classic paradigm[edit]

The classical paradigm involves the traditional understanding of the early church fathers who developed the themes found in the New Testament.

Ransom from Satan[ edit ]

The ransom theory of atonement holds that Christ redeemed mankind from the slavery of sin and Satan, and therefore death, by giving his own life as a ransom sacrifice to Satan, exchanging the life of the perfect (Jesus) for the life of the imperfect (other people) . It includes the idea that God deceived the devil and that Satan or death had “legitimate rights” over sinful souls in the afterlife because of the Fall and inherited sin. During the first millennium AD, the ransom theory of atonement was the dominant metaphor for atonement in both Eastern and Western Christianity, until replaced in the West by Anselm’s contentment theory of atonement.

In one version of the idea of ​​deception, Satan attempted to take Jesus’ soul after he died, but in so doing overstated his authority since Jesus never sinned. As a result, Satan completely lost his authority, and all mankind gained freedom. In another version, God made a bargain with Satan, offering to trade Jesus’ soul for the souls of all people, but after the bargain, God raised Jesus from the dead, leaving Satan nothing. Other versions claimed that Jesus’ divinity was masked by his human form, so Satan attempted to take Jesus’ soul, not realizing that his divinity would destroy Satan’s power. Another idea is that Jesus came to teach how not to sin and Satan, in anger, tried to take his soul.

The ransom theory was first clearly articulated by Irenaeus ({c.|130|202}}), who was an outspoken critic of Gnosticism but borrowed ideas from its dualistic worldview. In this worldview, humanity is under the power of the Demiurge, a lesser god who created the world. However, humans have within them a spark of true divine nature that can be liberated through gnosis (knowledge) of that divine spark. This knowledge is revealed through the Logos, “the true Spirit of the Most High God,” who came into the world in the person of Jesus. Despite this, the Logos could not easily undo the Demiurge’s power and had to hide his true identity by appearing in a physical form, thereby misleading the Demiurge and freeing humanity. In the writings of Irenaeus, the demiurge is replaced by the devil.

Origen (184–253) introduced the idea that the devil had legitimate rights over people who were redeemed by the blood of Christ. He also introduced the notion that the devil was deceived into thinking he could rule the human soul.

Gustaf Aulén reinterpreted the ransom theory in his study Christus Victor (1931), calling it the Christus Victor doctrine and arguing that Christ’s death was not a payment to the devil, but rather defeated the forces of evil, especially Satan, who held mankind in their dominion. According to Pugh, “Since [Aulén’s] time we have been calling these patristic ideas the Christo-Victor way of seeing the cross.”

Recap Theory[ edit ]

The recapitulation view, first broadly expressed by Irenaeus, went “hand in hand” with the ransom theory. It states that Christ succeeds where Adam failed, undoing the wrongs done by Adam and leading mankind to eternal life, including moral perfection, by virtue of his union with mankind. Theosis (“deification”) is a “consequence” of recapitulation.

Objective paradigm[ edit ]

satisfaction [edit]

In the 11th century, Anselm of Canterbury rejected the ransom view and proposed the contentment theory of atonement. He supposedly portrayed God as a feudal lord whose honor had been violated by the sins of mankind. From this point of view, people needed deliverance from the divine punishment that these offenses would entail, since nothing they could do could repay the debt of honour. Anselm held that Christ had infinitely honored God through his life and death, and that Christ could repay what mankind owed God, thereby satisfying the injury to God’s honor and removing the need for punishment. When Anselm proposed the contentment view, it was immediately criticized by Peter Abelard.

Penalty[edit]

In the 16th century, the Protestant reformers reinterpreted Anselm’s contentment theory of salvation in a juridical paradigm. In the legal system, crimes required punishment, and no satisfaction could be given to avert that need. They proposed a theory known as substitute punishment, in which Christ takes the penalty for man’s sin as his substitute, thus saving man from God’s wrath against sin. Punitive substitutes thus represent Jesus saving people from divine punishment for their past misdeeds. However, this redemption is not presented as automatic. Rather, a person must have faith to receive this free gift of salvation. From the prison perspective, salvation is not dependent on human effort or action.

The salvation paradigm of criminal substitution is widespread among Protestants, who often see it as central to Christianity. However, it has also been widely criticized and rejected by liberal Christians as unbiblical and as an attack on the love of God.[web 18][web 19][web 20] According to Richard Rohr, “[t]These theories are based on retaliatory justice rather than on of restorative justice that the prophets and Jesus taught.”[web 21] Proponents of the New Perspective on Paul also argue that many of the New Testament letters of the Apostle Paul, which earlier the theory of penal system, should be interpreted differently.

Government theory[ edit ]

The “government theory of atonement” teaches that Christ suffered for mankind so that God could forgive men without punishing them, while still upholding divine justice. It is traditionally taught in Arminian circles, drawing primarily from the works of Hugo Grotius.

Subjective paradigm[ edit ]

Moral transformation[edit]

The “moral influence theory of reconciliation” was developed or, more importantly, propagated by Abelard (1079–1142)[w] as an alternative to Anselm’s theory of contentment. Abelard not only rejected “the idea of ​​Jesus’ death as a ransom paid to the devil”, making the devil a rival god, but also objected to the idea that Jesus’ death was a “debt paid to God’s glory”. be. He also opposed the emphasis on God’s judgment and the idea that God changed his mind after the sinner accepted Jesus’ sacrificial death, which is not easily reconciled with the idea of ​​the “perfect, insufferable God [who] does not change”. be. Abelard focused on changing human perceptions of God – not as hurt, harsh, and judgmental, but as loving. According to Abelard, “Jesus died as a demonstration of God’s love,” a demonstration that can transform the hearts and minds of sinners by turning them back to God.

During the Protestant Reformation in Western Christianity, the majority of reformers firmly rejected the moral influence view of atonement in favor of penal substitution, a highly forensic modification of the honor-oriented Anselmian model of satisfaction. Fausto Sozzini’s Socinian arm of the Reformation retained belief in the moral influence view of Atonement. Socinianism was an early form of Unitarianism, and the Unitarian Church today, like many modern liberal Protestant theologians, holds a morally biased view of atonement.

During the 18th century, versions of the moral influence view found overwhelming support among German theologians, particularly the Enlightenment philosopher Immanuel Kant. In the 19th and 20th centuries, it was among liberal Protestant thinkers in the Anglican, Methodist, Lutheran, and Presbyterian churches popular, including Anglican theologian Hastings Rashdall. A number of English theological works over the last hundred years have advocated and popularized the theory of the moral influence of atonement.

Since the Reformation, there has been a strong split between liberal Protestants (who typically hold a moral influence view) and conservative Protestants (who typically hold a criminal substitution view). Both sides believe their position is taught by the Bible.[x]

Moral Example Theory[ edit ]

A related theory, the “moral example theory”, was developed by Faustus Socinus (1539–1604) in his work De Jesu Christo servatore (1578). He rejected the idea of ​​”vicarious satisfaction”.[y] According to Socinus, the death of Jesus offers us a perfect example of self-sacrificing devotion to God.”

A number of theologians see “example” (or “exemplary”) theories of atonement as variations on the theory of moral influence. However, Wayne Grudem argues, “While the moral influence theory says that Christ’s death teaches us how much God loves us, example theory says that Christ’s death teaches us how we should live.” Grudem identifies the Socinians as followers of the example theory.

Other theories[ edit ]

Hug theory[ edit ]

This approach, which acknowledges the other theories, also sees divine voluntary bestowal as mankind’s ultimate embrace in their ultimate act of sin, namely suicide or murder of God, thereby nullifying the sin of the cross.[z]

Common Atonement Theory[edit]

In the theory of “shared reconciliation” reconciliation is spoken of as shared by all. That is, God sustains the universe. So if Jesus was God in human form, when he died, all mankind died with him, and when he rose from the dead, all mankind rose with him.

Compatibility of different theories[ edit ]

Some theologians assert that “differing biblical understandings of atonement need not be contradictory”. Atonement…but with criminal representation at its core,” he also asserts that “Christ Victor and other biblical views of atonement can work together to present a full picture of Christ’s work.” [web 22] J. Kenneth Grider, speaking from the perspective of government theory, that government theory can incorporate “numerous understandings fostered in the other great theories of atonement”, including the ransom theory, elements of “Abelardian theory of ‘moral influence'”, vicarious aspects of atonement, etc. [web 19]

Anglican theologian Oliver Chase Quick described various theories as valuable but also denied that any particular theory was entirely true, saying: “If we start from the fundamental and cardinal thought of God’s act of love in Jesus Christ […] I believe , we can reach a conciliatory standpoint from which it is seen that every kind of theory makes its essential contribution to truth, although no theory, no arbitrary number of theories, can suffice to express its fullness.

Others say that some models of atonement are naturally mutually exclusive. James F. McGrath, for example, says of Atonement that “Paul […] prefers to use the language of sharing. One died for all, so that all died (2 Corinthians 5:14). It’s not just different from substitution, it’s the opposite of it.” [web 23] Similarly, Mark M. Mattison says in his article The Meaning of the Atonement: “Substitution implies an “either/or”; Participation implies a “both/and.””[web 24] J. Kenneth Grider, cited above, who shows the compatibility of various models of atonement with governmental theory, nevertheless also says that both penalty substitution and gratification theories of atonement are incompatible with governmental theory .[web 19]

Confusion of terms[edit]

Confusion can arise when discussing atonement, as the terms used sometimes have different meanings depending on the context in which they are used. For example:

Vicarious atonement is sometimes used to refer to criminal substitution alone, although the term also has a broader sense, including other models of atonement that are not criminally relevant.

Penal substitution is also sometimes referred to as a form of gratification atonement, [web 25], but the term gratification atonement functions primarily as a technical term to refer specifically to Anselm’s theory.

but the term “satisfaction atonement” functions primarily as a technical term to refer specifically to Anselm’s theory. Substitution and punishment themes are found in the Patristic (and later) literature, but they are not used in a penal representation sense until the Reformed period.

“Representation” may not only refer to certain theories of atonement (e.g., criminal substitution), but is also sometimes used in less technical ways—for example, when it is used “in the sense that [Jesus, by His death ] has done this”. for us what we can never do for ourselves. [127]

The phrase vicarious atonement is sometimes used as a synonym for criminal substitution and is also sometimes used to describe other non-criminal substitution theories of atonement. Care must be taken to understand what the different terms used in different contexts refer to.

Eastern Christianity[ edit ]

According to Eastern Christian theology, based on its understanding of atonement as espoused by Irenaeus’ recapitulation theory, Jesus’ death is a ransom. This restores relationship with God, who is loving and reaching out to humanity, and offers the possibility of theosis, or deification, to become the kind of people that God wants us to be.

In Eastern Orthodoxy and Eastern Catholicism, salvation is seen as sharing in the renewal of human nature itself through the eternal Word of God embracing human nature in its fullness. Unlike Western branches of theology, Eastern Orthodox Christians tend to use the word “Atonement” in reference to what is accomplished in the sacrificial act. In orthodox theology, atonement is an act of sacrifice aimed at changing the sacrificer. The Biblical Greek word translated both “atonement” and “atonement” is hilasmos (1 John 2:2, 4:10), meaning “make acceptable and enable one to draw near to God” . Hence the orthodox emphasis would be on Christ dying not to appease an angry and vengeful father, or to avert the wrath of God upon sinners, but to conquer the destruction of sin and death and ensure that those who are fallen and in spiritual spirit may bondage can be divinely transfigured and therefore become fully human as their Creator intended; That is, human creatures become God in their energies or operations but not in their essence or identity, conforming themselves to the image of Christ and recovering divine likeness (see Theosis).

The Orthodox Church further teaches that a person abides in Christ and secures his salvation not only through works of love, but also through his patient suffering from various ailments, illnesses, misfortunes and failures.[web 26][aa][web 26 ]

Catholicism[ edit ]

The Catholic Church teaches that Jesus’ death on the cross is a sacrifice that redeems man and reconciles him with God.[web 27] The sacrifice of Jesus is both a “gift of God the Father himself, for the Father gave his Son to sinners to reconcile us with himself” and “the sacrifice of the incarnate Son of God, who in freedom and love offered his life to his Father through the Holy Spirit as atonement for our disobedience.”[web 27]

The Catholic view of Christ’s redemptive work was formally presented at the Sixth Session of the Council of Trent. The Council stated that Jesus deserved the grace of justification, which is not just the forgiveness of sins, but the infusion of the virtues of faith, hope and love in Christians. A justified Christian is then in the state of grace that can be lost through committing mortal sin. The prevailing view at the Council of Trent has been described as “a combination of the opinions of Anselm and Abelard”. Catholic scholars have noted that Abelard did not teach that Jesus was merely a good moral example, but that Christians are truly saved through His sacrifice on the cross. The Christian’s moral transformation is not the result of merely following the example and teachings of Christ, but a supernatural gift earned through the sacrifice of Jesus, for “by the obedience of one man many are made righteous.”[web 27]

While the initial grace of justification is earned solely through the sacrifice of Jesus, the Catholic Church teaches that a justified Christian can earn an increase in justification and the attainment of eternal life through cooperation with God’s grace.[web 27] The grace of final endurance preserves a justified Christian in a state of grace until his death.

The practical way of salvation is explained by the holy Doctor of the Church, Alfonso Liguori:

“…to attain heaven it is necessary to walk in the straight path that leads to eternal happiness. This path is obedience to the divine commandments. Hence the Baptist exclaimed in his sermon: ‘Make straight the path the Lord.” In order to walk always in the Lord’s way, without turning left or right, it is necessary to use the right means. These means are, first, self-doubt; second, trust in God; third, resistance to temptation.”[138]

The Catholic Church shares the Eastern Christian belief in deification, teaching that “the Son of God became man that we might become God”. The Catholic Church teaches in its energies or operations that the ultimate goal of deification is the beatific vision in which the deified Christian will see God’s essence.[web 29]

Protestantism[ edit ]

In Protestantism, grace is the result of God’s initiative without any regard for the one who initiates the works, and no one can earn God’s grace by performing rituals, good works, asceticism, or meditation. By and large, Protestants hold to the five solae of the Reformation, which declare that salvation is attained by grace alone in Christ alone, by faith alone, to the glory of God, as it is said in Scripture alone. Most Protestants believe that salvation is attained by God’s grace alone, and once salvation is secured in the person, good works will be a result of this, allowing good works to often function as signs of salvation. Some Protestants, such as Lutherans and Reformed, understand it to mean that God saves by grace alone and that works follow saving grace as a necessary consequence. Others, such as Methodists (and other Arminians), believe that salvation is by faith alone, but that salvation can be forfeited unless accompanied by continued faith and the works that naturally flow therefrom. A minority firmly believe that salvation is obtained by faith alone, without any reference to works, including works that can follow salvation (see Free Grace Theology).

Lutheranism[ edit ]

Lutherans believe that Christ, through his death and resurrection, obtained justification and atonement for all sinners. Lutheran churches believe that this is the central message of the Bible on which the existence of the church depends. In Lutheranism, it is a message relevant to people of all races and walks of life, of all times and places, for “the result of one trespass was damnation for all men” (Romans 5:18). All need the forgiveness of sins before God, and Scripture proclaims that all have been justified, because “the result of a righteous deed was justification, which brings life to all men” (Romans 5:18).[web 30]

Lutheranism teaches that the individual does not receive this free gift of forgiveness and redemption based on their own works, but only through faith (sola fide):[web 31]

For by grace are ye saved, through faith – and that not of yourselves, it is the gift of God – not of works, lest any man should boast. Ephesians 2:8–9

Faith that saves is the knowledge,[169] acceptance,[170] and trust[171] of the promise of the gospel. Even faith itself is seen as a gift of God set in the hearts of Christians [Ps 51:10] by the work of the Holy Spirit through the Word [John 17:20] [Rom 10:17] and baptism [Titus 3: 5] Faith is seen as an instrument that receives the gift of salvation, not as something that effects salvation. [Eph 2:8] Lutherans reject the “decision theology” that is widespread among modern evangelicals.[web 32]

Calvinism[ edit ]

Calvinists believe in the predestination of the elect before the foundation of the world. All elect necessarily persevere in the faith because God keeps them from apostasy. Calvinists understand the doctrines of salvation to be the five points of Calvinism, which in English are typically arranged in the acrostic “TULIP”.[ab]

Arminianism[ edit ]

Arminian soteriology, borne by Christian denominations such as the Methodist Church, is based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560–1609). Like Calvinists, Arminians agree that all human beings are born sinners in need of salvation. Classical Arminians emphasize that God’s free grace (or antecedent grace) enables people to freely respond to or reject the salvation offered by Christ. Classical Arminians believe that a person’s saving relationship with Christ is dependent on faith, and thus a person can sever their saving relationship with Christ through continued unbelief. The believer’s relationship with Christ is never a static relationship, existing as the irrevocable consequence of past decision, action, or experience.”[ac]

The Five Articles of Remonstrance that Arminius’ followers formulated in 1610 state the beliefs relating to (I) conditional election, (II) unlimited atonement, (III) total depravity, (IV) total depravity and resistible grace, and (V) possibility of the waste. However, the fifth article did not entirely deny the persistence of the saints; Arminius said: “I have never taught that a true believer … can fall away from the faith … but I will not deny that there are passages of Scripture which seem to me to bear this aspect; and those answers to which I have been permitted to see are not such as to sanction all points of my understanding.”[178] Further, the text of the Articles of Remonstrance says that no believer can be snatched from the hand of Christ , and the matter of apostasy, “loss of salvation,” required further study before it could be taught with certainty.

Methodism[ edit ]

Methodism falls squarely into the vicarious atonement tradition, although it is associated with Christ Victor and theories of moral influence. Methodism also emphasizes a participatory nature in atonement, in which the Methodist believer dies spiritually with Christ while dying for mankind.

Methodism affirms the doctrine of justification by faith, but in Wesleyan theology, justification refers to “pardon, the remission of sins” rather than “actually being made righteous and justified,” which Methodists believe is accomplished through sanctification 36 ] John Wesley, founder of the Methodist churches, taught that observance of the moral law contained in the Ten Commandments and commitment to the works of godliness and mercy are “essential to our sanctification”.[ Netz 37]

Methodist soteriology emphasizes the importance of seeking holiness in salvation, a concept best summed up in a quote from Methodist evangelist Phoebe Palmer, who explained that “if I had refused to be holy, justification would have ended with me.” to be”. Therefore for Methodists “true faith … cannot exist without works”.[web 37]

While “faith is essential to a meaningful relationship with God, our relationship with God also takes shape through caring for people, community, and creation itself.” Methodism, including the holiness movement, thus teaches that “justification is made conditional upon obedience and progress in sanctification,” and emphasizes “a deep trust in Christ, not only to come to faith but to remain in faith.” [web 38]

Rebaptism[edit]

Anabaptist denominations like the Mennonites teach:[184]

…that we are saved by grace through faith. But we go on to say that true faith must lead to repentance and the beginning of a changed life. Salvation has not become a full reality until our genuine faith is expressed in Christ-centered living. Mennonites tend to agree that salvation is not just a personal relationship with God, but a corporate relationship with one another. We experience salvation by living it out together.[184]

Obedience to Jesus and careful observance of the Ten Commandments, along with love for one another and peace with others, are considered “marks of the redeemed.”[185]

Universalism[ edit ]

Christian universalism is the doctrine or belief that all human beings will ultimately be reconciled to God. The appeal of the idea of ​​universal salvation may be related to perceptions of a problem in Hell contrasted with ideas such as endless conscious torment in Hell, but may also involve a time of finite punishment similar to a state of purgatory. Supporters of universal atonement may argue that while there is a real “hell” of sorts, it is not a place of endless suffering, nor is it a place where people’s spirits are ultimately “annihilated” after they have eaten their fair share Hell endured divine retribution.

Restorationism[ edit ]

Churches of Christ[ edit ]

Churches of Christ are strongly anti-Calvinist in their understanding of salvation, and generally present conversion as “obedience to the proclaimed facts of the gospel rather than as the result of emotional, Spirit-initiated conversion.” Some churches of Christ hold that people in the accountable age are lost because of their sins. These lost souls can be redeemed because Jesus Christ, the Son of God, offered himself as an atoning sacrifice. Children who are too young to know right from wrong and make a conscious choice between the two are presumed innocent of sin. The age at which this occurs is generally estimated to be around 13 years.

Beginning in the 1960s, many ministers began to place greater emphasis on grace’s role in salvation, rather than focusing solely on the application of all New Testament commandments and examples.

The Churches of Christ argue that baptism is not an inherently redemptive ritual, since faith and repentance are necessary and the cleansing of sins by the blood of Christ is by the grace of God. One author describes the relationship between faith and baptism thus: “Faith is the reason a man is a child of God; baptism is the time of being incorporated into Christ and thus becoming a child of God” (italics in text source). Baptism is understood as a professing expression of faith and repentance rather than a “work” meriting salvation.

Other [edit]

The New Church (Swedenborgian) [ edit ]

According to the doctrine of the New Church as explained by Emanuel Swedenborg (1688-1772), there is no vicarious atonement as commonly understood. Swedenborg’s account of atonement has much in common with the Christus Victor doctrine, which refers to a Christian understanding of atonement that sees Christ’s death as the means by which the forces of evil that held mankind under their dominion were defeated. It is a model of atonement dating back to the Church Fathers and, along with the related ransom theory, was the dominant theory of atonement for a thousand years.

Jehovah’s Witnesses[edit]

According to Jehovah’s Witnesses, atonement for sins comes only through the life, ministry and death of Jesus Christ. They believe that Jesus was the “second Adam”, the pre-existent and sinless son of God who became the human messiah of Israel and that he came to undo the sin of Adam.[198][200][web 39]

Witnesses believe that the death sentence imposed by God on Adam and subsequently his descendants required an equivalent substitute or ransom sacrifice by a perfect man. They believe that salvation is possible only through Jesus’ ransom sacrifice[201] and that people cannot be reconciled to God until they repent of their sins and then call on the name of God through Jesus.[202] Salvation is described as a free gift from God, but is said to be unattainable without obedience to Christ as King and good works such as baptism, confession of sin, evangelization, and advancement of the kingdom of God that are fueled by faith. According to their teaching, works prove that faith is genuine.[203][204] “The preaching of the good news” is said to be one of the works necessary for salvation, both for those who preach and for those to whom they preach.[205] They believe that people can be “saved” in the “last days” by identifying Jehovah’s Witnesses as God’s theocratic organization and serving God as part of it.[206]

The Church of Jesus Christ of Latter-day Saints[ edit ]

The Church of Jesus Christ of Latter-day Saints teaches that the Atonement of Jesus Christ is infinite and the central principle that makes possible the “plan of salvation,” often referred to as the “plan of salvation.” In the Book of Mormon, the prophet Amulek teaches that “the great and final sacrifice shall be the Son of God, yea, infinite and eternal are two parts of salvation, conditional and unconditional. Unconditional salvation means that the Atonement of Jesus Christ will redeem all mankind from the chains of death and be raised to their perfect form who have held up to the highest standards and are bound by the covenants and ordinances of God will inherit the highest heaven. Infant baptism is not required. Christ’s Atonement completely removed the consequences of the spiritual death of Adam’s fall for infants, young children, and those of innocent spiritual ability who die before an age of self-responsibility, hence all of these will be raised to eternal life in the resurrection. However, baptism is required of those held accountable by God for their actions (Moroni 8:10–22)

The United Pentecostal Church[edit]

Oneness Pentecostals teach that the death, burial, and resurrection of Jesus Christ are the only means by which atonement for dying mankind can be obtained and which make possible the free gift of God’s salvation. They believe that all must believe in Christ’s atoning work in order to gain eternal life. According to United Pentecostal Theology, this saving faith is more than just mental assent or intellectual acceptance or even verbal confession, but must involve faith, appropriation, application, action and obedience. They claim that water baptism is one of the works of faith and obedience necessary for Christ’s atoning sacrifice to be effective.[web 42]

See also[edit]

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Notes [edit]

quotes[edit]

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Printed Sources

web sources

Further Reading[edit]

“How great are you, Lord, Lord! There’s nobody like you We’ve never heard of another god like you!