Quotes About Atonement

than the death of God the Son on the cross. Each and every sin, no matter how heinous or shameful, can be forgiven. Therefore, by his suffering and death, Christ can reconcile everyone who believes in the power of that saving death, turns to him in faith, and asks for forgiveness for sins and reconciliation

Chi si sente colpevole, cerca sempre la redenzione" "Chi ha commesso una colpa non può e non ha il diritto di cercare la morte, deve vivere, sopportando la sofferenza, friggere come un pesce rivoltato nell'olio, cuocersi nel dolore, come una medicina nel calderone, per scontare la sua colpa, fino a quando sarà lavata e soltanto allora trovare pace nella morte".

Kas?m: ... kalbimin kuyusunda bir y?lan uyuyor bilmiyorum ne zaman u?rar d??ar? öyle zamanlarda tan?m?yorum ne kalbimi ne kendimi kan döktükçe ar?n?yorum suçlar?mdan daha büyük günahlara... ar?n?yorum f?rt?nal? ruhlar?n f?rt?nal? havalarda sakinle?mesi gibi içimdeki gazab? d???mdaki dünyada görünce uysalla??yorum ... Geyikler Lanetler / Mezopotamya Üçlemesi

The last words, or the seven sayings of Jesus on the cross can be said to form the backbone of Christianity.

Your past, present and future sins will be placed upon your shoulders and not on the shoulders of the man who left us long ago.

When 'biblical' theologies ignore the gospels, something is clearly very wrong." (on atonement theories)

When we say, "Jesus died for our sins" within a message about how to escape this nasty old world and go to heaven, it means one thing. When we say, "Jesus died for our sins" within a message about God the creator rescuing his creation from corruption, decay, and death, and rescuing us to be part of that, it means something significantly different.

The disciples wanted a kingdom without a cross. Many would-be "orthodox" or "conservative" Christians in our world have wanted a cross without a kingdom, an abstract "atonement" that would have nothing to do with this world except to provide the means of escaping it.

It has forgotten that the gospels are replete with atonement theology, through and through—only they give it to us not as a neat little system, but as a powerful, sprawling, many-sided, richly revelatory narrative in which we are invited to find ourselves, or rather to lose ourselves and to be found again the other side.

we recognize that the world as a whole needs, longs for, aches and yearns and cries out for forgiveness—for that collective, global sigh of relief that means that nobody need seek vengeance ever again; that nobody will bear a grudge ever again; that the million wrongs with which the world has been so horribly defaced will be put right at last;

Both these elements, sin and death, need to be dealt with on the cross.

This is why too for every theologian who puzzles over abstract definitions of "atonement," there are thousands who will say, with Paul, "The son of God loved me and gave himself for me"—and who will then get on with the job of radiating that same love out into the world.

the death of Jesus, reconciling people to God, generates the renewal of their human vocation.

In Christian theology it is God who deals with evil, and he does this on the cross.

We too have swapped the ancient Israelite vision of God and the world (focused on the Temple and thence the new creation and brought into expression in Passover and the other great gatherings, such as the Day of Atonement) for the assumed "goal" of a Platonized "heaven," the assumed human vocation of virtue or good behavior, and the dangerously paganized vision of how humans who have failed to attain that vocation might nevertheless gain that goal.

And the reason that death can be defeated—and was defeated in principle when Jesus rose again—is that on the cross Jesus dealt with sins.

Other ideas, particularly the popular image of "God punishing Jesus," envisaged as a separate, noncovenantal abstract transaction, have come in to take the place of that all-important theme. Many distortions have resulted not only through that teaching but also, ironically, through teachings that, in reaction against the distorted view, have themselves proposed equally unsatisfactory alternatives.

We have, alas, belittled the cross, imagining it merely as a mechanism for getting us off the hook of our own petty naughtiness or as an example of some general benevolent truth. It is much, much more.

This is how the cross establishes God's kingdom: by bearing and so removing the weight of sin and death.

The Messiah died for our sins in accordance with the Bible" and its own great narrative. We are not at liberty to replace this with narratives of our own.

This is where the Platonizing of our eschatology has led not only to bad atonement-theology but to the twin dangers of rationalism (imagining that being Christian is a matter of figuring out and then believing a true set of ideas) and romanticism (supposing that being a Christian is about people [122] having their hearts strangely warmed).

Theories of atonement do not need to be superimposed on an abstract narrative about Jesus, as has so often been attempted. They grow out of the real-life Jesus stories we already have. It is astonishing that the four gospels have been so underused in "atonement theology.

Victory over the powers, once more, is accomplished through the forgiveness of sins.

the victory of the cross will be implemented through the means of the cross.