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Journal articles on the topic 'Forgiveness of sin Forgiveness'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Drake, Lyndon. "Did Jesus Oppose the prosbul in the Forgiveness Petition of the Lord’s Prayer?" Novum Testamentum 56, no. 3 (2014): 233–44. http://dx.doi.org/10.1163/15685365-12341447.

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The forgiveness petition of the Lord’s Prayer includes the condition that the petitioner must forgive their own “debtors,” widely taken to be a metaphorical reference to sin-forgiveness. In this article, I argue that to Jesus’ contemporaries “debt” would have been an unusual way of referring to sin, and that the choices made by the Matthean and Lukan redactors show that they understood the Jesus-saying to enjoin debt-forgiveness as well as sin-forgiveness. The prosbul was the only way for pious contemporaries to avoid the Torah’s requirement to periodically forgive debts, and so Jesus opposed

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2

Swinburne, Richard. "Stump On Forgiveness." Faith and Philosophy 36, no. 4 (2019): 512–21. http://dx.doi.org/10.5840/faithphil20191119130.

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I claim that all the criticisms made by Eleonore Stump in her Atonement of my account of the nature and justification of human and divine forgiveness are entirely mistaken. She claims that God’s forgiveness of our sins is always immediate and unconditional. I argue that on Christ’s understanding of forgiveness as deeming the sinner not to have wronged one, God’s forgiveness of us is always conditional on our repenting and being willing to forgive others. Her account of forgiveness merely as the expression of love for the sinner leaves her without a separate word for the all-important act of “w

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3

KINTZ, JAMES S. "Forgiveness then satisfaction: why the order matters for a theory of the atonement." Religious Studies 55, no. 3 (2018): 337–51. http://dx.doi.org/10.1017/s0034412518000148.

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AbstractCentral to a theory of the atonement is one's position on forgiveness and satisfaction. These two issues are interrelated, but it is unclear whether one takes precedence over the other. Specifically, must one make satisfaction to remove the guilt incurred by sin prior to forgiveness, or can a victim forgive a wrongdoer independently of any work of satisfaction? Richard Swinburne argues that satisfaction must precede forgiveness, but I defend the view that forgiveness is a manifestation of love, and as such satisfaction is not required prior to forgiveness. Instead, I argue that forgive

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4

Elliott, Charles. "Book Review: Sin, Guilt and Forgiveness." Theology 98, no. 784 (1995): 324. http://dx.doi.org/10.1177/0040571x9509800430.

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5

Wagley, Laurence A. "The Wesleyan Revival and Forgiveness of Sin." Liturgy 9, no. 4 (1991): 86–93. http://dx.doi.org/10.1080/04580639109408755.

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6

Fredericks, Sarah E. "Climate Apology and Forgiveness." Journal of the Society of Christian Ethics 39, no. 1 (2019): 143–59. http://dx.doi.org/10.5840/jsce2019424.

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Christian ethicists rarely study apology or forgiveness about climate change, possibly because it is just another sin that God may forgive. Yet apology between humans may be critical to avoiding paralysis after people realize the horror of their actions and enabling cooperative responses to climate change among its perpetrators and victims. Climate change challenges traditional ideas and practices of apology because it involves unintentional, ongoing acts of diffuse collectives that harm other diffuse collectives across space and time. Developing concepts of collective agency and responsibilit

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7

Podmore, Simon D. "Kierkegaard as Physician of the Soul: On Self-forgiveness and Despair." Journal of Psychology and Theology 37, no. 3 (2009): 174–85. http://dx.doi.org/10.1177/009164710903700303.

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Despair (sickness of the spirit) and divine forgiveness are decisive psychological and theological themes essential to both Søren Kierkegaard's relational vision of ‘the self before God’ and his own personal struggles with guilt and the consciousness of sin. Reading Kierkegaard as both a physician and a patient of this struggle, therefore, this article examines The Sickness unto Death (1849) as an attempt to resolve the sinful ‘self’ by integrating a psychological perspective on despair with a theology of the forgiveness of sins. It is suggested that by presenting this integrative notion of se

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8

Lomholt, Carl. "Tilgivelsens teologi i Det Gamle Testamente." Dansk Teologisk Tidsskrift 78, no. 1 (2015): 21–44. http://dx.doi.org/10.7146/dtt.v78i1.105737.

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This paper studies the Old Testament’s conception of forgiveness, which is characterized by its one-sidedness. According to the almost unambiguous testimony of the OT literature, only God can forgive. However, it is important to see God’s unreserved forgiveness against the background of his resentment at the apostasy and sin of man. At the same time the OT also weights God’s punishment and grace in favour of his grace. The paper also discusses the few OT examples of human forgiveness, noting them as remarkable exceptions which confirm the main thesis of the one-dimensional aspect of forgivenes

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9

CROSS, RICHARD. "Atonement without satisfaction." Religious Studies 37, no. 4 (2001): 397–416. http://dx.doi.org/10.1017/s0034412501005765.

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According to Swinburne, one way of dealing with the guilt that attaches to a morally bad action is satisfaction, consisting of repentance, apology, reparation, and penance. Thus, Christ's life and death make atonement for human sin by providing a reparation which human beings would otherwise be unable to pay. I argue that the nature of God's creative activity entails that human beings can by themselves make reparation for their sins, merely by apology. So there is no need for additional reparation, and the satisfaction theory of the atonement is otiose. Following an insight of Swinburne's, I a

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10

Erkan, Zülal. "Adaptation of the Marital Offence-Specific Forgiveness Scale for Use in a Turkish Cultural Context." Social Behavior and Personality: an international journal 43, no. 7 (2015): 1057–70. http://dx.doi.org/10.2224/sbp.2015.43.7.1057.

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I tested the dimensionality, reliability, and convergent validity of the Marital Offence-Specific Forgiveness Scale (MOFS) with a sample of 158 married Turkish couples. The MOFS consists of 10 items used to elicit 2 dimensions, namely, resentment–avoidance and benevolence, and is designed to measure forgiveness regarding any offense, wrongdoing, or sin committed in a marital context. To test the factorial structure of the scale, confirmatory factor analysis was used. The psychometric features of the MOFS support its applicability to research conducted within the Turkish cultural context.

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11

Kamczyk, Wojciech. "Perykopa o wskrzeszeniu Łazarza (J 11, 1-44) a nauka św. Augustyna o odpuszczeniu grzechów." Vox Patrum 57 (June 15, 2012): 247–61. http://dx.doi.org/10.31743/vp.4130.

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Interpreting the pericope about the resurrection of Lazarus, Augustine began his commentary with a reflection about three resurrection miracles described in the Gospels. Namely the raising to life Jairus’ daughter, young man of Nain and Lazarus. The latter seems to be the richest in theological meaning. Augustine compared these three dead with three types of sin (in the heart, in deed and out of habit). Those dead were raised to life by Jesus. He is the one who has the power to do so. The forgiveness of sins is here presented as a spiritual resurrection. However in the most serious situation

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12

Hamilton, Kelly. "‘Hate the sin but not the sinner’: forgiveness and condemnation." South African Journal of Philosophy 28, no. 2 (2009): 114–23. http://dx.doi.org/10.4314/sajpem.v28i2.46668.

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13

Gabriel, Philip. "The frozen soul: sin and forgiveness in Miura Ayako'sFreezing Point." Japan Forum 17, no. 3 (2005): 407–29. http://dx.doi.org/10.1080/09555800500283976.

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14

Barahona Esteban, Mª Nieves, José David Urchaga Litago, Antonio Sánchez Cabaco, and Elena Sánchez Zaballos. "EL PERDÓN EN LA MEMORIA AUTOBIOGRÁFICA: LA REESCRITURA DE LOS ACONTECIMIENTOS VITALES." International Journal of Developmental and Educational Psychology. Revista INFAD de Psicología. 4, no. 1 (2016): 103. http://dx.doi.org/10.17060/ijodaep.2014.n1.v4.594.

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Abstract.The present research shows the role of forgiveness as a significant factor in the process of vital reconstruction through the call Autobiographical Memory (remembrance of events experienced). Forgiveness is a significant mechanism in the memory taken it as positive and therapeutic element. Positive Psychology has been studying this construct and endorsing it as a component to achieve happiness and wellbeing. In this research is analyzed the capacity to forgive, the characteristics of its definition and the reasons or circumstances that facilitate it, in a sample of 401 subjects (127 m

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15

Gurguis, Youssry. "DOES LEVITICUS 5:11–13 TEACH FORGIVENESS WITHOUT SHEDDING OF BLOOD?" Abstract Proceedings International Scholars Conference 7, no. 1 (2019): 2045–49. http://dx.doi.org/10.35974/isc.v7i1.947.

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Introduction: Leviticus chapter 5 is concerned with the trespass-offering. The difference between the trespass offering and the sin-offering most likely lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Thus, concerning the trespass, if a man commits a sin: (i) In concealing his knowledge, when he is adjured (v. 1). (ii) In touching an unclean thing (v. 2, 3). (iii) In swearing (v. 4). (iv) In embezzl

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16

Human, D. J. "God accepts a broken spirit and a contrite heart - Thoughts on penitence, forgiveness and reconciliation in Psalm 51." Verbum et Ecclesia 26, no. 1 (2005): 117–32. http://dx.doi.org/10.4102/ve.v26i1.215.

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A concern with reconciliation amidst broken relationships permeates the religious discourse of human spirituality. In addition, in the history of Christian spirituality in particular, the role of penitence has been considered to be an integral part of authentic faith in a fallen world blighted by sin. With this as background, the present article discusses the biblical text of Psalm 51, a poignant and dramatic rendering of a sinner’s penitence in his quest for forgiveness and reconciliation. Acutely aware of his transgressions, the psalmist confesses his own sinfulness whilst acknowledging the

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17

박해령. "The Concept of Sin in the Old Testament and God’s Forgiveness." Theological Forum 57, no. ll (2009): 7–25. http://dx.doi.org/10.17301/tf.2009.57..001.

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18

Godwin, Kelli M. "Oscar Wilde's DE Profundis: A Narrative of Sexual Sin and Forgiveness." Explicator 67, no. 1 (2008): 58–61. http://dx.doi.org/10.3200/expl.67.1.58-61.

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19

Price, Richard. "Informal Penance in Early Medieval Christendom." Studies in Church History 40 (2004): 29–38. http://dx.doi.org/10.1017/s0424208400002746.

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Throughout the modern period Catholic and Orthodox Christians alike have taken it for granted that forgiveness for sins committed after baptism is obtained first and foremost through confession to a priest and absolution by a priest, the humility of confession plus the power of the sacrament being deemed the most effective remedy for human weakness. Other elements in overcoming sin, such as regular religious observance and the avoidance of the occasions of sin, were not forgotten, but were put in second place. The falling away from sacramental confession in the Catholic Church today is doubtle

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20

Korengkeng, Herry Jeuke Nofrie. "Konsep Pengampunan Menurut Matius 18:21-35 dan Implikasinya bagi Gereja Masa Kini." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (2020): 150–62. http://dx.doi.org/10.46817/huperetes.v1i2.23.

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Forgiveness is a crucial problem for human safety. Because divine forgiveness is a very fundamental part of the salvation of humanity. Therefore a true understanding of God's forgiveness is needed. In Matthew 18: 21-35 Jesus teaches forgiveness without limits through a parable. Through qualitative methods with the type of textual research or pure literary research found that understanding that forgiving without limits is God's demand for every believer. Forgiveness given by God in Jesus Christ is based on God's grace without demanding compensation. God forgives without conditions, without dema

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21

Lange, Dietz. "Ideologie und Toleranz im Denken Reinhold Niebuhrs." Zeitschrift für Evangelische Ethik 38, no. 1 (1994): 4–16. http://dx.doi.org/10.14315/zee-1994-0104.

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Abstract Reinhold Niebuhr's concept of ideology, a synthesis of the doctrine of sin and sociology of knowledge, denotes any claim to absolute truth with reilsvested interests. Tolerance, its anonym, is based on an acknowledgement of one's own fallibity and need for forgiveness. Niebuhr thus intertwines Luther's two »realms« (modes of God's ruling the world), without mixing them up. His theory is deemed a major contribution to both theology and political science.

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22

Hultgren, Stephen. "Hilastērion (Rom. 3:25) and the Union of Divine Justice And Mercy. Part II: Atonement in the old Testament and in Romans 1–5." Journal of Theological Studies 70, no. 2 (2019): 546–99. http://dx.doi.org/10.1093/jts/flz082.

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Abstract Part II of this study explains how the convergence of temple and martyrdom theologies demonstrated in Part I helps us understand ἱλαστήριον in the context of Romans 1–5. Biblical ‘atonement’ is multifaceted, comprehending expiation and forgiveness, as well as removal of divine wrath. In the LXX the ἱλάσκομαι word group is also complex, retaining propitiatory overtones from classical usage (although it may often be better to speak of God removing his own wrath), while taking on the additional meaning of expiation and forgiveness. The Pentateuchal ἱλαστήριον is a ‘place’ for such ‘atone

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23

Cuneo, Terence. "Rites of Remission." Journal of Analytic Theology 3 (May 4, 2015): 70–88. http://dx.doi.org/10.12978/jat.2015-3.190404022014a.

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The texts of ancient liturgies of the Christian East repeatedly state that activities such as taking eucharist, baptizing, and anointing are for the remission of sin. But how could that be? What could the connection be between the performance of these actions, on the one hand, and the state of enjoying remission of sin, on the other? The first step toward providing a satisfactory answer to these questions is to note that, in the context of the liturgy, the phrase "remission of sin" is best understood to mean not forgiveness of sin but deliverance from the sin-disorder. With this meaning in min

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24

Matějcková, Tereza. "Hegel’s invisible religion in a modern state: A spirit of forgiveness." Filozofija i drustvo 28, no. 3 (2017): 507–25. http://dx.doi.org/10.2298/fid1703507m.

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This study focuses on the interrelation of freedom, finitude, and reconciliation in Hegel?s understanding of religion. These three moments are found at central stages of Hegel?s treatment of the religious, from Hegel?s early fragments to his mature work. Finitude taking shape in the religious phenomena of a tragic fate, sin, or more generally, failing, is central to Hegel?s philosophical understanding of one-sidedness. As finite, man needs to reconcile with the other, and only as reconciled does he achieve freedom. Hegel credits Christianity with the discovery of the primary essences of spirit

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25

Oates, Wayne E. "Book Review: Counseling and the Human Predicament: A Study of Sin, Guilt, and Forgiveness." Review & Expositor 87, no. 3 (1990): 536–37. http://dx.doi.org/10.1177/003463739008700365.

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26

Hawthorne, Mark. "“The sin for which there is no forgiveness” : Growing old in gay men's novels." Lit: Literature Interpretation Theory 7, no. 4 (1997): 269–82. http://dx.doi.org/10.1080/10436929708580182.

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27

Van der Merwe, D. J. "Understanding ‘sin’ in the Johannine epistles." Verbum et Ecclesia 26, no. 2 (2005): 543–70. http://dx.doi.org/10.4102/ve.v26i2.240.

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The author of the Johannine Epistles has a good deal to say about sin. He abhors sin, seeing it as incompatible with God’ s character (oJ qeo;" fw`" ejstin, 1:5; [oJ qeo;"] divkaiov" ejstin, 2:29; and oJ qeo;" ajgavph ejstivn, 4:8) and with the status of believers as God’ s children. In this article attention is given to the following relevant aspects for understanding ‘hamartiology’ in the Johannine epistles from a ‘family perspective’: (1) the ‘family of God’ metaphor is used as the setting in which the author describes his symbolic narrative; (2) a differentiation is made between sin inside

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28

Roitto, Rikard. "The Polyvalence of ἀφίημι and the Two Cognitive Frames of Forgiveness in the Synoptic Gospels". Novum Testamentum 57, № 2 (2015): 136–58. http://dx.doi.org/10.1163/15685365-12341489.

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Depending on whether God or a human is the forgiving agent in the Synoptic Gospels (and beyond), the verb valence of ἀφίημι, “forgive,” differs in several ways. The present article argues that the differences are reflections in linguistic conventions of the cognition that only God can remove the substance of sin, while both God and humans can remit the moral debt of sin. Construction grammar, a linguistic theory which assumes that syntax and semantics are inseparable, is used in the analysis. Theological implications are discussed.

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29

Reid, Duncan. "Some Theological Issues around Child Protection." Journal of Anglican Studies 4, no. 1 (2006): 107–12. http://dx.doi.org/10.1177/1740355306064519.

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ABSTRACTThis short piece seeks to offer a theological framing to the issues raised by Garth Blake in his very fine article ‘Child Protection and the Anglican Church of Australia’. What are some of the theological issues behind the current state of affairs with regard to child protection, and the church's attempts to remedy past failures to protect the children in its care? Very briefly I want to mention several clusters of theological issues: responsibility, or the duty of care; forgiveness and betrayal of trust; sin and scapegoating; gospel and law; and the problem of meaning.

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30

McDougall, Sara. "Pardoning Infanticide in Late Medieval France." Law and History Review 39, no. 2 (2021): 229–53. http://dx.doi.org/10.1017/s0738248020000267.

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The handling of infanticide in late medieval France offers modern audiences an underappreciated paradox: on the one hand infant murder was deplored as grave sin and crime, on the other hand, it was a pardonable offence, even the infanticidal singlemother who had killed to conceal her sin could obtain royal grace. This is far more than the usual story of law differing from practice. Christian ideology of mercy and forgiveness for sin played a central role in shaping the regulation of illegitimate births as well as abortions, stillbirths, and infanticide. Church and secular authorities alike sou

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31

Fortin, Denis. "Peter B. Ely, Adam and Eve in Scripture, Theology, and Literature: Sin, Compassion, and Forgiveness." Augustinian Studies 50, no. 1 (2019): 95–98. http://dx.doi.org/10.5840/augstudies20195013.

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32

Choi, SoonYook. "A Study on Sin and Forgiveness in Ayako Miura’s Freezing Point: Sorrow of the Enlightened." Center for Japanese Studies Chung-ang University 54 (February 28, 2021): 267–91. http://dx.doi.org/10.20404/jscau.2021.02.54.267.

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33

DiFransico, Lesley. "“He Will Cast their Sins into the Depths of the Sea . . .” Exodus Allusions and the Personification of Sin in Micah 7:7-20." Vetus Testamentum 67, no. 2 (2017): 187–203. http://dx.doi.org/10.1163/15685330-12341272.

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Attending to allusions to Exodus 15 within Micah 7 provides insight into the metaphorical language of Mic 7:18-20. The human enemy of the Exodus is reinterpreted in the exilic context of Micah; the people’s own sins—the cause for their oppression—must be subdued by God, i.e. forgiven, and cast into the depths of the sea (7:19) so they may be freed from the consequences. This unusual metaphor for sin corresponds with a metaphor for redemption unparalleled in the Hebrew Bible: divine forgiveness is conceptualized as the physical domination and removal of an enemy, i.e. sin. Utilizing the Concept

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34

Green, Deidre Nicole. "Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice." Hypatia 28, no. 3 (2013): 568–84. http://dx.doi.org/10.1111/hypa.12009.

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Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals o

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35

Sunderland, Chris. "Review of Sin and Forgiveness—New Responses in a Changing World by Kay Carmichael." Implicit Religion 8, no. 1 (2007): 84–85. http://dx.doi.org/10.1558/imre.v8i1.84.

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36

Klassen, William. "Book Review: The Return of Splendor in the World: The Christian Doctrine of Sin and Forgiveness." Interpretation: A Journal of Bible and Theology 53, no. 2 (1999): 212–14. http://dx.doi.org/10.1177/002096439905300225.

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37

Penkett, Luke. "Adam and Eve in Scripture, Theology, and Literature. Sin, Compassion, and Forgiveness by Peter B. Ely." Spiritus: A Journal of Christian Spirituality 20, no. 1 (2020): 124–26. http://dx.doi.org/10.1353/scs.2020.0012.

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38

Petrov, George Daniel. "The hypostatic union – the foundation of the theandry of the Church." Technium Social Sciences Journal 22 (August 9, 2021): 804–11. http://dx.doi.org/10.47577/tssj.v22i1.4364.

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God being love, He decided from ages the incarnation of Christ for the salvation of the whole mankind, which was subject to sin and death. In the Person of Christ, through the act of incarnation, performed at ”the fulness of time” (Galatians IV,4), the divine and the human nature are harmoniously completed, the latter becoming entirely obedient to the Father. If Christ had not been incarnated and if He had not lifted our own nature towards complete obedience to the Father, humanity would have never been able to obtain divine forgiveness and would not have known how to exist in the love of the

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39

Conner, Travis, and Jeffrey Lee Rasmussen. "Punish and Forgive: Causal Attribution and Positivity Bias in Response to Cat and Dog Misbehavior." Society & Animals 15, no. 4 (2007): 311–28. http://dx.doi.org/10.1163/156853007x235500.

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AbstractCollege students (N = 366) judged dog or cat misbehavior (soiling or predation) via questionnaire items. Common factor analysis yielded 3 dimensions of student response: (a) the sinner (including the variable of animals' intention); (b) the sin (including the variable of recommended punishment); and (c) mercy (including the variable of recommended forgiveness). Correlations among sinner, sin, and mercy factor scores supported predictions from causal attribution theory. Nevertheless, cross-tabulation analysis revealed that nearly 90% of all respondents endorsed mercy (generally high for

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40

Weinandy, Thomas. "The Return of Splendor in the World: The Christian Doctrine of Sin and Forgiveness by Christof Gestrich." Thomist: A Speculative Quarterly Review 63, no. 3 (1999): 501–4. http://dx.doi.org/10.1353/tho.1999.0024.

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41

KOLB, ROBERT. "Bound, Freed, Freed to Be Bound: The Wittenberg Understanding of Justi cation." Unio Cum Christo 3, no. 1 (2017): 47. http://dx.doi.org/10.35285/ucc3.1.2017.art3.

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Abstract: This essay focuses on the Wittenberg teaching on justiﬁcation directly following the presentation of the Augsburg Confession in 1530. Martin Luther’s understanding of justiﬁcation was based on Christ’s atoning work in dying to eradicate sin and guilt and in rising to restore righteousness to his people. The beneﬁts of Christ are given through the pronouncement of forgiveness by the effective word of absolution in all forms, and appropriated through trust in the promise of Christ. Despite scholarly attempts to drive a wedge between him and his Wittenberg colleague, Philip Melanchthon

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42

Khan, Wajahat, та Dr Khalil Al-Rehman. "الاكتئاب في علم النفس المعاصر ودراسته في ضوء الإسلام". ĪQĀN 3, № 01 (2021): 65–86. http://dx.doi.org/10.36755/iqan.v3i01.220.

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Immense sadness is called depression which is a common and serious mood disorder affecting 121 million people worldwide. It affects thoughts, feelings, behaviors, physical health and social life of a person. Depressed person overwhelms with sadness, loses interest in life and feels difficulty in making decisions. Brain chemistry, genetics, social and environmental factors may cause depression. Antidepressants and talking therapies are major treatment of depression. Islam is a true religion on the earth, which covers all aspects of life, bridges gap between spirit and matter, balances between i

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43

Chen, Martin. "Kerajaan Allah Sebagai Inti Kehidupan Dan Perutusan Yesus." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 11, no. 2 (2012): 233–50. http://dx.doi.org/10.36383/diskursus.v11i2.143.

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Abstract: The Kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movements of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people

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44

Rumbi, Frans Paillin. "Tradisi Massuru’ dan Pertobatan Dalam Injil Sinoptik." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 1, no. 1 (2018): 26–38. http://dx.doi.org/10.34307/b.v1i1.17.

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This paper juxtaposes two models of wrong forgiveness and sin. Massuru 'in Toraja culture and repentance in the gospel. This research study is explanatory in order to explain the concept of masu suru and repentance from the theological roots that shape it. The materials used are sourced from the literature but in dialogue with the observations or experiences that the author has encountered in the field, both when observing the way the Toraja interpret their traditions and interpret liturgical confessions in the congregation. The results of this study found that massuru and repentance had a mor

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Wright, Alexandra. "What Have the Bach Passions Ever Done for Jewish–Christian Relations?" European Judaism 53, no. 1 (2020): 105–19. http://dx.doi.org/10.3167/ej.2020.530114.

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Both the texts and music of Bach’s St Matthew and St John Passions portray the Jews in deeply negative ways, baying for the blood of Christ. While there are strong arguments against seeing these works as having any kind of positive influence on Jewish–Christian relations, there is also an argument for examining the different layers of texts – from the Gospels to contemporary Lutheran poetry – as well as diverse musical expression in both works in order to elicit and understand profound, universal themes of sin and repentance, confession and forgiveness, life and death. Public performances of t

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Muchtar, M. Ilham. "A THEMATIC ANALYSIS OF AL-ŻANB IN AL-QUR’AN." HUNAFA: Jurnal Studia Islamika 15, no. 1 (2018): 76–100. http://dx.doi.org/10.24239/jsi.v15i1.510.76-100.

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The Qur’an formulates al-żanb into several essences, other than as an act which can harm oneself or others. Al-żanb is also used to call sin against God and sin against fellow human beings. Al-żanb means sin, because sin is the result of an act that violates the teachings of religion and will follow the perpetrator until the Day of Judgment. The Qur’an does not mention the term al-żanb except to refer to disgraceful deeds that contain humiliation and backwardness which result in punishment in the judgment day as well as earthly sanctions. The bad influence of al-żanb in human life, both indivi

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Muchtar, M. Ilham. "A THEMATIC ANALYSIS OF AL-ŻANB IN QUR’AN." HUNAFA: Jurnal Studia Islamika 15, no. 1 (2018): 95–123. http://dx.doi.org/10.24239/jsi.v15i1.510.95-123.

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The Qur’an formulates al-żanb into several essences, other than as an act which can harm oneself or others. Al-żanb is also used to call sin against God and sin against fellow human beings. Al-żanb means sin, because sin is the result of an act that violates the teachings of religion and will follow the perpetrator until the Day of Judgment. The Qur’an does not mention the term al-żanb except to refer to disgraceful deeds that contain humiliation and backwardness which result in punishment in the judgment day as well as earthly sanctions. The bad influence of al-żanb in human life, both indivi

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Ensor, Peter. "Penal substitutionary atonement in the later ante-Nicene period." Evangelical Quarterly 87, no. 4 (2015): 331–46. http://dx.doi.org/10.1163/27725472-08704003.

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This article surveys passages from the writings of Hippolytus, Cyprian, Methodius, Lactantius and Alexander of Alexandria with a view to elucidating their implied understanding of the significance of the death of Christ on the cross. It is argued that the authors whose works are reviewed held the belief that Christ died in our place, bearing the punishment for sin we deserved, with the result that those who trust in him might receive forgiveness, eternal life, and all the other blessings of salvation. The evidence adduced in this article, together with that adduced in the previous articles on

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Prickett, Stephen. "Memories, Dreams and Selections." Christianity & Literature 66, no. 2 (2017): 311–24. http://dx.doi.org/10.1177/0148333116680777.

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This essay addresses a shift in the way religion was approached in the literature of the Romantic period, when religion itself was changing its shape and meaning in quite radical ways. The religious revival of the period was so protean in its forms that it is almost impossible to list all its characteristics. But for many Romantics, this was no revival of 17th-century piety, even though it claimed similar biblical inspiration. This revival was as much aesthetic as devotional. The most potent literary model was no longer classical but biblical. In Blake’s words the Bible was now “The Great Code

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Dolack, Tom. "Dostoevsky, Confession, and the Evolutionary Origins of Conscience." Evolutionary Studies in Imaginative Culture 4, no. 2 (2020): 19–32. http://dx.doi.org/10.26613/esic.4.2.187.

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Abstract Fyodor Dostoevsky is renowned as one of the greatest psychologists in world literature, but what we know about the origins and the workings of the human mind has changed drastically since the late nineteenth century. If Dostoevsky was such a sensitive reader of the human condition, do his insights hold up to modern research? To judge just by the issue of the psychology of confession, the answer appears to be: yes. The work of Michael Tomasello indicates that the human conscience evolved in order to make people obey group norms. From this I draw the proposition that confession should b

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