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Relevant bibliographies by topics / Forgiveness of sin. God

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Academic literature on the topic 'Forgiveness of sin. God'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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Journal articles on the topic "Forgiveness of sin. God"

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Lomholt, Carl. "Tilgivelsens teologi i Det Gamle Testamente." Dansk Teologisk Tidsskrift 78, no. 1 (February 10, 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 forgiveness.This aspect is due to the fact that the OT does not know the incarnationof God. It is not until the New Testament that there is a necessary connection between God’s forgiveness and the willingness of man to forgive his neighbour.

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Van der Merwe, D. J. "Understanding ‘sin’ in the Johannine epistles." Verbum et Ecclesia 26, no. 2 (October 3, 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 and sin outside the family; (3) sin outside the family is also described in terms of reciprocals to emphasize its condemnation; (4) finally, he focuses on the ‘forgiveness of sin’. This investigation is done against the socio-religious circumstances of the Johannine community in order to understand the Elder’ s ethical and doctrinal definitions of sin.

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Roitto, Rikard. "The Polyvalence of ἀφίημι and the Two Cognitive Frames of Forgiveness in the Synoptic Gospels." Novum Testamentum 57, no. 2 (March 19, 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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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 responsibility enable a reconceptualization of apology for an era of climate change. While more work is needed to understand and implement such ideas, this paper lays the groundwork for future studies of collective apology and forgiveness by identifying general features of climate apologies including their symbolic dimensions and connection to ongoing changed actions.

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Podmore, Simon D. "Kierkegaard as Physician of the Soul: On Self-forgiveness and Despair." Journal of Psychology and Theology 37, no. 3 (September 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 self-knowledge through the ‘higher’ Christian pseudonym of Anti-Climacus, Kierkegaard is indicting his own resistances to accepting divine forgiveness and thereby operating—via a ‘higher’ pastoral identity—as a physician to his own soul. By diagnosing the unconscious psychological and theological relationships between sin/forgiveness, offense, and human impossibility/divine possibility, Kierkegaard finally reveals faith—as a self-surrendering recognition of acceptance before the Holy Other—to be the key to unlocking the enigma of the self in despair.

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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 (August 23, 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 ‘atonement’. Amidst many proposals, ‘the place of atonement’ with allusion to the כַּפֹּרֶת remains the most likely meaning for ἱλαστήριον in Rom. 3:25. Christ is the ‘place’ where divine justice and mercy meet. His death is the visible manifestation of divine justice, the consequence of humanity’s collective sin, which was ‘building up’ towards a permanent breach in the relationship between God and humanity. Christ’s death is also a ransom and the means by which God objectively removes sin and so frees humanity from death. Paul radically reconfigured martyrdom theology, which offered a way of thinking about how divine justice and mercy can meet in the death of a person.

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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 (June 29, 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 demands, no hidden feelings. Every human being who violates all the commands of God must confront God himself, as the indebted servant is demanded to pay off his debt. By the king's gift, the indebted servant was freed. This illustrates to the believer that God's grace can deliver man completely from all his sins, no matter how heavy and the magnitude of the sin. God demands that believers forgive the guilty just as Christ has forgiven. His whole life is an example, model or lifestyle of every believer. This is the attitude the modern church needs to take to show the nature of Christ's forgiveness as a follower of Christ.Pengampunan merupakan masalah yang sangat menentukan bagi keselamatan manusia. Sebab pengampunan secara ilahi merupakan bagian yang sangat fundamental bagi keselamatan umat manusia. Oleh sebab itu diperlukan pemahaman yang benar tentang pengampunan Allah. Dalam Matius 18:21-35 Yesus mengajarkan pengampunan tanpa batas melalui suatu perumpamaan. Melalui metode kualitatif dengan jenis penelitian tekstual atau penelitian literatur murni ditemukan pemahaman bahwa mengampuni tanpa batas merupakan tuntutan Allah bagi setiap orang percaya. Pengampunan yang diberikan Allah di dalam Yesus Kristus didasarkan pada anugerah Allah tanpa menuntut ganti rugi. Allah mengampuni tanpa syarat, tanpa tuntutan, tidak ada rasa yang terpendam. Setiap manusia yang melanggar segala perintah Tuhan pasti berhadapan langsung dengan Allah sendiri, sebagaimana hamba yang berhutang itu dituntut agar melunasi hutangnya. Oleh anugerah raja itu, hamba yang berhutang banyak itu dibebaskan. Hal ini menggambarkan kepada orang percaya bahwa anugerah Tuhan itu dapat membebaskan manusia dengan sempurna dari segala dosanya, bagaimanapun berat dan besarnya dosa itu. Allah menuntut supaya orang percaya mengampuni orang yang bersalah sama seperti Kristus telah mengampuni. Keseluruhan hidup-Nya adalah contoh, model atau gaya hidup setiap orang percaya. Inilah sikap yang perlu diambil oleh gereja masa kini yakni menunjukkan sifat pengampunan Kristus sebagai pengikut Kristus.

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Chen, Martin. "Kerajaan Allah Sebagai Inti Kehidupan Dan Perutusan Yesus." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 11, no. 2 (October 15, 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’s life, rather than being something that is expected in the future. Through Jesus, through his word and his work, God is now present in the midst of the people. Through his parables and his words in the Sermon on the Mount and in the act of casting out demons, in healing the sick and in the forgiveness of sin, Jesus reveals the presence of a compassionate God, a God who frees people from the power of sin and leades them in the power of divine grace. Jesus not only preached the kingdom of God but gave himself so that people would experience God’s saving work. Through His death on the cross, Jesus freely poured God’s mercy and goodness upon human beings. Jesus’ proclamation of the kingdom of God has important implications for the understanding of the Christological and ecclesiological renewal. Keywords: Kingdom of God, salvation, forgiveness, word of Jesus, work of Jesus, human life, Christological and ecclesiological renewal. Abstrak: Kerajaan Allah merupakan inti seluruh pewartaan Yesus Kristus. Melalui Kerajaan Allah kita dapat menemukan dan mengerti seluruh perutusan hidup Yesus. Kerajaan Allah berarti perwujudan kehadiran Allah yang menyelamatkan dalam hidup manusia. Dibandingkan dengan gerakan keagamaan yahudi pada zaman itu, khususnya apokaliptik yang juga menantikan kedatangan Kerajaan Allah, pewartaan Yesus tentang Kerajaan Allah memiliki ciri khusus bahwa Kerajaan Allah adalah tindakan pengampunan dan penyelamatan Allah, bukan penghakiman Allah dan tindakan itu kini terjadi nyata dalam hidup manusia, dan bukannya sesuatu yang dinantikan di masa depan. Melalui diri Yesus, dalam sabda dan karya-Nya, Allah kini hadir di tengah-tengah umat-Nya. Lewat perumpamaan dan sabda bahagia maupun dalam tindakan pengusiran setan, penyembuhan orang sakit dan pengampunan orang berdosa, Yesus menyatakan kehadiran Allah yang penuh belas kasih dalam hidup manusia, yang membebaskannya dari kuasa dosa dan menuntunnya dalam kuasa rahmat Ilahi. Yesus tidak hanya memberitakan Kerajaan Allah tetapi juga memberikan diri-Nya, sehingga orang sungguh mengalami karya penyelamatan Allah. Melalui kematian-Nya di salib, Yesus mencurahkan dengan cuma-cuma kerahiman dan kebaikan Allah dalam hidup manusia. Pewartaan Kerajaan Allah Yesus ini memiliki dampak penting bagi pembaruan pemahaman kristologis dan eklesiologis. Kata-kata Kunci: Kerajaan Allah, penyelamatan, pengampunan, sabda Yesus, karya Yesus, kehidupan manusia, pembaruan pemahaman kristologis dan eklesiologis.

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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 (October 2, 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 divine requirement of genuine repentance and complete dependence on God’s grace. With these thoughts, Psalm 51 also allows the reader to discover for him/ herself the process of repentance – penitence – forgiveness – renewal and, ultimately, reconciliation.

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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 spirituality: freedom and forgiveness. Freedom is intensified with the death of God: man realizes that there is no God-given, only man-made, legislation. This deepening of freedom does not overcome man?s finitude but instead intensifies it along with a heightened sense for responsibility, and an increased potential for guilt. In this context, forgiveness is the highest spiritual capacity of modern man, whose fate is to bear the freedom of oneself and the other.

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Dissertations / Theses on the topic "Forgiveness of sin. God"

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Rizzo, Robert E. "New covenant fellowship with God through the complete forgiveness and cleansing of sins a study in 1 John 1:5-22 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Carmichael, Catherine M. "A post-Christian perception of sin and forgiveness." Thesis, Connect to e-thesis, 2001. http://theses.gla.ac.uk/724/.

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Martin, Alyce M. "Exploring forgiveness the relationship between feeling forgiven by God and self-forgiveness for an interpersonal offense /." online version, 2008. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=case1206582492.

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Martin, Alyce Mae. "Exploring Forgiveness: The Relationship Between Feeling Forgiven by God and Self-Forgiveness for an Interpersonal Offense." Case Western Reserve University School of Graduate Studies / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=case1206582492.

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Morgan, Colleen Jeanne. "Forgiveness explored: An empirical investigation." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/478.

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Sytsma, Richard E. "The message of forgiveness of sin in the Japanese context." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Dike, Darryl G. "The confession question." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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McCoy, Christopher E. "The forgiveness of sins in Mark 2:1-12 and the question of authenticity." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Pugh, Kelley C., Loren Toussaint, Jon R. Webb, Andrea D. Clements, and Jameson K. Hirsch. "Religious Attendance, Surrender to God, and Suicide Risk: Mediating Pathways of Feeling Forgiven by God and Psychopathology." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/asrf/2019/schedule/151.

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Suicide is a significant public health concern and the second leading cause of death for college-age students in the United States. Although psychopathology (e.g., stress, anxiety, and depression) contributes to suicide risk, individual-level protective characteristics may be preventative. For instance, involvement in religious communities is inversely associated with suicide risk. Other factors, like surrendering to God or a deity (i.e., relinquishing control to God, entrusting one’s life to God’s purposes), are not well understood, but may also be beneficial. Further, psycho-spiritual processes, such as forgiveness, may help to explain the linkage between religious attendance/surrender and suicide. At the bivariate level, we hypothesized that religious attendance (RA), surrender to God (STG), and feeling forgiven by God (FFG) would be positively related; that depression, anxiety, stress, and suicide risk (SR) would be positively related; and that religious and psychopathological variables would be inversely related. In multivariate analyses, we hypothesized RA and STG would be negatively associated with suicide risk, and that FFG (1storder mediator) and psychopathology (i.e., stress, depression, and anxiety; 2ndorder mediators) would mediate this linkage, such that greater religious attendance/surrender would be related to increased FFG and, in turn, to less psychopathology and suicidality. Students from a rural southeastern university (N=249) completed self-report measures, including: a single-item measure of RA; the Surrender to God Scale; Brief Multidimensional Measure of Religiousness/Spirituality – forgiveness items; Depression, Anxiety, and Stress Scales; and, Suicide Behaviors Questionnaire – Revised. Pearson-product moment bivariate correlations were utilized to assess for associations between, and independence of, study variables. Multivariate mediation analyses were conducted using Hayes’ PROCESS macro in SPSS, utilizing a 10,000 bootstrapping sample and covarying age, race, and sex. All bivariate hypotheses were supported, in expected directions (p<.001). All multivariate hypotheses in the RA models were supported, such that a total effect, but not an indirect effect was observed for depression (β=-.036, SE=.009,t=-4.104, p<.001), anxiety (β=-.036, SE=.009,t=-4.104, p<.001), and stress (β=-.036, SE=.009,t=-4.104, p<.001), indicating mediation. All hypotheses in STG models were supported, such that a total effect, but not an indirect effect was observed for depression (β=-.092, SE=.016,t=-5.700, p<.001), anxiety (β=-.092, SE=.016,t=-5.700, p<.001), and stress (β=-.092, SE=.016,t=-5.700, p<.001), indicating mediation. In all models, specific indirect effects occurred through the FFG pathway, suggesting the importance of intrinsic, relational aspects of religiosity for the reduction of suicide risk. A specific indirect effect between STG and SR through stress was observed, suggesting that relinquishing control to a “higher power” may be beneficial for stress reduction. Our novel findings highlight several potential mechanisms of action linking religious factors and SR, and may have clinical implications. Therapeutic promotion of religious involvement, when appropriate, and fostering a sense of forgiveness (e.g., via cognitive behavioral therapy, REACH model of forgiveness) may aid in the reduction of psychopathology and suicide risk in the collegiate population.

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Lotter, George. "Counseling divorcees on forgiveness." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Books on the topic "Forgiveness of sin. God"

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Bjorge, James R. Living in the forgiveness of God. Minneapolis: Augsburg, 1990.

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Cooper, Ben. Must God punish sin? London: The Latimer Trust, 2006.

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Hardy, Waller Diane, ed. Does God forgive me? Woodstock, VT: SkyLight Paths Pub., 2006.

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Kendall, R. T. Totally forgiving God. Lake Mary, Fla: Charisma House, 2012.

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Laurie, Greg. The God of the second chance. [Charlotte, NC]: Billy Graham Evangelistic Association, 2002.

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Miracles today: Understanding how God participates in our lives. St. Louis, MO: Concordia, 1987.

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Best, W. E. God forgives sinners. Houston, Tex. (P.O. Box 34904, Houston 77234): South Belt Assembly of Christ, 1992.

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Best, W. E. God forgives sinners. Houston: South Belt Assembly of Christ, 1986.

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Buckley, Thomas W. Seventy times seven: Sin, judgment, and forgiveness in Matthew. Collegeville, Minn: Liturgical Press, 1991.

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Rebecca, St James. Loved: Stories of forgiveness. New York: FaithWords, 2009.

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Book chapters on the topic "Forgiveness of sin. God"

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Collins, Deborah L. "Fascination and Forgiveness." In Thomas Hardy and his God, 122–45. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-11365-1_6.

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Fish, Stanley. "So God with Man Unites." In Surprised by Sin, 286–331. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-26056-0_7.

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Nixon, David. "Reconciliation, Healing and Forgiveness." In What Does God Think About Brexit?, 91–102. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-33942-5_7.

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Mills, Matthew J. "Forgiving in the Presence of God." In Forgiveness and Restorative Justice, 109–22. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75282-8_8.

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Tseng, Shao Kai. "God and nothingness (CD III/1–3)." In Barth’s Ontology of Sin and Grace, 48–75. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Barth studies: Routledge, 2018. http://dx.doi.org/10.4324/9780429399855-3.

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Hick, John. "Sin and the Fall According to the Hellenistic Fathers." In Evil and the God of Love, 201–18. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-18048-6_9.

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Hick, John. "Sin and the Fall according to the Hellenistic Fathers." In Evil and the God of Love, 201–18. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230283961_9.

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Ben Tallon, Luke. "FORGIVENESS AS THE IMAGE OF THE MERCIFUL AND JUST GOD." In Biblical Ethics, edited by Markus Zehnder and Peter Wick, 215–34. Piscataway, NJ, USA: Gorgias Press, 2019. http://dx.doi.org/10.31826/9781463239466-010.

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Meek, Jeffrey. "God, Sin and Sodomy: Reconciling Religious Identities and Sexual Identities." In Queer Voices in Post-War Scotland, 137–57. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444110_7.

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"God Alone Forgives." In The Forgiveness of Sins, 17–34. The Lutterworth Press, 2016. http://dx.doi.org/10.2307/j.ctt1f89ts1.5.

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