To see the other types of publications on this topic, follow the link: Forgiveness of sin. God.
Journal articles on the topic 'Forgiveness of sin. God'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Forgiveness of sin. God.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Nurbani, Muhammad. "Urgensi Pembahasan Taubat dalam Perspektif Hadis." Holistic al-Hadis 5, no. 1 (June 29, 2019): 25. http://dx.doi.org/10.32678/holistic.v5i1.3231.
Full textAbstract:
Humans are not beings who avoid mistakes and sin like an angel. And of course everyone has made a mistake. There is no one in this world who is free from mistakes. Therefore, God opens the door to repentance as much as possible for servants or people who regret and realize the mistakes they have made. Even though there are people who are free from sin"Ma'sum" are only a few people, and they are Apostles and Prophets. The rest will always be in a state between kindness andcrime. Until one day good will emerge as the winner who giveshumans become noble and noble beings. and at other times the evil will be the victor who brings the humiliation that ultimately falls into sin.
Humans will not be free of deliberate or unintentional mistakes. So every human action must contain an element of error. God is very happy if His servants want to repent and God will forgive all the mistakes that have been made. And the best people who realize that they have done something wrong will immediately apologize to God through forgiveness and repentance. Faster, better before death comes. Repentance means remorse and returning to the right path. Repentance itself is a manifestation of the return of the Servant to accept God's commandment and explain the Prohibition.
12
Muchtar, M. Ilham. "A THEMATIC ANALYSIS OF AL-ŻANB IN AL-QUR’AN." HUNAFA: Jurnal Studia Islamika 15, no. 1 (December 12, 2018): 76–100. http://dx.doi.org/10.24239/jsi.v15i1.510.76-100.
Full textAbstract:
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 individually and socially, is enormous. Sinful acts, in addition will keep the perpetrators of their fellow human beings and their God, also gave birth to the destruction of nature and the environment. Even the occurrence of disasters on earth is inseparable from the sins committed by humans. A true and comprehensive understanding and comprehension of the nature of al-żanb, in addition to making man careful in every action, he can also learn from his mistakes so as not to make the same mistakes. Moreover, if man realizes that he can at any moment fall into sin, then it will bring a sense of tawadhu in him so that every time he ask forgiveness to Allah without waiting to have to sin first.
13
Muchtar, M. Ilham. "A THEMATIC ANALYSIS OF AL-ŻANB IN QUR’AN." HUNAFA: Jurnal Studia Islamika 15, no. 1 (December 12, 2018): 95–123. http://dx.doi.org/10.24239/jsi.v15i1.510.95-123.
Full textAbstract:
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 individually and socially, is enormous. Sinful acts, in addition will keep the perpetrators of their fellow human beings and their God, also gave birth to the destruction of nature and the environment. Even the occurrence of disasters on earth is inseparable from the sins committed by humans. A true and comprehensive understanding and comprehension of the nature of al-żanb, in addition to making man careful in every action, he can also learn from his mistakes so as not to make the same mistakes. Moreover, if man realizes that he can at any moment fall into sin, then it will bring a sense of tawadhu in him so that every time he ask forgiveness to Allah without waiting to have to sin first.
14
Gurguis, Youssry. "DOES LEVITICUS 5:11–13 TEACH FORGIVENESS WITHOUT SHEDDING OF BLOOD?" Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2045–49. http://dx.doi.org/10.35974/isc.v7i1.947.
Full textAbstract:
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 embezzling the holy things (v. 14-16). (v) In any sin of infirmity (v. 17-19). Some other cases there are, in which these offerings were to be offered (chaps 6:2-4; 14:12; 19:21; Num. 6:12). And concerning the trespass-offerings, (i) Of the flock (v. 5, 6). (ii) Of fowls (v. 7-10). (iii) Of flour (v. 11-13; but chiefly a ram without blemish (v. 15, etc.).
Method: This paper focuses on trespass offering of flour (v. 11-13). Provision is here made for the poor of the people of God, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; however, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a an ephah of fine flour for a sin offering, and this should be accepted. Therefore, it seems that the expense of the sin-offering was brought lower than that of any other offering, to teach the reader that no man's poverty shall ever be a bar in the way of his/her forgiveness. The poorest of all may have atonement made for them, if it be not their own fault. Furthermore, this paper seeks to find out whether the passage under consideration teaches that forgiveness can be obtained without the shedding of blood or not.
15
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 (March 17, 2017): 187–203. http://dx.doi.org/10.1163/15685330-12341272.
Full textAbstract:
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 Conceptual Metaphor Theory (cmt) of G. Lakoff and M. Johnson, this article will analyze such metaphors in light of Exodus themes.
16
Dorman, David A. "Neediness: the anthropology of Karl Barth." Scottish Journal of Theology 71, no. 2 (May 2018): 195–211. http://dx.doi.org/10.1017/s0036930618000078.
Full textAbstract:
AbstractThe article argues that Karl Barth's Church Dogmatics presents human ‘neediness’ as the constitutive element of his theological anthropology. Since this element has had little notice in Barth scholarship, the article focuses on describing the consistent reiteration of this theme in theologically substantive locations throughout the Dogmatics. It begins with Barth's observation that the emergence of humanity on the sixth day discloses humans to be ‘the neediest of all creation’. Barth elaborates the dimensions of human neediness in his discussion of ‘the readiness of humanity for God’, propounding the human need for God as the precondition of knowledge of God that is in actuality undercut by the sin that denies any such neediness. Barth thus describes a potential ‘blessed neediness’ and an actual ‘wretched neediness’ that together define the glory and the tragedy of all that is human, and which inform not only Barth's epistemology and hamartiology, but also his accounts of christology, forgiveness, redemption, worship and Christian witness.
17
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.
Full textAbstract:
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 Holy Trinity.
18
Pochwat, Józef. "Złe duchy – diabeł i demony na podstawie "Homilii o Księdze Psalmów" Orygenesa-Hieronima." Vox Patrum 59 (January 25, 2013): 129–50. http://dx.doi.org/10.31743/vp.4020.
Full textAbstract:
According to the researchers, Origen († 254) was the author of the Homilies on the Book of Psalms, whereas Jerome († 420) was their translator into Latin. Based on the above work, we have determined who are the devil and demons. These spirits of wickedness, after rebellion directed against God, were expelled from heaven and they stay in a terrible place, in hell. The Devil and his army are doing everything to separate man from God and make him his friend. This happens when man rejects God’s commandments and commits sin. The author, aware of human weaknesses, stresses the possibility of returning to God through repentance and penance. The forgiveness of sins became possible by the saving passion, death and resurrection of Christ. We wish to stress a strong christocentrism in the teaching of Origen – Jerome. Analysis of the text of the Homilies indicates authorship of Origen with the exception of places with information about Arius and monks, which indicates authorship of Jerome or these are only his notes made during translation of the Origen’s Homilies from Greek into Latin.
19
KOLB, ROBERT. "Bound, Freed, Freed to Be Bound: The Wittenberg Understanding of Justi cation." Unio Cum Christo 3, no. 1 (April 1, 2017): 47. http://dx.doi.org/10.35285/ucc3.1.2017.art3.
Full textAbstract:
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 shared Luther’s view, though they expressed some elements differently. Both agreed that those who receive righteousness, a new identity as God’s child passively, will actively practice God-designed righteousness toward others.
20
Neumann, Jacek. "Żyć mocą Ducha Bożego w Kościele." Studia Teologii Dogmatycznej 6 (2020): 56–86. http://dx.doi.org/10.15290/std.2020.06.05.
Full textAbstract:
Our life as the Christen in the community ecclesial is the announcement about God, which gives the people the gifts of love, freedom, friendship and truth. Through the forgiveness and the activity of the salvation of God, love and friendship in man’s life makes the human world more divine. This Jesus accents in His proclamation about the kingdom divine, specially in the parables, where He presents the model of the world based on love, hope, faith and freedom as the world of deeds based on God. Therefore, with the power of God’s Spirit, man has to make his life based on the norm of divine, because only in God, with God and through God exists for man the possibility to life now on earth, and afterwards in the future in heaven. In this situation, the answer of the man of faith has to be the motivation to take up the “deed” of the renovation of self-life and the imitation of God. This constitutes as the Christian thought that the central point of the theological interpretation of the value of salvation is realized – hic et nun – as the historical and existential value of the human life in the right of the kingdom divine. The proclamation of Jesus about the “new life”, presents to man the values of the divine existence in the spiritual of the Church. On one hand, it is the gift of freedom and the liberation from sin, where the love of God is absolutely necessary. On the other hand, the “new life” opens for man the space of liberty of life, where God forgives the human offences and the sins, both past and present. Well now the resume of the call to imitate God is the acceptance of the divine gift, which changes the man himself, and all the people, who seek the help and good councils to live the norm divine. These witnesses in the human mentality the consciousness of the existence based on the divine laws, which have in themselves the dimension eschatological.
21
Chandra, Hanry, Grant Nixon, and Martina Novalina. "Missio Dei dalam Konteks Indonesia: Analisis Naratif Matius 18:15-17 sebagai Misi Allah bagi Gereja." KHARISMATA: Jurnal Teologi Pantekosta 4, no. 1 (July 30, 2021): 43–53. http://dx.doi.org/10.47167/kharis.v4i1.77.
Full textAbstract:
The Church is a fellowship of the sinners who have accepted Jesus Christ as Lord and saviour. Ironically, even after receiving forgiveness of sin, congregations are still human beings who still have the potential to do sin or mistake. It can happen to anyone, whether he is a church member, servant, or even pastor. Besides that, sin and mistake can happen in multiple forms and places, internally or externally. This article itself is an effort to find a biblical formulation in order to face this reality within the church ministry. This formulation can be found within Matthew 18:15-17 which contains a special discourse in Matthew concerning the church. The Church often understands Missio Dei or God’s mission only for non-Christian. According to this research, by using a descriptive-analytical method toward Matthew 18:15-17, which is a proportional hermeneutic approach, there seems a concept that Missio Dei also goes to Christians who live in sin. God loves sinners and because of that, He arranges how a Christian community faces its members who did sin. In this case, Matthew 18:15-17 teaches a concept that Missio Dei happens in multidimensional, including the one who has known God, yet falls in sin again.AbstrakPemahaman Missio Dei yang terlalu terpusat pada gereja cenderung menempatkan sasarannya atas bangsa-bangsa yang belum terjangkau Injil atau daerah-daerah yang belum pernah dijelajah. Hal ini menyebabkan perhatian Missio Dei sangat dominan pada usaha kon-versi. Mereka yang telah terhisab dalam gereja dipandang sebagai “yang telah ditemukan”, sehingga tidak lagi menjadi sasaran utama dalam pembahasan misi. Padahal penekanan pada usaha konversi semacam ini dapat menjadi tantangan tersendiri dalam misi konteks Asia, terutama Indonesia. Melalui penelitian dengan menggunakan metode deskriptif analitis terhadap Matius 18:15-17, yaitu melalui pendekatan hermeneutik yang proporsional, ditemukan suatu konsep bahwa Missio Dei berlaku juga bagi mereka yang sudah Kristen namun jatuh dalam dosa. Allah mengasihi orang berdosa dan oleh sebab itu, Ia mengatur bagaimana komunitas Kristen menghadapi jemaat yang berbuat dosa. Dengan kata lain, teks Matius 18:15-17 mengajarkan satu konsep bahwa Missio Dei berlaku dalam berbagai dimensi, termasuk bagi orang-orang Kristen yang sudah mengenal Allah, namun berbuat dosa lagi.
22
Thurow, Joshua, and Jada Twedt Strabbing. "Entwining Thomistic and Anselmian Interpretations of the Atonement." Faith and Philosophy 37, no. 4 (October 1, 2020): 516–35. http://dx.doi.org/10.37977/faithphil.2020.37.4.8.
Full textAbstract:
In Atonement, Eleonore Stump develops a novel and compelling Thomistic account of the atonement and argues that Anselmian interpretations must be rejected. In this review essay, after summarizing her account, we raise worries about some aspects of it. First, we respond to her primary objection to Anselmian interpretations by arguing that, contrary to Stump, love does not require unilateral and unconditional forgiveness. Second, we suggest that the heart of Anselmian interpretations—that reconciliation with God requires reparation/restitution/satisfaction—is plausible and well-supported by some of her own arguments. Third, we raise doubts about her views of the role of surrender in justification and the nature of justification itself. Finally, we question whether Stump’s account can successfully explain how the atonement deals with pre-justification sin. A central theme of our comments is that Stump’s Thomistic interpretation can be entwined with Anselmian interpretations to make a stronger account of the atonement.
23
Sellers, Robert P. "Toward a multifaith view of atonement." Review & Expositor 118, no. 1 (February 2021): 71–85. http://dx.doi.org/10.1177/00346373211001965.
Full textAbstract:
The meaning of the death of Jesus on the cross has been interpreted differently from the first century until today. Of the many theories proposed throughout Christian history, the dominant understanding, especially among evangelical Protestants since the Reformation and perhaps dating from Anselm of Canterbury in the eleventh century, has been the penal-substitutionary view of atonement. Christ died to pay the penalty for human sin, so humanity can receive forgiveness by trusting in the efficacy of Jesus’s death on its behalf. This explanation is an objective theory that is “Godward focused,” understanding the work of Christ as a divine plan to satisfy what God requires: expiation for human sin. Other competing theories, however, reject this idea and propose more subjective views that are “humanward focused.” This article considers the reality of different, imperfect perspectives about matters as complex as the interpretation of God. It connects the writer’s affirmation of the plurality of religious experience with his having lived a quarter century in the multifaith milieu of Java. It touches on specific opposing theories of atonement, endorsing as more useful in our interreligious world the subjective approaches to understanding the cross. It advocates an intriguing argument for the plurality of end goals, or “salvations,” among the world’s religions. Finally, it uses the less dominant models of martyr motif and the moral example theory to investigate how the concept of atonement might be understood in the context of four major world religions other than Christianity, suggesting that acknowledgment of the legitimacy of different approaches to the Divine is a distinctly “Christian” way to live in a diverse world.
24
Cappelørn, Niels Jørgen. "Gudbilledlighed og syndefald: Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus." Grundtvig-Studier 55, no. 1 (January 1, 2004): 134–78. http://dx.doi.org/10.7146/grs.v55i1.16459.
Full textAbstract:
Gudbilledlighed og syndefald. - Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus.[The Image and Likeness of God and the Fall of the Human Being. - Aspects of Grundtvig's and Kierkegaard's Conceptions of the Human Being in light of Irenaeus]By Niels Jørgen CappelørnIn his account of the human being, the early church father Irenaeus, the bishop of Lyon (in the second century, C.E.), makes a distinction between imago dei and similitudo dei based on the Genesis account of the creation of human beings in the image and likeness of God (Gen 1:26-27). It is the thesis of this article that this distinction can be traced in the works of N. F. S. Grundtvig and Soren Kierkegaard and that this distinction opens possibilities for finding and demonstrating new and parallel elements in Grundvig’s and Kierkegaard’s respective conceptions of the human person, particularly concerning the relationship between the image and likeness of God in human beings and the Fall.Grundtvig studied Irenaeus for the first time in 1823 and produced a translation of the fifth and final book of his apologetic work, Adversus haereses, in 1827. Kierkegaard seems not to have studied Irenaeus’ own texts, but a good ten years after Grundtvig’s translation he read about the theology of Irenaeus in Johannes Adam Mohler’s Athanasius der Große und die Kirche seiner Zeit from 1827.Irenaeus’ conception of the human being with regard to both the Fall and the rebirth in Christ can be summarized as follows: The human being consists of body and soul, which is its substance, and this substance must become united with the Spirit of God if the individual is to become a complete spiritual person. What was lost in Adam is won in Christ. But not all was lost with the Fall. The image of God is still within the human soul while the likeness of God, which resides in the human spirit, has been lost and must be reborn of the Holy Spirit.The image of God in the soul is freedom, and this remains with human beings. At times, this freedom assents to the flesh and falls into earthly desire, at times it follows the will of God and submits to His Spirit, which is granted anew in Christ.The account here of Grundtvig’s conception of the human being - specifically with regard to the consequences of the Fall for the image and likeness of God that was endowed to human beings at creation – is based on Den christelige Børnelærdom, [Elementary Christian Doctrine], which was first published in a series of articles in 1855-61 and which was later republished in book form in 1868. Additionally, it is based on a series of hymns and spiritual songs from the same period, especially “Hvor skal jeg Guds Billed finde?” [Where Shall I God’s Image Find?] and “I Begyndelsen var Ordet / Gjenlyds-Ordet i vort Bryst,” [In the Beginning Was the Word / The Resonating Word in Our Breast] together with a sermon from 1839 on Mark 7: 31-37, and finally, ‘Christenhedens Syvstjeme’ [The Pleiades of Christendom] (1854-55).The corresponding account of Kierkegaard’s conception is based on several sources: The Concept of Anxiety (1844) where the author engages in a critical rejection of the Augustinian-Lutheran understanding of inherited sin; “An Occasional Discourse” and “What We Learn from the Lilies in the Field and the Birds of the Air” from Upbuilding Discouses in Various Spirits (1847); and his discourses for Friday Communion in Christian Discourses (1848), in Three Discourses at Communion on Fridays. The High Priest - The Tax Collector - The Woman Who Sinned (1849) and in Two Discourses at the Communion on Friday (1851). Additionally, a series of other texts is consulted, including passages from Philosophical Fragments (1844) and Journals EE (1839) and HH (\ 840-41).These two respective accounts reveal that the thesis of the article cannot be comprehensively applied in every detail and for every text; the constmction is too schematic and static to do justice to Gmndtvig’s dynamics and Kierkegaard’s dialectics. But as a backdrop to a reading and comparison of their respective conceptions of the human being with regard to the Fall and its consequences for the image and likeness of God in human beings, it has been helpful to treat essential aspects of their respective anthropologies.Both Gmndtvig and Kierkegaard agree with Irenaeus that human beings consist of a triad: body, soul and spirit. And they share the conviction that human beings possess an original divine stamp, established in creation, in the form of the image and likeness of God.This stamp has not completely perished with regard to the image of God, but with regard to the likeness of God, it has been lost – though Grundtvig and Kierkegaard do not make the distinction between imago dei and similitudo dei as sharply.In Grundtvig, one finds first and foremost that despite the Fall, a positive element of God’s image survives in the soul as “the resonating word” which can both hear and utter God’s creative Word. In Kierkegaard, one finds first and foremost that because of the Fall a negative element of God’s image is left behind as a cracked and split freedom which is, however, manifest positively as a consciousness of sin and a desire for God. For both of them - insofar as Irenaeus’ distinction can be sustained - a remnant of God’s image in the soul remains while the likeness of God in the spirit has been lost. They likewise agree that God’s Spirit is the driving force for both the renewal and reunification of the image and likeness of God. For Grundtvig, this renewal of the image of God and the rebirth of the likeness of God takes place through the Holy Spirit in Baptism. For Kierkegaard, where Baptism does not have the same signifying meaning, it takes place in the interaction between Confession and Communion.Grundtvig maintains a clear axis between Baptism and Communion, with an emphasis on Baptism as the place where human “sin-guilt,” which is a consequence of the Fall, is forgiven and erased once and for all. By contrast, Kierkegaard inserts a third element, Confession, so that the schema appears as follows: Baptism, Confession, Communion, but with an emphasis on Confession as the place where human beings confess their sins and God grants His forgiveness. Grundvig underscores first and foremost that Baptism is a spiritual bath of rebirth and, secondly, that it is a covenant. To be sure, they are in agreement that Baptism must be appropriated in faith but Kierkegaard, more than Grundtvig, insists that human beings constantly fall away from and break the covenant. It is here that the confessee’s admission of sin and the absolved one’s reception of God’s forgiveness in Confession receives decisive significance as a preparation to and precondition for going to Communion worthily and for accepting forgiveness at the Lord’s table.In neither of them is there a mention of a “creation anew” in the form of a second creatio ex nihilo (creation from nothing) - at least not as the dominant theme - but rather a renewal, a rebirth, a redemption, a restoration, a repetition, and a reunification in spirit and truth. While Grundtvig, who thinks especially dynamically and metaphorically, places emphasis on the homogeneous quality of the states before and after the Fall or, more specifically, before and after renewal and rebirth, Kierkegaard - who thinks more dialectically and conceptually - points to the heterogeneous quality. For both of them, one can speak of a growth: in Grundtvig, a growth in faith, hope and charity; in Kierkegaard, a growth in faith and especially in following Christ as truth which brings about a sanctifying fellowship of love and suffering in Christ.
25
Rumbi, Frans Paillin. "Tradisi Massuru’ dan Pertobatan Dalam Injil Sinoptik." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 1, no. 1 (June 30, 2018): 26–38. http://dx.doi.org/10.34307/b.v1i1.17.
Full textAbstract:
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 more or less the same basic pattern, which was initiated by false recognition or sin, forgiveness and finally peace. Another similarity is improving behavior, reestablishing relations with God and fellow creatures. But there are differences in terms of initiative, targets in the visible and inner aspects, atonement victims. Massuru 'can be used as a model for confession in congregations and repentant pastoral models, but it needs to adjust its meaning to the values of the contain of Christian teachings. AbstrakTulisan ini menyandingkan dua model pengampunan salah dan dosa. Massuru’ dalam kebudayan Toraja dan pertobatan dalam Injil. Kajian penelitian ini bersifat eksplanasi untuk menjelaskan konsep massuru’ dan pertobatan dari akar tradisi-teologis yang membentuknya. Bahan-bahan yang digunakan bersumber dari kepustakaan tetapi di dialogkan dengan pengamatan atau pengalaman yang selama ini penulis jumpai di lapangan, baik ketika mengamati cara orang Toraja memaknai tradisinya maupun memaknai liturgi pengakuan dosa dalam jemaat. Hasil penelitian ini menemukan bahwa massuru’ dan pertobatan memiliki pola dasar yang kurang lebih sama, yakni dimulai dengan pengakuan salah atau dosa, pengampunan dan akhirnya perdamaian. Kesamaan lain yakni memperbaiki perilaku, membangun kembali relasi dengan Allah dan sesama ciptaan. Tetapi terdapat perbedaan dari segi inisiatif, sasaran pada aspek kelihatan dan batin, korban pendamaian. Massuru’ dapat digunakan sebagai model akta pengakuan dosa dalam jemaat maupun model pastoral tobat, akan tetapi perlu menyesuaikan maknanya dengan nilai-nilai yang terkandung alam ajaran Kristen.
26
AL- Karboly, Muheneid Hamad Ahmed. "Scientific Trips Between Iraq and The Islamic East and Its Strategic Dimensions." Journal of AlMaarif University College, no. 32(1) (January 27, 2021): 365–415. http://dx.doi.org/10.51345/.v32i1.255.g199.
Full textAbstract:
The Islamic state between its regions and cities, there had to be a way to communicate among the people, and to know what was between them was acceptable and accepted and rejected. Centers for attracting scholars in Baghdad, Basra, Kufa, and Wasit, an important role in attracting and embracing scholars, especially Baghdad. The scholars of the Islamic East came to learn from Baghdad, Basra, Kufa, and Mosul. He was educated at the hands of Iraqi scholars, so a portion of these people went to their countries to spread their knowledge that they had learned after that great world permitted them and gave them their confidence, and some of them settled in Iraq. There are scholars who came from the Islamic East. They learned from Iraq’s scholars, and then they went on to spread their knowledge, and they have great merit in bringing all mental sciences and other useful sciences into the country for people to know and thus the nations will be known. There were also trips to the Levant, Egypt, and Andalusia. I thank the scholars for the good they have given us, and if they sin, I ask God Almighty to pass away from them and satisfy them with the consent of Heaven and Forgiveness, without them they would not have known. I can say that the Mashreq scholars who led to Iraq represented more than twice, who went from Iraq to the Islamic Mashreq, and this is what helped the Islamic Mashreq to thrive and God knows best.
27
Martasudjita, E. Pranawa Dhatu. "Pemahaman Sabda Pengampunan Allah Dalam Sakramen Tobat Menurut Karl Rahner." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 17, no. 2 (October 15, 2018): 147–76. http://dx.doi.org/10.36383/diskursus.v17i2.251.
Full textAbstract:
Abstrak: Dari pengamatan, tidak banyak tulisan teologis tentang sakramen tobat atau sakramen rekonsiliasi di lingkungan bahasa Indonesia selama ini. Begitu pula, ada kesan bahwa pemahaman umat Katolik mengenai sakramen tobat cukup terbatas. Dari sinilah artikel ini ingin memberi sumbangan pemikiran teologis melalui kekayaan dan kedalaman pandangan teologis Karl Rahner mengenai sakramen tobat. Dari penelitian penulis, sabda pengampunan Allah menjadi inti pemikiran Rahner tentang sakramen tobat. Dengan metode teologi transendental sebagaimana dikembangkan oleh Karl Rahner, penulis mengupas secara kritis pemahaman sabda pengampunan Allah melalui alur pemikiran sakramental Rahner. Rahner berpendapat bahwa manusia memiliki pengalaman dasar akan dosa-kesalahan yang tak dapat dihapus oleh diri sendiri, dan justru karena itulah manusia senantiasa mendambakan sabda pengampunan Allah sebagai pemberian diri Allah (Selbstmitteilung Gottes) yang berpuncak pada wafat dan kebangkitan Kristus. Melalui Gereja, sabda pengampunan Allah itu dihadirkan melalui aneka macam bentuk, sedangkan yang khusus dan istimewa melalui sakramen tobat. Tulisan ini ditutup dengan penyampaian poin-poin relevansi pandangan Rahner tersebut bagi Gereja sekarang ini.
Kata-kata kunci: Sabda pengampunan Allah, sakramen tobat, sakramen rekonsiliasi, teologi sakramental, teologi transendental, belas kasih Allah.
Abstract: Theology of Sacrament of reconciliation has not been widely written and developed in Indonesia, and therefore the general understanding among the faithful. This article is to contribute, particularly by presenting Karl Rahner’s theology on the sacrament of reconciliation. Rahner focused on the forgiving word of God. Employing his transcendental method, this article is presenting a critical study on the understanding of Rahner’s forgiving word of God as well as his sacramental theology. Rahner showed that human beings themselves aware and know of their experience of sin or guilt and could not just get out of it, and because of that human beings themselves are longing for forgiveness and God’s forgiving word (Selbstmitteilung Gottes) revealed per exellentiam in the death and resurrection of Christ. Disciples of Christ gathered as people of God or church make present God’s forgiving word here and now in various forms, yet especially in the sacrament of reconciliation. The article shall conclude with points of relevance for the church today.
Keywords: God’s forgiving word, sacrament of penance, sacrament of reconciliation, sacramental theology, transcendental theology, mercy of God.
28
Starygina, Natalya N. "Christian Semantics of the Story Christ Visits a Peasant by Nikolay Leskov." Проблемы исторической поэтики 18, no. 2 (May 2020): 238–59. http://dx.doi.org/10.15393/j9.art.2020.8362.
Full textAbstract:
<p>The article reveals the Christian meaning of the story <em>Christ Visits a Peasant</em> by Nikolay Leskov. Intended for children’s reading, the story is unique in its ability to open new semantic horizons, which makes the work interesting for readers of any age. The plot-forming motif “to descend in order to ascend” can be interpreted as a motif of spiritual rebirth (or healing). The hero-narrator reproduces the story of the main character’s spiritual struggle, the meaning of which is revealed in the context of the Christian teaching about the spiritual dispensation. The story forms a system of Christian motives (sin, forgiveness, the return of the prodigal son, meeting with God, the heart, etc.), indicated by precise instructions and allusions to biblical stories, images and symbols. In the motif complex of Leskov’s story, the traditional Christmas and Yuletide prose motifs of miracle, teaching, threshold, meeting, guest, path, and home are organic. Creating the image of Christ, the writer reveals his divine properties with the help of numerous symbols: “white hand”, “the divine fate”, light, Cup, candle, Christmas cribs, monastery, etc. In the context of Christian content, everyday motives of family, friendship, reading, generations, etc., everyday events (building a house, celebrating the Nativity of Christ, reading books, traveling, etc.) acquire symbolic meaning. In the everyday life of the characters, spiritual reality manifests itself. Leskov teaches his reader to see the spiritual world behind habitual everyday phenomena, events, and relationships.</p>
29
Kursawa, Wilhelm. "Sin as an Ailment of Soul and Repentance as the Process of Its Healing. The Pastoral Concept of Penitentials as a Way of Dealing with Sin, Repentance, and Forgiveness in the Insular Church of the Sixth to the Eighth Centuries." Perichoresis 15, no. 1 (May 1, 2017): 21–45. http://dx.doi.org/10.1515/perc-2017-0002.
Full textAbstract:
Abstract Although the advent of the Kingdom of God in Jesus contains as an intrinsic quality the opportunity for repentance (metanoia) as often as required, the Church of the first five-hundred years shows serious difficulties with the opportunity of conversion after a relapse in sinning after baptism. The Church allowed only one chance of repentance. Requirement for the reconciliation were a public confession and the acceptance of severe penances, especially after committing the mortal sin of apostasy, fornication or murder. As severe as this paenitentia canonica appears, its entire conception especially in the eastern part of the Church, the Oriental Church, is a remedial one: sin represents an ailment of the soul, the one, who received the confession, is called upon to meet the confessing person as a spiritual physician or soul-friend. Penance does not mean punishment, but healing like a salutary remedy. Nevertheless, the lack of privacy led to the unwanted practice of postponing repentance and even baptism on the deathbed. An alternative procedure of repentance arose from the sixth century onwards in the Irish Church as well as the Continental Church under the influence of Irish missionaries and the South-West-British and later the English Church (Insular Church). In treatises about repentance, called penitentials, ecclesiastical authorities of the sixth to the eight centuries wrote down regulations, how to deal with the different capital sins and minor trespasses committed by monks, clerics and laypeople. Church-representatives like Finnian, Columbanus, the anonymous author of the Ambrosianum, Cummean and Theodore developed a new conception of repentance that protected privacy and guaranteed a discrete, an affordable as well as a predictable penance, the paenitentia privata. They not only connected to the therapeutic aspect of repentance in the Oriental Church by adopting basic ideas of Basil of Caesarea and John Cassian, they also established an astonishing network in using their mutual interrelations. Here the earlier penitentials served as source for the later ones. But it is remarkable that the authors in no way appeared as simple copyists, but also as creative revisers, who took regard of the pastoral necessities of the entrusted flock. They appeared as engaged in the goal to improve their ecclesiastical as well as their civil life-circumstances to make it possible that the penitents of the different ecclesiastical estates could perform their conversion and become reconciled in a dignified way. The aim of the authors was to enable the confessors to do the healing dialogue qualitatively in a high standard; quantity was not their goal. The penitents should feel themselves healed, not punished.
30
Londey, David. "God and forgiveness." Sophia 31, no. 1-2 (July 1992): 101–9. http://dx.doi.org/10.1007/bf02772358.
Full text
31
Pettigrove, Glen. "FORGIVENESS WITHOUT GOD?" Journal of Religious Ethics 40, no. 3 (July 23, 2012): 518–44. http://dx.doi.org/10.1111/j.1467-9795.2012.00534.x.
Full text
32
Ellis, Daryl. "The Ambivalence and Lust of Marriage: With and Beyond Augustine Towards a Theology of Marriage as Consecrated Sacrifice." Scottish Journal of Theology 66, no. 1 (January 15, 2013): 30–49. http://dx.doi.org/10.1017/s0036930612000282.
Full textAbstract:
AbstractThis article argues that the Christian West's indebtedness to contractual logic in regard to marriage, as canonically depicted in 1 Corinthians 7, has resulted in a corresponding theological and pastoral myopia. The weakness of this reliance, as seen paradigmatically in Augustine's theology of marriage, consists in its articulation of marriage's constitution apart from any meaningful reference to the particular dynamics of any given marital common life. ‘Marriage’, in this sense, remains extrinsic to the living of marriage. Augustine doubly solidifies this separation by construing marriage as a contractually negotiated site for the sinful, though forgivable, expression of sexual desire, which he then roots in a christological account of sacrament whereby the sacramental bond of marriage can never be broken regardless of the lived particularities of marital life. A promising corrective can be found by way of a theological retrieval of a minor set of images suggestively employed in passages such as Ephesians 5:21–33 and Revelation 19:7–9 rooted in cultic themes such as sacrifice and consecration, which Augustine employs in describing marriage's preferred ecclesial alternative: the consecration of virginity. The constructive result is a theology of marriage in which every moment of marital life is marked by the ambivalence of vulnerably and ‘deathly’ surrendering to one another, which is pre-eminently embodied in the surrender of Christ himself upon the cross to the one he called Father. This ambivalence is characterised by the dual possibility, inherent in the posture of surrender itself, in which the result can either bear the healing fruits of love and reciprocal embrace or the tragic inhumanity of abuse, rejection and manipulation. Finally, the sacrificial and contractual elements of marriage might be ultimately reconciled in a refigured notion of ‘covenant’, which too often has been understood simply as a synonym for ‘contract’. Instead, a proper covenantal understanding of marriage emerges as a participatory analogy to the entire, complicated and contingent history of God, with God's people marked by seemingly endless cycles of sin, repentance, forgiveness and restoration. Intriguingly, this history was also founded within a temporal space outlined by a mix of contractual elements and cultic regulations. Likewise, the covenantal founding of a marriage mirrors a similar dynamic: the initial ‘contractual’ vows speak into existence a temporalised space within which a daily, mundane life of love might come to pass and bear its fruits, in due time, by God's grace and the daily improvisations of love and sacrifice.
33
Kent, Blake Victor, Matt Bradshaw, and Jeremy E. Uecker. "Forgiveness, Attachment to God, and Mental Health Outcomes in Older U.S. Adults: A Longitudinal Study." Research on Aging 40, no. 5 (May 16, 2017): 456–79. http://dx.doi.org/10.1177/0164027517706984.
Full textAbstract:
We analyze a sample of older U.S. adults with religious backgrounds in order to examine the relationships among two types of divine forgiveness and three indicators of psychological well-being (PWB) as well as the moderating role of attachment to God. Results suggest that (a) feeling forgiven by God and transactional forgiveness from God are not associated with changes in PWB over time, (b) secure attachment to God at baseline is associated with increased optimism and self-esteem, (c) feeling forgiven by God and transactional forgiveness from God are more strongly associated with increased PWB among the securely attached, and (d) among the avoidantly attached, PWB is associated with consistency in one’s beliefs, that is, a decreased emphasis on forgiveness from God. Findings underscore the importance of subjective beliefs about God in the lives of many older adults in the United States.
34
Krause, Neal. "Trust in God, Forgiveness by God, and Death Anxiety." OMEGA - Journal of Death and Dying 72, no. 1 (March 2, 2015): 20–41. http://dx.doi.org/10.1177/0030222815574697.
Full textAbstract:
Research on religion and death anxiety has produced many contradictory findings. These conflicting findings arise, in part, from inadequacies in the measurement of religion as well as problems with the way the data have been analyzed. The purpose of the current study is to develop and empirically evaluate a conceptual model that contains the following core hypotheses: (a) People who go to church more often will receive more spiritual support from fellow church members (spiritual support is assistance provided by coreligionists for the explicit purpose of increasing the religious beliefs and practices of the recipient). (b) Individuals who receive more spiritual support will be more likely to trust God. (c) Those who trust God more deeply will be more likely to feel forgiven by Him. (d) People who feel forgiven by God will experience less death anxiety. Findings from a recent nationwide survey provide support for each hypothesis.
35
Upenieks, Laura. "Through Him and With Him? A Longitudinal Study of How God-Mediated Control Beliefs Shape the Relationship between Divine Forgiveness and Physical Health in Later Life." Journal of Aging and Health 33, no. 7-8 (March 31, 2021): 504–17. http://dx.doi.org/10.1177/0898264321996567.
Full textAbstract:
Objectives: While there has been a recent surge in research on forgiveness and health, much less is known about the relationship between divine forgiveness and health. Methods: Using longitudinal data from the 2001–2004 Religion, Aging, and Health Survey from the United States, the current study assesses how changes in beliefs in God-mediated control, a perceived collaborative relationship with a divine power, affect the association between divine forgiveness and physical health among Christian older adults. Results: Older adults with consistently high beliefs in God-mediated control over the study period received stronger health benefits of divine forgiveness. Forgiveness by God also had a stronger relationship with health compared to forgiveness of self and others. Discussion: The findings underscore the importance of subjective beliefs about God. Future research directions are proposed to advance the study of religion and health in later life by conceiving of a more salient role for divine forgiveness.
36
Krause, Neal, and Peter C. Hill. "Assessing the Relationships Among Forgiveness by God, God Images, and Death Anxiety." OMEGA - Journal of Death and Dying 81, no. 3 (May 19, 2018): 356–69. http://dx.doi.org/10.1177/0030222818777376.
Full textAbstract:
Previous research suggests that people who feel forgiven by God may experience lower levels of death anxiety. The purpose of the current study is to contribute to this work by assessing whether the relationship between forgiveness by God and death anxiety varies according to how people view God. Three images of God are assessed: a pantheistic view of God, a theistic view of God, and a deistic view of God. Data from nationwide survey that was conducted in 2014 ( N = 2,650) suggest that the relationship between forgiveness by God and death anxiety is strongest among people with a theistic view of God, significantly weaker among people with a pantheistic view of God, and not significant among individuals with a deistic view of God. The findings point to the importance of taking views of God into account when assessing the relationship between forgiveness by God and death anxiety.
37
Eckardt, A. Roy. "Divine Incongruity: Comedy and Tragedy in a Post-Holocaust World." Theology Today 48, no. 4 (January 1992): 399–412. http://dx.doi.org/10.1177/004057369204800403.
Full textAbstract:
“How may God receive the ‘dangerous thoughts’ of those intercessors who serve the comic cause …? I propose that, ultimately speaking, forgiveness may win the day. The aggression against God—or the counter-aggression—in response to the divine aggression is, itself, eligible for forgiveness. Yet, I also submit that, in the final reckoning, forgiveness is never a purely human achievement; it is a gift from beyond. Thus, may forgiveness enter the dialectic of humor and faith, pointing to the beginnings of reconciliation among all parties. For, in the depths of authentic humor, everyone stands forgiven. That's what humor comes down to really: forgiveness.”
38
Drabkin, Douglas. "The Nature of God's Love and Forgiveness." Religious Studies 29, no. 2 (June 1993): 231–38. http://dx.doi.org/10.1017/s0034412500022228.
Full textAbstract:
God, a being who is good in the best possible combination of ways, loves us. But does he feel sorrow on our behalf? Thomas Aquinas argues that: every passion is specified by its object. That passion, therefore, whose subject is absolutely unbefitting to God is removed from God even according to the nature of its proper species. Such a passion, however, is sorrow or pain, for its subject is the already present evil, just as the object of joy is the good present and possessed. Sorrow and pain, therefore, of their very nature cannot be found in God.
39
Elliott, Charles. "Book Review: Sin, Guilt and Forgiveness." Theology 98, no. 784 (July 1995): 324. http://dx.doi.org/10.1177/0040571x9509800430.
Full text
40
Lin, Bonnie E. "All This Is from God: Augsburger, Lederach, Barth, and Coutts on Forgiveness." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 1 (February 2019): 39–59. http://dx.doi.org/10.1177/1063851219829928.
Full textAbstract:
What is forgiveness and why should we forgive? What does it accomplish? Why does it falter? Are there wrong ways or wrong times to forgive? How can we forgive our brothers and sisters from the heart, as Jesus instructed (Matt. 18:35)? Can there be forgiveness without repentance or reconciliation? In this article, I consider several psychological, sociopolitical, and Barthian theological insights for the practice of forgiveness at the interpersonal and communal levels. Focusing on the work of pastoral counselor David W. Augsburger, international peacebuilder John Paul Lederach, and theologian Jon Coutts, I compare how each thinker envisions the grounds of, goals of, and threats to forgiveness, as well as where each locates the power to forgive. I then reflect on how these authors may elucidate the relationship of forgiveness with repentance and reconciliation.
41
Krause, Neal, and Christopher G. Ellison. "Forgiveness by God, Forgiveness of Others, and Psychological Well-Being in Late Life." Journal for the Scientific Study of Religion 42, no. 1 (March 2003): 77–93. http://dx.doi.org/10.1111/1468-5906.00162.
Full text
42
Drake, Lyndon. "Did Jesus Oppose the prosbul in the Forgiveness Petition of the Lord’s Prayer?" Novum Testamentum 56, no. 3 (June 17, 2014): 233–44. http://dx.doi.org/10.1163/15685365-12341447.
Full textAbstract:
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 the prosbul by enjoining precisely the behaviour which the prosbul made unnecessary.
43
O'Connell, Jake H. "Does God Condone Sin?" Philosophy and Theology 24, no. 2 (2012): 141–54. http://dx.doi.org/10.5840/philtheol201224210.
Full text
44
Rogers, Katherin A. "Does God Cause Sin?" Faith and Philosophy 20, no. 3 (2003): 371–78. http://dx.doi.org/10.5840/faithphil200320344.
Full text
45
Wagley, Laurence A. "The Wesleyan Revival and Forgiveness of Sin." Liturgy 9, no. 4 (January 1991): 86–93. http://dx.doi.org/10.1080/04580639109408755.
Full text
46
PETTIGROVE, GLEN. "The dilemma of divine forgiveness." Religious Studies 44, no. 4 (November 6, 2008): 457–64. http://dx.doi.org/10.1017/s0034412508009542.
Full textAbstract:
AbstractThe dilemma of divine forgiveness suggests it is unreasonable to be comforted by the thought that God forgives acts that injure human victims. A plausible response to the dilemma claims that the comfort derives from the belief that God's forgiveness releases the wrongdoer from punishment for her misdeed. This response is shown to be flawed. A more adequate response is then developed out of the connection between forgiveness and reconciliation.
47
Gabi, Shingirirai. "AMBIGUITIES OF FORGIVENESS IN LEFT TO TELL: DISCOVERING GOD AMIDST THE RWANDAN HOLOCAUST (2006)." Imbizo 7, no. 1 (February 24, 2017): 55–63. http://dx.doi.org/10.25159/2078-9785/1849.
Full textAbstract:
To interrogate the ambiguities of forgiveness it is important to understand the historicity of the Rwandan genocide and the complexities of the interchanging roles of victim/perpetrator and ‘the enemy other’. Ilibagiza is credited for including the historicity of the ethnic animosity in her memoir, as she acknowledges that the 1994 genocide did not just suddenly erupt, but the work will be critiqued for its persistent portrayal of the Tutsi as victims and the Hutu as perpetrators, and for not acknowledging that the Tutsi were a ‘historically privileged’ (Mamdani 2001) group before the 1959 revolution. This article interrogates Ilibagiza’s comprehension of forgiveness and its importance during the genocide and in post-genocide Rwanda. Left to tell centres on the power of religion, positive thinking and compassion as major steps towards forgiveness on an individual level, but shows limitations concerning justice after the commission of ‘crimes of state’, as Orentlicher (1991, 44) notes. Forgiveness is necessary in the healing process, but justice is a crucial component of national reconciliation. Forgiveness is only the first step towards restoring the humanity of the victim/ perpetrator, and should be followed by restorative justice.
48
Stiebert, Johanna. "Human Suffering and Divine Abuse of Power in Lamentations: Reflections on Forgiveness in the Context of South Africa's Truth and Reconciliation Process." Pacifica: Australasian Theological Studies 16, no. 2 (June 2003): 195–215. http://dx.doi.org/10.1177/1030570x0301600205.
Full textAbstract:
The book of Lamentations depicts the historical event of the destruction of Jerusalem in emotive and graphic terms. Both the woman metaphor and the first-person account of a man of sorrows are charged with pathos. God, meanwhile, the perpetrator of violence, emerges as brutal and unforgiving. Here this disturbing contrast is examined from the background of South Africa's truth and reconciliation process. The essay interrogates the nature of forgiveness from a theological and contextual perspective, examines whether forgiveness ought to be conditional and if the God of Lamentations is eligible for amnesty.
49
Krause, Neal, and Gail Ironson. "Forgiveness by God, religious commitment, and waist/hip ratios." Journal of Applied Biobehavioral Research 22, no. 4 (August 2, 2017): e12104. http://dx.doi.org/10.1111/jabr.12104.
Full text
50
Swinburne, Richard. "Stump On Forgiveness." Faith and Philosophy 36, no. 4 (2019): 512–21. http://dx.doi.org/10.5840/faithphil20191119130.
Full textAbstract:
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 “wiping the slate clean.” Unlike Stump, I endorse the account in The Letter to the Hebrews of Christ’s passion and death as a sacrifice for human sin.