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Journal articles on the topic 'Forgiveness of sin in art'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

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

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

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2

Maritaisi Hia. "Kajian Eksegetikal Konsep Pengampunan dan Kasih di dalam Perumpamaan Dua Orang yang Berhutang berdasarkan Lukas 7:40-43." Jurnal Salvation 3, no. 1 (2022): 22–36. http://dx.doi.org/10.56175/salvation.v3i1.48.

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Abstract:Having the character of love is identical to being a follower of Christ. Acts of love are often understood as a way to get salvation, but salvation is obtained through faith in Christ. Humans are very familiar with sin, and sin is a debt that must be paid in full to God. But nothing can be given to God as a ransom for sin. But God gave His love by sending His only begotten Son to redeem mankind from the debt of sin. Without love, humans cannot get forgiveness. But man must first have faith in God so that through faith man obtains forgiveness. The purpose of this study is so that the r

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3

Eriksson, Ann-Catrine. "Pietà – Jungfru Marias sorg och Kristi död i svensk medeltid." Kulturella Perspektiv – Svensk etnologisk tidskrift 22, no. 2 (2013): 14–19. http://dx.doi.org/10.54807/kp.v22.27739.

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The Pietà was introduced in Swedish medieval art during the late fourteenth century and this article is focussing on its expressions of grief and death. The popularity of the Pietà can be explained by the historical context (the Black Death and the Hundred Years War), hard times that made death and despair extremely present, connected to sin, and a common experience for all no matter of social hierarchies. Virgin Mary is a vital part in the Pietà as she is both an intercessor for humans who wants forgiveness for their sins and the voice of her son’s message since he can speak no more. It is th

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4

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

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

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Prothro, James B. "Justification and Sin within the Cosmic Conflict in Galatians." Journal for the Study of Paul and His Letters 10, no. 2 (2020): 197–214. http://dx.doi.org/10.5325/jstudpaullett.10.2.0197.

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Abstract This article treats the place of “justification” within the soteriology of Galatians. Galatians appears to lack some elements in other literature, including Pauline letters (esp. Romans), that cue one to read justification’s conceptual backdrop as a legal-theological one of forgiveness or divine approbation in view of one’s sin. More dominant are images of conflict between God and inimical powers. Some have thus argued that the soteriology of Galatians is incompatible with legal readings of justification, seeing instead a battle between God and cosmic powers replacing a divine courtro

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6

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

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

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7

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

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

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8

Starygina, Natalya N. "Christian Semantics of the Story Christ Visits a Peasant by Nikolay Leskov." Проблемы исторической поэтики 18, no. 2 (2020): 238–59. http://dx.doi.org/10.15393/j9.art.2020.8362.

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<p>The article reveals the Christian meaning of the story <em>Christ Visits a Peasant</em> by Nikolay&nbsp;Leskov. Intended for children&rsquo;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 &ldquo;to descend in order to ascend&rdquo; can be interpreted as a motif of spiritual rebirth (or healing). The hero-narrator reproduces the story of the main character&rsquo;s spiritual struggle, the meaning of which is revealed in the context of the Christian

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9

Guanzini, Isabella. "Wounded Beauty: Aesthetic-Theological Motifs in the Work of Alberto Burri and Anselm Kiefer." Religions 14, no. 6 (2023): 813. http://dx.doi.org/10.3390/rel14060813.

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In their different languages, codes of expression, practices and worldviews, art and religion share a reflexive intention to symbolize the chaos, suffering and ambivalence of the real. In particular, the aesthetic programme of Christianity has sought to combine the opposites of divine revelation attested in Scripture: chaos and cosmos, earth and heaven, betrayal and reconciliation, wounding and transfiguration, cross and resurrection, sin and forgiveness. This paper aims to explore this compositional dialectic, which over the centuries has oscillated between idealization and realism, despair a

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10

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

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

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

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

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Panteleev, Aleksei D. "THE SIN OF VALENS, AVARICE AND APOSTASY: A FEW REMARKS ON THE “EPISTLE TO THE PHILIPPIANS” BY POLYCARP OF SMYRNA." Studia Religiosa Rossica: Russian Journal of Religion, no. 2 (2024): 57–71. http://dx.doi.org/10.28995/2658-4158-2024-2-57-71.

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The article is devoted to the analysis of the text of Chapter 11 of the “Epistle to the Philippians” by Polycarp of Smyrna, which mentions a presbyter Valens’ certain sin, which was connected with avarice. This passage is considered in the context of the history of Christianity in Philippi (the local community was founded by the Apostle Paul), and the general development of the Christian movement in the first two centuries. This “sin” is not a waste of community funds or a refusal to support the poor and widows, but a renouncing from Christianity, which was caused by fear of possible problems

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

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

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14

Heydari, Ahmad, Hassan Heydari, and Hormoz Asadi Kohbad. "Legal and Jurisprudential Examination of Organ Donation After Qisas." Comparative Studies in Jurisprudence, Law, and Politics 6, no. 3 (2024): 305–20. https://doi.org/10.61838/csjlp.6.3.19.

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Qisas is one of the criminal laws in Islam, which the Quran regards as a means of preserving the life of society. The legislation of the Qisas punishment was established to prevent blind vengeance and actions devoid of justice, as well as to deter criminals from committing murder or causing bodily harm to citizens. The Qisas law is intended to protect the crucial pillar of society, namely the life of individuals, from criminals. In this context, the issue of organ donation may be one of the positive aspects. A criminal or convict who is sentenced to Qisas or execution usually repents before th

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15

Kirdeieva, Maiia. "Nostalgia as a cultural factor in the creation of S. Rachmaninoff ’s prelude Op. 32 No. 10 in B minor (1910) in the context of impressions from A. Böcklin’s painting Returning Home." Artistic Culture Topical Issues, no. 18(1) (May 31, 2022): 140–45. http://dx.doi.org/10.31500/1992-5514.18(1).2022.260441.

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The paper analyzes the memoirs of B. Moiseiwitsch, a pianist, S. Rachmaninoff ’s contemporary and friend, and examines the musical work which was first discovered and introduced in the art history—Prelude Op. 32 No. 10 in B minor (1910)—composed under the impression from A. Böcklin’s painting Returning Home (1887). Nostalgia isstudied as a cultural factor in the creation of the musical work by S. Rachmaninoff in the context of impressions from A. Böcklin’s painting. The fact that awork by S. Rachmaninoff based on the B. Moiseiwitsch’s memoirs about one of his meetings with S. Rachmaninoff was

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16

Katica, Kulavkova. "A SYNCRETIC INTERPRETATION OF THE POEM "PRINCE MARKO'S CHURCH" BY BLAŽE KONESKI." Dialogica. Revistă de studii culturale și literatură Vol. 11, no. 2/2022 (2022): 12–24. https://doi.org/10.5281/zenodo.7033781.

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Interpretative syncretism, as a coalition of critical methods (a trans-method), combines selected elements of several paradigms: poetic, stylistic, linguistic, cultural, mythical, historical, psychological, philosophical, and hermeneutical. It is not an ambitious synthesis, nor pure eclecticism, but rather an act of creative freedom. The following reading of the poem “Prince Marko’s Church” by the Macedonian poet Blaže Koneski (1921–1993) could be seen as an optional pattern of syncretic interpretation because of several reasons: the poem has dramatic and liturgical str

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Heydari, Ahmad, Hassan Heydari, and Hormoz Asadi Kohbad Asadi Kohbad. "Jurisprudential and Legal Analysis of Organ Donation by Death Row Inmates." Interdisciplinary Studies in Society, Law, and Politics 4, no. 1 (2025): 141–47. https://doi.org/10.61838/kman.isslp.4.1.14.

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The aim of the present research is to explore the jurisprudential and legal aspects of organ donation by death row inmates. The research method is descriptive-analytical, utilizing library resources. Although there are clear laws on organ donation in the country, this phenomenon, which is highly beneficial, requires cultural promotion and education. This should be done so that not only death row inmates but also everyone may come to the realization that if they are in a state of brain death, donating their organs to save the lives of others is a commendable act. Indeed, the mere act of organ d

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18

Korzo, Margarita. "Restitution in the Catholic Moral Theology Before the Early Modern Times: Main Contexts." Ethical Thought 24, no. 2 (2024): 47. https://doi.org/10.21146/2074-4870-2024-24-2-47-60.

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Restitution (Latin “restitutio”) in the sense of returning or restoring the original state was taken by Christian theologians and canonists from Roman law. Its semantic meaning was later enriched with the biblical (both Old and New Testament) emphasis of restoring the (social) peace and harmony broken with someone; through the prism of restitution they consider not only the settlement of various kinds of conflicts in the Christian community, but also the return of those who had gone astray to the bosom of the Church. By the 13th century, two main understandings of “restitutio” gradually emerge

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19

Joby, Christopher. "The Theology of Poems on the Lord's Supper by the Dutch Calvinist, Constantijn Huygens (1596–1687)." Scottish Journal of Theology 65, no. 2 (2012): 127–44. http://dx.doi.org/10.1017/s0036930612000014.

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AbstractIn this article, I provide a detailed analysis of the poems on the Lord's Supper by the Dutch statesman and man of letters, Constantijn Huygens (1596–1687). Between 1642 and 1684, he wrote eighteen poems on this subject, sixteen in Dutch and two in Latin. The type of poem varies from pithy epigrams to sonnets, through to longer poems over fifty lines in length, replete with well-conceived poetic tropes. To date, these poems have received little scholarly attention. Huygens was a lifelong member of the Reformed church and his poetry considers themes which are central to Reformed theolog

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20

Omotilewa, Julius Sunday. "Forgiveness." Continental J. Education Research 14, no. 1 (2021): 17–27. https://doi.org/10.5281/zenodo.6780275.

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Sin began when man disobeyed God and decided to go his own way, and to this original rebellion can be traced all the evil and wrong doing in the world today. It accounts for crime. It accounts for the hatred, enmity and suspicion which exist between people of different countries and colours, religious, classes and creeds. Sin therefore is a deep-seated attitude of rebellion and hostility towards God. Sin degrades man and disrupts society; but by far its most serious effect is that it isolates us from God (Adesegun and Ogunewu, 2013).

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21

Drozdek, Adam. "Sin, Guilt and Forgiveness." Studia Oecumenica 22 (December 28, 2022): 161–71. http://dx.doi.org/10.25167/so.4821.

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Abstract. Gottfried Erhard Feßken was a seventeenth century ecclesiastic who used as the subject of his sermons various unusual natural phenomena of his times: the appearance of comets, earthquake, the locust, and severe storms. He was primarily interested in the spiritual aspect of these phenomena seeing them as sent by God primarily as a punishment for sins and as warning signs to bring people to repentance.

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Irudayadason, Nishant A. "Learning the Art of Forgiving." AUC: Asian Journal of Religious Studies Nov-Dec 2021, Vol 66/6 (2021): 5–11. https://doi.org/10.5281/zenodo.5516839.

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 Resentment is one of the worst enemies for a happy and  healthy life because it leads to continuous stress and causes hypertension. The third reason that blocks forgiveness is depression. The wound was deeply buried but is believed to have passed. Revenge, resentment and depression are symptoms of the absence of forgiveness. The author argues in this article that once we are healed of our resentment through forgiveness, we are better prepared to forgive those who harmed us. Forgiveness is more a theological virtue than a moral virtue. This means that God inspires us to forgive, whil

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23

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

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

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Debi Silvia Dinata, Devi Lestary, Tirza Tanzania, and Sarmauli Sarmauli. "Spiritualitas Relasional: Antara Dosa Dan Masa Lampau." Tri Tunggal: Jurnal Pendidikan Kristen dan Katolik 2, no. 3 (2024): 79–91. http://dx.doi.org/10.61132/tritunggal.v2i3.389.

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Sin and the past are two crucial concepts in Christian spirituality that significantly impact an individual’s spiritual life. Sin is defined as a violation of God’s law, resulting in damage and conflict. Meanwhile, the past encompasses the totality of past events and experiences, including sins committed, which can carry emotional and spiritual burdens. Sin separates humans from God, but God forgives through the sacrifice of Jesus on the cross. Handling sin and the past involves confession of sins, repentance, acceptance of forgiveness, learning from the past, and transformation through Christ

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

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Sorițău, Ilie I. "Forgiveness of Sin in the Relation to the Community of Believers." DIALOGO 8, no. 1 (2021): 266–71. http://dx.doi.org/10.51917/dialogo.2021.8.1.24.

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"A large number of casualties in our day and our eroded testimony to the world around us, allows for a lot of grieving but also calls for the reassessment of our understanding of sin, forgiveness and the context of restoration: the community of the forgiven. True, there is around us a growing concern for the problem of sin. However, it is more a face-saving concern vis-a-vis the secularized world and the Church. Unfortunately, it is less a concern compared to God and His righteous standards. How do we define sin? How are we to understand the forgiveness of sin? How do we recognize it, how do w

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27

Bergen, Jeremy M. "Stephen’s Dying Prayer (Acts 7:60) and the Challenge of Forgiveness." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, no. 1 (2022): 9–19. http://dx.doi.org/10.1177/10638512221076359.

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Stephen’s dying prayer, “‘Lord, do not hold this sin against them,’” (Acts 7:60) is considered in light of the challenge it presents for the immediate and unconditional forgiveness that may be expected of victims of violence, and the legacy of supersessionist interpretation. In dialogue with several sermons by Augustine on Stephen, I frame a reading that links imitation of Stephen with spiritual struggle and formation, and connects forgiveness with accountability and the call to repentance. The anti-Jewish dimensions are recast in terms of not holding the sin against all who cast stones, contr

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Yang, Jeong-ha, and mi na lee. "A case of food art therapy for adolescents with non-suicidal self-injurious behavior." Korean Youth Counseling Association 5, no. 1 (2024): 55–74. http://dx.doi.org/10.51613/jkyca.2024.5.1.55.

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This study is a case study of the forgiveness experience of food art therapy foradolescents with non-suicidal self-injurious behavior. We would like to examine changesin whether adolescents with non-suicidal self-injurious behavior can reduce or stop theirself-injurious behavior by resolving internalized anger and experiencing forgiveness. Thesubjects of the study were four male students from J High School in K City, and a total of16 sessions were conducted from April to August 2023. Food Art Therapy is a study thatexamined the experience of forgiveness and the effects of growth in adolescents

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

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

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

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

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

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Rahmani, Habib Rahman, and Ghulam Rasool Muradi. "Examining the Wisdom and Justifications of Asking Forgiveness: The Prophet of Islam (PBUH) from the Perspectives of Commentators." Sprin Journal of Arabic-English Studies 2, no. 04 (2023): 01–15. http://dx.doi.org/10.55559/sjaes.v2i04.53.

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This article is about the wisdom and justifications of asking forgiveness of the Prophet of Islam (PBUH) from the point of view of the commentators of the fariqin. This article has investigated the aforementioned topic with a descriptive-analytical and comparative method and found that the Holy Prophet (peace and blessings of God be upon him) is infallible and because of his infallibility, he is not guilty of any conventional sins. Therefore, if there are materials indicating that it is a sin, those materials should be interpreted and should not be attributed to conventional and conventional s

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

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

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

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

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Podzielny, Janusz. "Grzech, wina i przebaczenie. Refleksje na podstawie stanowiska Kościoła Ewangelickiego w Niemczech (EKD)." Studia Oecumenica 22 (December 28, 2022): 139–60. http://dx.doi.org/10.25167/so.4877.

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Czym jest grzech, wina i przebaczenie? Te kwestie zostały poruszone w opublikowanym w 2020 r. dokumencie Kościoła Ewangelickiego w Niemczech z perspektywy protestanckiej antropologii. Celem niniejszego artykułu jest podjęcie refleksji wokół najważniejszych idei tego dokumentu EKD, jakie wyznaczają jego poszczególne części: (1) grzech oraz fenomen grzeszenia; (2) zagubiony człowiek i odpowiedź Biblii; (3) miejsca doświadczenia winy, przebaczenia oraz pojednania. Refleksje te dotykają niewątpliwie podstawowego przesłania Reformacji, jakim jest usprawiedliwienie grzesznika. Wiele z tych przemyśle

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36

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

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

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Hulu, Elisua. "Kematian Yesus Kristus bagi Pengampunan." Jurnal Missio Cristo 2, no. 1 (2022): 38–58. http://dx.doi.org/10.58456/jmc.v2i1.3.

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Abstract: Without the death of Jesus Christ, there will be no forgiveness of sins nor the eternal salvation for human. The salvation that happens, cannot be separated from the faith of believers to Christ, for what He has done on the cross. By the grace of His forgiveness, the sinful people experience the freedom, which is the restorative key towards the broken relationship between God and human. What Christ has done should be the model for believers in forgivining themselves, also accepting and giving forgiveness. In fact, it needs big effort in forgiving, because of the complex reason. Not o

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Goswell, Gregory. "Forgiveness and the New Covenant of Jeremiah 31." Zeitschrift für die alttestamentliche Wissenschaft 134, no. 3 (2022): 370–77. http://dx.doi.org/10.1515/zaw-2022-3004.

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Abstract There is scholarly disagreement over the connection of the anticipated benefits of the new covenant of Jer 31 with the promise in 31:34 (»for I will forgive their iniquity, and I will remember their sin no more«). The forgiveness promised is best viewed as the precondition for the covenant to come into force, not as a benefit under that covenant. This is in accord with the logic of the new covenant itself, wherein obedience is assured and so forgiveness is not needed under this covenant. The promise of forgiveness explains how the new covenant is possible after the failure of God’s pe

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

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

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최호정. "An Experience on Women's Forgiveness Group Art Therapy." Qualitative Research 17, no. 2 (2016): 86–98. http://dx.doi.org/10.22284/qr.2016.17.2.86.

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Magomedova, Patimat Aripovna, and Bakhu Itarkuevna Abdulatipova. "Linguistic explication of the concept of FORGIVENESS in the Avar and Russian conceptosphere." Филология: научные исследования, no. 5 (May 2023): 42–49. http://dx.doi.org/10.7256/2454-0749.2023.5.40773.

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This article is an analysis of the peculiarities of the linguistic embodiment of the concept of FORGIVENESS in the context of Russian and Avar linguistic cultures based on the material of religious texts and paremias. The analysis is based on a comprehensive methodological approach that includes linguistic and cultural methods of analysis. The linguistic embodiment of the concept manifests itself in a wide range of linguistic means - from words and expressions to proverbs and catch phrases. The specificity of the concept of FORGIVENESS is manifested in a parallel explication of both the realit

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Quintana, Domínguez Idoia. "The forgiveness machine and forgiveness from the heart. Forgiveness and the Derridian notion of iterability; La máquina del perdón y el perdón de corazón. El perdón desde la noción derridiana de iterabilidad." Apeiron: Estudios de filosofía 15 (October 1, 2021): 237–55. https://doi.org/10.5281/zenodo.5572866.

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Comenzaremos por plantear la reflexión de Jacques Derrida sobre el perdón desde la relación entre lo imposible y el acontecimiento. Este imposible, que atribuye al perdón, no es lo contrario de lo posible ‒no es un imposible negativo ni dialéctico‒ sino lo que hace posible lo posible como imposible, es decir, como un posible no saturado, abierto a lo impredecible, a lo incalculable y a la alteridad; si hay porvenir es porque hay lo imposible, y, en este sentido, la propuesta de Derrida podría entenderse como la de un perdón que se dirige a

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

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

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

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

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Daniel, Mary Taiye. "Betrayal and Redemption: A Theological Exploration of Luke 22:1-6 and its Moral Lessons for Nigerian Christians." LASU Journal of Religions and Peace Studies 6, no. 2 (2024): 78–89. https://doi.org/10.5281/zenodo.14994087.

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Nigeria is going through a period of political and economic transition after over 50 years of independence. Despite this fact, the country is richly blessed with linguistic, ethnic, political, cultural and religious diversity. There are three basic religions in the country which includes Christianity, Islam and Africa Traditional Religion. Christianity as one of the major religions has often addressed the issue of bribery as well as gave several moral lessons in guiding the lives of its adherents. This study explores the theological significance of Luke 22:1-6, focusing on Judas’ betraya

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Kexin, Wang. "THE MOTIF OF THE FATHER’S BLESSING IN F. M. DOSTOEVSKY’S NOVEL “HUMILIATED AND INSULTED”." Проблемы исторической поэтики 22, no. 2 (2024): 114–22. http://dx.doi.org/10.15393/j9.art.2024.13822.

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The article presents an interpretation of the motif of the father’s blessing in F. M. Dostoevsky’s novel “Humiliated and Insulted,” which is the key to the plot of this work. By depicting Natasha’s and Nelly’s mother’s departure from home and return to their fathers, the writer presented a female version of the biblical motif of the “prodigal son.” However, the two stories have different plots due to the absence or presence of a father’s blessing. Nellie’s mother died without receiving blessing and forgiveness. Natasha Ihmeneva, after ultimately receiving her father’s repentance, forgiveness a

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

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

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Dries, Christian. "Neu anfangen." Sociologia Internationalis 57, no. 1-2 (2019): 89–114. http://dx.doi.org/10.3790/sint.57.1-2.89.

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Trotz der bedeutenden Rolle, die es im Leben nahezu aller Menschen spielt, hat sich die Soziologie bis dato kaum für das Verzeihen bzw. Vergeben interessiert. Der folgende Beitrag begegnet dieser Leerstelle im Anschluss an Georg Simmel, Hannah Arendt, Vladimir Jankélévitch und Jacques Derrida auf sozialtheoretischer Ebene. Anders als empirische Untersuchungen, die alltägliche ‚Vergebungshandlungen‘ in den Blick nehmen, fokussiert er auf numerische, temporale, spatiale und gabentheoretische Gesichtspunkte sowie die Grenzen des Verzeihens in Anbetracht der Shoah. Dabei wird deutlich, dass – ande

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Mutia, Dinah Suarez. "Cohabitation: An Occasion of God’s Unmerited Mercy." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 211–21. http://dx.doi.org/10.47772/ijriss.2023.7417.

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This research paper explores the theological debate surrounding cohabitation as either a state of sin or an occasion for God’s unmerited mercy. By analyzing scriptural references, historical perspectives, and contemporary attitudes, this study aims to provide a comprehensive understanding of the issue, ultimately suggesting that while cohabitation may be considered a sin from a traditional standpoint, it also offers an opportunity for God’s mercy to be demonstrated through love, forgiveness, and understanding.

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