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Journal articles on the topic 'Friars of the Atonement'

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Published: 4 June 2021

Last updated: 10 February 2022

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1

Alcalay, Ammiel. "Atonement." Grand Street, no. 39 (1991): 152. http://dx.doi.org/10.2307/25007489.

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2

Paltiel, Ora. "Atonement." Annals of Internal Medicine 125, no. 5 (1996): 416. http://dx.doi.org/10.7326/0003-4819-125-5-199609010-00010.

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3

Davis, Barbara Beckerman, and Ian McEwan. "Atonement." Antioch Review 61, no. 1 (2003): 179. http://dx.doi.org/10.2307/4614449.

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4

GRUBB, BLAIR. "Atonement." Pacing and Clinical Electrophysiology 36, no. 5 (2012): 639–40. http://dx.doi.org/10.1111/j.1540-8159.2012.03486.x.

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5

SIMON, JUSTIN. "Atonement." American Journal of Psychiatry 159, no. 12 (2002): 2120—a—2121. http://dx.doi.org/10.1176/appi.ajp.159.12.2120-a.

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6

Tobin, Daniel. "Atonement." Spiritus: A Journal of Christian Spirituality 17, no. 2 (2017): 252. http://dx.doi.org/10.1353/scs.2017.0031.

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7

Egelston, Phillip. "Atonement." Anglican Theological Review 97, no. 1 (2015): 107. http://dx.doi.org/10.1177/000332861509700110.

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8

Pastoor, Charles. "The Absence of Atonement in Atonement." Renascence 66, no. 3 (2014): 203–15. http://dx.doi.org/10.5840/renascence201466315.

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9

Murzban F. Shroff. "The Atonement." World Literature Today 89, no. 1 (2015): 17. http://dx.doi.org/10.7588/worllitetoda.89.1.0017.

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10

SCHREURS, Nico. "Verzoening -Atonement." Bijdragen 58, no. 4 (1997): 437–46. http://dx.doi.org/10.2143/bij.58.4.2002381.

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11

Molander, Joakim. "Atonement Retributivism." Studia Theologica - Nordic Journal of Theology 63, no. 2 (2009): 178–96. http://dx.doi.org/10.1080/00393380903351071.

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12

Brown, Charles E. "The Atonement." Interpretation: A Journal of Bible and Theology 53, no. 1 (1999): 34–43. http://dx.doi.org/10.1177/002096439905300104.

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Whether the redeeming activity of God can be an intelligible and compelling reality in a postmodern society represents a profound challenge to the Christian church. By paying attention to evil as an abuse of power, the church may be able to present and embody a rehabilitated Christus Victor view of the atonement to a radically suspicious postmodern society.

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13

Schneider, Stanley, and Joseph H. Berke. "Freud's atonement." Mental Health, Religion & Culture 14, no. 6 (2011): 531–41. http://dx.doi.org/10.1080/13674676.2010.491967.

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14

Young, Francis. "St Edmund versus St Francis? Saints and Religious Conflict in Medieval Bury St Edmunds." Downside Review 138, no. 2 (2020): 56–67. http://dx.doi.org/10.1177/0012580620931364.

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Between 1233 and 1258, Franciscan friars attempted to establish themselves in the town of Bury St Edmunds, which was jealously guarded by the Benedictine monks of St Edmunds abbey. In the ensuing conflict (which sometimes spilled over into acts of violence), the monks invoked St Edmund as the protector of the abbey. Although the monks eventually managed to eject the friars from the town in 1263, they were forced to grant the friars a friary site just outside Bury. This article examines how the monks deployed the figure of St Edmund in their battle with the friars, while also exploring the fria

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15

Pastoor, Charles Cornelius. "Authorial Atonement in Ian McEwan’s Atonement and Sweet Tooth." Christianity & Literature 68, no. 2 (2018): 297–310. http://dx.doi.org/10.1177/0148333118794017.

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Ian’s McEwan’s 2001 novel Atonement ends with a question: “how can a novelist achieve atonement when, with her absolute power of deciding outcomes, she is also God?” (350). And it concludes, in response to this question, that there “There is … No atonement for God, or novelists, even if they are atheists” (350–51). I consider in the first part of this article what leads Briony Tallis, the novel’s fictive author, to this bleak conclusion. In the second part I consider how McEwan takes up the question again in his 2012 novel Sweet Tooth and how he arrives at a more hopeful answer.

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16

Bill, Christopher Harper. "Book Review: The Friars." Theology 98, no. 782 (1995): 144–45. http://dx.doi.org/10.1177/0040571x9509800222.

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17

Stump, Eleonore. "Responsibility and Atonement." Faith and Philosophy 11, no. 2 (1994): 321–28. http://dx.doi.org/10.5840/faithphil19941126.

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18

SCHREURS, Nico. "Rehabilitation of Atonement?" Bijdragen 58, no. 3 (1997): 242–63. http://dx.doi.org/10.2143/bij.58.3.2002385.

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19

Aspenson, Steven S. "Swinburne on Atonement." Religious Studies 32, no. 2 (1996): 187–204. http://dx.doi.org/10.1017/s0034412500024227.

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I criticize Richard Swinburne's account of the need for and means of atonement in his Responsibility and Atonement. I offer objections to his understanding and use of the notion of ‘the gift of life’ in his account of the need for atonement; and closely related to that, I show that his conclusions about duties to God as a benefactor do not follow from his reasons. Furthermore, when examined closely, these conclusions seem false. In relation to his account of the means of atonement, I argue that the mechanism he provides to explain how Christ's actions benefit sinners does not work.

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20

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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21

DURRANT, MICHAEL. "Responsibility and Atonement." Philosophical Books 31, no. 3 (2009): 190–92. http://dx.doi.org/10.1111/j.1468-0149.1990.tb00336.x.

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22

Mcnaughton, David. "Reparation and Atonement." Religious Studies 28, no. 2 (1992): 129–44. http://dx.doi.org/10.1017/s0034412500021508.

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The Christian doctrine of the Atonement has been interpreted in several ways. In Responsibility and Atonement, Richard Swinburne offers us a version of the sacrificial account of Christ's redemptive work. This version claims that in the life and death of Jesus we have a gift of great and fitting value, which God himself has made available to us, and which we can in turn offer to God as reparation and penance for our sins. My paper has two main parts. In the first I shall argue that his account is conceptually incoherent; in the second that it is morally flawed. I then briefly suggest that the

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23

Brümmer, Vincent. "Atonement and Reconciliation." Religious Studies 28, no. 4 (1992): 435–52. http://dx.doi.org/10.1017/s0034412500021843.

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Religious believers understand the meaning of their lives in the light of the way in which they are related to God. Life is significant because it is lived in the presence of God, and ultimate bliss consists in being in the right relation with God. Through sin, however, our relationship with God has been drastically disrupted. The fundamental religious issue which we all have to face, therefore, is how this relationship can be restored. How can we attain ultimate bliss by being reconciled with God? Basically, this is the issue with which the doctrine of atonement has to deal:The English word ‘

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24

Jensen, Paul. "Forgiveness and Atonement." Scottish Journal of Theology 46, no. 2 (1993): 141–60. http://dx.doi.org/10.1017/s0036930600037662.

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Christians frequently request God's forgiveness and have their Lord's assurance that if they refuse to forgive they will not be forgiven (Matt. 6:15). Forgiveness is thus integral to Christian moral existence even if life presents few opportunities to forgive those who have genuinely wronged us. This infrequency of opportunity is neither regrettable nor surprising. Sane persons after all do not wish to be routinely wronged so as to be able to forgive regularly. But perhaps the infrequency with which we forgive others helps to explain why we are mystified by the nature of forgiveness.

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25

Porter, Steve L. "Responsibility and Atonement." Philosophia Christi 2, no. 2 (2000): 339–42. http://dx.doi.org/10.5840/pc20002248.

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26

McCullagh, C. Behan. "Theology of Atonement." Theology 91, no. 743 (1988): 392–400. http://dx.doi.org/10.1177/0040571x8809100505.

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27

Solomon, Norman. "Book Review: Atonement." Theology 91, no. 744 (1988): 510–12. http://dx.doi.org/10.1177/0040571x8809100614.

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28

Rogers, Alan D., and Patrick Richmond. "Theology of Atonement." Theology 92, no. 745 (1989): 37–39. http://dx.doi.org/10.1177/0040571x8909200108.

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29

Pickering, Timothy. "Theology of Atonement." Theology 92, no. 746 (1989): 120–21. http://dx.doi.org/10.1177/0040571x8909200207.

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30

Garnett, David, and Rupert Bliss. "Theology of Atonement." Theology 92, no. 747 (1989): 203–4. http://dx.doi.org/10.1177/0040571x8909200308.

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31

Schreurs, Nico. "Rehabilitation of Atonement?" Bijdragen 58, no. 3 (1997): 242–63. http://dx.doi.org/10.1080/00062278.1997.10739675.

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32

Thurow, Joshua. "Communal Substitutionary Atonement." Journal of Analytic Theology 3 (May 4, 2015): 47–69. http://dx.doi.org/10.12978/jat.2015-3.0914-65190722a.

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In this paper I develop and defend a new theory of the Atonement - the Communal Substitution Theory. According to the Communal Substitution Theory, by dying on the cross Jesus either takes on the punishment for, or offers satisfaction for, the sins of the human community. Individual humans have sinned, but human communities have sinned as well. Jesus dies for the communal sins. As a result, human communities are forgiven and reconciled to God, and through the event of communal forgiveness, individual human sins can be forgiven as well. Moving the focal point of atonement to communal sins has v

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33

Bisschop, Wout. "Eleonore Stump, Atonement." Philosophia Reformata 86, no. 1 (2021): 95–102. http://dx.doi.org/10.1163/23528230-bja10016.

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34

Power, A. "The Other Friars: Carmelite, Augustinian, Sack and Pied Friars in the Middle Ages." English Historical Review CXXIV, no. 510 (2009): 1151–53. http://dx.doi.org/10.1093/ehr/cep223.

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35

Prejs, Roland. "Kapucyni prowincji polskiej wobec wydarzeń lat 1914-1921." Teka Komisji Historycznej 15 (2018): 32–44. http://dx.doi.org/10.18290/teka.2018.15-4.

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The article presents political and domestic situation of the Polish province of the Order of Friars Minor Capuchin between 1914 and 1921. The province witnessed a generational change of guard: friars remembering the secularization of monasteries conducted by Czar authorities in 1864 passed on and were replaced by friars accepted to the order after the tolerance decree of 1905. The number of monasteries increased to four: two old ones in Nowe Miasto nad Pilicą and Łomża, and two newly recovered in Warsaw (in 1918) and Lublin (in 1919). A breakthrough event was the visit by Eligiusz Jensen, the

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36

Pascal, Eva M. "Buddhist Monks and Christian Friars: Religious and Cultural Exchange in the Making of Buddhism." Studies in World Christianity 22, no. 1 (2016): 5–21. http://dx.doi.org/10.3366/swc.2016.0134.

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There is a global consensus that various traditions practised throughout parts of Asia can all be linked to one cohesive religion called ‘Buddhism’. However, there is a long history as to how the West came to that consensus. Prior to the Iberian exploration, it was common to divide the religious world into four categories: Christianity, Judaism, Islam and all others under various permutations of superstition, heathenism or paganism. This article explores the rich encounter and exchange between Iberian friars and Buddhist monks, particularly in Siam (modern-day Thailand) that catalysed the iden

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37

Kovaliv, Petro. "Rediscovering a Biblical and Early Patristic View of Atonement through Orthodox–Evangelical Dialogue." Religions 12, no. 7 (2021): 543. http://dx.doi.org/10.3390/rel12070543.

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One of the most effective ways to discover (or rediscover) truth is through dialogue. I believe that both Orthodox and Evangelicals have something important to offer for a reconstruction of a holistic biblical concept of atonement. Orthodox theology has an important perspective to offer, which is not well-known in Western theology—an ontological perspective on atonement. However, Orthodox theologians have lacked assertiveness, clarity, and comprehensiveness in their presentation of this view, especially in connection with biblical texts. In Protestant theology, we can find many critiques of in

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38

Harkins, Conrad L. "The Friars' Libraries.K. W. Humphreys." Speculum 68, no. 1 (1993): 177–78. http://dx.doi.org/10.2307/2863882.

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39

Grosso, Michael. "Flying Friars and Other Exceptions." Journal of Scientific Exploration 34, no. 3 (2020): 605–7. http://dx.doi.org/10.31275/20201885.

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Stephen Braude’s editorial “Does Telepathy Threaten Mental Privacy” speaks to one reason some people might resist accepting the reality of paranormal abilities. It is somewhat of a puzzle why so many otherwise rational people shy away from psi. If we accept telepathy, it might seem we’re exposed to others snooping on our innermost secrets and intentions. Deploying a distinction made by C. D. Broad between telepathic cognition and telepathic interaction, Braude argues that our fear of telepathic intrusion is greatly exaggerated. I, for example, often think of someone just before he or she calls

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40

HYUN, ALEXANDER. "The mystery of atonement and Swinburne's reparation theory." Religious Studies 53, no. 1 (2015): 133–41. http://dx.doi.org/10.1017/s0034412515000566.

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AbstractTraditional Christianity holds that Jesus Christ somehow helps to bring about our salvation. A ‘theory of atonement’ is a theory about how he does this. One influential and elegant theory of atonement is Richard Swinburne's reparation theory. In this article, I contend that this theory fails to satisfy an important condition of adequacy on theories of atonement that has been overlooked in the literature. I first argue that in order to be plausible, a theory of atonement must not imply that failure to believe in the correct theory of atonement greatly hinders one from being benefited by

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41

Farris, Joshua, and S. Mark Hamilton. "The Logic of Reparative Substitution: Contemporary Restitution Models of Atonement, Divine Justice, and Somatic Death." Irish Theological Quarterly 83, no. 1 (2017): 62–77. http://dx.doi.org/10.1177/0021140017742804.

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The doctrine of Christ’s atonement is a subject of recurrent interest to contemporary philosophical-theologians. The Penal Substitution theory of atonement, in particular, has precipitated a great deal of interest. In this article, we offer several reasons—reasons related to the nature of divine justice and somatic death—for thinking that a version of Anselm’s Satisfaction theory of atonement is not only a viable, but preferable, Protestant theory of atonement to penal substitution.

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42

Swanson, R. N., and Frances Andrews. "The Other Friars: The Carmelite, Augustinian, Sack and Pied Friars in the Middle Ages." Sixteenth Century Journal 39, no. 2 (2008): 497. http://dx.doi.org/10.2307/20478916.

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43

Young, Francis. "The Dissolution of the Monasteries and the Democratisation of Magic in Post-Reformation England." Religions 10, no. 4 (2019): 241. http://dx.doi.org/10.3390/rel10040241.

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The dissolution of the monasteries in England (1536–1540) forced hundreds of former inmates of religious houses to seek livelihoods outside the cloister to supplement meagre pensions from the crown. Among the marketable skills these individuals possessed were Latin literacy, knowledge of liturgy, sacramental authority and a reputation for arcane learning: all qualities desirable in magical practitioners in early modern Europe. Furthermore, the dissolution dispersed occult texts housed in monastic libraries, while the polemical efforts of the opponents of monasticism resulted in the growth of l

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44

Farris, Joshua R., and S. Mark Hamilton. "Craig on Penal Substitution: A Critique." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 2 (2021): 237–69. http://dx.doi.org/10.1515/nzsth-2021-0013.

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Summary The recent atonement literature reveals a growing trend accepting the thesis that the Reformer’s doctrine just is the biblical doctrine of penal substitution. This is the claim of William Lane Craig in his recent works on the atonement. In the present article, we challenge these set of claims in Craig’s recent works and advance an alternative theory of the atonement that has some significant footing in the Reformed theological tradition, most notably reflected in the theologian, William Ames. Finally, we lay out several reasons why Craig’s doctrine of the atonement fails to capture the

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45

Quinn, Philip L. "The Actuality of Atonement." Faith and Philosophy 9, no. 2 (1992): 272–76. http://dx.doi.org/10.5840/faithphil19929225.

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46

Davis, Stephen T. "Trinity, Incarnation, and Atonement." Faith and Philosophy 9, no. 2 (1992): 265–72. http://dx.doi.org/10.5840/faithphil19929226.

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47

Reichenbach, Bruce R. "Inclusivism and the Atonement." Faith and Philosophy 16, no. 1 (1999): 43–54. http://dx.doi.org/10.5840/faithphil19991611.

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48

Anketell, Jeyan. "Making sense of Atonement." Modern Believing 50, no. 4 (2009): 57–61. http://dx.doi.org/10.3828/mb.50.4.57.

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49

Rayner, Margaret. "Rashdall's Doctrine of Atonement." Modern Believing 53, no. 3 (2012): 273–84. http://dx.doi.org/10.3828/mb.53.3.273.

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50

Crisp, Oliver D. "Moral exemplarism and atonement." Scottish Journal of Theology 73, no. 2 (2020): 137–49. http://dx.doi.org/10.1017/s0036930620000265.

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AbstractIn recent work on the doctrine of atonement there has been little positive said about the view that Christ's work is principally a moral example. This article addresses that lacuna. It sets out two versions of the moral example doctrine, which are often conflated in the literature. According to the first, Christ is merely a moral example. Such a view does not amount to a doctrine of atonement. According to the second, Christ's moral example brings about reconciliation with God through a transformative experience. This does amount to a doctrine of atonement. I raise some traditional obj

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