Relevant bibliographies by topics / Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness

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Academic literature on the topic 'Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness"

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Nathan, N. M. L. "MURDER AND THE DEATH OF CHRIST." Think 9, no. 26 (2010): 103–7. http://dx.doi.org/10.1017/s1477175610000230.

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Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ (Matth. 26:28), or when St Paul said that ‘Christ died for our sins according to the scriptures’ (1 Cor. 3:15). And for many centuries the doctrine was indeed accepted by most if not all Christian theologians. It seems in fact to be an essential part of Christianity, which adherents of t
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Eyo, Ubong Ekpenyong. "The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament." Journal of Humanities and Social Sciences 2, no. 2 (2020): 75–81. http://dx.doi.org/10.36079/lamintang.jhass-0202.124.

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The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial l
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Sellers, Robert P. "Toward a multifaith view of atonement." Review & Expositor 118, no. 1 (2021): 71–85. http://dx.doi.org/10.1177/00346373211001965.

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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,”
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Vorster, Nico. "Christ in context." Journal of Reformed Theology 7, no. 3 (2013): 257–66. http://dx.doi.org/10.1163/15697312-12341310.

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Abstract This article discusses the inevitable contextual nature of Christology, highlights contextual and transcontextual issues in the study of Christology and then introduces the various contributions to this volume. Contextual issues that are highlighted is the need to develop a Christology that restores a transcendent frame of reference in a materialist world entrapped within an immanent frame of reference, the importance to rethink the relationship of Christ to the cosmos in light of developments within the natural sciences, the universal relevance of Christ and the theme of inculturatio
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Ashworth, Justin. "How divine solidarity liberates." Scottish Journal of Theology 72, no. 03 (2019): 324–34. http://dx.doi.org/10.1017/s003693061900036x.

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AbstractMany people have argued that God experiences the suffering of the oppressed, but does divine solidarity liberate? This article answers this question with incarnation-focused sketches of the doctrines of salvation, atonement and mission: God gives life and communion with God and neighbour (salvation) by living and communing with us in Jesus Christ (atonement); and God continues to give life and restore communion as the Spirit sent by the Father joins us to God and each other in Jesus Christ (mission). These doctrines are made explicitly liberationist by emphasising the sociopolitical di
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Creegan, Nicola Hoggard. "Jesus in the Land of Spirits and Utu." Pacifica: Australasian Theological Studies 18, no. 2 (2005): 141–53. http://dx.doi.org/10.1177/1030570x0501800203.

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Both a Maori spiritual and cultural renaissance, and a growth of neopaganism increasingly influence the New Zealand spiritual landscape. Both are relatively unconcerned with “salvation” and with promises of heaven, but are nevertheless committed to a world in which the natural and supernatural are interpenetrating. Thus Christian theology frequently does not speak to the vital concerns of the pagan world. This article examines whether there are contemporary understandings of the work and person of Christ that do make sense within these allied contexts, and which encounter the deep longings of
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Jorgenson, Allen. "Karl Barth's Christological Treatment of Sin." Scottish Journal of Theology 54, no. 4 (2001): 439–62. http://dx.doi.org/10.1017/s0036930600051760.

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A christological treatment of sin is, for Karl Barth, the only possibility for those who wish to know something of that which opposes life in Christ. Such a treatment must be christologically ordered in so far as Christ remains the arche, teloas, and nomos of theological thought. It is not coincidental, then, that his treatment of sin is proper to the doctrine of reconciliation and ordered by the christological assertion that Jesus Christ is truly God, truly human, and the unity of these as the ‘guarantor and witness of our atonement.’ Indeed, the knowledge of sin is only possible in the light
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Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.

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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures an
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Benner, Drayton C. "Immanuel Kant’s demythologization of Christian theories of atonement in Religion within the Limits of Reason Alone." Evangelical Quarterly 79, no. 2 (2007): 99–111. http://dx.doi.org/10.1163/27725472-07902001.

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In his Religion within the Limits of Reason Alone, Immanuel Kant interacts in a veiled way with Christian theology. In particular, he demythologizes three main Christian theories of the atonement, namely the ransom theory, the satisfaction-substitution theory, and the moral example and influence theory. In each case, Kant substitutes Jesus’ role in the particular atonement theory with that of each individual. Kant’s reasons for this demythologization include his failure to find meaning in history and his unwavering commitment to individual moral autonomy. Kant’s demythologizing programme sacri
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LeMasters, Philip. "Mediation in the Christian Life." Journal of Pentecostal Theology 30, no. 1 (2021): 3–19. http://dx.doi.org/10.1163/17455251-30010002.

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Abstract Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for
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Dissertations / Theses on the topic "Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness"

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Feucht, Martin. "Studien zum Blutopfer Jesu Christi nach dem Hebräerbrief und seinem alttestamentlichen Hintergrund." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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White, Perry. "Jesus' prayer of forgiveness in Luke 23:34." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Edwards, John C. "Jesus' atoning death as a probable teaching of the historical Jesus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1179.

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Graham, Keith Henry Charles. "Forgiveness in the teaching and ministry of Jesus." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Wyper, Joshua Stephen. "The atonement of Christ penal substitution /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.042-0143.

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Laughlin, Peter Rod, and res cand@acu edu au. "Jesus and the Cross: necessity, meaning and atonement." Australian Catholic University. Theology (NSW), 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp195.08052009.

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The proliferation of alternative models of atonement in recent academic literature, many of which stand in complete contrast to the traditional teachings of the Church, raises the question of how to determine faithfulness to the Christian doctrine of redemption. This thesis contends that such determination can be made when the alternative model proposed is able to demonstrate sufficient continuity with the meaning that Jesus of Nazareth constituted for his death. To argue this point requires a five stage investigation. Firstly the recent rejection, both academic and popular, of the so-called ‘
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Brondos, David Allen. "Jesus Christ the living reconciliation : a transformational model of atonement." Thesis, King's College London (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244167.

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Pittsley, Jeremy. "To purify a people a definite design in the death of Christ /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0047.

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Bass, Justin W. "A different Jesus contemporary Mormon and New Testament understandings of Christ and his atonement /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1125.

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Legg, Dennis D. "A Consideration of the finished work of the great high priest as revealed in the epistle to the Hebrews." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Books on the topic "Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness"

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Reynolds, Robert. Unstuck: How the Savior frees us from our favorite sins. Deseret Book, 2015.

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Wapnick, Kenneth. Forgiveness & Jesus: The meeting place of a Course in Miracles and Christianity. 5th ed. Foundation For A Course In Miracles, 1994.

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Wapnick, Kenneth. Forgiveness and Jesus: The meeting place of a Course in miracles and Christianity. 4th ed. Foundation For A Course In Miracles, 1992.

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Holbrook, Frank B. The atoning priesthood of Jesus Christ. Adventist Theological Society Publications, 1996.

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The atonement and resurrection of Jesus Christ. Zion's Pub., 1998.

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McKnight, Scot. Jesus and his death: Historiography, the historical Jesus, and atonement theory. Baylor University Press, 2006.

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Morris, Leon. The cross of Jesus. W.B. Eerdmans Pub. Co., 1988.

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The cross of Jesus. W.B. Eerdmans Pub. Co., 1988.

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9

No greater gift: Understanding the atonement of Jesus Christ. Bookcraft, 1989.

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Wapnick, Kenneth. El perdón y Jesús: El punto de encuentro entre Un curso en milagros y el cristianismo. Foundation for a Course in Miracles, 1998.

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Book chapters on the topic "Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness"

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Regev, Eyal. "Hebrews: The New Heavenly Temple Cult Based on the Old One." In The Temple in Early Christianity. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300197884.003.0009.

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This chapter studies the Letter to the Hebrews, which presents the most detailed treatment of the sacrificial system in the New Testament and also the most radical one. The author declares that Jesus is the high priest in the heavenly Temple. Jesus offers the ultimate sacrifice, his own body, “so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people.” Through Jesus as both a high priest and a sacrifice, forgiveness is promised to the Christian believers. The chapter then focuses on the way the author builds on the Levitical system of priests–Temple–sacrifice in order to explain how Christ and his sacrifice lead to forgiveness and atonement. It also addresses the question of why the high priesthood and sacrifice become the author's model for Christology.
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"Jesus Christ the Judge:." In Election, Atonement, and the Holy Spirit. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf50g.11.

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"Jesus Christ the Elect:." In Election, Atonement, and the Holy Spirit. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf50g.9.

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O’Collins, S.J., Gerald. "‘Beautiful under the Scourges, Beautiful on the Cross’." In The Beauty of Jesus Christ. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0007.

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The institution of the Eucharist at the Last Supper, celebrated in the face of imminent death, showed the beauty of Christ in a tragic situation. About to be betrayed by Judas and denied by Peter, Christ established a lasting covenant with his followers and looked forward to the joy of the coming kingdom. A beautiful theme of healing, forgiveness, and salvation runs through Luke’s passion story—right from the arrest of Jesus when he greets Judas by name and heals the man who has lost his right ear when Peter lashes out with a sword. The ‘divine composure’ of Jesus at his arrest characterizes the start of John’s passion story. It ends with the piercing of Christ’s side, symbolizing the gift of the Holy Spirit and the birth of the Church.
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Kolb, Robert. "Christ Jesus Holds the Field Victorious: Luther’s Understanding of the Person of Christ, the Atonement, and Justification." In Martin Luther. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199208937.003.0007.

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Pennington, Madeleine. "The Effects of the Blood." In Quakers, Christ, and the Enlightenment. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895271.003.0004.

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Chapter 4 outlines the first Christological (and in turn, soteriological) changes in Quaker thought. More explicit distinction was made between Christ and the Light within, the historical Jesus was mentioned more frequently, and Quaker soteriology moved towards Reformed beliefs regarding atonement and justification. Simultaneously, the Quakers were also engaging with more radical streams of thought, and there is some evidence of their early engagement with Spinoza. However, these alliances turned out to be unsustainable; after Friends’ engagement with Dutch Collegiants broke down, their efforts turned back to the more constraining Anglophone West. These developments all reflected a theological process which should not hastily be attributed to the effects of regime change, and the impact of the Restoration upon Quakerism has been exaggerated. Documents such as George Fox’s famous letter to the Governor of Barbados also illustrate the limits of their theological re-evaluation before the early 1670s
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Ruokanen, Miikka. "A Comprehensive View of Luther’s Doctrine of Grace." In Trinitarian Grace in Martin Luther's The Bondage of the Will. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.003.0008.

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This chapter offers a comprehensive presentation of the three dimensions of Luther’s Trinitarian doctrine of grace. (1) The conversion of the sinner and the birth of faith in Christ, justification “through faith alone,” is effected by prevenient grace, the sole work of God’s Spirit. (2) Participation in (2a) the cross and resurrection of Christ as well as in his (2b) person, life, and divine properties, are possible solely because of the presence of the Holy Spirit in the believer. Justification means simultaneously (2a) the forensic declaration of the guilty non-guilty on the basis of the atonement by Jesus’ cross (favor), as well as (2b) a union with Christ in the Holy Spirit (donum). The believer participates both in the person and life of the incarnated Son of God and in the historical facts of salvation in the life, death, and resurrection of Jesus Christ. (3) Sanctification means the gradual growth of love for God and neighbor enabled by participation in divine love in the Holy Spirit who also enables the believer to cooperate with grace. Luther’s dependence on Augustine’s doctrine of grace is pointed out. The three-dimensional structure of Trinitarian grace offers an advancement to the Finnish school of Luther interpretation initiated by Tuomo Mannermaa. His fundamental finding of the participatory nature of justification, rooted in Patristic soteriology, is verified in the present study, but an amendment is also offered, based on a critical analysis of Mannermaa’s interpretation of Luther’s Lectures on Galatians (1531/1535).
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Kolb, Robert. "Martin Luther." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0009.

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This chapter examines Martin Luther’s theology of the sacraments. Luther maintained that sacraments were a form of the Word instituted by Christ that conveyed the forgiveness of sins, and were connected with an external sign—and as such were a powerful way for believers, many of whom were illiterate, to experience firsthand and personally the grace of God. He identified Baptism and Eucharist as sacraments, and occasionally Confession (Penance) as well, though not as a separate sacrament but as an extension of the sacrament of Baptism. Baptism marked not only the establishment of one’s relationship with God, but also identification as part of the church community, and was therefore a sign of oneness in God. Regarding Eucharist, Luther rejected transubstantiation and the idea of Christ being “re-sacrificed” at the Mass, and yet he took Christ’s words of institution literally in identifying the bread and wine as the Body and Blood of Christ, and thus, “food of the soul.” As connected to Luther’s “theology of the cross,” by which believers are utterly dependent upon the grace of God in Jesus Christ, sacraments are a means by which believers can receive and be nourished by that grace.
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Ruokanen, Miikka. "Pneumatological Emphasis in the Doctrine of Grace." In Trinitarian Grace in Martin Luther's The Bondage of the Will. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.003.0005.

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Luther’s Pneumatologically accentuated view of grace directs its criticism, first, at Nominalism with its teaching on the concept of free choice, and, second, at Scholasticism with its teaching on justification based on the idea of habitual grace in the human soul created by a process of cooperation between divine grace and its human receiver. Luther follows Augustine: Grace means participation in the personal reality of the Spirit of Jesus Christ and of his Father. The presence of Christ in the sinner—his personal righteousness, his divine life, and his gifts of salvation accomplished on his cross and in his resurrection—is the “alien justice” on the basis of which the sinner is imputed as righteous. The favor (forensic forgiveness) and the donum (the indwelling of the Spirit), the Christological and Pneumatological aspects of justification, are simultaneous and inseparable. For Luther, the Late Medieval teaching of grace, represented by Erasmus, is “cheap grace” contrasting salvation sola gratia. Permitting any human role in salvation promotes secret pride and leads to self-righteousness. In the beginning of creation, the Spirit was the provider of the union between the Creator and the human being. He/she was fully dependent on God’s Spirit, there was no freedom in relation the “things above him/herself.” Sin broke off the relationship, and the humans lost God’s Spirit; consequently, the “slavery of God” was replaced by the slavery of unfaith. The humans became mortal, flesh cannot exist eternally without God’s Spirit; the re-entrance of the Spirit changes the situation.
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