Sentences with phrase «doctrine of the atonement»

The traditional doctrines of atonement understand Jesus» suffering as penal or sacrificial.

It is well known that there has never been an orthodox doctrine of the atonement.

The orthodox substitutionary doctrine of the atonement has a little trouble dealing with the fact that Jesus must bear, in our stead, the punishment due our sin.

Rather, he said, «in every case it was an ethical revulsion from doctrines of the atonement, everlasting damnation, original sin, and an omnipotent God who permits evil.»

It was not without reason that 19th - century liberal theologians revolted en mass against the orthodox Anselmian doctrine of atonement that taught that the only ultimately compelling reason for Christ's coming was that he might suffer his substitutionary, sacrificial, expiating, even propitiating death.

All these metaphors have been worked into theories of the atonement in Christian history; but it is remarkable that no single doctrine of atonement has ever become the accepted theory to the exclusion of the others.

We have seen how the traditional doctrines of atonement tend to resist this conclusion.

The only question is, how far can any particular doctrine of atonement be squared with the character of God.

The whole point of the Christian doctrine of Atonement is that God can not be merciful without fulfilling within himself, and on man's behalf, the requirements of divine justice.

This became known as the substitutionary doctrine of atonement.

The traditional doctrines of atonement have all been founded upon something less than a fully personal analysis of the meaning of forgiveness.

I must not undertake to give you a course in theology, but just to relieve your mind of any suspicion that there is one orthodox doctrine of the atonement, which a Christian is expected to accept, let me give you a sample or two.

In contrast the Pope elaborates in evangelical terms the doctrine of atonement, revealing at once God's serious appraisal of sin and the depths of his mercy.

Of course this is not a doctrine of the Atonement.

There is no escaping the extreme difficulty that confronts any attempt to frame a doctrine of the Atonement as a result of the growing recognition of the extent to which motives of theological and apologetic construction determine the Gospels as we have them.

The way in which the meaning of death is woven into the history of sin and reconciliation creates especially difficult problems in the doctrine of atonement.

The technical term is the doctrine of the Atonement, although this has never been officially defined in the same way as the doctrines of the Trinity and the Incarnation.

D. M. Baillie's God was in Christ (Faber and Faber, 1961) is important for Christology, as are G. Aulén, Christus Victor (1931, SPCK, 1961), and F. R. Barry, The Atonement (Hodder and Stoughton, 1968), for the doctrine of the Atonement.

We speak of «the doctrine of the atonement,» «the doctrine of Christ,» or «the doctrine of God,» and what we have in mind is the collective testimony from the various biblical authors as to what should be believed about the atonement, about Christ, and about God.

What is the relationship between a theologian's position on corporal punishment and a theologian's doctrine of the atonement?

There is, however, a remarkable fact which appears when we look at the history of the doctrine of atonement.

The doctrine of the Church as the community which bears the meaning of reconciliation in history is not then an addendum to the doctrine of atonement.

Thus the idealist philosopher illuminates the doctrine of atonement.

The case for Paul's teaching the doctrine of the atonement actually rests, not on this whole passage, but on one part of one verse, Romans 3:25.

Neither can one short book convey the complexity of the doctrine of atonement or the centuries of debate about sin and grace.

Is it then perhaps just another treatment of the doctrine of atonement?

He makes the conference realize the great harm done by unethical representations of the doctrine of the Atonement, and how pathetically missionaries are handicapped who do not appreciate the inner life of the people whose religion they wish to supplant.

Niebuhr maintained that the Christian doctrine of the Atonement is the final key to this interpretation.

The central truth embodied in the doctrine of the Atonement is that the justice and mercy of God are one.

He had long stumbled at the doctrine of Atonement.

The same objections apply to the doctrine of the atonement.

For myself, I did not want an historical survey of the doctrine of the atonement, but an explanation and defense of the Christus Victor view.

By appearances, the book is little more than a long, historical survey of the doctrine of the atonement, showing how various views of the atonement have been developed over time and in response to various events within the church and the surrounding culture.

It is a judgment upon the Church and its ministry if, with our belief in God's grace, we repeat the great symbols and doctrines of atonement but actually practice less of a costing identification with the sufferings of men and women than do those who counsel with them under secular auspices.

None of the traditional doctrines of atonement has been quite satisfying to the Church or to Christian faith.

Christian affirmation about the work of Christ in transforming men is interpreted in the doctrines of atonement.

In the two chapters on soteriology we find a number of them, for example, a denial of the redemptive dimension of the Incarnation, a purely forensic understanding of the doctrine of justification, and a narrow focus on penal substitution in the doctrine of atonement.

Somehow it was related to the ransoming of «the many» (Mark 3:22)-- that is as far as Mark goes toward a doctrine of atonement.