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Propitiation is the act of appeasing or making well-disposed a deity, thus incurring divine favor or avoiding divine retribution. It is related to the idea of atonement and sometime mistakenly conflated with expiation . [ 1 ]
The classic Anselmian formulation of the satisfaction view should be distinguished from penal substitution.Both are forms of satisfaction theory in that they speak of how Christ's death was satisfactory, but penal substitution and Anselmian satisfaction offer different understandings of how Christ's death was satisfactory.
The word "atonement" often is used in the Old Testament to translate the Hebrew words kippur (כיפור \ כִּפּוּר, kipúr, m.sg.) and kippurim (כיפורים \ כִּפּוּרִים, kipurím, m.pl.), which mean "propitiation" or "expiation"; [web 4] The English word atonement is derived from the original meaning of "at-one-ment" (i ...
Penal substitution, also called penal substitutionary atonement and especially in older writings forensic theory, [1] [2] is a theory of the atonement within Protestant Christian theology, which declares that Christ, voluntarily submitting to God the Father's plan, was punished (penalized) in the place of (substitution) sinners, thus satisfying the demands of justice and propitiation, so God ...
Unlimited atonement (sometimes called general atonement or universal atonement) is a doctrine in Protestant Christianity that states Jesus died as a propitiation for the benefit of all humans without exception.
It was not until Anselm, with his satisfaction theory of atonement, that a theory of atonement was specifically articulated. [4] The moral influence theory was developed, or most notably propagated, by Abelard (1079–1142), [1] [2] [note 1] as an alternative to Anselm's satisfaction theory.
The Prophecy of Seventy Weeks (chapter 9 of the Book of Daniel) tells how Daniel prays to God to act on behalf of his people and city (Judeans and Jerusalem), and receives a detailed but cryptic prophecy of "seventy weeks" by the angel Gabriel.
It does not attach sufficient importance to the idea of propitiation, and therefore minifies the idea of a real satisfaction of the divine attributes. [1] It emphasizes the mercy of God in much the same sense that penal substitution emphasizes the justice of God. A true theory of the atonement must satisfy all the divine attributes. [1]