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Propitiation

Propitiation is a theological concept primarily in Christian doctrine, referring to the act of averting or appeasing God's righteous wrath against sin through the sacrificial death of Jesus Christ, thereby satisfying divine justice and enabling reconciliation between God and humanity.^[1] In this framework, propitiation underscores God's holiness, which demands judgment on sin, while highlighting His love in providing the atoning sacrifice Himself rather than requiring it from sinners.^[2] The term derives from Greek words such as hilasmos and hilastērion in the New Testament, where Christ is presented as the propitiation for sins through His blood, as seen in key passages like Romans 3:25 and 1 John 2:2.^[1] Central to propitiation is the idea that Christ's death fully satisfies the penalty of sin, quenching God's wrath and removing the barrier of guilt that separates humanity from God.^[2] This doctrine distinguishes itself from related concepts like expiation, which focuses on the removal or cleansing of sin's defilement; propitiation is explanatorily prior, as the satisfaction of divine justice through punishment must precede the cancellation of guilt.^[3] Biblically, propitiation echoes Old Testament sacrificial systems, where blood offerings atoned for sins (e.g., Leviticus 17:11), but finds its ultimate fulfillment in Jesus as the perfect, once-for-all sacrifice that upholds God's righteousness while offering forgiveness to believers by faith.^[1] Historically, the understanding of propitiation has been debated among theologians; for instance, some mid-20th-century scholars like C.H. Dodd argued for translating it primarily as "expiation" to avoid pagan connotations of appeasing an angry deity, though traditional interpretations emphasize its role in addressing God's active wrath against unrighteousness.^[1] In contemporary theology, propitiation remains a cornerstone of atonement theories, particularly in evangelical and Reformed traditions, portraying the cross not as mere moral influence or example but as a judicial transaction that demonstrates God's justice and mercy.^[2] This concept extends beyond Christianity to broader religious studies, where propitiation generally denotes rituals or offerings to placate deities and avert divine displeasure, though its Christian application uniquely centers on substitutionary atonement.^[1]

Etymology and Definition

Linguistic Origins

The term "propitiation" entered the English language in the late 14th century, derived from Late Latin propitiātiō (nominative propitiātiō), denoting "appeasement" or "atonement." This noun stems from the verb propitiāre, meaning "to appease" or "to render favorable," which is formed from the adjective propitius ("favorable" or "gracious"). The adjective propitius combines the prefix prō- ("forward" or "in favor of") with petere ("to seek" or "to go toward"), evoking the notion of actively seeking or obtaining favor.^[4]^[5] In ancient Greek, key terms conveying related ideas include hilasmós (ἱλασμός), signifying "atonement," "expiation," or "means of appeasement," and hilastḗrion (ἱλαστήριον), referring to a "mercy seat," "place of atonement," or "instrument of propitiation." Both derive from the verb hiláskomai ("to propitiate," "to appease," or "to make favorable"), which traces back to the adjective híleōs ("propitious," "merciful," or "gracious"). These words were employed in classical and Hellenistic Greek to describe rituals or offerings that restored favor with deities by averting wrath.^[6]^[7]^[8] Hebrew linguistic influences appear through the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, where the verb kāpar (כָּפַר) is frequently rendered as hiláskomai or related forms. The primitive root kāpar literally means "to cover" (often with pitch or bitumen, as in sealing), and figuratively "to atone," "to expiate," "to pacify," or "to ransom," emphasizing the covering over of offenses in sacrificial contexts to effect reconciliation. This translation choice in the LXX bridges Hebrew concepts of ritual covering with Greek notions of appeasement, influencing later usages.^[9]^[10]^[11] The adoption of "propitiation" into English biblical terminology began with John Wycliffe's translation of the Bible in the 1380s, where it appears as "propiciacioun" or variants, such as in rendering the Vulgate's propitiatio for concepts of atonement in passages like Leviticus 25:9. This usage persisted and gained prominence in the King James Version (KJV) of 1611, which employs "propitiation" to translate hilasmós in New Testament contexts, including Romans 3:25 and 1 John 2:2, solidifying its place in English religious lexicon.^[12]^[13]

Core Meaning and Concepts

Propitiation refers to the act of appeasing a deity's wrath or rendering them favorable through offerings or sacrifices, thereby restoring relational harmony between the divine and humanity.^[12] This voluntary process often involves substitutionary sacrifice, where the offering bears the consequences of human offense to avert divine displeasure and secure favor.^[14] In theological frameworks, it emphasizes reconciliation by addressing the rupture caused by transgression, distinct from simple gifts or rituals that might imply coercion.^[12] Key components of propitiation include an offense that provokes divine anger, an offended deity requiring satisfaction, a guilty offender seeking restoration, and a sacrificial means to achieve atonement.^[15] Its objective aspect pertains to a change in the deity's disposition, shifting from wrath to favor through the satisfaction of justice.^[14] The subjective aspect involves the removal of the offense itself, enabling relational reconciliation for the offender.^[15] Unlike mere placation, which might resemble bribery through transactional offerings, propitiation demands fulfillment of moral or just requirements, often tied to the deity's inherent holiness rather than capricious temperament.^[12] Historically, the concept of propitiation emerged in ancient polytheistic traditions as a means to conciliate multiple superior powers perceived to control natural and social forces, as articulated in early anthropological definitions of religion.^[12] With the advent of monotheism, it evolved to center on appeasing a singular, holy deity whose wrath stems specifically from sin's violation of divine justice, emphasizing penalty satisfaction over generalized ritual appeasement.^[12] In modern secular contexts, propitiation appears infrequently but is employed in anthropology to describe ritual practices in tribal societies aimed at appeasing ancestral or supernatural spirits to ensure communal well-being, such as through dances or offerings in indigenous North American groups.^[16]^[17]

Propitiation in Ancient Contexts

In Pagan Religions

In ancient Greek religion, propitiation involved rituals to appease the gods and avert their wrath, often through animal sacrifices and libations as depicted in Homeric epics. For instance, in the Iliad, the priest Chryses offers a hecatomb to Apollo to end a plague afflicting the Achaean army, emphasizing the sacrificial act as a means to reconcile with a displeased deity. Similarly, Agamemnon sacrifices an ox to Zeus to seek favor for military success, highlighting the use of offerings to influence divine will and secure temporary protection.^[18] The classical Greek verb hilaskomai encapsulated this concept of making atonement through such rites, directed toward gods like Zeus to restore harmony after perceived offenses.^[19] Roman practices paralleled these, with the piaculum serving as an expiatory sacrifice performed in response to ill omens or prodigies that signaled divine displeasure. These rites aimed to propitiate the gods and renew the pax deorum, the peace between humans and deities, typically involving animal offerings prescribed by augurs or pontiffs following interpretations of signs like lightning or unnatural births.^[20] Such rituals underscored a reactive approach to maintaining communal favor, where failure to perform them could invite further calamity.^[21] In Mesopotamian and Canaanite traditions, propitiation manifested through offerings to major deities amid threats like natural disasters or military setbacks. Babylonian texts describe rituals invoking Marduk, the chief god, with prayers and sacrifices to mitigate calamities foretold by omens, such as floods or eclipses, viewing these as signs of divine anger that required appeasement to restore order.^[22] Ugaritic ritual texts similarly detail sacrificial offerings to Baal, including animals and libations, performed by kings or priests to avert defeat in battle or environmental woes, as seen in ceremonies where the deity received portions to secure fertility and victory.^[23] Across the ancient Near East, including Egyptian contexts, propitiatory systems emphasized substitutionary elements to transfer communal guilt or impurity onto animals or figures, thereby appeasing gods like Amun-Ra after omens or crises. Egyptian temple rituals involved offerings and symbolic scapegoats—such as effigies or beasts laden with sins—to propitiate solar deities and ensure the Nile's inundation or protection from chaos.^[24] Priests played a central mediating role in these polytheistic frameworks, conducting the rites as experts to safeguard societal survival, though the resulting divine favor was invariably temporary and required ongoing repetition rather than permanent resolution.^[25]

In Judaism

In Judaism, propitiation is understood through the lens of atonement (kippur), which involves covering or purging sins to restore harmony with God's holiness under the Mosaic covenant. The foundational ritual is described in Leviticus 16, establishing Yom Kippur, the Day of Atonement, as an annual national observance where the high priest enters the Holy of Holies to perform sacrifices that purify the sanctuary and the people from accumulated impurities and transgressions.^[26] The high priest first offers a bull for his own sins, then sprinkles its blood on the mercy seat (kapporet) atop the ark to effect atonement, followed by a goat's blood for the community's sins, symbolically covering Israel's impurities and appeasing divine holiness to prevent God's presence from departing the sanctuary.^[26] This blood ritual underscores propitiation as a covenantal act, addressing both individual and collective sin to maintain Israel's relationship with God.^[27] The broader sacrificial system in the Torah distinguishes between offerings focused on expiation and those with stronger propitiatory dimensions, all aimed at reconciling the sinner with God. Sin offerings (chatta't) primarily serve expiation, purifying the offerer and sanctuary from unintentional sins or ritual defilement by removing sin's contaminating effects, as outlined in Leviticus 4–5.^[28] In contrast, guilt offerings (asham) incorporate propitiatory elements alongside restitution, requiring the offender to repay the harmed party (plus one-fifth) before presenting a ram to atone for offenses against holy things or unwitting wrongs, thus restoring both material and spiritual balance.^[28] A key feature of Yom Kippur's ritual is the scapegoat (sent to Azazel), over which the high priest confesses Israel's sins before releasing it into the wilderness, symbolically bearing away the community's iniquities to complete the atonement process.^[29] Prophetic literature critiques and expands the sacrificial framework, portraying suffering as a deeper form of propitiation. In Isaiah 53, the suffering servant—interpreted in rabbinic tradition as the nation of Israel—endures vicarious affliction, bearing the sins of many to achieve justification and healing, foreshadowing messianic fulfillment through collective endurance.^[30] Following the Temple's destruction in 70 CE, rabbinic Judaism adapted propitiation by emphasizing repentance (teshuvah) and prayer as equivalents to sacrifices, preserving the Day of Atonement's intent without blood rituals. The Mishnah Yoma (8:9) teaches that sincere teshuvah— involving confession, regret, and commitment to change—secures divine forgiveness, effectively replacing the priestly service with personal and communal introspection.^[31] This shift maintains propitiation's core as ethical renewal and reconciliation with God, as articulated in Hosea 14:3: "the offerings of our lips instead of bulls."^[31]

Propitiation in Christian Theology

Biblical Usage

In the New Testament, propitiation (Greek: hilastērion or hilasmos) refers to the appeasement of God's wrath against sin through the sacrificial death of Jesus Christ, presented as the ultimate fulfillment of Old Testament atonement practices, such as the mercy seat on the Day of Yom Kippur.^[1] This concept underscores God's provision of a once-for-all sacrifice that satisfies divine justice, enabling forgiveness and reconciliation with humanity.^[2] A central passage is Romans 3:25, where Paul describes God presenting Christ Jesus as a hilastērion through his blood, to be received by faith, thereby demonstrating God's righteousness in passing over former sins.^[1] This portrays Christ's death not merely as an example but as a propitiatory offering that turns away God's righteous judgment, justifying believers apart from the law.^[2] Similarly, the Johannine epistles emphasize this theme: in 1 John 2:2, Jesus is identified as the hilasmos for our sins, and not for ours only but also for the sins of the whole world, highlighting the sacrificial act that quenches divine wrath.^[1] 1 John 4:10 reinforces this by stating that God's love was manifested in sending his Son as an hilasmos for our sins, initiating reconciliation through propitiation rather than human merit.^[32] Theologically, the New Testament stresses that Christ's propitiation satisfies God's justice, as seen in Hebrews 2:17, where Jesus becomes the merciful and faithful high priest who makes hilaskesthai for the sins of the people.^[1] This role contrasts sharply with the temporary nature of Old Testament sacrifices, which could not fully remove sin (Hebrews 9:9-10; 10:1-4); instead, Christ's single offering perfects believers forever (Hebrews 10:14), providing eternal redemption.^[2] In the Gospels and Epistles, propitiation appears implicitly through motifs of substitutionary sacrifice. At the Last Supper, Jesus declares his blood as "poured out for many for the forgiveness of sins" (Matthew 26:28), evoking the new covenant's atoning blood that propitiates God's wrath, akin to the Passover lamb's protective role.^[33] The Passion narratives further depict this as a substitutionary act, with Jesus bearing the penalty for humanity's sin on the cross (Mark 15:34; Luke 23:46), fulfilling the prophetic suffering servant who justifies many (Isaiah 53:11, alluded to in the accounts).^[2] The early apostolic writings apply propitiation universally, extending beyond Israel to all peoples, as Christ's sacrifice enables God's ministry of reconciliation. In 2 Corinthians 5:18-21, Paul explains that God reconciled the world to himself in Christ, not counting their trespasses against them, and made him who knew no sin to be sin for us, so that in him we might become the righteousness of God.^[34] This universal scope, rooted in propitiation, transforms enmity into peace, commissioning believers as ambassadors of this reconciliation.^[1]

Relation to Expiation and Atonement

In Christian theology, expiation refers to the removal or cleansing of sin's guilt and impurity, often understood as the eradication of moral defilement from the offender.^[35] This concept draws from Greek terms like katharsis (purification) and is evident in sacrificial rituals where sin is symbolically wiped away, restoring the individual's status before God.^[9] In contrast, atonement encompasses a broader process of reconciliation between God and humanity, derived from the Hebrew kaphar, meaning "to cover over" or "pacify," which involves not only cleansing but also relational restoration and the covering of offenses to enable peace.^[9] Propitiation, however, specifically emphasizes the appeasement of divine wrath through a substitutionary act, satisfying God's justice by turning away his righteous anger against sin.^[36] The key differences lie in their focus and orientation: propitiation is objective, addressing God's holiness and the satisfaction of his wrath via a vicarious sacrifice, as in Christ's death bearing the penalty on behalf of sinners.^[3] Expiation is more subjective, centering on the removal of sin's stain and guilt from the human side, while atonement integrates both elements into a holistic restoration of fellowship.^[35] Propitiation is explanatorily prior to expiation, as the satisfaction of divine justice through punishment enables the subsequent cleansing of guilt; without averting wrath, mere removal of sin lacks a foundation in God's righteous demands.^[3] Biblically, these concepts interplay in passages like Romans 3:25, where the Greek hilastērion (often translated "propitiation") describes Christ as the mercy seat, implying both the dealing with sin (expiation) and the averting of God's wrath (propitiation) through his blood, without suggesting a pagan notion of bribing an unwilling deity.^[36] This term, rooted in the Septuagint's use for the Old Testament mercy seat, underscores God's initiative in reconciliation.^[37] Similarly, 1 John 2:2 portrays Christ as the hilasmos (propitiation) for sins, highlighting the dual aspect of wrath satisfaction and sin removal.^[36] Theologically, propitiation underscores God's holiness, which requires not just forgiveness but full satisfaction of justice, distinguishing it from views that reduce atonement to mere expiation or moral example.^[38] Critiques of the moral influence theory, for instance, argue that it inadequately addresses divine wrath by portraying Christ's death primarily as an inspirational example to change human behavior, neglecting the objective need for propitiatory substitution.^[35] Thus, propitiation ensures that atonement achieves complete reconciliation by upholding God's moral order.^[36]

Patristic and Medieval Developments

In the Patristic era, spanning the second to fifth centuries, early Church Fathers such as Origen articulated Christ's death using propitiation terminology to describe reconciliation with the Father against sin. Origen, in his Contra Celsum (c. 248), describes Jesus as "the propitiation with the Father for our sins, and not for ours only, but also for the sins of the whole world," drawing on Johannine imagery to counter pagan critiques of Christian sacrifice.^[39] Similarly, Athanasius in De Incarnatione Verbi Dei (c. 318) portrays the Incarnation and crucifixion as restoring humanity's relationship with God by overcoming the corruption of sin through the Son's substitutionary offering to the Father, which abolishes the penalty of death and renews humanity, emphasizing victory over corruption rather than appeasement of wrath.^[40] This Patristic emphasis on propitiation contrasted with other ransom-oriented interpretations, such as that of Gregory of Nyssa (c. 335–395), who viewed Christ's death primarily as a ransom paid to Satan to liberate humanity from demonic bondage, with the devil deceived by the bait of Christ's humanity.^[41] Entering the medieval period, Anselm of Canterbury (1033–1109) reframed propitiation in his Cur Deus Homo (1098) through the "satisfaction theory," positing that sin offends God's infinite honor, requiring satisfaction beyond mere punishment; Christ's voluntary death as the God-man provides this superabundant merit, balancing the infinite debt of human sin without implying divine wrath as capricious.^[42] Anselm's satisfaction model influenced subsequent medieval theology by conceptualizing propitiation as a feudal restoration of divine honor, where Christ's infinite obedience outweighs humanity's finite guilt, thus enabling mercy without compromising justice. In scholasticism, Thomas Aquinas (1225–1274) integrated propitiation with expiation in the Summa Theologica (1265–1274), arguing that Christ's Passion functions as a sacrificial oblation that both cleanses sin (expiation) and appeases God (propitiation), turning divine justice toward mercy through the infinite value of the God-man's suffering, as per 1 John 2:2.^[43] In Eastern Orthodox theology during this period, propitiation received nuanced treatment with less focus on appeasing wrath and more on Christ's offering as the pathway to theosis (divinization), where the sacrificial death enables humanity's participation in divine life, restoring the image of God through union with the deified Christ.^[44] This perspective, evident in figures like Athanasius, emphasizes the cross as a transformative victory over death rather than a transactional satisfaction, aligning propitiation with the ontological renewal central to Eastern soteriology.^[45]

Reformation Theology

In Reformation theology, propitiation was central to the Protestant understanding of atonement, emphasizing Christ's penal substitutionary death as the means by which he bore the full wrath of God against sin, thereby satisfying divine justice and securing justification for believers. Martin Luther, in his 1535 commentary on Galatians, articulated this by explaining that Christ became a curse for humanity (Galatians 3:13), taking upon himself the penal consequences of sin to deliver believers from God's wrath, which otherwise would condemn them eternally.^[46] Similarly, John Calvin in his Institutes of the Christian Religion (1536) described Christ as the mediator who, through his obedience unto death, propitiated God's wrath by enduring the punishment due to sinners, fulfilling the law's demands and reconciling humanity to God. This view built briefly on patristic satisfaction theories but shifted emphasis to God's penal justice rather than feudal honor, rejecting any human merit in the process.^[47] The Anglican tradition integrated propitiation into its liturgical framework, particularly in the Eucharist, portraying it as a remembrance of Christ's once-for-all propitiatory sacrifice while avoiding re-sacrifice. The 1549 Book of Common Prayer described the Lord's Supper as a "perpetual memory" of Christ's "full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," thus balancing memorial aspects with the ongoing application of his atoning work through faith.^[48] The 1662 revision retained this language, affirming the Eucharist as a participation in the benefits of Christ's propitiatory oblation without implying repeated offerings, thereby upholding sola fide in receiving forgiveness.^[49] Reformation debates highlighted tensions over propitiation's role in the sacraments, notably between Ulrich Zwingli's symbolic interpretation of the Eucharist and Luther's insistence on Christ's real presence. At the 1529 Marburg Colloquy, Zwingli viewed the Supper as a mere memorial sign of Christ's propitiatory death, accessible through faith alone, while Luther maintained a real, albeit sacramental, presence that conveyed the full assurance of propitiation's benefits to participants.^[50] This disagreement underscored broader concerns, including the reformers' unified rejection of indulgences as a false, works-based attempt at propitiation that undermined Christ's sole sufficiency in bearing divine wrath.^[51] The influence of this penal-propitiatory framework extended to key confessional documents, which codified Christ's active obedience as the foundational ground for justification. The Westminster Confession (1646) states that God justifies sinners by imputing Christ's perfect obedience and satisfaction to them through faith alone, discharging all legal debt and establishing their righteousness before God.^[52] Likewise, the Heidelberg Catechism (1563) affirms in Question 37 that Christ's suffering is the only propitiatory sacrifice satisfying God's justice, and in Questions 59–60, it declares justification solely by faith in Christ's merits and obedience, excluding any human works.^[53]

Contemporary Views

In the 20th century, theological debates on propitiation intensified, particularly around the interpretation of biblical terms like hilastērion. C.H. Dodd, in his 1935 work The Bible and the Greeks, argued for translating hilastērion as "expiation" rather than "propitiation," rejecting the notion of appeasing divine wrath as an anthropomorphic projection incompatible with the New Testament's portrayal of God's love; he viewed wrath as an impersonal consequence of sin rather than a personal attribute requiring pacification.^[1] In contrast, Karl Barth's Church Dogmatics (1932–1967) reframed propitiation Christocentrically, positing it as God's self-propitiation within the Trinity, where the Father, in the Son, addresses sin's estrangement through divine self-sacrifice, emphasizing reconciliation as an intra-divine act extended to humanity.^[54] Catholic theology in the mid-20th century integrated propitiation with themes of solidarity and redemptive suffering, moving beyond individualistic atonement models. The Second Vatican Council (1962–1965), in documents like Lumen Gentium, presented Christ's sacrifice as a communal mystery uniting the Church in his priestly role, fostering solidarity among believers without emphasizing wrath appeasement.^[55] Pope John Paul II's 1984 apostolic letter Salvifici Doloris further developed this by portraying Christ's redemptive suffering as an act of vicarious solidarity with humanity's pain, enabling believers to participate in atonement through compassionate union with the crucified Christ, thus avoiding portrayals of divine punishment as abusive or coercive.^[56] Among evangelical and Protestant thinkers, propitiation retained a central role in penal substitutionary atonement, though not without critique. John Stott's The Cross of Christ (1986) defended propitiation as Christ's substitutionary bearing of divine wrath to satisfy justice, underscoring it as an expression of God's love rather than mere legalism, while integrating it with broader atonement motifs like reconciliation.^[57] Feminist theologians, however, challenged wrath-centric language in propitiation theories, arguing that depictions of God punishing the innocent Son evoke patriarchal violence akin to "cosmic child abuse," as critiqued in works like Rita Nakashima Brock and Rebecca Ann Parker's Proverbs of Ashes (2001), which advocate shifting focus to Christ's solidarity with the oppressed over retributive satisfaction.^[58] Ecumenical dialogues through the World Council of Churches (WCC) have emphasized reconciliation over isolated propitiation, viewing atonement as a call to communal healing in divided societies. The WCC's 2005 document Mission as Ministry of Reconciliation frames Christ's propitiatory work as the foundation for churches' role in fostering justice and unity, prioritizing restorative practices in global conflicts.^[59] In non-Western contexts, African theology reinterprets propitiation through communal lenses, linking Christ's sacrifice to ancestral reconciliation and collective restoration; for instance, scholars like Kwame Bediako highlight atonement as empowering community healing from colonial and social fractures, integrating biblical propitiation with ubuntu ethics of shared humanity.^[60]

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Propitiation refers to the turning away of the wrath of God as the just judgment of our sin by God's own provision of the sacrifice of Jesus Christ.
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From Middle English propiciacion, propiciacioun, from Anglo-Norman propiciatiun, Middle French propiciation, propitiation, and their etymon Latin propitiātiō.
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Hilasmos (G2434) means an appeasing or propitiating, and the means of appeasing, a propitiation.
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†ἱλαστήριον hilastḗrion, hil-as-tay'-ree-on; neuter of a derivative of G2433; an expiatory (place or thing), i.e. (concretely) an atoning victim, or (specially) ...
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[PDF] Reconciliation: 2 Corinthians 5:16-21 - Scholars Crossing
General reconciliation means that the world is saveable because of the death of Christ. Now, personal reconciliation of 2 Corinthians 5:20 was made possible ...
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CHURCH FATHERS: Contra Celsum, Book III (Origen) - New Advent
He is the propitiation with the Father for our sins; and not for ours only, but also for the sins of the whole world. After this it is superfluous for us to ...
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Gregory of Nyssa - BU Personal Websites
Ransom theory of atonement: Satan took the bait (Christ's humanity) for which he relinquished his claim on humanity. Satan was then caught on the hook ...<|separator|>
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Internet History Sourcebooks: Medieval Sourcebook
Summary of each segment:
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The efficiency of Christ's Passion (Tertia Pars, Q. 48) - New Advent
Did Christ's Passion bring about our salvation by way of merit? Was it by way of atonement? Was it by way of sacrifice? Was it by way of redemption?Missing: expiation | Show results with:expiation
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[PDF] ATONEMENT IN ORTHODOX SOTERIOLOGY - Liberty University
The dynamic actualization of the likeness of God in man is identified as what many of the Greek Fathers call theosis (qevw siV) or deification (qeopoivh siV).
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Thinking about the Atonement: the New Testament
Jun 6, 2022 · Orthodox believe that the Atonement is but one element in this salvation, a salvation involving our complete theosis and the transfiguration ...
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An Excerpt from Martin Luther's Commentary on Galatians ... - 1517
Aug 24, 2023 · Just as God's wrath can no longer distress us for Christ has delivered us from it, so also the law, sin, and thelike cannot accuse and condemn ...
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https://sourcebooks.fordham.edu/basis/anselm-curdeus.asp
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The 1549 Book of Common Prayer: Holy Communion
And the Minister delivering the Sacrament of the bloud, and geving every one to drinke once and no more, shall say,. The bloud of our Lorde Jesus Christe which ...
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the-book-of-common-prayer-1662.pdf
No information is available for this page. · Learn why
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Luther vs. Zwingli 2: Luther on the Lord's Supper
Feb 11, 2008 · Both these men had formed strong convictions regarding the Eucharist and the nature of Christ's presence in the sacrament.Missing: propitiation | Show results with:propitiation
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Martin Luther, Treatise on Good Works (selection)
Feb 28, 1997 · These and similar passages have moved me and ought to move everyone to reject the great display of bulls, seals, flags, indulgences, by which ...
[47]
https://brill.com/edcollbook/book/edcoll/9789004244672/9789004244672_webready_content_text.pdf
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[PDF] The Heidelberg Catechism
propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say ...
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[PDF] toward understanding the atonement - Adventist Theological Society
to participate in God's self-propitiation. "God 'did set forth for himself ... 13 Karl Barth, Church Dogmatics (Edinburgh: T & T Clark, 1961, 1958) 4/1 ...
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Lumen gentium - The Holy See
The Church, or, in other words, the kingdom of Christ now present in mystery, grows visibly through the power of God in the world.Missing: propitiation | Show results with:propitiation
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Salvifici Doloris (February 11, 1984)
Summary of each segment:
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Stott: Substitution is Not a "Theory of the Atonement"
Jul 30, 2011 · Propitiation underscores the wrath of God upon us, redemption our captivity to sin, justification our guilt, and reconciliation our enmity ...
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SUBSTITUTE, VICTOR, LIBERATOR: THE POSSIBILITIES OF A ...
Jul 18, 2022 · Penal substitution has particularly drawn the ire of feminist and nonviolent theologians in in recent years: it has been likened to “cosmic ...
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[PDF] Mission as Ministry of Reconciliation - CSL Scholar
Jan 1, 2013 · document “Mission as Ministry of Reconciliation”2 (MMR) that was prepared by the World Council of Churches (WCC) Commission on World. Mission ...
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(PDF) Sacrifice and Atonement: An African Christian Perspective
Aug 12, 2024 · The concepts of sacrifice and atonement hold profound significance, intertwining cultural heritage with religious beliefs, communal values, ancestral ...