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• BLOOD ATONEMENT.
• The issue of "Blood Atonement" is a classic in the charges used against the LDS Church by anti-Mormons. ...   Blood Atonement continues to rear its ugly head because critics would rather find something sinister to lodge against the LDS Church, than to accept the facts.
• Kimball of The Church of Jesus Christ of Latter-day Saints in which you asked some questions about the so-called doctrine of blood atonement. ...
•           You note that I and President Joseph Fielding Smith and some of our early church leaders have said and written about this doctrine and you asked if the doctrine of blood atonement is an official doctrine of the Church today.
•           If by blood atonement is meant the atoning sacrifice of Christ, the answer is Yes.   If by blood atonement is meant the shedding of the blood of men to atone in some way for their own sins, the answer is No.
•           There simply is no such thing among us as a doctrine of blood atonement that grants a remission of sins or confers any other benefit upon a person because his own blood is shed for sins. ...   From the day of Joseph Smith to the present there has been no single instance of so-called blood atonement under any pretext.
•           There is no such a doctrine as blood atonement in the Church today nor has there been at any time. ...
•           If by blood atonement is meant capital punishment, then any proper analysis of the subject would call the matter by the name capital punishment and not by the name blood atonement. ...
•   President Woodruff referred to the doctrine herein being considered as "the blood atonement fiction," and as "the false theory of blood atonement copied by the writer in the American from old newspaper fiction. ...
•           Then he recites what the doctrine of the Church is when the term blood atonement is used simply as a synonym for capital punishment.
•           With specific reference to capital punishment as practiced by the State and not the Church he said:  "It is part of our faith that the only atonement a murdere r can make for his 'sin unto death' is the sheddinq of his own blood, according to the fiat of the Almighty after the flood:  'Whoso sheddeth man's blood by man shall his blood be shed. ...   This is 'blood atonement,' so much perverted by maligners of our faith.   We believe also in the atonement wrought by the shedding of Christ's blood on Calvary; that it is efficacious for all the race of Adam for the sin committed by Adam, and for the individual sins of all who believe, repent, are baptized by one having authority, and who receive the Holy Ghost by the laying on of authorized hands. ...   There is no other blood atonement taught, practiced or made part of the creed of the Latter-day Saints. ...

• Two Views of the Atonement.
• The one view is called "universal" atonement and the other is called "particular" atonement. They are also called "limited" and "unlimited" atonement. ...
• Atonement is universal in intention and provisional in character. ... The atonement of Christ, in and of itself, does not assure that anyone will be saved for sure but it does make it possible for all men to be saved by choosing to believe with their free will. ...
• Atonement is particular in intention and redemptive in character. ... The atonement of Christ, in and of itself, guarantees that some men, all of the elect, will be saved. ...
• In the other case, God's decreed intention to save His elect is fully realized because the atonement of Christ purchases the gifts of both repentance and faith.
• (4) The real issue is the nature, or character, of the atonement.
• A careful comparison of these two views will show that one has an atonement that really redeems and the other can only make redemption a possibility that is totally dependent on man's free will for its success. We insist that the first view is only a "hypothetical" atonement that does not redeem. ... One must change the biblical meaning of the above four words and empty them of their biblical content in order to believe in universal atonement.
• THE ATONEMENT Pt. ...
• Two Views of the Atonement.

• The Meaning of the Atonement.
• That is the doctrine of the Atonement. ... We know that the Atonement works; but how it works is not as clear. Over the centuries many different theories have been suggested to explain how the Atonement works. ...
• As it is the most popular of the theories of the Atonement, I'd like to devote considerable space to its evaluation.
• That Jesus died "on account of" us and our sins is clear, but the Greek words translated "for" do not of themselves spell out a doctrine of Atonement.
• There is another dimension to the Atonement that is neglected in the Penal Substitution theory. ...
• Penal Substitution declares that in the Atonement, God is reconciled to humankind;7 the Scriptures declare rather that humankind is reconciled to God (Rom. ...
• However, I fear it "proves too much" by negating God's forgiveness and excluding other aspects of the Atonement. Other theories of the Atonement have been articulated to take these other elements more seriously.
• As previously mentioned, other theories of the Atonement include Abelard's "Moral Influence" theory, also known as the "subjective" theory, a reaction against Anselm's "objective" Satisfaction theory. ...
• This theory also emphasizes sacrifice and Atonement as a precondition to forgiveness, not the direct cause of forgiveness. Some Arminians combined this with the Socinian approach by emphasizing Atonement as sacrifice without trying to explain the mechanics of sacrifice.
• The Satisfaction/Penal Substitution theory emphasizes God's sovereignty, the seriousness of sin, and the necessity of the cross, but at the cost of God's forgiveness and the participatory aspect of Atonement. ...
• The Moral Influence and Socinian theories stress the persuasive aspect of Atonement, including the Atonement as an example (cf. ...
• While it may not be possible to articulate the "perfect" theory of the Atonement, it should be apparent by now that the Scriptural principles I've laid out along the way reflect various elements of each of the major theories.

• THE DAY OF ATONEMENT.
• "This shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. ...
• One of the chief of these was the day of atonement, which I believe was pre-eminently intended to typify that great day of vengeance of our God, which was also the great day of acceptance of our souls, when Jesus Christ "died, the just for the unjust, to bring us to God. " That day of atonement happened only once a year, to teach us that only once should Jesus Christ die; and that though he would come a second time, yet it would be without a sin offering unto salvation. The lambs were perpetually slaughtered; morning and evening they offered sacrifice to God, to remind the people that they always needed a sacrifice; but the day of atonement being the type of the one great propitiation, it was but once a year that the high priest entered within the vail with blood as the atonement for the sins of the people. And this was on a certain set and appointed time; it was not left to the choice of Moses, or to the convenience of Aaron, or to any other circumstance which might affect the date; it was appointed to be on a peculiar set day, as you find at the 29th verse: "In the seventh month, on the tenth day of the month;" and at no other time was the day of atonement to be, to show us that God's great day of atonement was appointed and predestinated by himself. ...
• First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day.
• First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. ... " Inferior priests slaughtered lambs; other priests at other times did almost all the work of the sanctuary; but on this day nothing was done by any one, as a part of the business of the great day of atonement, except by the high priest. ... So, beloved, Jesus Christ, the High Priest, and he only, works the atonement. ... " Every Christian is a priest to offer sacrifice of prayer and praise unto God, but none save the High Priest must offer atonement; he, and he alone, must go within the vail; he must slaughter the goat and sprinkle the blood; for though thanksgiving is shared in by all Christ's elect body, atonement remains alone to him, the High Priest. ...
• Jesus Christ, then, when he made atonement, was a humbled priest. He did not make atonement arrayed in all the glories of his ancient throne in heaven. ... Oh! my soul, adore thy Jesus, who when he made atonement, humbled himself and wrapped around him a garb of thine inferior clay. ... But oh! adore him, for on that day it was the simple clean linen of his own body, of his own humanity, in which he made atonement for your sins.
• In the next place, the high priest who offered the atonement must be a spotless high priest; and because there were none such to be found, Aaron being a sinner himself as well as the people, you will remark that Aaron had to sanctify himself and make atonement for his own sin before he could go in to make an atonement for the sins of the people. ... In the 6th verse it is said, "And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. " Yea, more, before he went within the vail with the blood of the goat which was the atonement for the people, he had to go within the vail to make atonement there for himself. In the 11th, 12th, and 13th verses, it is said, "And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering, which is for himself. ... Ah! beloved, and we have a spotless High Priest; we have one who needed no washing, for he had no filth to wash away; we have one who needed no atonement for himself, for he, for ever, might have sat down at the right hand of God, and ne'er have come on earth at all. ... " Adore and love him, the spotless High Priest, who, on the day of atonement took away thy guilt.

• Limited Atonement.
• The Infinite Value of Christ's Atonement. ... The Atonement is Limited in Purpose and Application. ...
• The question which we are to discuss under the subject of "Limited Atonement" is, Did Christ offer up Himself a sacrifice for the whole human race, for every individual without distinction or exception; or did His death have special reference to the elect? In other words, was the sacrifice of Christ merely intended to make the salvation of all men possible, or was it intended to render certain the salvation of those who had been given to Him by the Father? Arminians hold that Christ died for all men alike, while Calvinists hold that in the intention and secret plan of God Christ died for the elect only, and that His death had only an incidental reference to others in so far as they are partakers of common grace. The meaning might be brought out more clearly if we used the phrase "Limited Redemption" rather than "Limited Atonement. " The Atonement is, of course, strictly an infinite transaction; the limitation comes in, theologically, in the application of the benefits of the atonement, that is in redemption. But since the phrase "Limited Atonement" has become well established in theological usage and its meaning is well known we shall continue to use it.
• THE INFINITE VALUE OF CHRIST'S ATONEMENT.
• This doctrine does not mean that any limit can be set to the value or power of the atonement which Christ made. The value of the atonement depends upon, and is measured by, the dignity of the person making it; and since Christ suffered as a Divine-human person the value of His suffering was infinite. ... The atonement, therefore, was infinitely meritorious and might have saved every member of the human race had that been God's plan. ...
• We believe, however, that even if many fewer of the human race were to have been pardoned and saved, an atonement of infinite value would have been necessary in order to have secured for them these blessings; and though many more, or even all men were to have been pardoned and saved, the sacrifice of Christ would have been amply sufficient as the ground or basis of their salvation. ...
• THE ATONEMENT IS LIMITED IN PURPOSE AND APPLICATION.
• While the value of the atonement was sufficient to save all mankind, it was efficient to save only the elect. ...
• When the atonement is made universal its inherent value is destroyed. ... According to the Arminian theory the atonement has simply made it possible for men to co-operate with divine grace and thus save themselves  — if they will. ... The nature of the atonement settles its extent. ... Warfield says, "The things we have to choose between are an atonement of high value, or an atonement of wide extension. ...

• “Unlimited Atonement”.
• Now it has been a long-standing custom to call this the doctrine of “limited atonement. ... And that teaching could better be described as the doctrine of the unlimited atonement. This is true because the atonement is one of two things: it is either (1) that Jesus died to make salvation possible for all men, or (2) that He died to make salvation certain for some. ...
• And this, as you can see, limits the atonement because it clearly says the atonement of Christ is limited to providing only a part of what man needs for salvation.
• The Reformed doctrine, on the other hand, really ought to be called the doctrine of the unlimited atonement. ... It is unlimited because it saves to the uttermost all those for whom Christ made His atonement. The difference, be it observed, is not that Christ’s atonement (on the one view) saves everyone, or (on the other view) only some. ... Is it an atonement of limited power, which saves some men when they add their part to Christ’s part? Or is it an atonement of unlimited power which saves some men because that is precisely the effect that Christ intended? 3 .
• The atonement of Christ is particular (or definite)—it was designed to effect the eternal salvation of God’s elect people. ...

• 2625 120 1024x768 Limited Atonement.
• Many of you have come across this word, and this word has enormous value to atonement. ...
• Mercy seat, place of atonement .
• ·                 The golden plate of propitiation on which the High Priest sprinkled the seat 7 times on the Day of Atonement symbolically reconciling Jehovah and His chosen people .
• On the day of atonement it was sprinkled with blood so Gods anger towards his peoples sin would be appeased.
• Also the word atonement, though often used in the Old Testament, of typical sacrifices, making satisfaction of sin; as in #Le 1:4 4:20,26,31,35 5:6,10,13,16,18 16:6,10,11,16-18,27,30,32-34 #Le 17:11 where the word kaphar kaw-far is used, which signifies to "cover"; and Christ, is a covering to his people, from the curses of the law they have brokenfrom the wrath of God they have deserved. ...
• Ro 5:11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (katallage kat-al-lag-ay- The word means here atonement or reconciliation).
• As our subject today is particular atonement or limited atonement, was this propitiation applied to everybody or only for the church.
• Atonement is made only to the church. ...
• Le 10:17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?.

• view of Limited Atonement.
• Does Calvin believe in limited Atonement or not?  Many say that Calvin did not believe it. ...
• John Calvin’s View of the Extent of the Atonement.
• It is often stated—and with considerable propriety—that Calvin did not write an explicit treatment concerning the extent of the atonement, in fact did not deal with this precise issue in the terms to which Reformed theology has been accustomed. ... 4 Nevertheless a full discussion of the scope of the atonement is not found in Calvin’s writings, and the assessment of his position in this area has been varied.
• Certain other Reformed theologians, contemporaries of Calvin or flourishing in the late sixteenth or the beginning of the seventeenth century, expressed a clear endorsement of definite atonement: e. ...
• One of the earliest writers to claim that Calvin espoused universal atonement was Moyse Amyraut (1596–1664) who in his Eschantillon de la doctrine de Calvin touchant la predestination6 quoted certain passages from Calvin’s commentaries in support of his own position on universal atonement. ... 7 A number of these excerpts relate to the design of the atonement, but it is really amazing to observe how most of these quotations are lacking in cogency with respect to the precise status questionis. ... Furthermore they quoted other texts of Calvin, especially from his Traité de la predestination,12 in which the design of the atonement and God’s elective purpose are seen as inextricably related.
• 13 One of these is the extent of the atonement, and Cunningham appears to be the first who referred to the following text of Calvin as reflecting a presumption of definite atonement. ...
• This passage, found in a treatise on the Lord’s Supper destined to refute the fiery Lutheran Tilemann Heshusius, is rendered stronger by the fact that Heshusius, in good Lutheran fashion, did believe in universal atonement and therefore would not find Calvin’s argument persuasive at this point. ...
• This deals with Calvin’s doctrine of the atonement as a whole, but it contains significant statements about Calvin’s view of the extent of the atonement. ... Van Buren lays great stress on Calvin’s affirmation of the universal call and of the penal substitutionary nature of atonement, but he views particular election and redemption as conflicting with Scripture and the remainder of Calvin’s theology. ...
• In a very thought-provoking review of van Buren’s book,19 John Murray notes that Calvin does assert the propriety of a universal offer of salvation, but holds a “fast line of distinction between the elect and the reprobate,” and specifically reflects on the particular reference of the atonement in his comments on 1 John 2:2 and 1 Tim 2:4, 6. Furthermore, the close connection between the sacrifice of Christ and saving union with Christ militates in favor of definite atonement.
• ”22 Calvin’s distinction between the “secret” and the “revealed” will of God, strongly emphasized by Armstrong as establishing a point of correspondence between Amyraut and Calvin,23 does not provide support by logical inference in favor of universal atonement and is in fact regularly found in Reformed theologians, even those who by Armstrong’s standards would be rated as having become “scholastic. ...

• ATONEMENT .
• Atonement in the New Testament is a translation of the Greek word "katalithozo" (Strong's 2643). It appears as atonement only once, in Ro. ...
• In the Old Testament atonement was always related to the idea of a sacrifice being given to atone for sins of the people. ...
• There are two words translated atonement in the Old Testament. ...
• The term is translated reconciling or reconciliation in the New Testament usually, and atonement only once in the New Testament. ...
• Atonement is the paying of a price to bring man and God back together. The question of whom the atonement was for, is often raised. ...
• Some see the atonement as only for the elect. ...
• The abundance of Scripture seems to indicate the unlimited atonement is best. ...
• There are some inadequate views of the atonement. ...
• TRUE DOCTRINE: (God) The atonement must be manward as well as Godward. ...
• SUBSTITUTIONARY ATONEMENT is a term we often use today. ...
• Ryrie goes into great length on the use of prepositions in relation to the atonement, if you would like further study. ...

• Atonement.
• A more metaphysical atonement lies in her work as a novelist: we realize that we have been reading Briony's own rewriting of the initial events and her careful imaginative reconstruction of Robbie's experiences in the Dunkirk evacuation. ...
• Her atonement seems complete until we learn that Robbie died in France and Cecilia in the Blitz, and that the (relatively) happy ending we read was simply made up by Briony. Devastatingly, we learn that atonement for an error of fiction has been limited to fictional reparation. ...
• But the most absorbing and disturbing aspect of Atonement is what it adds to McEwan's ongoing exploration of the problem of knowing other minds, and the role of imagining, narrating, and story-telling in our efforts to apprehend reality and escape isolation. ...
• Atonement was shortlisted for the 2001 Booker award. ...

• Limited Atonement, part 20.
• OBJECTIONS TO THE DOCTRINE OF LIMITED ATONEMENT (cont. ...
• 2) The Bible directly states that the atonement is general in nature (cont. ...
• Two arguments are typically made from this passage against limited atonement. The first interprets "world" (kosmos) that God loves as every person in the world, and argues that love for all implies atonement for all. The second appeals to the word "whoever," arguing that if anyone can be saved, then atonement was made for all. ...
• This interpretation also fails to refute limited atonement. ...
• " This argument interprets this passage as an active defense limited atonement. ...
• This argument interprets this passage as direct support for the doctrine of limited atonement. ...
• This interpretation does not imply a refutation of limited atonement. ...
• The second argument which is commonly made from this verse to refute limited atonement is that the "whoever" nature of the gospel necessitates that everyone, rather than only a limited group, be able to respond positively to the gospel. ...
• An argument against limited atonement might be made from this passage to the effect that the justification spoken of here is conditional upon belief. ...
• Paul continues to argue with respect to the salvation of these same people throughout chapter 5, including in verse 18 where he again uses the term "all" and says that "all" these were justif! ied by Christ's one act of righteousness (the atonement). ...
• In contrast, the limited atonement position asserts that "all" means "all of us (Christians). ...
• The strength of the limited atonement is proven from the next phrase: "therefore all died. ...
• As stated earlier, the disagreement between general ransom and limited atonement is not on the extent of the application, but on the extent of the impetration. ...

• The Atonement of Jesus Christ.
• The purpose of this booklet is to provide people with a small primer on the atonement.
•      The word atonement is a theological term that is used to describe the substitutionary work of Christ. ... The word atonement encompasses Christ’s work of redemption on behalf of His people. ...
•      Many people today regard the idea of the atonement as barbaric and outmoded. They often say: “Why would God require or even allow His Son to be tortured and killed in such a bloody humiliating manner? Isn’t God a God of love? Could He not just forgive people’s sins without the awful shedding of blood?” A Protestant liberal theologian has even argued that the classic Christian concept of the atonement is nothing short of child abuse. ... Thus, while on the one hand the subject of the atonement is simple, it also is very rich and multifaceted.
• The Necessity of the Atonement.
• When discussing the necessity of the atonement some different aspects of the atonement need to be considered for the sake of clarification. ...
•      Although the Bible teaches that the moving cause of the atonement was God’s sovereign good pleasure, this fact does not mean that God’s decision was purely arbitrary. ... The Bible speaks of the atonement as the provision of God’s love. ... The love of God is the spring from which the atonement flows. ...
• Calvin, Luther and Zwingli) held that the atonement was necessary only in the sense that God sovereignly decreed to save sinners by Christ’s death. ...
•      Having considered the moving cause of the atonement and the hypothetical necessity viewpoint, let us turn our attention to the biblical evidence for the absolute necessity understanding of the atonement. ...
•      For those who think a discussion of the absolute necessity of the atonement is the esoteric speculation of theologians and thus not worthy of study; a brief preview of its vital importance is in order. ...
•      There are five major biblical reasons why the atonement was necessary, most of which are intimately connected with God’s nature or character.

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