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Journal articles on the topic 'Atonement'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Mohammed Shawqi Naser Ela'awar, Mohammed Shawqi Naser Ela'awar. "Symbiotic Penalties in Islamic Criminal Legislation, Atonement as a Model: A comparative study: العقوبات التكافلية في التشريع الإسلامي- الكفارات أنموذجاً دراسة فقهية مقارنة." Journal of Islamic Sciences 4, no. 7 (December 30, 2021): 167–24. http://dx.doi.org/10.26389/ajsrp.r051221.

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Penalties in Islamic criminal legislation This research discusses the symbiotic a comparative doctrinal study. It addresses the definition of penalty - atonements as a model provisions in the Islamic system, and the provisions of symbiotic punishments in the atonement role in social solidarity. It also sheds light on the opinions of jurists in symbiotic and their positive punishments, and whether these expiations are punishments or types of reformation. In addition, of each particular we address in this research the types of symbiotic atonement and the type. The main goal is to examine the position of the Yemeni Sharia and legislation on symbiosis. atonement punishments This research is based on the inductive and analytical approach by extrapolating the words of Islamic scholars in the rule of atonements and their provisions. The approach depends on the analysis and discussion of what each team went to, while indicating the amounts of symbiotic punishments in the atonements such as food and clothing. The conclusion of the research sums up the most important findings of this research as well as recommendations.

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Davis, Barbara Beckerman, and Ian McEwan. "Atonement." Antioch Review 61, no. 1 (2003): 179. http://dx.doi.org/10.2307/4614449.

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3

Egelston, Phillip. "Atonement." Anglican Theological Review 97, no. 1 (December 2015): 107. http://dx.doi.org/10.1177/000332861509700110.

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4

Alcalay, Ammiel. "Atonement." Grand Street, no. 39 (1991): 152. http://dx.doi.org/10.2307/25007489.

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5

GRUBB, BLAIR. "Atonement." Pacing and Clinical Electrophysiology 36, no. 5 (July 21, 2012): 639–40. http://dx.doi.org/10.1111/j.1540-8159.2012.03486.x.

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6

Paltiel, Ora. "Atonement." Annals of Internal Medicine 125, no. 5 (September 1, 1996): 416. http://dx.doi.org/10.7326/0003-4819-125-5-199609010-00010.

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7

SIMON, JUSTIN. "Atonement." American Journal of Psychiatry 159, no. 12 (December 2002): 2120—a—2121. http://dx.doi.org/10.1176/appi.ajp.159.12.2120-a.

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8

Tobin, Daniel. "Atonement." Spiritus: A Journal of Christian Spirituality 17, no. 2 (2017): 252. http://dx.doi.org/10.1353/scs.2017.0031.

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9

Pastoor, Charles. "The Absence of Atonement in Atonement." Renascence 66, no. 3 (2014): 203–15. http://dx.doi.org/10.5840/renascence201466315.

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10

Boaheng, Isaac. "Exploring the Nexus between Akan and Christian Perspectives on Atonement." International Journal of Social Science Research and Review 5, no. 6 (June 11, 2022): 1–11. http://dx.doi.org/10.47814/ijssrr.v5i6.407.

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One of the key Christian doctrines is atonement. The subject of atonement is very important in Christian theology because it is the basis for God’s reconciliation of the world onto himself. The concept of atonement is found in many other religions apart from Christianity. From an Akan socio-religious perspective, atonement is required to maintain the relationship between humans and the supernatural realm. This paper explored the nexus between the Akan primal concept of atonement and the Christian doctrine of atonement using a literature-based research methodology. The paper demonstrated how an Akan primal understanding of atonement might enhance the Akan Christian understanding of the atonement of Christ. The discussions serve to facilitate the contextualization of the Christian doctrine of atonement for the Akan Christian community so as to make God’s salvific work relevant and meaningful to the Akan people. The main thesis of the paper is that an adequate understanding of the Akan traditional concept sin, priesthood and atonement prepares one to appreciate Jesus’ role as the ultimate high priest whose once-for-all sacrifice brought to an end the repetitious and imperfect sacrifices offered in Akan traditional religious context.

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11

SCHREURS, Nico. "Verzoening -Atonement." Bijdragen 58, no. 4 (December 1, 1997): 437–46. http://dx.doi.org/10.2143/bij.58.4.2002381.

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12

Shroff, Murzban F. "The Atonement." World Literature Today 89, no. 1 (2015): 17–19. http://dx.doi.org/10.1353/wlt.2015.0199.

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Murzban F. Shroff. "The Atonement." World Literature Today 89, no. 1 (2015): 17. http://dx.doi.org/10.7588/worllitetoda.89.1.0017.

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14

Schneider, Stanley, and Joseph H. Berke. "Freud's atonement." Mental Health, Religion & Culture 14, no. 6 (July 2011): 531–41. http://dx.doi.org/10.1080/13674676.2010.491967.

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15

Molander, Joakim. "Atonement Retributivism." Studia Theologica - Nordic Journal of Theology 63, no. 2 (December 2009): 178–96. http://dx.doi.org/10.1080/00393380903351071.

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16

Brown, Charles E. "The Atonement." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 34–43. http://dx.doi.org/10.1177/002096439905300104.

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Whether the redeeming activity of God can be an intelligible and compelling reality in a postmodern society represents a profound challenge to the Christian church. By paying attention to evil as an abuse of power, the church may be able to present and embody a rehabilitated Christus Victor view of the atonement to a radically suspicious postmodern society.

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17

Lougheed, Kirk. "Toward an African Theory of the Atonement." Journal of Analytic Theology 10 (October 21, 2022): 200–209. http://dx.doi.org/10.12978/jat.2022-10.100810111403.

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Contemporary philosophy of religion and analytic theology has recently experienced a revival regarding the nature of the Christian Atonement. The Kaleidoscope theory of the atonement says that the major theories such as Christus Victor, Satisfaction, Penal Substitution, and Moral Exemplar each capture an important aspect of the significance of the atonement. When taken together, they offer a fuller picture of the atonement than they do as individual theories. My goal is to add to the Kaleidoscope theory by drawing on insights from the African philosophical tradition. I argue that there are ideas to be found in the African communitarian ethic of ubuntu that can be mined to help deepen our understanding of the atonement. I thus seek to widen the kaleidoscope theory of the atonement to include important African perspectives.

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18

Kovaliv, Petro. "Rediscovering a Biblical and Early Patristic View of Atonement through Orthodox–Evangelical Dialogue." Religions 12, no. 7 (July 16, 2021): 543. http://dx.doi.org/10.3390/rel12070543.

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One of the most effective ways to discover (or rediscover) truth is through dialogue. I believe that both Orthodox and Evangelicals have something important to offer for a reconstruction of a holistic biblical concept of atonement. Orthodox theology has an important perspective to offer, which is not well-known in Western theology—an ontological perspective on atonement. However, Orthodox theologians have lacked assertiveness, clarity, and comprehensiveness in their presentation of this view, especially in connection with biblical texts. In Protestant theology, we can find many critiques of inadequate existing views as well as in-depth biblical study of separate atonement ideas, but what is lacking is a holistic concept of atonement that would be able to harmoniously integrate various biblical atonement metaphors and also faithfully reflect the early patristic view. I believe that an ontological perspective on atonement combined with the integration of key biblical atonement ideas and metaphors can bring us back to the heart of the apostolic and early church gospel message. Several issues have hindered accomplishing such a project in the past. I will point to these problems and show some possible solutions. Finally, I will present the ontological perspective and show how it can integrate various biblical atonement metaphors.

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19

HYUN, ALEXANDER. "The mystery of atonement and Swinburne's reparation theory." Religious Studies 53, no. 1 (November 9, 2015): 133–41. http://dx.doi.org/10.1017/s0034412515000566.

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AbstractTraditional Christianity holds that Jesus Christ somehow helps to bring about our salvation. A ‘theory of atonement’ is a theory about how he does this. One influential and elegant theory of atonement is Richard Swinburne's reparation theory. In this article, I contend that this theory fails to satisfy an important condition of adequacy on theories of atonement that has been overlooked in the literature. I first argue that in order to be plausible, a theory of atonement must not imply that failure to believe in the correct theory of atonement greatly hinders one from being benefited by Christ's salvific work. I then argue that reparation theory does have this problematic implication.

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20

SKLAR, JAY. "Sin and Atonement: Lessons from the Pentateuch." Bulletin for Biblical Research 22, no. 4 (January 1, 2012): 467–91. http://dx.doi.org/10.2307/26424334.

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Abstract This essay explores atonement in the Pentateuch, focusing especially on Exodus–Numbers. Because the means of atonement differs according to the category of sin being addressed, I begin by describing the number and nature of these categories. I then consider which categories may be atoned for by means of sacrificial atonement, which categories may be atoned for by other means, and what lessons about sin and atonement are being communicated in each instance.

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21

Farris, Joshua, and S. Mark Hamilton. "The Logic of Reparative Substitution: Contemporary Restitution Models of Atonement, Divine Justice, and Somatic Death." Irish Theological Quarterly 83, no. 1 (December 7, 2017): 62–77. http://dx.doi.org/10.1177/0021140017742804.

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The doctrine of Christ’s atonement is a subject of recurrent interest to contemporary philosophical-theologians. The Penal Substitution theory of atonement, in particular, has precipitated a great deal of interest. In this article, we offer several reasons—reasons related to the nature of divine justice and somatic death—for thinking that a version of Anselm’s Satisfaction theory of atonement is not only a viable, but preferable, Protestant theory of atonement to penal substitution.

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22

Farris, Joshua R., and S. Mark Hamilton. "Craig on Penal Substitution: A Critique." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 2 (June 1, 2021): 237–69. http://dx.doi.org/10.1515/nzsth-2021-0013.

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Summary The recent atonement literature reveals a growing trend accepting the thesis that the Reformer’s doctrine just is the biblical doctrine of penal substitution. This is the claim of William Lane Craig in his recent works on the atonement. In the present article, we challenge these set of claims in Craig’s recent works and advance an alternative theory of the atonement that has some significant footing in the Reformed theological tradition, most notably reflected in the theologian, William Ames. Finally, we lay out several reasons why Craig’s doctrine of the atonement fails to capture the biblical data on the atonement and fails to avoid the legal fiction problem parasitic on most, if not all, accounts of penal substitution.

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23

Hartley, William J. O. "Articulating the atonement: Methodology and metaphor in atonement theology." Scottish Journal of Theology 75, no. 3 (August 2022): 235–49. http://dx.doi.org/10.1017/s0036930622000333.

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AbstractDoctrines of the atonement have tended either to elevate the status of one biblical metaphor or to gather together various metaphors into a unified concept or chorus of equal metaphors. The purpose of this article is to shed light on how the biblical metaphors function, using by way of reference the contrasting interpretations of Charles Hodge and Joel Green, who tend towards opposing theories of language based on naïve realism and idealism respectively. Drawing on the work of Colin Gunton, I recommend a mediating approach based on a critical realist theory of language which aims to steer a middle course between rationalism and relativism. Such an approach, which values the epistemic and revelatory potential of metaphors, is facilitated by a more integrative theological method with respect to scripture, reason, tradition and experience.

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24

Pastoor, Charles Cornelius. "Authorial Atonement in Ian McEwan’s Atonement and Sweet Tooth." Christianity & Literature 68, no. 2 (December 28, 2018): 297–310. http://dx.doi.org/10.1177/0148333118794017.

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Ian’s McEwan’s 2001 novel Atonement ends with a question: “how can a novelist achieve atonement when, with her absolute power of deciding outcomes, she is also God?” (350). And it concludes, in response to this question, that there “There is … No atonement for God, or novelists, even if they are atheists” (350–51). I consider in the first part of this article what leads Briony Tallis, the novel’s fictive author, to this bleak conclusion. In the second part I consider how McEwan takes up the question again in his 2012 novel Sweet Tooth and how he arrives at a more hopeful answer.

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25

Barker, Margaret. "Atonement: The Rite of Healing." Scottish Journal of Theology 49, no. 1 (February 1996): 1–20. http://dx.doi.org/10.1017/s0036930600036577.

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There has recently been a number of books on the Christian understanding of atonement. What has been fascinating for me is the extent to which these books do, or more often do not, use the Old Testament material on atonement as the basis for what they have to say. The New Testament speaks in a variety of ways about atonement and this has become the centre of Christian dogmatics; but this ‘atonement’ is only loosely related to its Old Testament roots. Did the first Christians, then, radically alter what was understood by atonement, or was this radical alteration made by subsequent expositors of their ideas? The latter is more likely; in other words, the original ‘model’ for New Testament theology has been lost.

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26

Saarinen, Risto. "Hegel’s Camel. From the History of Reconciliation to the Theory of Atonement." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 363–81. http://dx.doi.org/10.1515/nzsth-2022-0018.

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Abstract The paper discusses the relationship between “atonement” and “reconciliation” in systematic theology, claiming that Hegel’s concept of reconciliation (Versöhnung) continues to influence contemporary English-speaking theology. It is argued that the so-called theories of atonement often tacitly assume “Hegel’s camel”, an idea consisting of three propositions as follows: (i) atonement is a consistent umbrella concept that pertains to the systematic explanation of the entire work of Christ, (ii) atonement contains both an overarching rational insight and a moral code of conduct that provide an apology for the truth of Christian faith, (iii) Anselm of Canterbury has seminal importance when this rational atonement is explained. The paper complements the author’s historical-critical discussion of “reconciliation” undertaken in St. Andrews Encyclopedia of Theology.

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27

Aspenson, Steven S. "Swinburne on Atonement." Religious Studies 32, no. 2 (June 1996): 187–204. http://dx.doi.org/10.1017/s0034412500024227.

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I criticize Richard Swinburne's account of the need for and means of atonement in his Responsibility and Atonement. I offer objections to his understanding and use of the notion of ‘the gift of life’ in his account of the need for atonement; and closely related to that, I show that his conclusions about duties to God as a benefactor do not follow from his reasons. Furthermore, when examined closely, these conclusions seem false. In relation to his account of the means of atonement, I argue that the mechanism he provides to explain how Christ's actions benefit sinners does not work.

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Crisp, Oliver D. "Is Ransom Enough?" Journal of Analytic Theology 3 (May 3, 2015): 1–16. http://dx.doi.org/10.12978/jat.2015-3.141117021715a.

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In recent systematic theology versions of the Ransom account of the atonement have proliferated. Much of this work uses Gustav Aulén's Christus Victor as a point of departure. In this paper I first distinguish between models and theories of atonement. Then I discuss three recent theological perorations of the Ransom model as a prelude to setting out four interpretive strategies for understanding this view of atonement. I then offer some critical remarks on these strategies, concluding that the Ransom view as set forth here does not provide a complete model of atonement.

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29

Clary, Ian Hugh. "‘The centre of Christianity—the doctrine of the cross’: Andrew Fuller as a Reformed Theologian." Evangelical Quarterly 90, no. 3 (April 26, 2019): 195–212. http://dx.doi.org/10.1163/27725472-09003001.

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Studies of Andrew Fuller on the atonement typically focus on the question of whether or not he was influenced by the New Divinity of the followers of Jonathan Edwards in America. With the recent scholarly interest focusing on hypothetical universalism as a common view of the atonement amongst the Reformed Orthodox, evaluations of Reformed theologians like Fuller are appropriate. This article examines whether or not Fuller’s view of the atonement fits within the diverse views of the Reformed on this subject in light of growing understanding of the movement’s diversity. It concludes that though Fuller made some changes in his language between editions of The Gospel Worthy of All Acceptation, his theology of the atonement is within the bounds of Reformed Orthodoxy on the atonement as expressed at the Synod of Dordt.

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30

Farris, Joshua R., and S. Mark Hamilton. "Reparative Substitution and the ‘Efficacy Objection’: Toward a Modified Satisfaction Theory of Atonement." Perichoresis 15, no. 3 (October 1, 2017): 97–110. http://dx.doi.org/10.1515/perc-2017-0018.

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Abstract The doctrine of the atonement is a subject of perpetual curiosity for a number of contemporary theologians. The penal substitution theory of atonement in particular has precipitated a great deal of recent interest, being held up by many (mostly evangelical) Protestants as ‘the’ doctrine of atonement. In this essay, we make a defense against the objection to the Anselmian theory of atonement that is often leveled against it by exponents of the Penal Substitution theory, namely, that Christ’s work does not accomplish anything for those whom it appears he undertakes his atoning work, but merely makes provision for salvation.

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31

DAVIS, RYAN W. "The authority of God and the meaning of the atonement." Religious Studies 50, no. 4 (April 29, 2014): 405–23. http://dx.doi.org/10.1017/s0034412514000134.

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AbstractSubstitution and satisfaction theories of the atonement connect suffering or punishment to the possibility of forgiveness. I argue that even the most sophisticated versions of these theories cannot explain why the atonement was necessary. Instead, I suggest that the meaning of the atonement is in establishing the authority of God. God's authority, on this view, is analogous to the authority of a parent or friend. Christ's experience changed God to make him more like his children, and thereby to share a relationship of authority with them. On this proposal, the atonement is an act of divine humility.

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32

Young, Bruce W. "‘Upon Such Sacrifices’: Atonement and Ethical Transcendence in King Lear." Renascence 73, no. 4 (2021): 235–57. http://dx.doi.org/10.5840/renascence202173418.

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Though the word "atonement" does not appear in King Lear, the concept is present, along with related ones, like sin, justice, redemption, and sacrifice. Like other plays, Lear alludes to various atonement theories, setting them in dramatic conflict or cooperation and subjecting some to critique. Besides revealing the inadequacy of models based on payment or punishment, the play reinterprets the sacrificial theory of atonement by presenting sacrifice (especially that of Cordelia) as gracious and redemptive self-offering, not as a punishment or payment that satisfies anger or offended honor. Though the play’s religious references, including to Christ, are pervasive, ultimately atonement takes place at a human level, in the healing of relationships and inner maladies. Yet such atonement involves what may be called “ethical transcendence,” a transcendence consisting not in an ascent beyond the human condition, but rather in the offering of oneself in relationship and service to others.

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33

Woznicki, Christopher. "Do We Believe in Consequences? Revisiting the “Incoherence Objection” to Penal Substitution." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 2 (May 29, 2018): 208–28. http://dx.doi.org/10.1515/nzsth-2018-0011.

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Summary Among recent assessments of penal substitutionary accounts of atonement one significant critique is Mark Murphy’s “incoherence objection.” In this essay I express general agreement with Murphy’s critique of penal substitution, yet I suggest that there is a way to reconceive the doctrine of atonement such that it is conceptually coherent, is commensurate with scripture, and is a version of penal substitution. I call this view: The Penal-Consequence View of Atonement. This is a view of atonement that makes use of a distinction between what I call “penal consequences” and “mere consequences.” The view is defended with special reference to the topics of corporate moral responsibility and union with Christ.

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34

Ha, Sam Neulsaem. "Toward a More Trinitarian Understanding of Atonement." Journal of Pentecostal Theology 33, no. 1 (February 28, 2024): 18–32. http://dx.doi.org/10.1163/17455251-bja10059.

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Abstract While atonement theology has recently been taking a trinitarian turn, Calvin scholars have not caught on to this newly developing trend. Regrettably, most of their attention has been given to Calvin’s view on the extent of the atonement. Even when interpreters of Calvin address the person of the Holy Spirit in relation to atonement, they simply consider him to be the applier of the atoning work of Christ. In this context, the author will argue that the Holy Spirit plays an essential role in Calvin’s atonement theology itself. The author will show that, for Calvin, the Spirit is an indispensable component of Christ’s atoning work.

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35

Klink, Aaron. "Book Review: Atonement." Anglican Theological Review 102, no. 3 (June 2020): 517–18. http://dx.doi.org/10.1177/000332862010200332.

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SCHREURS, Nico. "Rehabilitation of Atonement?" Bijdragen 58, no. 3 (August 1, 1997): 242–63. http://dx.doi.org/10.2143/bij.58.3.2002385.

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37

Stump, Eleonore. "Responsibility and Atonement." Faith and Philosophy 11, no. 2 (1994): 321–28. http://dx.doi.org/10.5840/faithphil19941126.

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Bisschop, Wout. "Eleonore Stump, Atonement." Philosophia Reformata 86, no. 1 (March 3, 2021): 95–102. http://dx.doi.org/10.1163/23528230-bja10016.

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39

McCullagh, C. Behan. "Theology of Atonement." Theology 91, no. 743 (September 1988): 392–400. http://dx.doi.org/10.1177/0040571x8809100505.

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40

Solomon, Norman. "Book Review: Atonement." Theology 91, no. 744 (November 1988): 510–12. http://dx.doi.org/10.1177/0040571x8809100614.

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Rogers, Alan D., and Patrick Richmond. "Theology of Atonement." Theology 92, no. 745 (January 1989): 37–39. http://dx.doi.org/10.1177/0040571x8909200108.

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Pickering, Timothy. "Theology of Atonement." Theology 92, no. 746 (March 1989): 120–21. http://dx.doi.org/10.1177/0040571x8909200207.

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Garnett, David, and Rupert Bliss. "Theology of Atonement." Theology 92, no. 747 (May 1989): 203–4. http://dx.doi.org/10.1177/0040571x8909200308.

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44

Schreurs, Nico. "Rehabilitation of Atonement?" Bijdragen 58, no. 3 (January 1997): 242–63. http://dx.doi.org/10.1080/00062278.1997.10739675.

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45

DURRANT, MICHAEL. "Responsibility and Atonement." Philosophical Books 31, no. 3 (February 12, 2009): 190–92. http://dx.doi.org/10.1111/j.1468-0149.1990.tb00336.x.

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46

CROSS, RICHARD. "Atonement without satisfaction." Religious Studies 37, no. 4 (December 2001): 397–416. http://dx.doi.org/10.1017/s0034412501005765.

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According to Swinburne, one way of dealing with the guilt that attaches to a morally bad action is satisfaction, consisting of repentance, apology, reparation, and penance. Thus, Christ's life and death make atonement for human sin by providing a reparation which human beings would otherwise be unable to pay. I argue that the nature of God's creative activity entails that human beings can by themselves make reparation for their sins, merely by apology. So there is no need for additional reparation, and the satisfaction theory of the atonement is otiose. Following an insight of Swinburne's, I argue that satisfaction is not sufficient for forgiveness, since satisfaction does not place the wronged party under any obligation to forgive the wrongdoer. Christ's death merits the forgiveness of those sins for which human beings have made satisfaction. It does this in virtue of a divine promise to reward Christ's meritorious life with the forgiveness of such human sin.

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47

Jensen, Paul. "Forgiveness and Atonement." Scottish Journal of Theology 46, no. 2 (January 1993): 141–60. http://dx.doi.org/10.1017/s0036930600037662.

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Christians frequently request God's forgiveness and have their Lord's assurance that if they refuse to forgive they will not be forgiven (Matt. 6:15). Forgiveness is thus integral to Christian moral existence even if life presents few opportunities to forgive those who have genuinely wronged us. This infrequency of opportunity is neither regrettable nor surprising. Sane persons after all do not wish to be routinely wronged so as to be able to forgive regularly. But perhaps the infrequency with which we forgive others helps to explain why we are mystified by the nature of forgiveness.

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48

Mcnaughton, David. "Reparation and Atonement." Religious Studies 28, no. 2 (June 1992): 129–44. http://dx.doi.org/10.1017/s0034412500021508.

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The Christian doctrine of the Atonement has been interpreted in several ways. In Responsibility and Atonement, Richard Swinburne offers us a version of the sacrificial account of Christ's redemptive work. This version claims that in the life and death of Jesus we have a gift of great and fitting value, which God himself has made available to us, and which we can in turn offer to God as reparation and penance for our sins. My paper has two main parts. In the first I shall argue that his account is conceptually incoherent; in the second that it is morally flawed. I then briefly suggest that the exemplary theory can capture, better than can the reparation theory, those features which Swinburne believes to be desirable in any account of the Atonement. I take Swinburne's account as my target because it is the best modern exposition of the theory, but my argument is intended to have wider significance.

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49

Brümmer, Vincent. "Atonement and Reconciliation." Religious Studies 28, no. 4 (December 1992): 435–52. http://dx.doi.org/10.1017/s0034412500021843.

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Abstract:

Religious believers understand the meaning of their lives in the light of the way in which they are related to God. Life is significant because it is lived in the presence of God, and ultimate bliss consists in being in the right relation with God. Through sin, however, our relationship with God has been drastically disrupted. The fundamental religious issue which we all have to face, therefore, is how this relationship can be restored. How can we attain ultimate bliss by being reconciled with God? Basically, this is the issue with which the doctrine of atonement has to deal:The English word ‘atonement’ is derived from the words ‘at-one-ment’, to make two parties at one, to reconcile two parties one to another. It means essentially reconciliation… In current usage, the phrase ‘to atone for’ means the undertaking of a course of action designed to undo the consequences of a wrong act with a view to the restoration of the relationship broken by the wrong act.

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50

Thurow, Joshua. "Communal Substitutionary Atonement." Journal of Analytic Theology 3 (May 4, 2015): 47–69. http://dx.doi.org/10.12978/jat.2015-3.0914-65190722a.

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Abstract:

In this paper I develop and defend a new theory of the Atonement - the Communal Substitution Theory. According to the Communal Substitution Theory, by dying on the cross Jesus either takes on the punishment for, or offers satisfaction for, the sins of the human community. Individual humans have sinned, but human communities have sinned as well. Jesus dies for the communal sins. As a result, human communities are forgiven and reconciled to God, and through the event of communal forgiveness, individual human sins can be forgiven as well. Moving the focal point of atonement to communal sins has various advantages: well-known objections to satisfaction and penal theories are avoided, and many of the advantages of other theories of the atonement are organically integrated into the communal substitution theory.

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