Salvation in Christianity (English Wikipedia)

Taylor 1956 Compare Packer 1973: 'It would ... clarify discussion if all who hold that Jesus by dying did something for us which we needed to do but could not, would agree that they are regarding Christ's death as substitutionary, and differing only on the nature of the action which Jesus performed in our place and also, perhaps, on the way we enter into the benefit that flows from it.' Taylor, Vincent (1956). The Cross of Christ: Eight Public Lectures. Macmillan. Packer, J. I. (1973). What did the cross achieve?: The logic of penal substitution. ASIN B0007AJPE0.

anabaptists.org

Fretz, Clarence Y. "How To Make SURE You Are Saved". Anabaptists. Retrieved May 22, 2021.

archive.org

"At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The Christian tradition has always equated this salvation with the transcendent, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps the non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world."Min 1989, p. 79 Min, Anselm Kyongsuk (1989), Dialectic of Salvation: Issues in Theology of Liberation, State University of New York Press, ISBN 978-0-88706-908-6
"At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The Christian tradition has always equated this salvation with the transcendent, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps the non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world."Min 1989, p. 79 Min, Anselm Kyongsuk (1989), Dialectic of Salvation: Issues in Theology of Liberation, State University of New York Press, ISBN 978-0-88706-908-6
Newman 1982, p. 123. Newman, Jay (1982), Foundations of religious tolerance, University of Toronto Press, ISBN 978-0-8020-5591-0
Sheehan 1986, p. 112. Sheehan, Thomas (1986), The First Coming: How the Kingdom of God Became Christianity, Random House, ISBN 978-0-394-51198-6
Bethune-Baker 1903, p. 334: Just as mankind in Adam lost its birthright, so in Christ mankind recovers its original condition Bethune-Baker, James (1903). An introduction to the early history of Christian doctrine to the time of the Council of Chalcedon. London: Methuen & Co.
Franks n.d., pp. 37–38. Franks, Robert S. (n.d.). A History of the Doctrine of the Work of Christ in Its Ecclesiastical Development. 2v V1. London: Hodder and Stoughton.
Rashdall 1919. Rashdall, Hastings (1919). The Idea of Atonement in Christian Theology: Being the Bampton Lectures for 1915. London: Macmillan.
Quick 1938, p. 222. Quick, Oliver Chase (1938). Doctrines of the Creed: Their Basis in Scripture and Their Meaning To-day. New York: C. Scribner's Sons.
Mozley 1916, pp. 94–95: The same or similar words may point to the same or similar ideas; but not necessarily so, since a word which has been at one time the expression of one idea, may, to a less or greater extent, alter its meaning under the influence of another idea. Hence it follows that the preservation of a word does not, as a matter of course, involve the preservation of the idea which the word was originally intended to convey. In such respects no doctrine demands more careful treatment than that of the Atonement. Mozley, J. K. (1916). The doctrine of the atonement. New York: Charles Scribner's Sons.
Mozley 1916. Mozley, J. K. (1916). The doctrine of the atonement. New York: Charles Scribner's Sons.
Engelder 1934, p. 54–5, Part XIV. "Sin". Engelder, T.E.W. (1934). Popular Symbolics. St. Louis: Concordia Publishing House.
Engelder 1934, p. 57, Part XV. "Conversion", paragraph 78. Engelder, T.E.W. (1934). Popular Symbolics. St. Louis: Concordia Publishing House.
Engelder 1934, p. 101 Part XXV. "The Church", paragraph 141. Engelder, T.E.W. (1934). Popular Symbolics. St. Louis: Concordia Publishing House.
Engelder 1934, p. 87, Part XXIII. "Baptism", paragraph 118. Engelder, T.E.W. (1934). Popular Symbolics. St. Louis: Concordia Publishing House.

asburyseminary.edu

place.asburyseminary.edu

Wood 2007, pp. 55–70. Wood, Darren Cushman (2007). "John Wesley's Use of the Atonement". The Asbury Journal. 62 (2): 55–70. doi:10.7252/Journal.01.2007F.03.

auburn.edu

Mark M. Mattison, The Meaning of the Atonement Archived January 30, 2010, at the Wayback Machine (accessed 30/12/10). See section entitled Substitution or Participation?

biblegateway.com

John 3:16,36, Galatians 2:16, Romans 4:20–25, 2 Timothy 1:12 speak of trust, confidence, and belief in Christ. John 3:18 notes belief in the name of Christ, and Mark 1:15 notes belief in the gospel.

biblica.com

John 17:3, Luke 1:77,Galatians 4:9, Philippians 3:8, and 1 Timothy 2:4 refer to faith in terms of knowledge.
John 5:46 refers to acceptance of the truth of Christ's teaching, while John 3:36 notes the rejection of his teaching.
John 3:16,36, Galatians 2:16, Romans 4:20–25, 2 Timothy 1:12 speak of trust, confidence, and belief in Christ. John 3:18 notes belief in the name of Christ, and Mark 1:15 notes belief in the gospel.

bookofconcord.org

Augsburg Confessional, Article XVIII, Of Free Will, saying: "(M)an's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God (1 Cor. 2:14); but this righteousness is wrought in the heart when the Holy Ghost is received through the Word."

books.google.com

Dunn 1982, p. n.49 quotes Stendahl 1976, p. 2 "... a doctrine of faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promise of God to Israel" Westerholm 2015, pp. 4–15: "For Paul, the question that "justification by faith" was intended to answer was, "On what terms can Gentiles gain entrance to the people of God?" Bent on denying any suggestion that Gentiles must become Jews and keep the Jewish law, he answered, "By faith—and not by works of the (Jewish) law."" Westerholm refers to: Stendahl 1963, pp. 199–215 reprinted in Stendahl 1976, pp. 78–96 Westerholm 2015, p. 496 quotes Sanders: "Sanders noted that "the salvation of the Gentiles is essential to Paul's preaching; and with it falls the law; for, as Paul says simply, Gentiles cannot live by the law (Gal. 2.14)". On a similar note, Sanders suggested that the only Jewish "boasting" to which Paul objected was that which exulted over the divine privileges granted to Israel and failed to acknowledge that God, in Christ, had opened the door of salvation to Gentiles." Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memorial Lecture, 4 November 1982 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.
The TULIP acrostic first appeared in Loraine Boettner's The Reformed Doctrine of Predestination. The names appearing in parentheses, while not forming an acrostic, are offered by theologian Roger Nicole in Steele & Thomas 1963 Steele, David N.; Thomas, Curtis C. (1963). The Five Points of Calvinism: Defined, Defended, Documented. P&R. ISBN 978-0-87552-444-3.
Shank 1989, p. 116 cf. Williams 1996, pp. 127, 134–135, Volume 2. Colijn 2010, pp. 140–141 writes: "Salvation is not a transaction but an ongoing relationship between the Rescuer and the rescued, between the Healer and the healed. The best way to ensure faithfulness is to nurture that relationship. Final salvation, like initial salvation, is appropriated by grace through faith(fulness) (Ephesians 2:8–10; 1 Peter 1:5)... Salvation is not a one-time event completed at conversion. It involves a growth in relationship ... that is not optional or secondary but is essential to what salvation means" Shank, Robert (1989). Life in the Son. Baker. ISBN 978-1-55661-091-2. Williams, John Rodman (1996). Renewal Theology: Systematic Theology from a Charismatic Perspective. Harper Collins. ISBN 978-0-310-20914-0. Colijn, Brenda B. (2010). Images of Salvation in the New Testament. InterVarsity Press. ISBN 978-0-8308-3872-1.
Elwell 2001, p. 1268 states: "This balance is most evident in Wesley's understanding of faith and works, justification and sanctification [...] Wesley himself in a sermon entitled "Justification by Faith" makes an attempt to define the term accurately. First, he states what justification is not. It is not being made actually just and righteous (that is sanctification). It is not being cleared of the accusations of Satan, nor of the law, nor even of God. We have sinned, so the accusation stands. Justification implies pardon, the forgiveness of sins. ... Ultimately for the true Wesleyan salvation is completed by our return to original righteousness. This is done by the work of the Holy Spirit. ... The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law. Wesleyans remind us that Jesus came to fulfill, not destroy the law. God made us in his perfect image, and he wants that image restored. He wants to return us to a full and perfect obedience through the process of sanctification [...] Good works follow after justification as its inevitable fruit. Wesley insisted that Methodists who did not fulfill all righteousness deserved the hottest place in the lake of fire Elwell, Walter A., ed. (2001). Evangelical Dictionary of Theology. Baker Reference Library. Baker Publishing Group. ISBN 978-1-4412-0030-3.
Sabourin 1993, p. 696. Sabourin (1993). "Sin". In Bruce M. Metzger; Michael David Coogan (eds.). The Oxford Companion to the Bible. Oxford University Press. ISBN 978-0-19-974391-9.
Cross & Livingston 2005d, p. 1202, Original sin. Cross, F.L.; Livingston, E.A., eds. (2005d). "Original sin". The Oxford Dictionary of the Christian Church. New York: Oxford University Press. ISBN 978-0-19-280290-3.
Bavinck 2006, pp. 75–125: detail the historical development of hamartiology, including Pelagius's position and the mediating positions Bavinck, Herman (2006). Reformed Dogmatics. Vol. 3: Sin and Salvation in Christ. Baker. ISBN 978-1-4412-0595-7.
Aland 1986, pp. 13–14. Aland (1986). A History of Christianity. Vol. 2. Philadelphia: Fortress Press.
O'Kelley 2014, p. 43: Fourth, justification is connected to the sacramental system, particularly the sacraments of baptism and penance. The former is the instrumental cause of initiaul justification, and the latter restores justification once it has been lost through mortall sin [...] Final salvation, therefore, is the result of an inherent, though imperfect, righteousness. O'Kelley, Aaron (2014). Did the Reformers Misread Paul?: A Historical-Theological Critique of the New Perspective. Wipf & Stock. ISBN 978-1-84227-864-2.
Cross & Livingston 2005c, p. 700, grace. Cross, F.L.; Livingston, E.A., eds. (2005c). "grace". The Oxford Dictionary of the Christian Church. New York: Oxford University Press. ISBN 978-0-19-280290-3.
Andreasen 1990, p. 75. Andreasen, Niels-erik A. (1990). "Atonement/Expiation in the Old Testament". In Watson E. Mills; Roger Aubrey Bullard; Edgar V. McKnight (eds.). Mercer Dictionary of the Bible. Mercer University Press. ISBN 978-0-86554-373-7.
Cross & Livingston 2005a, p. 124, Atonement. Cross, F. L.; Livingston, E.A., eds. (2005a). "Atonement". The Oxford dictionary of the Christian Church. New York: Oxford University Press. ISBN 978-0-19-280290-3.
Brown 1994, p. 4. Brown, Raymond Edward (1994). An Introduction to New Testament Christology. Paulist Press. ISBN 978-0-8091-3516-5.
Baker 2006, p. 25. Baker, Mark D. (2006). Proclaiming the Scandal of the Cross: Contemporary Images of the Atonement. Baker Academic. ISBN 978-1-4412-0627-5.
Finlan 2004, p. 1. Finlan, Stephen (2004). The Background and Content of Paul's Cultic Atonement Metaphors. Society of Biblical Literature. ISBN 978-1-58983-152-0.
Flood 2012, p. 53. Flood, Derek (2012). Healing the Gospel: A Radical Vision for Grace, Justice, and the Cross. Wipf and Stock. ISBN 978-1-62189-421-6.
Weaver 2001, p. 2. Weaver, J. Denny (August 28, 2001). The Nonviolent Atonement. Wm. B. Eerdmans. ISBN 978-0-8028-4908-3.
Aulén 1931. Aulén, Gustaf (1931). Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement. London and New York: SPCK and Macmillan.
Finlan 2004, p. 2. Finlan, Stephen (2004). The Background and Content of Paul's Cultic Atonement Metaphors. Society of Biblical Literature. ISBN 978-1-58983-152-0.
Finlan 2004, p. 4. Finlan, Stephen (2004). The Background and Content of Paul's Cultic Atonement Metaphors. Society of Biblical Literature. ISBN 978-1-58983-152-0.
Oxenham 1865, p. 114. Oxenham, Henry Nutcombe (1865). The Catholic Doctrine of the Atonement: An Historical Inquiry Into Its Development in the Church, with an Introduction on the Principle of Theological Developments. London: Longman, Green, Longman, Roberts, and Green.
Oxenham 1865, p. xliv,114. Oxenham, Henry Nutcombe (1865). The Catholic Doctrine of the Atonement: An Historical Inquiry Into Its Development in the Church, with an Introduction on the Principle of Theological Developments. London: Longman, Green, Longman, Roberts, and Green.
Morris 2001, p. 1191. Morris, Leon (2001). "Theories of the Atonement". In Elwell, Walter A. (ed.). Evangelical Dictionary of Theology. Baker Reference Library. Baker Publishing Group. ISBN 978-1-4412-0030-3.
Oxenham 1865, p. 114-118. Oxenham, Henry Nutcombe (1865). The Catholic Doctrine of the Atonement: An Historical Inquiry Into Its Development in the Church, with an Introduction on the Principle of Theological Developments. London: Longman, Green, Longman, Roberts, and Green.
Wallace & Rusk 2011. Wallace, A. J.; Rusk, R. D. (2011). Moral Transformation: The Original Christian Paradigm of Salvation. New Zealand: Bridgehead. ISBN 978-1-4563-8980-2.
Brondos 2006. Brondos, David A. (2006). Paul on the Cross: Reconstructing the Apostle's Story of Redemption. Minneapolis: Fortress Press. ISBN 978-1-4514-0600-9.
Finlan 2005. Finlan, Stephen (2005). Problems with Atonement: The Origins Of, and Controversy About, the Atonement Doctrine. Liturgical Press. ISBN 978-0-8146-5220-6.
Green & Baker 2000. Green, Joel B.; Baker, Mark D. (2000). Recovering the Scandal of the Cross: Atonement in New Testament & Contemporary Contexts. InterVarsity Press. ISBN 978-0-8308-1571-5.
Weaver 2001, p. 18. Weaver, J. Denny (August 28, 2001). The Nonviolent Atonement. Wm. B. Eerdmans. ISBN 978-0-8028-4908-3.
VanLandingham 2006. VanLandingham, Chris (2006). Judgment & Justification in Early Judaism and the Apostle Paul. Hendrickson. ISBN 978-1-56563-398-8.
Coppedge 2009, p. 345. Coppedge, Allan (2009). Portraits of God: A Biblical Theology of Holiness. InterVarsity Press. ISBN 978-0-8308-7655-6.
Grudem 2009, p. 539. Grudem, Wayne A. (2009). Systematic Theology: An Introduction to Biblical Doctrine. Zondervan Academic. ISBN 978-0-310-56602-1.
Jeremiah 2010, pp. 96, 124. Jeremiah, David (2010). Living with Confidence in a Chaotic World: What on Earth Should We Do Now?. Thomas Nelson. ISBN 978-1-4185-8008-7.
Dever & Lawrence 2010, p. 15. Dever, Mark; Lawrence, Michael (2010). It Is Well: Expositions on Substitutionary Atonement. Crossway. ISBN 978-1-4335-2443-1.
Baker 2006, p. 18. Baker, Mark D. (2006). Proclaiming the Scandal of the Cross: Contemporary Images of the Atonement. Baker Academic. ISBN 978-1-4412-0627-5.
Launchbury 2009, p. 7. Launchbury, John (2009). Change Us, Not God: Biblical Meditations on the Death of Jesus. WCF. ISBN 978-0-9824092-9-9.
Taylor 1956 Compare Packer 1973: 'It would ... clarify discussion if all who hold that Jesus by dying did something for us which we needed to do but could not, would agree that they are regarding Christ's death as substitutionary, and differing only on the nature of the action which Jesus performed in our place and also, perhaps, on the way we enter into the benefit that flows from it.' Taylor, Vincent (1956). The Cross of Christ: Eight Public Lectures. Macmillan. Packer, J. I. (1973). What did the cross achieve?: The logic of penal substitution. ASIN B0007AJPE0.
Belousek 2011, p. 96, n.2. Belousek, Darrin W. Snyder (2011). Atonement, Justice, and Peace: The Message of the Cross and the Mission of the Church. Wm. B. Eerdmans. ISBN 978-0-8028-6642-4.
Frei 1993, p. 238. Frei, Hans W. (1993). George Hunsinger; William C. Placher (eds.). Theology and Narrative: Selected Essays. Oxford University Press. ISBN 978-0-19-536007-3.
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Carlton 1997, p. 139–146. Carlton, Clark (1997). The Faith: Understanding Orthodox Christianity : an Orthodox Catechism. Regina Orthodox Press. ISBN 978-0-9649141-1-7.
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Hughes & Roberts 2001. Hughes, Richard Thomas; Roberts, R. L. (2001). The Churches of Christ. Greenwood. ISBN 978-0-313-23312-8.
Nettles et al. 2007. Nettles, Tom J.; Armstrong, John H.; Pratt, Richard L. Jr.; Kolb, Robert (2007). Understanding Four Views on Baptism. Zondervan. ISBN 978-0-310-26267-1.
Ferguson 1996. Ferguson, Everett (1996). The Church of Christ: A Biblical Ecclesiology for Today. Wm. B. Eerdmans. ISBN 978-0-8028-4189-6.
Oxenham 1865. Oxenham, Henry Nutcombe (1865). The Catholic Doctrine of the Atonement: An Historical Inquiry Into Its Development in the Church, with an Introduction on the Principle of Theological Developments. London: Longman, Green, Longman, Roberts, and Green.

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OFM, Fr Richard Rohr (January 21, 2018). "At-One-Ment, Not Atonement". Center for Action and Contemplation. Retrieved May 30, 2023.

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Collins English Dictionary, Complete & Unabridged 11th Edition, atonement, retrieved October 3, 2012: "2. (often capital) Christian theol a. the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ b. the sufferings and death of Christ"

davidgpeterson.com

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directionjournal.org

Dunn 1982, p. n.49 quotes Stendahl 1976, p. 2 "... a doctrine of faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promise of God to Israel" Westerholm 2015, pp. 4–15: "For Paul, the question that "justification by faith" was intended to answer was, "On what terms can Gentiles gain entrance to the people of God?" Bent on denying any suggestion that Gentiles must become Jews and keep the Jewish law, he answered, "By faith—and not by works of the (Jewish) law."" Westerholm refers to: Stendahl 1963, pp. 199–215 reprinted in Stendahl 1976, pp. 78–96 Westerholm 2015, p. 496 quotes Sanders: "Sanders noted that "the salvation of the Gentiles is essential to Paul's preaching; and with it falls the law; for, as Paul says simply, Gentiles cannot live by the law (Gal. 2.14)". On a similar note, Sanders suggested that the only Jewish "boasting" to which Paul objected was that which exulted over the divine privileges granted to Israel and failed to acknowledge that God, in Christ, had opened the door of salvation to Gentiles." Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memorial Lecture, 4 November 1982 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.
Westerholm 2015, pp. 4–15. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.

doi.org

Dunn 1982, p. n.49 quotes Stendahl 1976, p. 2 "... a doctrine of faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promise of God to Israel" Westerholm 2015, pp. 4–15: "For Paul, the question that "justification by faith" was intended to answer was, "On what terms can Gentiles gain entrance to the people of God?" Bent on denying any suggestion that Gentiles must become Jews and keep the Jewish law, he answered, "By faith—and not by works of the (Jewish) law."" Westerholm refers to: Stendahl 1963, pp. 199–215 reprinted in Stendahl 1976, pp. 78–96 Westerholm 2015, p. 496 quotes Sanders: "Sanders noted that "the salvation of the Gentiles is essential to Paul's preaching; and with it falls the law; for, as Paul says simply, Gentiles cannot live by the law (Gal. 2.14)". On a similar note, Sanders suggested that the only Jewish "boasting" to which Paul objected was that which exulted over the divine privileges granted to Israel and failed to acknowledge that God, in Christ, had opened the door of salvation to Gentiles." Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memorial Lecture, 4 November 1982 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.
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Stubs 2008, p. 137. Stubs, David L. (2008), "The shape of soteriology and the pistis Christou debate", Scottish Journal of Theology, 61 (2): 137–157, doi:10.1017/S003693060800392X, S2CID 170575588
McGrath 1985, pp. 205–220. McGrath, Alister (1985). "The Moral Theory of the Atonement: An Historical and Theological Critique". Scottish Journal of Theology. 38 (2): 205–220. doi:10.1017/S0036930600041351. ISSN 0036-9306. S2CID 145117837.
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Wood 2007, pp. 55–70. Wood, Darren Cushman (2007). "John Wesley's Use of the Atonement". The Asbury Journal. 62 (2): 55–70. doi:10.7252/Journal.01.2007F.03.

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Jeewish Virtual Library, Jewish Practices & Rituals: Sacrifices and Offerings (Karbanot)

jstor.org

Dunn 1982, p. n.49 quotes Stendahl 1976, p. 2 "... a doctrine of faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promise of God to Israel" Westerholm 2015, pp. 4–15: "For Paul, the question that "justification by faith" was intended to answer was, "On what terms can Gentiles gain entrance to the people of God?" Bent on denying any suggestion that Gentiles must become Jews and keep the Jewish law, he answered, "By faith—and not by works of the (Jewish) law."" Westerholm refers to: Stendahl 1963, pp. 199–215 reprinted in Stendahl 1976, pp. 78–96 Westerholm 2015, p. 496 quotes Sanders: "Sanders noted that "the salvation of the Gentiles is essential to Paul's preaching; and with it falls the law; for, as Paul says simply, Gentiles cannot live by the law (Gal. 2.14)". On a similar note, Sanders suggested that the only Jewish "boasting" to which Paul objected was that which exulted over the divine privileges granted to Israel and failed to acknowledge that God, in Christ, had opened the door of salvation to Gentiles." Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memorial Lecture, 4 November 1982 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.
Stendahl 1963. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485

jw.org

wol.jw.org

ADAM – jw.org. Retrieved January 10, 2013.

lbk.cc

arkiv.lbk.cc

"WELS vs Assembly of God". WELS Topical Q&A. Archived from the original on July 14, 2014. [P]eople by nature are dead in their transgressions and sin and therefore have no ability to decide of Christ (Ephesians 2:1, 5). We do not choose Christ, rather he chose us (John 15:16) We believe that human beings are purely passive in conversion.

libraryoftheology.com

J. Kenneth Grider, The Governmental Theory Archived July 8, 2021, at the Wayback Machine.

newadvent.org

"CATHOLIC ENCYCLOPEDIA: Sanctifying Grace". www.newadvent.org.

oca.org

Breck, John (September 1, 2006). "God's "Righteousness"". Orthodox Church in America. Retrieved April 4, 2017.

oremus.org

bible.oremus.org

Luke 4:16–22: "And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, 'THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, TO PROCLAIM THE FAVORABLE YEAR OF THE LORD.' And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, 'Today this Scripture has been fulfilled in your hearing.'"
(Luke 16:19-31, Mark 8:31-38, Romans 6:3-11, Hebrews 12:1-3, Galatians 6:14).
Romans 5:12–19
4 Maccabees 6
1 Corinthians 15:3–8
Isaiah 53:4–11
4 Maccabees 6:28–29
4 Maccabees 6
4 Maccabees 6:28–29
Isaiah 53
Hosea 6:1–2
2 Kings 20:8
2 Corinthians 5:14
Luke 4:16–22
Isaiah 53
Matthew 8:16–18
John 3:16,36, Galatians 2:16, Romans 4:20–25, 2 Timothy 1:12 speak of trust, confidence, and belief in Christ. John 3:18 notes belief in the name of Christ, and Mark 1:15 notes belief in the gospel.
Ps 51:10
John 17:20, Rom 10:17
Titus 3:5
Eph 2:8

orthodoxinfo.com

Kapsanis 2006. Kapsanis, George (2006), Theosis: The True Purpose of Human Life (PDF) (4th ed.), Mount Athos, Greece: Holy Monastery of St. Gregorios, ISBN 978-960-7553-26-3

ourrabbijesus.com

See Why was Resurrection on "the Third Day"? Two Insights for explanations on the phrase "third day." See also 2 Kings 20:8:^[50] "Hezekiah said to Isaiah, "What shall be the sign that the Lord will heal me, and that I shall go up to the house of the Lord on the third day?*" According to Sheehan, Paul's reference to Jesus having risen "on the third day [...] simply expresses the belief that Jesus was rescued from the fate of utter absence from God (death) and was admitted to the saving presence of God (the eschatological future)."^[51]

patheos.com

Borg, Marcus (October 29, 2013). "The Real Meanings of the Cross". Marcus Borg. Patheos. Retrieved May 30, 2023.
McGrath, James F. (December 14, 2007). "What's Wrong With Penal Substitution?". Religion Prof. Patheos. Retrieved May 30, 2023.
Jordan Cooper, E.P. Sanders and the New Perspective on Paul
Borg, Marcus (October 25, 2013). "Christianity Divided by the Cross". Marcus Borg. Retrieved May 30, 2023.

reformed.org

"The Canons of Dordt "The Third and Fourth Main Points of Doctrine"". reformed.org. Archived from the original on October 25, 2021. Retrieved May 30, 2023.
"Westminster Larger Catechism 1-50". reformed.org. Question 25. Retrieved May 30, 2023.
"The Heidelberg Catechism". reformed.org. Question 8. Retrieved May 30, 2023.
"Westminster Confession of Faith". Archived from the original on March 29, 2019. Retrieved June 7, 2011.

religion-online.org

Cobb, John B. "Did Paul Teach the Doctrine of the Atonement? – Religion Online". Retrieved May 30, 2023.

religionfacts.com

"Christian Doctrines of Salvation". Religion facts. March 22, 2017. Retrieved March 31, 2020.

researchgate.net

Marbaniang 2018, p. 12: "The depth of estrangement and contortion was manifest in the kind of death administered: the death of the cross. Yet, the real story is not that the world rejected Him; the real story is that He was willing to let the world reject Him. Divine self-emptying, divine servanthood, and divine crucifixion are powerful themes that shock the philosophy of religion. Nietzsche called the greatest of all sins to be the murder of God (deicide). There was nothing more sinful than that. On the reverse, the greatest of all righteousness fulfilled was in the self-giving of the Son of God. This self-giving brought an end to the history of hostility between man and God. It cancelled all debts. Man had committed the greatest of all crimes, and God had allowed it to be done to Him in the ultimate divine sacrifice. The Cross was where Justice and Love met vis-à-vis. It was where man affirmed his estrangement and God affirmed His belongedness. It was where God accepted man as he was. The one act of righteousness by the Son of God nullified forever the writ of accusation against all humanity." Marbaniang, Domenic (May 2018). "Cross and Atonement: A Theological Perspective". Revive. Vol. 11, no. 5. p. 12.

scotthahn.com

Dunn 1982, p. n.49 quotes Stendahl 1976, p. 2 "... a doctrine of faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promise of God to Israel" Westerholm 2015, pp. 4–15: "For Paul, the question that "justification by faith" was intended to answer was, "On what terms can Gentiles gain entrance to the people of God?" Bent on denying any suggestion that Gentiles must become Jews and keep the Jewish law, he answered, "By faith—and not by works of the (Jewish) law."" Westerholm refers to: Stendahl 1963, pp. 199–215 reprinted in Stendahl 1976, pp. 78–96 Westerholm 2015, p. 496 quotes Sanders: "Sanders noted that "the salvation of the Gentiles is essential to Paul's preaching; and with it falls the law; for, as Paul says simply, Gentiles cannot live by the law (Gal. 2.14)". On a similar note, Sanders suggested that the only Jewish "boasting" to which Paul objected was that which exulted over the divine privileges granted to Israel and failed to acknowledge that God, in Christ, had opened the door of salvation to Gentiles." Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memorial Lecture, 4 November 1982 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.
Stendahl 1963. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485

semanticscholar.org

api.semanticscholar.org

Dunn 1982, p. n.49 quotes Stendahl 1976, p. 2 "... a doctrine of faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promise of God to Israel" Westerholm 2015, pp. 4–15: "For Paul, the question that "justification by faith" was intended to answer was, "On what terms can Gentiles gain entrance to the people of God?" Bent on denying any suggestion that Gentiles must become Jews and keep the Jewish law, he answered, "By faith—and not by works of the (Jewish) law."" Westerholm refers to: Stendahl 1963, pp. 199–215 reprinted in Stendahl 1976, pp. 78–96 Westerholm 2015, p. 496 quotes Sanders: "Sanders noted that "the salvation of the Gentiles is essential to Paul's preaching; and with it falls the law; for, as Paul says simply, Gentiles cannot live by the law (Gal. 2.14)". On a similar note, Sanders suggested that the only Jewish "boasting" to which Paul objected was that which exulted over the divine privileges granted to Israel and failed to acknowledge that God, in Christ, had opened the door of salvation to Gentiles." Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memorial Lecture, 4 November 1982 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485 Stendahl, Krister (1976). Paul Among Jews and Gentiles, and Other Essays. Fortress Press. ISBN 978-0-8006-1224-5. Westerholm, Stephen (2015). "Direction: The New Perspective on Paul in Review". Direction. 44 (1): 4–15. Retrieved November 20, 2020.
Stubs 2008, p. 142-143. Stubs, David L. (2008), "The shape of soteriology and the pistis Christou debate", Scottish Journal of Theology, 61 (2): 137–157, doi:10.1017/S003693060800392X, S2CID 170575588
Stendahl 1963. Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, JSTOR 1508631, S2CID 170331485
Stubs 2008, p. 137. Stubs, David L. (2008), "The shape of soteriology and the pistis Christou debate", Scottish Journal of Theology, 61 (2): 137–157, doi:10.1017/S003693060800392X, S2CID 170575588
McGrath 1985, pp. 205–220. McGrath, Alister (1985). "The Moral Theory of the Atonement: An Historical and Theological Critique". Scottish Journal of Theology. 38 (2): 205–220. doi:10.1017/S0036930600041351. ISSN 0036-9306. S2CID 145117837.

stanford.edu

plato.stanford.edu

"Traditional Christianity maintains that human beings are subject to death and eternal separation from God as a result of their sinfulness, but that they can be saved from this condition somehow as a result of what we might refer to as "the work of Jesus", which work includes at least his suffering and death on the cross, and perhaps also his sinless life, resurrection, and ascension. We have used the term 'theories of the atonement' here because that is the term most commonly used in the philosophical literature on this topic, and it is a term often enough used in theology as well. But it is not a neutral term. Rather, it already embodies a partial theory about what human salvation involves and about what the work of Christ accomplishes. In particular, it presupposes that saving human beings from death and separation from God primarily involves atoning for sin rather than (say) delivering human beings from some kind of bondage, repairing human nature, or something else. In the New Testament we find various terms and phrases (in addition to 'salvation') used to characterize or describe what the work of Jesus accomplished on behalf of humanity—e.g., justification, redemption or ransom, reconciliation, deliverance from sin, re-creation or rebirth, the offering of an atoning sacrifice, abundant life, and eternal life. Obviously these terms are not all synonymous; so part of the task of an overall theology of salvation—a soteriology—is to sort out the relations among these various terms and phrases (is salvation simply to be identified with eternal life, for example?), to determine which are to be taken literally and which are mere metaphors, and to explain which effects have been brought about by Jesus' life, which by his death, which by his resurrection, and so on. In light of all this, some theologians and philosophers deliberately avoid talking about 'theories of the atonement' and talk instead about (e.g.) 'the theology of reconciliation' or theories about 'the redemption', etc."Murray & Rea 2012 Murray, Michael J.; Rea, Michael (2012), "Philosophy and Christian Theology", Stanford Encyclopedia of Philosophy
Murray & Rea 2012. Murray, Michael J.; Rea, Michael (2012), "Philosophy and Christian Theology", Stanford Encyclopedia of Philosophy

struggler.org

"struggler.org". Archived from the original on April 26, 2012.

the-highway.com

"Comparison of Calvinism and Arminianism". www.the-highway.com. Retrieved May 30, 2023.

thefreedictionary.com

Monergism; thefreedictionary.com

thegospelcoalition.org

Robinson, Jeff (August 25, 2015). "Meet a Reformed Arminian". TGC. Retrieved July 19, 2017. Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.

theologicalstudies.org.uk

Bauckham 1978, pp. 47–54. Bauckham, Richard (September 1978). "Universalism: a historical survey". Themelios. 4 (2): 47–54.

therebelgod.com

Flood 2010, pp. 141, 143, 153. Flood, Derek (April 2010). "Substitutionary atonement and the Church Fathers: A reply to the authors of Pierced for Our Transgressions" (PDF). Evangelical Quarterly. 82 (2): 142–159.
Flood 2010, p. 144. Flood, Derek (April 2010). "Substitutionary atonement and the Church Fathers: A reply to the authors of Pierced for Our Transgressions" (PDF). Evangelical Quarterly. 82 (2): 142–159.
Derek, Flood. "Penal Substitution vs. Christus Victor". Retrieved December 31, 2010. This hurtful image of God is largely based on a way of understanding the cross that is known as "Vicarious Atonement", "Penal Substitution", or "Satisfaction-Doctrine"

timothytennent.com

Tennent, Timothy (July 9, 2011). "Means of Grace: Why I am a Methodist and an Evangelical". Asbury Theological Seminary. Retrieved May 21, 2018.

tms.edu

James F. McGrath refers to 4 Maccabees 6,^[45] "which presents a martyr praying "Be merciful to your people, and let our punishment suffice for them. Make my blood their purification, and take my life in exchange for theirs" (4 Maccabees 6:28–29).^[46] Clearly there were ideas that existed in the Judaism of the time that helped make sense of the death of the righteous in terms of atonement."^{[web 10]} See also Herald Gandi (2018), The Resurrection: "According to the Scriptures"?, referring to Isaiah 53,^[47] among others: "[4] Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken, struck down by God, and afflicted. [5] But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed [...] [10] Yet it was the will of the Lord to crush him with pain. When you make his life an offering for sin, he shall see his offspring, and shall prolong his days; through him the will of the Lord shall prosper. [11] Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities."
"The Master's Seminary | Train for Ministry. Lives Depend On It". tms.edu. Retrieved May 30, 2023.

upci.org

"Our Doctrinal Foundation". June 12, 2011. Archived from the original on June 12, 2011. Retrieved May 30, 2023.

vatican.va

Pope Paul VI (1964), Ecclesiam Suam, paragraph 68, accessed on 6 September 2024
"Joint Declaration on the Doctrine of Justification". Archived from the original on November 1, 2020. Retrieved November 23, 2017.
"Catechism of the Catholic Church – "Jesus died crucified"". www.vatican.va. Part one. Section two, chapter 2, article 4, paragraph 2. Retrieved January 11, 2023.
"Catechism of the Catholic Church – "The Son of God became man"". www.vatican.va. Part one. Section two, chapter 2, article 3, paragraph 1. Retrieved January 11, 2023.
"Catechism of the Catholic Church – "I believe in life everlasting"". www.vatican.va. Part one. Section two, chapter 3, article 12. Retrieved January 11, 2023.

web.archive.org

"The Canons of Dordt "The Third and Fourth Main Points of Doctrine"". reformed.org. Archived from the original on October 25, 2021. Retrieved May 30, 2023.
"Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved January 26, 2015. "Total Depravity – Lutherans and Calvinists agree." Yes this is correct. Both agree on the devastating nature of the fall and that man by nature has no power to aid in his conversions...and that election to salvation is by grace. In Lutheranism the German term for election is Gnadenwahl, election by grace--there is no other kind.
"WELS vs Assembly of God". WELS Topical Q&A. Archived from the original on July 14, 2014. [P]eople by nature are dead in their transgressions and sin and therefore have no ability to decide of Christ (Ephesians 2:1, 5). We do not choose Christ, rather he chose us (John 15:16) We believe that human beings are purely passive in conversion.
"Justification / Salvation". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved January 29, 2015. Romans 3:23-24, 5:9, 18 are other passages that lead us to say that it is most appropriate and accurate to say that universal justification is a finished fact. God has forgiven the sins of the whole world whether people believe it or not. He has done more than "made forgiveness possible." All this is for the sake of the perfect substitutionary work of Jesus Christ.
"Universal Justification". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 5, 2015. Christ paid for all our sins. God the Father has therefore forgiven them. But to benefit from this verdict we need to hear about it and trust in it. If I deposit money in the bank for you, to benefit from it you need to hear about it and use it. Christ has paid for your sins, but to benefit from it you need to hear about it and believe in it. We need to have faith but we should not think of faith as our contribution. It is a gift of God which the Holy Spirit works in us.
"Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 9, 2015.
"Once saved always saved". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 7, 2015. People can fall from faith. The Bible warns, "If you think you are standing firm, be careful that you don't fall" (1 Corinthians 10:12). Some among the Galatians had believed for a while, but had fallen into soul-destroying error. Paul warned them, "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace" (Galatians 5:4). In his explanation of the parable of the sower, Jesus says, "Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in time of testing they fall away" (Luke 8:13). According to Jesus a person can believe for a while and then fall away. While they believed they possessed eternal salvation, but when they fell from faith they lost God's gracious gift.
"Perseverence of the Saints (Once Saved Always Saved)". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 7, 2015. We cannot contribute one speck to our salvation, but by our own arrogance or carelessness we can throw it away. Therefore, Scripture urges us repeatedly to fight the good fight of faith (Ephesians 6 and 2 Timothy 4 for example). My sins threaten and weaken my faith, but the Spirit through the gospel in word and sacraments strengthens and preserves my faith. That's why Lutherans typically speak of God's preservation of faith and not the perseverance of the saints. The key is not our perseverance but the Spirit's preservation.
Bing, Charlie. "What is 'Free Grace theology'". www.gracelife.org. Archived from the original on March 18, 2023. Retrieved July 26, 2023.
"What is free grace?". www.gotquestions.org. Archived from the original on July 8, 2023. Retrieved July 27, 2023.
"Joint Declaration on the Doctrine of Justification". Archived from the original on November 1, 2020. Retrieved November 23, 2017.
"Yom Kippur – The Atonement Today." Web: February 13, 2009. Yom Kippur – The Atonement Today Archived March 3, 2016, at the Wayback Machine
Clark, R. Scott (2011). "Limited Atonement". Westminster Seminary California. Archived from the original on October 21, 2013. Retrieved August 30, 2013.
"Atonement in Paul's Writings". David G. Peterson. 2009. Archived from the original on March 21, 2019.
J. Kenneth Grider, The Governmental Theory Archived July 8, 2021, at the Wayback Machine.
Mark M. Mattison, The Meaning of the Atonement Archived January 30, 2010, at the Wayback Machine (accessed 30/12/10). See section entitled Substitution or Participation?
"struggler.org". Archived from the original on April 26, 2012.
Keller, Brian R. "Believe it or not: You Are Forgiven Through Christ!" (PDF). p. 4. Archived from the original (PDF) on November 9, 2017. Retrieved July 3, 2017. The forgiveness of sins is proclaimed in the gospel as a ready and complete blessing, won by Christ Jesus. Yet, no one receives the benefits of this gospel message without faith. By faith, the individual receives the forgiveness of sins and eternal life.
"Westminster Confession of Faith". Archived from the original on March 29, 2019. Retrieved June 7, 2011.
The Five Points of Calvinism Archived March 3, 2020, at the Wayback Machine. The Calvinist Corner. Retrieved 2011-11-12.
Knight III, Henry H. (July 9, 2013). "Wesley on Faith and Good Works". AFTE. Archived from the original on May 20, 2018. Retrieved May 21, 2018.
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wels.net

"Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved January 26, 2015. "Total Depravity – Lutherans and Calvinists agree." Yes this is correct. Both agree on the devastating nature of the fall and that man by nature has no power to aid in his conversions...and that election to salvation is by grace. In Lutheranism the German term for election is Gnadenwahl, election by grace--there is no other kind.
"Justification / Salvation". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved January 29, 2015. Romans 3:23-24, 5:9, 18 are other passages that lead us to say that it is most appropriate and accurate to say that universal justification is a finished fact. God has forgiven the sins of the whole world whether people believe it or not. He has done more than "made forgiveness possible." All this is for the sake of the perfect substitutionary work of Jesus Christ.
"IV. Justification by Grace through Faith". This We Believe. Wisconsin Evangelical Lutheran Synod. Retrieved February 5, 2015. We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for "the result of one trespass was condemnation for all men" (Romans 5:18]). All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for "the result of one act of righteousness was justification that brings life for all men" (Romans 5:18). We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith (Ephesians 2:8–9). ... On the other hand, although Jesus died for all, Scripture says that "whoever does not believe will be condemned" (Mark 16:16). Unbelievers forfeit the forgiveness won for them by Christ (John 8:24).
"Universal Justification". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 5, 2015. Christ paid for all our sins. God the Father has therefore forgiven them. But to benefit from this verdict we need to hear about it and trust in it. If I deposit money in the bank for you, to benefit from it you need to hear about it and use it. Christ has paid for your sins, but to benefit from it you need to hear about it and believe in it. We need to have faith but we should not think of faith as our contribution. It is a gift of God which the Holy Spirit works in us.
Diehl, Walter A. "The Age of Accountability". Wisconsin Lutheran Seminary. Retrieved February 10, 2015. In full accord with Scripture the Lutheran Confessions teach monergism. "In this manner, too, the Holy Scriptures ascribe conversion, faith in Christ, regeneration, renewal and all the belongs to their efficacious beginning and completion, not to the human powers of the natural free will, neither entirely, nor half, nor in any, even the least or most inconsiderable part, but in solidum, that is, entirely, solely, to the divine working and the Holy Ghost" (Trigl. 891, F.C., Sol. Decl., II, 25).
"Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 9, 2015.
"Once saved always saved". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 7, 2015. People can fall from faith. The Bible warns, "If you think you are standing firm, be careful that you don't fall" (1 Corinthians 10:12). Some among the Galatians had believed for a while, but had fallen into soul-destroying error. Paul warned them, "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace" (Galatians 5:4). In his explanation of the parable of the sower, Jesus says, "Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in time of testing they fall away" (Luke 8:13). According to Jesus a person can believe for a while and then fall away. While they believed they possessed eternal salvation, but when they fell from faith they lost God's gracious gift.
"Perseverence of the Saints (Once Saved Always Saved)". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on September 27, 2009. Retrieved February 7, 2015. We cannot contribute one speck to our salvation, but by our own arrogance or carelessness we can throw it away. Therefore, Scripture urges us repeatedly to fight the good fight of faith (Ephesians 6 and 2 Timothy 4 for example). My sins threaten and weaken my faith, but the Spirit through the gospel in word and sacraments strengthens and preserves my faith. That's why Lutherans typically speak of God's preservation of faith and not the perseverance of the saints. The key is not our perseverance but the Spirit's preservation.
"Justification". WELS. Retrieved May 30, 2023.
"Decision theology". WELS. June 9, 2017. Retrieved May 30, 2023.

wikisource.org

en.wikisource.org

Shank 1989, p. 116 cf. Williams 1996, pp. 127, 134–135, Volume 2. Colijn 2010, pp. 140–141 writes: "Salvation is not a transaction but an ongoing relationship between the Rescuer and the rescued, between the Healer and the healed. The best way to ensure faithfulness is to nurture that relationship. Final salvation, like initial salvation, is appropriated by grace through faith(fulness) (Ephesians 2:8–10; 1 Peter 1:5)... Salvation is not a one-time event completed at conversion. It involves a growth in relationship ... that is not optional or secondary but is essential to what salvation means" Shank, Robert (1989). Life in the Son. Baker. ISBN 978-1-55661-091-2. Williams, John Rodman (1996). Renewal Theology: Systematic Theology from a Charismatic Perspective. Harper Collins. ISBN 978-0-310-20914-0. Colijn, Brenda B. (2010). Images of Salvation in the New Testament. InterVarsity Press. ISBN 978-0-8308-3872-1.
Westminster Assembly (1646), Westminster Confession of Faith
Pohle 1910. Pohle, Joseph (1910). "Justification" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company.
Pohle 1909. Pohle, Joseph (1909). "Grace" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company.
Kent 1907. Kent, William Henry (1907). "Doctrine of the Atonement" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company.
Sollier 1911. Sollier, Joseph Francis (1911). "Final Perseverance" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company.
Liguori, Alphonus (1882). "Sermon III. Third Sunday of Advent: On the means necessary for salvation" . Sermons for all the Sundays in the year. Dublin.

wlsessays.net

Becker, Siegbert W. "Objective Justification" (PDF). Wisconsin Lutheran Seminary. p. 1. Retrieved January 26, 2015.
Keller, Brian R. "Believe it or not: You Are Forgiven Through Christ!" (PDF). p. 4. Archived from the original (PDF) on November 9, 2017. Retrieved July 3, 2017. The forgiveness of sins is proclaimed in the gospel as a ready and complete blessing, won by Christ Jesus. Yet, no one receives the benefits of this gospel message without faith. By faith, the individual receives the forgiveness of sins and eternal life.

worldcat.org

search.worldcat.org

Placher 2009. Placher, William C. (February 6, 2009). "How does Jesus save?". Christian Century. Vol. 126, no. 11. ISSN 0009-5281.
McGrath 1985, pp. 205–220. McGrath, Alister (1985). "The Moral Theory of the Atonement: An Historical and Theological Critique". Scottish Journal of Theology. 38 (2): 205–220. doi:10.1017/S0036930600041351. ISSN 0036-9306. S2CID 145117837.

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clark.wscal.edu

Clark, R. Scott (2011). "Limited Atonement". Westminster Seminary California. Archived from the original on October 21, 2013. Retrieved August 30, 2013.