Podcasts about expiation

The thrills start here! Host Rich brings us Hawk Chronicles #277, Super Suits: Episode 112: Civil Gideon, and The Count of Monte Cristo: Part 111 Expiation! Learn more about your ad choices. Visit megaphone.fm/adchoices

Le Comte de Monte-Cristo is an adventure novel and that deals with themes of hope, justice, vengeance, mercy and forgiveness. Alexandre Dumas' celebrated classic continues with Part 111- "Expiation"! Learn more about your ad choices. Visit megaphone.fm/adchoices

A @Christadelphians Video: [Revealing] The Atonement – John Carter's Theological Masterpiece (1958)A Deep Dive into Biblical Sacrifice, Substitution, and Divine JusticeExplore John Carter's (1958) rigorous exposition on the Atonement—a foundational yet often misunderstood doctrine. This talk unpacks penal substitution, propitiation, and reconciliation with exegetical precision, offering theologians and serious students a systematic framework for Christ's atoning work.

1. இஹ்ராம் கட்டியவர் ஹஜ்ஜு செய்ய முடியாமல் தடுக்கப்பட்டால் அவருக்குரிய பரிகாரம் என்ன? What is the prescribed expiation for someone who enters ihram but is prevented from performing Hajj?2. துல்ஹஜ் பத்துக்கு முன்னால் மொட்டை அடித்துவிட்டால் அவருக்குரிய பரிகாரம் என்ன? What is the prescribed expiation for someone who shaves their head before the first ten days of Dhul-Hijjah?மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari27-04-2025Taqwa Masjid, Trichy

ஹஜ் சம்பந்தமான கேள்வி பதில்மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari27-04-2025Taqwa Masjid, Trichy

1. இஹ்ராம் கட்டியவர் ஹஜ்ஜு செய்ய முடியாமல் தடுக்கப்பட்டால் அவருக்குரிய பரிகாரம் என்ன? What is the prescribed expiation for someone who enters ihram but is prevented from performing Hajj?2. துல்ஹஜ் பத்துக்கு முன்னால் மொட்டை அடித்துவிட்டால் அவருக்குரிய பரிகாரம் என்ன? What is the prescribed expiation for someone who shaves their head before the first ten days of Dhul-Hijjah?மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari27-04-2025Taqwa Masjid, Trichy

ஹஜ் சம்பந்தமான கேள்வி பதில்மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari27-04-2025Taqwa Masjid, Trichy

In this message, we reflect on Good Friday and the harrowing events surrounding Jesus' crucifixion. We recall all that He suffered, considering at least twelve extraordinary acts accomplished on our behalf through His death and resurrection.

The Atonement of Christ Covers: (Hebrew—“Kaphar”). ▪ Death▪ Sin▪ All the negatives of the Fall▪ All the unfairness in life▪ Pain▪ Sickness & disease▪ Payment, penalty and punishment for sinThe Atonement of Christ Provides:▪ Redemptive power/mercy▪ Enabling power/grace▪ Compensatory power/equity▪ Transformation/Change of heart and nature▪ Reparation for sins and wrongs committed▪ Expiation for man/Cleansing offered▪ Propitiation for God/Justice fulfilled▪ Reconciliation with oneself, others, and Divinity▪ Justification/Sanctification/Glorification▪ Perfection/Wholeness▪ Succoring and Divine empathy▪ Strength beyond our own▪ Merits of Righteousness▪ Healing—physical, spiritual, emotional▪ Trials and afflictions consecrated▪ Restored what was lost and fixed what was broken. "Tikkun Olam,”("tee-KOON oh-LAHM”) Hebrew word meaning to repair the world

Sermon by Brandon Clements on March 30, 2025.Key scripture: Hebrews 12:2, Mark 14:43-46, 53-55, 62-65, Mark 15:15-32, Isaiah 51:2-3, and Isaiah 61:7In the second week of our Cross of Christ series, we'll dive into the shame Jesus experienced leading up to and during the crucifixion. This week, we'll see how the cross reveals the devastating weight of shame and how, ultimately, Jesus restores us.

Msizi and Bolele present their manifesto against mobile data expiringSee omnystudio.com/listener for privacy information.

Expiation

Dave Brisbin 1.12.25 I'm often asked about the big words... The words of Christian doctrine that seem to contradict the nature of God that Jesus called Good News, love itself. Degreeless and indiscriminate love that can't be altered or avoided, showering on everyone equally—just and unjust alike. Yet Christianity feels exclusive…acceptance withheld unless we believe in an orthodox Jesus, declare him as Lord, obey church rule and ritual. There is heaven for those who perform, the eternal torment of hell for the rest, and at the center of it all stands the cross. Ironically, the ultimate dividing line. Here's a big word: propitiation. An English word used to translate the Greek and Aramaic words used by John and Paul to describe Jesus' death on the cross. It means to appease wrath, regain favor, change the mind of an angry God. In 1611, the King James bible translated the Greek hilasmos and Aramaic husaya as propitiation, but this has become controversial. Later translations use expiation instead—atonement, the extinguishing of guilt. The ancient words can mean both, so which? If you're a hammer, the world looks like a nail. Our concept of life determines what we see and understand, so if our focus is justice, we see propitiation—if love, expiation. Propitiation defines God's nature as angry and apparently incapable of mercy without the mechanism of a perfect sacrifice. Expiation defines our nature, our need to extinguish “original sin/guilt,” the illusion of separation of which our minds are capable once we become self-aware as children. To extinguish that illusion is the true meaning of the cross. That Jesus could overcome his human sense of separation, remain one with the Father's love even on the cross, is the salvation we seek. There is only reward and punishment in propitiation. In expiation, we find the degreeless and indiscriminate love that is never withheld. None of the big words mean what we think when placed back in the language Jesus and his followers spoke and wrote. We must re-know what they knew. Jesus was laser-focused on love… The meaning of any big word that contradicts that love is a mistranslation.

Dave Brisbin 1.12.25 I'm often asked about the big words... The words of Christian doctrine that seem to contradict the nature of God that Jesus called Good News, love itself. Degreeless and indiscriminate love that can't be altered or avoided, showering on everyone equally—just and unjust alike. Yet Christianity feels exclusive…acceptance withheld unless we believe in an orthodox Jesus, declare him as Lord, obey church rule and ritual. There is heaven for those who perform, the eternal torment of hell for the rest, and at the center of it all stands the cross. Ironically, the ultimate dividing line. Here's a big word: propitiation. An English word used to translate the Greek and Aramaic words used by John and Paul to describe Jesus' death on the cross. It means to appease wrath, regain favor, change the mind of an angry God. In 1611, the King James bible translated the Greek hilasmos and Aramaic husaya as propitiation, but this has become controversial. Later translations use expiation instead—atonement, the extinguishing of guilt. The ancient words can mean both, so which? If you're a hammer, the world looks like a nail. Our concept of life determines what we see and understand, so if our focus is justice, we see propitiation—if love, expiation. Propitiation defines God's nature as angry and apparently incapable of mercy without the mechanism of a perfect sacrifice. Expiation defines our nature, our need to extinguish “original sin/guilt,” the illusion of separation of which our minds are capable once we become self-aware as children. To extinguish that illusion is the true meaning of the cross. That Jesus could overcome his human sense of separation, remain one with the Father's love even on the cross, is the salvation we seek. There is only reward and punishment in propitiation. In expiation, we find the degreeless and indiscriminate love that is never withheld. None of the big words mean what we think when placed back in the language Jesus and his followers spoke and wrote. We must re-know what they knew. Jesus was laser-focused on love… The meaning of any big word that contradicts that love is a mistranslation.

Harry and Rafe roll out a warm welcome to Fr. Elliot Zak, Associate Pastor at Our Lady of Mount Carmel in Carmel, IN.Displaying remarkable poise under the intensely complicated theological questions posed by our hosts, Fr. Zak walks them through a classic Bufnaglian wandering of topics, from sacraments in the age of  telecommunication, to the perfection of Christ's sacrifice, to the problem of Evil, understanding Mary's Immaculate Conception, and a host of other items.

Jesus paid the ultimate price for us. What did His death do for us?Expiation - removal of sin and guiltPropitiation - removal of wrathReconciliation - removal of separationRedemption - removal of chainsDestruction of Darkness - removal of satan's weaponSubstitution - removal of death sentence

If sin were ugly, the world would be a paradise. Sin has a lot of faces in religious traditions around the world, some more consequential than others. Hamartiology is the study of sin, and it looks like some folk only want to define the line so they know how close they can stand. Sin is simply the misstep or error that divides people. Some people are more interested in listing sins than in uniting people. Ther principle that defines sin even exists in atheist philosophy, when appropriately defined. Buddhist thinkers differ on the value of discussing sin, some deny the principle altogether, others recognize that harm  begets harm. In Shinto doctrine, sin (or tsumi) is the idea that bad things have lingering effects, this even includes personal ugliness in cultural manifestation. Harae is the process of cleaning up those things that get in our way.Thinking about karma too much is bad, but doing bad things gives you more bad karma, so that's even worse. The Decalogue (Ten Commandments) is a terrible misnomer, built on the cultural obsession with round numbers. There are in fact 14 individual commandments in the decalogue, that's why different traditions give different lists. The Torah actually lists 613 commandments, but they don't have the weight of the decalogue, not being written by the finger of God.The Seven Deadly Sins are great, but poorly understood by many, we'll give you the short version.As the Doctor says, "Good men don't need rules. Today is not the day to find out why I have so many."The sacrifice of Christ as taught by most Christians was a lot more than a rough weekend of not being alive, it included intense suffering beyond the comprehension of most, all to empower his demand that we orgive one another, just as we need forgiveness.All this and more.... Support us on Patreon or you can get our merch at Spreadshop.Join the Community on Discord.Learn more great religion factoids on Facebook and Instagram.

>> AI Generated: The speakers discuss the importance of Allah's statement about actions and the importance of providing perspective to understand one's past experiences. They emphasize the importance of showing immediate repercussions of sin and dis comply with commands and actions to avoid negative consequences. The speakers also discuss the history of Islam, including predictions of a battle between two armies and actions of Islamists against Muslims. The importance of the holy grail and its recognition by the Bible is also emphasized. The sermon on the importance of the Hayran language in protecting Muslims from evil behavior is offered.

Deuteronomy - Laws of Warfare, Expiation of a Crime, Domestic Relations, Laws on Morality Luke - Jesus Is Lord of the Sabbath, Choosing the Twelve, The Beatitudes

Eternal Life      John wrote, “whoever believes will in Him have eternal life” (John 3:15), and “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). And Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., 10:28). Jesus, when saying the believer “has” eternal life in John 6:47, used the Greek verb echō (ἔχω – to have or possess), which is in the present tense, meaning it's a right-now-truth. That is, eternal life is what the believer possesses at the moment of faith in Christ. This eternal life is connected with being in a relationship with Jesus Christ. John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12).      We should also understand that eternal life does not merely refer to our unending existence in which we spend eternity with God in heaven, but that there's a qualitative dimension to it. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10), and “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). Merrill C. Tenney states, “Eternal, the new life God gives, refers not solely to the duration of existence but also to the quality of life as contrasted with futility. It is a deepening and growing experience. It can never be exhausted in any measurable span of time, but it introduces a totally new quality of life.”[1] In its entirety, eternal life is a free gift offered by God to those who trust in Christ as Savior (John 3:16; Eph 2:8-9), an experience to be enjoyed now (John 10:10), and a future reward for a life of sacrifice (Luke 18:29-30). As we advance spiritually in our walk with the Lord by learning His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), being filled with the Spirit (Eph 5:18), walking obediently by faith (2 Cor 5:7; Heb 10:38; 11:6), praying often (Eph 6:18; 1 Th 5:17), developing an attitude of gratitude (Eph 5:20; 1 Th 5:18), fellowshipping with other believers (Acts 2:42; Heb 10:25), engaging in worship (Eph 5:19; Heb 13:15), and allowing trials to shape us spiritually (Jam 1:2-4), we will experience what Paul told Timothy, when he instructed him to “take hold of the eternal life to which you were called” (1 Tim 6:12). This is the quality of life of believers who, in time, operate with positive volition toward God as their divine Parent and obey His directives to advance to spiritual maturity. Wiersbe notes, “We have ‘eternal life' and need to take hold of it and let it work in our experience.”[2] MacDonald adds, “He is to lay hold on eternal life. This does not mean that he is to strive for salvation. That is already his possession. But here the thought is to live out in daily practice the eternal life which was already his.”[3] Joseph Dillow states: "Possessing eternal life is one thing in the sense of initial entrance, but “taking hold” of it is another. The former is static; the latter is dynamic. The former depends on God; the latter depends on us. The former comes through faith alone; “taking hold” requires faith plus “keeping commandments” (1 Timothy 6:14). Those who are rich in this world and who give generously “will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life” (1 Timothy 6:19). Eternal life is not only the gift of regeneration; it is also “true life” that is cultivated by faith and acts of obedience."[4] Expiation      The doctrine of expiation is closely related to propitiation. Propitiation means satisfaction and refers to God the Father's approval of the death of Christ on behalf of sinners. Expiation emphasizes the removal of sin, as well as its guilt and punishment. Because God is holy and just, sin is an offense that demands His punishment. According to John Stott, God's wrath refers to “His steady, unrelenting, unremitting, uncompromising antagonism to evil in all its forms and manifestations.”[5] By means of the penal substitutionary atoning death of Jesus, God's wrath is satisfied concerning His righteous demands for our sin, and when we turn to Christ as Savior, all our sins are forgiven (Eph 1:7), and we are reconciled to God (Rom 5:10; 2 Cor 5:18-20). Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and we know “He appeared in order to take away sins” (1 John 3:5), and that Jesus “released us from our sins by His blood” (Rev 1:5). Bruce Demarest states, “the focus of propitiation is Godward—Christ's sacrifice pays the penalty of sin so as to appease God's wrath. But the focus of expiation is humanward—Christ's sacrifice removes the stain of sin and the sinner's liability to suffer sin's punishment.”[6] Charles Hodge adds, “Expiation and propitiation are correlative terms. The sinner, or his guilt is expiated; God, or justice, is propitiated.”[7]      Propitiation is a word that speaks to our relationship with the Father. He was angry with us prior to our coming to Jesus, as we were “enemies” of God (Rom 5:10), spiritually “dead” in our trespasses (Eph 2:1; cf., Col 2:13), and “children of wrath” (Eph 2:3). But now, because of the death of Christ, the Father accepts those who have trusted in Jesus as Savior, and has “forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13b-14). Robert B. Thieme, Jr. states: "Expiation describes the work of Christ on the cross that canceled mankind's debt owed for the penalty of sin. Man's penalty for sin is spiritual death, total separation from God. This is the status of every human being at birth due to Adam's fall (Rom 6:23a; Eph 2:1). The penalty placed all fallen humanity hopelessly in debt to God and incapable of paying the obligation. The only one qualified to pay was Jesus Christ, the Lamb without sin. He “bore our sins in His body on the cross” and was judged by God the Father (1 Pet 2:24a; cf. Isa 53:6b). Jesus Christ Himself covered the cost of man's spiritual death and “canceled out the certificate of debt” (Col 2:14). As a result, every human being is released from obligation and free to accept or reject the grace gift of salvation."[8] Dr. Steven R. Cook     [1] Merrill C. Tenney, “John,” in The Expositor's Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 50. [2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 236. [3] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2101. [4] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018). [5] John R. W. Stott, The Cross of Christ (Downers Grove, IL: IVP Books, 2006), 171. [6] Bruce A. Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology (Wheaton, IL: Crossway Books, 1997), 180. [7] Charles Hodge, Systematic Theology, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 478. [8] Robert B. Thieme, Jr. “Expiation”,  Thieme's Bible Doctrine Dictionary, 94.

On today's Servants of Grace theology segment, a listener writes in and asks Dave, “What is expiation?”What You'll Hear on this EpisodeThe differences between propitiation and expiation.How Scripture defines propitiation and expiation.How to explain propitiation and expiation to others.Subscribing, sharing, and your feedbackYou can subscribe to the Servants of Grace Podcast via iTunes, Google Play, Spotify, or your favorite podcast catcher. If you like what you've heard, please consider leaving a rating and share it with your friends (it takes only takes a second and will go a long way to helping other people find the show). You can also connect with me on Twitter at @davejjenkins, on Facebook,  or via email to share your feedback.Thanks for listening to this week's episode of Servants of Grace theology segment!

On today's Servants of Grace theology segment, a listener writes in and asks Dave, "What is expiation?"What You'll Hear on this Episode• The differences between propitiation and expiation.• How Scripture defines propitiation and expiation.• How to explain propitiation and expiation to others.Thanks for listening to this week's episode of Servants of Grace theology segment!

A new MP3 sermon from Servants of Grace Ministries is now available on SermonAudio with the following details: Title: The Difference Between Propitiation and Expiation Subtitle: Dave's Theology Segment Speaker: Dave Jenkins Broadcaster: Servants of Grace Ministries Event: Question & Answer Date: 12/14/2023 Length: 19 min.

A new MP3 sermon from Audiobooks by C. H. Spurgeon is now available on SermonAudio with the following details: Title: Expiation Subtitle: Metropolitan Tabernacle Vol 10 Speaker: C. H. Spurgeon Broadcaster: Audiobooks by C. H. Spurgeon Event: Audiobook Date: 1/1/1855 Bible: Isaiah 53:10 Length: 40 min.

Expiation of a crime. Domestic relations. --- Send in a voice message: https://podcasters.spotify.com/pod/show/matt-russell6/message Support this podcast: https://podcasters.spotify.com/pod/show/matt-russell6/support

“You shall make his soul an offering for sin.”—Isaiah 53:10. Main Points:1. Sin deserves and demands punishment – 3:292. The provision of a substitute is an act of grace – 13:373. The most fitting person to be a substitute – 18:554. The substitutionary work is complete – 28:12 The following are select quotes from this […] The post 561. Expiation — Isaiah 53:10 (Substitutionary Atonement) appeared first on Hear Spurgeon.

Verset à mémoriser Mais maintenant, en Jésus-Christ, vous qui autrefois étiez loin, vous êtes devenus proches, par le sang du Christ. Car c'est lui qui est notre paix, lui qui a fait que les deux soient un (Éphésiens 2.13-14).

Welcome to Season 4!!! Jamie and Merion kick things off with all things bookish in this episode where we meet Anna Nikipirowicz, indie designer, author and multi crafter extraordinaire! You can find Anna online at www.moochka.co.uk and on instagram and Facebook.  Anna's brilliant books Embroidered Crochet and Tunisian Crochet Stitch Dictionary are both available from Search Press and all good bookshops. In their chummy preamble, Jamie was talking about Erasure by Percival Everett and Merion was talking about Persephone Books, in particular The Enchanted April and Expiation by Elizabeth Von Arnim. Follow us on Apple Podcasts, Spotify or Google Podcasts for more chat about love, crafts and everything in-between!You can email us at show@lovecrafts.com to share your crafting stories, guest recommendations or just your favourite flap jack recipes - we'd love to hear from you!(ps - please please leave us a review wherever you can, so that we can keep making happy pods that you love!)Happy crafting!

Episode No. 7 of the Art Throb Podcast features Kevin Lane Dearinger who will talk about his most recent publication, a theatre history titled Eleanor Robson Belmont - a Theatrical Life, as well as his other plays and poetry.​Author Kevin Lane Dearinger, a Woodford County native, is a former teacher and retired professional actor and singer. He has written an assortment of books and plays. His publications include four theatre histories, four poetry chapbooks; his plays; Regarding Mrs. Carter, Naked on Request, **Four Squares: a Kentucky Quilt, and Expiation,; as well as two memoirs, On Stage with Bette Davis and Bad Sex in Kentucky.  After forty-seven years in Manhattan, he returned to live and write in Kentucky.  Kevin's essays peeking behind the curtain for the Lexington Theatre Company have appeared online, and he has worked on several radio dramas for the much-lamented Athens/West Company. He writes for hours every day, most often in Lexington's coffee shops, although he has never had a cup of coffee in his life.   His work attempts to keep time with his Kentucky heritage, his love of family, his LGBTQ identity, and his own erratic pulse.**A play in one act and four voices. Four monologues exploring Kentucky sounds in the heart and on the fringes of the LGBTQ communityWhen Mrs. August Belmont died in 1979, just before her 100th birthday, she was remembered as a philanthropist and advocate for the arts, especially the Metropolitan Opera--but before her triumphs as Mrs. Belmont, she had dignified the American stage for 13 glorious years as Eleanor Robson, actress. Her splendid voice, understated style, and always-evident intelligence thrilled legions of theatregoers and enthralled the best playwrights of her time, including Israel Zangwill, Clyde Fitch, and George Bernard Shaw.Despite the brevity of her career, Eleanor Robson stands as a prototype for many actresses who followed her--women who sought to control their own careers and demanded artistic respect and freedom, and who, by the twenty-first century, would confidently call themselves not actresses, but actors. This is the first book-length biography of her, focusing especially on her theatrical career.

The Count of Monte Cristo

Readings: Acts 1:1–11 Psalm 47:2–3, 6–7, 8–9 Ephesians 1:17–23 Matthew 28:16–20 (In dioceses where Ascension is celebrated on Thursday, see also the reflection for the Seventh Sunday of Easter.) In today's First Reading from the Acts of the Apostles, St. Luke gives the surprising news that there is more of the story to be told. The story did not end with the empty tomb, or with Jesus' appearances to the Apostles over the course of forty days. Jesus' saving work will have a liturgical consummation. He is the great high priest, and He has still to ascend to the heavenly Jerusalem, there to celebrate the feast in the true Holy of Holies. The truth of this feast shines forth from the Letter to the Hebrews, where we read of the great high priest's passing through the heavens, the sinless intercessor's sacrifice on our behalf (see Hebrews 4:14–15). Indeed, His intercession will lead to the Holy Spirit's descent in fire upon the Church. Luke spells out that promise in the First Reading for the feast of the Ascension: “in a few days you will be baptized with the Holy Spirit” (Acts 1:5). The Ascension is the preliminary feast that directs the Church's attention forward to Pentecost. On that day, salvation will be complete; for salvation is not simply expiation for sins (that would be wonder enough), but it is something even greater than that. Expiation is itself a necessary precondition of our adoption as God's children. To live that divine life we must receive the Holy Spirit. To receive the Holy Spirit we must be purified through Baptism. The Responsorial Psalm presents the Ascension in terms familiar from the worship of the Jerusalem Temple in the days of King Solomon: “God mounts his throne to shouts of joy: a blare of trumpets for the Lord” (Psalm 47). The priest-king takes his place at the head of the people, ruling over the nations, establishing peace. The Epistle strikes a distinctively Paschal note. In the early Church, as today, Easter was the normal time for the baptism of adult converts. The sacrament was often called “illumination” or “enlightenment” because of the light that came with God's saving grace (see, for example, Hebrews 10:32). Saint Paul, in his Letter to the Ephesians, speaks in terms of glory that leads to greater glories still, as Ascension leads to Pentecost: “May the eyes of your hearts be enlightened,” he writes, as he looks to the divinization of the believers. Their “hope” is “his inheritance among the holy ones,” the saints who have been adopted into God's family and now rule with Him at the Father's right hand. This is the “good news” the Apostles are commissioned to spread—to the whole world, to all nations, beginning from Jerusalem—at the Ascension. It's the good news we must spread today.

AcknowledgementThank you to my colleague, Mr. Sean Maddigan, M.Ed., for his assistance in the research and formulation of many of the finer points of the atonement of Christ in this episode. Thanks, Sean!Perception of Serious Problems - Selling Indulgences?If you say the word “indulgences” to most people today, they would bring up Martin Luther. However, indulgences have been explicitly preached in Catholic theology since the 11th Century, and there have been reductions of penalties since at least the 9th Century. So, where and when does Martin Luther enter the scene?On October 31, 1517, Fr. Martin Luther an Augustinian monk and lecturer at the University in Wittenberg, Germany, issued his propositions for debate concerning the question of indulgences. The proposed debate was intended to be with Fr. Johann Tetzel, a German Dominican friar and preacher. Fr. Tetzel was an appointed papel commissioner for indulgences and was sent to his native Germany to make money to help build St. Peter's Basilica in Rome.From 1503 to 1510, Tetzel preached on indulgences and was effective in doing so. There are countless modern sources which say that Pope Julius II authorized the sale of indulgences, and that, likewise, Pope Leo X sold indulgences too and used the money to build the magnificent St. Peter's Basilica in Rome. However, the claim that indulgences, as such, were sold seems to be a myth. At one time, one of the spiritual acts that you could receive an indulgence for is contributing to a charitable cause, such as the building of a church. Charitable organizations offer incentives today to increase donations. In the 16th Century, the building fund of St. Peter's Basilica did increase as the result of Tetzel preaching indulgences. There were absolutely abuses in the practice of indulgences, to be sure! But it is important to understand what they actually are. One of the main contributing factors to knowledge of the controversy was Martin Luther's “95 Theses.” In Luther's time, and especially now, there is no end to the horribly wrong interpretations of the Catholic teaching on indulgences. I have also had a few friends ask if I'd be willing to do an episode on indulgences. So, here you go, gents!Catholic Understanding of AtonementAfter the Fall of Adam and Eve, it was fitting that the atonement or reconciliation of mankind be made by a man. However, what mere man could stand in place of all of humanity? When Jesus Christ died on the Cross, He did so as fully God and fully man. Thus, His death and resurrection were offered in our place, in His humanity, and offered perfectly, in His divinity. In the sixth Session of the Council of Trent, chapter ii, we hear:“Whence it came to pass, that the Heavenly Father, the Father of mercies and the God of all comfort (2 Corinthians 1, 3), when that blessed fullness of the time was come (Galatians 4:4) sent unto men Jesus Christ, His own Son who had been, both before the Law and during the time of the Law, to many of the holy fathers announced and promised, that He might both redeem the Jews, who were under the Law and that the Gentiles who followed not after justice might attain to justice and that all men might receive the adoption of sons. Him God had proposed as a propitiator, through faith in His blood (Romans 3:25), for our sins, and not for our sins only, but also for those of the whole world (I John ii, 2).”There are a lot of things to unpack here. God the Father sent His Son, who was foretold, to redeem the Jews and the Gentiles. This redemption brought with it adoption of each of us by God the Father, in Christ, by the power of the Holy Spirit. The reconciliation or atonement (literally meaning to become “at one” with), comes through the propitiation of sins merited by Jesus' death on the Cross. The just wrath of God earned by our sin was turned away by the self-offering (the sacrifice and oblation) of our Lord Jesus on the Cross. By His wounds, we are healed, quoting the Prophet Isaiah. The Nicene Creed we profess each Sunday at Mass reminds us of this reality:“who for us men and for our salvation, came down, took flesh, was made man; and suffered…”Jesus did not come for Himself, He came to give His life as a ransom for many. We say “many” because not everyone will accept this gift, sad to say. However, this does not diminish that the gift of Christ's atonement was won for all mankind, without exception. But what is this ransom? Who was holding the souls of the fallen men? It is the Enemy, Satan.In his commentary on Psalm 95, St. Augustine puts it this way:“Men were held captive under the devil and served the demons, but they were redeemed from captivity. For they could sell themselves. The Redeemer came, and gave the price; He poured forth his blood and bought the whole world. Do you ask what He bought? See what He gave, and find what He bought. The blood of Christ is the price. How much is it worth? What but the whole world? What but all nations? (Enarration on Psalm 95, no. 5).”He goes on to explain, in a figure of speech that the Cross was like a trap for the Enemy:"The Redeemer came and the deceiver was overcome. What did our Redeemer do to our Captor? In payment for us He set the trap, His Cross, with His blood for bait. He [Satan] could indeed shed that blood; but he deserved not to drink it. By shedding the blood of One who was not his debtor, he was forced to release his debtors (Serm. cxxx, part 2).”The debt owed to Divine Justice was paid in full by Jesus Christ. Divine Justice was satisfied. But not everyone agreed with St. Augustine's reasoning. St. Anselm and Peter Abelard, for example, rejected the notion that Satan had some sort of right over man. St. Anselm held that an equal satisfaction for sin was necessary to pay the debt to Divine Justice. Abelard, though, did not hold to this strict notion of satisfaction and he argued that God could have pardoned us without requiring satisfaction. So, the Incarnation and the death of Chirst was the pure love of God. And Abelard was condemned by St. Bernard for this view because he argued the effect of the atonement was only moral influence and not any objective payment of a debt.St. Thomas Aquinas, later, agreed with Abelard in rejecting the notion that full satisfaction was necessary. He agrees with Abelard in so far as the atonement was the greatest demonstration of love, but still holds that under God's economy of salvation, the sacrifice of Christ objectively paid the debt of justice (which Abelard denied). Restoring mankind to grace was a work of God's mercy and goodness. It was fitting that Christ should die on the Cross to show the depths of God's love for us, but not absolutely necessary. Along the ages, Blessed Duns Scotus and St. Bernard of Clairvaux had differing opinions than Abelard and Aquinas.Though there is disagreement among theologians throughout the ages, what is shared among them is this. The Atonement is essentially a sacrifice and an act of love. The outward Sacrifice is the sacrament of the invisible sacrifice which comes from the heart of God. As the Catholic Encyclopedia puts it so well:“It was by this inward sacrifice of obedience unto death, by this perfect love with which He laid down his life for His friends, that Christ paid the debt to justice, and taught us by His example, and drew all things to Himself; it was by this that He wrought our Atonement and Reconciliation with God, ‘making peace through the blood of His Cross.'”Imperfect in the Old, Perfect in the NewIn the Old Covenants, the Jewish people would offer “sin-offerings” in which a cereal offering or animal was immolated, offered to God in worship, and then consumed by the priest. Likewise, we get the word scapegoat from the ancient practice of placing, so to speak, all of the sins of the town onto a goat and then releasing the goat to wander into the wilderness, presumably to die. This ancient notion of atonement was no clearer than on Yom Kippur, the Day of Atonement. The Day of Atonement is centered upon repentance, fasting, asceticism, and the confession of sins. However, the annual nature of this event shows that it is an incomplete and imperfect atonement. Atonement is made perfect in Jesus Christ, who died once for the sins of man and then rose from the dead, to die no more. In the Holy Mass, Christ does not die again. Instead, the Cross of Christ, a propitiatory Sacrifice is renewed daily in a bloodless manner on the altar. What Is An Indulgence?What does any of this have to do with indulgences? Well, everything, really. An indulgence is classically the remission of a debt. In Roman law, it meant to be release from imprisonment or punishment. The Catholic Encyclopedia defines an indulgence as “a remission of the temporal punishment due to sin, the guilt of which has been forgiven.”So, an indulgence is not permission to sin, it is not stockpiling forgiveness for a future action, nor does it forgive sin or the guilt of sin. An indulgence presumes that God has already forgiven the person receiving it! What is being remitted is the temporal punishment due to sin.Our sins affect us, our relationship with God, and our relationship with others. Particularly egregious sins, like rape and murder, have lasting effects which cannot be put right this side of Heaven. And putting things right is in the nature of justice. God will always set things right, one way or another, though we might not see it until the end of things. Nonetheless, once someone experiences contrition, there is a deep desire, rooted in justice, to make restitution. Imagine that you are a kid playing baseball in the street. Of course, this is a bad idea. Mistakes will happen. You know this, and, yet, you wrongly believe that you are special. So, nothing bad will happen. You will hit the ball perfectly and everything will be just fine. Then… you hit the ball and it goes sailing through Mrs. Johnson's bay window. Immediately, you feel terrible about it. You did not mean for anything to be broken. You experience contrition for the wrong you have done. You knew, of course, that you should not be playing baseball in the street. What did you expect to happen?! Now, you have a choice: run away and hide or go and fess up to what you have done. You decide to go and ask for forgiveness. You ring the doorbell and Mrs. Johnson answers. You immediately apologize for breaking the window and tell her that you are truly sorry. And she forgives you! … That's it, right? That's the end of the story?... No way! You still have to make restitution. You have to pay for the window. In this example, we can see analogously, how we can be forgiven for something, but justice still demands restitution, satisfaction, and even punishment. This distinction between forgiveness and the temporal punishment due to sin seems to have gone by the wayside in Protestant theology over the last five hundred years. Really, if we look at it with fresh eyes, hopefully we can see that it is basic common sense that a wrong done demands restitution. So, why can Protestants not go there? The answer really has to do with Martin Luther. In Luther's view, we can do nothing to merit our salvation and Catholics agree we cannot merit the gift of initial justification; it is completely a gratuitous gift from God whereby we are covered by Jesus Christ. Nothing in the Lutheran view demands cooperation with grace or even the internal change brought about by Baptism, which Catholicism has always held. How, Theologically, Does an Indulgence Work?But with Baptism there is a true change, right down to the core of our being. And grace is given, but our free cooperation is necessary. God's love does not force itself upon us. This means that our good actions, united with Christ, are meritorious. Our sinful actions require restitution. The Atonement won by Jesus Christ on the Cross is superabundantly meritorious, to use the language of the Church. When we unite our actions with the Cross, they do not add to the merits of Jesus Christ, but they come into communion with them. Likewise, the forgiveness of sins is a communion with the Cross of Jesus Christ! But, in justice, our bad actions still require temporal punishment and restitution. As the 14th Session of the Council of Trent puts it:“Add to these things, that, whilst we thus, by making satisfaction, suffer for our sins, we are made conformable to Jesus Christ, who satisfied for our sins, from whom all our sufficiency is; having also thereby a most sure pledge, that if we suffer with him, we shall also be glorified with him. But neither is this satisfaction, which we discharge for our sins, so our own, as not to be through Jesus Christ. For we who can do nothing of ourselves, as of ourselves, can do all things, He cooperating, who strengthens us. Thus, man has not wherein to glory, but all our glorying is in Christ: in whom we live; in whom we merit; in whom we satisfy; bringing forth fruits worthy of penance, which from him have their efficacy; by him are offered to the Father; and through him are accepted by the Father (The Council of Trent: On the necessity and on the fruit of Satisfaction).”Some Protestants hold to the erroneous view of “penal substitution” which is a theory of the atonement that holds that God punished Jesus on the Cross. But there is one glaringly huge problem: an innocent person cannot be justly punished. Jesus took upon Himself the sufferings and death that were due to our sins, but He did not take on the just punishment for our sins.Understanding How Christ Took on Our Punishment (And What That Means)Jesus Christ took our punishment upon Himself. As St. Thomas teaches:“Now by Christ's Passion we have been delivered not only from the common sin of the whole human race, both as to its guilt and as to the debt of punishment, for which He paid the penalty on our behalf (ST III, q. 49, a. 5, co.).”When discussing the fittingness of the death of Christ, St. Thomas also mentions:“... in this way Christ by His death brought us back to life, when by His death He destroyed our death; just as he who bears another's punishment takes such punishment away (ST III, q. 50, a. 1, ad. 3).”Satisfaction means taking up a penalty voluntarily in order to restore justice. St. Thomas Aquinas speaks of taking up this voluntary penalty as someone experiencing something against the will out of charity. In the case of sin and justice, in charity this action makes up for sin because sin is voluntarily doing one's own will at the expense of charity. In other words, satisfaction derives its power from the strength of the charity of the one offering it. There is no need for Jesus to suffer the pains of Hell to save us because even one drop of His Precious Blood could have satisfied the wrath of God. The payment of Jesus, who is sinless and perfect in charity, merits not only release from punishment. By the Cross, He merits for us eternal life!When a debt is to be paid, the punishment is measured. In merit, the root of charity is measured. When one merits for another, he merits more for himself. Yet, when one satisfies for another, he does not also satisfy for himself, because the measure of punishment still covers both him and the one on whose behalf he is satisfying. In the case of Jesus, who is without sin, He has no debt to pay. He is satisfying for sinful men out of perfect charity. The punishment He bore made satisfaction for the sins of all mankind and merited more than any man is capable of: eternal life!Back to IndulgencesTemporal punishment acknowledges that the eternal punishment for sin has been taken away on the Cross, but the temporal consequences of sin still remain. These temporal effects of sin require restitution, to the ability that we are able. We ought to make amends for wrongs done. Expiation, satisfaction, amends, and reparation all mean the same thing when referring to the temporal consequences and punishment due to sin.Going back to this notion of the superabundant merits of Christ on the Cross, we can also add all of the meritorious actions of the Baptized faithful through the ages, most notably the saints. The Treasury of Merit, as it is called, is the collection of the perfect, infinite, and superabundant merits of our Lord Jesus Christ, the expansive merits of our Blessed Mother and St. Joseph, and the merits of all the just. Our Lord gave to St. Peter, and to the Apostles and their successors, the authority to apply the fruits of these merits at their discretion when He said: “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Mt. 16:18-19).”Likewise, in St. John's Gospel, Jesus says to the Apostles, and their successors by extension:“And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld (Jn. 20:22-24).”When a confessor gives absolution to a penitent in the Sacrament of Penance, he is applying this forgiveness of sins which comes from God alone, through the instrument of the priest and the Church. Our guilt for sin and eternal punishment for sin are absolved, but the temporal punishment for sin remains. An indulgence is outside of the sacraments and it does not forgive sins. Instead, it applies the satisfaction of the Treasury of Merit to an individual thereby remitting their temporal punishment due to sin. In other words, by the merits of Christ and the saints, the debt of temporal restitution has been paid in full. The superabundant merits belong to God's mercy and justice, not to the Church absolutely. So, these concessions or diminishments of punishment are administered by the Church but they come from God as a free gift. There is value in what Christ has done for us. But there is also value in what Christ does through us. Either way, the primary action is God. But with our cooperation, we unite ourselves with the Sacred Action of Jesus. As St. Paul said:"Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church (Col. 1:24).”What could possibly be lacking in the sufferings of Christ, except for our cooperation with His grace and our own meritorious actions? Not only do our good actions possess the value or merit, they also certainly possess the value of satisfaction.Luther Had a Couple Good Points, But a Lot of ErrorsIt must be said that Martin Luther had some great points in his 95 Theses. In fact, only 41 propositions of Luther's from the 95 Theses and his other writings up to that point, were rejected as heretical, scandalous, erroneous, seductive of simple minds, in opposition to Catholic truth, or offensive to pious ears by Pope Leo X in 1520. Let us look at the first three of the 95 Theses:* “When our Lord and Master Jesus Christ said, ‘Repent'' (Mt 4:17), he willed the entire life of believers to be one of repentance.* This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.* Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.”All three of these are true. Interior repentance is a reorienting of one's entire life, not just a momentary “I'll try a bit harder.” This call of our Lord to repentance does not refer to the Sacrament of Penance because it is a call which is first addressed to those who do not yet know Christ and the Gospel. And finally, interior conversion should find expression in visible signs, gestures, and penitential actions. It does seem, though, that Luther is presupposing that indulgences were being sold, with official authorization. This myth is prevalent today and it appears it was in Luther's day as well. Indulgences are drawn from the Treasury of Merit and applied freely when those seeking them fulfill the requirements with proper disposition. Luther's 95 Theses presents many theological errors in this regard. These errors are still being repeated today. For example, this 2009 article from “The New York Times” which gets it wrong from the title (the content of the article only goes from wrong to worse, by the way): “For Catholics, a Door to Absolution is Reopened.”By the way, to show just how seriously the Church took these abuses, Pope St. Pius V, in 1567, issued a decree which canceled all grants of indulgences involving any fees or other financial transactions.Seeking an IndulgenceMany Catholics think that indulgences, per se, were an abuse. They are not. And though it was a focal point in the Protestant Reformation, indulgences did not go anywhere. As the Catechism of the Catholic Church stated in the 1990s:"An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishment due for their sins… to spur them to works of devotion, penance, and charity" (CCC 1478).Everything that I have presented about indulgences belongs to the infallible teachings of the Church. We are not at liberty to dismiss them, diminish them, or disbelieve in them. The Council of Trent's anathema makes this clear:The Council of Trent "condemns with anathema those who say that indulgences are useless or that the Church does not have the power to grant them."The Church does not remit temporal punishment due to sin with magic or the wave of a pen. The person who suffers those temporal punishments must be disposed to repentance and faith. As Pope St. Paul VI said:"Indulgences cannot be gained without a sincere conversion of outlook and unity with God (Indulgentarium Doctrina, 11).”Before the Second Vatican Council, indulgences were said to remove a certain number of “days” from punishment. Instead, this was to show that indulgences have two types: plenary and partial. Plenary, meaning full, means that all temporal punishment due to sin that a person owed is being remitted. Whereas, a partial indulgence remits part of the temporal punishment due to sin. In order to make this clearer, Pope St. Paul VI revised the handbook of indulgences (called the Enchiridion).As we have covered, satisfaction and temporal punishment for sin are ordered towards justice on the one hand and purification on the other hand. So, the actions for which one might receive an indulgence should likewise be ordered to justice, charity, and purification. Because the justice of God has been satisfied through the merits of Christ and the saints, applied to our lives, then the “time,” so to speak, needed for purification in charity after death has been lessened. Just as a checkpoint or reminder: indulgences remit the temporal punishment due to sin, not eternal punishment. Eternal punishment is remitted fully by the Cross of Jesus Christ, the merits of which we receive in the Sacrament of Baptism. Knowing rightly what an indulgence is, how can we receive this great gift? Please forgive the following lengthy quotation, but Jimmy Akin put it concisely and excellently in his Primer on Indulgences for EWTN:“To gain any indulgence you must be a Catholic in a state of grace. You must be a Catholic in order to be under the Church's jurisdiction, and you must be in a state of grace because apart from God's grace none of your actions are fundamentally pleasing to God (meritorious). You also must have at least the habitual intention of gaining an indulgence by the act performed.To gain a partial indulgence, you must perform with a contrite heart the act to which the indulgence is attached.To gain a plenary indulgence you must perform the act with a contrite heart plus you must go to confession (one confession may suffice for several plenary indulgences), receive Holy Communion, and pray for the pope's intentions. (An Our Father and a Hail Mary said for the pope's intentions are sufficient, although you are free to substitute other prayers of your own choosing.) The final condition is that you must be free from all attachment to sin, including venial sin.Because of the extreme difficulty in meeting the final condition, plenary indulgences are rarely obtained. If you attempt to receive a plenary indulgence, but are unable to meet the last condition, a partial indulgence is received instead.”The Church offers us special indulgences, both plenary and partial, for all sorts of things. But there are a couple of partial indulgences worth mentioning here. Partial indulgences are given by the Church for: * Devoutly spending time in mental prayer, * Reading Sacred Scripture with veneration as a form of spiritual reading (this one is plenary if done for at least 30 minutes), * Devoutly signing oneself with the Sign of the Cross and saying the customary formula: “In the name of the Father, and of the Son, and of the Holy Spirit. Amen.”ConclusionIndulgences are not magic. They are a part of the infallible teaching of the Church. And they are for our spiritual well-being. We should not be wary of officially promulgated indulgences. We should be grateful to God for His superabundant mercy and His justice. Recognizing that we are sinners in need of His grace, we approach the Sacrament of Penance. Then, we do penance to seek temporal satisfaction and restitution for the consequences of our sins. All the while, we ought to seek out indulgences, because they are nothing more than being union and communion with Almighty God and striving to be more in love with Him who loved us first.Will Wright Catholic Podcast is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to Will Wright Catholic Podcast at www.willwrightcatholic.com/subscribe

Felix Lanzberg's Expiation

In this sermon, Pastor Ern explained how expiation is a foundational element of the Christian faith, and how it helps believers to understand the depth of God's love and mercy. He also discussed how Jesus' sacrifice on the cross is the ultimate act of expiation, and how it provides a path to forgiveness and salvation for all who believe in Him. Tune in to learn more about this. Watch Now

Cette semaine dans AMIES, Anaïs et Marie s'aventurent dans l'Angleterre des années 1930 avec Reviens-Moi (Atonement) (2008) réalisé par Joe Wright. Le film est une adaptation du roman Expiation de Ian McEwan publié en 2001. En Angleterre pendant une journée caniculaire de l'été 1935, la jeune Briony (Saoirse Ronan) découvre sa sœur Cécilia (Keira Knigthley) dans les bras de Robbie (James McAvoy), le jardinier de la famille. Sa réaction va déclencher une tragédie et marquer à jamais le destin des deux amants ainsi que celui de leur famille. Ce long-métrage a-t-il réconcilié Anaïs avec les films en costume? A-t-elle toujours une réaction épidermique à Keira Knightley? Et pourra-t-elle, un jour, pardonner le personnage de Saoirse Ronan? Après la découverte de Friends par Anaïs puis de Twin Peaks par Marie, les deux amies vont, à tour de rôle, explorer deux genres du cinéma: les films d'horreur et les films romantiques. Cris, rires et larmes sont au programme. AMIES est un podcast d'Anaïs Bordages et Marie Telling produit par Slate Podcasts Direction éditoriale: Christophe Carron Production éditoriale, montage et réalisation: Aurélie Rodrigues Musique: Victor Benhamou Illustration: Victor Mantel Suivez Slate Podcasts sur Instagram et Facebook. Pour échanger et découvrir de nouveaux podcasts, rejoignez le Slate Podcast Club sur Facebook.

I.    The Death of Christ  A.    Active work of Christ in obeying the law without sin through the Holy Spirit. Giving God the honor due him on our behalf B.    Passive work of Christ on the Cross, taking our punishment, paying our debt C.    Atonement: to cleanse, make right, and restore (Isaiah 53:4-6) Surely he took up our pain    and bore our suffering,yet we considered him punished by God,    stricken by him, and afflicted.5 But he was pierced for our transgressions,    he was crushed for our iniquities;the punishment that brought us peace was on him,    and by his wounds we are healed.6 We all, like sheep, have gone astray,    each of us has turned to our own way;and the LORD has laid on him    the iniquity of us all. Substitution (vicariousness) 1.    Propitiation: shrine (Romans 3:25; 1 John 4:10) 23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus (Romans 3:23-26, KJV).a.    Made by God for God and for us b.    Enmity or alienation between God and us taken away through the work of Christ c.    Jesus pays our debt (Luke 7) d.    Jesus Bears our sins and takes our punishment 2.    Expiation: disinfects us of results of sin, our uncleanliness is taken away: the cleansing bath “Lamb of God who takes away the sins of the world” (John 1:29) 3.    Redemption: marketplace (Galatians 3:13-15) 4.    Justification: courtroom (Romans 5:1-2) 5.    Christus victor (Col. 2:14; 1 John 3:8) II.    Applying the Atonement A.    Come to Christ for atonement and new life (John 3:16-18) B.    Tell the world about his amazing atonement (Matthew 28:18-20) Bibliography 1.    William Lane Craig, Atonement and the Death of Christ (Baylor, 2020).2.    Douglas Groothuis, Christian Apologetics, 2nd ed. (InterVarsity-Academic, 2022).3.    John Stott, The Cross of Christ (InterVarsity, 1986). Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Dr. Tom and Kari Curran talk about budgeting, money management and growing in self discipline in the New Year. Tom talks about the ‘Empty Technical Soul' and the theme of expiation.

Dr. Tom and Kari Curran give tips for launching well into the New Year and reflect on themes for 2023: “Awaken” and “Expiation.” Kari testifies to seeking healing from addiction and Tom confesses to past year failures.

Psalm 103:12As far as the east is from the west,So far has He removed our transgressions from us.Support the show

The Christian Journey - Propitiation and Expiation Part 2 by David Antwi

The Christian Journey- Propitiation And Expiation by David Antwi

Pastor Grasso explains the two elements of atonement: expiation and propitiation. In expiation, as seen in the sin offering, our sins are cleansed. In propitiation, as seen in the burnt offering, God's wrath is satisfied.

In this episode of Friends in the Word Cyndi Weeks and Jen Pam break down the guilt and shame the world and sometimes we as Christians walk around with. We hope we can be part of removing the burden of that guilt by pointing you and each other to the cross. The Big Fat Word of the Week is Expiation... cool fact, it removes your guilt. Jen spends some time in Ephesians for Do You Understand What You Are Reading And we spend a good chunk of time breaking down the world's messaging and it's hopeless message of guilt and condemnation... Drive an SUV, guilty... Eat non organic Chicken Fingers, guilty... And all of these messages offer no hope. But we as Christians have the greatest news that our guilt can be dealt with at the cross. We hope you are encouraged and keep reading your Bible! 

Hebrews 2:5-9Andrew and Edwin take a look at the sacrifice, atonement, and propitiation Jesus offered. In a very real sense, He died so we don't have to. He did this for you. Praise the Lord!Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=9657The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/