tag:blogger.com,1999:blog-67839536620002921232024-03-08T14:37:40.432-08:00Logan AtoneA <b>Log</b>ical <b>An</b>alysis of the <b>Atone</b>ment to facilitate informed decision making with regard to it.Logan Atonehttp://www.blogger.com/profile/18063737518513380563noreply@blogger.comBlogger18125tag:blogger.com,1999:blog-6783953662000292123.post-10860162969219563792010-03-20T12:26:00.000-07:002010-03-20T12:57:10.741-07:00Jesus, the Atonement, and ParticularityJesus' death and resurrection can be viewed simultaneously as flesh and blood events as well as a metaphor of God's grace and reconciliation.<br /><a name='more'></a><br />"The more abstract the truth you wish to teach us, the more you must entice our senses into learning it"- Friedrich Nietzsche.<br /><br />Nietzsche's aphorism may be interpreted as dismissing the idea of abstract truth altogether, but I believe that it contains an important insight that has bearing on our discussion of the Atonement. The idea of Atonement, of God's forgiveness of human sins and invitation to moral and spiritual transformation through Jesus Christ, is easily an abstract concept. Simply reading a statement such as "God, through his grace, has enabled humans to transcend the destructive limitations and tendencies they have developed to participate in the divine self-giving love of the Trinity" probably raises more questions than it answers. How do you define "self-giving love?" or "grace" and what kind of mechanism could this possibly have been achieved through?<br /><br />It is difficult for human minds to wrap their heads around "big" concepts, whether they be spiritual or otherwise. Richard Dawkins makes an observation similar to Nietzsche's when he comments on why we find it so difficult to understand the findings of modern physics in <span style="font-style: italic;">The Blind Watchmaker:<blockquote>Our brains were designed to understand hunting and gathering, mating and child-rearing: a world of medium-sized objects moving in three dimensions at moderate speeds. We are ill-equipped to comprehend the very small and the very large; things whose duration is measured in picoseconds or gigayears; particles that don't have position; forces and fields that we cannot see or touch, which we know of only because they affect things that we can see or touch. (<a href="http://richarddawkins.net/firstChapter,107">link</a>)</blockquote></span><br />Thus, sometimes to learn difficult concepts we must break things down from the abstract to the particular. Anyone who has ever asked "can you give me an example of that?" when faced with a new concept that is hard to understand has realized the power that examples and particular situations, rather than abstract generalizations, have. <br /><br />If we start to think along these lines, we can begin to see how Jesus' death and the Atonement might fit together. What we confront in addition to the flesh and blood death and resurrection of Jesus is also a metaphor, a metaphor of God's grace, transforming power, and new creation. Through the particularity of Jesus' life, death, and resurrection, we are better able to see the more "abstract" truth of God's redemptive work. It isn't that the Atonement logically required the crucifixion of the God-Man Jesus in such and such a manner as that God reached out to a particular situation and provided a means of showing His love and forgiveness that could be understood. Presumably God could have chosen a different time and a different way to make this same truth known, so we should avoid making the mistake of confusing cause and effect by assuming that simply Jesus' death and resurrection in first century Palestine was atoning that the former necessarily (in the logical sense) entails the latter. We should avoid the mistake of thinking that simply because certain events are not connected to certain outcomes with iron-clad necessity that they are devoid of meaning.<br /><br />Our own physical limitations lead to conceptual limitations, and because of this something as significant and far-reaching as the Atonement is difficult to capture verbally and conceptualize mentally. Indeed, in several places Paul alludes to Jesus' resurrection as being intimately connected with the renewal of the whole cosmos. However, in the same way that we can better grasp difficult concepts through particular examples that in effect "break it down" for us, I think there is much value in seeing the Atonement through this lens, rather than trying to force it into a straitjacket of logical causal necessity.Matt Khttp://www.blogger.com/profile/16499444028818271647noreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-67591182968352442972010-03-12T03:10:00.000-08:002010-03-12T03:10:00.682-08:00Two types of DeathThere are two types of death spoken of in the scriptures and they are both significant to the atonement. <a href="http://en.wikipedia.org/wiki/Spiritual_death">Spritual death</a> is one type and Physical death is the other. Both are said to enter the world with the fall of Adam and Eve and both are overcome by Christ.<br />
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I'm not really trying to get into a discussion about wether or not physical death is only 6000 years old. We will all face physical death, undeniable, when it started is a debate I'd rather stay away from here as I feel it will miss the overall point of the post, which is the atonement overcomes both forms of death that we experience.<br />
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Spiritual death is defined as the separation of our spirits/souls from God. The passage in Gen 2:17 is speaking of this spiritual death. <span style="color: #3d85c6;"><em>"17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."</em> </span><span style="color: black;">If God was speaking to them of physical death we should expect that he continue speaking of their physical death when he discovers that they have eaten from the tree. Instead we find that is not the case. Gen 3:22 shows us that God was not speaking of physical death but rather that they had come to know good from evil. </span><span style="color: #3d85c6;"><em>"22 ¶ And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:" </em></span><span style="color: black;">Since the worry was that they would live forever we must be speaking of a different type of death.</span><br />
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In the Garden of Eden Adam and Eve were in the presence of God. Once they had disobeyed the commandment to not eat of the tree of knowledge of good and evil, they had sinned and become unclean and therefore were removed from Gods presence. <span style="color: #3d85c6;"><em>"23 Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken." </em></span><span style="color: black;">Sin is what keeps us separated from God. There is no way for us to overcome the consequences of sin and become clean, or free from sin, to be able to return to God. We all suffer the consequences of our own sins, and that comes in many different forms, the ultimate one is having to be permanently separated from God forever. In the Atoning sacrifice Christ took upon himself the sins of every human being and thus made the removal of sin from us possible. If you compare sin to debt, Christ has paid your debt of sin and is able to make you free and clear of that debt so you are no longer held accountable for your sins. This is the work that Christ did for everyone that we couldn't do ourselves and it is to him we owe the repayment of that debt.</span><br />
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He also died (his physical body and spirit were separated), like all of us will, but he was given the power of God to be resurrected, or have his spirit and physical body reunited to never again be separated. This is a free gift that all of us will have as a result of the atonement. Everyone of us will be resurrected and live forever, but the quality of our forever is dependant upon what we do here.Richhttp://www.blogger.com/profile/05816549810869986623noreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-30724883798092382942010-02-24T09:49:00.001-08:002010-02-27T14:00:14.761-08:00"No Adam, No Fall?"Links to an excellent article exploring ways in which the notion of the fall of humanity can be understood.<br />
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This is a link to a <a href="http://clayboy.co.uk/2009/10/no-adam-no-fall-wrestling-with-sin-and-science/">very thoughtful article</a> written by Doug Chaplin on his blog that deals with the concept of the fall of humanity in the Bible. It is full of interesting ideas and helpful points to keep in mind when attempting to understand the roles of fall and redemption found throughout the Bible.Matt Khttp://www.blogger.com/profile/16499444028818271647noreply@blogger.com24tag:blogger.com,1999:blog-6783953662000292123.post-29333299937669480562010-02-20T01:41:00.000-08:002010-02-27T14:01:11.326-08:00Why link to Wikipedia?We link to Wikipedia, not because it is authoritative, but because it is mostly accurate and it is a good place to get ideas to start research.Logan Creshttp://www.blogger.com/profile/07467927148395179057noreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-56838537057851044762010-02-18T14:42:00.000-08:002010-02-27T14:03:07.067-08:00Animals and HumansThe relationship between humans and animals in the Bible is often assumed to be marked by a sharp division between the two, but the Biblical record is not so clear cut.<br /><a name='more'></a><br />The relationship between humans and animals is an interesting subject that has bearing on discussions of morality (which is obviously deeply connected with the atonement). As has been pointed out elsewhere on this blog <a href="http://loganatone.blogspot.com/2010/02/monkey-cooperation-and-fairness.html">here</a> and <a href="http://loganatone.blogspot.com/2010/02/video-in-chile-altruistic-dog-risks.html">here</a>, animals seem to be capable of behaviours that we would call moral and create and exist in social structures of sorts.<br /><br />These facts can be troubling for one who would seek to make a sharp distinction between human beings and the other animals. Such a view is often assumed to be intrinsic to Christianity, particularly since it teaches that humans are made in the image of God, something that no other life form is described as possessing in the creation accounts of Genesis. I do not believe that one needs to take a literal reading of Genesis (and I do not), but I also believe that this does not meant that there are not deep theological reflections and implications that can be taken from these passages. When we examine more closely the creation accounts in Genesis, we find several striking details that have bearing on this topic:<br /><br />1) It must be kept in mind that while humans are described as being made in the image of God, they were also made on the same day as the rest of the animals. Also, God offers the plants of the earth to both humans and animals for food, making no mention of taking animal life for food (see <a href="http://www.biblegateway.com/passage/?search=Genesis%201:26-31&version=NASB">Genesis 1:26-31</a>)<br /><br />2) In the account found in Genesis 2, God declares that it is not good for man to be alone, and only after this are the animals made. The man is made to name the animals (while vegetative life is not given any names), and it seems clear from the passage found in <a href="http://www.biblegateway.com/passage/?search=Genesis%202:20&version=NASB">verse 20</a> that the man expected to find a suitable helper from among the other animals.<br /><br />From these two points, it is clear that humans and animals are intimately connected in the Biblical creation account. Thus, it should be not be too surprising to find that animals exhibit many behaviors and interactions that we tend to think of as paradigmatically human. Even though the idea of imago dei is clearly found in the Genesis account, the account also shows much in common between humans and animals, which experience and evolutionary biology also teaches is the case.Matt Khttp://www.blogger.com/profile/16499444028818271647noreply@blogger.com24tag:blogger.com,1999:blog-6783953662000292123.post-17451259156871768392010-02-15T05:55:00.000-08:002010-02-15T05:55:45.367-08:0018 Passages From The Bible That Say Hell Is Real and Sinners Go There.Below are eighteen passages that talk about Hell as if it is a real place that sinners are sent to.<br />
<a name='more'></a><span class="Apple-style-span" style="background-color: #fff2cc;">NEW TESTAMENT</span><br />
<span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="background-color: #d9ead3;">MARK</span></span><br />
Mark 9:43-44, If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire,<br />
44 where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED.<br />
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<span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="background-color: #d9ead3;">MATTHEW</span></span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">Matthew 10:28, And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.</span><br />
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Matthew 13:41-42, The Son of man (Jesus) shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.<br />
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<span class="Apple-style-span" style="background-color: #f3f3f3;">Matthew 18:8, 9 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.</span><br />
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Matthew 22:13, ...Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.<br />
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<span class="Apple-style-span" style="background-color: #f3f3f3;">Matthew 25:41 (Jesus speaking to people at final judgment), ...Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.</span><br />
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Matthew 25:46, And these shall go away into EVERLASTING punishment: but the righteous into life eternal.<br />
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<b><span class="Apple-style-span" style="background-color: #d9ead3;">LUKE</span></b><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">Luke 12:5, But I will forewarn you whom ye shall fear: Fear him, which AFTER he hath killed hath power to cast into hell; yea, I say unto you, Fear him.</span><br />
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A parable told by the Jesus in Luke 16:19-31:<br />
<blockquote><span class="Apple-style-span" style="background-color: #f3f3f3;">19. There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: </span></blockquote><blockquote><span class="Apple-style-span" style="background-color: #f3f3f3;">20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><br />
</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">21. And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.</span><br />
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</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">22. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;</span><br />
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</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><b>23. And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.</b></span><br />
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</b> </span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><b>24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.</b></span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><b><br />
</b> </span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><b>25. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.</b></span><br />
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</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">26. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><br />
</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">27. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><br />
</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">28. For I have five brethren; that he may testify unto them, lest they also come into this place of torment.</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><br />
</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">29. Abraham saith unto him, They have Moses and the prophets; let them hear them.</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><br />
</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">30. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;"><br />
</span><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.</span></blockquote><br />
<b><span class="Apple-style-span" style="background-color: #d9ead3;">2ND THESSALONIANS</span></b><br />
II Thessalonians 1:9 Who shall be punished with EVERLASTING destruction from the presence of the Lord, and from the glory of his power.<br />
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<b><span class="Apple-style-span" style="background-color: #d9ead3;">REVELATION</span></b><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">Revelation 14:11, And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night...</span><br />
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Revelation 20:12, 15, And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life...And whosoever was not found written in the book of life was cast into the lake of fire.<br />
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<span class="Apple-style-span" style="background-color: #f3f3f3;">Revelation 21:8, But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.</span><br />
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<span class="Apple-style-span" style="background-color: #fff2cc;">OLD TESTAMENT</span><br />
<b><span class="Apple-style-span" style="background-color: #d9ead3;">ISAIAH</span></b><br />
Isaiah 66:24, And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be abhorring unto all flesh.<br />
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<span class="Apple-style-span" style="background-color: #f3f3f3;">Isaiah 14:9-15 (referring to Lucifer), Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee...all they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee...thou shalt be brought down to hell, to the sides of the pit.</span><br />
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<b><span class="Apple-style-span" style="background-color: #d9ead3;">JUDE</span></b><br />
Jude 7, Sodom and Gomorrha...are set forth for an example, suffering the vengeance of eternal fire.<br />
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<b><span class="Apple-style-span" style="background-color: #d9ead3;">PSALM</span></b><br />
<span class="Apple-style-span" style="background-color: #f3f3f3;">Psalm 9:17, The wicked shall be turned into hell, and all the nations that forget God.</span><br />
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<b><span class="Apple-style-span" style="background-color: #d9ead3;">DANIEL</span></b><br />
Daniel 12:2, And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and EVERLASTING contempt.Logan Creshttp://www.blogger.com/profile/07467927148395179057noreply@blogger.com8tag:blogger.com,1999:blog-6783953662000292123.post-46232423416885248512010-02-14T23:03:00.000-08:002010-02-16T13:35:11.959-08:00Video, In Chile, Altruistic Dog Risks Life To Save Another Dog.This is one incident that captures the fact on video that altruism is not confined to humans. Non-humans recognize situations that require altruism, and modify their typical behavior to perform an altruistic act. <br/><object width="425" height="344"><param name="movie" value="http://www.youtube.com/v/DgjyhKN_35g&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/DgjyhKN_35g&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object>Logan Creshttp://www.blogger.com/profile/07467927148395179057noreply@blogger.com1tag:blogger.com,1999:blog-6783953662000292123.post-49763490037511636302010-02-12T14:38:00.000-08:002010-02-13T23:45:07.839-08:00Atonement: Justice is at fault, not GodThe atonement was a necessary part of God's plan to fulfill the demands of justice. When we fail to comply with one of the commandments it would be just to receive a punishment for the transgression. But we also expect God to be merciful and forgive our sins. God is said to be perfect(<a href="http://scriptures.lds.org/en/matt/5/48#48">Matt 5:48</a>) and as such we should expect him to be perfectly just and perfectly merciful. To remain as such poses a problem when we add consequences into the equation.<br />
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If perfection equals 100%, than anything less than that would no longer be perfect. If God were to let just one sin slide without a consequence, that would leave him less than perfect. Likewise if he never forgave sins he could not be merciful. To remain perfect he needs to be able to forgive sins, and dish out the consequence for sin. The atonement is what makes this possible for him. The atonement meets the needs of justice. Christ took the punishment for every sin of every person and therefore fulfilled the demands that justice has on sin. What we needed the saving and the redemption from is the separation that we have with God, this is called spiritual death. What causes us to be separated from God is sin. <a href="http://scriptures.lds.org/en/alma/42/15#15">Here</a> is a passage from a book of scripture outside the bible that does talk about the need for an atonement.<br />
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Christ was also a willing participant for his roll as the redeemer as seem in the Garden of Gethsemane when he was asking that if there was another way to fulfill justice that it would be done, but then submitted to the fathers will and followed through with <span class="blsp-spelling-corrected" id="SPELLING_ERROR_0">suffering</span> the the sins of the world. <a href="http://scriptures.lds.org/en/matt/26/39#39">Matt</a>, <a href="http://scriptures.lds.org/en/mark/14/36#36">Mark</a>, and <a href="http://scriptures.lds.org/en/luke/22/42#42">Luke</a> all record this. <br />
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<a href="http://www.merriam-webster.com/netdict/appease">Appease</a> means that peace or calm is brought about, or something is caused to subside. Sacrifices meant to appease a God then should fit this description. After <span class="blsp-spelling-corrected" id="SPELLING_ERROR_1">Christ</span> died on the cross we only get a sentence that says anything <span class="blsp-spelling-corrected" id="SPELLING_ERROR_2">about</span> what <span class="blsp-spelling-corrected" id="SPELLING_ERROR_3">occurred</span> after his death in the gospels. The temple rent and the earth quaked. That doesn't sound like peace and calm or subsiding of anything to me. <a href="http://scriptures.lds.org/en/3_ne/8">Here</a> you can read of things that are believed by some to have <span class="blsp-spelling-corrected" id="SPELLING_ERROR_4">occurred</span> on the <span class="blsp-spelling-corrected" id="SPELLING_ERROR_5">American</span> continent at the time of the crucifixion. More things that <span class="blsp-spelling-corrected" id="SPELLING_ERROR_6">attest</span> to a God who is not calm or subdued, no appeasement. Either the atonement then failed to appease a bloodthirsty God, as some believe him to be, or it wasn't meant for that purpose at all. If it was to fulfill justice, as I have suggested, and there was no other way to accomplish this task, as the scriptures point out, then those things that are written about after Christs death, quakes and <span class="blsp-spelling-corrected" id="SPELLING_ERROR_7">destruction</span>, fit a God who is lamenting the death of his son and not a God who has been pacified by a blood sacrifice.Richhttp://www.blogger.com/profile/05816549810869986623noreply@blogger.com1tag:blogger.com,1999:blog-6783953662000292123.post-12716288272067564212010-02-12T13:30:00.000-08:002010-02-14T23:14:55.186-08:00Monkey Cooperation and Fairness: Fundamental Principles in LawNon-humans reason well enough to recognize the logical relationships necessary for negotiation to facilitate cooperation and they recognize when they are not getting treated the same as a peer. These are fundamental concepts to morality and law evident in non-humans. The following video is of two experiments demonstrating this fact.<br />
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To demonstrate cooperation in primates, two monkeys are separated by a translucent wall.<br />
One monkey has a pot of hazel nuts one monkey has a flint rock. The pot of hazel nuts can only be opened by the flint rock. The monkey with the flint rock gives it to the monkey with the nuts, the monkey with the nuts opens them, and gives half to the other monkey.<br />
The monkeys cooperate to open the pot of hazel nuts, and share them.<br />
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In the second experiment, to demonstrate a sense of fairness, a technician gives treats to two monkeys. One monkey only gets grapes, one monkey only gets biscuits. The monkey that only gets biscuits protests until he gets grapes. <br />
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This demonstrates that not only is cooperation and fairness common between human religions and cultures, it is common in non-humans. Since monkeys don't have gods, this strongly suggests that a God is not necessary to derive cooperation and fair-play, and that a God is not necessary for creatures to recognize an unfair situation enough to take action to correct it. <br />
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<object width="560" height="340"><param name="movie" value="http://www.youtube.com/v/aAFQ5kUHPkY&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/aAFQ5kUHPkY&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="560" height="340"></embed></object>Logan Creshttp://www.blogger.com/profile/07467927148395179057noreply@blogger.com6tag:blogger.com,1999:blog-6783953662000292123.post-40271543198837932602010-02-08T16:11:00.000-08:002010-02-08T20:14:21.184-08:00Jesus and the LawThe concept of law is found throughout the Gospels and the New Testament and is an important element of atonement theology. This post explores the way Jesus understood and treated Old Testament law to provide a perspective for New Testament understanding of the law.<br /><a name='more'></a><br />The issue of the Old Testament law as it relates to Christianity and the atonement is an important subject that needs clarification. For example, in Romans 5:13, Paul writes "for before the law was given, sin was in the world. But sin is not taken into account when there is no law." Previously in verse 8, he wrote "But God demonstrated his own love for us in this: While we were still sinners, Christ died for us." Just looking at these two verses, we can conclude that it is through the law that sin has its force, which we are delivered from through Jesus' death (for more related to the topic of sin see "<a href="http://loganatone.blogspot.com/2010/02/sin-and-community.html">Sin and Community</a>").<br /><br />The law that Paul is referring to is the Jewish law found in the Pentateuch. However, when we look at the attitude of Jesus towards the Old Testament law, we should see the need to be careful in making a one-to-one comparison between the exact content of the Old Testament law and the idea of a timeless divine law. For example, in the Sermon on the Mount in Matthew 5, Jesus states:<sup class="versenum" id="en-NIV-23252"><br /><br /><blockquote></blockquote>17</sup>"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. <sup class="versenum" id="en-NIV-23253">18</sup>I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. <sup class="versenum" id="en-NIV-23254">19</sup>Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. <sup class="versenum" id="en-NIV-23255">20</sup>For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. (<a href="http://www.biblegateway.com/passage/?search=Matthew%205&version=NIV">link</a>)<br /><br />However, right after making this strong sounding statement regarding the law, we find Jesus saying things that either change or greatly elaborate upon the law (see 5:21, 5:27, 5:38). To pick one as an example, in 5:38-39 Jesus states "You have heard that it was said, 'Eye for eye, and tooth for tooth.' But I tell you, Do not resist an evil person." Compare this with Exodus 21:24-25 - "eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise." (very similar wording to this is also found in <a href="http://www.biblegateway.com/passage/?search=Leviticus%2024:20&version=NIV">Leviticus 24:20</a> and <a href="http://www.biblegateway.com/passage/?search=Deuteronomy%2019:21&version=NIV">Deuteronomy 19:21</a>). Clearly, when Jesus spoke of how the smallest letter of the law would not disappear, he had something different in mind than just the words contained in the Old Testament books of law.<br /><br />This becomes even more clear when we look at Jesus' teaching on divorce in Mark 10:<br /><blockquote><sup class="versenum" id="en-NIV-24584">1</sup>Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them. <p> <sup class="versenum" id="en-NIV-24585">2</sup>Some Pharisees came and tested him by asking, "Is it lawful for a man to divorce his wife?" </p><p> <sup class="versenum" id="en-NIV-24586">3</sup>"What did Moses command you?" he replied. </p><p> <sup class="versenum" id="en-NIV-24587">4</sup>They said, "Moses permitted a man to write a certificate of divorce and send her away." </p><p> <sup class="versenum" id="en-NIV-24588">5</sup>"It was because your hearts were hard that Moses wrote you this law," Jesus replied. <sup class="versenum" id="en-NIV-24589">6</sup>"But at the beginning of creation God 'made them male and female.'<sup class="footnote" value="" href="%22#fen-NIV-24589a%22" title=""See">a]">[<a href="http://www.biblegateway.com/passage/?search=Mark%2010&version=NIV#fen-NIV-24589a" title="See footnote a">a</a>]</sup> <sup class="versenum" id="en-NIV-24590">7</sup>'For this reason a man will leave his father and mother and be united to his wife,<sup class="footnote" value="" href="%22#fen-NIV-24590b%22" title=""See">b]">[<a href="http://www.biblegateway.com/passage/?search=Mark%2010&version=NIV#fen-NIV-24590b" title="See footnote b">b</a>]</sup> <sup class="versenum" id="en-NIV-24591">8</sup>and the two will become one flesh.'<sup class="footnote" value="" href="%22#fen-NIV-24591c%22" title=""See">c]">[<a href="http://www.biblegateway.com/passage/?search=Mark%2010&version=NIV#fen-NIV-24591c" title="See footnote c">c</a>]</sup> So they are no longer two, but one. <sup class="versenum" id="en-NIV-24592">9</sup>Therefore what God has joined together, let man not separate." </p><p> <sup class="versenum" id="en-NIV-24593">10</sup>When they were in the house again, the disciples asked Jesus about this. <sup class="versenum" id="en-NIV-24594">11</sup>He answered, "Anyone who divorces his wife and marries another woman commits adultery against her. <sup class="versenum" id="en-NIV-24595">12</sup>And if she divorces her husband and marries another man, she commits adultery." (<a href="http://www.biblegateway.com/passage/?search=Mark%2010&version=NIV">link</a>)</p></blockquote>In this passage, Jesus indicates that at least parts of the Old Testament law were concessions of sort to the ancient Hebrews. God did not want or desire divorce, but allowed it to be tolerated. Thus, the "law of God" in the sense of the ultimate moral values that come from God are not to equated on a one-to-one basis with the words recorded in the Pentateuch. Thus the "Law of Moses" and the divine law of God, while not completely incommensurable, are not to be thought of as necessarily interchangeable. Jesus declares his respect for the law, while at the same time making statements that seem to change or greatly revise it. Jesus also declares that parts of the law are there because of the hardness of the hearts of Israel and not because God necessarily desires it.<br /><br />Even in the Old Testament law itself, we find indications that parts of the law were meant to serve specific pragmatic purposes, giving us pause if we should wish to treat them as timeless expressions of the will of God. For example, in <a href="http://www.biblegateway.com/passage/?search=Deuteronomy+19&version=NIV">Deuteronomy 19</a> we find the commandment to do to one who brings false testimony what he had intended to do the person he was testifying against. The reason for this is given in verse 20 which states: "the rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you." This harsh treatment was meant to serve as an example to others so that they would avoid such evil behavior. The purpose of this law then isn't aimed at giving the eternally God-ordained just recompense for bringing false testimony, but serves a broader pragmatic purpose for the morality of the community at large.<br /><br />These examples provide a context for better understanding the law as it is understood by Jesus as recorded in the Gospels. Since these texts are foundational to Christianity, they should factor in prominently in any attempt to understand Christian doctrine, particularly the atonement which deals specifically with law and sin. We can see in the way that Jesus treated the law, and even from parts of the Old Testament law itself, that it should not be equated with eternal statements of God's prescriptions for human conduct, but rather as aimed at pointing humanity towards these divine attributes.Matt Khttp://www.blogger.com/profile/16499444028818271647noreply@blogger.com4tag:blogger.com,1999:blog-6783953662000292123.post-50501583477378889272010-02-04T08:45:00.000-08:002010-02-08T20:15:29.668-08:00Sin and CommunityUnderstanding the concept of sin has important implications for the idea of the atonement. This post seeks to explore ideas related to sin as seen in the Gospel traditions and Judaism, trying to highlight the role of community in Jesus' understanding of Jewish law.<br />
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An important element related to the concept of the atonement is the idea of sin. It is clear throughout Christian tradition that regardless of what particular view of the atonement has been taken, the idea that Jesus Christ in some way atones for sin is a part of it. Other important New Testament writings (particularly the letters of Paul) also speak to the centrality of sin to the work of Jesus Christ, and how sin and the concept of law are closely connected. What follows is an interpretation of how sin and law were seen by Jesus as recorded in the Gospel traditions of Christianity. This is not meant to be any sort of final analysis of the topic, but rather an element that should be considered in any reflection on sin and law as it relates to the atonement.<br />
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Paul makes numerous connections between sin and law in his writings. For example, in Romans, Paul states in various places "Therefore no one will be declared righteous in his sight by observing the law; rather through the law we become conscious of sin" (3:20), "But God demonstrated his own love for us in this: While we were still sinners, Christ died for us" (5:8), and "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (6:23). The law in question is the Jewish law revealed in the Old Testament and interpreted throughout the centuries, and Paul claims that it is through this law that humans become conscious of sin, which brings death. The way to avoid death and have life is found through the sacrifice of Jesus Christ.<br />
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Violation of the law is seen as sin, which again following Paul, points to the need for atonement. However, there is a difference between how law is understood in the Gospel traditions and how it is typically understood today. The late Christian anthropologist Paul Hiebert observed " Specific laws were perceived as just not because they corresponded to some abstract ethical norms but because they sustained shalom within the community. Punishment served to restore the integrity of the community’s life and its relationship with God” (<span style="font-style: italic;">Transforming Worldviews</span>, 160). Hiebert's analysis fits in well with what can be found in Jesus' attitude towards the law as recorded in the canonical Gospels. <br />
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Numerous instances in the Gospels record Jesus reflecting on the law in a way that places community relationships at its center. Mark 2:23-27 records an incident in which Jesus and his disciples are charged by the Pharisees with breaking the law by picking grain on the Sabbath. Jesus' reply, in verse 27 is "The Sabbath was made for man, not man for the Sabbath." Also, when asked what the greatest commandment of the law, Jesus' response (recorded in Mark 12:29-31) is "'The most important one,' answered Jesus, 'is this: 'Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength. The second is this: 'Love your neighbor as yourself.' There is no commandment greater than these.'" The tradition recorded in Matthew 22:40 also states that Jesus added "All the Law and the Prophets hang on these two commands." This also fits in well with the frequent criticism of the Pharisees for their understanding of the law.<br />
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These passages illustrate several points about how Jesus seems to view the law. One, is that he saw it as a tool for people to aid them in living, and not as a set of commands meant to bind them. Two, he saw love of God and love of neighbor as being at the core of the law. This fits in with Hiebert's summary of the law as meant to sustain peace within the community rather than in obedience to certain absolute ethical standards. Such an idea of absolute ethical norms does not seem to be what Jesus had in mind when he spoke on the subject of the law in the Gospels. Seen through this context, sin as a violation of the law is an act of breaking of community with other humans and with God. This community-based context is important to understanding the role of sin in the doctrine of atonement, and at least seems to require some consideration in any broader treatment of the concept of sin.Matt Khttp://www.blogger.com/profile/16499444028818271647noreply@blogger.com8tag:blogger.com,1999:blog-6783953662000292123.post-42218898336794314442010-01-31T00:31:00.000-08:002010-02-10T20:35:38.082-08:00Concept Map of The AtonementIt is constantly under revision with the introduction of new information.<br />
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the old one on Mind42.com<br />
<iframe width="700" height="400" frameborder="1" src="http://mind42.com/pub/mindmap?mid=214b99a6-00f9-4e1d-9e23-d4299bdf6f5e"></iframe>Logan Creshttp://www.blogger.com/profile/07467927148395179057noreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-7598704211861949982010-01-30T21:19:00.000-08:002010-02-08T20:19:58.467-08:00Atonement Definition<h3>Noun</h3><ul><a href="http://www.blogger.com/post-edit.g?blogID=6783953662000292123&postID=4800553508282332599" name="c"></a>
<li><a href="http://wordnetweb.princeton.edu/perl/webwn?o2=&o0=1&o7=&o5=&o1=1&o6=&o4=&o3=&s=atonement&i=0&h=00#c">S:</a><a class="pos" href="http://www.blogger.com/post-edit.g?blogID=6783953662000292123&postID=4800553508282332599"> (n) </a><b>atonement</b>, <a href="http://wordnetweb.princeton.edu/perl/webwn?o2=&o0=1&o7=&o5=&o1=1&o6=&o4=&o3=&s=expiation">expiation</a>, <a href="http://wordnetweb.princeton.edu/perl/webwn?o2=&o0=1&o7=&o5=&o1=1&o6=&o4=&o3=&s=satisfaction">satisfaction</a> (compensation for a wrong) <i>"we were unable to get satisfaction from the local store"</i></li>
<li><a href="http://wordnetweb.princeton.edu/perl/webwn?o2=&o0=1&o7=&o5=&o1=1&o6=&o4=&o3=&s=atonement&i=1&h=00#c">S:</a><a class="pos" href="http://www.blogger.com/post-edit.g?blogID=6783953662000292123&postID=4800553508282332599"> (n) </a><a href="http://wordnetweb.princeton.edu/perl/webwn?o2=&o0=1&o7=&o5=&o1=1&o6=&o4=&o3=&s=expiation">expiation</a>, <b>atonement</b>, <a href="http://wordnetweb.princeton.edu/perl/webwn?o2=&o0=1&o7=&o5=&o1=1&o6=&o4=&o3=&s=propitiation">propitiation</a> (the act of atoning for sin or wrongdoing (especially appeasing a deity)) </li>
</ul><a href="http://wordnet.princeton.edu/">WordNet.Princeton.Edu home page</a>Logan Creshttp://www.blogger.com/profile/07467927148395179057noreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-53507217208501034932010-01-29T10:26:00.001-08:002010-02-08T20:15:29.669-08:00PluralismPluralism is the view that all religions are either equally true, or more often, equally influenced by human development but all containing a core of divine revelation.<br /><br />On this view, no one religion is more privileged than another or can lay a stronger claim to revelation or to the truth of its doctrines. Differences in religion may be due to historical and cultural influences that will inevitably differ from place to place through history, or to different divine revelations given to different people out of sensitivity to their different social/cultural contexts.<br /><br />From a Christian perspective, a pluralist would be one who chooses to self-identify with one particular faith (Christianity) for whatever personal/cultural/aesthetical, etc. reasons, but does not believe that Christianity is "more true" or above other world religions and affirms the role of God in all religions.<br /><br />A few pluralists from the Christian tradition include:<br /><br />G.E. Lessing<br />John Hick<br /><br />See also:<br /><a href="http://en.wikipedia.org/wiki/Religious_pluralism#Christian_views">The Wikipedia entry on "Religious Pluralism"</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-26269145783302454182010-01-29T10:25:00.001-08:002010-02-08T20:15:29.670-08:00InclusivismInclusivism represents one approach towards the status of other religions and their followers.<br /><br /> From a Christian perspective, broadly speaking, inclusivism holds that different religions may possess different degrees of revelation and that each person is responsible for what they did with whatever amount of revelation was available to them. On this view, the atonement of Christ covers all people, and can save those who are seeking God, even in the context of another religion. <br /><br />It differs from pluralism in the sense that the saving work of Jesus Christ is seen as necessary for all people, making Christianity in some sense a more privileged revelation than other religions (or non-religious perspectives).<br /><br />A few prominent Christians who have identified with this position or expressed ideas consistent with inclusivism (this is by no means exhaustive of all who hold to this position):<br /><br />Justin Martyr<br />C.S. Lewis<br />Clark Pinnock<br />Dallas Willard (he calls his position "Christian pluralism" but it is actually an inclusivist and not pluralist perspective)<br /><br />Also, inclusivist ideas are officially endorsed by some Christian traditions, most prominent being the Roman Catholic Church.<br /><br />See also:<br /><a href="http://en.wikipedia.org/wiki/Inclusivism">Wikipedia entry on inclusivism (section on Christianity)</a><br /><a href="http://www.fulcrum-anglican.org.uk/page.cfm?ID=507">"Salvation Outside the Church - But Why then Evangelize? : Reflections from a Roman Catholic Perspective"</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-48245730153804539022010-01-29T10:24:00.001-08:002010-02-08T20:15:29.671-08:00ExclusivismExclusivism from a Christian perspective is the view that a person must know of Jesus Christ and consciously decide to believe and follow him in order to achieve salvation.<br /><br />This view can be teased out in a variety of ways, such as claiming that a person must be baptized into a particular tradition or church in order to be saved, or make a conscious decision to "invite Jesus into your heart" or make Jesus one's "Lord and savior." This view usually entails a belief in "one true faith" or "one true church."<br /><br />On this view, a person who has rejected the Christian message or has never had the opportunity to hear it has no hope of achieving salvation.<br /><br />Many Christians in the Reformed tradition hold to an exclusivist position in virtue of a belief in predestination, which can be found articulated in the Westminster Confession of Faith (1646).<br /><br />See also:<br /><a href="http://en.wikipedia.org/wiki/Religious_exclusivism#Christian_exclusivism">The Wikipedia entry on "Religious Exclusivism" (section on Christianity)</a><br /><a href="http://www.trinityfoundation.org/journal.php?id=114">An article on "Christian Exclusivism"</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-72198954620764018352010-01-29T03:26:00.000-08:002010-01-31T00:48:08.921-08:00Atonement Project Document Index<a href="http://logancres.blogspot.com/2010/01/unpacking-atonement-project.html">"Unpacking" The Atonement Project, Temporarily off-site</a><br /><b><br />ACTIVE, RECENTLY MODIFIED DOCUMENTS</b><br /><ul><li> <a href="http://mind42.com/pub/mindmap?mid=214b99a6-00f9-4e1d-9e23-d4299bdf6f5e">Draft: Map of the logical structure of The Atonement</a></li><li><a href="https://docs.google.com/Doc?docid=0AaYFvhvJSRs5ZGdkazl4cDNfMmN0d2Y3dGN6&hl=en" target="_blank">Draft: "Unpacking" the Atonement Collaboration. (Initial Project Overview Documentation)</a><br /></li><li><a target="_blank" href="https://docs.google.com/Doc?docid=0AaYFvhvJSRs5ZGdkazl4cDNfOWNycXAyOWRr&hl=en">Draft: Back From The Crucifixion, Rev. hq20100114</a><br /></li></ul><br /><b>SUPPORTING DOCUMENTS, links need updating</b><br /><ul><li><a href="http://logancres.blogspot.com/2010/01/atonement-project-schema_21.html">Draft: Atonement Project Schema</a></li><li><a href="http://logancres.blogspot.com/2010/01/atonement-project-questionaire_21.html">Draft: Atonement Project Questionaire to Define Terms</a><br /></li><li><a href="https://docs.google.com/View?docid=dgdk9xp3_8gchw6hfk" id="i0cg" target="_blank" title="Opens in a new window. *:O)">Draft: HQ's Detailed Logical Analysis of the concept of Sin </a></li></ul>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6783953662000292123.post-87085555719922811512009-02-20T01:44:00.000-08:002010-02-21T05:29:30.096-08:00To Do on Logan Atone- Add comment policy to the comments page<br />
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