The Devils Redemption (The End of Evil)

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Different interpretations of the person of Jesus

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Isaiah — Moroni Doctrine and Covenants , Doctrine and Covenants —40, 46— Doctrine and Covenants — Additional Talks. Many of these features were retained in the philosophy of religion of German idealism as well as in Russian philosophy of religion. Since the Enlightenment, Christian theologians who found the mythical pictures of Satan to be irrelevant, distorting, or confusing in Christian thought and experience have set out to demythologize this figure. Apologists such as the British literary figure C. Lewis and the Russian philosopher Vladimir Solovyov , however, have written cautionary words against this trend.

Dogmatic teachings about the figure of Jesus Christ go back to the faith experiences of the early church, whose faithful recognized the incarnate and resurrected Son of God in the person of Jesus. Since the beginning of the church, different interpretations of the person of Jesus have existed alongside one another.

Approaches to Christology , the doctrine of Christ, that derive from the theological school of Antioch have followed one line of interpretation: they proceed from the humanity of Jesus and view his divinity in his consciousness of God, founded in the divine mission that was imposed upon him by God through the infusion of the Holy Spirit. There, the divinity of the person of Jesus is understood not as the endowment of the man Jesus with a divine power but rather as the result of the descent of the divine Logos—a preexistent heavenly being—into the world.

According to that school, the Logos took on a human body of flesh so as to be realized in history. Thus, it was that the struggle to understand the figure of Jesus Christ created a rivalry between the theologies of Antioch and Alexandria. Both schools had a wide sphere of influence, not only among the contemporary clergy but also among the monks and the laity.

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Article Media. Info Print Print. In Mark Jesus describes himself as "a ransom for many". This word "ransom" was debated by later writers. The Greek writer Origen suggested Jesus's death was a ransom paid to the Devil.

He Seeks to Tempt You to do Wickedness and be Miserable

Gregory the Great used the idea of a baited hook to explain how the Devil was tricked into giving up his hold over sinful humanity:. The bait tempts in order that the hook may wound. Our Lord therefore, when coming for the redemption of humanity, made a kind of hook of himself for the death of the devil.

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Its central theme is the idea of the Atonement as a Divine conflict and victory; Christ - Christus Victor - fights against and triumphs over the evil powers of the world, the 'tyrants' under which mankind is in bondage and suffering, and in Him God reconciles the world to Himself. Anselm of Canterbury writing in the eleventh century rejected the idea that God deceived the Devil through the cross of Christ. Instead he presented an alternative view which is often called the satisfaction theory of the atonement.

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In this theory Jesus pays the penalty for each individual's sin in order to right the relationship between God and humanity, a relationship damaged by sin. Satisfaction was an idea used in the early church to describe the public actions - pilgrimage, charity - that a christian would undertake to show that he was grateful for forgiveness.

Only Jesus can make satisfaction because he is without sin. He is sinless because in the Incarnation God became man. Moral influence theories or exemplary theories comprise a fourth category used to explain the atonement. They emphasise God's love expressed through the life and death of Jesus. Christ accepted a difficult and undeserved death. This demonstration of love in turn moves us to repent and re-unites us with God. Peter Abelard is associated with this theory.

Why did Jesus die?

He wrote:. The Son of God took our nature, and in it took upon himself to teach us by both word and example even to the point of death, thus binding us to himself through love. Abelard's theory and the call to the individual to respond to Christ's death with love continues to have popular appeal today. Our redemption through the suffering of Christ is that deeper love within us which not only frees us from slavery to sin, but also secures for us the true liberty of the children of God, in order that we might do all things out of love rather than out of fear - love for him that has shown us such grace that no greater can be found.

Did Jesus take the punishment for humanity's sins when he died on the cross?

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That idea is called penal substitution and is summed up by Reverend Rod Thomas, from the evangelical group Reform, as "When God punished he showed his justice by punishing sin but he showed his love by taking that punishment himself". Jeffrey John, Dean of St Albans, disagrees with the theory of penal substitution and said so in a radio talk given over Lent In order to see this content you need to have both Javascript enabled and Flash installed.

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The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)
The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)
The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)
The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)
The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)
The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)
The Devils Redemption (The End of Evil) The Devils Redemption (The End of Evil)

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