Atonement


satisfaction or reparation for a wrong or injury; amends.
(sometimes initial capital letter) Theology. the doctrine concerning the reconciliation of God and humankind, especially as accomplished through the life, suffering, and death of Christ.
Christian Science. the experience of humankind’s unity with God exemplified by Jesus Christ.
Archaic. reconciliation; agreement.
noun
satisfaction, reparation, or expiation given for an injury or wrong
(often capital) (Christian theol)

the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ
the sufferings and death of Christ

(Christian Science) the state in which the attributes of God are exemplified in man
(obsolete) reconciliation or agreement
n.

1510s, “condition of being at one (with others),” from atone + -ment. Meaning “reconciliation” (especially of sinners with God) is from 1520s; that of “propitiation of an offended party” is from 1610s.

This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word “reconciliation” is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf. By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ’s saving work, the word “satisfaction,” the word used by the theologians of the Reformation, is to be preferred to the word “atonement.” Christ’s satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ’s work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ’s mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God’s love to guilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5). This is God’s plan, clearly revealed; and that is enough for us to know.

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    atonement, day of the great annual day of humiliation and expiation for the sins of the nation, “the fast” (Acts 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Lev. 16:3-10; 23:26-32; and Num. 29:7-11. It was kept on the tenth day of the month […]

  • Atoner

    to make amends or reparation, as for an offense or a crime, or for an offender (usually followed by for): to atone for one’s sins. to make up, as for errors or deficiencies (usually followed by for): to atone for one’s failings. Obsolete. to become reconciled; agree. to make amends for; expiate: He atoned his […]

  • Atones

    to make amends or reparation, as for an offense or a crime, or for an offender (usually followed by for): to atone for one’s sins. to make up, as for errors or deficiencies (usually followed by for): to atone for one’s failings. Obsolete. to become reconciled; agree. to make amends for; expiate: He atoned his […]

  • Atonia

    Pathology. lack of tone or energy; muscular weakness, especially in a contractile organ. Phonetics. lack of stress accent. noun (pathol) lack of normal tone or tension, as in muscles; abnormal relaxation of a muscle (phonetics) lack of stress or accent on a syllable or word atony at·o·ny (āt’ə-nē, āt’n-ē) or a·to·ni·a (ā-tō’nē-ə) n. Lack of […]

  • Atony

    Pathology. lack of tone or energy; muscular weakness, especially in a contractile organ. Phonetics. lack of stress accent. Historical Examples The last writer especially distinguishes clearly between dilatation due to stenosis and that due to atony. A System of Practical Medicine By American Authors, Vol. II Various The muscle of the bowel is in a […]


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