Best 102 quotes in «atonement quotes» category

In Christ and by Christ, God effects complete self-disclosure , although He shows Himself not to reason but to faith and love. Faith is an organ of knowledge, and love an organ of experience. God came to us in the incarnation; in atonement He reconciled us to Himself, and by faith and love we enter and lay hold on Him.

Nothing erases the past. There is repentance, there is atonement, and there is forgiveness. That is all, but that is enough.

My belief in the gospel of Jesus Christ and the testimony I have of the Savior and His atonement [is my personal shelter].

Rationalization for bad choices will not be effective, but repentance will. Those who repent will be particularly blessed by the Atonement.

Just as chalk can be removed from a chalkboard, with sincere repentance, the effects of our transgression can be erased through the atonement of Jesus Christ.

Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, to make atonement for you.

The atonement of Jesus Christ is the only remedy and rest for my soul.

The Atonement has practical, personal, everyday value; apply it in your life. It can be activated with so simple a beginning as prayer.

The Atonement is our singular hope for a meaningful life.

The atonement of Christ is not just for those who sin. The mercy of Christ encompasses all pain.

The atonement was an intimate, personal experience in which Jesus came to know how to help each of us.

The Atonement is real. As you steadily do the things the Lord would have you do, a change will occur in you, and Satan's ability to lead you into the things that will destroy you and bring misery to you will become lessened.

The Atonement of Christ is the most transcendental event that has ever occurred or that will ever occur, since the sunrise of creation to all ages of eternity

The extent of the atonement is defined by the intent of the atonement.

The atonement, or forgiveness of sin once and for all achieved on the cross, weighs in, and heavily. But the atonement is confirmed, ratified, sealed, and made enduringly good by virtue of Christ's rising from death. Our justification hinges on a risen life, present in us now because Christ is present with us now.

The infinite Atonement is for both the sinner and for the saint in each of us.

The enabling power of the Atonement strengthens us to do and be good and to serve beyond our own individual desire and natural capacity.

The Savior's atonement...is intimate as well as infinite.

The Savior accomplished the Atonement, which resolves the most terrible burdens that can occur in this life.

The term ‘reconciliation’ describes the atonement as springing from the initiative of God Himself.

Through His Atonement, He heals not only the transgressor, but He also heals the innocent who suffer because of those transgressions. As the innocent exercise faith in the Savior and in His Atonement and forgive the transgressor, they too can be healed.

To injure another person through atonement is one of the most subtle devices of the neurotic, as when, for example, he indulges in self-accusations.

Use the Day of Atonement not to pray for the dead but to act for the living, to rescue those about to die.

When we strive to keep the commandments of God, repenting of our sins and promising our best efforts to follow the Savior, we begin to grow in confidence that through the Atonement everything will be all right.

A God who punishes disobedience will teach us to obey and endure when it would be holy to protest and righteous to refuse to cooperate.

And here, shipmates, is true and faithful repentance; not clamorous for pardon, but grateful for punishment.

...and when we die we die alone I cry, I cry alone Like a piece of stone I am thrown into the wavy ocean of life to atone...to atone Only to atone...

As long as the Atonement remains a legal, juridical, or psychological matter, it will remain in the realm of the aesthetic, Love at First Hand, “it’s all about me.” The atonement must be a drama whose characters are loftier than a jealous deity, subtler than a cunning adversary, holier than a selfless hero, and nobler than a cowering humanity.

And so every one of us shares the supreme ordeal —carries the cross of the redeemer— not in the bright moments of his tribe's great victories, but in the silences of his personal despair.

At Gethsamane and Calvary we see him enduring our hell so that we might be set free to enter into his heaven.

At this juncture it is important to say something about Exodus 12:7. This verse implies that we are dealing with a ritual that did not involve atoning for sin, but rather was a rite of protection for God’s people, a different though not unrelated matter. It involved a blood ritual to avoid God’s last blow against the firstborn. Thus Passover and atonement were not originally associated, though apparently by Jesus’ day there were some such associations. Notice that nothing at all is said or suggested here about Israel’s sin, or about forgiveness. This ceremony is more like an insurance policy. Yes, the blood is to avert divine wrath, but it is not wrath against Israel’s particular sins. In this case they simply happened to be too close to the danger zone, or in the line of fire. We must assume that this blood ritual arose before there even was a fully formed priesthood, for it is highly unusual to have such a ritual without any mention of involvement of priests.

All who believe and obey the glorious gospel of God, all who are true and faithful and overcome the world, all who suffer for Christ and his word, all who are chastened and scourged in the Cause of him whose we are—all shall become as their Maker and sit with him on his throne and reign with him forever in everlasting glory.

...Because the sacred fire that lights all nature liveliest of all in its own image glows. All these prerogatives the human creature possesses, and if one of them should fail, he must diminish from his noble stature. Sin only can disenfranchise him, and veil his likeness to the Highest Good; whereby the light in him is lessened and grows pale. Ne'er can he win back dignities so high till the void made by guilt be all filled in with just amends paid for by illicit joy. Now, when your nature as a whole did sin in its first root, it lost these great awards, and lost the Eden of its origin; nor might they be recovered afterwards by any means, as if thou search thou'lt see, except by crossing one of these two fords; either must God, of his sole courtesy, remit, or man must pay with all that's his, the debt of sin in its entirety. Within the Eternal Counsel's deep abyss rivet thine eye, and with a heed as good as thou canst give me, do thou follow this. Man from his finite assets never could make satisfaction; ne'er could he abase him so low, obey thereafter all he would, as he'd by disobedience sought to raise him; and for this cause man might not pay his due himself, nor from the debtor's roll erase him. Needs then must God, by his own ways, renew man's proper life, and reinstate him so; his ways I say - by one, or both of two. And since the doer's actions ever show more gracious as the style of them makes plain the goodness of the heart from which they flow, that most high Goodness which is God was fain - even God, whose impress Heaven and earth display - by all His ways to lift you up again; nor, between final night and primal day, was e'er proceeding so majestical and high, nor shall not be, by either way; for God's self-giving, which made possible that man should raise himself, showed more largesse than if by naked power He'd cancelled all; and every other means would have been less than justice, if it had not pleased God's Son to be humiliate in fleshliness.

But there are some born to do penance by nature. Maybe they lift the load for some of us who take it quite comfortably that we're humankind, and not angels.

Consider, finally, what it meant to Him to do this for us. “I go,” He says. Where is He going? He is going to the Garden of Gethsemane to sweat drops of blood. Where is He going? He is going to be arrested, to be tried in court, to be mocked and jeered and laughed at. He is going to be spat upon, to have His holy body scourged. He is going to have a crown of thorns placed upon His head. They will take Him and drive cruel nails into His blessed hands and feet. He is going to be nailed to a tree. Can you picture it happening to you, with nails being hammered in through hands and feet? That is what He is going to. And, too, He is going to endure the mockery and the spitting and the jeering of the cruel mob; they did not know who He was or what He was doing. He is going to die and to be laid in a grace, He who is the eternal Son of God through whom the world was made and by whom all things consist. He is going deliberately to all that because that is the only way whereby the door and the gate of heaven can be opened for us. “I go to prepare a place in heaven with God, a mansion for you. Beloved friend, have you realised that the Lord Jesus Christ has done all that for you? If you see it, if you believe it, you will agree with Paul when he says that you are not your own, you “are bought with a price,” therefore you must give yourself and your life to Him (1 Cor. 6:20). If you believe Him, you can know for certain that He has prepared a place for you and will come again and received you unto Himself so that where He is, you shall be also.

But how does the Atonement motivate, invite, and draw all men unto the Savior? What causes this gravitational pull-- this spiritual tug? There is a certain compelling power that flows from righteous suffering-- not indiscriminate suffering, not needless suffering, but righteous, voluntary suffering for another. Such suffering for another is the highest and purest form of motivation we can offer to those we love. Contemplate that for a moment: How does one change the attitude or the course of conduct of a loved one whose every step seems bent on destruction? If example fails to influence, words of kindness go unheeded, and the powers of logic are dismissed as chaff before the wind, then where does one turn... In the words of the missionary evangelist, E. Stanley Jones, suffering has "an intesnse moral appeal." Jones once asked Mahatma Gandhi as he sat on a cot in an open courtyard of Yervavda jail, "'Isn't your fasting a species of coercion?' 'Yes,' he said very slowly, 'the same kind of coercion which Jesus exercises upon you from the cross.'" As Jones reflected upon that sobering rejoinder, he said: "I was silent. It was so obviously true that I am silent again every time I think of it. He was prfoundly right. The years have clarified it. And I now see it for what it is: a very morally potent and redenptive power if used rightly. But it has to be used rightly.

Each confrontation between Jesus and another person or group reveals what we do to each other, personally and on a public level. Each is an indictment against Christians, followers of the man crucified, the suffering servant, the Lamb of God.

Death has come and atoned for all. I have no grievance against the soul of the man before me. Instinctively do I recognise that it soars high above the gravest faults and the cruellest wrongs (and how admirable and full of significance is this instinct!). If there linger still a regret within me, it is not that I am unable to inflict suffering in my turn, but it is perhaps that my love was not great enough and that my forgiveness has come too late. …

Every known thing used to be unknown And every rock could become a stone Someday nature will have to atone When soul sees dead flesh leaving the bone

Dearest Cecilia, the story can resume. The one I had been planning on that evening walk. I can become again the man who once crossed the surrey park at dusk, in my best suit, swaggering on the promise of life. The man who, with the clarity of passion, made love to you in the library. The story can resume. I will return. Find you, love you, marry you and live without shame.

His rising from death on the third day crowned the Atonement. Again, in some way incomprehensible to us, the effects of his resurrection pass upon all men so that all shall rise from the grave.

I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands and in his feet and shall wet his feet with my tears. But I shall not know any better than I know now that he is God’s Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through his atoning blood and in no other way.

He cannot do anything deliberate now. The strain of his whole weight on his outstretched arms hurts too much. The pain fills him up, displaces thought, as much for him as it has for everyone else who has ever been stuck to one of these horrible contrivances, or for anyone else who dies in pain from any of the world’s grim arsenal of possibilities. And yet he goes on taking in. It is not what he does, it is what he is. He is all open door: to sorrow, suffering, guilt, despair, horror, everything that cannot be escaped, and he does not even try to escape it, he turns to meet it, and claims it all as his own. This is mine now, he is saying; and he embraces it with all that is left in him, each dark act, each dripping memory, as if it were something precious, as if it were itself the loved child tottering homeward on the road. But there is so much of it. So many injured children; so many locked rooms; so much lonely anger; so many bombs in public places; so much vicious zeal; so many bored teenagers at roadblocks; so many drunk girls at parties someone thought they could have a little fun with; so many jokes that go too far; so much ruining greed; so much sick ingenuity; so much burned skin. The world he claims, claims him. It burns and stings, it splinters and gouges, it locks him round and drags him down… All day long, the next day, the city is quiet. The air above the city lacks the usual thousand little trails of smoke from cookfires. Hymns rise from the temple. Families are indoors. The soldiers are back in barracks. The Chief Priest grows hoarse with singing. The governor plays chess with his secretary and dictates letters. The free bread the temple distributed to the poor has gone stale by midday, but tastes all right dipped in water or broth. Death has interrupted life only as much as it ever does. We die one at a time and disappear, but the life of the living continues. The earth turns. The sun makes its way towards the western horizon no slower or faster than it usually does. Early Sunday morning, one of the friends comes back with rags and a jug of water and a box of the grave spices that are supposed to cut down on the smell. She’s braced for the task. But when she comes to the grave she finds that the linen’s been thrown into the corner and the body is gone. Evidently anonymous burial isn’t quite anonymous enough, after all. She sits outside in the sun. The insects have woken up, here at the edge of the desert, and a bee is nosing about in a lily like silk thinly tucked over itself, but much more perishable. It won’t last long. She takes no notice of the feet that appear at the edge of her vision. That’s enough now, she thinks. That’s more than enough. Don’t be afraid, says Yeshua. Far more can be mended than you know. She is weeping. The executee helps her to stand up.

If a criminal was once a saint & a saint was once a criminal, then who is the criminal & who is the saint?

God uses no magic wand to simply wave bad things into nonexistence. The sins that he remits, he remits by making them his own and suffering them. The pain and heartaches that he relieves, he relieves by suffering them himself. These things can be shared and absorbed, but they cannot be simply wished or waved away. They must be suffered.

If I ever say, “I have undone that deed,” I shall be both a fool and a liar. Counsel me, if you will, to forget that deed. Counsel me to do good deeds without number to set over against that treason. Counsel me to be cheerful . . . Counsel me to plunge into Lethe. All such counsel may be, in its way and time, good. Only do not counsel me “to get rid of” just that sin. That, so far as the real facts are concerned, cannot be done. For I am, and to the end of endless time shall remain, the doer of that wilfully traitorous deed. Whatever other value I may get, that value I retain forever. My guilt is as enduring as time.

If you cannot undo what you have done, you are trapped. It is easy to understand how helpless and hopeless you then feel and why you might want to give up. . . . Restoring what you cannot restore, healing the wound you cannot heal, fixing that which you broke and you cannot fix is the very purpose of the atonement of Christ.

I have given away my life Bilala. Promise me, if you get one back, you will not throw it away.

...I fear that some of us understand just enough about the gospel to feel guilty--guilty that we are not measuring up to some undefinable standard--but not enough about the Atonement to feel the peace and strength, the power and mercy it affords us.

In the very end, all we have left to atone for our faults are words.