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Romans 3:23–24—"For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus" [4] Romans 5:18—"Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men." [4]
That is, when Jesus died on the cross, his death paid the penalty at that time for the sins of all those who are saved (past, present, and future). [22] One obviously necessary feature of this idea is that Christ's atonement is limited in its effect only to those whom God has chosen to be saved, since the debt for sins was paid at a particular ...
Lastly, he shows the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body." [4] Jerome: " Figuratively; the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery ...
In the Old Testament (Hebrew Bible or Tanakh), atonement was accomplished by the sacrifice of specified animals such as lambs to pay for one's sins. [8] A distinction has to be made between substitutionary atonement (Christ suffers for us), and penal substitution (Christ punished instead of us), which is a subset or particular type of ...
If Jesus died for all, they argue, then all must be saved. The penal theory of the atonement is therefore the basis of the necessity for a limited atonement. The Calvinist view of predestination teaches that God created Adam in a state of original righteousness, but he fell into sin and all humanity in him as their federal head. Those elected ...
Death came because of what a man did. Rising from the dead also comes because of what a man did. Because of Adam, all people die. So because of Christ, all will be made alive. [262] [263] The kerygma of 1 Corinthians 15:3 states that "Christ died for our sins"-[note 7] The meaning of that kerygma is a matter of debate, and open to multiple ...
Those not chosen receive the just wrath that is warranted for their sins against God. [11] Limited atonement (also called definite atonement) [12] asserts that Jesus's substitutionary atonement was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were atoned for by Jesus's death ...
In the Farewell Discourse Jesus promised to send the Holy Spirit to his disciples after his departure, depiction from the Maesta by Duccio, 1308–1311.. The roots of the doctrine of Christian perfection lie in the writings of some early Roman Catholic theologians considered Church Fathers: Irenaeus, [14] Clement of Alexandria, Origen and later Macarius of Egypt and Gregory of Nyssa.