“He suffered under Pontius Pilate.
“He suffered under Pontius Pilate, crucified, died, and is ridden. «
a) Justice and grace. What place does it actually occupy the cross in faith in Jesus as in Christ? It’s a question with which this article of faith confronts us again. In the current, we have already gathered the essential elements of the answer, and now we will try to overlook them all. General Christian Consciousness in this matter, as we have found before, is determined a very rough idea of Anselm’s amicable theology of Canterbury. We have already mentioned their basic features.
For many Christians, especially those who know the faith only in the distance, it looks like we have to understand the cross within some mechanism offended and restored right. It would be a way to be infinitely offended. The righteousness of God was reconciled to infinite peace. It seems to people as an expression of a relationship that consists of a precise one balancing between “has given” and “given.” At the same time, it evokes the feeling that this balancing overrides everything is based on fiction.
We first give secretly with our left hand what we then solemnly accept with the right hand. “Infinite Finishing,” on which God seemingly persisted, he thus doubles adverse light. From many prayer texts to then, the idea that the Christian faith in the cross represents God, whose ruthless righteousness required the death of man, the sacrifice of his own son, enters our consciousness. We turn with terror from justice, whose dark wrath makes the message of love unbelievable. However widespread this image is, it is incorrect. The cross does not appear in the Bible as a procedure in the offending mechanism right. In the Bible, the cross stands rather the opposite as an expression for
the radically of love, which is completely given, as a process in which someone is what he does and does what he is. The cross is an expression of life, which means completely being for others. The one who he looks more closely, he sees in the Bible in the doctrine of the cross expressed truly a revolution that runs counter to the notion of peace and redemption in the history of non – Christian religions, at which, however, cannot be denied in the later Christian consciously this revolution was again neutralized and was seldom known in its entirety.
In religions, peace usually means the restoration of a broken relationship with God by men’s atoning actions. Almost all religions focus on the problem of peace. Our divines grow out of man’s consciousness of their guilt before God and man is trying to eliminate this guilt, to overcome guilt by the accomplishment that man offers to God. The atoning act by which people appease the deity is in the midst
history of religion. In the New Testament, the matter looks almost the opposite.
No man comes to God and brings him a balancing gift, but God comes to man to bestow on him. On the initiative, His mighty love renews the broken law by his creative mercy justifies the unjust man and the dead bring life back. His righteousness is grace. It is active justice, “that twisted man straight; it means puts in order, puts in its place. It
is a turning point that only Christianity has brought to the history of religion: the New Testament does not claim that people appease God. We should actually expect it because people have sinned, not God. But he says, “God reconciled the world to himself in Christ.” (2 Cor. 5, 19). It’s something really unheard of, new – the basis for Christian existence and the center of the New Testament, the theology of the cross: God does not wait for the culprits to come and be reconciled, but he himself meets them and reconciles them. It shows here the right direction of the incarnation, the right meaning of the cross.
Accordingly, the cross appears in the New Testament above all like a top-down movement. The cross does not stand here as a conciliatory act, which offers humanity to an angry God, but as an expression of that foolish love of God that is given in humiliation to do so saved a man. It is God’s approach to us, not the other way around.
With this change in the concept of peace, that is, the focus of religion
in general, he gets a cult in Christianity and a whole existence new direction. Adoration and reverence are above all fulfilled in Christianity in the grateful acceptance of the divine work of salvation. The essential form of Christian cult is therefore rightly called the Eucharist, thanksgiving. In this cult, they do not put themselves before the human God deeds; it remains rather that one is gifted.
We do not worship God by giving him anything from
his – as if everything was not his – but by letting me give what belongs to him, and so we recognize him as the only Lord. We worship him when we get rid of the idea that we would, they could stand against him as separate partners though after all, in reality, we can exist only in and out of it. Christian sacrifice is not about giving what God would do he did not have without us, but it consists in becoming complete receiving and allowing ourselves to be received by God.
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