v. Atonement, Forgiveness, Propitiation
Lev 9:7 do the r for you and for .. and do the r for them
16:6
(gr., katallagué). Reconciliation is a change in the relationship between God and man based on the change in man’s position through the redemptive work of Christ. Three aspects of this change are suggested in the NT:
1. A reconciliation of persons between whom a state of enmity has existed; God establishes in the redemptive work of Christ the basis of this changed relationship of persons (Rom 5:10; 2Co 5:19).
It is never said that God is reconciled with man, but rather that man reconciles with God, because it is the sinfulness of man that creates enmity (Rom 8:7; Col 1:21) and precipitates God’s wrath ( Eph 2:3, Eph 2:5).
2. A reconciliation of condition so that all the bases of the relationship of enmity are removed and the bases of a complete fellowship are established (2Co 5:18-20; Eph 2:16).
3. A reconciliation that arises from the change in man induced by the action of God. Man is not reconciled merely because his relationship has changed, but because God has changed him through Christ so that he can be reconciled (Rom 5:11; Rom 11:15; 2Co 5:18; Eph 2: 5). Reconciliation comes, therefore, from God, through Christ, to man, so that not only the opposing barriers to fellowship that might exist in sinful people are removed, but the positive basis for fellowship might be established through the righteousness of Christ imputed to man.
Although the sufficient foundation of reconciliation is established in the completed redemptive work of Christ, reconciliation is the basis on which continued fellowship is established (Rom 5:10).
Source: Hispanic World Bible Dictionary
(to reconcile again).
1- Between God and man: Through the Blood of Christ, it is “free”, by “faith”, 1Jn 1:7, Eph 2:8-10, 16, Acts 10:43, 2Co 5:19.
– Performed by Christ, as High Priest, Heb 2:17.
– By his death, Rom 5:10, Eph 2:16.
– By his Blood, Eph 2:13, Col 1:20.
– When we were enemies of God, Rom 5:10.
– Entrusted to the ministers, the ministry of reconciliation, 2Co 5:20.
2- Among men among themselves: Mat 5:23-25, Mat 6:14-15.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Act of eliminating a state of enmity between two people, turning them into friends. In the OT, the idea of r. she was involved in the atoning sacrifices for sin († œBut if she be poor… she shall take a lamb to be offered as a wave offering for guilt, to be reconciled †). In the NT, the word katallagë and apokatallassö are translated as r. and reconcile, respectively. Man’s sin put him at enmity with God (“Because the carnal mind is enmity with God”). The Lord Jesus came into the world to do a work of r. between men and God († œFor if, being enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we shall be saved through his life †).
To resolve the conflict between men and God, God had to take the initiative (“And all this comes from God”). It is he who makes the r. in the person of the Lord Jesus, in such a way that what remains is for man to repent of his sins and consent by faith, say yes, to that work that God has done. To make this wonder understood by human beings, God has commissioned other human beings to proclaim it throughout the world, to offer peace, the arrangement that God places at the disposal of men. Paul says that God has given believers “the ministry of the R.”, which announces to the world “that God was in Christ, reconciling the world to himself.” And that now it is “as if God were making an appeal through us…: Be reconciled to God” (2Co 5:18-21).
r. between men and God, now possible, also results in another r. among the men themselves. To begin with, the division between Jew and Gentile was eliminated by the Lord Jesus on the cross of Calvary (“For he is our peace, who has made both peoples one, breaking down the middle wall of separation, abolishing enmities in his flesh … and through the cross to reconcile both to God in one body† ).
Source: Christian Bible Dictionary
type, DOC
see, PROPICIATORY
vet, Man having distanced himself from God, his Creator, by disobeying him, the justice and holiness of God had to be vindicated. The Lord broke fellowship with the sinner (Gen. 3:23-24), judging a world full of violence for sin in the Flood (Gen. 6:5-7) and leaving after Babel the nations to go their own way (Gen. 11:8-9). For Israel, it is in the atonement that the possibility of reconciliation is shown. It is a propitiation: once atonement had been made for sin, and the blood of the victim was on the mercy seat, the Law was fulfilled, justice satisfied and vindicated, and God could freely display his mercy and love. . The mercy seat (see MERCY SEAT) is the only given place where God can meet Aaron, who represents all the people (Ex. 25:22). The great Day of Atonement thus expressed in a symbolic and prophetic way the great amnesty that would one day be proclaimed with the coming of the Messiah (Lev. 16). “God was in Christ reconciling the world to himself” (2 Cor. 5:19). By the cross, Christ took away sin, destroyed enmity, established peace and reconciled men (Jews and pagans), not only with God, but also with each other (Eph. 2:16). The reconciliation operated on Calvary had effects even in heaven (Col. 1:20-22; Eph. 1:10). It is the same Jesus Christ who paid the price of our reconciliation, the wages of sin that demanded the vindication of divine justice to maintain his holiness. From then on he can take the hand of the repentant sinner, and place it in that of the God of holiness and love with all justice (cf. Rom. 3: 23-25). However, it is absolutely necessary that the rebel recognize his guilt and agree to “be reconciled to God.” Indeed, how can those who claim to have “never done anything wrong” be reconciled with God? Israel’s heart was “false and rebellious” (Jer. 5:23), and we are all by nature “children of disobedience” (Eph. 2:2-3). It is a supreme grace to know that “being enemies, we were reconciled to God through the death of his Son” (Rom. 5:10). And this act does not belong only to the past: he who wholeheartedly believes in Jesus Christ obtains reconciliation in a current and present way (Rom. 5:10-11). Furthermore, God entrusts believers with “the ministry of reconciliation.” He makes them ambassadors for Christ, beseeching men everywhere to be reconciled to Him (2 Cor. 5:18-20). It is not a simple proclamation of a universal salvation that all men already possess. Reconciliation is for all those who do not reject God’s provision for his salvation. The tragic fact is that there are many who do not give the response of obedience of faith to God in Christ, and of whom, therefore, it can be said that the wrath of God remains on them (cf. Jn. 3:36 and 23:37).
Source: New Illustrated Bible Dictionary
Biblical and Christian concept that bases the History of salvation, insofar as man is conceived as a sinner, who mercifully receives forgiveness and the restoration of the initial order. The idea of reconciliation is identified with that of redemption, forgiveness, justification, restoration, rescue. It beats in the Prophets and in the wisdom books.
And in the New Testament the ideas of forgiveness or reparation arise hundreds of times. In a special way with the precise term of reconciliation (katallage) 15 times, of which 14 in Saint Paul: and with expressions such as expiation or propitiation (ilasmos) 8 times, all in Saint Paul, or simply as forgiveness (afesis or afeimi) 64 times. (See Penance 7.1)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Reconcile with God, with the brothers and with oneself
In the context of the Sermon on the Mount, Jesus invites to reconcile with the brothers to be able to pray and offer a sacrifice pleasing to God (Mt 5,24) and to overcome ruptures and unnecessary fights (Mt 5,25). Reconciliation with the brothers is the assumption and the sign of reconciliation with God. This reconciliation begins in one’s own heart, avoiding dispersion and interior dichotomy, but it practically materializes in coexistence and fraternal collaboration. Human coexistence needs fraternal acceptance and sincere forgiveness.
In times of difficulties and ecclesial or community tensions in general, the obligatory point of reference is God as the source from which unity springs. Reconciliation comes from God, because he “forgives all sins” (Ps 103,3). Then the joy of forgiveness is capable of healing all wounds.
Interior and sacramental reconciliation
True reconciliation is “interior”, that is, it lies in the criteria, scale of values, motivations and attitudes. But, precisely for this reason, it must express itself concretely and externally in personal, community and social life. From a unified heart, true peace is built. All wars and divisions have their origin in a divided heart (cf. GS 78). To reach reconciliation, it is necessary to recognize the truth (including one’s own sin) and the availability for a reparation process that does not destroy personal dignity. “Unity must be the result of a true conversion of all, of forgiveness… of full docility to the action of the Holy Spirit who is also the Spirit of reconciliation” (RP 9).
The interior process of reconciliation is an itinerary of penance, as a virtue and attitude of conversion, reparation and sacrifice. The sacrament of reconciliation or “penance” is a privileged moment to express the attitude of reconciliation with God, with the brothers and with oneself. The experience of God’s forgiveness is healing and becomes an inexhaustible source of forgiveness with respect to the brothers.
The announcement of reconciliation in Christ crucified
For situations of division, such as those that took place in Corinth, Saint Paul has left this guiding principle “Let yourselves be reconciled with God” (2Cor 5,20). Christ crucified is our reconciliation and the guarantor of all reconciliation “God wanted to reconcile all things through him and for him, making peace, through the blood of his cross, what is on earth and in heaven” (Col 1,20) .
In the field of evangelization, reconciliation takes place especially in the construction of apostolic unity within the ecclesial community and between Christian communities; but it is also indispensable in the encounter with other religions, to initiate with them a process of closeness, dialogue, inculturation and cooperation. The…