Definition of Atonement

piaculum

(n.)
Satisfaction or reparation made by giving an equivalent for an injury, or by doing of suffering that which will be received in satisfaction for an offense or injury; expiation; amends; -- with for. Specifically, in theology: The expiation of sin made by the obedience, personal suffering, and death of Christ.
  

(n.)
Reconciliation; restoration of friendly relations; agreement; concord.
  

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atonement
\a*tone"ment\, n.

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  similar words(1) 

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 day of atonement 

Amends, reparation, or expiation made from wrong or injury.

sásamh, m.; chúiteamh, m.

Penyd = n. atonement, penance

repayment ; reparations; reconciliations
***The embittered pilot of the bomber who was responsible for the deaths of thousands of innocent people decided to spend the last days of his life in selfless service to mankind as an act of atonement for all the senseless wrong that he had done during his lifetime.

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Noun
1. compensation for a wrong; "we were unable to get satisfaction from the local store"
(synonym) expiation, satisfaction
(hypernym) damages, amends, indemnity, indemnification, restitution, redress
(derivation) expiate, aby, abye, atone
2. the act of atoning for sin or wrongdoing (especially appeasing a deity)
(synonym) expiation, propitiation
(hypernym) redemption, salvation
(hyponym) reparation, amends
(derivation) repent, atone

Means joyous communing with friends, and speculators need not fear any drop in stocks. Courting among the young will meet with happy consummation. The sacrifice or atonement of another for your waywardness, is portentous of the humiliation of self or friends through your open or secret disregard of duty. A woman after this dream is warned of approaching disappointment.
  

n. A spell on the Cleric spell circle. Details are as follows.

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Spell #: 316

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Spell code: atonement

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Effect: This spell is not yet implemented.

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Duration: N/A

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Cumulative Duration? N/A

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Self-Cast Only? N/A

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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. 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 Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See AZAZEL.)

Atonement Reconciliation brought about by a re-formation of the lower, so that it may become at one with the higher. Hence a number of Occidental mystics refer to the processes of atonement involving the foregoing idea as at-one-ment. In its best sense atonement means the becoming at one between the human ego and its spiritual counterpart, where the life or vitality of the lower personal man is offered up as a sacrifice, willing and utterly joyful, to the higher self. Thus the life which the hierophant is enjoined to offer is not his physical life, but the undesirable and imperfect life of his lower self, the selfish personality. The custom of sacrificing helpless animals -- a custom protested against by Gautama Buddha in particular -- is but an instance of the way in which lofty spiritual teachings or initiatory ceremonies can degenerate into repellent or cruel rites. Nevertheless, "the atonements by blood -- blood-covenants and blood transferences from gods to men, and by men, as sacrifices to the gods -- are the first keynote struck in every cosmogony and theogony; soul, life and blood were synonymous words in every language . . . The mystic meaning of the injunction, 'Verily, verily, I say unto you, except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves' [John 6:53] . . . [has] to be interpreted with the help of three keys -- one opening the psychic door, the second that of physiology, and the third that which unlocks the mystery of terrestrial being, by unveiling the inseparable blending of theogony with anthropology" (BCW 8:181-2).
to be continue "Atonement2"

The doctrine that Christ's death has the power of canceling the sins of those Christian who are "saved."

In Christianity, atonement is necessary because of God's character of Justice ; he must act at all times with Justice. This means that when humans sin --or more accurately, since all humanity is born with original sin --they must pay the penalty of sin which is death. Since God cannot act with Mercy to waive punishment without violating his character of Justice, somehow the penalty must be paid. To accomplish this, God himself (in the form of Jesus ) died on the cross as the punishment for humanity's sinful nature and was resurrected to bring salvation to effect atonement.