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Your Message (optional)	Here is an article you will find interesting: http://www.rsnt.org/contents/good-deeds-save-sinners-not-jesus-sacrifice.html "Good Works" Save Sinners, Not the Sacrifice of Jesus by Dan Allen The Gospels in the New Testament tout "Jesus crucifixion" as the "ultimate sacrifice" to "wash away" the sins of the believer. Yet, then as now, as was already pointed out in, "Jesus' Sacrifice Does Not Save Sinners- NT Testimony and Daily Practice", neither believer nor nonbeliever are truly convinced of the atoning power of Jesus’ sacrifice. A simple reason for this is the idea of Jesus' "saving grace" in the Gospels and Paul’s ideas flouts the ethics of God, Jesus, and the secular person. Why can’t sinners, as Paul declares get " redemption through Jesus’ blood, even the forgiveness of sins? "1 Why is Jesus not what John the Baptist calls him, " the lamb of God that takes away the sins of the world? "2 The reason is the New Testament fails to grapple with Jesus’ unethical sacrifice in the Christian Bible: A just God cannot allow the murder of his son. It is impossible for God to "bloody his hands" by silently watching the murder of his son. Thus, "when I freed your fathers from the land of Egypt, I did not speak with them nor command them concerning burnt offering or sacrifice." 3 Hence "Let Justice roll down like water and righteousness like a perennial stream." 4 -2- Quite obviously, Jesus himself was referring to all the ethical commandments, including, his sacrifice/murder when he declares: "Not one dot, not one little stroke, shall disappear from the law until its purpose is achieved. Therefore, the man who infringes even one of the least of these commandments and teaches others to do the same will be considered the least in the Kingdom of heaven." 5 Second, all ethics are a substitution of morals for rituals. The moral precondition of "washing away" sins is to make amends to one’s fellows for sins committed. "If anyone sin, and commit a trespass against the Lord, and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour, or have found that which was lost, and deal falsely therein, and swear to a lie; in, any of all these that a man doeth, sinning therein; then it shall be if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he hath found, or anything about which he hath sworn falsely, he shall restore it in full, and shall add to the fifth part more thereto; unto him to whom it appertained shall he give it, in the day of his being guilty." 6 This moral reasoning runs in direct conflict with Paul’s, "For by grace are you saved through faith and that not of yourself: it is the gift of God, not of works, lest anyone should boast..." 7 God’s "saving grace" for sinners is best summarized and spiritually attained in the Jewish fast day of Yom Kippur, in this passage in the Old Testament: "...The Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy unto the thousandth generation, forgiving iniquity, and transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children and upon the children’s children unto the third and fourth generation." 8 -3- A secular ethical version of this kind of saving grace is also attainable in man’s relations to his fellows. The non-religious humanist subscribes to the attributes of God in the above passage in the Bible as a lofty but poetic example for man to follow. This kind of ethical precept does not absolve one of all sins, regardless of their gravity. The object of the moral ruling is to metaphorically be a thousand times more merciful than just. A "repentant sinner" attains Grace when God or Man balances the scales of justice on the side of Mercy. This does not mean, as Paul thinks, everyone should escape justice with a mere belief in Jesus. James, the brother of Jesus, probably best understood what Jesus meant. Jesus, held to the passage of the Old Testament above. Realistically, this means: be just with mercy in your heart! Understand how it feels to walk in other people’s shoes! Then, execute judgment! True, we are all sinners! "Enter not into judgment with your servant; for in thy sight shall no man living be justified." 9 Also," If they sin against Thee-for there is no man that sinneth not." 10 -4- But there are many different levels of sins. These range from light, easily pardonable sins to unforgivable sins. "We are all Sinners" does not mean all sins are the same. A non-intentional "innocent sin," made in "error," for example, can be easily forgiven. Others, like murder and robbery need an entirely different set of laws. A belief in Jesus or a " mass " cannot " wash away " such sins. Sins like murder, in particular are just beyond the pale of forgiveness. Because " the victim is irreplaceable and the damage to the victim’s family incalculable, " the murderer must be put to death. Mercy may demand a suspension of the death penalty in certain very special cases. Such cases arise when the murderer is a victim of a broken home, improper socialization, and a history of parental and societal abuse. It is improper to damage the murderer’s mind and body in such a case. If chances for rehabilitation are exceptional, conflicting social priorities, and the high cost for "cure" of the murderer are not too heavy, effort must be made to cure this kind of murderer. If the murderer proves over a long period of time to be a loving and caring individual, punishment may cease, and the murderer moved to a socially productive institution and better living quarters. Otherwise, the release of even a model, seriously reformed murderer constitutes "faulty morals." People may not want to take the chance of en ex-murderer living amongst them. No "saving grace," can ever replace the victim, the harm done to the victim’s family, or the possibility the murderer "may snap" and go on a rampage again. -5- A murderer must not be granted safe harbor to a church to escape justice. A superficial "Instant forgiveness" through a belief in the "saving grace of Jesus" cannot, realistically, change a sinner, and worst of all a murderer. It takes a long time to change the bad habits of a bad character, and a murderer, in particular. As for crimes like robbery, a robber can be forgiven after just compensation to the victim and society. Just compensation consists in returning the stolen goods and the payment of a penalty. The robber must, in addition, turn away from robbery and concentrate on positive acts of "good works" like charity. It is highly unlikely Jesus who himself vigorously believed in the Commandments ever took the Gospels or Paul’s views of Jesus’ "saving grace." A precondition of grace is "good works" and compensation to one’s fellows. A just and merciful God, in other words, simply cannot use an unethical act like murder/sacrifice to free sinners from evil deeds. There is simply, no precedent in ethics to use an evil act to "wash away" people’s sins. Nor can one scapegoat Jesus or anyone to escape sin. Atonement is best performed with good deeds rather than sacrifice. 11 " I desire mercy, not sacrifice." One becomes one with God and reconciles with his fellows, after correcting the wrong, and seeking the good will of injured party. Moreover, one who sins with the intention of repenting afterward and gaining pardon will not forgiven. Just Rebel, Inc. \| Copyright © 2004