The need for atonement between God and humans, then, arises not just on the human side—because of sin—but also on God's side, because of what God has permitted human beings and creation to endure in pursuing God's purpose. Goetz's theory, in a sharp departure from traditional and contemporary theories, posits that the atonement effected in the life and death of the Son of God is bilateral or reciprocal. Jesus Christ makes atonement (on humanity's side) for sin; he makes atonement (on God's side) for the unmerited suffering of the world.
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The Scapegoat (1854 painting by William Holman Hunt) Through sacrifice, the priest "makes atonement" for sin and the offerer receives forgiveness (but only if God accepts the sacrifice—forgiveness comes only from God).Houston, p. 106 Atonement rituals involve the pouring or sprinkling of blood as the symbol of the life of the victim: the blood has the power to wipe out or absorb the sin.Houston, p.
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However, just before Socrates is about to leave, he is stopped by the "familiar divine sign", his daemon, which always occurs and only just before Socrates is about to do something he should not. A voice "from this very spot" forbids Socrates to leave before he makes atonement for some offense to the gods. Socrates then admits that he thought both of the preceding speeches were terrible, saying Lysias' repeated itself numerous times, seemed uninterested in its subject, and seemed to be showing off. Socrates states that he is a "seer".
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Just as the ministering angels have no joints, likewise the Israelites stand on their feet. Just as the ministering angels are at peace with each other, so the Israelites are at peace with each other on the Day of Atonement. Just as the ministering angels are innocent of all sin on the Day of Atonement, so are the Israelites innocent of all sin on the Day of Atonement. On that day, God hears their prayers rather than the charges of their accuser, and God makes atonement for all the people, as says, "And he shall make atonement for the holy place."Pirke De-Rabbi Eliezer, chapter 46. Early 9th century, in, e.g., Pirke de Rabbi Eliezer, translated and annotated by Gerald Friedlander, pages 363–64. London, 1916. Reprinted New York: Hermon Press, 1970.
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The doctrine as featured in the earlier published beliefs was often spread out across multiple statements. For example, in the beliefs published in 1872 the wording now found in belief 24, titled "Christ's Ministry in the Heavenly Sanctuary", was spread out over belief statements 2, 9, 10 and 18 (as designated at that time by Roman numerals). :Fundamental Principles taught and practiced by Seventh-day Adventists, 1872. :- II - :That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in Heaven, where, with his own blood, he makes atonement for our sins; which atonement, so far from being made on the cross, which was but the offering of the sacrifice, is the very last portion of his work as priest, according to the example of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in Heaven.
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