Atonement
Thursday, September 21, 2023
11:48 AM
Related to the reconciliation of mankind back to God. (Translated 3 times in the NT as reconciliation) [Romans 11:15, 2 Corinthians 5:18 & 19]
Atonement is the act that brings a mankind back into oneness/unity with God. 
At-One-Ment - A reunification of what had been separated.
The salvific act of Jesus' death, burial, and resurrection serves as an "atoning" sacrifice by covering, cleansing, and purging away sin.
Hebrew word for atonement
kāp̄ar
Meaning to cover
Coat with pitch (The arks of Noah, Moses, and Temple)
To atone
From [link] 
Greek word for atonement
katallagē
Meaning the adjustment of value to make an equivalent value for trade.
From <[link]> 
This adjustment of value reminds me of the unequal trade in this Messianic prophecy.
Isaiah 61:3 to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness;
From <[link]> 
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Limited Atonement/particular redemption - Calvinism - Reformed theology - L of the TULIP
The doctrine that Jesus died for the elect in particular, securing their redemption, but not for the world arose as the implications of unconditional election and the satisfaction theory of the atonement developed following the Reformation.

Elwell, W.A. "Atonement, Extent of." In Evangelical Dictionary of Theology. Baker Publishing Group, 2017. Accessed September 21, 2023. 
From <[link]> 
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Argument for Particular redemption
"The doctrine that Jesus died for the elect in particular, securing their redemption, but not for the world arose as the implications of unconditional election and the satisfaction theory of the atonement developed following the Reformation. Controversy arose that resulted in the pronouncement at the Synod of Dort (1618–19) that Christ's death was in principle sufficient for all but in practice efficient for the elect. This general pronouncement did not satisfy many theologians, even some Calvinists, and controversy has continued ever since.
Numerous arguments defend the doctrine of limited atonement, with the following among the more frequent. First, the Bible qualifies who will benefit by Christ's death, thus limiting its effect. Christ died for “his sheep” (John 10:11, 15), “his church” (Acts 20:28), “the elect” (Rom. 8:32–35), and “his people” (Matt. 1:21). Second, God's designs are always efficacious and can never be frustrated by humans. Had God intended for all to be saved by Christ's death, all would be saved. But the Bible clearly teaches that those who reject Christ are lost; thus Christ could not have died for everyone. Third, if Christ died for everyone, God would be unfair in sending people to hell for their own sins. Fourth, saying that Christ died for everyone logically leads to universalism. Fifth, Christ died not just to make salvation possible but actually to save; otherwise we leave open the question of whether anyone is saved. The Bible clearly teaches that Jesus's death actually secures salvation for his people (Rom. 5:10; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7). Sixth, because no conditions need be met in order for persons to be saved (i.e., salvation is by grace and not by works)—not even an act of faith—repentance and faith are secured for those for whom Christ died. If the design of the atonement were for everyone, then all would receive repentance and faith, but this is clearly false. Seventh, passages speaking of Christ's death for “the world” have been misunderstood. “World” actually designates the world of the elect, the world of believers, the church, or all nations. Finally, passages saying that Christ died for all have also been misunderstood. “All” means “all classes” of people, not everyone."
Argument for general redemption
"The doctrine of general redemption argues that Christ's death was designed to include all humankind, regardless of whether all believe. To those who savingly believe it is redemptively applied; to those who do not believe it provides the benefits of common grace and the removal of any excuse for being lost. God loved them and Christ died for them; the lost are so because they refuse to accept salvation sincerely offered to them in Christ. Those who defend general redemption begin by pointing out that it is the church's historic view, held by the vast majority of theologians, Reformers, and evangelists, including virtually all writers before the Reformation, with the possible exception of Augustine. Among the Reformers the doctrine is found in Luther, Melanchthon, Bullinger, Latimer, Cranmer, Coverdale, and even some of Calvin's commentaries. Even among Calvinists hypothetical universalism is found in Moise Amyraut, Richard Baxter, John Bunyan, John Newton, and John Brown, among many others.
The second point favoring general redemption is the Bible's plainly stated teaching that Christ died for all. Texts such as Isaiah 53:6; 1 Timothy 2:1–6; 4:10; 1 John 2:2 make no sense if not taken in the normal way. Third, the Bible says that Christ takes away the sin of the world and is the Savior of the world. The world—especially in John, where the word is used seventy-eight times—is God-hating, Christ-rejecting, and Satan-dominated. Yet that is the world for which Christ died. There is not one place in the entire NT where “world” means “church” or “the elect.” Fourth, the several arguments reducing to a charge of universalism are special pleading. Just because one believes that Christ died for all does not mean that all are saved. One must believe in Christ to be saved, so Christ's death for the world apparently does not secure salvation for all. Paul had no trouble saying that God could be the Savior of all in one sense and of those who believe in another sense (1 Tim. 4:10). Fifth, God is not unfair in condemning those who reject the offer of salvation. He is not exacting judgment twice. Because nonbelievers refuse to accept Christ's death as their own, its benefits are not applied to them. Sixth, the benefits of Christ's death are referred to as belonging to the elect, his sheep, his people, but it is not said that Christ died only for them. Seventh, the Bible teaches that Christ died for “sinners” (Rom. 5:6–8; 1 Tim. 1:15). “Sinner” nowhere means “church” or “the elect” but simply all of lost humankind. Finally, God sincerely offers the gospel to everyone, not just the elect. How could this be genuine if Christ did not actually die for everyone? Even Louis Berkhof, a staunch defender of limited atonement, admits real difficulty here.
Summary
Both views try to preserve theologically important truth. Defenders of limited atonement stress the certainty and divine initiative of salvation. Defenders of general redemption stress God's fairness and apparent clarity of certain statements in Scripture. Both views can properly promote universal evangelism while denying universal salvation."
Elwell, W.A. "Atonement, Extent of." In Evangelical Dictionary of Theology. Baker Publishing Group, 2017. Accessed October 10, 2023. 
From <[link]> 