Interpreting Nonverbal Cues For Reconciliation

Reconciliation involves a change from enmity to friendship, and is a mutual process that affects both parties involved ^[1]. In the context of Christian theology, reconciliation refers to the restoration of a right relationship between God and humanity, made possible through the work of Christ.

The biblical basis for this concept is rooted in passages such as 2 Corinthians 5:19, which states that "God was reconciling the world to Himself in Christ, not counting men's trespasses against them" ^[3]. This verse highlights the initiative of God in reconciliation, emphasizing that it is God's love that motivates the process, rather than any human action ^[5].

The nature of reconciliation is further explored in Colossians 1:20, which describes Christ's role in reconciling "all things" to God. According to Jamieson, Fausset & Brown, this reconciliation is made possible "through the blood of His cross," which serves as the price and pledge of humanity's reconciliation with God ^[11].

In interpreting the concept of reconciliation, various Christian traditions have emphasized different aspects. For instance, the Reformed tradition, as represented by John Calvin, emphasizes the importance of confession and the role of the pastor in facilitating reconciliation ^[10]. In contrast, the Patristic tradition, as seen in the writings of Augustine, highlights the need for diligence in understanding the multiple meanings of Scripture, including those related to reconciliation ^[9].

The process of reconciliation is not limited to the theological realm but also has practical implications. According to Charles Hodge, reconciliation involves a change in the sinner's personal character, ceasing to be an enemy to God and yielding to Him in confidence and love ^[6]. This understanding is echoed in the writings of John Chrysostom, who notes that reconciliation requires a commitment to sin no more and to live a life of righteousness ^[7].

In Jewish tradition, as represented by Maimonides, the concept of reconciliation is also significant. While the context is different, the idea of restoring a right relationship is still present. For example, in the case of a woman who has been taken captive, the testimony of a minor can be used to establish her status and facilitate her reintegration into society ^[8].

The interpretation of nonverbal cues in the context of reconciliation is not directly addressed in the sources. However, the emphasis on the importance of inner disposition and genuine change in the person seeking reconciliation suggests that nonverbal cues may play a role in the process. For instance, Jeremiah 6:14 critiques those who "heal the hurt of my people superficially, saying, 'Peace, peace!' when there is no peace," implying that genuine reconciliation requires more than just outward appearances ^[2].

The early Christian fathers, such as Augustine, also touched on the importance of inner disposition in reconciliation. In his Homilies on the Gospels, Augustine interprets the altar spiritually as being faith itself in the inner temple of God, suggesting that true reconciliation involves a deep-seated change in the individual ^[4].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
Jeremiah “They have healed also the hurt of my people superficially, saying, ‘Peace, peace!’ when there is no peace. -- Jeremiah 6:14”
II Corinthians “II Corinthians 5:19 (BSB) — that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. X.--26. Next there follows here: "Therefore, if thou hast brought[4] thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, (part 1): 27. And so we may interpret the altar spiritually, as being faith itself in the inner temple of God, whose emblem is the visible altar. For whatever offering we present to God, whether prophecy, or teaching, or prayer, or a psalm, or a hymn, and whatever other such like spiritual gift occurs to the mind, it cannot be acceptable to God, ”
2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:18: all--Greek, "THE." things--all our privileges in this new creation (Co2 5:14-15). reconciled us--that is, restored us ("the world," Co2 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Rom 8:32). Christ's blood was the ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 26: of the Spirit, progressive sanctification, and all the fruits of holy living. It may be said that this scheme involves an inconsistency. there can be no holiness until there is reconciliation, and no reconciliation (so far as adults are concerned) until there is faith. But faith is a fruit of the Spirit, and an act of the renewed soul. Then there is and must be, after all, holy action before there is reconciliation. It might be enough to say in answer to this objection, 173 that logical order and chronological succession are different thi”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: For after having said much on the subject of faith, he had set it before righteousness which is by works, to prevent any one from supposing what he said was a ground for listlessness, he says, “let us have peace,” that is, let us sin no more, nor go back to our former estate. For this is making war with God. And “how is it possible,” saith one, “to sin no more?” How 1329 1329 3 mss. If thou wilt consider how, etc. was the former thing possible? For if when liable for so many sins we were freed from all by Christ, much more shall we be able through Hi”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Forbidden Intercourse 18:18: Similarly, a minor who states [that a woman was not touched by her captors] in the course of conversation. 70 A minor is not acceptable as a witness. Nevertheless, if he makes statements in the course of his conversation which indicate that a woman - his mother or any other woman - was not molested by her captors, those statements can serve as evidence to grant the woman license to marry a priest. The rationale is that these statements are considered to reflect the truth. We suspect that the child is telling us a represe”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXV III.[10] (part 29): mould the form of a vessel. For many meanings of the holy Scriptures are concealed, and are known only to a few of singular intelligence, and are never vindicated so suitably and acceptably as when our diligence to make answer to heretics constraineth us. For then even they that neglect the pursuits of learning, shaking off their slumber, are stirred up to a diligent hearing, in order that their opponents may be refuted. In a word, how many senses of holy Scriptures concerning Christ as God have been vindicated again”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: proper time, then they come to confession, and by the laying on of the hands of the bishop and clergy, are admitted to communion.” Scripture knows nothing of any other form or method of confessing, and it belongs not to us to bind new chains upon consciences which Christ most strictly prohibits from being brought into bondage. Meanwhile, that the flock present themselves before the pastor whenever they would partake of the Holy Supper, I am so far from disapproving, that I am most desirous it should be everywhere observed. For both”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:20: The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, Co2 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union”

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