RECONCILIATION. RESTORATION. RESTITUTION.

A Sacred Trifold of Divine Justice

In the unfolding divine drama of human history, three sacred words call to us from the heart of God’s justice: Reconciliation, Restoration and Restitution. These are not just theological terms. They are divine acts, covenantal movements and heavenly mandates. They form a sacred trifold that embodies the fullness of redemption and the unveiling of truth especially in these latter days when all things hidden are being brought into the light.

From a biblical perspective, these three principles cannot be separated. They are the heartbeat of divine justice and they represent the very nature of God’s intent for humanity and creation.

I. Reconciliation: The Return to Right Relationship

The word reconciliation in Scripture emerges as a relational healing, first between humanity and God, then between persons, and finally with creation. In Greek, the word is katallagé (καταλλαγή), meaning an exchange or a coming into alignment. Reconciliation is not mere forgiveness. It is the divine embrace that ends enmity and begins covenant.

God’s Initiative in Christ

The Apostle Paul writes, “God was in Christ, reconciling the world to Himself, not counting their trespasses against them…” (2 Corinthians 5:19). Of course, we challenge all places in the Bible that personifies God to Him and external to ourselves and will point this out wherever it occurs so it will get repetitive. This passage reveals that reconciliation is initiated by God, not earned by man. In the Hebrew understanding, this reflects chesed which is steadfast love and emet which is faithfulness. God, in full mercy, bridges the chasm we created through sin.

Christ’s crucifixion and resurrection are the cosmic act of reconciliation, healing the rift between Heaven and Earth, Creator and creation, male and female. The Cross stands as the eternal Tree of Reconciliation restoring access to Eden, the place of union and unbroken communion.

Relational and Communal Reconciliation

Reconciliation does not stop at the vertical axis with God. The fruit of true reconciliation manifests in human relationships. Jesus commands, “Leave your gift at the altar; first be reconciled to your brother…” (Matthew 5:24).

Reconciliation is the bridge between worship and justice.

For the early Church, this meant Jew and Gentile sitting at the same table. For our time, it may mean black and white, First Nations and settler, man and woman, left and right, rich and poor all being reconciled in the sacred third space of Christ.

But reconciliation is not a performance of politeness. It requires the tearing down of walls (Ephesians 2:14), truth-telling, repentance, and often pain. It is a death and rebirth of ego, tribe, and self.

Yet here, we must acknowledge what has long been omitted from the narrative: the Christ is not only the male expression of Yeshua, but the wholeness of divine love embodied in the sacred union between Yeshua and Mary Magdalene, his divine partner. Together they bear the Christos-Sophia mystery. Together they restore Eden.

Mary Magdalene, long silenced by patriarchal religion, is the one who anointed the feet of Christ with oil and tears. She is the High Priestess who recognised the Messiah before his own disciples. In John 20, she is the first witness to the risen Christ, called by name and sent forth as apostola apostolorum, the apostle to the apostles.

Her role was never secondary. She was not merely a follower or reformed sinner. She was the counterpart in divine mission. She carried within her the Christed Feminine, the Sophia-Wisdom of God without which there is no fullness of reconciliation. To reconcile all things means to reconcile Masculine and Feminine in their divine origins and expressions.

The Gospel of Philip, one of the Gnostic texts found in Nag Hammadi, proclaims:

“The Lord loved Mary more than all the disciples, and kissed her often on the mouth… she is called his companion.”

This was not merely symbolic. In the language of early Christian mysticism, "companion" implied sacred union. The Gospel of Thomas also speaks of inner duality and divine wholeness:

“When you make the two one… then shall you enter the kingdom.” (Gospel of Thomas, Logion 22)

Thus, reconciliation requires a full acknowledgement of this sacred partnership. The Christ is not whole without both Yeshua and Mary. Divine justice demands that this truth be restored.

II. Restoration: Returning All Things to Their Original Glory

If reconciliation heals relationship, then restoration heals what was broken, lost, or desecrated. In Hebrew, the word shuv (שוב) “return” and tikkun “repair” are closely related. God’s entire redemptive plan is not escapism from the Earth but the restoration of all things (Acts 3:21).

The Garden and the New Jerusalem

The story of Scripture begins in Eden, a garden of beauty, harmony and union. It ends in Revelation with the New Jerusalem, where the Tree of Life reappears and the nations are healed (Revelation 22:2). This is not coincidence. It is restoration. God does not discard what was broken; it is redeemed.

This echoes the prophetic vision of Isaiah: “They shall rebuild the ancient ruins, raise up the former devastations, repair the ruined cities…” (Isaiah 61:4). Restoration is the work of those anointed by the Holy Spirit. It is a holy task given to the prophetic and the brokenhearted alike.

Restoration is not only personal, but systemic and cosmic. God intends to restore creation itself liberating it from the bondage of decay (Romans 8:21). It is environmental, spiritual, architectural, familial. It is Indigenous peoples returning to land and language. It is prodigals returning home. It is dry bones rising.

Restoring the Image

At the core of biblical restoration is the restoration of imago Dei—the image of God within humanity. Sin marred this image, but Christ restores it, so we may become “partakers of the divine nature” (2 Peter 1:4). This inner restoration is the foundation for outer transformation. Broken systems are healed when broken hearts are restored to their Creator.

In Scripture, restoration is a core attribute of God. The prophets cry out for it:

“I will restore to you the years that the locust has eaten.” (Joel 2:25)

In Christ’s ministry, restoration manifests in healing the sick, raising the dead and restoring dignity to the outcast. These acts were not only miracles, they were signs of a deeper truth: the Kingdom of Heaven is about restoring the order of Eden.

Eden is not a myth; it is a blueprint.

The masculine and feminine walked together in harmony, both reflecting the divine image. But this harmony was shattered by rebellion, and throughout history, patriarchal systems continued to obscure the original unity of being.

In the restoration of all things, God is restoring the sacred feminine, not to dominate, but to stand alongside the sacred masculine in full equality, dignity, and spiritual authority. Mary Magdalene, as co-bearer of the Christ light, is a key to this restoration.

This restoration is not about replacing men with women or reversing the imbalance through vengeance. It is about restoring the original co-regency, the mutual indwelling of Christ and Sophia. Yeshua and Mary, King and Priestess, Bridegroom and Bride, embody this sacred Edenic partnership.

To restore also means to bring back the voice of the silenced: the land, the animals, the stolen generations, the desecrated temples and the women whose wisdom was cast aside. Divine restoration is a prophetic act of cosmic memory.

The Book of Acts speaks of this:

“Heaven must receive [Christ] until the time comes for God to restore everything, as he promised long ago through his holy prophets.” (Acts 3:21)

We are living in those times now. Heaven is poised, waiting for humanity to participate in this sacred restoration.

III. Restitution: The Repairing of Injustice with Tangible Acts

Restitution is perhaps the most neglected of the three in modern Christian theology. Yet it is the one that most directly deals with justice which in Scripture, is the foundation of God's throne (Psalm 89:14).

Restitution is the act of making amends. In Hebrew, the word is shalam (שָׁלַם), related to shalom, meaning peace but not the absence of conflict. Rather, it is the presence of wholeness, equity and satisfaction of wrongs.

Old Testament Justice

The Torah prescribes restitution in precise terms: if a man steals an ox, he must restore five oxen (Exodus 22:1). If someone defrauds or oppresses another, restitution must be made, often with an added fifth (Leviticus 6:1–5).

This is not mere legalism; it is the divine economy. God’s justice is not punitive for its own sake. It is restorative. The victim is seen. The wrongdoer is given a path of repentance and reparation.

Restitution affirms dignity. It acknowledges harm. It paves the road to reconciliation. Without it, peace is shallow and reconciliation false. Justice without restitution is not justice. It is evasion.

Jesus and Zacchaeus

The story of Zacchaeus (Luke 19:1–10) reveals how deeply restitution is embedded in the gospel. When Jesus calls him, Zacchaeus responds not just with belief, but with action: “If I have cheated anyone, I will pay back four times the amount.” Jesus replies, “Today, salvation has come to this house.”

Why? Because salvation is not abstract. It transforms economics, ethics and equity. Zacchaeus did not just accept Christ in his heart. He embodied justice.

Restitution in Today’s World

For our generation, restitution may look like land back, reparations, returning stolen wealth, renouncing unjust privilege or investing in those historically dispossessed. It is an uncomfortable word for those with power but it is a holy word, echoing the Jubilee command of Leviticus 25.

It is not vengeance. It is divine equity. It is the bridge between the prophetic and the practical. It is where reconciliation and restoration find their grounding.

Restitution involves reparations, whether through the return of stolen land, public acknowledgment of erased histories or sacred ceremonies of apology and rebuilding.

Restitution also involves the restoration of the Christed Feminine to her rightful place in theology, liturgy and sacred leadership beyond her involvement in the Beast which is a spiritual void. The Magdalene must be named, not as prostitute but as prophetess, priestess and partner. She must be welcomed back into the church, not as an accessory but as co-bearer of the Holy Flame.

Until restitution is made to the Feminine, to the Earth, to Indigenous peoples and to the silenced voices of history, justice is incomplete.

The Christ Is Whole Again: The Marriage of Lamb and Bride

The Book of Revelation speaks of the marriage of the Lamb, a mystery long misunderstood. This is not simply about heaven and humanity. It is the union of Spirit and Earth, Heaven and Creation, Masculine and Feminine.

The Lamb is not alone. He awaits his Bride.

In this sacred consummation, we see not just Yeshua the Christ but Yeshua and Mary, the New Adam and New Eve, who together embody the redemption of all. This is the great reconciliation. This is the full restoration. This is the sacred restitution.

The feminine was never meant to be erased. She was hidden, protected, preserved like a scroll in the ark, waiting for the appointed hour.

That hour is now.

As the Spirit and the Bride say, “Come,” a new era dawns. One in which the Christed Feminine and the Christed Masculine rise in unison. One in which reconciliation is not just preached but embodied. One in which restoration is not just longed for but enacted. One in which restitution is not only spoken of, but lived.

Let those with ears to hear, hear.

Let the Bride arise.

Let the Son and Daughter reign.

Let Eden be restored.

Let justice roll down like waters and let the voice of the Magdalene be heard at last.

Let the fullness of Christ, Christos-Sophia, be made manifest on Earth as it is in Heaven.