If Jesus’ Crucifixion Is the Solution, What’s the Problem?

A Better Atonement cover

I’ve got an article on Patheos’s homepage. It’s on — you guessed it — the atonement. It’s a summary of my thoughts on the issue (so far):

Christians know why Jesus died: He died for our sins. That’s what we’re taught from the earliest days of Sunday school.

And we all know how he died: A particularly gruesome form of public execution known as crucifixion.

But many Christians are less sure of how it works. How is it that Jesus’ death accomplishes the forgiveness of my sin? By what cosmic mechanism does that take place?

In other words, there comes a time in every Christian’s life when the Sunday School answer, “Jesus died for my sins,” falls short. We want to know how it works.

Read the rest: If Jesus’ Crucifixion Is the Solution, What’s the Problem?

A Better Atonement: Your Turn

We’re on the brink of Holy Week. I have been absolutely heartened at the robust conversation that we’ve been having on this blog around the atonement. It’s not an easy topic, I know. But it is extremely valuable.

So, next week, I’m going to post on the atonement every morning. (In the afternoon, Scot will be guest posting on Gagnon’s book, which will be great.) And I’m really hoping that you will join the conversation. I’ve set up a Storify and a Tumbler for the Atonement.

Here’s how you can join in: if you reflect on the atonement over the next week or so, let us know. Post your sermons, blog posts, Facebooks, tweets, for the rest of us to interact with.

You can join the Storify stream by posting your tweets with #ABetterAtonement.

You can post to the Tumblr by sending an email to fubrauf476@tumblr.com. You can also submit a post directly here.

Let us know about your post, sermon, even your tweet. We’re all in this together.

You can read all of the posts, and my past posts on this topic, here.

A Better Atonement: Jesus Died with Trayvon

Every Wednesday during Lent, I’m going to explore an alternatives to the penal substitutionary understanding of the atonement, the dominant theory of the atonement in my part of the (theological and geographical) world. You can read all of the posts, and my past posts on this topic, here. I’ve got an ebook on the subject as well.

This ebook is available now

“When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man’s godforsakenness…He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and godforsaken can experience communion with him.”[i]

So writes Jürgen Moltmann at the climax of his groundbreaking book, The Crucified God. Growing up as a German humanist, Moltmann experienced the terror of war and imprisonment, and the love of God, during World War II. His subsequent career in theology has been indelibly shaped by that experience.

Common to human experience, Moltmann proposes, is the experience of godforsakenness. We’ve all felt it, that God has abandoned us, that there is no God. The Israelites felt it, and the Psalmist sang about it.

Of course, it is unthinkable that God would experience godforsakenness. How can a divine being experience his own absence? God is only able to do so because God’s very nature is trinitarian. In an act of ultimate solidarity with every human being who has ever existed, God voluntarily relinquished his godship, in part, in order to truly experience the human condition. And, as the early church hymn recorded in Philippians 2 states so eloquently, God was humbled even to the point of death on a cross.

Upon that cross, God himself in the person of Jesus of Nazareth echoes the Psalmist’s cry, “My God, my God, why have you forsaken me?” God himself experiences—and redeems—godforsakenness.

[Read more...]

For Whom Did Jesus Die?


Well, on the very face of it, you have to say that Jesus died for Barabbas.

I had the good fortune of preaching at University Baptist Church in Waco last weekend. I cheated a bit on the lectionary and preached about Barabbas, the insurrectionist and murderer who was released by Pilate.

There are numerous problems with this passage. One is that there’s no extra-biblical evidence of what Mark writes: “Back in those days, there was a tradition…” That tradition was to release one prisoner during the Festival of Passover. The problems are: [Read more...]

A Better Atonement: Ransom Captive

Every Wednesday during Lent, I’m going to explore an alternatives to the penal substitutionary understanding of the atonement, the dominant theory of the atonement in my part of the (theological and geographical) world. You can read all of the posts, and my past posts on this topic, here. I’ve got an ebook on the subject as well.

This ebook is available now

Remember the climax of The Lion, The Witch, and the Wardrobe by C.S. Lewis? Young and mischevious Edmund has eaten some Turkish Delight or otherwise eternally indebted himself to the White Witch. According to the “deep magic from the dawn of time,” she has the right to execute Edmund since he has betrayed his siblings. Aslan, the messianic lion, makes a deal with the White Witch: she lets Edmund go and slaughters Aslan on the Stone Table. But she was tricked! Aslan comes back to life the next morning, more powerful than before.

 

This, in sum, is the Ransom Captive theory of the atonement, widely held in the first millennium of the church and the target of Anselm in Cur Deus Homo. According to the Ransom Captive Theory, Adam and Eve bargained away the freedom of the human race to Satan in exchange for the fruit from the Tree of Knowledge of Good and Evil. For thousands of years, Satan held sway over humanity, as recorded in the sins and failings of the Old Testament characters.

But God offered his own son as a ransom for the captive human race—in Jesus’ own words, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Satan accepted the offer, and Jesus was crucified. But Satan was tricked! Jesus rose on the third day—God got to have his cake (the freedom of the human race) and eat it too (the resurrection of his son).

Origen, an early church father, wrote about that quote from Jesus,

But to whom did He give His soul as a ransom for many? Surely not to God. Could it, then, be to the Evil One? For he had us in his power, until the ransom for us should be given to him, even the life (or soul) of Jesus, since he (the Evil One) had been deceived, and led to suppose that he was capable of mastering that soul, and he did not see that to hold Him involved a trial of strength greater than he was equal to.[i]

Well, there are about as many holes in this theory as there are in the Narnia books, so it’s easy to see how Anselm took aim at them. For one, Anselm argued, Satan is an outlaw with no bargaining power; God didn’t need to cut a deal with Satan to get the human race back. In fact, God had never allowed us to be truly governed by Satan.

For another, what “deep magic from the dawn of time” binds God to act in a certain way? It seems that if God is the creator of all that is, then God can act any way that God deems appropriate. And it seems rather unlikely that God would set up the cosmos in such a way that Satan could gain the upper hand and force God to negotiate a deal.

But whatever the problems with Ransom Captive from our 21st century perspective, it was a powerful and compelling explanation of the crucifixion for a thousand years. And it does have the upper hand over PSA in one regard: in the Ransom Captive understanding of the atonement, Christ’s resurrection is central.

The one thing that Satan doesn’t understand is that death cannot vanquish God. That lack of understanding leads to Satan’s downfall, and to the ultimate liberation of humanity from Satan’s clutches.


[i] Origen, Commentary on Matthew, XVI, 8.

 

A Better Atonement: The Book

A Better Atonement cover

My new ebook, A Better Atonement: Beyond the Depraved Doctrine of Original Sin is now available on Amazon for $2.99. The 13,000-word book has three sections:

  1. A history of the doctrine of Original Sin, showing that we should now reject it;
  2. A defense of the historical, bodily crucifixion and resurrection of Jesus;
  3. A tour through the many theories of the atonement.

While some of the material has appeared previously on this blog, a great deal is new — including my own choice as to the best among the atonement theories. So pick up download a copy today!

(If you’re unfamiliar with ebooks, they’re quite easy to read — for instance, you can download a FREE Kindle reading app to your PC, Mac, tablet, or smartphone.  (Or, you could buy a Kindle for as little as $79 — I was given one as a gift, and I love it!)  Then, with a couple clicks, you’ll be reading the book!)

Miroslav Volf: Gimme an Atonement, Hold the Wrath

A Better Atonement: Moral Exemplar

Every Wednesday during Lent, I’m going to explore an alternatives to the penal substitutionary understanding of the atonement, the dominant theory of the atonement in my part of the (theological and geographical) world. You can read all of the posts, and my past posts on this topic, here. I’ve got an ebook on the subject as well.

This ebook is available now

In another version of the atonement that was quite popular during the first millennium of Christianity, but virtually snuffed out in the West by penal substitution, Jesus Christ is seen as a moral exemplar, who calls us toward a better life, both individually and corporately.

In this view, the Hebrew scriptures record effort after effort by God to get people on the right track. Through personal interaction, the Law, the prophets, and the sacrificial system, God tried to get the people to live morally upright lives. But each of those attempts failed.

So God sent his son, Jesus, as the perfect example of a moral life. Jesus’ teachings and his healing miracles form the core of this message, and his death is as a martyr for this cause: the crucifixion both calls attention to Jesus’ life and message, and it is an act of self-sacrifice, one of the highest virtues of the moral life.

We see Jesus’ death, and we are inspired to a better life ourselves. But there’s more to it than this.

[Read more...]

Fighting Words about the Atonement

Here’s a section of Doug Pagitt Radio, which I guest-hosted on Sunday, in which I hotly debate sidekick John Musick and caller “Steve” on the subject of the atonement:

Go to the DPR YouTube channel for other segments of the show, including interviews with Randall Balmer and Miroslav Volf.

Randall Balmer and Miroslav Volf

Those two will be my guests this Sunday when I guest host Doug Pagitt Radio, from 12-2pm on AM 950 in the Twin Cities, and streamed live at DougPagittRadio.com.

Randall Balmer

In the noon hour, I’ll be talking with Dr. Randall Balmer. Randy is professor of American religious history at Columbia University and the author of many books, including:

Randy and I will be talking about politics and religion in America today. In one segment, we’ll talk about Barack Obama’s first term, and in the other we’ll discuss the crop of potential Republican nominees. Religion is proving to be a big factor in presidential politics again this year, so it should be a great conversation.

 

Miroslav Volf

In the second hour, we’ll talk to Miroslav Volf, Henry B. Wright Professor of Theology at Yale Divinity School and Director of the Yale Center for Faith & Culture. Volf is the author of many books, including,

We’ll talk to Miroslav about how Christians can cohabit this country with Muslims in one segment, and in the other I’ll get his take on the atonement — about which I’ve been blogging.

Listen in this weekend, or catch it later when we post the audio and video.