Atonement: A Guide for the Perplexed<\/a>, Adam Johnson calls the doctrine of the Trinity the \u201cfoundation\u201d of the doctrine of the atonement. The atonement only makes sense in the light of a richly Trinitarian theology proper. Johnson shows how the Trinity is necessary both to explain the coherence of the atonement and to rebut critiques of atonement.<\/p>\nHe argues, for instance, that the question \u201cWhy the God-Man?\u201d isn\u2019t answered by referring to the nature of sin, since \u201cthere are other ways that sin could be dealt with.\u201d Rather, \u201cthe necessity lies in the divine will itself. To be clear, this necessity does not force God into an undesired path; rather, it is the necessity of relentlessly self-giving divine love, the necessity of the delight God takes in the most fitting or appropriate way to fulfill his creative purposes: sharing the divine life with the creature.\u201d And the necessity of relentless divine love is the necessity of God\u2019s own Triune being (66).<\/p>\n
The Trinity also enables us to respond to the criticism that the atonement is a form of divine child abuse. Many of these critiques, often from feminist theologians, rest on \u201can account of God bordering on, if not fully embracing, a tritheistic interpretation of the Father, Son and Holy Spirit as distinct entities or personalities, in which the Father relates to the Son in a violent and abusive manner\u201d (69).\u00a0<\/p>\n
But the Triune God is one<\/em>, with one will in which \u201cthere is no struggle, no difference of will within the Godhead, as if the Father wills one thing, and the Son wills another\u201d (71). Johnson rightly emphasizes that \u201cthis does not mean . . . that God wills everything he wills monolithically, in the same way \u2013 for he wills what he wills in the oneness of the Father, Son and Holy Spirit.\u201d In short \u201cGod wills the passion of Christ triunely,\u201d such that \u201cthe one God willed the suffering, death and resurrection of Jesus Christ\u201d (71).\u00a0<\/p>\nThis means that \u201cthe one God willed to send himself by means of a threefold willing: as Father he willed to sacrifice; as Son he willed to be sacrified; and as Spirit he willed to accompany and enable the sacrifice\u201d (72). When the Father sends the Son, He doesn\u2019t \u201chold himself back but gives himself fully in giving the Son. . . . In coming to us, the incarnate Son does not leave behind the Father, but is the mode of the Father\u2019s presence with us. In the death of Christ the Father is not hidden, for his death is the revelation of the Father \u2013 the Father who suffers in the suffering of the Son\u201d (73). Thus, \u201ccritiques of the atonement as intra-divine abuse fall radically short of the threefold self-involvement of the one God of the Gospel\u201d (73).<\/p>\n
The Trinity also essential to understanding how God could \u201ctake our sin up into his own life, and deal with it as God by means of the relationships proper to his own being and life. The bearing of and doing away with our sin is thus a thoroughly Trinitarian event,\u201d so much so that \u201cwere it not for God\u2019s triunity, such an event would be impossible \u2013 for it is God\u2019s freedom to relate to himself as himself by means of himself that enables him to bring sin into his own life. Were God monolithic, a single God, he would not be free to relate to himself in this way\u201d (82). The voice is the voice of Hegel and Balthasar, but the force of this is deeply rooted in the gospel account of the atonement, which is as\u00a0thoroughly Trinitarian, albeit less abstract. Here as elsewhere it\u2019s important to heed Johnson\u2019s warning about marginalizing the resurrection: Trinitarian atonement is fulfilled when the Father raises the Son by the Spirit.<\/p>\n
I had reservations about to Johnson\u2019s chapter on \u201cthe atoning life of Jesus.\u201d He appeals, rightly, to the Irenaean concept of recapitulation, arguing that \u201cthe history of Adam and Eve, Israel and indeed all of humanity is repeated and yet transformed in the course of the life of Christ.\u201d He cites the temptation of Jesus, a reversal of the temptation of the first Adam (129). True and important; but can we really account for the atonement without talking about the specifics of Jesus\u2019 ministry of healing, exorcism, teaching, assembling a new Israel? Shouldn\u2019t the specifics of Jesus\u2019 life (and death) be part of our theology of atonement?<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
In his\u00a0Atonement: A Guide for the Perplexed, Adam Johnson calls the doctrine of the Trinity the \u201cfoundation\u201d of the doctrine of the atonement. The atonement only makes sense in the light of a richly Trinitarian theology proper. Johnson shows how the Trinity is necessary both to explain the coherence of the atonement and to rebut […]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[579],"tags":[],"class_list":["post-17454","post","type-post","status-publish","format-standard","hentry","category-atonement"],"yoast_head":"\n
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