A brief article on atonement theory

Pea Green Sea, Solva, Pembrokeshire, Wales (photo from trekearth.com)

This is a brief and non-exhaustive article concerning theories on the atoning work of Christ. I am presently busy working on final PhD dissertation revisions, but wish to share a short presentation based on this research.

Atonement is a very complex theological issue and there are various perspectives from Biblical scholars. Millard J. Erickson explains that atonement theory is multifaceted including the concepts of sacrifice, propitiation (appeasement of God), substitution and reconciliation. (1994: 811-823). Atonement theory in regard to Christ would be major PhD thesis itself and is beyond the scope of my problem of evil/theodicy dissertation, and yet concepts are related to my work.

I review Augustine within my PhD dissertation and his sacrificial atonement views are not central to the thesis but Augustine describes Christ’s atoning work as a means by which Christ could bring humanity back to a right relationship with God, and discusses the concept of Christ restoring people from the hands of the adversary. Augustine (398-399)(1992:178). Augustine also notes that Christ is the true mediator between sinful humanity and God, and this mediation is what brings people to righteousness. Augustine (398-399)(1992: 219). Augustine notes that Christ died in order that through his death believers could ultimately be saved from everlasting death through the resurrection. Augustine (400-416)(1987)(2004: Book 4: Chapter 13: 11).

There are other views including the accident, martyr, and moral influence theories, which feature similar approaches that are popular among modern scholars. Thiessen (1956: 315). Thiessen notes that the modern accident theory sees no significant value in the death of Christ. Thiessen (1956: 315). Christ was a good man who died because his religious views differed from the religious leaders of the day, but there was no further significance to his death. Thiessen (1956: 315). The accident theory would be a possible influence upon some within the mainline liberal denominations that view Christ’s teaching as that of a good man, but question whether Christ died for the sins of humanity. The Lutheran Church Missouri Synod belief and practices volume writers, Erwin L. Lueker, Luther Poellot, and Paul Jackson note that the accident theory would view Christ’s death as unforeseen, unexpected and unfortunate. Lueker, Poellot, and Jackson (2000: 4). In other words, many versions of the accident theory do not attach a divine plan to Christ’s death.

The modern martyr theory is a similar view to the accident theory in that through Christ’s example and peaceful opposition to the religious leaders of his day, people could see that there was a need for religious reform within religious organizations. Thiessen (1956: 316). This concept would also view human beings as needing to be reformed spiritually and Christ provided an excellent example of this in his death. Thiessen (1956: 316). This approach would not require Christ to be a sacrifice for sins, but instead be an example of a human being who has become religiously reformed. Thiessen (1956: 316). Lueker, Poellot and Jackson explain that a key for the martyr theory is that Christ died for a principle of religious truth, Lueker, Poellot, and Jackson (2000: 4). The idea being for those that hold this theory was that God used Christ to oppose the religious falsehoods that prevented human beings from having true religious experiences with God.

Peter Abelard is credited with developing the historic moral influence theory, according to R.D. Lister’s article entitled ‘Peter Abelard’. Linder (1996: 2). Abelard describes his atonement view in Commentaria in Epistolam Pauli ad Romanos, which in English is Commentary on the Epistle of Paul to the Romans. Abelard (1121)(2006: 13). Within it he writes that contrary to Anselm’s satisfaction theory, God had forgiven sins through love before Christ came to earth and that Christ had taken the suffering for human sin upon himself. Abelard (1121)(2006: 13). F.W. Robertson explains that this theory understood that God was not at all angry with his Son, but instead Christ bore the sins of humanity as he clashed with evil and died because of it. Robertson in Thiessen (1857)(1956: 174). As Christ took on evil and prevailed over it by remaining true to God, he was able to influence people through the establishment of Christianity.

The satisfaction theory of Saint Anselm deduces that Christ was an atoning sacrifice for the sins of humanity, and this theory is not in drastic opposition to Augustine’s prior theory. Anselm states within The Cur Deus Homo, which in English is Why God Became Man, that it was fitting that as death entered into the human race by one man’s disobedience, life should enter by one man’s obedience. Anselm (1094-1098)(1968)(2006: 51). For Anselm, Christ was providing satisfaction to God for sin but was also the perfect sacrifice for sin, much as Augustine had proposed earlier. Anselm (1094-1098)(1968)(2006: 51).

Origen presented the ransom view of atonement. In his Commentary on the Gospel of Matthew, Origen explains that the atoning work of Christ was a ransom price as Christ gave up his life in order that human beings could have their lives back. Origen (ca 203-250)(2001: 30). The primary historical exponent of this view is Gustav Aulen who wrote Christus Victor and the journal article ‘Chaos and Cosmos: The Drama of Atonement’ both in 1950. In Christus Victor, he explains that the central theme of atonement is Christ’s dramatic victory over Satan, sin, and death. Aulen (1950a: 14). Through the incarnated Christ’s death and resurrection, Aulen notes in this drama that Christ reconciles the world to himself. Aulen (1950a: 5). In ‘Chaos and Cosmos’ Aulen writes that every Christian doctrine of atonement should include the concept that the love of God through Christ destroys the evil powers. Aulen (1950b: 156). The atonement should be primarily viewed as the means by which God provided humanity with victory over evil and reconciliation with God. Aulen (1950b: 158). Aulen like Anselm did view Christ’s atoning work as sacrifice, but Aulen points out it was done willingly by Christ who suffered and then overcame evil. Aulen (1950b: 162). The ransom theory of atonement places less importance on God’s need for justice and sacrifice, and more of an emphasis on God freeing humanity from the bonds of Satan, sin, and death. Instead of atonement being mainly about a sacrifice offered to God for sin from humankind in Christ, Gustaf Wingren states that Aulen’s view is primarily concerned with God overcoming evil for his people. Wingren (1965: 310).

Erickson states Paul mentions the concept of propitiation in Romans 3: 25. Erickson (1994: 809-810). C.H. Dodd explains that the Greek word in Romans 3: 25 should be translated expiation and not propitiation, and claims that many Greek translations have been incorrect. Dodd (1935:82-95). Anthony D. Palma (2007) defines propitiation as to appease or pacify, while expiation means to atone for as in offering or sacrifice. Palma (2007: 1). Palma explains that some argue propitiation must be rejected in favour of expiation since propitiation and its divine wrath is a concept that comes from pagan origins where pagan deities were appeased through sacrifice. Palma (2007: 1). Palma concludes with the idea that within the New Testament propitiation includes the idea of expiation, but expiation does not necessarily include the idea of propitiation. Palma (2007: 1). James Strong defines that the word under review in Romans 3: 25 hilasterion, in general terms only as an expiatory place or thing, an atoning victim, mercyseat, and propitiation. Strong (1986: 48). This definition although somewhat vague does not contradict Palma’s concept that propitiation does include the idea of expiation, but Strong’s definition alone does not provide specific context for the word in Romans. Strong (1986: 48). In context of the particular verse, Walter Bauer writes that the meaning in Romans 3: 25 is uncertain and could be either expiates or propitiates. Bauer (1979: 375). The Greek word allows for as myself within moderate conservative academic thought to conclude expiation and propitiation, both sacrifice and appeasement are reasonable concepts within Christian atonement.

ABELARD, PETER (ca. 1121)(2006) Jeffery E. Brower, and Kevin Guilfoy (eds.), Commentaria in Epistolam Pauli ad Romanos, Commentary on the Epistle of Paul, A complete list of Abelard’s Writings, West Lafayette, Indiana, Purdue University.http://web.ics.purdue.edu/~brower/Papers/Introduction%20to%20Cam%20Comp.pdf

ANSELM, SAINT (1094-1098)(1968)(2006) Cur Deus Homo, Why God Became Man, in Schmitt, Franciscus Salesius, S. Anselmi Cantuariensis Archiepiscopi Opera Omnia. Stuttgart-Bad Cannstatt: Friedrich Fromann Verlag.http://www.iep.utm.edu/a/anselm.htm#H7.

AUGUSTINE (398-399)(1992) Confession, Translated by Henry Chadwick, Oxford, Oxford University Press.

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend. Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, the Catholic Encyclopedia.http://www.newadvent.org/fathers/130104.htm.

AULEN, GUSTAV (1950a) Christus Victor, Translated by A.G. Hebert, London, S.P.C.K.

AULEN, GUSTAV (1950b) ‘Chaos and Cosmos: The Drama of Atonement’, in Interpretation: A Journal of Bible and Theology, Volume 4, April, Number 2, New York, Interpretation.

BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

DODD. C.H. (1935) The Bible and the Greeks, London, Hodder and Stoughton.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

LINDER, R.D. (1996) ‘Abelard, Peter’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, p 2. Grand Rapids, Baker Books.

LUECKER, ERWIN L, LUTHER POELLOT, AND PAUL JACKSON, (2000) Lutheran Church Missouri Synod,: Christian Cyclopedia, Saint Louis: The Lutheran Church Missouri Synod.http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=A&t2=t.

ORIGEN (ca. 203-250)(2001) Commentary on the Gospel of Matthew,
Peter Kirby, California, Early Christian Writings.http://www.earlychristianwritings.com/text/origen-matthew.html.

PALMA, ANTHONY (2007) ‘Propitiation’ in Enrichment Journal, Springfield Missouri, Enrichment Journal.http://enrichmentjournal.ag.org/top/Easter_2007/2007_Propitiation.pdf

ROBERTSON, F.W. (1887)(1956) ‘Sermons: First Series’, in Thiessen, Henry C. Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

WINGREN, GUSTAF (1965) ‘Gustaf Aulen’ in A Handbook of Christian Theologians, Nashville, Abingdon Press.

Solva, Pembrokeshire, Wales (photo from trekearth.com)
http://satireandtheology.blogspot.com/2008/01/attacked-in-
church.html

New Blog Rush widget

Liege, Belgium (photo from trekearth.com)

New Blog Rush?


No, this article has nothing to do with my music postings on satire and theology.

New Blog Rush, as in more traffic? Perhaps it will occur because of BlogRush, time will tell. The widget can be found on the right side of this blog.

Happy New Year

Many of us would like to receive more blog traffic. For some, blogging is simply a hobby and traffic may not be that important, and that is fine and understandable. For me, being a student almost completed his PhD, theological blogging is a hobby, but directly connects to my academic career. With thekingpin68, I seek to publish academic, philosophical theology, which can possibly be used in journals and books later, and with satire and theology, I wish to produce intellectual, satirical, practical, theological writing.

Blogging assists me with my writing, and has helped clarify some of my PhD dissertation, and it also can assist me to teach and to learn from others. I hope to also connect to persons in and outside of the academic world, within and outside of the Christian Church. God willing, once my PhD is completed in 2008, I will be looking for a career as a professor and theological blogging provides me with published material other than my MPhil and PhD dissertations. Theology and related apologetics are very important in my blogging work.

As noted in a previous article:

From New Testament Greek, in First Peter 3:15, the Christian is told to provide an answer to others concerning the hope he/she has in the Christian faith. The word ‘answer’ in the Greek from First Peter is apologian. The Greek New Testament (1993: 793). This is defined a plea, an answer (for self), clearing of self, defence. Strong (1986: 16). The English word ‘apologetics’ comes from the Greek root word. Hoover (1996: 68). William Barclay writes that a defence of the Christian faith must be reasonable. Barclay (1976: 230-231). What a Christian believes should be stated intelligently and intelligibly. Barclay. (1976: 230-231) The Christian needs to go through the mental and spiritual toil of reasoning out the faith, so he/she can tell others effectively. Barclay (1976: 230-231).

With PhD work, a future career and sleep apnea, I do not want too much extra work, but if BlogRush can assist in bringing in more traffic, and assisting in my theology and apologetics work, I am willing to give it a try. I am not swearing by it, as I have just started my account, but it seems to work on a networking idea that may be successful and could possibly assist my fellow bloggers and myself. BlogRush is fairly new and time will tell how good it is.

From the BlogRush website.

BlogRush is a free service that was created to help bloggers solve their #1 need:

More Readers For Their Blog.

By adding the BlogRush Widget to a blog, a blogger can get instant distribution for their latest blog post titles across a network of related blogs.

BlogRush users earn "syndication credits" (the right to have their blog post titles shown inside a widget on another related blog) based on their own traffic (loads of the widget) as well as the traffic of other users they refer to BlogRush. Users can automatically refer others to BlogRush via special links on the widget, as well as through the promotion of a special referral URL they are given.

BlogRush is a "Cooperative Syndication Network" that rewards its users for their contributions to the network -- from the impressions they provide of the BlogRush Widget to the referral of other users through 10 'generations' of activity and the impressions of the widget that they provide. BlogRush was designed to be incredibly viral and to provide its users with tremendous distribution leverage to receive exposure for their blog content (onto related content blogs) that they could never achieve on their own; at least without a massive advertising budget.

BlogRush is the brainchild of Internet entrepreneur, John Reese. Mr. Reese is the founder and CEO of Income.com, a soon to be launched social network and media company for entrepreneurs. BlogRush is the first Web property of the Income.com Network, a network of sites and services to help entrepreneurs and business owners succeed. Income.com is based in Orlando, Florida.

Please see my BlogRush widget on the right side of this blog, or satire and theology.

Russ

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.

HOOVER, A.J. (1996) ‘Apologetics’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.


Thankfully, genetic engineering has not as of yet produced this problem of evil.

Additional: Calendar 2008 scans


Bengough, Saskatchewan (Red Cross)


Caddy Lake, Manitoba (Red Cross)


Yukon River (Red Cross)


Abbotsford, BC (Keller Williams)


White Rock, BC (Keller Williams)

http://satireandtheology.blogspot.com/2008/01/united-kingdom-one-of-five-places-not.html

Original sin and the salvation of children

Vancouver, BC (photo from trekearth.com)

Merry Christmas!

Blogging is not generally a forum for a long or exhaustive presentation and I can write on similar topics in posts over time. Sunday after church, a discussion arose concerning the salvation of children, in other words non-adults, or persons that do not have the mental competence of an adult.

Erickson

Millard Erickson, a Baptist and Calvinist theologian within the Reformed tradition, explains the doctrine of original sin, based on Romans 5:12-19. Paul is arguing that death in the human race is the consequence of the sin of Adam. Erickson (1994: 636). This is universal and for all humankind. Erickson (1994: 636). Grenz, Guretzki, and Nordling describe original sin as the state in which all human beings are born. The first humans became unrighteous because of sin against God. Grenz, Guretzki, and Nordling (1999: 87). Erickson explains that infants begin life with a corrupted nature and guilt as a consequence of sin. Erickson (1994: 637). He cautiously reasons that they are not condemned to everlasting hell since they never reach a level of moral competence. Erickson (1994: 638). He writes that Jesus did not regard children as basically sinful and guilty as they were held out as examples of the type of people that would inherit the Kingdom of God, as in Matthew 18:3, 19:14. Erickson (1994: 638). Erickson deduces that children are not under God’s condemnation for sin until attaining an age of responsibility in moral and spiritual matters. Erickson (1994: 638). If the child dies he/she would be regenerated, as all believers need to be from his/her sinful state. The child will experience the same future existence as others that reached the age of moral responsibility and received salvation. Erickson (1994: 639).

For deceased children and those who are persons that are mentally deficient, it can be deduced that since they do not arrive at a reasonably competent point of consciously rejecting God, and reasonable understanding of the punishment for this rebellion, they may be regenerated by God and included within the culminated Kingdom of God after death. I would view this as reasonable speculation. Biblically persons appear to be judged for sins, which result from a sinful nature, and not for the sinful nature itself. In Revelation 20:12, those persons who are thrown into the lake of fire are judged for their deeds, and therefore persons are judged for deeds and not nature. Mounce states here that no one is so important to be immune from judgment, and no one is so unimportant to make judgment inappropriate. Mounce (1990: 365). A non-regenerated child or mentally deficient person would still have a corrupt nature unacceptable for God’s presence, but I speculate that a certain mental capacity is required to be everlastingly punished for sinful deeds.

Those within Reformed Covenant theology traditions, Presbyterians, Baptists, and others, often hold to concepts that children of believers are saved, if they die before the age of accountability. G.N.M. Collins writes that Reformed confessions believe in the possibility of infants being saved. Collins (1996: 560). There is the understanding that all elect children will be saved, despite the incapability of response. Collins (1996: 560). The children have no claim to salvation themselves, but receive the same sovereign grace as elected adults. Collins (1996: 560).

In contrast

I have previously presented this contrasting view within the comments of the Infant Baptism article. It could be stated within Reformed tradition, at least, that children and the mentally deficient outside of the New Covenant of Christ, could be everlastingly separated from God and judged according to deeds within their limited knowledge. Since children and all persons have corrupt natures, they do sin, and therefore could be everlastingly judged for these deeds and a nature which opposes God's, without having a competent understanding of God they are rejecting and the punishment they are receiving. It is possible that their punishment shall be at the level of limited understanding. I view this as a theological possibility that cannot be overlooked. But, the concept of everlasting separation in the New Testament appears to be one of God separating those from his presence that embraced their sinful nature and committed sinful deeds with a definite, competent and not largely deficient understanding. My personal deduction is that when persons with normal mental abilities reach adulthood, or the age of adult like mental competence, they are candidates for God’s judgment. This age of accountability could occur at an earlier age, but I reason that most persons are generally still rather childlike in the early teens.

COLLINS, G.N.M. (1996) ‘Infant Salvation’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

http://satireandtheology.blogspot.com/2007/12/blue-santa.html

Thoughts on preference

Obidos Vila, Natal, Portugal (photo from trekearth.com)

Social rules exist within society. Philosopher Simon Blackburn describes society as a group of persons unified by a set of distinctive and systematic normative relations. Blackburn (1996: 355). Actions of one are perceived as meriting characteristic responses by others, and to be part of society is to be subject to the norms of interaction. Blackburn (1996: 355). Blackburn also writes there is such a thing as social philosophy, which is the attempt to understand and chart the basic categories by which to think about social aspects of human life. Blackburn (1996: 354). Jan Narveson explains that social philosophy is broadly the philosophy of society that includes social science, political philosophy, ethics, and law. Narveson (1996: 747).

Romans 12:2 informs the believer not to be conformed to the world but instead to be transformed by the renewing of the mind. Mounce writes that believers are not to conform themselves to the present age and to set their minds on heavenly and not earthly things. Mounce (1995: 232). Cranfield notes that there have been debates concerning the exact Greek meaning here but writes:

By rendering the second person plural passive present imperatives (in the former case preceded by a negative particle) by ‘stop allowing yourselves to be conformed’ and ‘continue’ to let yourselves be transformed’, respectfully, we have tried to bring out both the sense of the passive imperatives and also, in each case, the significance of the use of the present imperative. Christians still live in ‘this age’. Cranfield (1992: 296).

Christians are to reject the world-system and social norms that would violate the work of God’s Holy Spirit within their lives. This is not to state that all social norms should be rejected, but ones that interfere with God’s plans for an individual need to be abandoned. This allows for the intellectual possibility that Christians as individuals are at times to act contrary to social norms to be within God's will. I reason that Christians should be socially aware, and in some situations certain Christians should follow social norms, and other times certain Christians should not.

I am in my thirties and I have limited experience with dating and romance. I have been very busy working on four academic degrees, and with God’s help striving for academic excellence with some difficult topics including the problem of evil. My main academic discipline for the last three degrees has been theology, but Biblical studies (the major of my first degree) and philosophy (with my two British dissertation degrees) have been important disciplines for me to learn as well. One can see that these three disciplines have all been presented on this blog. Learning three academic disciplines and practical and empirical theology and statistics within theology has been very energy and time consuming, especially for one that has suffered with fatiguing sleep apnea and related surgeries and allergies, and eye problems and related surgeries. I have not been able to meet a compatible Christian young woman, and living within very secular Greater Vancouver has not helped my situation either. I therefore do not share the social experience of many of the women my age who have had relationships, been married, had children, and have perhaps been divorced. Although I consider myself a mature, but imperfect Christian, I am not socially at the same point as many Christian men my age that have experience that parallels the women I mentioned. As a result, I am not ready to, or do I have the desire to date or marry a near or middle-aged woman, and neither do I have any desire at this point to take someone’s pre-teen children or teenagers as my own. Perhaps if I was more romantically experienced I would be willing to be a stepfather, but at this point I am nowhere intellectually there. I also would still like to have my own children, and would consider a relationship with a young woman with a baby or toddler, or perhaps more than one small child. This is my preference, and I reason that God guided me to have such preference. Others can criticize me for my position, as my preference makes it more difficult to find a relationship, but they need to see things from my perspective as an individual Christian that has had a difficult and yet somewhat rewarding life through God’s direction. God’s plans for me and his guidance of my personal preference should always take precedence over social norms. I am a non-conformist, but do not embrace this to be anti-establishment, but I must conform to the life that God has in store for me, and not social norms, when necessary. One should not assume that social norms are what are best for me but should prayerfully look at my individual situation. I need to be open-minded and be willing to change preference if that is God’s will.

Two recent examples of persons that have contacted me via the Christian Café on my free days.

One, 35-40 years old with three teenagers. I do not view it as reasonable to expect me to go from a man with limited experience in his 30s to instant father of teenagers, even if I was attracted to this woman, which I was not.

Two, 40-45 years old, still married but seeking a divorce, with several of her own children and a 32 year old step-son. Again, I do not view this as a reasonable option and I was not attracted to this woman.

I should not be expected to socially follow norms just because of my age, and the fact that due to ageism many younger Christian women in their twenties do not want to date someone in his thirties, despite my commitment to Christ through study, which often seemingly appears unimportant to many. If I cannot find a woman compatible in her twenties to thirties with God’s help, the wise thing is not to conform to social pressure, but to simply stay single. I appreciate those who lovingly and with good intentions provide constructive criticism at church and such, but I must respectfully disagree when needed.

BLACKBURN, SIMON (1996) ‘Social Philosophy’, in Oxford Dictionary of Philosophy, p. 354. Oxford, Oxford University Press.

BLACKBURN, SIMON (1996) ‘Society’, in Oxford Dictionary of Philosophy, p. 355. Oxford, Oxford University Press.

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

NARVESON, JAN. (1996) ‘Social Philosophy’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.


Ilulissat, Greenland (photo from trekearth.com)

I do not personally relate to any of these situations!

Russ;)









http://satireandtheology.blogspot.com/2007/12/yesterdayi-threw-
my-common-sense-away.html