More penal substitution
Sven pointed me to this post, which is an excellent summary for those still hung up on penal substitution. Under ten headings, it points out very clearly the shortcomings and limitations of this model of the atonement, especially as it is popularly thought of.
If the doctrine of penal substitution is to have any place in contemporary soteriology, there are certain elements of its demotic form that have to be eliminated: especially the notion that Jesus died to placate or appease God, or to secure a change in Gods attitude, or to settle a score or balance the books and, indeed, the notion that the cross is itself a divine punishment. Rather than drive such a wedge a between God and Jesus, the cross expresses their unity and mutual love. It is not a matter of anger or honour but of rescue and risk, obedience and self-sacrifice, of putting the world (Anselms ordo universi) to rights and making it beautiful again. Penal substitution is often narrowly construed in individualistic terms, so that the cosmic scope of the atonement is marginalised or missed altogether….
Expounders of the doctrine of penal substitution often elide the juridical with the sacrificial. This is a mistake: the law court, not the temple, is the metaphorical setting of this model. Sacrifice, in the Bible, is never punitive; rather, it is a divine gift which, as human offering, becomes an expression of praise and gratitude. It is also a demonstration that reconciliation is a costly matter. But justice too, in the Bible, is not essentially punitive or retributive; it is restorative. If we continue to think of the atonement in forensic terms, it is essential to see it not as a legal transaction but as the transformation of a relationship. No cross without a resurrection, and no justification without sanctification – connections not always convincingly made by advocates of the doctrine of penal substitution.
pax et bonum
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Steve Hayes () (URL)
08:31am on 03 August 2006