The Cross: new religions, new theologies and the only difference in a pluralistic society 2

F.F. Bruce and J. Denny’s commentary [see end of the first posting] are important in light of the attacks occurring on the theology of atonement and in the context of religious evil.

First, God’s desires for Old Testament people are not different than His desires for New Testament people. His desire is that sacrifice be made with a willing heart; the desire to obey God was all-important. In the Old Testament the willing heart was bound-up with the sacrificial animal. However, only Jesus Christ could offer that perfect willing obedience. He made the perfect sacrifice and was the perfect sacrifice.

To eliminate Jesus as sacrifice on the cross is also to destroy the theology of the Old Testament. Secondly, Christ’s death on the cross was not just the Father’s will it was the “spontaneous choice” of Jesus Christ. Atonement theology is infused with the doctrine of the Trinity. To redo or give up the meaning of the atonement tends to eliminate the Trinity.

Thirdly, the understanding that “the atonement explains the incarnation” clarifies the biblical understanding of God’s purpose in the incarnation. If a theologian says that for our salvation the incarnation “would be enough,” but fails to acknowledge the redemptive purpose of the cross they simply do not understand the biblical view of the incarnation. The biblical statements of the purposes of God concerning the incarnation are very clear. Peter’s first sermon emphasizes the purpose and meaning of the incarnation in the death of Christ on the cross. “This Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.” (Acts2: 23) Furthermore, Paul writes to the Colossians:

"For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven. (Colossians1: 19,20)"

The final important note is that the sacrifice is “once for all.” This also speaks about the God of the Old Testament, who is of course the compassionate God of the New Testament. His grace of redemption covers all of the scripture, both old and new. The scripture confirms all of this:

"But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we reconciled to God through the death of His Son, much more, having been reconciled we shall be saved by His life. (Romans 5:8-10)"

There have been several theories of atonement theology through more than a thousand years of Church history. Thomas Oden in his book The Word Of Life points out “four essential types of atonement exegesis.” He names “exemplar [moral influence], governor, exchange, and victor motifs.” Oden believes that these are all incomplete without each other. He writes, “They are best viewed as complementary tendencies rather than as cohesive schools of thought represented by a single theorist.” 9

Although Oden explains each giving both their usefulness and problems, I want to look at the one connected to Abelard since that is the one which has gained popularity with those wishing to eliminate the atonement as the sacrifice of Jesus Christ on the cross.10

First, it is true that the death of Jesus Christ for sinners should cause us to want to follow Him and to live a life of self-giving. That is very biblical. However, most of the theologians attempting to use Abelard’s view wish to eliminate God’s part in this act. That is, they do not believe that it was necessary for God the Father to send His Son to die for our sins. Rather they believe Jesus was killed for political reasons because He was friends of the poor and the outcasts of society. (This is of course, not an either/or situation; He was sent to die for our sins and he undoubtedly was killed partly because of His care for the poor and the outcast. It was not only the sins of the whole world that sent Him to the cross, it was also the particular sins of some Jewish and Roman leaders in Palestine two thousand years ago.)

Those who call themselves progressive theologians see Jesus as someone to emulate and one who pictures how God works and moves within a human totally given over to Him. They reject the classical view that humanity is fallen and Jesus died for our sins.

9Thomas Oden’s two chapters, “The death of Jesus,” and “In Our Place,” in his book The Word of Life: Systematic theology: Volume Two, is highly recommended for anyone wishing to understand the atonement. 403. Also for a Reformed view see, louis Berkhof, The History of Christian Doctrines,( Grand Rapids:Baker Book House 1937) also, Andrew Purves, “The Ministry of the Priesthood of Jesus Christ: A Reformed View of the Atonement of Christ,” TheologyMatters (Vol3 No 4. Jul/Aug 1997) and , J.S. Whale, Christian Doctrine: Eight Lectures delivered in the University of Cambridge to Undergraduates of all Faculties,reprint, (Cambridge: Cambridge University Press 1984.)

10One author who sees the idea of atonement leading to violence does reject Abelard ideas. Speaking of Abelard’s position J. Denny Weaver writes, “The result [of removing the devil from the equation], is an atonement motif in which the Father has one of his children – the Son – killed in order to show love to the rest of the Father’s children, namely us sinners.” “Violence in Christian Theology,” Cross Currents, at www.crosscurrents.org/weaver0701c.htm. 4.