(Maximum 1000 words)<\/p>\r\nJurgen Hofmann\r\n
Word count: 1087<\/p>\r\n
19th<\/sup> June 2012<\/p>\r\n\r\n<\/div>\r\n\r\n \r\nThe theory became much more significant in liberal Protestant (Protestant modernism) theology,\r\nwhich is rooted in the early 19th<\/sup> century German Enlightenment. Influenced by Immanuel Kant\r\n(1724-1804) and the religious views of Friedrich Schleiermacher (1768-1834), it tends to emphasize\r\nethics over doctrine and experience over Scriptural authority (cf. Corley, Lemke, and Lovejoy\r\n2002:201-202). It was Bushnell (1802-1876) who popularised the MIT, and laid the foundation of\r\nProtestant modernism and Social Gospel movements in America.\r\n<\/p>\r\n Wogaman (2011:216) notes that the Social Gospel movements influenced the modern churches in\r\nthe sense that social issues, like poverty and injustice, became more important for church policies. A\r\ngood example is the adoption of the ‘Social Creed by the General Conference of the Methodist\r\nEpiscopal Church’ in 1908 (The Social Creed 1908).\r\n<\/p>\r\n Contemporary preacher, Rob Bell, seems to embrace the MIT. His message appeals to one’s feelings\r\nrather than to one’s rational. Many listeners are attracted by this message, because it leaves out the\r\nconcept of an angry God (The God’s Aren’t Angry 2008; eg. Hebrews 10:30; cf. Hilario 2012).\r\n<\/p>\r\n Although very attractive, the MIT leaves a gap if it comes to the many biblical references\r\nconcerning sin (eg. 1 Peter 3:18). According to the MIT, sin is essentially ignorance, causing us to\r\nlive separate from God. Salvation, therefore, is accurate information about the character of God that\r\nheals us and restores us to a relationship with Him. Gandi thought that this teaching is easily\r\nimplemented in Hinduism and Buddhism (Abbott and Mitchell 2004:164), thus leaving Christianity\r\nas just another way to salvation. Most proponents of the MIT will not agree with this last statement,\r\nbut taken to the core of the theory, this is the implication.\r\n<\/p>\r\n\r\n \r\nSchreiner (2006:76) states that\r\n“The theory of penal substitution is the heart and soul of an evangelical view of atonement.”\r\nWith this statement Schreiner, and with him many others, basically argues that the PST is the core\r\nof the Gospel. The theory appeals strongly to the medieval Western understanding of judgement:\r\n“You are guilty and need to pay, and without payment you will stay guilty”. The theory removes the\r\noveremphasised idea of good works and indulgence, and shows salvation as a gift.<\/p>\r\n \r\nThe Catholic Church reinforced an image of a vindictive and angry god. To be saved from God, by\r\nmeans of a substitution, answered the longing of the people (McMahon 2007:168-175). Through\r\nthis idea of atonement, one could really be free and did not have to worry about eternity.\r\n<\/p>\r\n \r\nThe PST gives a good understanding about the serious consequences of sin and the guilt that goes\r\nwith it. Furthermore, it relies on a great Scriptural support. The theory inspired many to become\r\nEvangelists—the sinner’s prayer became the key to salvation (Hebert 2005:115-118). However, it\r\noriginated in a society that lived mainly in a guilt-based environment. As a result, the PST is hard to\r\nexpound to people who are more shamed-orientated (eg. Japanese culture). PST mainly discusses\r\nthe work on the cross and how to solve the debt to God, but it does not delineate how one’s shame is\r\nto be eradicated, and the proper way to honour God (Baker and Green 2011:193-194; Nagasawa\r\n2001). Taken this in account, PST does not fully embark the whole life of Christ, but only his death.\r\n<\/p>\r\n\r\n \r\nCVT is the dominant theory in the Eastern Orthodox Church, but Western groups start to adopt this\r\nview. The liberal Christians and pacifistic groups start to adopt this view, because it leaves out the\r\nidea of a God who demands the blood of an innocent man in order to forgive sinners—the death of\r\nChrist was an exposure of the wicked worldly powers, and his resurrection was a triumph over all\r\nevil (Borg 2003:93). The Evangelicals start to lean toward this view because of its connection with the early Church fathers.\r\n<\/p>\r\n \r\nRay (1998:126-128) annotates however that this theory has a tendency of blaming personal failures,\r\nor sin, on a spiritual attack, leaving out human responsibility. Additionally, Ray is concerned about\r\nthe idea that the atonement is a “done deal” with the result of an absolute victory over evil—which\r\nis in conflict with every day life (war, terrorism, deceases etc.).\r\n<\/p>\r\n\r\n \r\nIn contrast to the other two theories, CVT inspires people to engage in spiritual warfare. It makes\r\none aware of the cosmological reality in which Christ fully anticipated (Matthew 4:1). Furthermore\r\nthe focus on Jesus’ life, death and resurrection as a whole, motivates a believer to be spiritually\r\nactive in every aspect of life—making the CVT more comprehensive than the other two.\r\n<\/p>\r\n\r\n\r\n\r\n <\/p>\r\n<\/div>\r\n\r\n \r\nAll biblical references are taken from The Holy Bible: King James Version<\/i> (1611).\r\n<\/p>\r\nAbbott, C. R. and Mitchell, E. (2004) Breaking Silence: Pastoral Approaches For Creating An Ethos Of Peace<\/i>. Santa Fe, Pilgrims Process, Inc.\r\n \r\nBaker, M. D. and Green, J. B. (2011) Recovering the Scandal of the Cross: Atonement in New Testament and Contemporary Context<\/i>. 2nd.<\/sup> ed. Downers Grove, InterVarsity Press.\r\n<\/p>\r\nBorg, M. J. (2003) The Heart of Christianity: Rediscovering a Life of Faith.<\/i> San Francisco, Harper.\r\n \r\nCorley, B., Lemke, S. W., and Lovejoy, G. I. (2002) Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture<\/i>. 2nd.<\/sup> ed. Nashville, B&H Publishing Group.\r\n<\/p>\r\nHebert, L. J. (2005) Garbling the Gospel.<\/i> Xulon Press.\r\n \r\nHilario, C. (2012) The Christian Teaching of Substitutionary Atonement. [Internet] Xenos Christian Fellowship. Available from: <http:\/\/www.xenos.org\/essays\/SubstitutionaryAtonement.htm>\r\n[Accessed on: 11 June 2012].\r\n<\/p>\r\nMcMahon, C. (2007) Jesus Our Salvation: An Introduction to Christology<\/i>. Winona, Saint Mary’s Press.\r\n \r\nNagasawa, M. (2001) Why Penal Substitution Doesn’t Work with Asian Americans. [Internet] nagasawafamily.org. Available from: <http:\/\/nagasawafamily.org\/article penal substitution & asian americans.pdf> [Accessed on 11 June 2012].\r\n<\/p>\r\nRay, K. D. (1998) Deceiving the Devil: Atonement, Abuse, and Ransom<\/i>. Cleveland, The Pilgrim Press.\r\n \r\nSchreiner, T. R. (2006) Penal Substitution View. In: Beilby, J. and Eddy, R. P. eds. The Nature of the Atonement: Four Views<\/i>. Downers Grove, InterVarsity Press, pp. 67-98.\r\n<\/p>\r\nThe God’s Aren’t Angry<\/i>. (2008) Authored by Rob Bell, 2007. San Francisco, Zondervan Publishing, [DVD].\r\n \r\nThe Social Creed. (1908) [Internet] United Methodist Communications. Available from: <www.umc-gbcs.org\/1908creed> [Accessed on: 10 June 2012].\r\n<\/p>\r\nWogaman, P. J. (2011) Christian Ethics: A Historical Introduction<\/i>. 2nd.<\/sup> ed. Louisville, Westminster John Knox Press.\r\n Development of Christian Faith in History Exploration of the Links of Atonement and Faith and Practise Today (Maximum 1000 words) Jurgen Hofmann Word count: 1087 19th June 2012 Introduction The atoning work of Christ has been a vivacious debated doctrine throughout the centuries. What is the overarching metaphor to describe Jesus’ sacrifice? 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\r\nIntroduction<\/h4>\r\n\r\nThe atoning work of Christ has been a vivacious debated doctrine throughout the centuries. What is\r\nthe overarching metaphor to describe Jesus’ sacrifice? In this paper three theories, The Moral\r\nInfluence Theory (MIT), the Penal Substitution Theory (PST), and the Christus Victor Theory\r\n(CVT), will be discussed in the light of faith and practise today.\r\n\r\n
Moral influence<\/h4>\r\n\r\nThis theory of atonement suggests that the primary means of atonement in the work of Jesus is\r\nfound in human imitation of his example. While the teachings of Jesus are important, the life and\r\ndeath of Jesus are also crucial. Human beings ought to imitate Jesus’ love and self-sacrifice (1 Peter\r\n2:21). \r\n\r\n
Penal Substitution<\/h4>\r\n\r\n\r\nThis theory was formulated by the 16th<\/sup> century Reformers as an extension of Anselm’s Satisfaction\r\ntheory. The PST teaches that Jesus took the punishment, which was meant for the sinner, and sets\r\nthe believer free from the penal demands of the law. This substitution satisfied the righteousness of\r\nthe law and the holiness of God.\r\n\r\n
Christus Victor<\/h4>\r\n\r\nThe CVT became popular through a series of lectures, given by Gustaf Aulén, in 1930. CVT states\r\nthat Christ became conqueror through his life, death, and resurrection, over sin, Satan and the\r\npowers of evil (1 Corinthians 15:55-57). The theory goes back to the early Church period. The\r\noverarching world-view of a big cosmological conflict, made Christians, like Irenaeus, formulate\r\nthe atonement as a battle with Christ as ultimate winner (Baker and Green 2011:143-144).\r\n\r\n
Conclusion<\/h4>\r\n\r\nThe three theories all have legitimate presuppositions and thus influences—although on different\r\naspects—on the faith and action of a believer. None of the metaphors—which are created by\r\nhumans to grasp the great depth of Christ’s work—is sufficient or solid enough to fully understand\r\nor describe the work of Jesus. Nevertheless, throughout this examination the CVT came forth with\r\nthe best explanation of the atoning work of Christ. It does not merely focus on one or two aspects,\r\nbut tends to implement many attributes of the other atonement views.\r\n\r\n
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