Is penal substitution unjust?

Penal substitution in a theological context is the doctrine that God inflicted upon Christ the suffering which we deserved as the punishment for our sins, as a result of which we no longer deserve punishment. Ever since the time of Faustus Socinus, the doctrine has faced formidable, and some would say insuperable, philosophical challenges. Critics of penal substitution frequently assert that God’s punishing Christ in our place would be an injustice on God’s part. For it is an axiom of retributive justice that it is unjust to punish an innocent person. But Christ was an innocent person. Since God is perfectly just, He cannot therefore have punished Christ. Virtually every premiss in this argument is challengeable. Not all penal substitution theories affirm that Christ was punished for our sins. The argument makes unwarranted assumptions about the ontological foundations of moral duty independent of God’s commands. It presupposes without warrant that God is by nature an unqualified negative retributivist. It overlooks the possibility that the prima facie demands of negative retributive justice might be overridden in Christ’s case by weightier moral considerations. And it takes it for granted that Christ was legally innocent, which is denied by the classic doctrine of imputation. It thus fails to show any injustice in God’s punishing Christ in our place.     

Non-Penal Substitution

Abstract:  McLeod Campbell is synonymous with the doctrine of atonement known as vicarious penitence, according to which Christ atones for human sin by repenting on behalf of fallen human beings. This understanding of Christ's work has been very influential, but not always clearly understood. In this article I set out a version of this doctrine, called non-penal substitution, drawing on the work of Jonathan Edwards, the original inspiration for Campbell's work. This version of non-penal substitution is able to overcome several difficulties for the Campbellian version of the doctrine and offers an intriguing and original way of conceiving the work of Christ that, unlike Campbell's account, does not require revisions to the doctrine of God.     

A Public Atonement: The Public Nature of Sin and Salvation in the American Moral Governmental Theory of the Atonement

The American moral governmental theory of the atonement was distinct from other Protestant views in several ways, but truly unique in one. Its definition of forgiveness as a pardon instead of a debt paid, its insistence that Christ died for the good of the moral universe, and its rejection of the distributive understanding of penal substitution all stemmed from its relentless commitment to view both God and humanity in terms of public life. It is the purpose of this article to demonstrate that the most foundational element in the American moral governmental theory of the atonement was the idea of publicity, namely the public nature it ascribed to sin, salvation and the glory of God.     

Notes on "bioethics and sin" by Jean-Francois Collange.

Placing the notion of sin in the context of a meontic account of evil, and emphasizing the effect of sin on the sinner himself, this commentary exposes the insufficiency of restricting oneself to human efforts at atonement, and of thus underemphasizing the role of Christ. Collange's claim that the teaching of "predestination" is rooted in Paul and that the doctrine of merits and indulgences is rooted in Augustine is criticized, and Luther's "forensic" understanding is linked with Augustine, rather than with Paul. Collange's reduction of the concern for holiness to respect and trust is contrasted with holiness's essential context of loving unification with God. The commentary closes by exposing the unsatisfactory scantiness of Collange's treatment of cloning, health-care economy, and of the evils of life.     

Gay/Lesbian Ordination and the Ontology of the Human Subject

Abstract : Should gay and lesbian persons be ordained? Many anthropological issues are involved in this question: human sexuality, the image of God, and the doctrine of sin. I contend that one of the central—yet unexplored—issues in this debate is the view of the human subject. This article summarizes the non‐ontological anthropologies developed by Wolfhart Pannenberg, Rosemary Ruether, and Mary McClintock Fulkerson. All suggest that subjects are constitutionally related to the world and avoid predicating attributes, such as gender or rationality to supposedly autonomous subjects. These non‐ontological models offer new ways to view the subject, gender, and the debate concerning ordination.     

Sin and the Limits of Theology: A Reflection in Conversation with Julian of Norwich and Martin Luther

While the confession of divine transcendence entails that all theological speech faces intrinsic limits, the problem of sin brings theology’s limits into focus in a very particular way. For while Christians confess that God has been uniquely and unsurpassably revealed in Jesus Christ, insofar as they do not claim that even this revelation explains the place of sin in the divine economy, the ongoing mystery of sin and evil presents the theologian with a stark alternative. On the one hand, if the grace of God revealed in Christ is emphasized, less attention will be given to the mystery of sin that remains hidden in God; on the other, if theologians emphasize what is hidden, the light of Christ will be obscured. This article explores the tension between these two alternatives with reference to the Showings of Julian of Norwich and Martin Luther’s Bondage of the Will.     

Violence,Atonement, and Retributive Justice: Bonhoeffer as a Test Case

Recent soteriological discourse has worried that atonement theologies like satisfaction and penal substitution have potentially damaging effects like inoculating us to our violence, further buttressing retributive justice, and inducing passive acquiescence in the face of abuse. Though legitimate concerns in their own right, this essay investigates whether certain views on the atonement do in fact produce the issues of concern. By investigating the thought of Dietrich Bonhoeffer, who believed that God had to punish sin, this article will seek to identify the complex nuances in Bonhoeffer's work that would potentially safeguard against some of the concerns being raised about atonement theologies like his.     

On the Doctrine of Justification

The doctrine of the justification of the ungodly is central to the Christian confession. Justification is to be understood through the four Reformation exclusive particles: Christ alone, grace alone, word alone and faith alone. Justification addresses the relationlessness which is produced by sin as limitless self-realization. Related in himself as Trinity, God in Christ and Spirit continues in relation to the godless, thereby establishing a wealth of relation which is righteous. This account of justification is illuminating both for fundamental issues in anthropology and ethics, and for current ecumenical controversies concerning salvation, sacraments and ministry.     

Involuntary belief and the command to have faith

Richard Swinburne argues that belief is a necessary but not sufficient condition for faith, and he also argues that, while faith is voluntary, belief is involuntary. This essay is concerned with the tension arising from the involuntary aspect of faith, the Christian doctrine that human beings have an obligation to exercise faith, and the moral claim that people are only responsible for actions where they have the ability to do otherwise. Put more concisely, the problem concerns the coherence of the following claims: (1) one cannot have faith, (2) one has an obligation to have faith, and (3) ought implies can. To solve this dilemma, I offer three solutions that I believe have the philosophical resources to demonstrate the consistency of these claims. Thus, I defend the claim that it is logically possible for a person to be culpable for an involuntary failure to have faith in God.     

Cataclysmic Fall or a Fumbling Slip? A Christian Engagement with Islamic Hamartiology

Abstract :  This article addresses the large issue that looms in any Christian engagement with a different faith: the confession of Christ as incarnate God. The manner in which this issue is addressed is by focusing on the difference between Islamic and classical Lutheran understandings of sin. I shall attempt to present the Islamic understanding of sin and articulate how the Islamic understanding of Christ is shaped by its hamartiology. I shall conclude with a few practical suggestions for dialoguing with Muslims on the issue of sin.     

Christ, Spirit and Atonement

The Christian doctrine of the atonement is complex, not least in part because it must hold together the integrity of both divine and human being. Too often attempts to expound theologies of atonement have foundered because they have pitted divine and human action in competition one with the other. This article addresses itself to this problematic by suggesting three minimum conditions which must be met if this doctrine is to a give a theologically plausible account of salvation: first, that divine and human activity not be identified; second, that divine and human activity not be co-ordinated so as to complete or complement each other; and third, that neither divine nor human activity be rendered superfluous. The article elaborates upon these conditions by taking as its test case the Christian claim: God was in Christ.     

Globalization in Light of Luther's Eucharistic Economic Ethics

This article suggests that Christ “filling all things,” and abiding in a special way in the assembly of believers, offers moral agency for faithful response to economic structures that gravely threaten Earth's regenerative capacities. That claim is explored through Luther's theology of Christ indwelling creation held together with his eucharistic economic ethics, his call to certain practices, his refusal to minimize the pervasiveness of human sin, and his insistence that in brokenness and defeat the saving God is present and calls forth power. The trends designated by the term “globalization,” as used in this essay, are clarified. Dangers posed to the Earth community by that constellation of trends are illustrated.     

Christian God‐Talk While Listening to Atheists,Pluralists, and Muslims

In the global conversation over religious ideas, a de facto debate is raging between atheism, pluralism, and Islam. Pluralism respects the claim of every religion. Atheism respects the claim of no religion. Islam respects the claim of its own religion. How should a Christian theologian construct a doctrine of God that benefits from listening to this conversation yet stresses what is important in the gospel, namely, that the God of Jesus Christ is gracious in character? What is recommended here is to (1) investigate the truth question; (2) avoid putting God in the equations; (3) affirm what is essential; and (4) practice charity.     

Beyond Existentialism: Kierkegaard on the Human Relationship with the God Who is Wholly Other

Recent scholarship argues that, for Kierkegaard, God's absolute alterity is a consequence of sin that is overcome by the redemptive activity of Jesus Christ. On such a reading, the work of Christ delivers individuals to lives of faith that are not infinitely qualitatively different from God. This fails to recognize that the absolute otherness of God is overcome not simply by the redemptive work of Christ but in and through the person of Christ. The failure to grasp this has tied Kierkegaard to an anthropocentric theology that prioritizes Christ's contribution to existential human development. This article challenges this perception by establishing Kierkegaard's emphasis that God would remain infinitely removed from humanity were it not for the continuing mediation of Jesus Christ.     

God Takes our Place: A Religious-Philosophical Approach to the Concept of Stellvertretung

What does it mean to say, theologically, that God takes our (human beings') place (Stelle)? In himself becoming human (the incarnation), does God enter into joys and needs, into the possibilities and the limitations of the human, in such a way as to take them all to himself? Or does he, specifically, take the blame of all people? Or only that of those who believe? Or is it something else again that is meant? What does it mean to say that ‘God stands up for us’ is the event of salvation– a claim which the church has in mind with its central dogma of the incarnation of God in Jesus Christ? How is human Stellvertreten, occurring in different forms, connected with the divine Stellvertreten? What does the word ‘Stelle’ (of humans) mean at all?     

Christ’s faith,doubt, and the cry of dereliction

According to accounts of the Passion, Christ cries out from the cross, “My God, my God, why have you forsaken me?” The cry, I argue, manifests that Christ lacks a belief that God is with him. Given the standard view of faith—belief that p is required for faith that p—it would follow that Christ lost his faith that God is with him just before he died. In this paper, I challenge the standard view by looking at the cognitive requirement of faith. Although faith that p requires some positive cognitive orientation toward p, that orientation need not be belief. I show that reliance is an alternative stance that fulfills the cognitive requirement of faith. Reliance aims at providing sensible guidance for action that is in accord with one’s values/ends. Thinking of the cognitive component of Christ’s faith in terms of reliance makes sense of the doubt manifested in his cry.     

Reconciliation and Mission

This article discusses the message and ministry of reconciliation with a view to both its biblical content and its contemporary missional application. Within a salvation historical framework of missio Dei, the article outlines the biblical narrative about human beings created in the image of God for personal relationships with God, self, other people, and nature; the fall in sin and the human predicament that necessitate reconciliation; the historical reconciliation provided by God through the incarnation, atoning death, and victorious resurrection of Christ (the first stage); the message of reconciliation in the mission of the church; the present reception of reconciliation through faith in that message (the second stage); and the results of reconciliation both in relation to God (“vertical reconciliation”) and among human beings in the church and in the world (“horizontal reconciliation”), with an emphasis on peace, unity, love, forgiveness, righteousness, and freedom. Christ’s victory over and subjugation of all evil spirit powers are described as “cosmic reconciliation.” Because reconciliation may be partial in this world where sin still exists and evil powers are active, the eschatological hope is for a final reconciliation where the relationships to God, to other human beings, and to a recreated world are renewed and consummated.     

Preaching Christ Crucified: Luther and the Revelation of God

Abstract :  The doctrine of revelation has to do with how we know God, but Luther warned against the human presumption that God can be known fully. God remains hidden and is revealed in Jesus and his death on the cross. The cross is at odds with all human notions of an omnipotent God. Preachers ought to be suspicious of human presumptions about God that inflate and puff up. The cross is the antidote for a theology and a preaching of glory as well as the criterion for theology and preaching that authentically proclaims God and the gospel of Jesus Christ.     

Symbolism in Weakness: Jesus Christ for the Postmodern Age

The postmodern emphasis on human finitude encourages the reconsideration of religious traditions, and more particularly of Christianity. The doctrine of a vulnerable God dying on a cross speaks to postmodern civilization. Jesus Christ infuses transcendence into the realm of immanence by assuming the human predicament to its bitter end. The present essay critiques the recent attempts of deconstructionist philosopher John D. Caputo and systematic theologian Roger Haight to provide postmodern expositions for the Christian doctrine on the person of Jesus Christ. With the help of the fundamental notion of agapeic love, we demonstrate that in Jesus Christ, Caputo's philosophy of the event and Haight's theology of the symbol can be meaningfully integrated and human finitude responsibly overcome.     

"Where Theologians Fear to Tread"

This essay appeals to the practice of Baroque musical ornamentation as an analogy to the place of reflection on angels and demons in Christian theology. In ways left to the discretion of the performer, this reflection functions to enhance the main theological melody of God, Christ, human salvation, and, in particular, eschatology. Jonathan Edwards and Karl Barth are the text cases for this thesis. While Edwards' treatment of angels and Satan mutes his eschatology of glory by drawing attention to the humility and suffering of Christ, Barth's treatment underscores the sovereignty of God and Christ's victory over sin.