Darrin Belousek ( Atonement, Justice, and Peace: The Message of the Cross and the Mission of the Church ) wants to disconnect substitutionary atonement from the principle of retribution, the notion that “doing justice in response to crime requires ‘repaying’ the offender his . . . . Continue Reading »
Visser ( Beyond Fate (Massey Lectures) (CBC Massey Lecture) , 43-4) makes the commonplace observation that Christianity dislodged the honor-shame patterns of the ancient world and replaced it with a sin-guilt nexus. Unlike many, Visser views this as a tremendous gain, even a liberation: “In . . . . Continue Reading »
For Luther, the believer has a doubly de-centered existence. “He who trusts in Christ exists in Christ; he is one with Christ, having the same righteousness as He.” But the believer who lives by faith outside himself in Christ also lives by love outside himself in his neighbor: “a . . . . Continue Reading »
In a 2003 article in Perspectives in Religious Studies , Jason Whitlark gives this sharp summary of the classical Greek linkage between charis (grace) and reciprocity: “(1) Charis’s contextual environment was one of reciprocity, not only among humans but also with the gods. (2) Charis . . . . Continue Reading »
Isaiah 45 concludes with the declaration, “In Yahweh shall be justified and shall glory all the seed of Israel” (v. 25). The context makes it clear what this justification consists of: To be justified is to be delivered from exile, to be rescued from chains, to be the object of homage . . . . Continue Reading »
Did Jesus make atonement on the cross? Not exactly, says David Moffitt in Atonement and the Logic of Resurrection in the Epistle to the Hebrews (Supplements to Novum Testamentum) . According to the reviewer in Review of Biblical Literature, Moffitt appeals to the atonement rites of the Old . . . . Continue Reading »
In his Forsaken: The Trinity and the Cross, and Why It Matters , Thomas H. McCall cites some alarming statements about the logic of atonement from evangelical theologians, who claim that there is a “strife of attributes” in God: “Gregory Boyd and Paul Eddy describe this position . . . . Continue Reading »
Harvey Guthrie’s Theology as thanksgiving: From Israel’s Psalms to the church’s Eucharist has multiple problems, but I think he gets the meaning of zedek (“righteous”) just right (p. 9): “the original meaning of zedek may have been been connected with the action . . . . Continue Reading »
It was “not good” for Adam to be alone. But he wasn’t alone. He was alone with God . But God judged that “alone with God” was “not good.” Adam’s state became fully good only when another person joined him. As John Paul II says ( Man and Woman He . . . . Continue Reading »
Apropos of my posts in the past couple of weeks about Warfield, mediation, regeneration, and changing natures, here is a lengthy and very helpful quotation from Michael Horton’s The Christian Faith: A Systematic Theology for Pilgrims on the Way (pp. 572-4). Thanks to Pastor Garry Vanderveen . . . . Continue Reading »
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