Tag: <span>05 atonement</span>

Tag: 05 atonement

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Some thoughts on the Atonement (Alison, 2004)

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I’m going to try to defend a thesis with you: that Christianity is a priestly religion which understands that it is God’s overcoming of our violence by substituting himself for the victim of our typical sacrifices that opens up our being able to enjoy the fullness of creation as if death were not. The first thing that I ought to do, therefore, is to give you a brief account of what is traditionally called the substitutionary theory of atonement; of what we are up against; of what a certain crystallization of texts has thrown up that has kept us captive; and how we are going to try and move from a two-dimensional account to a three-dimensional account and see that actually all the creative lines in that story flow in an entirely different direction.

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An Atonement Update (Alison, 2006)

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Abstract – What does it mean to say that Jesus died to save us? The traditional account of atonement “in which Jesus becomes a substitutionary sacrifice for human sinfulness” is revealed as problematic as long as it is understood as a theory. In the experience of Israel, atonement was not a theory at all. It was a liturgy whose goal was not to placate some otherwise non-forgiving God (the Aztec or pagan imagination) but the more subversive action in which God’s creative, saving, redeeming activity is poured out to us despite our human sinfulness. Rather than invoke the idea of sacrifice as something God demands of us, by becoming the victim in our place Christ puts an end once and for all to the human insistence for sacrificial victims. This is what makes the Eucharist a liturgical event with such profound ethical implications.

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The Disappearance of Punishment: Metaphors, Models & The Meaning of the Atonement (Boersma, 2003)

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Our late modern culture has become increasingly sensitive to the dangers of abusive structures and institutions that foster self-interest, domination, exploitation, and other forms of violence. Atonement theologies have followed this trend with an increasingly apprehensive stance toward traditional notions of covenant curse, divine justice and wrath, and penal substitution.

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The Triumph of Divine Resolve: A Good Friday Sermon (Webster, 2001)

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We end these thoughts on Holy Week where we began: with the central truth that what has taken place in the week that has passed, and what has taken place supremely at the event of the crucifixion is the outworking of the will of God. To the participants and bystanders, no doubt, everything seemed very far from that, just another muddle in a place inflamed with strife. And to the followers of Jesus, the little rag-tag caravan of men and women who found themselves attached to him, it was nothing short of disaster. Yet Isaiah speaks of the putting to death of the Lord’s servant as God’s will – as the outworking of the eternal purpose of God, as no accident but rather the placed where we are to learn to see God’s resolve, undeflected, undefeated, utterly effective. How can this be so? What is this divine resolve which is set before us here, in the affliction and grief of the servant of God?