EuroJTh ( 1999) 8:1, 23-36 0960-2720 • The Sacrifice of Jesus Christ: The Current Theological Situation • Le sacrifice de Jesus Christ: la situation theologique actuelle • Das Opfer Jesu Christi: Eine aktuelle theologische Bestandsaufnahme Henri Blocher, Vaux-sur-Seine
Le motif principal, chez ceux qui rejettent l'expiation substitutive, ressort Au debut du xx.e siecle, la situation clairement: elle parait inadmissible a la etait assez simple: les evangeliques, sensibilite contemporaine, elle dans toutes les denominations, n'appartient pas au « croyable defendaient avec vigueur la disponible ». L'argument principal met proclamation de la Croix comme en avant la nature metaphorique du sacrifice expiatoire, comprise comme langage biblique correspondant et la substitution penale (dans la ligne de pluralite, plus ou moins divergente, Calvin et Warfield). Dans un contexte des schemes de representation-double dogmatique et spirituel fort different, relativisation. On note aussi les catholiques romains s'accordaient l'importance strategique de avec eux, sans en tirer les memes disjonctions qui jouent le role de consequences. Les liberaux presupposes, comme celle du juridique s'opposaient avec vehemence. et du relationnel. La reaction antiliberale (Barth, L'article analyse les facteurs culturels Brunner) a remis en honneur le langage qui jouent contre la doctrine evangelique penal et substitutif, mais sans veritable traditionnelle, y compris la diffusion des retour a la doctrine. Les tendances « hermeneutiques du soup~on ». Puis il theologiques plus recentes se sont, au examine les arguments eux-memes, en contraire, eloignees des positions esquissant une these sur le langage evangeliques orthodoxes (sauf une aile metaphorique qui revalorise la portee plus positive en Allemagne, avec des cognitive et l'intention biblistes comme M. Hengel ou P. explicative-systematique des Stuhlmacher, et l'evolution de W. representations bibliques. Il demasque Pannenberg). Les theologies de la le caractere arbitraire de plusieurs liberation, en particulier feministe, les disjonctions dont on se sert contre denoncent brutalement. Les catholiques l'idee de substitution penale; il cite des ae jesuite B. Sesboiie serait textes probants sur l'union intime et representatif) semblent avoir tous indissociable de notions qu'on veut abandonne le scheme penal. Aux marges opposer. Il conclut done a la necessite, du mouvement evangelique, quelques-uns a partir de l'exegese et de la reflexion s'en detournent et reprennent nombre des theologique, de maintenir la doctrine critiques liberales classiques (celles, deja, en cause, non sans tenir compte, pour de Faust Socin); en temoigne l'ouvrage la maniere pedagogique et collectif, sous la direction de John apologetique, des dispositions Goldingay, Atonement Today, Londres, contraires dans l'esprit de nos S.P.C.K, 1995. contemporains.
EuroJTh 8:1 • 23 • Henri Blocher •
ZUSAMMENFASSUNG Das Hauptmotiv derjenigen, die die stellvertretende Siihne ablehnen, ist Zu Beginn des 20. Jahrhunderts war die eindeutig: sie erscheint ihnen Situation denkbar einfach: die unvereinbar mit der zeitgenossischen Protestanten aller Denominationen Sensibilitiit, sie gehort nicht zu dem, verteidigten mit aller Kraft die was als glaubhaft gelten kann. Das Verkiindigung des Kreuzes als Hauptargument betrifft die Siihnopfer, verstanden als metaphorische Natur der biblischen stellvertretende Strafe (im Sinne von Sprache sowie die Vielfalt der mehr Calvin und Warfield). V or einem oder weniger stark voneinander dogmatisch und geistlich vollkommen abweichenden Darstellungen. Der andersartigen Hintergrund stimmten die biblische Befund erfiihrt somit eine Katholiken mit ihnen iiberein, ohne doppelte Relativierung. Zudem fiillt allerdings dieselben Konsequenzen die strategische Bedeutung der daraus zu ziehen. Die Liberalen hingegen Aufspaltung, z.B. in einen widersetzten sich vehement. juristischen und einen relationalen Die antiliberale Reaktion (Barth, Aspekt, auf, der eine Rolle als Brunner) hielt die Sprache von Strafe Priimisse zukommt. und Stellvertretung in Ehre, ohne jedoch Der Artikel analysiert die kulturellen wirklich zur damit verbundenen Lehre Faktoren, die der traditionellen zuriickzukehren. Die neueren evangelischen Lehre entgegenwirken, theologischen Richtungen haben sich wie z.B. die Ausbreitung der dagegen von den orthodoxen 'Hermeneutiken des Verdachts'. evangelischen Positionen entfemt AuPerdem untersucht er die Argumente (abgesehen von einem positiveren Fliigel an sich, indem er eine Theorie der in Deutschland, der metaphorischen Sprache entwirft, die Bibelwissenschaftler wie M. Hengel oder die kognitive Tragweite und P. Stuhlmacher sowie die erliiuternd-systematische Absicht der Weiterentwicklung W. Pannenbergs biblischen Darstellungen wiirdigt. Er umfaPtJ. Von den Befreiungstheologien, entlarvt den willkiirlichen Charakter vor allem der feministischen, werden sie der vielfiiltigen Aufspaltungen, derer erbarmungslos denunziert. Die man sich in Auseinandersetzung mit der Katholiken (der Jesuit B. Sesboiie sei Idee der stellvertretenden Strafe bedient. hierfiir steUvertretend genannt) scheinen Er zitiert beweiskriiftige Texte iiber die das Strafmodell vollstiindig aufgegeben zu verbiirgte und untrennbare Einheit der haben. Am Rande der evangelischen Begriffe, der man sich widersetzen will. Bewegung schwenken einige um und Er betont abschliePend die aus Exegese akzeptieren eine Reihe der klassischen und theologischer Reflexion sich liberalen Kritiken (wie sie bereits von ergebende Notwendigkeit, die hier Fausto Sozzini vertreten worden waren). behandelte Lehre aufrechtzuerhalten, Als Beleg dafiir das sei kollektive Werk wobei jedoch abweichende Sichtweisen unter der Leitung von John Goldingay des zeitgeoossischen Geistes aus (Atonement Today, London, SPCK, piidagogischen und apologetischen 1995) genannt. Griinden beriicksichtigt werden sollten.
'Is it any wonder that there is so much itself be liberated from this theology. We abuse in the modern society when the must do away with the atonement, this predominant image of the culture is of idea of a blood sin upon the whole human "divine child abuse"-God the Father de race which can be washed away only by manding and carrying out the suffering the blood of the lamb.'1 Such an explicit death ofhis own son? If Christianity is to evaluation of traditional doctrine, by two be liberating for the oppressed, it must representative feminist theologians, not
24 • EuroJTh 8:1 • The Sacrifice of Jesus Christ: The Current Theological Situation • only unveils one side of the current theo as 1938 the Supplement au Dictionnaire logical situation but also suggests the de la Bible published a learned synthesis stakes of our debates: between those who of that strire by the biblical scholar A. view Jesus' death on the cross as an ex Medebielle. Liberal Protestants or Angli piatory sacrifice on our behalf and in our cans already felt outraged at the doctrine stead (and often cherish this doctrine as and complained about a 'blood' theology, the dearest truth of their faith) and those in their eyes an ugly relic of primitive who judge the same to be the most offen stages in man's religious evolution. The sive and damaging of all fantasies of sick British scene, only, had staged attempts minds, mild compromises will not do. In at a refashioned orthodoxy, with R. W. every epoch, however, one can find many Dale (who simply refurbished Grotius' 'seekers of halaqoth' ... 'rectoral' theory), J. McLeod Campbell Our su.rVey makes no claim of being (vicarious confession), R. C. Moberly exhaustive. We shall draw a rough pic (vicarious repentance), and, most vigor ture of main tendencies, without rehears ous of all, P. T. Forsyth (the justification ing and documenting in detail the variety of God). of opinions. But we shall try to analyze The vehement reaction against liberal the arguments, and the factors at work, optimism in the 'theology of crisis' while focusing on theologians who are brought back penal substitutionary lan nearest to us-acknowledged brothers guage among mainline Protestants. Note and sisters in the fellowship of the Gospel worthy were Emil Brunner's The -and, yet, have moved to the other side Mediator and, later, Karl Barth's volume of the great divide. We shall then sketch IV/1 of the Church Dogmatics; however, a possible reply. Barth's discourse of 'the Judge judged in our stead' made it clear that it meant no Of roots and moves and return to the orthodox theory-closer countermoves scrutiny shows it is a matter of Jesus Christ being the man we cannot be and 3 Seen from afar, at least, the situation at not any satisfaction of justice ; Brunner's the beginning of the XX:th century looked Dogmatics (vol. ID also revealed the fairly simple. Evangelicals, in all denomi chasm that yawns between his positions nations, were strongly attached to the and, say, Warfield's. Other leaders of proclamation of the cross as the atoning theological thought were even farther sacrifice, understood as penal substitu removed from the latter. Gustav Aulen tion; they were heirs to the Reformers, branded the same under the name of the especially Calvin, and to the further 'Latin theory' and claimed the polemic elaboration by orthodox divines, whose scheme, Christus Victor, as the 'classical' work Revival movements had taken over; doctrine. Bultmann had lucidly perceived Benjamin B. Warfield (1851-1921) was that the NT interpretation of the cross offering masterly contributions in defence 'combines representations of sacrifice and of the doctrine (collected in The Person a juridical theory of satisfaction>4 but he and Work of Christ). Roman Catholics, would retain nothing of this mythological almost unanimously, would also teach the husk of the true message-a false scandal same interpretation of Christ's death, that hinders the working of the true scan which Bossuet had preached with power dal of the cross. Some biblical scholars, ful eloquence; they would not draw the with a more conservative approach to same conclusions as Protestants, they biblical trustworthiness, still clung to would relax the ephapax to allow for the Isaiah 53 as a witness to atonement by sacramental 'repetition' ofthe sacrifice in vicarious punishment; one may name Holy Mass and for the extension of meri Oscar Cullmann and Joachim Jeremias. torious satisfaction to the sufferings of The following generations, down to the the faithful, but they would maintain ex present, have not flocked back to the piation by the blood of the Lamb; as late sacrificial fold. Liberationist theologies,
EuroJTh 8:1 • 25 • Henri Blocher • including feminist ones, have tended to does retain biblical and traditional lan distrust the model of sacrificial expiation guage, 'Through his obedience unto and even to charge it with 'people's opium' death, Jesus fulfilled the substitution of effects: it induces submissiveness and the Suffering Servant who "offers his life resignation among the oppressed, whom as a sacrifice of expiation" "while he was they call to take arms and fight for free bearing the sin of multitudes" "whom he dom; in any case, these theologies show justifies in taking upon himself their heavy preference for exemplary models in offenses" (Is. 53.10-12). Jesus made repa Christology and soteriology. More philo ration for our offences and satisfaction to sophically inclined trends (with the influ the Father for our sins' (no. 615, cf. 623; ence of Paul Ricreur weighing on many>) the penal dimension is not spelled out, cf. look in Scripture for a network of symbols, no. 10080, one could hardly find today a a set of figures to use as a grid for inter single theologian of renown and influence preting human existence and make the who would uphold the doctrine of penal 1 world a 'live-able' dwelling-place. Even substitution • Scholars were convinced moderates prefer to keep awal from the by renewed patristic and medieval stud old doctrine of sacrifice . Jiirgen ies that it is not essential to Catholic Moltmann has rejected the sacrificial faith; a more mystical mood and Teil understanding of Jesus' death, with the hard's influence worked together (Teil argument that the victim of sacrifice does hard de Chardin had a violent distaste of not rise again to life; however, his opposi juristic ways of thought); the 'anthropo tion, as he aims irenically at the widest logical turn' (and the influence of Anthro possible ecumenical embrace, has grown pology) re-inforced the trend. One can 7 less vocal recently • Wolfhart Pannenberg point to the work of systematic theologi could not be claimed for the orthodox po ans like Gustave Marteletl3 and Bernard sition at the time of his Grundziige der Sesboiie, 14 and to symposia like Mort pour Christologie: despite strong statements nos peches15 and Le Sacrifice dans les (he confessed proximity to Barth), he re religions. 16 Catholic writers emphasize jected satisfaction, against Melanchthon sacrifice but without any penal implica and Calvin,8 and argued that Jesus really tion, as homage and thanksgiving broke the Law-with an interpretation of (todah ), consecration of life, and, more 9 Galatians 3.13 strangely involved • But technically, as 'symbolic exchange' with a he too has come much closer to traditional subversion of the relationship between Evangelical tenets; his section entitled gift and counter-gift in Christian sacri Expiation as Vicarious Penal Suffering fice.17 They put forward the 'initiation appears to confess them now: he tells of scheme', death as the door to life, accord the 'change of place between the innocent ing to the grain of wheat parable (Jn. and the guilty' and he comments: 'This 12.24).18 vicarious penal suffering, which is rightly One may observe a renewal of interest described as the vicarious suffering of the in the adventurous ideas of the French wrath of God at sin, rests on the fellow scholar (in the U.S.) Rene Girard.19 ship that Jesus Christ accepted with us Though his theses met with a distinct as sinners and with our fate as such. This disdain on the part of specialists, many link is the basis on which the death of have found space to discuss them-an Jesus can count as expiation for us.'10 indication of influence. 20 Germany may be the only area today In the meanwhile, Evangelical theolo where a number of noted biblical-critical gians have strengthened the case for the scholars, such as Martin Hengel or Peter Calvinian and Warfieldian view, espe Stuhlmacher, 11 clearly defend penal sub cially in its biblical foundations. The 'lion' stitution. in the academic jungle has been the On the Roman Catholic side, a gradual Australian Anglican Leon Morris, whose but spectacular reversal has taken place. several contributions on the topic, since Although the new universal Catechism The Apostolic Preaching of the Cross are
26 • EuroJTh 8:1 • The Sacrifice of Jesus Christ: The Current Theological Situation • an invaluable treasure. Among exegetes, Evangelicals. They, reads the charge, are one should mention too I. Howard guilty of the 'sin' of reading 'that meta Marshal! (The Work ofChrist, 1969; Jesus phor literally and merely personalisti the Saviour, 1990) and our colleague cally [sic].'26 Atonement theories have not Samuel Benetreau. 21 Systematic theologi respected the distance between the sacri ans include G. C. Berkouwer, who stood ficial and legal images and the reality of firm on The Work of Christ, John Murray Jesus' death.27 One should stress the (Redemption Accomplished and Applied), symbolic status of that language. 28 Roger Nicole (who joined L. Morris The force of the argument is 'multi against the watering down of 'propitia plied' by the emphasis on plurality. The tion' in C. H. Dodd's interpretation), and judicial imagery is only one among many, James I. Packer with his exceedingly fine a fact that further relativizes its doctrinal lecture 'What Did the Cross Achieve? The import. 29 The other 'sin' according to Logic of Penal Substitution,' Tyndale Gunton's accusation is 'to treat one meta Bulletin 25 (1974) 3-45. And, of course, phor of atonement, the legal, in isolation we may not forget the preacher-exegete from the others.'30 The implication is that systematician of the century: John R. W. the various metaphorical models achieve 31 Stott, and his The Cross of Christ. no unity among themselves : divide et On the edges, the left edges, however, impera! of the Evangelical movement one may Many critics will not even grant that observe a growing uneasiness with that the penal scheme is, at least, one valid traditional hallmark of Evangelical faith. model for approaching the mystery of our The most significant expression of a deep salvation. John Goldingay flatly denies change in this respect seems to be the that Isaiah 53.5-6 and 10-12 implies 'a symposium held at St John's College, punitive understanding of sacrifice.'32 In . Nottingham, which generated the impor sacrifices, he claims, no punishment is tant book Atonement Today. All contribu implied: 'By laying hands on the offering, tors sound anxious to distance themselves the offerers identify with it and pass on to from expiation through substitutive it not their guilt but their stain. The offer 22 punishment • Their reasons for so doing ing is then not vicariously punished but deserve our closest scrutiny. vicariously cleansed.'33 Denial of the penal character of sacrificial death is very Arguments & strategies common (unlike Goldingay's opinion on Is. 53). Goldingay adds that it is 'question The first consideration that is often put able whether the Old Testament sees forward is the change in our cultural situ sacrifices as propitiating God's wrath,' ation. Preaching penal substitution no and that 'the languages of atonement longer makes 'living contact with real propitiation-e~iation and of anger do not people and the real issues that concern come together.' 4 them'; actually, we no longer preach it, When one considers method, one is but rather Moltmann's 'empathizing struck by the role of disjunctive presuppo God.'23 L.-M. Chauvet similarly stresses sitions. Stephen H. Travis starts off defin that the doctrine smacks of a masochistic ing retribution as a 'penalty which is piety, with a God who hampers life, who inflicted on the offender from outside, not obeys a mercantile logic, who acts from intrinsically "built into" the acts to which the outside: these traits are uncongenial it is attached.'35 He considers that 'divine to our culture, they do not belong to 'what judgement is also expressed there [the is available for belief.'24 These tho'Whts end part ofDeut] in non-retributive terms 36 already underlie earlier tr~atments. of God's "hiding his face" .. .' Even more The main argument, then, stresses the decisively, he argues that wrath 'is not the metaphorical nature ofthe Scriptural lan retributive inflicting of punishment from guage of sacrifice. It is found in almost outside,' as Romans 1.24,26,28 shows, every critic of the traditional doctrine of and, therefore, 'as hilasterion Christ does
EuroJTh 8:1 • 27 • Hanri Blochar • not suffer punishment from God and Maybe he/she can represent the ideal of thereby avert his wrath.'37 Similarly, C. the self. The image of a wrath of God is Greene contrasts, as 'the best framework utterly shocking! Paul Tillich's analysis of for understanding the cross,' on the one the forms of. anxiety (Angst) is true to fact: hand 'universal moral law or retributive whereas in the XVlth century, the domi justice,' and on the other 'eschatological nant form was the dread of damnation, crisis, judgement and transformation.'38 our modem anxiety (and even more post Another common separation or opposition modem anxiety, under the guise of fun) is is the one made between 'legal imputa that of meaninglessness. Penal substitu 39 tion' and 'real and costly identification' ; tion does not 'speak' to it. (with singular reverence for divine de One may add that the way our crees) Smail writes: Christ's 'solidarity consumer society functions, with omni with us in our sinfulness came about, not present advertisement (and mass produc by some legal fiction or external divine tion requires it), fosters hedonistic decree, but by entering our sinful situ tendencies. The target of advertisement, ation and taking upon himself our fallen the prospective customer, is seated upon humanity.>40 A related disjunction, an all the throne, to be propitiated in order that pervasive one in Atonement Today, is the his/her pleasure may be the choice of this disjunction made between the legal or or that commodity. This affects even forensic and the 'relational.'41 Michael evangelism ... Alsford, in his sympathetic treatment of Social conditions encourage individual post-modernism, insists that the 'norma ism, and so does the 'ground-motive' of tive mode of existence' is 'a relational one' humanistic thought. It is intertwined and he promotes the word 'coadunacy' with the democratic (egalitarian) ideal. .better to express it. 42 The antithesis oflaw Both features contribute to the erosion of and person leads to the major objection objective standards. 'The major difficulty against penal expiation: sin, being a most in the context of secular Western culture,' personal thing, cannot be transferred. T. Colin Greene discerns, 'is the almost com Smail is fully aware of the Socinian origin plete dissolution of the framework of uni and modern-humanistic roots of that versal moral law. This constitutes part of objection; yet he 'cannot but assent' to it.43 the "crisis of modernity" (cf. Newbigin As to the disjunction between love and 1989).744 Moral law and judicial law, ulti justice, it is trite and hardly needs to be mately, stand or fall together. It is no mentioned (though it is still operative). surprise, therefore, if the rationale of judgment and penalty seem to decompose Motives & factors under our eyes. The whole judicial system undergoes a severe crisis, as Pierre Before dealing with arguments, it may be Bumey's analysis convincingly shows.45 helpful briefly to glance at the conditions All this produces inimical reactions to the and forces that have made the penal idea of objective guilt and guilt-transfer. sacrificial view, who once had such a pow The brightest of our artists and think erful grip on consciences, so unbelievable ers, for generations and with increased and so unpalatable today. efficacy in our media explosion, have re The secular mindset seems to be the belled against institutional norms, social first and foremost factor. In a world which and moral order (far more bitterly, on looks increasingly like a man-made world average, than the general public has (for better and for worse), the sense of the done). From William Blake to Michel Numinous loses its edge; the awe of the Foucault ... We suggest that this stance sacred, the fear of the Lord, mean almost was born of the resentment of gifted peo nothing. God's only excuse, if he/she is ple as they have seen that power was and allowed to exist, is his/her powerlessness remains in other hands, whom they de before human free-will and his/her use spise (in ancient times, they had to flatter fulness in providing me with fulfilment. the princes and the wealthy, just to get
28 • EuroJTh 8:1 • The Sacrifice of Jesus Christ: The Current Theological Situation • their living; now it pays more to flatter Regarding the drift or change in public the streak of rebelliousness in all indi opinion and sensitivities, wisdom ex viduals). presses itself through a complex attitude. The effect of the younger sciences of On the one hand, we may not ignore the human behaviour has been an important fact, neither in the choice oflanguage, nor factor, especially as it provided the herme in the rythm of pedagogy; we should make neutics of suspicion with their tools. Soci contact with our neighbours at the place ology, mostly of the Marxist stripe, has of their preoccupations (e.g. the anxiety of unmasked under the 'superstructures' of meaninglessness) and not force upon Ethics, Religion, Law, the play of class them schemes that are alien to them. interests-oppressors' weapons in the Luke's discretion is a model here: though class struggle, to be denounced and de it is by no means absent from Luke-Acts, stroyed. The Sociology of Knowledge has the sacrificial meaning of the death of imbibed much of this spirit and currently Christ is diplomatically or pedagogically exerts a strong influence. Psychology, and left in the background, since the work was Freudian Psychoanalysis as the most aimed at a predominantly Gentile audi luminous kind, has also dismantled the ence. On the other hand, we should be prestige of moral judgement and sug wary ofletting the fact surrreptiously be gested a reduction to unconscious drives. come the norm. Public opinion does not Contrary to popular misconception, make truth (if we wish to avoid the quag Freud never unloosed the lusts he discov mire of relativism). Pragmatic considera ered in the hidden depths of the psuche; tions should not shape the economy of he realized their destructive potential; he faith. Christina Baxter puts her finger on maintained an ethic of reason and mod the decisive point: 'Does salvation have to eration; but the way his stated theory be experienced as salvation for it to be rooted in the
EuroJTh 8:1 • 29 • Henri Blocher • cal. Metaphors presuppose a distance tion that a sacrificial victim does not rise (metapherein) from a non-metaphorical again (one cannot avoid some dissimilar use which must also have its place; nomi ityl4-but the whole system was de nation is first (cf. Gn. 2.19f) and there are signed by, God to forecast Christ's concepts attached to linguistic signs.51 atonement, as 'shadows' of the 'real thing' This entails, we suggest, that metaphori (soma, Col. 2.17) in him. We may presume cal language (within the total linguistic it is the source of eminently proper meta web) knows a whole gamut of differenti phors. ated levels, with various degrees of cogni The charge that the classic Evangelical tive relevance. It is not enough to say: doctrine isolates the legal metaphor metaphors! We should distinguish be sounds strange indeed. We should say: on tween occasional, 'live,' metaphors and the contrary! The opponents isolate the regular, systematic, metaphors which various metaphorical strands and play may no longer be perceived as metaphors them off against one another, to show that and come near to concept-status. We none ofthem should be taken literally. We should acknowledge varying distances: strive to distinguish the main sets or some metaphors merely point to one item 'cycles'-we count five of them, of sacri of likeness in two utterly foreign, unre fice, punishment, ransom, victory and lated, objects; others almost identify the passover, with due attention paid to each two ... We fail to see such preliminary specific angle and contribution-and to reflections among those who deprive the show how a unified picture emerges from legal and sacrificial metaphors of any pre them all. 55 Actually, we often find two of cise cognitive import. They seem to imply them, even three, in the same verses, and that metaphors cannot yield determinate it is difficult to disentangle them (e.g. Rm. knowledge, or, else, they praise meta 3.24-26 mixes forensic language [just, phors for giving what rational discourse justice, justify, leaving unpunished], ran cannot give-a ty:J?:ically romantic, som-language [redemption] and sacrifi irrationalistic, theme. 2 cial language [means of propitiation, The legal and sacrificial metaphors in blood]). The phenomenon is easily ex Scripture have such a frequency and plained when we realize how easily we regularity, they constitute such a stable can translate one 'language' into the network, with predictable use, they are so other: the sacrificial term kipper (atone, insistent, that they may not be dealt with expiate) is related to the 'commercial' as 'mere' metaphors. The intimation that word kofer (ransom), while Exodus 21.29f goes with them is that they convey some shows that in forensic situations the kOfer intelligence of the way the death of Jesus may be the penalty inflicted on the guilty accomplished our salvation. Noteworthy party (in substitution for his life). The is the fact that they are drawn from privi key-phrase bearing the sin I offense, which leged realms, not from any realm in is not even discussed in the book Atone reality. Human judges are instituted, ac ment Today, belongs both to the penal and cording to Scriptural views, as 'elohlm, as to the sacrificial languages. It has the the representatives and delegates of God technical meaning of'undergoing the pen (Rm. 13.1ff; Ex. 21.6; 22.8f; Ps. 82, etc.); alty incurred' (Gn. 4.13; Ex. 28.43; Lv the sphere of law is intended to mirror 5.1.17; 19.8; 22.9, etc.). It is prominent God's dealings with men-indeed, not in Isaiah 53 where John Goldingay unex only to mirror but to be the instrument of pectedly, but peremptorily, denies any his judgments (Rm. 13.4). It is an exercise thought of punishment; we consider J. of transcendence: the transcendent norm Alec Motyer's commentary to be a suffi of justice applied to creatures who tran cient refutation. 56 scend earthly horizons, 'images of God. roa Given the perfect unity of Ethics and Metaphorical distance is greater with the Religion in biblical perspective, 'holiness' animal sacrifices of Levitical law-and in cultic language will be translated this easily disposes of Moltmann's objec- 'righteousness, justice' in ethical-juristic
30 • EuroJTh 8:1 • The Sacrifice of Jesus Christ: The Current Theological Situation • language. 'Uncleanness' similarly will be relationship with God.'58 Why 'experience' translated 'guilt' in moral-forensic catego when Paul's says 'death' (v. 14f)? Why ries. When J. Goldingay claims that offer 'estrangement' when Paul thinks in terms ers 'pass on to [the victim] not their guilt of 'imputation' (logizomenos, v. 19)? Why but their stain,'57 we ask: what is the that verb 'absorb' that suggests a mate spiritual stain of sin if not their guilt rial substance to be destroyed by physical before God? If the awful energy of the or chemical means? How did Christ 'ab sacred strikes dead presumptuous mor sorb' sin? How did that supposed 'absorp tals like Nadab, Abihu, or Uzzah (Lv. tion' cancel the spiritual reality of sin? It 10.2; 2 S 6.7, with the word wrath; cf. the is striking that this crude metaphor oc axiom 'No one can see the Lord and live'), curs no fewer than seven times in Atone hence the need for priesthood and propi ment Today. 59 And it is not even biblical! tiatory sacrifice, the legal 'translation' is Isaiah's Servant prophecy combines the demand that crime be punished, and penal language and sacrificial terms ('he justice satisfied. (The notion of satisfac shall sprinkle,' 52.15, 'guilt-offering', tion is biblical, expressed by the verb 'iisham, 53.10), but it does not mention riitsah, Lv. 26.41,43, cf. Is. 40.2.) The God's wrath. Is it the case, as Goldingay, other. 'languages' do not diverge: the again, advances, that 'the languages of Christus Victor scheme depends on the atonement-propitiation-expiation and of forensic one as soon as one realizes that anger do not come together 16~ It is the Devil's weapon is accusation, that the approximately the case in Leviticus satisfaction of justice deprives him of his with the exception of chapter 10 (the rit hold (Rv. 12.100; if one argues that the ual protects from divine wrath, v. 6, and Passover sacrifice was no atonement, a it implies bearing sin, making expiation, ready answer is that Jews considered that v. 17). But this may be due to literary the eschatological Passover would make genre. Not seldom, elsewhere in Scrip expiation for sins. We are not reducing the ture, do we find both languages coming variety of biblical representations but we indeed together in the same passages. affirm the organic unity of their whole Deuteronomy 32 combines the languages field, with the penal-sacrificial under of wrath (v. 22), retribution (v. 35), venge standing at the centre (so it is in apostolic ance (if we distinguish it from retribution, explicitation): a firm basis for doctrine. vv. 35,41ft) and expiation (kipper, v. 43). Critics of penal substitution do not Isaiah 27.7-9 evokes the severe rliah appear to stress the metaphorical status which led Israel into exile ('anger' belongs of other languages that please them more: to the semantic field of ruah!) and it is the language of friendship or of married closely linked to the expiation of iniquity intimacy is no less. metaphorical than and the removal of sin (v. 9); 34.2ff tells that ofjudgement! They often put forward terribly of God's wrath (which is also a metaphors that tell of the effects of retributive action, v. 8) under the simile Christ's work as if they were substitutes of sacrifice (v. 6). For Jeremiah 18.23, of expiation-language, such as 'libera expiation is the thing that would avert tion'; but they are not alternative ways of God's anger. In Ps. 78.38, making expia speaking; they are complementary, and tion is also parallel to refraining from shed no light on the how of the saving exercizing wrath. Two passages are very efficacy. Even more distressing, we notice impressive: 2 Samuel 21 and 24; they a strong liking for vague language and similarly conclude that the Lord 'was en rudimentary metaphors. Stephen Travis treated' (21.14 and 24.25), a term that sums up the teaching of 2 Corinthians implies propitiation; the Vulgate ren 5.21 in these terms: 'The•essential point dered repropitiatus est Deus. In the first is that Christ has experienced the case, it was through the infliction of the sinner's estrangement from God, he has death penalty upon the guilty family absorbed and thereby taken away sin, so (Saul's), the way for David to atone/ that we might be brought into a right expiate (21.3, 'akapper). In the second
EuroJTh 8:1 • 31 • Henri Blocher • case, God's wrath being mentioned (24.1), retribution (NEB: 'He will pay every man it was through the offering of sacrifices .. .'); 12.19 is equally clear: God's wrath (burnt-offerings also have the expiatory (whose agents, to bring punishment, mag role, Lv. 1.4). This is more than enough to istrates are to be seen, 13.4.) is explained prove the connection between wrath and as retribution (V g: ego retribuam ). The atonement in biblical thought. The same same association is found in the OT: data expose the inadequacy of the view of Isaiah 34.2ff,8, already cited, 35.4 and sacrifice which several, especially Roman 66.6.15f (Vg: reddentis retributionem); in Catholic, theologians would prefer, that of Jeremiah 51.45 (ira furoris), 56 (ultor, life being born of death. It is based on a reddens retribuet). Scripture plainly projection of alien ideas into the Bible. C. 'translates' numinous wrath as just retri S. Lewis wrote of his experience: 'I myself, bution. Regarding deeper philosophical who first seriously read the New Testa deconstructions of the retributive princi ment when I was, imaginatively and ple, we may simply refer to our brief and poetically, all agog for the Death and Re critical analysis of Ricreur's attempt. 63 birth pattern and anxious to meet a corn The foregoing examples. warn us king, was chilled and puzzled by the against accepting criticisms which belong almost total absence of such ideas in the to the system of thought as the disjunc Christian documents.'61 tions we have found wanting in biblical Other disjunctions fare little better un legitimacy. The basic antinomy between der biblical scrutiny. There is no need to the legal and the personal is also radically oppose retribution and the consequences foreign to Scripture: there is nothing more that a man reaps from his evil acts. When personal than in-law relationships-mar the latter is stressed, it is not rare that riage itselfis first of all a legal reality (and the thought of retribution be also present. the notion of persona is first juridical). Galatians 6. 7 states the law of harvest, The lack of this perception leads one to but it means that 'God is not mocked'-it ignore the classical distinction between is not a matter of mere immanent causal reatus culpa! and reatus pa!na! (to use the ity. We shall receive back the things done commonest phrases, which were intro through the body (literally, 2 Co. 5.10), duced by Peter Lombard, although they but at Christ's judgment-seat. Those who are open to criticism), the key to the issue perish by their own corruption (in their of guilt-transfer. No distance may be cre own phthora, 2 P 2.12b.13a) receive the ated between the idea oftransfer and that retribution (misthon) of their injustice. of substitution, abundantly witnessed to Those who debase their own bodies in the in Scripture: they are two sides of the practice of homosexuality receive the ret same coin. When Tom Smail asks (rather ribution (antimisthian) of their sinful movingly), as he rejects the transfer of our choices (Rm. 1.27). Defining retribution guilt upon Christ: 'Am I just conniving as inflicted 'from the outside' disregards with the Socinians in the individualistic the fact that the biblical God is not simply prejudices of the culture to which we both and merely 'outside.' He who fills heaven belong ...? 764 we are bound to answer him: and earth works through the processes of 'Yes, brother, exactly so!' nature, which are never independent of Further exposition of the grounds and his free and righteous decrees. justifications of the classical Evangelical Stephen Travis, as we have seen, also view would include the radical questions creates an ogposition between wrath and other theories do not answer. But tackling retribution. He refers to Romans these questions would exceed the bounds 1.24,26,28, 'God gave them up .. .'He does of this paper. A quotation from another not notice, however, the antimisthian of reader ofAtonement Today will provide us v. 27 (which we just quoted), and he does with a sufficient summary and a fitting not read on to chapter 2! In Romans 2.5 conclusion: ' ... Once we move out of the day of wrath is the day of judgement relationships of mutual love and trust, (dikaiokrisias), further defined in v. 6 as inevitably the issue of obligations, and
32 • EuroJTh 8:1 • The Sacrifice of Jesus Christ: The Current Theological Situation • the sanctions that go with the neglect of tipathy towards the orthodox doctrine of them, must arise. In other words the re sacrifice in 'Demythiser !'accusation' and lationship necessarily takes on a legal, 'Interpretation du mythe de la peine ' Le and therefore penal, character. ( ...) Conflit des interpretations. Essais d;her Indeed without this, the wrath of God meneutique (Paris: Seuil, 1969) 330-347 and 348-362. But see also his comments loses its moral content, and could take on on divine wrath, 'Sur le tragique,' Lec the character of mere petulance. If we tures 3. Aux frontieres de la philosophie m.ay not think of ~he Cross as dealing (Paris: Cerf, 1992) 197 (with n. 1). With that penal dimension, then it is 6 As a recent issue of Interpretation 5211 unresolved; we are forgiven, cleansed, (J~n. 1998), 'Atonement and Scripture,' accepted, loved, but still liable ..ss eVIdences; Joel B. Green's brilliant contri Thanks be to God-who delivers us bution, 'The Death of Jesus and the Ways from all such liability, from all condemna of God. Jesus and the Gospels on Messi tion, through Jesus Christ our Lord! anic ~tatus and Shameful Suffering,' 24- 37, 1s careful not to discard penal substitution but it avoids squarely affirm Notes ing it either. 7 In 'The Passion of Christ and the suffering 1 Joanne Carlson Brown & Rebecca Parker of God,' Asbury Theological Journal 48 'For God So Loved the World,' in Christi~ (1993) 26, Moltmann writes: 'God trans anity, Patriarchy, and Abuse: A Feminist forms . human sin into his suffering by Critique, ed. Joanne Carlson Brown & "carrymg" human sin ... Christ is not only Carole R. Bohn (New York: Pilgrim, 1989) the Brother of the victims but also the 26, as quoted by Charles B. Cousar, 'Paul expiation for the culprits,' as quoted by and the Death of Jesus,' Interpretation 52 John G. Kelly, 'The Cross, the Church (1998) 39. ' and the Jewish People,' in Atonement To~ 2 Art. 'Expiation', Supplement au Diction day, ed. John Goldingay (London: SPCK, naire de la Bible, vol. Ill, ed. Louis Pirot 1995) 183. The last statement strongly (Paris: Letouzey & Ane, 1938) 1-262. suggests sacrificial penal substitution but 3 Barth expressly disowns the traditional the context (to which we had no access) understanding of Evangelicals in Dogma may qualify or correct that impression. tique, IV/1*, trans. Fernand Ryser (Ge 8 Esquisse d'une christologie, trans. A. Lie neva: Labor & Fides, 1966) 267 (§ 59/2.2; fooghe (Paris: Cerf, 1971) 355 (356 near to p. 253 in the Church Dogmatics, trans. Barth). Geoffrey W. Bromiley), cf. 268 ('not by 9 Ibid., 321ft'. undergoing our punishment as such'), 290 10 Systematic Theology, II, trans. Geoffrey (no satisfaction in the orthodox sense). His W. Bromiley (Grand Rapids: Eerdmans/ summary: 'Because he is God, he [Christ] Edinburgh: T. & T. Clark, 1994) 427. acts in his omnipotence in order to be in 11 We may mention the French translation of our stead and for our benefit the man his art. 'Pourquoi Jesus a-t-il du mourir?', whom we are not' is found p. 12 (§ 57/1.6)· trans. B. Bolay, S. & S. Carrel, Hokhma salvation is defined on p. 7 (§ 57/1.3) as th~ 40 (1989) 17-36. perfection of being, the participation in 12 The only partial exception we have found the being of God. The ontological meaning is Roch Kereszty (not very famous), 'To ofBarth's judicial language surfaces when ward a Contemporary Christology,' ed. Jonath~ Leach, in Crisis in Christology: he ~eals with sin as das Nichtige, when he clarms that, in the person of Christ both Essays m Quest ofResolution, ed. William sinner and sin are destroyed, annihiiated R. Farmer (Livonia, Mich.: Truth/Dove destined to non-being. The (dialectical) Booksellers, 1995) 340ft', who insists on substitution in being entails also the the connection between sin and punish theme of vicarious repentance and confes ment, and substitution in sacrifice, but falls sion (p. 273; § 59/2.4). . back on solidarity and example (344-6). 4 In his famous lecture 'Neues Testament 13 See, e.g., his Libre Reponse a un scandale. und Mythologie,' trans. Odette Laffoucriere La faute originelle, la souffrance et la mort L1nterpretation du Nouveau Testament (Paris: Cerf, 1986) esp. 160n. Martelet is (Paris: Aubier-Montaigne, 1955) 174. avowedly anti-Augustinian, in the name 5 Ricreur mainly unfolds and argues his an- oflremeus.
EuroJTh 8:1 • 33 • Henri Blocher •
14 Jesus-Christ, l'unique Mediateur. Essai 23 Tom Smail, 'Can One Man Die for the sur la redemption et le salut (Paris: Desclee, People?,' in Atonement Today, op. cit., 75; 1988). in his foreword, J. Goldingay indicates 15 Xavier Leon-Dufour et al., Mort pour nos that T. Smail's reaction prompted the con peches. Recherche pluridisciplinaire sur la vening of the symposium (p. xi). John signification redemptrice de la mort du Goldingay had formerly pushed forward Christ (Brussels: Facultes universitaires the same argument in his 'Expounding Saint-Louis, 1976). the New Testament,' in New Testament 16 Marcel Neusch, ed., Le Sacrifice dans les Interpretation. Essays on Principles and religions (Institut de Science et de Theologie Methods, ed. I. Howard Marshall (Exeter: des Religions; Paris: Beauchesne, 1994). Paternoster/Grand Rapids: Eerdmans, 17 In ibid., see Marcel Neusch, 'Une concep 1977) 358f. tion chretienne du sacrifice. Le modele de 24 Chauvet, 'Le Sacrifice en christianisme ...,' saint Augustin,' 117ff, and Louis-Marie op. cit., 139. The last phrase is 'croyable Chauvet, 'Le Sacrifice comme echange disponible,' it was coined by Ricreur. symbolique,' 277-304. 25 See the issue of Lumiere & Vie 20/101 18 In ibid., Chauvet, 'Le Sacrifice en chris (Jan.-March 1971), 'La Mort du Christ.' tianisme. Une notion ambigue,' 147 (refer 26 Colin Gunton, as quoted (approvingly) by ring to A. Vergote) and 'Le Sacrifice Colin Greene, 'Is the Message of the Cross comme echange symbolique,' 289. Good News for the Twentieth Century?' in 19 See Ichthus no. 90 (March 1980) with the Atonement Today, op. cit., 231. art. by Gerard Kuntz, 'Rene Girard, Des 27 Charles B. Cousar, 'Paul and the Death choses cachees depuis la fondation du of Jesus,' op. cit., 42 (together with re monde: Une relecture de la Bible,' 2-5 and assuring words about the value of meta our 'Christ, agneau de Dieu: La mort de phors. Jesus selon Rene Girard et selon le Nou 28 Chauvet, 'Le "Sacrifice" en christianisme,' veau Testament,' 6-10 (bibliog. in notes). op. cit., 145f, 148. 20 Pierre Gisel, 'Du sacrifice. L'avenement de 29 E.g., Sally Alsford, 'Sin and Atonement in la personne face a la peur de la vie et a la Feminist Perspective,' in Atonement To fascination de la mort,' Foi & Vie 83/4 day, op. cit., 162. (July 1984) 32-37; Christophe Desplan 30 Gunton, as quoted by Greene, op. cit., 231. que, 'Pourquoi Jesus a-t-il dii mourir? La 31 We dealt with that proposition, as found reponse de Rene Girard,' Hokhma no. 39 in R. W. Dale, E. Brunner, St. Lyonnet (1988) 48-62; Marcel Neusch, 'Une con in our La Doctrine du peche et de la 2 ception ... , op. cit., 135ff; John Goldingay, redemption (Vaux-sur-Seine: Edifac, 1997 ) "Old Testament Sacrifice and the Death of I,143-145. Christ," in Atonement Today, op. cit., 15ff; 32 Goldingay, 'OT Sacrifice ... ,' op. cit., 8. Christoph Schroeder, "Standing in the 33 Ibid., 10. Breach." Turning Away the Wrath ofGod,' 34 'Your Iniquities Have Made a Separation Interpretation 52 (1998) 17f. between You and Your God,' in Atonement 21 Before he wrote his two-volume commen Today, op. cit., 50. tary on Hebrews, he penned an important 35 'Christ as Bearer of Divine Judgement in 'La Mort du Christ selon l'epitre aux Paul's Thought about the Atonement,' in Hebreux,' Hokhma no. 39 (1988) 25-47. ibid., 22. 22 With the exception of Christina A. Baxter, 36 Ibid., 25. whose highly competent treatment of his 37 Ibid., 28f. torical issues is exceptionally independent 38 Op. cit., 237. and fair (we deplore a weakness on pun 39 Tom Smail, op. cit., 81. ishment towards the end of her 'The 40 Ibid., 81f. Cursed Beloved: A Reconsideration of Pe 41 Tom Smail, op. cit., 89, quoting Gunton to nal Substitution,' 70f, where the danger of the same effect. Cf. Goldingay, 'OT Sacri a confusing mixture of retribution, retali fice ...,' 6. ation, reparation or restitution lies too 42 'The Atonement and the Post-Modem De near for us to rest in peace). Christopher construction of the Self,' in Atonement To Cocksworth, 'The Cross, Our Worship and day, op. cit., 214. On the same page, he Our Living,' 111-147, hardly touches the stresses, after Levinas, the need immedi most sensitive issues; he offers fine com ately to 'unsay' what is being said; how ments on Hebrews. ever we fail to see him intent upon
34 • EuroJTh 8:1 • The Sacrifice of Jesus Christ: The Current Theological Situation •
unsaying his statements on relationality/ An Introduction to Lexical Semantics coadunacy. (Academie Books; Grand Rapids: Zonder 43 Op. cit., 77f, cf. 85 'absolutely unthink van, 1983) 134. able.' The Socinian flavour of the whole 52 So Gunton, according to Charles B. position is undisputable; the Socinians Cousar, op. cit., 42. had anticipated most of the arguments; cf. 53 Goldingay's clever humour, in 'Your In Jean-Pierre Osier, Faust Socin ou le chris iquities .. .', op. cit., 40, when he compares tianisme sans sacrifice (Paris: Cerf, 1996) the Lord to 'the mafi.a Godfather' (apropos 53-99. the verb paqad) may betray too weak a 44 Op. cit., 228. sense of the divine calling of magistrates, 45 'La Theologie et !'evolution sociale: never to be assimilated to mafiosi, if one redemption, damnation et justice,' Lu talks seriously. miere & Vie 20/101 (Jan.-March 1971) 54 We are led to a new consideration: we 60-77. should view, in expiatory sacrifices, not 46 Craig M. Gay, 'The Sociology of Knowl the victim only, but the couple of priest edge and the Art of Suspicion (A Sociologi and victim as 'bearing sin' together (Ex. cal Interpretation of Interpretation),' in 28.28; Lv. 10.17; the fact that the priest The Act ofBible Reading. A Multi-discipli eats the flesh of the sin-offering may be a nary Approach to Biblical Interpretation, symbol of their solidarity). The high ed. Elmer Dyck (Downers Grove, Ill.: In priest's returning from his service in the terVarsity P., 1996) 88-113. Holiest Place-which Israelites watched 47 Jacques Gagey, Freud et le christianisme. for with eager expectation--
EuroJTh 8:1 • 35 • Henri Blocher •
grounds, when this hiding happens on ac 63 La Doctrine du peche et de la redemption, count of sin: it is a terrible deprivation op. cit., 40-43. 'inflicted fom outside' ifyou will! Ez 39.23f 64 Op. cit., 78. equates the hiding of God's face with his 65 John Peck, 'Review ofJohn Goldingay, ed., dealing with the people according to their Atonement Today,' The Evangelical Quar offenses, a formula of retribution. terly 70/2 (April 1998) 186.
Of Related Interest Sacrifice in the Bible Editors: Roger T. Beckwith and Martin J. Selman The underlying goal of this volume, compiled by pattern of human life and as the way of divine salva- members of the Tyndale Fellowship, is to ascertain tion in Christ, is implicit in the ceremonial practice how far the developed idea of sacrifice, both as the from which it arose. 0-85364--611-2 I pb I xii + 186pp I 216 x 135mm I £12.99
Paul: Apostle of the Free Spirit (Revised Edition) F.F. Bruce
Paul's missionary activity is portrayed against the ~ very readable volume which combines a biographi background of historical, social, and political devel cal sketch ofPaul, an introduction to his writings and opments in the first-century world. an outline of his theology in one integrated whole.' Theology 0-85364-308-3 I pb I 510pp I 229 x 152mm I £17.99
Paul as Apostle to the Gentiles His Apostolic Self-Awareness and its Influence on the Soteriological Argument in the Epistle to the Romans Daniel J-S. Chae In this important book Chae demonstrates that the Paul's self-awareness of being an apostle to the equality ofJew and Gentile is the main focus ofPaul's Gentiles that has significantly influenced the soteriological argument in his letter to the Romans. shape, the content and the structure of his inclusive Paul presents the theological argument firmly in soteriological argument. favour of the Gentiles, and Chae argues that it is 0-85364-829-8 I pb I 229 x 145mm I £24.99
Paul's Narrative Thought World-The Tapestry of Tragedy and Triumph Ben Witherington Ill
The author demonstrates that Paul's theology, argu ~superb account ofPaul's thought with much helpful ments, practical advice, and social recommendations exegesis of key passages in the letters ... a first-rate are ultimately grounded in stories from the Hebrew text-book.'-1. Howard Marshal! scriptures and from the life of Jesus and those who believed in him. 0-85364-540-X I pb I ix + 373pp I 229 x 152mm I £19.99 ~ Paternoster Press PO Box 300 Carlisle Cumbria CA3 OQS UK
36 • EuroJTh 8:1