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173 pages

English

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The atonement is at the heart of Christian doctrine. But how does it relate to the life of the church? And what difference does it make for worship and liturgy? Highly respected theologian Oliver Crisp sets out a new, comprehensive account of the nature of the atonement, exploring how this doctrine affects our participation in the life of God and in the shared life of the Christian community. Crisp builds on key insights from other historic substitutionary models of Christ's work while avoiding the problems plaguing penal substitution.

Sujets

Philosophie et théologie

Christian theology

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Publié par	Baker Publishing Group
Date de parution	01 novembre 2022
Nombre de lectures	0
EAN13	9781493432219
Langue	English
Poids de l'ouvrage	2 Mo

Informations légales : prix de location à la page 0,0720€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Half Title Page
Title Page
Copyright Page
© 2022 by Oliver D. Crisp
Published by Baker Academic
a division of Baker Publishing Group
PO Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2022
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4934-3221-9
Unless otherwise indicated, Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations labeled KJV are from the King James Version of the Bible.
Baker Publishing Group publications use paper produced from sustainable forestry practices and post-consumer waste whenever possible.
Dedication
To the scholarly community of St. Mary’s College, University of St. Andrews, with great affection
Epigraph
For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things , whether on earth or in heaven, by making peace through the blood of his cross.
Colossians 1:19–20 (NRSV, emphasis added)
He brought me to the banqueting house, and his banner over me was love.
Song of Songs 2:4 (KJV)
Contents
Cover
Half Title Page i
Title Page iii
Copyright Page iv
Dedication v
Epigraph vi
Acknowledgments ix
Introduction 1
Part 1: Approaching the Atonement 9
1. Methodological Issues 13
2. The Value and Necessity of Atonement 35
Part 2: Models of Atonement 55
3. Moral Exemplarism and Transformation 59
4. The Ransom Motif 77
5. Satisfaction Guaranteed 95
6. Problems with Penal Substitution 119
Part 3: Atonement and Salvation 147
7. Sin and Salvation 151
8. Representation and Atonement 175
9. The Mystical Body of Christ 207
10. Soteriological Synthesis 229
Bibliography 241
Index 253
Back Cover 260
Acknowledgments
T his book has been a long time in gestation. It began life in the University of Bristol in England around 2007, traveled across the Atlantic with me when I moved to Fuller Theological Seminary in Los Angeles in 2011, where it grew and developed, and then returned back to Great Britain via the University of Notre Dame in 2019, finally coming to land in the University of St. Andrews in Scotland, where the last chapters were added in the years 2019–21. In pursuing some of the issues that inform this work, I ended up writing an LLM thesis on punishment theory under the supervision of Dr. Elizabeth Shaw at the University of Aberdeen, though none of that work made it into the final volume. (It was a case of having to do the work to be clear that it did not need to be included in the volume.) All in all, it has been quite an adventure.
Perhaps unsurprisingly for a work this long in preparation, its composition has generated many debts. I gladly acknowledge them here. In particular, the following friends and colleagues gave of their time and expertise to assist me as I have worked on this project: Rev. Dr. James Arcadi, Professor Jc Beall, Dr. Kutter Callaway, Rev. Dr. Joshua Cockayne, Dr. Aaron Cotnair, Professor Ivor Davidson, Professor Gavin D’Costa, Dr. Christopher Eberle, Dr. Joshua Farris, Professor Thomas Flint, Jesse Gentile, Dr. Tommy Givens, Professor Joel Green, Dr. S. Mark Hamilton, Professor Paul Helm, Dr. Daniel Hill, Rev. Dr. Stephen Holmes, Dr. Joseph Jedwab, Dr. Kimberley Kroll, Professor Anthony Lane, Professor Brian Leftow, Dr. Joanna Leidenhag, the late Professor Howard Marshall, Dr. Christa McKirland, Dr. Steven Nemes, Dr. Meghan Page, Professor Michael Rea, Dani Ross, Dr. Jonathan Rutledge, Rev. Dr. Bill Schweitzer, Professor Eleonore Stump, Professor Douglas Sweeney, Dr. Andrew Torrance, Dr. J. T. Turner, Dr. Jordan Wessling, Dr. Garry Williams, Professor Judith Wolfe, and Dr. Christopher Woznicki. I am sure I have overlooked some people who have helped along the way, and I can only apologize for any omissions I may have made.
Thanks are also due to the members of the Christian Doctrine Study Groups of the 2004 and 2006 Tyndale Fellowship Summer Conferences, and participants in research seminars in the Theological Faculty, University of Cambridge; the Joseph Butler Society, Oriel College, Oxford; St. Mary’s College, University of St. Andrews; Bristol Theological Society; and the Department of Theology at the University of Exeter. In each of these places I tried out material that has fed into the project. Support for the final phase of the work was given by the Center for Philosophy of Religion in the University of Notre Dame, where I was the Frederick J. Crosson Research Fellow for the second semester of the academic year 2018–19. My thanks to Professor Samuel Newlands and Professor Michael Rea as directors of the Center for this honor.
Earlier iterations of a number of the chapters have been published in journals or symposia as the book developed. Each of these chapters has been substantially revised for the present volume. Grateful acknowledgment is extended to the editors and publishers of the following essays for permission to use parts of this earlier work here (in order of publication): “The Logic of Penal Substitution Revisited.” In The Atonement Debate: Papers from the London Symposium on the Atonement , edited by Derek Tidball, David Hilborn, and Justin Thacker, 208–27. Grand Rapids: Zondervan, 2008. “Salvation and Atonement: On the Value and Necessity of the Work of Christ.” In The God of Salvation: Soteriology in Theological Perspective , edited by Ivor J. Davidson and Murray A. Rae, 105–20. Farnham: Ashgate, 2010. Reproduced with permission of the Licensor through PLSclear. “Is Ransom Enough?” Journal of Analytic Theology 3 (2015): 1–11. “Methodological Issues in Approaching the Atonement.” In T&T Clark Companion to the Atonement , edited by Adam Johnson, 315–34. London: Bloomsbury, 2017. By kind permission of T&T Clark/Bloomsbury Publishing. “A Moderate Reformed View” and “A Moderate Reformed Response.” In Original Sin and the Fall: Five Views , edited by J. B. Stump and Chad Meister, 5–54 and 140–49, respectively. Downers Grove, IL: IVP Academic, 2020. Used by permission of InterVarsity Press, Downers Grove, IL. www.ivpress.com. “Moral Exemplarism and Atonement.” Scottish Journal of Theology 73, no. 2 (2020): 137–49.
Finally, but most importantly, thanks to my family: Claire, Liberty, Elliot, and Mathilda. Without you none of this would have seen the light of day.
Introduction
O ften theologians are formed through apprenticing themselves to the work of one or more past masters in the great tradition of Christian doctrine. It is a good way to develop and refine one’s theological sensibilities. Working closely with the texts and thought of a historic theologian leaves an indelible impression upon the work of those who follow in their footsteps. That is true even when the apprentice strikes out to become a practitioner in her or his own right.
For better or worse, I am an apprentice of several such past masters on the doctrine of atonement, and my work reflects their influence. From Athanasius and Irenaeus I have learned that the incarnation is as important to the notion of human reconciliation to God as the cross. From Anselm of Canterbury I have learned about the shape of atonement theology and the structures that underpin it, as well as much besides that about the nature and purposes of God, and of theological method. From Thomas Aquinas, John Calvin, and Karl Barth I have learned about the overall shape of Christian doctrine, and about the substitutionary nature of Christ’s saving work. But it is the great New England pastor-theologian Jonathan Edwards who has, in many respects, shaped my thinking more deeply than any other thinker in this regard.
When I was a doctoral student in philosophy of religion working through Edwards’s views about the metaphysics of sin, I ended up thinking about his understanding of the relationship between Adam and Christ in a way that reflects the Pauline “Adam Christology” of Romans 5:12–19. 1 As I was engaged in this task, I noticed that Edwards thought about the relationship between Adam and his progeny and between Christ and his elect in a manner that was very different from the sort of forensic doctrine that I had imbibed from the other Reformed theologians to whom I had been exposed up to that point. Rather than thinking of Adam and his progeny as united by means of a kind of moral and legal arrangement according to which God imputes Adam’s sin to his offspring and imputes the sin of Adam’s offspring to Christ and Christ’s righteousness to the elect, Edwards drew a different lesson. He taught that the real union between Adam and his offspring, and between Christ and his elect, is the foundation for any legal union. The real union between the two is more basic than the forensic.
This simple claim is at the heart of Edwards’s thinking about the nature of salvation. By means of this concept one can unlock much of the often convoluted and difficult things Edwards says about atonement, justification, and union with Christ. This in itself was interesting to me as a young scholar and apprentice of the Northampton Sage (as Edwards is often called). But what was more important was the fact that this set me off in search of other resources to try to spell out what Edwards had intimated in his thinking about Adam Christology and its relation to the atonement.
This quest led me to the work of other Reformed thinkers who held to a similar view about the fundamentality of union with Christ and notions of participation in their thinking about Adam Christology.