Not Everyone Sees It That Way
Sorry to take so long. Grab a cup and let’s talk a bit about where all this might be going. When a theory has been around for as long as Anselm’s we make it almost sacred. And, in the life of the church, that is what has happened. Anselm’s substitution theory is steeped in our hymns, our theology, and literally so deep in our vocabulary that we cannot speak Christian without it.
Most folks in the church would be surprised to learn that the metaphor for interpreting how Jesus’ death saved the world did not appear until the middle centuries of the current era. It seems almost heresy to acknowledge that Anselm’s theory was not part of Jesus’ own teachings. That’s how difficult it is for us to see past this idea of Jesus’ suffering and death being the punishment he absorbed for our sins.
Now there is a positive side to Anselm’s metaphor and that is the love of God Jesus portrays by putting himself in our place. But for modern thinkers can that image balance the injustice of a God who would require the innocent to suffer? However, we need more than just what is wrong with Anselm’s imagery. A new generation seeking to equate a God consciousness with a modern world view has a need for fresh metaphors that will give eyes to Jesus’ life and death as having a greater purpose than suffering. We need an understanding that will move God beyond these obstacles.
On previous pages I have offered a few suggestions. You’re invited to hold on to any one, or more than one, if it makes sense to you. In my reading of scripture and early church fathers there was no single metaphor for how Jesus saves. Paul used several images in his letters to the churches including that of sacrifice, substitution, ransom (not that of modern day “holding for ransom” but rather the purchasing of freedom for a slave who had become indebted to a master), adoption, and even God marking a new beginning with Jesus being the new Adam. Clearly Paul was searching for the most effective metaphor to convey the work of God realizing that some parallels would strike a harmonious chord with his listeners more so than others.
As mentioned previously, Girard’s “scapegoat” theory, that shares similarities with Abelard’s “moral influence”, has stirred a number of books: James Alison, Raising Abel and J. Denny Weaver The Nonviolent Atonement are but two. These writers offer options for our consideration that might be more palatable with modern minds. It is the options that are important here not just the conclusions. We don’t have to toss the baby out with the bath water. There are other ways to see the life and death of Jesus that can have meaning and inspire faith.
Okay, out of coffee and I haven’t delivered all of what I promised. So let me grind a few beans and when that’s done I’ll tell you what works for me. No promise it will work for you but that’s for you to decide.
Most folks in the church would be surprised to learn that the metaphor for interpreting how Jesus’ death saved the world did not appear until the middle centuries of the current era. It seems almost heresy to acknowledge that Anselm’s theory was not part of Jesus’ own teachings. That’s how difficult it is for us to see past this idea of Jesus’ suffering and death being the punishment he absorbed for our sins.
Now there is a positive side to Anselm’s metaphor and that is the love of God Jesus portrays by putting himself in our place. But for modern thinkers can that image balance the injustice of a God who would require the innocent to suffer? However, we need more than just what is wrong with Anselm’s imagery. A new generation seeking to equate a God consciousness with a modern world view has a need for fresh metaphors that will give eyes to Jesus’ life and death as having a greater purpose than suffering. We need an understanding that will move God beyond these obstacles.
On previous pages I have offered a few suggestions. You’re invited to hold on to any one, or more than one, if it makes sense to you. In my reading of scripture and early church fathers there was no single metaphor for how Jesus saves. Paul used several images in his letters to the churches including that of sacrifice, substitution, ransom (not that of modern day “holding for ransom” but rather the purchasing of freedom for a slave who had become indebted to a master), adoption, and even God marking a new beginning with Jesus being the new Adam. Clearly Paul was searching for the most effective metaphor to convey the work of God realizing that some parallels would strike a harmonious chord with his listeners more so than others.
As mentioned previously, Girard’s “scapegoat” theory, that shares similarities with Abelard’s “moral influence”, has stirred a number of books: James Alison, Raising Abel and J. Denny Weaver The Nonviolent Atonement are but two. These writers offer options for our consideration that might be more palatable with modern minds. It is the options that are important here not just the conclusions. We don’t have to toss the baby out with the bath water. There are other ways to see the life and death of Jesus that can have meaning and inspire faith.
Okay, out of coffee and I haven’t delivered all of what I promised. So let me grind a few beans and when that’s done I’ll tell you what works for me. No promise it will work for you but that’s for you to decide.
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