Sunday, June 29, 2008
Wednesday, June 25, 2008
Thursday, June 19, 2008
Compare this with yesterday's quote and one has a very interesting view of the atonement...
God is not a spectator, but a fellow-sufferer, who has himself absorbed the full force of evil. In the lonely figure hanging in the darkness and dereliction of Calvary the Christian believes that he sees God opening his arms to embrace the bitterness of the strange world he has made. The God revealed in the vulnerability of the incarnation and in the vulnerability of creation are one. He is the crucified God, whose paradoxical power is perfected in weakness, whose self-chosen symbol is the King reigning from the gallows.
Polkinghorne, Science and Providence, pg. 68
Wednesday, June 18, 2008
Restorative justice cannot manufacture repentance and forgiveness. But by placing a concern for the healing of hurts, the renewal of relationships, and the re-creation of community at the heart of its agenda, it makes room for the miracle of forgiveness to occur and for a new future to dawn. Nothing could be more compatible with the message of the New Testament than this. For without diminishing the reality of evil, without denying the culpability of those who commit crime or minimizing the pain of those who suffer at their hands, and without dispensing with punishment as a mechanism for constraining evil and promoting change, the New Testament looks beyond retribution to a vision of justice that is finally satisfied only by the defeat of evil and the healing of its victims, by the repentance of sinners and the forgiveness of their sins, by the restoration of peace and the renewal of hope – a justice that manifests God’s redemptive work of making all things new.Chris Marshall, Beyond Retribution: A New Testament Vision for Justice, Crime, and Punishment (Eerdmans, 2001) pg. 284
Thursday, June 12, 2008
Jesus' suffering is exemplary, providing a model for his followers of innocent suffering (1 Pet 2:19-20; 3:16-17; 4:1-2, 13-16); redemptive, providing a model for his followers of effective suffering (1 Pet 2:12, 15; 3:1-2); and anticipatory, providing a model for his followers of how God will vindicate the righteous who suffer (1 Pet 2:20; 4:13-14; 5:1, 10). This means that although it is true that Peter draws heavily on Israel's Scriptures, it is equally true that the biblical story is now fundamentally branded by the crucifixion of Jesus. Jesus' execution functions for Peter as the conceptual scheme by which life is lived and the world is made to make sense. The cross of Christ provides a way of comprehending life, orients a community around its identifying beliefs and values, and guides the actions of those whose lives carry its brand. [pg. 183]If one has to categorize 1 Peter's model of the atonement, it is surely Christus Victor, as 1 Pet 3:18-22 demonstrates. Jesus, though seemingly defeated at the cross, is vindicated into new life by the Spirit of God. This victory is then triumphantly announced to the demonic underworld, which signals their imminent demise. [For an interesting proposal of "how" the Spirit announces this victory see here]. On the whole "penal substitution" view, I still have one dangerous question: Show me a single verse that teaches the idea that God poured out his wrath on Jesus at the cross. This is my only objection to this view. It lacks biblical support. It sounds good, and theologically a good argument can be made for it, but where is the biblical support?