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Substitutionary atonement is the act of restoring balances by substitution. For example, one might say that if you take an apple from a store and eat it, you need to replace it with a substitution, such as another apple or money. In the event of a wrongful act committed which cannot be undone, a substitution must be found as a recompense; the correction of imbalances created. This is the basis of torts.
In Christian theology, substitutionary atonement is a doctrine which states that Jesus Christ died on the Cross as a propitiatory substitute provided by God for sinners. Hence, according to this doctrine, he in some way dealt with the punishment that all sinners deserve, enabling them to have their sins forgiven by God.
Among those who pioneered the notion of substitutionary atonement were Anselm of Canterbury, Thomas Aquinas, Hugo Grotius, and John Calvin. Most contemporary Christian evangelicals adhere to some variation of substitutionary atonement theory. The least amount of support for this doctrine is found in the various Eastern Churches.
Key Bible texts
- Isaiah 53:5 - "...he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." (KJV)
- 2 Corinthians 5:14-15 - "For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised." (ESV)
- 1 Peter 2:24 - "And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." (NASB)
- Romans explains the concept in some detail, in a discourse that flows through some eleven chapters, beginning with a discussion of sin (chapter 1) and moving through judgement (chapter 2), law and culpability (3), faith and justification (3-4), inheritance, and substitution (5) and going on to discuss righteousness (6), piety (7-8), benefits of salvation, security, (8), election (9), faith and works (9-10), repentance and restoration (11), and unity in Christ (11-12). The ideas of death, life, slavery, and freedom are thoroughly bound up in the entire discourse. Although the substitution itself is most clearly discussed in chapter 5, that section is not meant to stand in isolation, and various aspects of the subject are clarified and detailed as they arise throughout the discussion.
Anselm and Aquinas
Some theologians have argued that the punishment due to humans was actually inflicted upon Jesus in his passion. Initially formulated as a "satisfaction" by Anselm of Canterbury in his classic 11th century work Cur Deus Homo (or Why God Became Human), it was expanded upon in the 13th century by Thomas Aquinas in his magnum opus, the Summa Theologiae. Aquinas' interpretation of Anselm's thinking was that by taking humankind's punishment, Jesus earned "merit", through which the sacraments can convey grace and enable salvation. Known as the commercial or satisfaction theory, Aquinas' view is the dominant view of the Roman Catholic Church.
Calvin and Calvinism
Anselm's views were further developed by 16th century Church reformer John Calvin and those who followed his teachings. Calvinism, following Anselm, generally holds to a penal satisfaction model, arguing that Christ on the Cross bore the penalty for the sins of those God has chosen to save, the Elect. Calvinism rejects the notion of merit, however, affirming instead the idea of sola gratia, or salvation by grace alone.
Grotius and Arminianism
- See also: Arminianism
See also
- Atonement
- Atonement (Governmental view)
- Atonement (Satisfaction view)
- Atonement (Moral influence view)
- Imputed righteousness
- Justification (theology)
- Sin
External links
- Substitution in Suffering by John Miley (Arminian/Methodist)
- Penal Substitution by Greg Bahnsen (Calvinist/Reformed)
"Substitutionary atonement"