As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
“there are no evangelistic sermons in Acts where this precise language is used. If Peter and Paul could evangelize without saying ‘Jesus died for you,’ then you shouldn’t make it a litmus test for gospel orthodoxy.” - TGC
“The doctrine of limited atonement, in reality, is helpful in evangelism. The Calvinist knows that not everyone will respond to the gospel message, but he also knows with certainty that some will respond to it.” - R.C. Sproul
“Overall, Mapping Atonement accomplishes its goals of providing a historical and theological survey and a critique…. many of us will wish the authors were less reticent to embrace penal substitution as the central motif of an integrated atonement theology.” - TGC
“he demonstrates conclusively that the ancient church fathers—from Irenaeus to Augustine (and he could have gone further) believed in and taught substitutionary atonement. It is simply a myth that they taught the Christus Victor or ransom theories instead.” - Roger Olson
According to one writer at Beliefnet, Jesus didn’t die on the Cross for our Sins. She further added under the title of her articles that, “The idea Jesus ‘paid the price’ isn’t found in the Bible.”
“It seems that Wu misunderstands what we mean, however, when we say that biblical categories must take precedence over cultural ones (and when we imply that honor / shame proponents elevate cultural categories over biblical ones).” - 9 Marks
“Three significant things have shaped my thinking about the death of Christ, and I’m now much closer to where I started than I imagined I might be.” - TGC
Anselm was a brilliant guy. A genius. He published his book Why God Became Man in 1097, so you could say it’s a bit of an antique. Anselm’s book is really about why Christ had to take on a human nature and be conceived of and born to a virgin. But, along the way, he tackled the reason for Christ’s death and thus popularized the “satisfaction theory” of atonement, which envisioned God as an overlord of sorts who was owed “satisfaction” or payment by his subjects for crimes committed, in order to set things right.
CHAPTER II — AT-ONE-MENT BY PROPITIATION
BY DYSON HAGUE, VICAR OF THE CHURCH OF THE EPIPHANY, TORONTO, CANADA; PROFESSOR OF LITURGICS, WYCLIFFE COLLEGE, TORONTO; CANON OF ST. PAUL’S CATHEDRAL, LONDON, ONT., 1908-1912
The importance of the subject is obvious. The Atonement is Christianity in epitome. It is the heart of Christianity as a system; it is the distinguishing mark of the Christian religion. For Christianity is more than a revelation; it is more than an ethic. Christianity is uniquely a religion of redemption. At the outset we take the ground that no one can clearly apprehend this great theme who is not prepared to take Scripture as it stands, and to treat it as the final and authoritative source of Christian knowledge, and the test of every theological theory. Any statement of the atonement, to satisfy completely the truly intelligent Christian, must not antagonize any of the Biblical viewpoints. And further; to approach fairly the subject, one must receive with a certain degree of reservation the somewhat exaggerated representations of what some modern writers conceive to be the views of orthodoxy. We cannot deduce Scriptural views of the atonement from non-Biblical conceptions of the Person of Christ; and the ideas that Christ died because God was insulted and must punish somebody, or that the atonement was the propitiation of an angry Monarch-God who let off the rogue while He tortured the innocent, and such like travesties of the truth, are simply the misrepresentations of that revamped Socinianism, which is so widely leavening the theology of many of the outstanding thought-leaders of today in German, British, and American theology.
Discussion