Kim Fabricius has written a thoughtful and provocative post, hosted by Ben Myers, Ten propositions on penal substitution. He states his thesis in proposition 1:
The doctrine of penal substitution is one model [of the atonement], but it is not the only model. Indeed, without radical recalibration, it is a theologically repugnant model with potentially vicious and disastrous social and political implications. (emphasis in original)
Did I mention that the post is provocative?
In addition to providing rich food for thought, Kim’s post gives me an opportunity to say a few words in appreciation of Leon Morris, a scholar who was known for his spirited defence of the very doctrine that Kim is criticizing.
Leon Morris died, at 92 years of age, on July 24, 2006. According to Anglican Media Melbourne:
Leon Lamb Morris was perhaps Australia’s most prolific biblical and theological author. He wrote over fifty books of theology and biblical commentary which have sold nearly two million copies worldwide and been translated into many languages. …Extraordinarily, Morris received no formal theological education, apart from two years of supervision for his doctorate in Cambridge.
I would describe Morris as a staunchly conservative expositor of scripture. Among other things, he is known for defending the word propitiation1 as an appropriate description of the death of Jesus, and thus the right translation of hilaskomai in Romans 3:25 (cf. RSV with ESV) and 1Jn. 2:2 (RSV; ESV).
Morris would certainly reject Kim Fabricius’s position on penal substitution. But there is one point at which the two writers are in agreement — and a very important point it is. The point is, Jesus did not die “to secure a change in God’s attitude” (Kim’s words).
Kim appeals to the doctrine of the Trinity and asks, “how can the Spirit-anointed Jesus of Nazareth, who rejected the way of violence and vengeance, have a violent and vengeful Father?” Morris makes the same point in a different way:
God provides the way [of reconciliation]. … It must never be forgotten that God says of atoning blood, “I have given it for you upon the altar to make atonement for your souls” (Lv. 17:11). […] All [theologians] are agreed that the atonement proceeds from the love of God. It is not something wrung from a stern and unwilling Father, perfectly just, but perfectly inflexible, by a loving Son. The atonement shows us the love of the Father just as it does the love of the Son.2
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1Notably in the book-length treatment of redemption, The Apostolic Preaching of the Cross. Morris championed propitiation in response to C.H. Dodd, who had earlier championed expiation: see John Stott, The Cross of Christ, pp. 170-71.
2New Bible Dictionary, second edition, “atonement”.
