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Penal substitution
Penal substitution, also called penal substitutionary atonement and especially in older writings forensic theory, is a theory of the atonement within Protestant Christian theology, which declares that Christ, voluntarily submitting to God the Father's plan, was punished (penalized) in the place of sinners (substitution), thus satisfying the demands of justice and propitiation, so God can justly forgive sins making us at one with God (atonement). It began with the German Reformation leader Martin Luther and continued to develop within the Calvinist tradition as a specific understanding of substitutionary atonement. The penal model teaches that the substitutionary nature of Jesus' death is understood in the sense of a substitutionary fulfilment of legal demands for the offenses of sins.
The penal substitution theory teaches that Jesus suffered the penalty due, according to God the Father's wrath for humanity's sins. The St Andrews Encyclopedia of Theology states the definition as, “Jesus satisfies the righteousness of God by suffering the penalty for sin in our place, that we might participate in his righteousness”, while recognising that there is a wide range of views within that definition.
Penal substitution derives from the idea that divine forgiveness must satisfy divine justice, that is, that God is not willing or able to simply forgive sin without first requiring a satisfaction for it. It states that God gave himself in the person of his Son, Jesus, to suffer the death, punishment and curse due to fallen humanity as the penalty for human sin.
Important theological concepts about penal substitution depend on the doctrine of the Trinity. Those who believe that Jesus was himself God, in line with the doctrine of the Trinity, believe that God took the punishment upon himself rather than putting it on someone else. In other words, the doctrine of union with Christ affirms that, by taking the punishment upon himself, Jesus fulfils the demands of justice not for an unrelated third party but for those identified with him. If, in the penal substitution understanding of the atonement, the death of Christ deals with sin and injustice, his resurrection is the renewal and restoration of righteousness.
The penal substitution theory is a specific interpretation of vicarious (substitutionary) atonement, which in turn goes back to Second Temple Judaism,[citation needed] although some evangelicals such as William Lane Craig cite Moses' offer of death for himself instead of for the people of Israel (Exodus 32:30-34) as an example of this substitution. It was developed during the Protestant Reformation of the 16th century, being advocated by Martin Luther and John Calvin. It was more concretely formulated by the Reformed theologian Charles Hodge (1797–1878). Advocates of penal substitution argue that the concept is both biblically-based and rooted in the historical traditions of the Christian Church.
The idea of vicarious atonement flows from Judaism. Isaiah 53:4–6, 10, 11 refers to the "suffering servant":
Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all ... It was the will of the LORD to bruise him; he has put him to grief; when he makes himself an offering for sin ... By his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities."
The New Testament authors used various metaphors to explain and interpret the death and resurrection of Jesus. According to C. Marvin Pate, "there are three aspects to Christ's atonement according to the early Church: vicarious atonement [substitutionary atonement], the eschatological defeat of Satan [Christ the Victor], and the imitation of Christ [participation in Jesus' death and resurrection]." Pate further notes that these three aspects were intertwined in the earliest Christian writings, but that this intertwining was lost since the Patristic times.
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Penal substitution
Penal substitution, also called penal substitutionary atonement and especially in older writings forensic theory, is a theory of the atonement within Protestant Christian theology, which declares that Christ, voluntarily submitting to God the Father's plan, was punished (penalized) in the place of sinners (substitution), thus satisfying the demands of justice and propitiation, so God can justly forgive sins making us at one with God (atonement). It began with the German Reformation leader Martin Luther and continued to develop within the Calvinist tradition as a specific understanding of substitutionary atonement. The penal model teaches that the substitutionary nature of Jesus' death is understood in the sense of a substitutionary fulfilment of legal demands for the offenses of sins.
The penal substitution theory teaches that Jesus suffered the penalty due, according to God the Father's wrath for humanity's sins. The St Andrews Encyclopedia of Theology states the definition as, “Jesus satisfies the righteousness of God by suffering the penalty for sin in our place, that we might participate in his righteousness”, while recognising that there is a wide range of views within that definition.
Penal substitution derives from the idea that divine forgiveness must satisfy divine justice, that is, that God is not willing or able to simply forgive sin without first requiring a satisfaction for it. It states that God gave himself in the person of his Son, Jesus, to suffer the death, punishment and curse due to fallen humanity as the penalty for human sin.
Important theological concepts about penal substitution depend on the doctrine of the Trinity. Those who believe that Jesus was himself God, in line with the doctrine of the Trinity, believe that God took the punishment upon himself rather than putting it on someone else. In other words, the doctrine of union with Christ affirms that, by taking the punishment upon himself, Jesus fulfils the demands of justice not for an unrelated third party but for those identified with him. If, in the penal substitution understanding of the atonement, the death of Christ deals with sin and injustice, his resurrection is the renewal and restoration of righteousness.
The penal substitution theory is a specific interpretation of vicarious (substitutionary) atonement, which in turn goes back to Second Temple Judaism,[citation needed] although some evangelicals such as William Lane Craig cite Moses' offer of death for himself instead of for the people of Israel (Exodus 32:30-34) as an example of this substitution. It was developed during the Protestant Reformation of the 16th century, being advocated by Martin Luther and John Calvin. It was more concretely formulated by the Reformed theologian Charles Hodge (1797–1878). Advocates of penal substitution argue that the concept is both biblically-based and rooted in the historical traditions of the Christian Church.
The idea of vicarious atonement flows from Judaism. Isaiah 53:4–6, 10, 11 refers to the "suffering servant":
Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all ... It was the will of the LORD to bruise him; he has put him to grief; when he makes himself an offering for sin ... By his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities."
The New Testament authors used various metaphors to explain and interpret the death and resurrection of Jesus. According to C. Marvin Pate, "there are three aspects to Christ's atonement according to the early Church: vicarious atonement [substitutionary atonement], the eschatological defeat of Satan [Christ the Victor], and the imitation of Christ [participation in Jesus' death and resurrection]." Pate further notes that these three aspects were intertwined in the earliest Christian writings, but that this intertwining was lost since the Patristic times.