In Bonaventure’s writings, you will find little or none of the medieval language of fire and brimstone, worthy and unworthy, sin and guilt, merit and demerit, justification and atonement, even the dualistic notions of heaven or hell, which later took over.
Bonaventure summed up his entire life’s theology in three central and sacred ideas:
- Emanation: We come forth from God bearing the divine image, and thus our inherent identity is grounded in the life of God from the beginning (Genesis 1:26-27).
- Exemplarism: Everything in creation is an example, manifestation, and illustration of God in space and time (Romans 1:20). No exceptions.
- Consummation: All returns to the Source from which it came (John 14:3). The Omega is the same as the Alpha; this is God’s supreme and final victory.
.. The Christ Mystery—the crucified and resurrected Christ—becomes the visible template for the pattern of all creation. Christ reveals the necessary cycle of loss and renewal that keeps all things moving toward ever further life. The death and birth of every star and atom is this same pattern of loss and renewal, yet this pattern is invariably hidden, denied, or avoided, and therefore must be revealed by Jesus—through his passion, death, and resurrection.
.. Bonaventure’s theology is never about trying to placate a distant or angry God, earn forgiveness, or find some abstract theory of justification. He is all cosmic optimism and hope! Once we lost this kind of mysticism, Christianity became preoccupied with fear, unworthiness, and guilt much more than being included in—and delighting in—God’s positive, all-pervasive plan.
.. The problem is solved from the beginning in Franciscan theology: “Before the world was made, God chose us in Christ” (Ephesians 1:4). If more of the Church believed St. Francis and Bonaventure, they could have helped us move beyond the inherently negative notion of history being a “fall from grace.”
.. Bonaventure invited us into a positive notion of history as a slow but real emergence/evolution into ever-greater consciousness of a larger and always renewed life (“resurrection”).
Watchdog group files complaint against Trump campaign over reported payout to Stormy Daniels
Ultimately, Daniels decided to tell a reporter about the affair during a telephone interview in 2011 because Trump — at the time a reality television star who had flirted with running for president in 2012 — had made comments criticizing people in the pornography business, the transcript said.
.. She is also quoted as saying she felt newly guilty about the encounter at the golf tournament after having a child.
“At the time, I didn’t think that much about it,” Daniels is quoted as saying. “But now that I have a baby that’s the same age that his was at the time. … I feel bad. It didn’t occur to me at the time.”
.. In an interview with the Associated Press in Jerusalem on Monday, Vice President Pence said he would not “comment on the latest baseless allegation against the president.”
Substitutionary Atonement: It Doesn’t Get Any More Personal
Why evangelicals give pride of place to penal substitutionary understandings of the Cross.
.. Evangelicals more than most are deeply moved by the notion that Christ died for us on a cross, that he was a substitute who suffered in our stead, that he endured a punishment we deserved.
.. To be sure, it has been framed sometimes in crude and even pathological ways. But it remains a way of looking at the atonement that deeply moves millions and draws them in grateful love to the one who hung on that cross.
.. reminding us of the many models of atonement alluded to in Scripture. Like the ransom model: We are held in the power of the devil until Christ died and freed us from his grip. And Christus Victor: The malevolent principalities and rulers of this age have been defeated by Christ on the cross. And the moral model: Seeing the lengths to which Christ went to demonstrate his love by dying on the cross, we respond in love.
Still, evangelical Christians believe there are persuasive theological reasons for privileging penal substitution among these and other models
.. The main reason is simply this: It makes intuitive sense to men and women of an evangelical disposition.
.. But they are not sophisticated theologians when they first find themselves astonished at hearing about what Christ has done for them on the cross.
.. They are grateful because they have, as we have noted in earlier essays, “an urgent sense of man’s predicament … a mood so deep that it could never be completely articulated.” The mood is despair, and the urgency comes from a foreboding: If the reason for this despair isn’t addressed, one is doomed. The despair is grounded by guilt and shame for transgressions against divine law, which evangelicals recognize not as an impersonal and arbitrary law, but one that is a direct expression of the Personality behind the law.
.. When we sin, we are keenly aware of the connection between the law of God and person of God. We have not merely violated a law but a person, and as such we are subject not just to punishment but also wrath, not merely just consequences but also rejection.
.. Many argue such notions are more akin to primitive religion that seeks to appease angry gods
.. The biggest problem is the sabotaging of trust; the teen has failed to respect, honor, and love his mother.
.. “The wages of sin is death”
.. What type of universe is this in which every day and relatively harmless behavior—lying, greed, pride, lust, and so forth—deserves eternal and irreversible damnation? Evangelicals respond, “This type of universe,” and point to common experiences with very much the same dynamic—relatively insignificant actions that result in horrific and lasting consequences.
.. A woodworker thoughtlessly moves his hand too close to the table saw blade, and in an instant, his hand is lost forever to him. A jogger glances at her cell phone and momentarily wanders onto a busy street; she is hit by a passing car, and after multiple operations, she is told she’ll never be able to run again. Why the world is built this way
.. where small lapses in physical laws can have such devastating consequences
.. evangelical Christians are also more comfortable than most in calling such consequences a form of punishment. To talk only about consequences drains the blood from the dynamic and moves us in the direction of deism, into a world where God sets up the moral and physical laws and steps away.
.. thus in Scripture, God reacts to sin less like a judge who impassively metes out justice, but more like a wounded lover who has been rejected. It’s very personal.
.. This personal dynamic is what gives substitutionary atonement such homiletic force, and why it is a staple of evangelical preaching, teaching, and devotion. Of all the models of atonement, it best reflects the personal God of the Bible
.. The punishment that results is not an arbitrary expression of a rejected lover’s wrath, but also an act that somehow balances the moral books. That is why forgiveness as a mere act of the will is not sufficient
.. Sins must be paid for, as a debt must be paid for. Why this is the case, why the moral universe operates in this way, is hard to say, another deep mystery of life.
.. An apology from her is all well and good, but you are not satisfied until your father adds that your sister can’t watch TV for a week. Punishment is part of the solution to this problem, and if there is no punishment, you feel like justice has been cheated.
.. Or take the trope that Hollywood regularly relies on in revenge movies. The screenwriters are appealing to something deep and basic in the human heart: When a great injustice has been done, retribution is due.
.. The villain rapes and murders a series of teenage girls; all through the movie, the viewer wants the villain not merely caught but punished, usually in some violent scene that leads to the villain’s death. In spite of the predictable fireworks and excessive violence, we keep coming to such movies precisely because we are deeply satisfied by the punishment of offenders.
.. Again, evangelicals see this dynamic at work at a spiritual level. Our sins cannot be swept away by the wave of a hand. They deserve death, and only by death can they be adequately paid for.
.. Again we’re tempted to think we’ve regressed to primitive religion, but once more, we look around to see this phenomenon all around us. It’s another regular trope of storytellers, who create “Christ figures” whose deaths liberate others.
.. This is a powerful motif not merely because it mimics the crucifixion but because we recognize a mysterious law of the universe in play: Sometimes the suffering and death of one key person—who is perceived as good and loving—transforms the lives and situations of others for the good, as the deaths of activists like Mahatma Gandhi and Martin Luther King Jr. suggest.
.. evangelical preachers have proven themselves more open-minded and ecumenical than their liberal brothers and sisters. Whereas the latter insist on completely eliminating substitutionary atonement—and especially penal substitution—as primitive and unworthy of the modern mind, evangelicals simply will not eliminate any of the other models, no matter their weaknesses (which each model has).
.. evangelicals give priority to substitutionary atonement; they see it as the one model that holds all the others together, making sense of each one. And many agree with Packer who, in the essay noted above, suggests that substitutionary atonement is not a theory as much as a model, not an ironclad explanation of the mysterious ways of God but a dramatic narrative
.. is not in any sense to “solve” or dissipate the mystery
.. the effect is simply to define that work with precision, and thus to evoke faith, hope, praise and responsive love to Jesus Christ.
.. Yes, the model has been abused. Some have explained it as if Jesus appeased the wrath of an angry Father who gleefully watched his Son tortured to death—as if the Father and the Son had two different wills about what was going on. Not quite. Substitutionary atonement grounded in good Trinitarian theology insists on the unity of purpose of the Father and the Son, since “God was in Christ reconciling the world to himself” (2 Cor. 5:19, NASB). That is, God was enduring in his own self the divine wrath that we deserved—that I deserved.
.. Where Christus Victor, for example, is a wonderful model to describe cosmic redemption, substitutionary atonement is about my salvation: Christ died for me. It doesn’t get any more personal than that. And evangelical religion is nothing if not personal.
Or consider the obsession of one strata of American society with the ethics of food. Is it organic? Grass-fed? Free-trade? Single-origin? Artisanal? We can always find something to feel guilty about, regardless of what food or drink we’re consuming
The legacy of Luther’s conscience cannot be understated—it is the impetus for all manner of religious and philosophical developments that have defined the modern world. It also had political and cultural effects, ones relevant to our current American distemper, much of it driven by one particular element of that Saxon monk’s conscience: its scrupulosity. From the tearing down of monuments, to dietary fads, to foreign interventions, America owes much to Luther’s scrupulous conscience.
.. By his own admission, his was a tortured soul, wracked by feelings of guilt and unworthiness before a righteous God. One imagines a Luther who confesses his sins, receives absolution, and within minutes of leaving the confessional is overwrought with self-hatred over some perceived personal failure. Luther himself characterized these years as ones of profound spiritual despair, later observing, “I lost touch with Christ the Savior and Comforter, and made of him the jailer and hangman of my poor soul.”
.. Luther’s confessor and superior, Johann von Staupitz, urged Luther to direct his gaze not to his own sin, but to the merits of Christ. He exhorted the monk to remember that true repentance comes not from outward signs of piety, but primarily and fundamentally from the heart:
For thou hast no delight in sacrifice;
were I to give a burnt offering, thou wouldst not be pleased.
The sacrifice acceptable to God is a broken spirit;
a broken and contrite heart, O God, thou wilt not despise. (Psalm 51:16-17)
This ultimately was insufficient for Luther. His conscience continued to ravage him.
.. Or consider the obsession of one strata of American society with the ethics of food. Is it organic? Grass-fed? Free-trade? Single-origin? Artisanal? We can always find something to feel guilty about, regardless of what food or drink we’re consuming