Monday, April 11, 2011

Atonement and Forgiveness

This is a continuation of a response to Michael Martin's article, "Why the Resurrection is Initially Improbable," Philo, 1, no. 1 (Spring-Summer 1998): 63-73.

Here I would like to quickly review the two complaints Mr. Martin specifically mentioned about various views of atonement: "that they either fail to explain why God sacrificed His Son for the salvation of sinners or else make the sacrifice seem arbitrary."

When we look at our own guilt for various things we have done, we know that our simple regret – as genuine and miserable as it may be – neither works to destroy the evil that is in us nor satisfies those we have wronged. While on the surface the idea seems attractive that God might forgive us without any punishment, if that had been the case then we would have concluded that wrongdoing was not really that serious. And we would have concluded that wrongdoing was not very serious based on what (in that case) would have been fact – that God simply shrugged and forgave. Now, shrugging and forgiving may be fine for a small and accidental thing where no real harm was meant and no real harm was done. But there is a lot worse going on in this world than small and accidental things, and a notable percentage of people are involved at least sometimes in these more destructive and more deliberate wrongs.

Given that God has the power to heal all the harm done and restore peace and cleanness to all the souls (both the wrongdoer and the wronged), it would be arbitrary if God chose a line of badness and said "beyond this, I will not forgive." But what if God opens his power for all people who turn to him, not just those who were not that bad in the first place? (I expect that many who read this may not suspect that there is much wrong within their own souls, so I write as to those who consider "the worst of sinners" to be someone else. Those of us who follow the example of Paul should hesitate to think that the worst of sinners is anyone but ourselves, as Paul said of himself.)

If God only forgave those who were not so bad in the first place, then how could we escape the view that he saved those who were good enough? How could we deny that they owed their forgiveness in part to their own goodness – or worse, to their superiority over those who were lost – as much as to God’s mercy? But if God was willing to redeem anyone, no matter how serious the offense, then how would could we keep any idea of justice, that thing had genuinely been wrong? If God chose to merely overlook a sin, no matter how serious, then what about the harm that had been done and the vileness of some of the actions that were forgiven?

So we begin to look at justice rather than merely overlooking the wrong. What is the worst punishment that justice can ask? There is no crime for which justice may ask a worse punishment than death, especially the slow and painful death of the cross. Jesus’ punishment – the extreme punishment of death, reserved for the worst of crimes – is sufficient to satisfy justice for the most serious of offenses. In this way our atonement has left no doubt that the wrongs being atoned are not a slight matter but are in fact dreadful. In this way our fear is quieted as to whether our particular sin is beyond the price that was paid. In this way our atonement increases the disgust for wrongdoing, rather than decreasing it, in those who understand their forgiveness.

The question implied at one point of Martin’s article is, "Why Jesus? Why the Son of God?" First, it would need to be someone sinless; otherwise we could never be certain that this person did not simply pay for his own crimes. Notice also that the atonement would leave us in the unique debt of the one who atoned for us, as much to that one as to God. It is fitting that the payment should be taken on by God himself. If our debt had not been taken by God himself, then we would have had cause to honor another as much as God, and cause to doubt God’s love of us, if he had created us but left it to someone else to redeem us. In providing for all wrongdoers, our atonement makes plain that we are indebted to God’s goodness rather than our own. It demolishes boasting about our own goodness and restores us to humility; all alike are in need of mercy. And in God’s providing atonement himself, our atonement restores our trust in God rather than sending us to look elsewhere for our redemption.

1 comment:

Anastasia Theodoridis said...

Dear Anne,

Don't quite know why, but this post surprises me some. As my responses to it turned out to be quite long, I'll post them on my own blog shortly.

Take care and God bless,