There has been a lot of talk in the last few months about violence, particularly violence
stemming from religious belief. I cannot speak for other religions, but I can add something to the discussion from a Christian viewpoint, specifically concerning the doctrine of atonement.
Violent images are deeply imbedded in the traditional interpretations of the atonement. The most popular evangelical interpretation is the substitutionary atonement model, which is based on the
sacrificial system of the Old Testament. Substitutionary atonement is the belief that God sent Christ to suffer die in our place so that God’s honor would be appeased. Something very interesting occurs,
though, when one reads some of what the Old Testament prophets had to say about the sacrificial system. Jeremiah 7:22, 23 states the following:
“For I did not speak to your fathers, or command them in the day that I brought them
out of the land of Egypt, concerning burnt offerings and sacrifices. But this is what I
commanded them, saying, ‘Obey my voice, and I will be your God...’.”
Some scholars have noted that Jeremiah was possibly using an idiomatic expression to make a point. Of course, that is possible, but how likely is it compared to voices of other minor prophets in the Old Testament concerning the sacrificial system? The most literal translations, including the New
American Standard Bible and the New American Bible, decide not to translate Jeremiah’s words according to an idiomatic statement. More free translations, such as the New International Version, have decided to incorporate the idiom into the English translation. Let’s see what other prophets have to say about the sacrificial system of the Old Testament.
In the midst of Israel’s rebellion against God and injustice toward others, the prophets Amos, Hosea, Isaiah and Micah offer the following opinions of sacrifice:
“I hate, I reject your festivals ... Even though you offer up to Me burnt offerings and
your grain offerings, I will not accept them; and I will not even look at the peace
offerings of your fatlings ... But let justice roll down like waters, and righteousness like an ever-flowing stream.” (Amos 5:21-24)
“For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings.” (Hosea 6:6)
“What are your multiplied sacrifices to me? I have had enough of burnt offerings of
rams, and the fat of fed cattle. And I take no pleasure in the blood of bulls, lambs, or
goats [Why would God take no pleasure in something he instituted?]. Learn to do
good: seek justice, reprove the ruthless; defend the orphan, plead for the widow.”
(Isaiah 1:11, 17)
“With what shall I come to the Lord and bow myself before the God on high? Shall I
come to him with burnt offerings, with yearling calves? Does the Lord take delight in thousands of rams, in ten thousand rivers of oil? Shall I present my first-born for my
rebellious acts, the fruit of my body for the sin of my soul? He has told you, O man,
what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?” (Micah 6:6-8)
David, the Psalmist, is not quiet on the issue of what God requires. He adds in Psalm 51:16-17,
“For thou dost not delight in sacrifice, otherwise I would give it; thou art not pleased with burnt offering.
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou will not despise.”
If the Old Testament prophets and David, a king of Israel after God’s own heart, recognize that sacrifices are what God despises, not what He initiated or accepts, why do most modern Christians have an understanding of the atonement rooted in violent images of Old Testament sacrifice? How, then, should we understand the death of Christ as a non-violent revolution?
Hebrews, a book commonly used as support for a substitutionary atonement, gives us a clue.
Hebrews 10:5-9 is a passage that explains what the death of Christ means, and what it effects.
Therefore, when He comes into the world, He says, “Sacrifice and offering Thou hast
not desired, but a body Thou hast prepared for Me; in whole burnt offerings and
sacrifices for sin Thou hast taken no pleasure.” The I said, “Behold, I have come (in the roll of the book it is written of me) to do thy will, O God ...” He takes away the first in order to establish the second.
The writer explains that God has no desire for offerings and sacrifices. He does not have an offended honor that must be appeased by cruel death as substitutionary atonement teaches. Our God is not so human-like. God did not want a sacrifice, but an end of sacrifice. His “will” in verse 7 is explained as an end to sacrifice in verse 5. What does God take away in verse 9? The sacrificial system that He so despises. What is established? The abolishment of death (Hebrews 2:14).
Traditionally, the church has taught that God sent Christ to do in the place of sinners. I would suggest that Hebrews 10 teaches us that (1) God did not devise a plan in which his son would have to
die. God is bigger than that. A God who sacrificed His son would be tantamount to an abusive Heavenly Father. All who know him agree that He is not; (2) Christ did not die as a sacrifice to appease his Father’s honor. He died to end the violence of sacrifice. His purpose on earth was not to
die, but to bring the kingdom of God. Life was his purpose, not death. Institutional Evil (i.e. principalities, powers, rulers of the air, the Roman government, the levitical code, etc.) killed him because he actively opposed their way of thinking and operating -“the acquiescence to violence of his
enemies & voluntary death,”as Schwager puts it in Jesus in the Drama. This does not imply self-violence, but the ultimate result of passive protest; (3) Christ defeated violence and oppression in the power of his resurrection. In other words, the resurrection of Jesus spelled the ultimate, eventual defeat of Institutional Evil. He was the last needful (and needless) sacrifice, and through his death and
resurrection, we find life.
Ideas have consequences. An inherently destructive idea cannot exist without destructive actions soon following. This is obvious throughout church history, specifically in the Inquisition and the
Crusades. Arrogant assurance of the call of God to war (most assuredly a thought rooted in the violent images of Scripture) prompted action which was fatal for many innocent people. Our idea of the atonement also has consequences. For instance, a battered wife who sees Christ as one willingly bending to the ambivalent will of an abusive authority figure may feel that she is doing her “Christian duty” by staying in an abusive marriage.
What the atonement teaches us is that following Christ is a radical call against all forms of oppression, whether poverty, racism, sexism, etc. It is a call to take up our own crosses in purposeful and pacifist reaction to the evil systems of the world. A non-substitutionary view of the atonement does not strip away the significance of Christ’s suffering. It simply deepens the meaning. The death of Christ is our prime example of Christian operation in this world. We are called to be light and salt and
peacemakers all at the same time. This is only possible when the life and death of Christ are our examples.
Daniel Payne