My newest book is now in print:
You can get it at Wipf and Stock, Hearts and Minds Books in Pennsylvania, or Amazon.
As previously noted, my new book, The Death of the Messiah and the Birth of the New Covenant: A (Not So) New Model of the Atonement, should be available by the end of the month (by June 30) from Cascade/Wipf and Stock. Here is another excerpt, this time from chapter 1, “The Promise of the New Covenant”:
The Need for a New, More Comprehensive Model
There are at least four major problems with the traditional models of the atonement as a group. We will consider each of these problems briefly.
• The first problem is the isolationist, or sectarian, character of the models. Each one is constructed as a kind of stand-alone theory that supposedly tells the whole (or at least the most important) story and requires the exclusion (or at least the marginalization) of other versions of the story. In sympathy with certain postmodern complaints about the very idea of a doctrine of the atonement, Kevin Vanhoozer says [in “Atonement in Postmodernity], “The problem is that theologies of the atonement seem unable to articulate a theory that explains the saving significance of Jesus’ death without betraying the rich testimonies to the event of his death.” Only rarely, as in the case of Colin Gunton (The Actuality of the Atonement), does a theologian try to appropriate and integrate various traditional models.
• The second problem derives from the first: the atomistic, or nonintegrative, character of the traditional models. They do not naturally pull other aspects of theology into their orbit. “Atonement,” however interpreted, often stands apart, separated from ethics, spirituality, ecclesiology, pneumatology, and missiology. In some cases atonement becomes a narrow branch of theology that is almost irrelevant to the actual life of Christian individuals and communities.
• The third problem is individualism. The traditional models have a nearly exclusive focus on the individual, rather than on both the individual and the community, as the beneficiary of the atonement. Scot McKnight (in A Community Called Atonement) and others have, of course, also recognized and begun addressing this problem.
• The fourth problem we might call “under-achievement.” That is, the models do not do enough. We may summarize a model of the atonement in terms of its understanding of the fundamental effect of the cross on a person (or on humanity). In the satisfaction-substitution-penal model(s) the effect is propitiation, expiation, and/or forgiveness; in the Christus Victor model the effect is victory and liberation; and in the “moral influence” model the effect is inspiration. As I suggested in the Introduction to this book, the under-achieving character of these models means that, on the whole, they focus on the penultimate rather than the ultimate purpose(s) of Jesus’ death. In the new-covenant model I am proposing, the purpose (and actual effect) of Jesus’ death is all of the above and more, but that effect is best expressed, not in the rather narrow terms of the traditional models, but in more comprehensive and integrative terms like transformation, participation, and renewal or re-creation. The inclusion of terms like these in a discussion of atonement will seem odd to some readers, but I will introduce them because they capture the spirit of the new covenant promised by the prophets and inaugurated by Jesus’ death. It is precisely certain elements of the promised new covenant (which we will consider in the next two chapters), such as the coming of the Spirit and empowerment to fulfill the law, that are generally not considered to be aspects of atonement per se in traditional theories. This is, in part at least, why the traditional theories fall short of a fully biblical interpretation of the atonement.
My new book, The Death of the Messiah and the Birth of the New Covenant: A (Not So) New Model of the Atonement, should be available by the end of the month (by June 30) from Cascade/Wipf and Stock. I intend to post a few excerpts here over the next few weeks. Here are the first few paragraphs of the Introduction:
For most Christians, from professional theologians to lay women and men, the word “atonement” refers to the means by which Jesus’ death on the cross saves us and reconciles us to God. Was that death a punishment? a sacrifice? an example? a victory over powers? Some people have insisted strongly on one of these perspectives, often over and against the others. Recently, some discussions of the atonement have tended to be more generous, incorporating multiple theories, models, or images from the New Testament and Christian tradition into a more comprehensive—and therefore less precise—account of the atonement.
However, the fact that there is no theory or model of the atonement called “covenant,” “covenant-renewal,” “new-covenant,” or something very similar is, or should be, rather surprising. These terms refer, after all, to a biblical image connected to Jesus’ death—originating, it appears, with Jesus himself at his Last Supper—and the source of the term “the New Testament.” The latter fact rightly suggests, indeed, that “new covenant” is what the New Testament is all about. The neglect of the new covenant in discussions of atonement is likely due to an over-emphasis on the theological question of how Jesus’ death brings about atonement, salvation, etc.—the mechanics, so to speak. But this is not, I would submit, the focus of the New Testament. To put it a bit differently, I would suggest that most interpretations of the atonement concentrate on the penultimate rather than the ultimate purpose of Jesus’ death. This ultimate purpose is captured in texts like the following: [Mark 10:35-40; John 12:32; Rom 6:3-6; 2 Cor 5:15, 21; Titus 2:14; Rev 1:5b-6].
In texts such as these, we see that the ultimate purpose of Jesus’ death was to create a transformed people, a (new) people living out a (new) covenant relationship with God together. Moreover, this people will not simply believe in the atonement and the one who died, they will eat and drink it, they will be baptized into it/him, they will be drawn to him and into it. That is, they will so identify with the crucified savior that words like “embrace” and “participation,” more than “belief ” or even “acceptance,” best describe the proper response to this death. (Even the words “belief ” and “believe” take on this more robust sense of complete identification.) But most models of the atonement stop short of this goal, focusing on absolutely necessary but nonetheless penultimate issues, such as forgiveness of sins or liberation from evil powers. To put it even more starkly, some discussions of the atonement may be compared to arguments over which type of delivery is best in dealing with a difficult birth situation—forceps, venthouse (suction), C-section, or whatever—when the point is that each of them effects the birth of a child, each solving the problem from a slightly different angle. But it is the result (a healthy child) that is most important, and it is the child, not the delivery process, that ultimately defines the word “birth.”
(This is not meant to underestimate the value of carefully exploring the meaning of Jesus’ death from various angles, but to urge a proper ultimate focus.)
In this book, therefore, I aim in a modest way to help in correcting the problem of penultimate models of the atonement by proposing a new model that is really not new at all—the new-covenant model. (I have no connections with the developing theological movement within some parts of evangelicalism [especially Reformed Baptist circles] that calls itself “New Covenant Theology” as a via media between “Covenant Theology” and “Dispensational Theology.”) In fact, this model may legitimately lay claim to being the oldest interpretation of the atonement in the Christian tradition, going back to Jesus, the earliest churches, and the earliest Christian theologians (i.e., Paul, the evangelists, etc.). I will argue that this is not merely an ancient model in need of rediscovery, but also a more comprehensive, integrated, participatory, communal, and missional model than any of the major models in the tradition. It overcomes the inherent rift in many interpretations of the atonement between the benefits of Jesus’ death and the practices of participatory discipleship that his death both enables and demands. I contend throughout the book that in the New Testament the death of Jesus is not only the source, but also the shape, of salvation. It therefore also determines the shape of the community—the community of the new covenant—that benefits from and participates in Jesus’ saving death.
The purpose of this book, then, is not to develop some new theory about the mechanics of Jesus’ representative, sacrificial, nonviolent, and/or victorious death “for us.” There are plenty of those around, and many of them have great merit. Rather, the purpose of this book is to show some of the connections between the themes of atonement, new covenant, participation, and discipleship in the New Testament, focusing especially on the participatory practices of faithfulness, love, and peace. At first, this trio sounds like a new version of the Christian tradition’s three theological virtues of faith, love, and hope. It is, rather, the same triad articulated in a new (but not really new) way. What I will argue is that, throughout the New Testament, faith, as a practice, is about faithfulness even to the point of suffering and death; love, as a practice, has a distinctive, Christlike shape of siding with the weak and eschewing domination in favor of service; and hope, as a practice, means living peaceably (which includes nonviolently) and making peace. Thus the summary triad “faithfulness, love, and peace” is appropriate.
The surprising part of this interpretation of the theological virtues to some readers will be the notion of hope as a practice, and specifically hope as practicing peace. But a moment’s reflection on the theo-logic of this idea should reveal its inherent plausibility. The greatest form of hope in the Bible is for a new creation in which violence, suffering, tears, and death will be no more. We see this expressed in such lovely, inspiring texts as Isa 65:17–25 and Rev 21:1—22:5. Those who have this hope for a new creation and, more to the point, those who believe that this new creation has already been inaugurated by the life, death, and resurrection of Jesus, will begin to practice its vision in the present. Accordingly, the practice of hope is the practice of peace. This sort of practice may be referred to as anticipatory participation. Such participation, however, stems not only from hope about the future (a purely proleptic participation), but also from participation in the death of Jesus that makes such hope possible by creating peace.
With this emphasis on participation, and thus transformation, I will claim that the New Testament is much more concerned about what Jesus’ death does for and to humanity than how it does it. The New Testament employs a wide range of images and metaphors to portray God’s gracious action in Christ’s death. Yet this stunning array is part of a remarkably coherent picture of his death as that which brings about the new covenant (and thus the new-covenant community) promised by the prophets, which is also the covenant of peace. Many of the traditional and more recent models of the atonement related to the New Testament’s various metaphors can be taken up into the more comprehensive model I am proposing as penultimate aspects of the ultimate purpose of Christ’s death: the birth of the new covenant. Life in this new covenant is life in the Spirit of the resurrected Lord that is shaped by the faithful, loving, peacemaking (and therefore hope-making) death of the same crucified Jesus. Of course there is no Christian hope (or reason for faithfulness and love) without the resurrection of this Jesus from the dead. At points the resurrection will emerge explicitly, but even when it does not, we will assume its reality and significance throughout the entire book.
If you are anywhere in the Baltimore–DC–Wilimington–York, PA–Northern Virginia area and you appreciate the work of N.T. Wright, you may wish to consider my spring course at the Ecumenical Institute of Theology at St. Mary’s Seminary & University. This is a graduate course, but there are no prerequisites other than having a bacherlor’s degree with a decent GPA. The course is available for credit or audit.
BS/ST509/709 The Writings of N.T. Wright
Thursday, 6-9 p.m., January 14-March 21 (3 graduate credits)
[This is a combination biblical and systematic theology course offered at beginner, intermediate, and advanced levels.]
An exploration of some of the biblical, theological, and pastoral writings of the contemporary British Anglican scholar N.T. Wright, with attention to the significance of his work for the life of the church.
Course Requirements for all students:
1. Regular attendance and prepared participation in class discussion.
2. Five 100-word reaction posts online (not due when doing discussion-starter paper).
3. Two one-page discussion-starter papers, with summary and discussion questions.
4. One book review of 2,000 words.
5. Class presentation and final, synthetic paper of 2,000 words on some aspect of N. T. Wright’s writings.
Additional Requirement for 700-level students (matriculated degree and certificate candidates):
Same as above plus one additional book review on an additional book by N.T. Wright.
For C.A.S. (Certificate of Advanced Studies) students, the additional book must be a major work approved by the instructor.
Kurt, Stephen. Tom Wright for Everyone: Putting the Theology of N.T. Wright into Practice in the Local Church. 978-0281063932.
Wright, N.T. (Tom). For All God’s Worth: The Worship and Calling of the Church. 978-0802843197.
Wright, N.T. (Tom). Simply Christian: Why Christianity Makes Sense. 978-0061920622.
Wright, N.T. (Tom). Simply Jesus: A New Vision of Who He Was, What He Did, and Why He Matters. 978-0062084392.
Wright, N.T. (Tom). Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. 978-0061551826.
Wright, N.T. (Tom). What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity? 978-0802844453.
Some additional online reading and video viewing.
Perrin, Nicholas and Richard B. Hays, eds. Jesus, Paul, and the People of God. 978-0830838974.
Applications for the Ecumenical Institute’s 2013 spring term are due by Monday, December 3, though late applications will be considered. For admission requirements, go to http://www.stmarys.edu/ei/ei_adm_overview.htm, or contact Zenaida Bench at firstname.lastname@example.org or 410/864-4202. Registration continues until spring-term classes begin. See the course brochure at http://www.stmarys.edu/ei/ei_semester.htm for an overview of all of next term’s course offerings.
We believe there is no better way to begin study at the Ecumenical Institute than walking and talking with a friend (see Luke 24:13-14). To encourage that, we offer a one-time tuition incentive for new students who begin together: a tuition remission of 50% for both of you on your first “E.I.” course.
If you and someone you know are considering theological study, this is your opportunity to encourage one another to explore and discern together. You can take the same class or try different courses and compare notes.
Your walk begins with just one course… and may lead to…
For more information, please contact the Ecumenical Institute office at email@example.com or 410/864-4200.
Nov. 8: Raymond E. Brown Inaugural Lecture and
Nov. 9: A Morning with the Apostle Paul (and Friends)
If you are anywhere near Baltimore, you are cordially invited!!
On Thursday, November 8 I will deliver my inaugural lecture as the first holder of the Raymond E. Brown Chair in Biblical Studies and Theology at St. Mary’s Seminary & University. The topic will be “The Death of the Messiah: Theology, Spirituality, Politics.” A book sale and signing will precede the lecture at 7 p.m., and a period of dialogue will follow. This event, which is also this year’s Dunning Lecture, is free and open to the public.
Click for lecture information.
On the morning after the lecture, the conversation will continue as other biblical scholars and theologians (Richard Hays, Kathy Grieb, Fr. Tom Stegman, and Brent Laytham) will join me for “A Morning with the Apostle Paul (and Friends),” a discussion of some of the themes from my work on Paul and their significance both for understanding Paul and for the life and mission of the church today. Advance registration for this seminar is required, and space is limited.
Click for seminar details and registration form.
For those who might be interested:
An excerpt from my soon-to-be-discussed paper in Chicago…
The Need for a New, More Comprehensive Model of the Atonement
There are at least four major problems with the traditional models of the atonement as a group. The first is their isolationist, or sectarian, character. Each one is constructed as a kind of stand-alone theory that supposedly tells the whole story and requires the exclusion of other versions of the story. Only rarely, as in the case of Colin Gunton (The Actuality of the Atonement), does a theologian try to appropriate and integrate various traditional models.
The second problem derives from the first: the atomistic, or non-integrative, character of the traditional models. They do not naturally pull other aspects of theology into their orbit. “Atonement,” however interpreted, often stands apart, separated from ethics, spirituality, ecclesiology, pneumatology, and missiology. In some cases, atonement becomes a narrow branch of theology that is almost irrelevant to the actual life of Christian individuals and communities.
The third problem is individualism. The traditional models have a nearly exclusive focus on the individual, rather than both the individual and the community, as the beneficiary of the atonement. Scot McKnight (in A Community Called Atonement) and others have, of course, also recognized and begun addressing this problem.
The fourth problem we might call “under-achievement.” That is, the models do not do enough. We may summarize a model of the atonement in terms of its understanding of the fundamental effect of the cross on a person (or on humanity). In the satisfaction-substitution-penal model(s) the effect is propitiation, expiation, and/or forgiveness; in the Christus Victor model the effect is victory and liberation; and in the “moral influence” model the effect is inspiration. In the new covenant model I will propose, the effect is all of the above and more, but that effect is best expressed, not in the rather narrow terms of the traditional models, but in more comprehensive and integrative terms like transformation, participation, and re-creation.
I am working on a paper to give at the the North Park symposium on the theological interpretation of Scripture next month. The theme of the symposium is “atonement.” Here are a few lines from the paper, which is entitled “Effecting The New Covenant: A (Not So) New, New Testament Model for the Atonement”:
According to all three Synoptic Gospels, Jesus’ own interpretation of his death on the night before he died was about effecting a (new) covenant:
Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, “This is my blood of the covenant, which is poured out for many.” (Mark 14:23-24)
Then he took a cup, and after giving thanks he gave it to them, saying, “Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Matt 26:27-28)
And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood. (Luke 22:20)
Moreover, in the only account of the Last Supper outside the Gospels, Paul passes on the same kinds of words, indicating that both the Last Supper and its act of remembrance, the Lord’s Supper, narrate an interpretation of Jesus’ death centered on the establishment of a new covenant:
In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” (1 Cor 11:25)
So why is there no theory or model of the atonement called “new covenant”?
Not merely the lack of covenantal language in the “names” of the standard theories of the atonement (“satisfaction” or “substitution” or “penal”, “Christus victor,” “moral influence”), but also, more broadly, the near absence of such language from standard expositions of their content, might suggest that the tradition is blatantly ignoring the interpretation of Jesus himself as well as a very early, pre-Pauline Christian tradition rooted in Jesus’ own interpretation. It is likely that more time has been spent in recent decades discussing the tradition history of the two forms of this tradition—the Markan/Matthean, on the one hand, and the Pauline/Lukan, on the other—than their common theological content and its theological significance.
In this essay, therefore, I aim in a modest way to help in correcting this problem by proposing a new model of the atonement that is really not new at all—the new covenant model. In fact, this model may legitimately lay claim to being the oldest model of the atonement in the Christian tradition, going back to Jesus, the earliest churches, and Paul. I will argue that this not merely a more comprehensive model, but also, and more importantly, a more integrative and integrated model than any of the major models in the tradition.
The fundamental problem with existing models of the atonement is not that they are inaccurate—though some may have problems—but that they are inadequate. Each one is constructed as if part of an atomistic theological non-system in which various key elements are not inherently connected to one another. Most existing models (whether traditional or more recent ones) of the atonement are not integrative; they are narrow and do not naturally pull other aspects of theology into their orbit.
The result is the separation of atonement theology from ethics, ecclesiology, pneumatology, and missiology.
We may summarize a model of the atonement in terms of its understanding of the fundamental effect of the cross on humanity. Whereas in the satisfaction-substitution-penal model the effect is propitiation, expiation, and/or forgiveness, in the Christus Victor model the effect is victory and liberation, and in the “moral influence” model the effect is inspiration, in the new covenant model the effect is best expressed in terms like transformation, participation, and re-creation.