The Atonement and the Problem of Evil – Part III: Reconciliation

(The continuation of a long-neglected series. See Part I here and Part II here.)

To deal with evil requires understanding and dealing with the sources of evil. Christians believe that human evil is rooted in a primal turning away from God. In rejecting God, we set the stage for all kinds of evil (cf. Romans 1). For instance, if I no longer find security in my relationship with the divine, I may try to create a sense of security by hoarding possessions. Or, if my sense of self-worth no longer comes from my status as a child of God, I might try to find it in a series of sexual conquests. The idea is that alienation from God is the root sin from which all other sins flow. The entire sordid human history of hatred, envy, domination, resentment, and conflict is simply the outworking of humanity’s rejection of our proper end, which is union with God.

If this is the case, then the solution to human evil will have to be radical in the etymological sense – it will need to get to the root of the problem. This is precisely what Christians believe God has done in the Incarnation and Atonement (which are really two aspects of a single divine action). In Christ, God has come into the world to heal the broken relationship between God and humanity.

The church has, probably wisely, never made a definitive pronouncement on how God accomplishes this. The New Testament contains a variety of images describing God’s action, and theologians down through the ages have constructed a variety of models to shed some light on this divine mystery. No single theory, however useful, should be identified as the definitive way to understand the Atonement. Still, some have had more staying power than others.

One of the more famous (and controversial) theories of the Atonement is the “satisfaction” theory propounded by Anselm of Canterbury in the 11th century. In a nutshell, according to Anselm, human sin has disrupted the moral order of the universe created by God; by failing to offer God the obedience that is his due, we have alienated ourselves from him. Human beings are unable to make reparation (or satisfaction) for this disruption because we already owe everything we have to God and are therefore unable to offer any kind of supererogatory obedience. Thus, Christ the God-man comes to fill this gap by living a life of perfect obedience to the Father and going to his death on the cross. This heals the breach between God and humanity and makes a new relationship possible.

Let’s clear away a couple of common misconceptions about this account. First, it is often claimed that it paints an unflattering portrait of God the Father as a petty despot who insists that his honor be satisfied before he will save sinful humanity. Why can’t God simply overlook sin and let us off the hook? Wouldn’t this be the mark of a truly gracious God of the kind we meet in the teachings of Jesus?

It’s important to remember that for Anselm, “honor” doesn’t mean anything like personal vanity. Living in a feudal society, Anselm would have seen honor as key pillar of a stable social order. Giving one’s lord his due was a key requirement for ensuring that the lord would fulfill his duty to maintain law and order. So, in these terms, God’s honor might better be seen as the justice that God upholds in the cosmos. For God to simply ignore sin would be to fail to treat it with the seriousness it requires. More, it would be to treat us with less than full seriousness. As Dietrich Bonhoeffer put it, “God does not ‘overlook’ sin; that would mean not taking human beings seriously as personal beings in their very culpability.” God does better than overlook sin; he does something about it.

Another way of thinking about it is to replace the concept of honor with the biblical idea of “holiness.” Since God is completely holy no sin can exist in his presence. This is not simply a matter of God being personally offended, but is due to the very nature of things. In order for us to approach God, we have to be cleansed of our sin. By living a holy life for our sake, Christ makes it possible for us to approach God in a renewed relationship.

The second mistake to avoid is seeing the crucifixion as something that God the Father inflicts on God the Son. This has given rise to accusations that Atonement theology provides a kind of divine sanction for child abuse. But this concern can be defused by recognizing that there is no division in wills between the Father and the Son. It is God himself, the Second Person of the Blessed Trinity, who becomes incarnate in Jesus and willingly lives out a life of perfect obedience “even unto death on a cross.” The cross is not a punishment inflicted by the Father on the Son, but the inexorable outcome of a perfect human life being lived out under the conditions of sin.

What God accomplishes in the life and death of Jesus, according to Christianity, is nothing less than a reconstruction of human nature. Human beings have strayed off course; Christ comes and lives human life as it was meant to be lived. And in his Resurrection he offers the definitive blow to the powers of sin and death. In doing so, he opens to us the path of genuine humanity lived in fellowship with God and each other. By uniting ourselves with Christ in faith, we can begin to be healed of our sin and set back on our proper course toward union with God. In the Atonement, God begins the process of pulling out evil by the roots.