Continuing with the Holy Week theme, Pontifications has posted an excerpt from then-Cardinal Ratzinger’s Introduction to Christianity that seems quite opposed to the traditional idea of vicarious atonement:

In the Bible the Cross does not appear as part of a mechanism of injured right; on the contrary, in the Bible the Cross is quite the reverse: it is the expression of the radical nature of the love that gives itself completely, of the process in which one is what one does and does what one is; it is the expression of a life that is completely being for others. To anyone who looks more closely, the scriptural theology of the Cross represents a real revolution as compared with the notions of expiation and redemption entertained by non-Christian religions, though it certainly cannot be denied that in the later Christian consciousness this revolution was largely neutralized and its whole scope seldom recognized. In other world religions, expiation usually means the restoration of the damaged relationship with God by means of expiatory actions on the part of men. Almost all religions center around the problem of expiation; they arise out of man’s knowledge of his guilt before God and signify the attempt to remove this feeling of guilt, to surmount the guilt through conciliatory actions offered up to God. The expiatory activity by which men hope to conciliate the Divinity and to put him in a gracious mood stands at the heart of the history of religion.

In the New Testament the situation is almost completely reversed. It is not man who goes to God with a compensatory gift, but God who comes to man, in order to give to him. He restores disturbed right on the initiative of his own power to love, by making unjust man just again, the dead living again, through his own creative mercy. His righteousness is grace; it is active righteousness, which sets crooked man right, that is, bends him straight, makes him correct. Here we stand before the twist that Christianity put into the history of religion. The New Testament does not say that men conciliate God, as we really ought to expect, since, after all, it is they who have failed, not God. It says, on the contrary, that “God was in Christ reconciling the world to himself” (2 Cor 5:19). This is truly something new, something unheard of—the starting point of Christian existence and the center of New Testament theology of the Cross: God does not wait until the guilty comes to be reconciled; he goes to meet them and reconciles them. Here we can see the true direction of the Incarnation, the Cross.

More here.