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Divine Violence and the Christus Victor Atonement Model: God's Reluctant Use of Violence for Soteriological Ends

by Martyn John Smith
Paperback |English |1498239471 | 9781498239479

Divine Violence and the Christus Victor Atonement Model: God's Reluctant Use of Violence for Soteriological Ends

by Martyn John Smith
Paperback |English |1498239471 | 9781498239479
Overview

In this book Martyn Smith addresses the issue of God's violence and refuses to shy away from difficult and controversial conclusions. Through his wide-ranging and measured study he reflects upon God and violence in both biblical and theological contexts, assessing the implications of divine violence for understanding and engaging with God's nature and character. Jesus too, through his dramatic actions in the temple, is presented as one capable of exhibiting a surprising degree of violent behavior in the furtherance of God's purposes. Through a reappropriation of the ancient Christus Victor model of atonement, with its dramatic representation of God's war with the Satan, Smith proposes that Christian understanding of both God and salvation has to return to its long-neglected past in order to move forward, both biblically and dynamically, into the future. ""In this well-researched study on the atonement, Martyn Smith refuses to shy away from the hard theological questions. Neither is he afraid to take a controversial stance. Insisting that theology's task is to allow the Scriptures to speak for themselves, Smith boldly claims that God regularly engages in acts of violence in his redemption of the world. The result is a robust re-articulation and defense of the Christus Victor model of the atonement."" --Hans Boersma, J. I. Packer Professor of Theology, Regent College ""There is no getting away from it, Martyn Smith's debutant book is as contentious and exciting as the work of Gustaf Aulen, which he champions. Aulen's book Christus Victor, A Historical Study of the Three Main Types of the Idea of Atonement (1931) was a revisionist theological history divided into what he called the classical theory, the scholastic, and the moral exemplar theories. The classical model he identifies with the (mainly Eastern) Fathers of the Early Church, the scholastic begins with Anselm in the early middle ages, (eleventh century) and the moral exemplar model with Peter Abelard (also eleventh century, but a little later than Anselm) At the present time, Christians of a liberal disposition follow Abelard because in doing so they can talk of peace, reconciliation, and morality without a commitment to the supernaturalism of pre-Enlightenment metaphysics. More Conservative Christians are divided over the first two types. Many Evangelicals, for example, see the Juridical views of Anselm as the touchstone of orthodoxy whereas the Christus Victor type, when combined with a strong Incarnational view of the atonement--the focus being the person of Christ--the ontological issue of who he is takes precedence over what he does (the work of Christ is dependent on the fact that he is truly God (ho theos) and truly human (anthropos) The first epistle of John (1 John 4:2) tells us that those who belong to God are those who recognize that Jesus Christ has come in the flesh. Smith argues, following Aulen, that the classical model was the one that best explained the atonement. The full import of the Christus Victor type is clearly described in the words of John's first epistle, 'The Son of God was revealed for this purpose, to destroy the works of the devil' (1 John 3:8 NRSV). Smith wonders, as do I, whether you can tell the Gospel story without a belief in a real Devil. The fact, by the way, that Smith calls the Evil One 'the Satan' is not affectation but a grammatical convention in Hebrew that Satan is a title not his name; the actual meaning of the word Satan is adversary. Smith's book rests on a disturbing but prescient premise: Christ's victory involves violence. This is a shocking view of the cross, which these days is more often understood in the words of Walter Wink, as 'redemptive non violence.' Smith, however, is nothing if not bold. It is a fact that in an era of terrorism and violence talk of the violence of God - whether intrinsic or extrinsic - is not politically correct. I cannot conclude this commendation of Smith's book without a comment a
ISBN: 1498239471
ISBN13: 9781498239479
Author: Martyn John Smith
Publisher: Pickwick Publications
Format: Paperback
PublicationDate: 2016-09-23
Language: English
PageCount: 262
Dimensions: 6.0 x 0.6 x 9.0 inches
Weight: 13.6 ounces

In this book Martyn Smith addresses the issue of God's violence and refuses to shy away from difficult and controversial conclusions. Through his wide-ranging and measured study he reflects upon God and violence in both biblical and theological contexts, assessing the implications of divine violence for understanding and engaging with God's nature and character. Jesus too, through his dramatic actions in the temple, is presented as one capable of exhibiting a surprising degree of violent behavior in the furtherance of God's purposes. Through a reappropriation of the ancient Christus Victor model of atonement, with its dramatic representation of God's war with the Satan, Smith proposes that Christian understanding of both God and salvation has to return to its long-neglected past in order to move forward, both biblically and dynamically, into the future. ""In this well-researched study on the atonement, Martyn Smith refuses to shy away from the hard theological questions. Neither is he afraid to take a controversial stance. Insisting that theology's task is to allow the Scriptures to speak for themselves, Smith boldly claims that God regularly engages in acts of violence in his redemption of the world. The result is a robust re-articulation and defense of the Christus Victor model of the atonement."" --Hans Boersma, J. I. Packer Professor of Theology, Regent College ""There is no getting away from it, Martyn Smith's debutant book is as contentious and exciting as the work of Gustaf Aulen, which he champions. Aulen's book Christus Victor, A Historical Study of the Three Main Types of the Idea of Atonement (1931) was a revisionist theological history divided into what he called the classical theory, the scholastic, and the moral exemplar theories. The classical model he identifies with the (mainly Eastern) Fathers of the Early Church, the scholastic begins with Anselm in the early middle ages, (eleventh century) and the moral exemplar model with Peter Abelard (also eleventh century, but a little later than Anselm) At the present time, Christians of a liberal disposition follow Abelard because in doing so they can talk of peace, reconciliation, and morality without a commitment to the supernaturalism of pre-Enlightenment metaphysics. More Conservative Christians are divided over the first two types. Many Evangelicals, for example, see the Juridical views of Anselm as the touchstone of orthodoxy whereas the Christus Victor type, when combined with a strong Incarnational view of the atonement--the focus being the person of Christ--the ontological issue of who he is takes precedence over what he does (the work of Christ is dependent on the fact that he is truly God (ho theos) and truly human (anthropos) The first epistle of John (1 John 4:2) tells us that those who belong to God are those who recognize that Jesus Christ has come in the flesh. Smith argues, following Aulen, that the classical model was the one that best explained the atonement. The full import of the Christus Victor type is clearly described in the words of John's first epistle, 'The Son of God was revealed for this purpose, to destroy the works of the devil' (1 John 3:8 NRSV). Smith wonders, as do I, whether you can tell the Gospel story without a belief in a real Devil. The fact, by the way, that Smith calls the Evil One 'the Satan' is not affectation but a grammatical convention in Hebrew that Satan is a title not his name; the actual meaning of the word Satan is adversary. Smith's book rests on a disturbing but prescient premise: Christ's victory involves violence. This is a shocking view of the cross, which these days is more often understood in the words of Walter Wink, as 'redemptive non violence.' Smith, however, is nothing if not bold. It is a fact that in an era of terrorism and violence talk of the violence of God - whether intrinsic or extrinsic - is not politically correct. I cannot conclude this commendation of Smith's book without a comment a

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Shipping method varies depending on what is being shipped.  

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Damaged Parcel
If your package has been delivered in a PO Box, please note that we are not responsible for any damage that may result (consequences of extreme temperatures, theft, etc.). 

If you have any questions regarding shipping or want to know about the status of an order, please contact us or email to support@stevensbooks.com.

You may return most items within 30 days of delivery for a full refund.

To be eligible for a return, your item must be unused and in the same condition that you received it. It must also be in the original packaging.

Several types of goods are exempt from being returned. Perishable goods such as food, flowers, newspapers or magazines cannot be returned. We also do not accept products that are intimate or sanitary goods, hazardous materials, or flammable liquids or gases.

Additional non-returnable items:

  • Gift cards
  • Downloadable software products
  • Some health and personal care items

To complete your return, we require a tracking number, which shows the items which you already returned to us.
There are certain situations where only partial refunds are granted (if applicable)

  • Book with obvious signs of use
  • CD, DVD, VHS tape, software, video game, cassette tape, or vinyl record that has been opened
  • Any item not in its original condition, is damaged or missing parts for reasons not due to our error
  • Any item that is returned more than 30 days after delivery

Items returned to us as a result of our error will receive a full refund,some returns may be subject to a restocking fee of 7% of the total item price, please contact a customer care team member to see if your return is subject. Returns that arrived on time and were as described are subject to a restocking fee.

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Overview

In this book Martyn Smith addresses the issue of God's violence and refuses to shy away from difficult and controversial conclusions. Through his wide-ranging and measured study he reflects upon God and violence in both biblical and theological contexts, assessing the implications of divine violence for understanding and engaging with God's nature and character. Jesus too, through his dramatic actions in the temple, is presented as one capable of exhibiting a surprising degree of violent behavior in the furtherance of God's purposes. Through a reappropriation of the ancient Christus Victor model of atonement, with its dramatic representation of God's war with the Satan, Smith proposes that Christian understanding of both God and salvation has to return to its long-neglected past in order to move forward, both biblically and dynamically, into the future. ""In this well-researched study on the atonement, Martyn Smith refuses to shy away from the hard theological questions. Neither is he afraid to take a controversial stance. Insisting that theology's task is to allow the Scriptures to speak for themselves, Smith boldly claims that God regularly engages in acts of violence in his redemption of the world. The result is a robust re-articulation and defense of the Christus Victor model of the atonement."" --Hans Boersma, J. I. Packer Professor of Theology, Regent College ""There is no getting away from it, Martyn Smith's debutant book is as contentious and exciting as the work of Gustaf Aulen, which he champions. Aulen's book Christus Victor, A Historical Study of the Three Main Types of the Idea of Atonement (1931) was a revisionist theological history divided into what he called the classical theory, the scholastic, and the moral exemplar theories. The classical model he identifies with the (mainly Eastern) Fathers of the Early Church, the scholastic begins with Anselm in the early middle ages, (eleventh century) and the moral exemplar model with Peter Abelard (also eleventh century, but a little later than Anselm) At the present time, Christians of a liberal disposition follow Abelard because in doing so they can talk of peace, reconciliation, and morality without a commitment to the supernaturalism of pre-Enlightenment metaphysics. More Conservative Christians are divided over the first two types. Many Evangelicals, for example, see the Juridical views of Anselm as the touchstone of orthodoxy whereas the Christus Victor type, when combined with a strong Incarnational view of the atonement--the focus being the person of Christ--the ontological issue of who he is takes precedence over what he does (the work of Christ is dependent on the fact that he is truly God (ho theos) and truly human (anthropos) The first epistle of John (1 John 4:2) tells us that those who belong to God are those who recognize that Jesus Christ has come in the flesh. Smith argues, following Aulen, that the classical model was the one that best explained the atonement. The full import of the Christus Victor type is clearly described in the words of John's first epistle, 'The Son of God was revealed for this purpose, to destroy the works of the devil' (1 John 3:8 NRSV). Smith wonders, as do I, whether you can tell the Gospel story without a belief in a real Devil. The fact, by the way, that Smith calls the Evil One 'the Satan' is not affectation but a grammatical convention in Hebrew that Satan is a title not his name; the actual meaning of the word Satan is adversary. Smith's book rests on a disturbing but prescient premise: Christ's victory involves violence. This is a shocking view of the cross, which these days is more often understood in the words of Walter Wink, as 'redemptive non violence.' Smith, however, is nothing if not bold. It is a fact that in an era of terrorism and violence talk of the violence of God - whether intrinsic or extrinsic - is not politically correct. I cannot conclude this commendation of Smith's book without a comment a
ISBN: 1498239471
ISBN13: 9781498239479
Author: Martyn John Smith
Publisher: Pickwick Publications
Format: Paperback
PublicationDate: 2016-09-23
Language: English
PageCount: 262
Dimensions: 6.0 x 0.6 x 9.0 inches
Weight: 13.6 ounces

In this book Martyn Smith addresses the issue of God's violence and refuses to shy away from difficult and controversial conclusions. Through his wide-ranging and measured study he reflects upon God and violence in both biblical and theological contexts, assessing the implications of divine violence for understanding and engaging with God's nature and character. Jesus too, through his dramatic actions in the temple, is presented as one capable of exhibiting a surprising degree of violent behavior in the furtherance of God's purposes. Through a reappropriation of the ancient Christus Victor model of atonement, with its dramatic representation of God's war with the Satan, Smith proposes that Christian understanding of both God and salvation has to return to its long-neglected past in order to move forward, both biblically and dynamically, into the future. ""In this well-researched study on the atonement, Martyn Smith refuses to shy away from the hard theological questions. Neither is he afraid to take a controversial stance. Insisting that theology's task is to allow the Scriptures to speak for themselves, Smith boldly claims that God regularly engages in acts of violence in his redemption of the world. The result is a robust re-articulation and defense of the Christus Victor model of the atonement."" --Hans Boersma, J. I. Packer Professor of Theology, Regent College ""There is no getting away from it, Martyn Smith's debutant book is as contentious and exciting as the work of Gustaf Aulen, which he champions. Aulen's book Christus Victor, A Historical Study of the Three Main Types of the Idea of Atonement (1931) was a revisionist theological history divided into what he called the classical theory, the scholastic, and the moral exemplar theories. The classical model he identifies with the (mainly Eastern) Fathers of the Early Church, the scholastic begins with Anselm in the early middle ages, (eleventh century) and the moral exemplar model with Peter Abelard (also eleventh century, but a little later than Anselm) At the present time, Christians of a liberal disposition follow Abelard because in doing so they can talk of peace, reconciliation, and morality without a commitment to the supernaturalism of pre-Enlightenment metaphysics. More Conservative Christians are divided over the first two types. Many Evangelicals, for example, see the Juridical views of Anselm as the touchstone of orthodoxy whereas the Christus Victor type, when combined with a strong Incarnational view of the atonement--the focus being the person of Christ--the ontological issue of who he is takes precedence over what he does (the work of Christ is dependent on the fact that he is truly God (ho theos) and truly human (anthropos) The first epistle of John (1 John 4:2) tells us that those who belong to God are those who recognize that Jesus Christ has come in the flesh. Smith argues, following Aulen, that the classical model was the one that best explained the atonement. The full import of the Christus Victor type is clearly described in the words of John's first epistle, 'The Son of God was revealed for this purpose, to destroy the works of the devil' (1 John 3:8 NRSV). Smith wonders, as do I, whether you can tell the Gospel story without a belief in a real Devil. The fact, by the way, that Smith calls the Evil One 'the Satan' is not affectation but a grammatical convention in Hebrew that Satan is a title not his name; the actual meaning of the word Satan is adversary. Smith's book rests on a disturbing but prescient premise: Christ's victory involves violence. This is a shocking view of the cross, which these days is more often understood in the words of Walter Wink, as 'redemptive non violence.' Smith, however, is nothing if not bold. It is a fact that in an era of terrorism and violence talk of the violence of God - whether intrinsic or extrinsic - is not politically correct. I cannot conclude this commendation of Smith's book without a comment a

Books - New and Used

The following guidelines apply to books:

  • New: A brand-new copy with cover and original protective wrapping intact. Books with markings of any kind on the cover or pages, books marked as "Bargain" or "Remainder," or with any other labels attached, may not be listed as New condition.
  • Used - Good: All pages and cover are intact (including the dust cover, if applicable). Spine may show signs of wear. Pages may include limited notes and highlighting. May include "From the library of" labels. Shrink wrap, dust covers, or boxed set case may be missing. Item may be missing bundled media.
  • Used - Acceptable: All pages and the cover are intact, but shrink wrap, dust covers, or boxed set case may be missing. Pages may include limited notes, highlighting, or minor water damage but the text is readable. Item may but the dust cover may be missing. Pages may include limited notes and highlighting, but the text cannot be obscured or unreadable.

Note: Some electronic material access codes are valid only for one user. For this reason, used books, including books listed in the Used – Like New condition, may not come with functional electronic material access codes.

Shipping Fees

  • Stevens Books offers FREE SHIPPING everywhere in the United States for ALL non-book orders, and $3.99 for each book.
  • Packages are shipped from Monday to Friday.
  • No additional fees and charges.

Delivery Times

The usual time for processing an order is 24 hours (1 business day), but may vary depending on the availability of products ordered. This period excludes delivery times, which depend on your geographic location.

Estimated delivery times:

  • Standard Shipping: 5-8 business days
  • Expedited Shipping: 3-5 business days

Shipping method varies depending on what is being shipped.  

Tracking
All orders are shipped with a tracking number. Once your order has left our warehouse, a confirmation e-mail with a tracking number will be sent to you. You will be able to track your package at all times. 

Damaged Parcel
If your package has been delivered in a PO Box, please note that we are not responsible for any damage that may result (consequences of extreme temperatures, theft, etc.). 

If you have any questions regarding shipping or want to know about the status of an order, please contact us or email to support@stevensbooks.com.

You may return most items within 30 days of delivery for a full refund.

To be eligible for a return, your item must be unused and in the same condition that you received it. It must also be in the original packaging.

Several types of goods are exempt from being returned. Perishable goods such as food, flowers, newspapers or magazines cannot be returned. We also do not accept products that are intimate or sanitary goods, hazardous materials, or flammable liquids or gases.

Additional non-returnable items:

  • Gift cards
  • Downloadable software products
  • Some health and personal care items

To complete your return, we require a tracking number, which shows the items which you already returned to us.
There are certain situations where only partial refunds are granted (if applicable)

  • Book with obvious signs of use
  • CD, DVD, VHS tape, software, video game, cassette tape, or vinyl record that has been opened
  • Any item not in its original condition, is damaged or missing parts for reasons not due to our error
  • Any item that is returned more than 30 days after delivery

Items returned to us as a result of our error will receive a full refund,some returns may be subject to a restocking fee of 7% of the total item price, please contact a customer care team member to see if your return is subject. Returns that arrived on time and were as described are subject to a restocking fee.

Items returned to us that were not the result of our error, including items returned to us due to an invalid or incomplete address, will be refunded the original item price less our standard restocking fees.

If the item is returned to us for any of the following reasons, a 15% restocking fee will be applied to your refund total and you will be asked to pay for return shipping:

  • Item(s) no longer needed or wanted.
  • Item(s) returned to us due to an invalid or incomplete address.
  • Item(s) returned to us that were not a result of our error.

You should expect to receive your refund within four weeks of giving your package to the return shipper, however, in many cases you will receive a refund more quickly. This time period includes the transit time for us to receive your return from the shipper (5 to 10 business days), the time it takes us to process your return once we receive it (3 to 5 business days), and the time it takes your bank to process our refund request (5 to 10 business days).

If you need to return an item, please Contact Us with your order number and details about the product you would like to return. We will respond quickly with instructions for how to return items from your order.


Shipping Cost


We'll pay the return shipping costs if the return is a result of our error (you received an incorrect or defective item, etc.). In other cases, you will be responsible for paying for your own shipping costs for returning your item. Shipping costs are non-refundable. If you receive a refund, the cost of return shipping will be deducted from your refund.

Depending on where you live, the time it may take for your exchanged product to reach you, may vary.

If you are shipping an item over $75, you should consider using a trackable shipping service or purchasing shipping insurance. We don’t guarantee that we will receive your returned item.

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