Motif 2: Jesus Christ

Reflecting God’s Glory through Worship

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Motifs in Mission Theology

Biblical Revelation

Jesus Christ

• The Creator of the world has indeed presented the complete solution to the human predicament. As such it is supreme; it is unique; and it is absolute.

• So we have the audacity in this pluralistic age to say that Jesus as He is portrayed in the Bible is not only unique but also supreme. He is our message to the world.

• A Hindu once asked Dr. E. Stanley Jones, "What has Christianity to offer that our religion has not?" He replied, "Jesus Christ." (Fernando 1995, 262)

Jesus Christ

• Jesus permeates all three levels of our missional foundation. – It is he who both calls people to himself and enjoins

them to go and make disciples. – Discipleship and growth individually and as a body of

believers comes through obeying, and teaching others to likewise obey all he taught.

– His example of salt and light living inspire Christians to keep their focus God-ward as they live lives that cause people to glorify the King of Kings

Focus: The Atonement of Christ

Just how does Jesus “save”?

How many were saved through the atonement?

Just how does Jesus “save”?

• Atonement was the means by which we were reconciled to God.

• Through the history of the church, the question of how this was transacted has been a place of debate.

• We will present six of the major answers to this question in order of their development.

The Ransom Theory (Origen; 185-254)

• Satan, because he was our master, deserved a payment in compensation for our release.

• In that sense, Christ is a ransom (Mark 10:45; 1 Tim. 2:6) paid to Satan to free us.

• However, in the resurrection Christ Himself was freed (because of His sinless life) and Satan's plans were thus thwarted.

• This view was the most prominent in the church until the Middle Ages.

The Satisfaction Theory (Anselm; 1033-1109).

• Central to this concept is the honor of God.

• Humanity robbed God of his honor by sin, and is required to pay it back. The payment is more than we can give, it must be made by God himself.

• Therefore God sent Christ, who owed his life to God (i.e., he had to live a sinless life), but did not owe his death.

• His death he gave freely, and for this act God rewarded him with the lives of people

The Moral Influence Theory (Peter Abelard; 1079 - 1142)

• God could never take satisfaction in the death of the Son to such an extent that he would make it the basis for substitution.

• Rather, Christ's death was designed to reveal God's great love for us, which awakens a response in us when we look at what Christ did.

• This response frees us from sin and forms the basis of our forgiveness, which comes as a result of us being better people than before

The Penal Substitution Theory (Reformers; evangelicals)

• Central to this view is the righteous character of God. • Christ's sacrifice was therefore a penal sacrifice offered as

a substitution to satisfy God's divine justice which should fall on us.

• It is penal because we deserve to die as a punishment for our sins.

• It is sacrifice because the punishment is death. • It is a substitution because Christ voluntarily took our

punishment upon himself in our place.

The Government Theory (Hugo Grotius; 1583-1645)

• The focus is on both God's requirements (objective) and the effect on humanity (subjective). Atonement is an outcome of the way God has established the universe to run (i.e., its governing).

• God cannot remain as governor of the universe and at the same time forgive sin unless that forgiveness demonstrates high regard for His law.

• Christ's death is not specifically a satisfaction for sin, but a manifestation of God's high regard for the governing of the universe; and He graciously accepts it on a substitute for our sin.

• Christ’s death is not related to our punishment (as transference of guilt is not allowed in a proper judicial system), but a demonstrative suffering to please God, and a demonstration of God's love for us (Grotius).

The Dramatic Victory Theory (Gustav Aulen; 1879-1978)

• A modified form of the ransom theory—but with focus on victory rather than on ransom (called Christus Victor).

• Argues that the atonement does not stop with Jesus’ death—it includes his resurrection, ascension and enthronement.

• Atonement is Christ's dramatic victory and our subsequent freeing from sin, law, death, wrath, and Satan.

• The focus of the atonement is the effect of Christ's work on the enemies that attack people. The mechanics are not as important as the victory over all humanity's enemies.

How many were saved through the atonement?

• A second major question is the extent to which atonement was accomplished.

• Some pose a limited atonement, arguing that Christ’s work was fully effective in relation to those for whom it was intended.

• Others proposed an unlimited offer of atonement, arguing that Christ’s work is universally offered to all and whoever accepts it is atoned.

• Still others argue that the atonement was universal in scope—and that all are (or will be) saved.

Approaches to the Scope of Salvation: Exclusivism

• Exclusivism maintains that the central claims of Christianity are true, and that where the claims of Christianity conflict with those of other religions the latter are to be rejected as false.

• Christian exclusivists also characteristically hold that Jesus Christ is the unique incarnation of God, the only Lord and Savior.

• Salvation is not to be found in the structures of other religious traditions.

• Historically this position has been the orthodox evangelical position.

(Netland, Dissonant Voices, pp. 9f)

Approaches to the Scope of Salvation: Inclusivism

• Inclusivism...holds that [although] God has revealed himself definitively in Jesus Christ and that Jesus is somehow central to God's provision of salvation for humankind

• They are willing to allow that God's salvation is available through non-Christian religions.

• This is the position most closely associated with the Second Vatican Council. There are some evangelicals who argue for a modified or diluted version of inclusivism.

(Netland, Dissonant Voices, pp. 9f)

Approaches to the Scope of Salvation: Pluralism

• Pluralism parts company with both exclusivism and inclusivism by rejecting the premise that God has revealed himself in any unique or definitive sense in Jesus Christ.

• On the contrary, God is said to be actively revealing himself in all religious traditions... Christian faith is merely one of many equally legitimate human responses to the same divine reality.

• John Hick is the most well-known figure from this position; another is Paul Knitter.

(Netland, Dissonant Voices, pp. 9f)

Approaches to the Scope of Salvation: Universalism

• Universalism takes a broader stance than pluralism in advocating that all humanity will be saved.

• Religion is not an issue, rather it is the love of God for all people that is seen as the final determiner.

• God is not seen as one who would consign anyone to Hell.

Biblical View of Salvation in Non-Christian Religions

• Throughout the history of the church the Christian position on the salvation of people apart from Christ has been simple, clear and consistent:

• Jesus is the only way to God (John 14:6) and

• There is no other name by which people can be saved apart from Jesus (Acts 4:12).

Relating to People of Other Religions

• Scripturally, we are called not only to tolerate, but go further: we are commanded to love the followers of non-Christian religions. This love includes – Dialogue over important issues without coercive or

threatening language or actions, – Performing acts of charity, – Joining them in working for their benefit when they are

oppressed, and – Demonstrating God’s unconditional love for them in all

circumstances.

Relating to People of Other Religions

• All missionaries should act out a love that invites people to come follow the Savior.

• Cooperating with others is less likely to harm the Gospel message than an intolerant attitude that communicates we feel we are holier than they are.

• Just how far we should go in cooperation is a complex issue, and needs to be taken on a case-by-case basis

Missiological Implications

• More contemporary liberal approaches to atonement have been focused on the subjective views (example and moral influence)

• Contemporary focus of some C6 missionaries, who question the penal substitutionary view and choose to focus on the Christus Victor model, claiming it makes more sense to their target audience

• Questions on the extent of the atonement in relation to universalism