The atonement is the subject of intense interest among not only theologians, but Christians in general. This may be due to the fact that for most of Christianity atonement stands at the center. In some stands of Christianity, atonement itself is the gospel. However some people want to argue that the atonement is not only not the gospel, but atonement itself is not good news at all. Atonement theories, according to this group of people, perpetuate fear and anxiety which dominate ancient outdated religion. This is the position that Stephen Finlan takes in his new book Sacrifice and Atonement: Psychological Motives and Biblical Patterns.  In it he argues that in Christianity we find a mix of this ancient fear/anxiety legacy of religion along with real revelation from God. But this is not a new claim, others have argued similarly. The new contribution that he makes to discussions about atonement is that Finlan purports to show how atonement doctrines correspond closely with strategies for handling emotional trauma and managing family dynamics. Finlan says:

The idea of God as a punishing presence reflects dynamics learned in childhood. We tend to think about God in the ways we learned to think about our parents. A major thesis of this book is that atonement theology is largely based on childhood strategies for satisfying moody and explosive parents by “paying for” infractions (or have someone else pay for them). (xvi)

Finlan believes that this model accurately represents the source of our atonement theories, and that the problem is that this allows a mixture of anxiety, while embodying some form of love, but love that is conditional. This in turn presents a picture of a God who is both violent and loving. This is a picture of a dysfunctional home. What we need is a theory of atonement that reflects the psychology of a healthy family.

Finlan begins to uncover the psychological dynamics of atonement with two chapters on atonement in Scripture. These chapters unpack the concept of atonement in terms of purification and compensation towards God. He sees both of these biblical concepts as embodying false notions about how to relate to God. The Old Testament, emphasizes disgust and seeks purity through exclusion. The New Testament, specifically the teachings of Jesus, essentially do away with purity laws in favor of inclusion. The Old Testament view of atonement is based on propitiation or appeasement, Jesus however teaches that love characterizes our relationship with God, it is available for free.

In chapter 3 Finlan begins to explain what lies behind the false understandings of atonement that we explored in the first two chapters. He says that the source of these false, misguided, and ultimately harmful theories of atonement are “the product of uncertainty about parental love.” (60) Finlan goes on to explore Paul’s theology of atonement and concludes that Paul experienced ambivalent attachment as a child, and that it persisted into adulthood. He also explores the author of Hebrews theology of atonement, and concludes that his views of God probably reveal an avoidant attachment pattern as a child.  He even goes on to say that “it seems likely that Hebrews had a strict religious upbringing with hypercritical parents, contributing to a nervous perfectionism.” (142)

So what is the solution to this mixed theology of atonement, in which we see hints of God’s free love and harmful human view for the need for atonement? The solution is to abandon atonement concepts, for atonement, despite the best intentions of thoughtful theologians  will always carry problems. According to Finlan “salvation needs to be detached from the crucifixion.” (189)

Finlan concludes by saying,

We need to be saved from cruel doctrine. God saves us in spite of the crucifixion, not because of it.

Some Thoughts About the Book….

As you can probably guess, I am not on board whatsoever with the view that Finlan presents in this book. I have a lot to say in terms of critique, but first let me say what I appreciate about his work.

First, I appreciate his willingness not to cover or sugarcoat what the Bible actually says. Where as some people want to cover or hide the fact that propitiation is a concept within Scripture, Finlan gladly admits that it is there. While some want to deny that substitution, or even penal substitution, doesn’t exist in New Testament theology, Finlan says that it certainly is there and that the seeds of penal substitution can even be found.

Second I appreciate Finlan’s pastoral heart which rightly exposes that so many of our views about God are highly influenced by views about our parents and other authority figures. Finlan, quite pastorally wants to free Christians from harmful views about God rooted in our own dysfunctional relationships. More pastors need to be attentive to this pattern of projection upon God.

However there are some places in Finlan’s work where I simply cannot go. While he does acknowledge propitiation and substitutionary atonement can indeed be found in scripture, he sees these parts of scripture as being false, speaking untruthfully about God. Rather he decides that the only “true” revelation is found in the works and words of Jesus. The rest of scripture seems to be human beings grasping for an understanding of God. As someone rooted in the historic teachings of the church, I affirm that all of scripture is revelation. Some parts aren’t less of revelation that other parts.

Second, I can’t follow Finlan in the type of psychological biography writing he engages in. He attempts to psychoanalyze Paul and Hebrews. He pins them both down with suffering from psychological problems, with the author of Hebrews being especially disturbed. I honestly don’t think you can engage in this sort of project, getting at the psychology of authors from such little material.

Finally, I can’t follow Finlan in his comments about removing the cross from the center of the gospel. Throughout the New Testament the cross seems to be central. Even the gospel stories seem to be passion stories with extended introductions! Now I know that Finlan would agree that the cross is at the center of New Testament teachings, however he would respond by saying that those teachings are the tainted portions, and do not constitute revelation. I guess we presupposed different things, and thus end up in a different place. However the burden is on Finlan to show that over the last 2000 years the Church has misunderstood the centrality of the cross to the gospel.