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A Progressive perspective on Atonement

4/13/2015

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by Rev. Thurlow Weed
 
Atonement theology has long been considered a standard teaching of the Church.  There are five basic versions of it: 1) Ransom/Christus victor theory; 2) Moral influence theory; 3) Satisfaction theory; 4) Recapitulation theory, and 5) Scapegoat theory.  Penal substitution theory is a refinement of St Anselm’s Satisfaction theory that was developed by Protestant reformers such as Calvin and others.

They all revolve around the doctrine of Original Sin, which is the teaching that the sin of Adam & Eve (eating the fruit of knowledge) is passed down through all mankind.  The various theories teach that Jesus’ crucifixion was necessary to save us and all mankind from all their sins, and to save us from eternal damnation; also to save us by pardoning us from original sin.

All but one:  the Moral Influence Theory of Atonement.  The West has largely rejected this theory of atonement, replacing it with the teachings of St Anselm and others.  The Eastern churches still teach this earlier doctrine, though often in combination with Ransom and Christus victor models.

So what is the moral influence theory?  In a nutshell, it is the teaching that Jesus came to save us from ourselves, not from sin.  It is a doctrine that focuses on positive moral change as the heart of the Christian faith.  It teaches that God’s concern is with our inner character, and whether our free will inclines that inner character to good or evil.  A good inner character is one that is inclined to unselfish love to others.  Moral Influence Theory teaches that God works through the hearts and minds of people to transform us into more loving societies.  Central to the Moral Influence doctrine is the concept of Free Will, wherein all human beings are responsible for their own actions, and that we are all capable of change.  Moral Influence doctrine generally rejects the doctrine of Original Sin.

So what then, does Jesus’ death mean, if he didn’t “die for our sins and for the sins of the whole world”?  To answer that, we must look at what Moral Influence doctrine contains, upon what it is built.   The doctrine looks at Jesus as a teacher, since most of the Gospel accounts place great emphasis on Jesus’ teachings.  Second, the New Testament is filled with passages admonishing us to follow not only Jesus’ teaching, but his example.   As a result of Jesus’ teachings and example, the Church has as a significant purpose that of the ability to transform people and society.

This brings us to the fourth item, that of Jesus’ crucifixion, which under Moral Influence is regarded as martyrdom – martyrdom as a consequence of his efforts to bring about moral transformation through the message and teaching of God’s love and acceptance.

You may then ask, “What, then, is the significance of the Resurrection?”  The answer is that the Resurrection provides the evidence that an atonement occurred.  The Resurrection extends the impact of his death, and thereby extends the impact of his life and teachings.

Jesus’ teachings and example were for us the way to “at-one-ment” with God.  We are the bread of the world, the image & likeness of God scattered the world over.   This is the bread of the Last Supper.  In like manner, the wine is the blood we all may be called upon to shed as we follow Jesus’ teachings and example of grace, of love, of acceptance, of forgiveness.

As Progressive Christians, we continue this teaching of the early church, largely to the exclusion of all later teachings.  We are taught to love as God loves us, as demonstrated through Jesus of Nazareth.  The teachings are to bring us to the realisation that we are God’s image; God is in us, and we are in Him.  When we come to this knowledge and understanding, and accept it and strive to live our lives accordingly – loving as we are loved, forgiving as we are forgiven --  then we will discover our own atonement.

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What is a Priest?

4/5/2015

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What is a priest? I have been asked this questions many times and this is how I answer (and what I hope for from each of the lay ministers, deacons, priest, and bishops of TPEC): A priest is someone who can walk into a coffee shop (or a bar) sit down, order a drink, read a paper, drink his drink, and leave - and the people in that establishment will be closer to healing, closer to maturity, closer to GOD for his presence.. A priest is a walking, talking, living conduit for the presence of GOD. In this way - every breath, every word, every thought, every act is an act of ministry...

+Mani Gilmore
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Bishop's Corner

4/4/2015

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The following article does not reflect the official theology or doctrine of The Progressive Episcopal Church. The Bishop's Corner is the personal reflections of Rt. Rev. Mansell C. Gilmore, the Presiding Bishop of The Progressive Episcopal Church.

 An Honest Faith Part One: Healthy Spirituality

 The quest for an authentic spirituality often begins in pain. Whether it is the result of dissatisfaction with the monotony of material life, the loss of a loved one, the suffering of the weak or the injustice of life, suffering at the hands of an uncaring or abusive religious institution, a crisis of faith, or even the result of a visionary experience or divine revelation, the quest for a spirituality that allows us to grow, allows us to transcend the empty platitudes and rituals of normal religious life, a spirituality that can serve as a foundation and support for continued growth and evolution is most often born out of a personal crisis.

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What does the Lord require of you, but to do justly, and to love mercy, and to walk humbly with your God.    -- Micah 6:8
The Progressive Episcopal Church is a fellowship of progressive Christian communities based in the Anglican tradition and should not be confused with organizations bearing similar names. The Progressive Episcopal Church is independent of the Church of England and the Anglican Communion. The Progressive Episcopal Church is not affiliated with TEC/ECUSA. 
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