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Atonement, Justice, and Peace: The Message of the Cross and the Mission of the Church
In this substantial study Darrin W. Snyder Belousek offers a comprehensive and critical examination of penal substitution, the most widely accepted evangelical Protestant theory of atonement, and presents a biblically grounded, theologically orthodox alternative.
Attending to all of the relevant biblical texts and engaging with the full spectrum of scholarship, Belousek systematically develops a biblical theory of atonement that centers on restorative -- rather than retributive -- justice. He also shows how Christian thinking on atonement correlates with major global concerns such as economic justice, capital punishment, "the war on terror," and ethnic and religious conflicts. Thorough and clearly structured, this book demonstrates how a return to biblical cruciformity can radically transform Christian mission, social justice, and peacemaking.
Attending to all of the relevant biblical texts and engaging with the full spectrum of scholarship, Belousek systematically develops a biblical theory of atonement that centers on restorative -- rather than retributive -- justice. He also shows how Christian thinking on atonement correlates with major global concerns such as economic justice, capital punishment, "the war on terror," and ethnic and religious conflicts. Thorough and clearly structured, this book demonstrates how a return to biblical cruciformity can radically transform Christian mission, social justice, and peacemaking.
684 pages, Paperback
First published November 15, 2011
About the author
Darrin W. Snyder Belousek
6 books7 followersDarrin W. Snyder Belousek is Assistant Professor of Philosophy at Ohio Northern University. He has taught previously at various church-related colleges: Bluffton University, Louisburg College, Bethel College (IN), Lithuania Christian College, Goshen College, and St. Mary's College. He received his Ph.D. from the University of Notre Dame and a certificate of theological studies from Anabaptist Mennonite Biblical Seminary. He has published many articles, both scholarly and popular, in diverse areas: systematic theology, atonement theology, marriage theology, consistent ethic of life, war and peace, social justice, ethics and economics, science and religion, and philosophy of science. His writing on the ethical dimension of the financial crisis was honored with the Templeton Enterprise Award in Humane Economics in 2011. He has also served the church for seven years in voluntary service and international teaching assignments, through the Mennonite Mission Network, and is active in ecumenical relations, including having served six years as executive director of Bridgefolk. He lives in Lima, OH with wife Paula and son Liam.
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Displaying 1 - 8 of 8 reviews
September 6, 2013
After six or so months of wading through this book, I finally managed to finish it. This is not to say it wasn't a good read, it was. But it is nearly 800 pages of very small type, with a vast amount of documentation.
Doug Jones commended this book in his own book Dismissing Jesus as the definitive work on non-penal-and-substitutionary atonement available. Having now read it, I find myself in agreement. If you have not read this book, you need to. It walks through penal substitutionary atonement and dismantles it brick by brick and piece by piece. His approach is calm and methodical, and he is not afraid to point out the problems with other crirics of penal substitution. In fact, one of his twin purposes for writing the book was the lack of comprehensive alternatives proposed by those who have opposed penal substitution.
The book has wider aims, however. In addition to addressing penal substitution, it is dealing with how that atonement theory functions in the Church's understanding of justicecand peace. He documents how penal substitution justifies our disinterest in justice-making and peace-making as believers. We view Jesus as having done everything on the cross so we don't have to do anything, where Paul sees an inclusive participation. Jesus didn't die so we could avoid suffering and death, but so we could join Him there. Proponents of penal substitution and retributive theory are also much more likely to support war, violence, state power, capital punishment and retributive punishment as valid social and political choices, and so Belousek also spends the second half of the book addressing theses issues.
I really cannot recommend the book enough. It is comprehensive in its aims, well reasoned, calm and gentlecin its approach, and is a breath of fresh air in a discussion overwrought with rhetorical style and aggression.
Doug Jones commended this book in his own book Dismissing Jesus as the definitive work on non-penal-and-substitutionary atonement available. Having now read it, I find myself in agreement. If you have not read this book, you need to. It walks through penal substitutionary atonement and dismantles it brick by brick and piece by piece. His approach is calm and methodical, and he is not afraid to point out the problems with other crirics of penal substitution. In fact, one of his twin purposes for writing the book was the lack of comprehensive alternatives proposed by those who have opposed penal substitution.
The book has wider aims, however. In addition to addressing penal substitution, it is dealing with how that atonement theory functions in the Church's understanding of justicecand peace. He documents how penal substitution justifies our disinterest in justice-making and peace-making as believers. We view Jesus as having done everything on the cross so we don't have to do anything, where Paul sees an inclusive participation. Jesus didn't die so we could avoid suffering and death, but so we could join Him there. Proponents of penal substitution and retributive theory are also much more likely to support war, violence, state power, capital punishment and retributive punishment as valid social and political choices, and so Belousek also spends the second half of the book addressing theses issues.
I really cannot recommend the book enough. It is comprehensive in its aims, well reasoned, calm and gentlecin its approach, and is a breath of fresh air in a discussion overwrought with rhetorical style and aggression.
January 15, 2014
This is the most thorough, yet most readable book on Atonement theology in the Bible that I have ever read. The length of the book (ca. 640 pages) may seem daunting but I found it an absorbing and exciting and stimulating. I think anyone with a serious interest in how the Atonement should be understood in scriptural terms will find it equally so. Even when the analysis of certain texts is detailed and technical, it is expressed about as clearly for the average reader as it can be. Like many people, Belousek find the "blood atonement" theology attributed to scripture as highly problematic and surprisingly unscriptural under careful examination. The notion that God (the father?) HAD to punish somebody for humanity's sins and punishing Jesus would do the job makes God seem less than loving. Belousek is see an unequivocally loving God revealed in scripture and demonstrates how the thrust of the Atonement is God making a costly (to God) reconciliation with hostile humanity. Some readers who are attracted to this point of view might be uncomfortable with Belousek's upholding "wrath" and "retribution" as types of reaction to human sin, but the analysis of "wrath" as it appears in scripture is given the most thorough survey I have ever read, which makes it valuable even to one who does not agree with it. As it turns out, "wrath" is so re-defined when it comes to God that it becomes pretty far distant from wrath as experienced among humans and it takes on ironic overtones. In the final sections of the book, Belousek discusses how Atonement as God's costly reconciliation with us affects ethical and social issues, among them capital punishment.
September 24, 2016
Belousek has written a crushing argument against the doctrine of penal substitutionary atonement. This is the most well thought-out, biblically argued, scholarly backed book against this doctrine. It's such a devastating dismantling of it, I can't imagine how penal substitution will remain orthodox for evangelicals any longer! Incredible!
July 14, 2012
This really is a fabulous book on atonement theology. Belousek's goal is to provide a comprehensive critique of penal atonement, as well as to provide a biblical alternative. The former he does an excellent job on; the latter I think needs a lot more work, though Belousek's rough outlines here are helpful.
His critique of penal atonement is very thorough and well-argued. He nitpicks here and there, but aside from the occasional quibbles, he's on the whole careful, precise, and very level-headed, which is hard in a debate like this. He really knows his stuff, and it shows.
He also does a great job of bringing purpose to the debate, making sure it's not just an ivory tower discussion of atonement mechanisms. What drives him, he says, is an effort to unite right-wing biblical conservatism with left-wing social justice. He thinks the two concepts meet together in the atonement, but that penal atonement has obscured that and has been in part responsible for the divide in modern Christianity, a divide that certainly isn't anywhere in the bible.
That's all well and good, but I have to admit that I'm skeptical of his alternative, which relies on a resistance to reciprocity. Belousek claims that Christ, in his death and resurrection, is nailing to the cross the very concept of eye-for-an-eye, revenge, etc., and that is how the OT legal system, as well as communal sin, is dealt with. There's something to this, I think, but I'm not totally convinced, since it leads to negative views toward retribution as a whole, even though God is obviously in favor of it in His own justice. Belousek acknowledges this, and claims that the NT emphasizes the need to leave retribution to God, and that letting go of violent retribution is a maturing for mankind. Interesting thought, and again, there's something good here, but there are too many loose ends for me to be satisfied. For a quick example of one of those loose ends, Belousek also bases his theory he bases his theory on a dichotomy between what he calls retributive and restorative justice, concepts I tend to think are more united than separated biblically.
One minor structural/stylistic nitpick on the book as a whole: it needs a bit more meta-talk. Penal atonement really is a massive issue, touching on so many different areas of theology and biblical interpretation that it's very easy to get lost. There definitely could be a bit more periodic re-orientation, to make sure the reader doesn't forget the huge points he made three chapters ago and how they're relevant to the current point. Don't get me wrong; he does do a good bit of this. I just think that due to the complexity of the issue, and due to how deeply penal atonement is ingrained in our thinking, there needs to be something extra special here.
If you're at all interested in atonement theology, read this book. I'd also recommend reading it with someone else so you can discuss the finer points as you work through it. There's just too much here to keep track of on your own unless you have a ton of spare time.
His critique of penal atonement is very thorough and well-argued. He nitpicks here and there, but aside from the occasional quibbles, he's on the whole careful, precise, and very level-headed, which is hard in a debate like this. He really knows his stuff, and it shows.
He also does a great job of bringing purpose to the debate, making sure it's not just an ivory tower discussion of atonement mechanisms. What drives him, he says, is an effort to unite right-wing biblical conservatism with left-wing social justice. He thinks the two concepts meet together in the atonement, but that penal atonement has obscured that and has been in part responsible for the divide in modern Christianity, a divide that certainly isn't anywhere in the bible.
That's all well and good, but I have to admit that I'm skeptical of his alternative, which relies on a resistance to reciprocity. Belousek claims that Christ, in his death and resurrection, is nailing to the cross the very concept of eye-for-an-eye, revenge, etc., and that is how the OT legal system, as well as communal sin, is dealt with. There's something to this, I think, but I'm not totally convinced, since it leads to negative views toward retribution as a whole, even though God is obviously in favor of it in His own justice. Belousek acknowledges this, and claims that the NT emphasizes the need to leave retribution to God, and that letting go of violent retribution is a maturing for mankind. Interesting thought, and again, there's something good here, but there are too many loose ends for me to be satisfied. For a quick example of one of those loose ends, Belousek also bases his theory he bases his theory on a dichotomy between what he calls retributive and restorative justice, concepts I tend to think are more united than separated biblically.
One minor structural/stylistic nitpick on the book as a whole: it needs a bit more meta-talk. Penal atonement really is a massive issue, touching on so many different areas of theology and biblical interpretation that it's very easy to get lost. There definitely could be a bit more periodic re-orientation, to make sure the reader doesn't forget the huge points he made three chapters ago and how they're relevant to the current point. Don't get me wrong; he does do a good bit of this. I just think that due to the complexity of the issue, and due to how deeply penal atonement is ingrained in our thinking, there needs to be something extra special here.
If you're at all interested in atonement theology, read this book. I'd also recommend reading it with someone else so you can discuss the finer points as you work through it. There's just too much here to keep track of on your own unless you have a ton of spare time.
May 15, 2014
Much to think about. I know I'm attracted to a non-retributive paradigm for atonement so my bias as I read this was clearly toward agreement with his arguments; will need to read more on this to examine exegetical points more carefully and thin through the theology.
September 29, 2026
This might be one of the best theological books I’ve ever read. Thorough, readable, and a clear vision for the implications of what happens when we abandon PSA/retributive frameworks of justice. I would highly recommend this be read in conjunction with more recent scholarship on atonement as well (books like Lamb of the Free, Welcoming Gifts, etc) for a more well rounded understanding of sacrifice.
April 7, 2023
4.5 stars!
Easily ranking among the top two most objectively impressive theological works that I have ever encountered, Atonement, Justice, and Peace provides a monumental and potentially fatal blow to the Penal Substitution atonement theory—the theory that Jesus suffered the legal penalty for our sins, thereby allowing the Father to justly pardon mankind. This book will prove potentially life-changing for me in regard to how I view God and the atonement. Nearly all of the exegetical arguments prove impeccably persuasive—while also remaining rather accessible to your average layman with a moderate interest in theology. Belousek particularly succeeds in very nearly obliterating P.S.A. readings of Isaiah 53, the Old Testament sacrificial systems, and 2 Corinthians 5:15. I even reread the exegetical arguments immediately after finishing the book in order to help these arguments to coalesce in my mind. In fact, the only passage that any longer seems, even on the surface, to teach something akin to Penal Substitution to me would be Romans 3:21-26. Still, the author nonetheless succeeds in at least presenting a cogent alternate reading of this text that aligns better with Paul’s corpus as a whole in my opinion.
But Belousek does not cease with mere scriptural exegesis—nor does he begin with it. Throughout the work, but especially at the end, he delves deep into how these insights on the atonement ought to impact our lives as followers of Christ, making a strong and insightful case for nonresistance and pacifism. Furthermore, he also lays out a thoughtful, moving, and scripturally robust alternative way of understanding the atonement—even if this view does not explain the mechanisms behind how the cross reconciles humanity to God to the extent that I tend to prefer. All things considered, I have all the respect in the world for this astounding tour-de-force in theology, and I believe that more Christians ought to think critically about this pivotal issue.
Ultimately, the only reason for giving Atonement, Justice, and Peace 4.5 stars instead of five would be that Penal Substitution theory has proven immensely formative for countless Christians in coming to the Faith. While the theory’s arguably problematic aspects have understandably bothered some—myself included, to some degree—the idea of Christ willingly receiving punishment in place of mankind has understandably touched the hearts of countless individuals, leading to their ultimate salvation. To so many people, this concept is the gospel. As such, I aim never to be too dogmatic about atonement theories. To be clear, this is certainly not a critique of the book in my estimation. If Penal Substitution does indeed make for a Biblically lacking atonement theory with potentially problematic implications (as I now suspect is, in fact, the case), then works like this one need to get written. But I only give five stars to my all-time favorite books—and Atonement, Justice, and Peace might not quite make the cut for me. Works like Gregory Boyd’s Crucifixion of the Warrior God and Robin Parry’s The Evangelical Universalist, while perhaps not quite as objectively impressive, will always steal the show in my heart.
Easily ranking among the top two most objectively impressive theological works that I have ever encountered, Atonement, Justice, and Peace provides a monumental and potentially fatal blow to the Penal Substitution atonement theory—the theory that Jesus suffered the legal penalty for our sins, thereby allowing the Father to justly pardon mankind. This book will prove potentially life-changing for me in regard to how I view God and the atonement. Nearly all of the exegetical arguments prove impeccably persuasive—while also remaining rather accessible to your average layman with a moderate interest in theology. Belousek particularly succeeds in very nearly obliterating P.S.A. readings of Isaiah 53, the Old Testament sacrificial systems, and 2 Corinthians 5:15. I even reread the exegetical arguments immediately after finishing the book in order to help these arguments to coalesce in my mind. In fact, the only passage that any longer seems, even on the surface, to teach something akin to Penal Substitution to me would be Romans 3:21-26. Still, the author nonetheless succeeds in at least presenting a cogent alternate reading of this text that aligns better with Paul’s corpus as a whole in my opinion.
But Belousek does not cease with mere scriptural exegesis—nor does he begin with it. Throughout the work, but especially at the end, he delves deep into how these insights on the atonement ought to impact our lives as followers of Christ, making a strong and insightful case for nonresistance and pacifism. Furthermore, he also lays out a thoughtful, moving, and scripturally robust alternative way of understanding the atonement—even if this view does not explain the mechanisms behind how the cross reconciles humanity to God to the extent that I tend to prefer. All things considered, I have all the respect in the world for this astounding tour-de-force in theology, and I believe that more Christians ought to think critically about this pivotal issue.
Ultimately, the only reason for giving Atonement, Justice, and Peace 4.5 stars instead of five would be that Penal Substitution theory has proven immensely formative for countless Christians in coming to the Faith. While the theory’s arguably problematic aspects have understandably bothered some—myself included, to some degree—the idea of Christ willingly receiving punishment in place of mankind has understandably touched the hearts of countless individuals, leading to their ultimate salvation. To so many people, this concept is the gospel. As such, I aim never to be too dogmatic about atonement theories. To be clear, this is certainly not a critique of the book in my estimation. If Penal Substitution does indeed make for a Biblically lacking atonement theory with potentially problematic implications (as I now suspect is, in fact, the case), then works like this one need to get written. But I only give five stars to my all-time favorite books—and Atonement, Justice, and Peace might not quite make the cut for me. Works like Gregory Boyd’s Crucifixion of the Warrior God and Robin Parry’s The Evangelical Universalist, while perhaps not quite as objectively impressive, will always steal the show in my heart.
July 15, 2012
This is certainly the most thorough critique of Penal substitution that I have read. I dont know how many pages it is but it is substantial on kindle. I find his critique of the way western christianity has interpreted the cross in terms of its paradigm of retribution or, to be more precise, in terms of its foundational assumption that justice must be retributive to be most insightful. the whole book is rich is rich in exegetical insight and clear logic. I am unconvinced by his critique of the notion that god is non-violent. He falls short of a radical stance and sides with Miroslav Volf in the idea that the sovereignty and freedom of God means that we cannot deduce the non-violence of God from the nonviolence and non-retributive nature of the atonement and of Jesus the Son. This is disappointing, however the strength of his book is the way he shows the integral relationship a healthy doctrine of thei cross and atonement, purged of its penal substitutionary detritus has enormous implications for the Christian life of justice and peace-making. His argument has the potential to break down the gulf between those who have a strong doctrine of the cross but a very flimsy epiphenomenal account of Christian social ethics, and those who have strong social ethics resonant with Jesus own understanding of the Kingdom but little place for the cross. His accounts holds together Jesus life and his death, and holds this together with Paul's theology in ways opened up by the New Perspective. It is a significant integrative work.
Displaying 1 - 8 of 8 reviews