What do you think?
Rate this book
Creation and the Cross: The Mercy of God for a Planet in Peril
In this fresh creative approach to theology, Elizabeth Johnson asks how we can understand cosmic redemption in a time of advancing ecological devastation. In effect, how can we extend the core Christian belief in salvation to include all created beings. Immediately this quest runs into a formidable the idea that Jesus’ death on the cross was required as an atonement for human sin—a theology laid out by the eleventh-century theologian Anselm. Constructing her argument (like Anselm) in the form of a dialogue, Johnson lays out the foundations in scripture, the teachings of Jesus, and the early Church for an understanding that emphasizes the love and mercy of God, showing how this approach could help us respond to a planet in peril.
258 pages, Kindle Edition
Published February 20, 2018
110 people are currently reading
198 people want to read
About the author
Elizabeth A. Johnson
41 books111 followersJohnson grew up in Brooklyn, New York, the oldest of seven children in an "Irish Catholic family." As a young adult she joined the religious order of the Sisters of Saint Joseph whose motherhouse is in Brentwood, Long island, NY. She received a B.S. from Brentwood College in 1964, an M.A. from Manhattan College in 1964.
1981, she became the first woman to earn a Ph.D. in theology at the Catholic University of America (CUA). CUA is a pontifical university of the Catholic Church and is the only university in the U.S. founded and sponsored by America's bishops. Johnson recalls that her experience there was "rich, respectful, and collegial," but was also "lacking in female presence." During her studies there in the 1970s Johnson observes, "I never had a woman professor, I never read one woman author. There were none to be had. It was a totally male education." CUA attempted to remedy this when Johnson herself was hired into a tenure-track position in Christology. She became one of the first female theologians allowed to receive a doctorate by the church authorities, as a result of the "liberalization decrees that capped the Second Vatican Council." Feminism had begun impacting the thinking and dialog of female Catholic theologians, and pioneering feminist theologians Elisabeth Schüssler Fiorenza and Sandra M. Schneiders influenced Johnson on feminist topics, including using feminine metaphors and language for God. Inspired by their example, Johnson and other women graduate students formed a group, "Women in Theology."
She has served as head of the Catholic Theological Society of America and the American Theological Society.
While at CUA in 1980 she felt profoundly affected by events of the Salvadoran Civil War when four American women, including three nuns, working as missionaries and helping oppressed people to escape violence, were abducted and killed by a death squad. Johnson mourned the women, but she "redirected her anguish by carrying out their mission in her own field of theology."
Johnson notes that leaders of her religious community encouraged her to enter the field of theology and pushed her to continue in spite of obstacles. "When I applied for tenure at Catholic University, I received the full positive vote of the faculty. But the outcome was in doubt because some bishops were not happy with an article I had written," she says, referring to her article questioning the traditional view of Mary as "humble and obedient." Though she contemplated leaving rather than facing the "arduous process of interrogation," General Superior Sister John Raymond McGann advised her not to give up, and Johnson did receive tenure.
Johnson had taught science and religion at the elementary and high school level, then taught theology at St. Joseph's College (New York) and at CUA before moving to Fordham in 1991. At Fordham, she was named Distinguished Professor in 1997 and "Teacher of the Year" in 1998.
1981, she became the first woman to earn a Ph.D. in theology at the Catholic University of America (CUA). CUA is a pontifical university of the Catholic Church and is the only university in the U.S. founded and sponsored by America's bishops. Johnson recalls that her experience there was "rich, respectful, and collegial," but was also "lacking in female presence." During her studies there in the 1970s Johnson observes, "I never had a woman professor, I never read one woman author. There were none to be had. It was a totally male education." CUA attempted to remedy this when Johnson herself was hired into a tenure-track position in Christology. She became one of the first female theologians allowed to receive a doctorate by the church authorities, as a result of the "liberalization decrees that capped the Second Vatican Council." Feminism had begun impacting the thinking and dialog of female Catholic theologians, and pioneering feminist theologians Elisabeth Schüssler Fiorenza and Sandra M. Schneiders influenced Johnson on feminist topics, including using feminine metaphors and language for God. Inspired by their example, Johnson and other women graduate students formed a group, "Women in Theology."
She has served as head of the Catholic Theological Society of America and the American Theological Society.
While at CUA in 1980 she felt profoundly affected by events of the Salvadoran Civil War when four American women, including three nuns, working as missionaries and helping oppressed people to escape violence, were abducted and killed by a death squad. Johnson mourned the women, but she "redirected her anguish by carrying out their mission in her own field of theology."
Johnson notes that leaders of her religious community encouraged her to enter the field of theology and pushed her to continue in spite of obstacles. "When I applied for tenure at Catholic University, I received the full positive vote of the faculty. But the outcome was in doubt because some bishops were not happy with an article I had written," she says, referring to her article questioning the traditional view of Mary as "humble and obedient." Though she contemplated leaving rather than facing the "arduous process of interrogation," General Superior Sister John Raymond McGann advised her not to give up, and Johnson did receive tenure.
Johnson had taught science and religion at the elementary and high school level, then taught theology at St. Joseph's College (New York) and at CUA before moving to Fordham in 1991. At Fordham, she was named Distinguished Professor in 1997 and "Teacher of the Year" in 1998.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 25 of 25 reviews
April 9, 2018
This new Elizabeth A. Johnson book, Creation and the Cross: The Mercy of God for a Planet in Peril, speaks to a new generation which is troubled by the Church's thousand years of emphasis on Anselm's theology of atonement; the wrath and anger of God's honor which required that God's Son must die a bloody death because of human sin. Johnson leads us through the historical development of the Scriptures and subsequent interpretation. I appreciated her slow and methodical refuting of Anselm’s theology of the necessity of Jesus’ death on the cross to appease an angry God. She works through the OT and the NT to bring out the continuity of God’s steadfast, loving kindness and mercy. She shows how God is continuously redeeming throughout history; how God is always present, lovingly bringing newness of Creation out of the messiness. What I appreciated the most is that she gave words to what I have struggled to articulate to those who still think that God sends suffering, or that holiness is somehow related to suffering. Rather, holiness is related to God's loving will for full-flourishing for every one of God's creatures. I think this would be an ideal book for beginning the conversation with diaconate candidates and for seminarians, as well as college level theology
March 8, 2019
Hard to get through but very informative. I learned a lot. It’s a book that will move your faith. Made for excellent discussion at a Catholic book club I attend. Definitely college level material.
December 17, 2020
A significant argument in Christian theology that seeks to expand the meaning of Christ’s suffering to include the suffering of nature. Very accessible.
Read
February 19, 2021Brilliant. Read for class so no rating or review.
January 19, 2020
Johnson's theological narrative attempts to connect ecological theories of destruction and extinction with a view that God is known by all creatures through their natural instincts. Humans are the enemy, guilty of establishing structures of evil intent. Jesus did not have to die (and one gets the impression he was not supposed to die) especially in the way he did. Johnson speculates Jesus didn't really know he was going to die in his last venture to Jerusalem. She also maintains that it was the Romans who connived to crucify him as an insurrectionist, not the Jews who tried to remove him. The resurrection may have happened, but one understands from her theology, it wasn't necessary. It was "creative interpretation" and myth, imposed by later generations. It was helpful to find the USCCB denounced her as promulgating a theology contrary to Church teaching. I think she is simply one of many looking to justify saving mosquitos by displacing very bad humans, and using a distorted theology to give semblance of justice. Too bad. There are better books for both theologically interested and those passionately interested in Ecology. You can leave this book in the store.
May 14, 2022
I was most interested in this book for Johnson's critique of Anselm's satisfaction soteriology, which I have not agreed with for some time. The outworking of her theology of merciful accompaniment has wide-reaching implications that work to expand our understanding of God's gracious and all-encompassing love.
August 16, 2022
Elizabeth Johnson has become one of my favourite theologians, Her thinking and her language is clear enough for a not so smart theological thinker like me to understand. This book provides an excellent critique of Anselm's Substitutionary Atonement Theory. she also helps me find the place of the cross for 21st century Christian thinking.
August 18, 2020
A well-written and thought-provoking exploration of the search for a theology of salvation for our time. This book provides a good foundation for a new understanding of creation, the cosmos, and our place in it, in the light of the cross and resurrection.
April 14, 2021
A beautiful, gracious, & necessary critique of Anselm’s atonement theory & a thorough study of Scripture as we search for new nuances about the depth & scope of soteriology in a 21st century world during our ecological crisis.
August 15, 2021
One of the best theological books I've read in a long time. Insightful, creative & very helpful.
For centuries a central theological question in Christian history has been, "Did Jesus have to die on the cross, & if so, why?" In the 11th century a theologian named Anselm, assisted by a younger monk, Boso, attempted deal with the question & its implications. He wrote a treatise, "Cur Deus Homo" [Why Did God Become Human", based on their discussions. Johnson writes: "...This was a juridical or legal way of thinking that interpreted sin as breaking a divine law. The work of redemption was a free and gracious act that nevertheless required something by way of penalty or recompense on the part of law-breakers...Such was offered by the death of Jesus, his body broken and his blood poured out for us..." Anselm's question was: "for what cause or necessity God became a human being, and by his own death, as we believe and affirm, restored life to the world, when he might have done this by means of some other being, angelic or human, or merely by his will."
Johnson writes her book, much as Anselm did, in a format of a discussion of his origional treatise, using two women: Clara & Elizabeth. She will end up with this conclusion: "Loudly and clearly, one more time, the mercy of God is not dependent on the death of Jesus. Divine mercy does not require the torture and violence of crucifixion... " (p. 224) "To sum up, the living God, gracious and merciful, always was, is and will be accompanying the world with saving grace, including humans in their sinfulness, and humans and all creatures in their unique beauty, evolutionary struggle, and inevitable dying..."
Though it may seem like I'm "spilling the beans" a little, I'll leave my assessment right here, so that you'll have the exquisite joy of seeing. through 6 chapters, how amazingly the author arrives at her interpretation for the much different and challenging times in which we live!
For centuries a central theological question in Christian history has been, "Did Jesus have to die on the cross, & if so, why?" In the 11th century a theologian named Anselm, assisted by a younger monk, Boso, attempted deal with the question & its implications. He wrote a treatise, "Cur Deus Homo" [Why Did God Become Human", based on their discussions. Johnson writes: "...This was a juridical or legal way of thinking that interpreted sin as breaking a divine law. The work of redemption was a free and gracious act that nevertheless required something by way of penalty or recompense on the part of law-breakers...Such was offered by the death of Jesus, his body broken and his blood poured out for us..." Anselm's question was: "for what cause or necessity God became a human being, and by his own death, as we believe and affirm, restored life to the world, when he might have done this by means of some other being, angelic or human, or merely by his will."
Johnson writes her book, much as Anselm did, in a format of a discussion of his origional treatise, using two women: Clara & Elizabeth. She will end up with this conclusion: "Loudly and clearly, one more time, the mercy of God is not dependent on the death of Jesus. Divine mercy does not require the torture and violence of crucifixion... " (p. 224) "To sum up, the living God, gracious and merciful, always was, is and will be accompanying the world with saving grace, including humans in their sinfulness, and humans and all creatures in their unique beauty, evolutionary struggle, and inevitable dying..."
Though it may seem like I'm "spilling the beans" a little, I'll leave my assessment right here, so that you'll have the exquisite joy of seeing. through 6 chapters, how amazingly the author arrives at her interpretation for the much different and challenging times in which we live!
December 28, 2024
Read as the pre-work for Dr. Norman Wirzba's PARISH 806 Caring for Creation class at Duke Divinity School.
Johnson spends an inordinate amount of time breaking down the difficulties and irrelevance of Anselm's satisfaction theory of atonement (and thus, its popular salvation framework grandchild: penal substitutionary atonement). She argues that the witness of scripture never implies a restriction on God's mercy or need for any sort of debt to be paid for God's mercy to freely flow, and that satisfaction theories of atonement greatly limit our experience of God's goodness and love for all of creation.
If this was a book about atonement theories and the ways in which Western, evangelical-ish frameworks of salvation fall short, I would have given it 4 stars. However, this was framed as a book about the gospel's relevance for creation. This topic wasn't even explicitly touched until 75% into the book, and even then it felt like a shoehorned portion of the text. Johnson's logic is that the gospel displays God's goodness, mercy, and solidarity with the finitude of all of creation, and because all of creation is included in this cosmic redemption, our theology and faith practice should include creation as well. I wholeheartedly agree. However, the "creation" aspect of this book felt like the forced appendix onto a tedious debate Johnson had with Anselm in her head.
4 stars for atonement content, 2 stars for creation content, 3 stars overall.
Johnson spends an inordinate amount of time breaking down the difficulties and irrelevance of Anselm's satisfaction theory of atonement (and thus, its popular salvation framework grandchild: penal substitutionary atonement). She argues that the witness of scripture never implies a restriction on God's mercy or need for any sort of debt to be paid for God's mercy to freely flow, and that satisfaction theories of atonement greatly limit our experience of God's goodness and love for all of creation.
If this was a book about atonement theories and the ways in which Western, evangelical-ish frameworks of salvation fall short, I would have given it 4 stars. However, this was framed as a book about the gospel's relevance for creation. This topic wasn't even explicitly touched until 75% into the book, and even then it felt like a shoehorned portion of the text. Johnson's logic is that the gospel displays God's goodness, mercy, and solidarity with the finitude of all of creation, and because all of creation is included in this cosmic redemption, our theology and faith practice should include creation as well. I wholeheartedly agree. However, the "creation" aspect of this book felt like the forced appendix onto a tedious debate Johnson had with Anselm in her head.
4 stars for atonement content, 2 stars for creation content, 3 stars overall.
March 12, 2024
In my last review, I said that Lent was when I read Joan Chittister. Well, it seems to be turning into when I read Elizabeth Johnson too!
This book wasn't what I was expecting. From the title, I thought we would be spending more time on stewardship of the earth and diving into Laudato Si, but instead, it laid the foundation for a paradigm shift of how to approach Jesus’s death and resurrection.
It started by refuting a theory by a scholar named Anselm about atonement: reminding the readers that Anselm was a product of his time. He likened God as a lord of the manor who needed to have a debt paid. Johnson spent time turning our attention to Isaiah and other passages to think of the story of Jesus in the context of charity and accompaniment. She also took time to remind us that the New Testament was written by folks who were trying to figure out what the heck just happened with Jesus. I enjoyed spending time just thinking about that.
The writing in this book was more approachable than the last Johnson book I read. During She Who Is, I was writing my seminarian friends asking them questions. Here, I was like, “Huh, I wonder if I could try my hand at theology…”
I wished the last part of the book was longer. We sped through five ways of caring for the earth. I would have appreciated more time there, but I read Kuhn: I know paradigm shifts take time.
This book wasn't what I was expecting. From the title, I thought we would be spending more time on stewardship of the earth and diving into Laudato Si, but instead, it laid the foundation for a paradigm shift of how to approach Jesus’s death and resurrection.
It started by refuting a theory by a scholar named Anselm about atonement: reminding the readers that Anselm was a product of his time. He likened God as a lord of the manor who needed to have a debt paid. Johnson spent time turning our attention to Isaiah and other passages to think of the story of Jesus in the context of charity and accompaniment. She also took time to remind us that the New Testament was written by folks who were trying to figure out what the heck just happened with Jesus. I enjoyed spending time just thinking about that.
The writing in this book was more approachable than the last Johnson book I read. During She Who Is, I was writing my seminarian friends asking them questions. Here, I was like, “Huh, I wonder if I could try my hand at theology…”
I wished the last part of the book was longer. We sped through five ways of caring for the earth. I would have appreciated more time there, but I read Kuhn: I know paradigm shifts take time.
July 21, 2023
This book addresses, among others, four themes of interest to me:
What is redemption?
Where did the concept that Jesus is retribution for the sins of humanity originate?
What is salvation— what are we being. saved from?
Who is the "us" in the Bible— does it include all of Creation or just humans?
I did not disagree significantly from the content.
I would have given the book a higher rating, but the format is a dialogue between Elizabeth and imaginary conversant Clara— I would have preferred a "standard" format. Also, after finishing the book it is obvious to me that it would have greater appeal to theologians.
In any case, IMHO, it is a solid work.
What is redemption?
Where did the concept that Jesus is retribution for the sins of humanity originate?
What is salvation— what are we being. saved from?
Who is the "us" in the Bible— does it include all of Creation or just humans?
I did not disagree significantly from the content.
I would have given the book a higher rating, but the format is a dialogue between Elizabeth and imaginary conversant Clara— I would have preferred a "standard" format. Also, after finishing the book it is obvious to me that it would have greater appeal to theologians.
In any case, IMHO, it is a solid work.
May 1, 2024
Not even gonna lie, I loved this book. It's a theology text though so maybe not everyone's cup of tea. But it uses Anselm's methodology to create a theological framework of God's deep care for all creation that is comprehensive and very beautiful. The book ends with practical tools to help one move from belief to action in the care for all creation.
April 20, 2022
A very good read. Johnson takes on Anselm's satisfaction theory of the cross and, drawing widely from scripture and tradition, shows how richly warranted is a theology that proclaims instead a theology of divine accompaniment of all creatures, in light of our experience of climate crisis.
March 16, 2023
A fresh, accessible take on old, murky debates around Christian theories of atonement. I think Johnson's views reflect faithful readings of Scripture, deep belief in a good Creator, and a posture of hope in our present moment.
September 22, 2018
An interesting spiritual read.
April 14, 2019
A clever critique of what we take to be conventional theology - and a cogent case for Christian environmental advocacy.
June 8, 2019
Amazing. Tough subject. Easy to read.
October 7, 2023
A deep and challenging book for serious theologians , from one of the premier theologians of our time.
February 18, 2020
In the form of a dialogue this makes a lovely counterpart to Anselm. In it Johnson gives a compelling atonement theory of (let's call it) "ecological accompaniment" but I'm not convinced she has to eviscerate satisfaction in order to do it. In fact, something rings hollow about its treatment of justice. Nonetheless, it's an enjoyable and even inspiring read with much to think about and take on board.
April 27, 2023
Good book, presents some good critiques of Anselm’s satisfaction theory and has some other interesting points about atonement, but I feel like it doesn’t really present a solution either.
January 24, 2025
An amazing rethinking of the theology that maintains that the Crucifixion was necessary to appease an offended God. She explains how the theory originated with St. Anselm, and was deeply rooted in a Medieval society in which the honor of the feudal lord was the basis for an orderly society.
To modern ears, including mine, the idea that any father, especially a divine one, would want to see his innocent son tortured and killed in order to obtain forgiveness for mankind has always been deeply repugnant. As Johnson writes: "I think this theory promotes a spirituality that glorifies suffering as something of value, making us think that suffering, more than joy, is the best avenue to God. It makes enduring pain, even if inflicted unjustly, into an ascetic ideal that should be imitated. No one I know is attracted by this ideal."
Instead, she posits that the Incarnation and Crucifixion were done to show solidarity with humans who suffer at the hands of their fellow creatures. She calls it a theology of Accompaniment.
"What our trek through the scriptures gives us instead, to use alternative language, is a theology of accompaniment. It fosters the idea of salvation as the divine gift of “I am with you,” even in the throes of suffering and death. Redemption comes to mean the presence of God walking with the world through its traumas and travail, even unto death. This theology entails a double solidarity, of the actual Jesus who lived with all who live, suffer and die, and of the resurrecting God of life with the ministering and crucified Jesus."
Her version includes not just humankind, but all creation. It's too complex for me to describe here.
Nevertheless, Johnson makes a compelling case.
To modern ears, including mine, the idea that any father, especially a divine one, would want to see his innocent son tortured and killed in order to obtain forgiveness for mankind has always been deeply repugnant. As Johnson writes: "I think this theory promotes a spirituality that glorifies suffering as something of value, making us think that suffering, more than joy, is the best avenue to God. It makes enduring pain, even if inflicted unjustly, into an ascetic ideal that should be imitated. No one I know is attracted by this ideal."
Instead, she posits that the Incarnation and Crucifixion were done to show solidarity with humans who suffer at the hands of their fellow creatures. She calls it a theology of Accompaniment.
"What our trek through the scriptures gives us instead, to use alternative language, is a theology of accompaniment. It fosters the idea of salvation as the divine gift of “I am with you,” even in the throes of suffering and death. Redemption comes to mean the presence of God walking with the world through its traumas and travail, even unto death. This theology entails a double solidarity, of the actual Jesus who lived with all who live, suffer and die, and of the resurrecting God of life with the ministering and crucified Jesus."
Her version includes not just humankind, but all creation. It's too complex for me to describe here.
Nevertheless, Johnson makes a compelling case.
February 25, 2025
An excellent theological reflection that breaks down the concepts of atonement theory and creation theology through the lens of Anselm and Irenaeus. The author also explains the context and meaning of penal substitutionary atonement to explain why it might not be the most sound theory, and explores other meanings of resurrection in the context of all creation.
It's a deep and meaningful book that really digs into what our theology says about us as people.
It's a deep and meaningful book that really digs into what our theology says about us as people.
September 23, 2023
A tender theological treatise that carefully, even compassionately, dismantles Anselm's satisfaction theory of atonement and in its place offers a comprehensive biblical portrait of an all-merciful God and a crucifixion that is not demanded or necessary but rather lovingly and hopefully endured with all creation.
Displaying 1 - 25 of 25 reviews