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The Mosaic of Atonement: An Integrated Approach to Christ's Work
The Mosaic of Atonement offers a fresh and integrated approach to historic models of atonement. While modern treatments of the doctrine have tended toward either a defensive hierarchy, in which one model is singled out as most important, or a disconnected plurality, in which multiple images are affirmed but with no order of arrangement, this book argues for a reintegration of four famous "pieces" of atonement doctrine through the governing image of Christ-shaped mosaic. Unlike a photograph in which tiny pixels present a seamless blending of color and shape, a mosaic allows each piece to retain its recognizable particularity, while also integrating them in the service of a single larger image. If one stands close, one can identify individual squares of glass or tile that compose the greater picture. And if one steps back, there is the larger picture to be admired. Yet in the great mosaics of age-old Christian churches, the goal is not for viewers to construct the image, as in a puzzle, but to appreciate it. So too with this mosaic of atonement doctrine. While no one model is set above or against the others, the book notes particular ways in which the "pieces"--the feet, heart, head, and hands--mutually support one another to form a more holistic vision of Christ's work. "This is my body," Jesus said to his followers, and by reintegrating these oft-dismembered aspects of atonement, we will note fresh ways in which it was given for us.
336 pages, Paperback
First published August 27, 2019
63 people are currently reading
456 people want to read
About the author
Joshua M. McNall
12 books10 followersJoshua M. McNall (PhD, University of Manchester) is associate professor of pastoral theology, ambassador of church relations, and director of the honors program at Oklahoma Wesleyan University.
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Displaying 1 - 30 of 45 reviews
October 18, 2019
This is the best book on the atonement I have read in quite some time, perhaps ever.
August 15, 2020
barabra brown taylor has said that the Christian life is less about believing something and more about beholding someone. this book gave me the opportunity to behold.
McNall demonstrates impressive versatility in this book, engaging with a variety of scholars across eras, traditions, and even religons. he writes with kindness yet with clarity, presenting a view of the atonement that unites the views of many, while rejecting their most problematic tendencies.
his work is based off the primary metaphor of the atonement as a mosaic. I think this is a far better metaphor than the kaleidoscope of NT Wright, golf clubs of Scot McKnight, or the "you are wrong" metaphor of our reformed friends ;). his metaphor unites and coherantly gives use and meaning to the biggest players in this discussion. glad I read it.
McNall demonstrates impressive versatility in this book, engaging with a variety of scholars across eras, traditions, and even religons. he writes with kindness yet with clarity, presenting a view of the atonement that unites the views of many, while rejecting their most problematic tendencies.
his work is based off the primary metaphor of the atonement as a mosaic. I think this is a far better metaphor than the kaleidoscope of NT Wright, golf clubs of Scot McKnight, or the "you are wrong" metaphor of our reformed friends ;). his metaphor unites and coherantly gives use and meaning to the biggest players in this discussion. glad I read it.
August 31, 2025
Easily one of the most thought-provoking books I've read this year. The combination of rich creativity and theological depth makes this the best book on the atonement I've read. The triune God's work to redeem sinful humans is inexhaustible and we could do worse than to spend much time plumbing its depths.
Read
December 26, 2025100000 stars JOSHUA MCNALL IS GOATED
December 31, 2021
My now favorite book on atonement. I have long cherished the essential nature of penal substitution and still resisted the suggestion that it completed the comprehensive picture of atonement. Scripture uses images not theories, and now I nod in agreement to the accuracy of mosaic as the best word to describe the collection of images Scripture uses to describe atonement. Critically to my acceptance, McNall identifies penal substitution as the "beating heart" of atonement, but helpfully critiques some of the ways in which its own proponents have treated the theory of penal substitution.
December 3, 2022
Integrative, irenic, clear, and compelling. This is by far the best explanation and integration of the doctrine of Christ’s atoning work I have been exposed to.
McNall seeks to avoid what he sees as two common errors of reductionism and relativism when it comes to various models of Christ’s atonement. By reductionism, he means the tendency to pit various models of atonement against one another. By relativism, he means the tendency to affirm multiple models of atonement without any effort to show how they all support each other or fit together. The thesis of the book then is that the various major models of atonement (recapitulation, penal substitution, Christus Victor, and Moral influence) interact like a mosaic, showing the beauty of Christ’s atoning work by fitting together and supporting one another to give an overall picture.
A major strength of the book is its avoidance of caricature and willingness to disagree charitably with others. McNall often goes out of his way to find commonality and support for various views. He also engages with the latest scholarship. For example, interacting with the work of Rene Girard and Tom holland in his section on moral influence.
The two other things I loved about the book were how he closed it with a chapter on the importance of the Holy Spirit in all of the various models of atonement, and his detailed defense of penal substitution.
Get it and read it!
McNall seeks to avoid what he sees as two common errors of reductionism and relativism when it comes to various models of Christ’s atonement. By reductionism, he means the tendency to pit various models of atonement against one another. By relativism, he means the tendency to affirm multiple models of atonement without any effort to show how they all support each other or fit together. The thesis of the book then is that the various major models of atonement (recapitulation, penal substitution, Christus Victor, and Moral influence) interact like a mosaic, showing the beauty of Christ’s atoning work by fitting together and supporting one another to give an overall picture.
A major strength of the book is its avoidance of caricature and willingness to disagree charitably with others. McNall often goes out of his way to find commonality and support for various views. He also engages with the latest scholarship. For example, interacting with the work of Rene Girard and Tom holland in his section on moral influence.
The two other things I loved about the book were how he closed it with a chapter on the importance of the Holy Spirit in all of the various models of atonement, and his detailed defense of penal substitution.
Get it and read it!
October 11, 2023
Creative and thrilling, to say the least!
April 8, 2023
This was an incredibly thoughtful, helpful, and accessible exploration of atonement theology. The doctrine of atonement (particularly through the lens of penal substitution) has been a point of struggle for me in recent years. I’ve found in McNall a kindred spirit, albeit a much more patient and well-read one than myself. By using the helpful analogy of a mosaic that interlocks different atonement models into a holistic image of different roles/relationships (rather than a rigid hierarchy or relativistic kaleidoscope), McNall succeeds in creating what I’ve always had a hunch “good theology” is meant to be - threading a nuanced needle through extremely combatative and reductionistic camps that tend to flatten or grossly caricaturize the atonement in one way or another. McNall somehow seemed to predict each of my questions or concerns as he approached each model and (more impressively) treat those concerns with gentle respect and consideration rather than dismissing or rebuking them. There are no straw men in this book. He gives each tradition and school of thought its fair due, discerning the valuable and problematic in each without writing them off wholesale. Best of all, as he affirms throughout, his end goal is not to pronounce a final verdict or a “gotcha”, but rather redirect us to worship. We should stand in awe of this profound and beautiful mystery rather than find a way to pat ourselves on the back for thinking we’re right. I think we need more humble scholars like McNall. I would heartily recommend this to anyone who is earnestly seeking a better holistic understanding of the different approaches to the atonement (rather than a robust defense of their own pet theology).
May 14, 2020
This is the book on the atonement I’ve been waiting for. Dense and academic at times (maybe I have a way of picking academic authors) but so well worth it. I learned so much more from a single book on the atonement than I ever expected, including the case for a historical Adam and the ontic nature of Satan.
But I think what I loved most is that McNall’s end is not theology but worship. Better appreciating the atonement does not mean we atomize models or effects, but that our hearts are enkindled to love and obedience. I am grateful for this book, as it helped me to better understand why the atonement is possible (recapitulation) and the how of the atonement (penal substitution) even as it wrestled with hard questions. Lingering questions that I’ve had! And of course, the end is victory (Christus Victor) which will have its final completion by our Spirit-fueled works (moral influence).
If you are capital R reformed (like I have been in the past) you’ll note the author is Wesleyan-Arminian. But honestly, if you’re capital R reformed, you could do yourself a favor and read outside your circles. I am grateful I did!
But I think what I loved most is that McNall’s end is not theology but worship. Better appreciating the atonement does not mean we atomize models or effects, but that our hearts are enkindled to love and obedience. I am grateful for this book, as it helped me to better understand why the atonement is possible (recapitulation) and the how of the atonement (penal substitution) even as it wrestled with hard questions. Lingering questions that I’ve had! And of course, the end is victory (Christus Victor) which will have its final completion by our Spirit-fueled works (moral influence).
If you are capital R reformed (like I have been in the past) you’ll note the author is Wesleyan-Arminian. But honestly, if you’re capital R reformed, you could do yourself a favor and read outside your circles. I am grateful I did!
May 4, 2023
A robust view of atonement theory that doesn’t seek to squash the others. His mosaic/body metaphor gives each major theory seat at the table which in many ways, helps one understand the atonement more fully. Do I wish he gave more wide-sweeping biblical support of each theory, for sure! But the theological depth and elaboration on the traditions was fantastic. A thought-provoking book that could go a long way in uniting differing/limiting views/opinions on the atonement.
April 10, 2025
Academically rigorous review of patristic and contemporary theology crafting a comprehensive ‘mosaic’ of atonement theory and it’s four major tenets: The Feet - Recapitulation
The Heart - Penal Substitution (Vicarious Judgement)
The Head - Christus Victor
The Hands - Moral Influence
McNall responds to difficult questions like:
Why did Christ have to die?
Who was the sacrifice appeasing?
How does this differ from sadomasochistic divine child abuse?
Why can Christ take our place?
Is there victory - already/not yet?
Excellent read.
The Heart - Penal Substitution (Vicarious Judgement)
The Head - Christus Victor
The Hands - Moral Influence
McNall responds to difficult questions like:
Why did Christ have to die?
Who was the sacrifice appeasing?
How does this differ from sadomasochistic divine child abuse?
Why can Christ take our place?
Is there victory - already/not yet?
Excellent read.
December 6, 2025
I was pretty into this for the first 1/3, and McNall is a gifted writer. But the general attempt to be innovative via piecing together a "mosaic" picture of Christ's work by taking fragments from heterodox theologians and piecing them together proved a theological method that was tiresome as the book wore on. His chapter on the historicity of penal substitutionary atonement was quite good.
March 31, 2022
This is an extremely creative approach to the atonement written in a very hospitable and pastoral manner. I’m not sure if I am totally on board with McNall’s atonement approach, but certainly provides a lot of food for thought.
March 8, 2024
As McNall said in quoting Psalm 27, “The goal is not to ‘figure out’ each aspect of [Jesus’] work but to ‘gaze upon the beauty of the Lord’ and seek Him in His sanctuary.”
McNall does an outstanding job of integrating multiple theories of atonement into a beautiful “mosaic” that allows even non-scholars, like myself, so behold the saving and active work of Jesus.
McNall does an outstanding job of integrating multiple theories of atonement into a beautiful “mosaic” that allows even non-scholars, like myself, so behold the saving and active work of Jesus.
December 19, 2021
I just finished "The Mosaic of Atonement: An Integrated Approach to Christ's Work," by Josh McNall.
After a brief outline of each, McNally sets to show that penal substitution, Christus Victor, Moral influence, and Recapitulation fit together to form a coherent single theory of the atonement.
McNall warns against extremes when speaking of atonement metaphors. On one far side of the spectrum we have "reductionism" which ignores the vast array of metaphorical language in and out of scripture for the one almighty, "die on this hill" model, as can be seen in some adherents of PSA. On the other side is "relativism" where one can scatter all the metaphorical language on the table, disconnected form others, and all hold equal weight.
(I do take issue with this description of "relativism". In relationship with someone we should use the golf club which fits them best. Do they have PTSD from war?--I'll lay off the Christus Victor. Were they abused by a parent?--no PSA for them; in the same way abuse may lead us to modify our Divine pronouns. We should use what we can in the time we have with a person who needs Christ as we "carry out the redemptive work of God," [A Community Called Atonement, Scot X. McKnight, p xiii]; we don't have to capture the totality of the work of Christ in this presentation of His work. They dont expect a perfectly articulated, academic atonement theology from us, maybe just the 9 iron and grow from there--systematize it as they mature. If I have misread or misrepresented either McNall or McKnight my apologies. But I believe this is an issue of mindful praxis vs academia.)
Recapitulation:
This model has Christ as the last Adam. Both were human though without male assistance: virgin earth and virgin conception, both from the same lineage. Truly one of us. Where Adam failed Christ was victorious: eating the fruit vs fasting in the wilderness. Adam failed at the tree and Christ was victorious on the tree.
Irenaeus saw the Imago Dei as substance possessed by mankind though temporarily lost. He also believes that the body of Christ was the physical and moral mold of the entirety of the human race with Adam as the first off. In Irenaeus own words:
"[God] made man in the image of God; and the image of God is the Son, after whose image man was made: and for this cause He [Jesus] appeared in the end of the times the He might show the image (to be) like unto Himself," p 36.
Or: Jesus = Imago Dei; Adam = Imago Christi
So when Adam jacked everything up what humanity needed was a new human family head. We needed a new head of humanity who wouldn't Crack at the first sight of a reptile. Who better than He who was the Imago Dei for Adam: Christ? And in Christ God recreated every aspect of their life.
The tie-in from Recapitulation to Penal Substitution happens just here: with Christ as the "mold" for humanity who has in the atonement replaced/reheaded Adam he stands for all humanity as can be seen in Paul (Rm; 1Cor). While at the same time, and in keeping of proper Trinitarian theology, the Son is fully God (Jn 1). So in a Chalcedonian way Christ stands at the head of humanity and points down while with the other hand He points up. As such there is no vindictive Father (volcano god) awaiting appeasement via sacrifice; the Son is fully God. Also only the head of humanity could live the perfect life "for humanity" then take the punishment "for humanity". Or simply: herein we see the work of God as the God-Man taking the punishment on Himself for humanity.
Penal Substitution:
There are three elements explored here: substitution, penalty and divine sanction.
The substitutionary element is that Christ experiences a something in a way so we don't (or don't to the magnitude He does). This is seen in the Pauline "for us" language. There are two branches one can go down with the "for us" language: incorporation and substitution. Incorporation would be the branch that has Christ as the Recapitulated head of humanity with whom all humanity is bound up acting for us/with us as our head.
When speaking to penal substitution there are three aspects that must be covered:
"Substitution" has Christ acting in our place, instead of us.
The "penal" element essentially boils down to "as my substitute He takes whatever penalty I would have recieved." McNall points out that "penal" need not be part of "Substitution," though often is.
Finally "divine sanction." This is the straw that I believes breaks the camels back when one poorly articulates PSA. When a strong Trinitarian theology are stated then there's no division and no "Parental punishment" from Father to Son. There are still tough things to answer like "my God, my God why have you forsaken me?" and how this is Christologically rectified. But I'll let that rest.
Nevertheless if one posits PSA with the Son as victim of the Father al la propiation then there are problems. If one posits the Son is fully God and the Father is fully God and the Son takes on sin "for us" al la expiation then there is no issue because there is no divine child abuse but willing divine sacrifice or sin removal-from-mankind and taking-upon-the-divine-self.
How PSA is linked to CV:
In CV the mechanism is that Christ defeated Satan, (the law, my addition), sin and death. This is a narrative that gives PSA a place to stand and shine because it is substitution which defeats sin (logically tied to Satan, law and death: Satan tempts one to break the law and sin, the wages of which are death). Historically the mechanism was ransom but because many have lost enchantment in seeing the physical Jesus as bait on a divine hook to catch the big fish of Satan and because this seems deceptive the ransom theme is largely lost. Though I would suggest ransom can be re-viewed subjectivity via Heb 2:15 as a slave-price paid to self to buy one from the "fear of death," rather than the traditional, death, devil or deity.
How PSA is linked to Moral Influence:
PSA can be seen as powering a subjective (internal to me, rather than objective, external of me) change which is expressed in a changed life. Further, 1 Jn 2: has the Son appearing to destroy the works of the Devil (CV via PSA) for the sins of the world (PSA) and later, because of the aforementioned "we ought to love one another," Moral influence.
Christus Victor:
After a good historical review of CV McNall brings us to the 20th century where Aulen would breath life into this model via his work "Christus Victor," people would reach new highs (WW1) and lows (WW2), and reenter the enchantment thrown off by the enlightenment in the Azusa St revival and the Pentecostal/Charismatic movements which followed. The ground was ripe for a competing, though better contemplated than its first incarnation, model of atonement.
We can mainly avoid modern concepts of God tricking Satan into killing Jesus because of multiple reasons. Mainly if Satan goes about doing what he wants, overcome by chaos and evil, and leads Jesus to the cross then that's on him. God didn't trick him. The demons knew he was the Son of God. That Satan didn't do the math and figure out the ancient magic, that's on him. God didn't lie to get Satan to do what he did. Satan presumed to know.
McNall spends a chunk of ink covering--who else--Satan for part of his CV analysis. He dives into Winks "Powers" trilogy looking at some strong points and some unfulfilled concepts in Wink so that we can correctly ask who it was Christ defeated. O found this interesting. I will begin the "Powers" trilogy in Jan so this chapter was a bit of a primer. Really good work here. And yes, like so much else in theology, it ends up asking "what do you mean by 'person'"? Here Satan failed Boethius and modern Trinitarian definitions of personhood. He lacks rationality in the Boethius definition, and he lacks love in the modern Trinitarian definition. But yes, he is still intelligent and has volition.
Finally McNall has a chapter on CV that deals with, roughly, "if Satan is conquered then why does it seem like that ain't so?" Great question. He claims that the link from CV to Moral Influence is held together in the already/not yet tension of the victorious Christ (inaugurated eschatology). We are currently in a season between the first and second coming of Christ living in the tension of a victory won though not yet consummated.
The above question is followed by "what is the purpose (TELOS: end, goal, reason for its completion) of Christ's victory?" Playing off of Pipers theocentrically focused, Edwardsian forward, theology (minus the horrors of its determinism), McNall lands on the glory of God which is most seen in "Christ's cosmos-healing triumph over evil through recapitulative obedience and vicarious judgement on our behalf," p 237.
So looking at the above two questions (which I didn't tie together as well as McNall) we can see how this plays out from Hebrews 10 where he sat down at the right hand of God until he makes his enemies his footstool: He is victorious and will later consummate His victory. It is I this already/not yet that we, the adopted of the Father with Jesus our brother, are sanctified by the moral influence of Jesus.
Moral Influence:
(Fiddes take on Abelard exemplarism)
This model inspires humanity to be transformed by the death of Christ as an act of love. Christ's life, death and resurrection compell us to run towards God because of love than fear. Continuing, we are formed into disciples and further sanctified in conformity to Christ, again, because of love not fear.
(Girardian subjectivism)
Here, similar to the above, one is beckoned toward God while we have revealed to us :...the sinful human propensity to violent rivalry and scapegoating," p 267. I guess this could be summed up by saying humans wants what others have, are violent. There is a relief valve so we don't destroy ourselves, we seek to take that violence out on someone who usually is innocent (scapegoat) to get it out of one's (societies) system, placing the violence on the goat as blood sacrifice, killing him, thus making things get back to normal...for a while. But the loving, self giving, God became the last scapegoat offered; He was resurrected in a "are yall done with that nonsense" way. His followers now get the lesson and live His way that proclaims no more sacrifice. McNall takes issue with some of Girards method. His take away speaks to human nature in our wanting what others have and our destructive desire to have. This is the other side of the sanctifying Moral influence model, this is what we must drop while pursuing God. This speaks to how we must live the Jesus-ethic while leaving our Constantinian impulses of conquest with our old, unsanctified self.
Interlinking summary:
Recapitulation covers how Christ's Work in Penal Substitution flows down and covers humanity. It is the larger narrative which Christus Victor fits and for Christus Victor to truly be victorious in the conquering of law, Satan, sin and death then we have to bring in Penal Substitution again (mechanism) as what is conquered is logically tied together. Afterwards the Spirit transforms the person via sanctification filling in the Moral Influence aspect. This ties in to Christus Victor through how we fight like Jesus fought: passively, standing with the mind of Christ. We have this because of Recapitulation where we see our exemplar living perfectly.
Final thought: I think in the above linking of views it may have been possible to dig up Hugo Grotius and John Miley and insert the moral governmental view in as the "soul." I could be wrong here as. That aside this was a phenomenal "Systematizing of Atonement Theology" (if I may use that). I've read so many which basically say "here's a bunch of views," or "here's why PSA is the end all and be all," or "here's how the three offices of Christ correspond to three models of atonement," that I almost didn't read this for fear of wasting time. Not at all. I recommend this highly. It is also scholarly without loosing one in the weeds linguistically or conceptually. As with all theology it should, in the end, lead one to worship; seeing the corners of four models interlock together does just that.
#JoshuaMMcNall #JoshuaMcNall #TheMosaicOfAtonement #AtonementTheology #Christology #TheWorkOfChrist #PenalSubstitution #PSA #ChristusVictor #Ransom #MoralInfluence #Recapitulation #ObjectiveAtonement #DynamicAtonement #SubjectiveAtonement
After a brief outline of each, McNally sets to show that penal substitution, Christus Victor, Moral influence, and Recapitulation fit together to form a coherent single theory of the atonement.
McNall warns against extremes when speaking of atonement metaphors. On one far side of the spectrum we have "reductionism" which ignores the vast array of metaphorical language in and out of scripture for the one almighty, "die on this hill" model, as can be seen in some adherents of PSA. On the other side is "relativism" where one can scatter all the metaphorical language on the table, disconnected form others, and all hold equal weight.
(I do take issue with this description of "relativism". In relationship with someone we should use the golf club which fits them best. Do they have PTSD from war?--I'll lay off the Christus Victor. Were they abused by a parent?--no PSA for them; in the same way abuse may lead us to modify our Divine pronouns. We should use what we can in the time we have with a person who needs Christ as we "carry out the redemptive work of God," [A Community Called Atonement, Scot X. McKnight, p xiii]; we don't have to capture the totality of the work of Christ in this presentation of His work. They dont expect a perfectly articulated, academic atonement theology from us, maybe just the 9 iron and grow from there--systematize it as they mature. If I have misread or misrepresented either McNall or McKnight my apologies. But I believe this is an issue of mindful praxis vs academia.)
Recapitulation:
This model has Christ as the last Adam. Both were human though without male assistance: virgin earth and virgin conception, both from the same lineage. Truly one of us. Where Adam failed Christ was victorious: eating the fruit vs fasting in the wilderness. Adam failed at the tree and Christ was victorious on the tree.
Irenaeus saw the Imago Dei as substance possessed by mankind though temporarily lost. He also believes that the body of Christ was the physical and moral mold of the entirety of the human race with Adam as the first off. In Irenaeus own words:
"[God] made man in the image of God; and the image of God is the Son, after whose image man was made: and for this cause He [Jesus] appeared in the end of the times the He might show the image (to be) like unto Himself," p 36.
Or: Jesus = Imago Dei; Adam = Imago Christi
So when Adam jacked everything up what humanity needed was a new human family head. We needed a new head of humanity who wouldn't Crack at the first sight of a reptile. Who better than He who was the Imago Dei for Adam: Christ? And in Christ God recreated every aspect of their life.
The tie-in from Recapitulation to Penal Substitution happens just here: with Christ as the "mold" for humanity who has in the atonement replaced/reheaded Adam he stands for all humanity as can be seen in Paul (Rm; 1Cor). While at the same time, and in keeping of proper Trinitarian theology, the Son is fully God (Jn 1). So in a Chalcedonian way Christ stands at the head of humanity and points down while with the other hand He points up. As such there is no vindictive Father (volcano god) awaiting appeasement via sacrifice; the Son is fully God. Also only the head of humanity could live the perfect life "for humanity" then take the punishment "for humanity". Or simply: herein we see the work of God as the God-Man taking the punishment on Himself for humanity.
Penal Substitution:
There are three elements explored here: substitution, penalty and divine sanction.
The substitutionary element is that Christ experiences a something in a way so we don't (or don't to the magnitude He does). This is seen in the Pauline "for us" language. There are two branches one can go down with the "for us" language: incorporation and substitution. Incorporation would be the branch that has Christ as the Recapitulated head of humanity with whom all humanity is bound up acting for us/with us as our head.
When speaking to penal substitution there are three aspects that must be covered:
"Substitution" has Christ acting in our place, instead of us.
The "penal" element essentially boils down to "as my substitute He takes whatever penalty I would have recieved." McNall points out that "penal" need not be part of "Substitution," though often is.
Finally "divine sanction." This is the straw that I believes breaks the camels back when one poorly articulates PSA. When a strong Trinitarian theology are stated then there's no division and no "Parental punishment" from Father to Son. There are still tough things to answer like "my God, my God why have you forsaken me?" and how this is Christologically rectified. But I'll let that rest.
Nevertheless if one posits PSA with the Son as victim of the Father al la propiation then there are problems. If one posits the Son is fully God and the Father is fully God and the Son takes on sin "for us" al la expiation then there is no issue because there is no divine child abuse but willing divine sacrifice or sin removal-from-mankind and taking-upon-the-divine-self.
How PSA is linked to CV:
In CV the mechanism is that Christ defeated Satan, (the law, my addition), sin and death. This is a narrative that gives PSA a place to stand and shine because it is substitution which defeats sin (logically tied to Satan, law and death: Satan tempts one to break the law and sin, the wages of which are death). Historically the mechanism was ransom but because many have lost enchantment in seeing the physical Jesus as bait on a divine hook to catch the big fish of Satan and because this seems deceptive the ransom theme is largely lost. Though I would suggest ransom can be re-viewed subjectivity via Heb 2:15 as a slave-price paid to self to buy one from the "fear of death," rather than the traditional, death, devil or deity.
How PSA is linked to Moral Influence:
PSA can be seen as powering a subjective (internal to me, rather than objective, external of me) change which is expressed in a changed life. Further, 1 Jn 2: has the Son appearing to destroy the works of the Devil (CV via PSA) for the sins of the world (PSA) and later, because of the aforementioned "we ought to love one another," Moral influence.
Christus Victor:
After a good historical review of CV McNall brings us to the 20th century where Aulen would breath life into this model via his work "Christus Victor," people would reach new highs (WW1) and lows (WW2), and reenter the enchantment thrown off by the enlightenment in the Azusa St revival and the Pentecostal/Charismatic movements which followed. The ground was ripe for a competing, though better contemplated than its first incarnation, model of atonement.
We can mainly avoid modern concepts of God tricking Satan into killing Jesus because of multiple reasons. Mainly if Satan goes about doing what he wants, overcome by chaos and evil, and leads Jesus to the cross then that's on him. God didn't trick him. The demons knew he was the Son of God. That Satan didn't do the math and figure out the ancient magic, that's on him. God didn't lie to get Satan to do what he did. Satan presumed to know.
McNall spends a chunk of ink covering--who else--Satan for part of his CV analysis. He dives into Winks "Powers" trilogy looking at some strong points and some unfulfilled concepts in Wink so that we can correctly ask who it was Christ defeated. O found this interesting. I will begin the "Powers" trilogy in Jan so this chapter was a bit of a primer. Really good work here. And yes, like so much else in theology, it ends up asking "what do you mean by 'person'"? Here Satan failed Boethius and modern Trinitarian definitions of personhood. He lacks rationality in the Boethius definition, and he lacks love in the modern Trinitarian definition. But yes, he is still intelligent and has volition.
Finally McNall has a chapter on CV that deals with, roughly, "if Satan is conquered then why does it seem like that ain't so?" Great question. He claims that the link from CV to Moral Influence is held together in the already/not yet tension of the victorious Christ (inaugurated eschatology). We are currently in a season between the first and second coming of Christ living in the tension of a victory won though not yet consummated.
The above question is followed by "what is the purpose (TELOS: end, goal, reason for its completion) of Christ's victory?" Playing off of Pipers theocentrically focused, Edwardsian forward, theology (minus the horrors of its determinism), McNall lands on the glory of God which is most seen in "Christ's cosmos-healing triumph over evil through recapitulative obedience and vicarious judgement on our behalf," p 237.
So looking at the above two questions (which I didn't tie together as well as McNall) we can see how this plays out from Hebrews 10 where he sat down at the right hand of God until he makes his enemies his footstool: He is victorious and will later consummate His victory. It is I this already/not yet that we, the adopted of the Father with Jesus our brother, are sanctified by the moral influence of Jesus.
Moral Influence:
(Fiddes take on Abelard exemplarism)
This model inspires humanity to be transformed by the death of Christ as an act of love. Christ's life, death and resurrection compell us to run towards God because of love than fear. Continuing, we are formed into disciples and further sanctified in conformity to Christ, again, because of love not fear.
(Girardian subjectivism)
Here, similar to the above, one is beckoned toward God while we have revealed to us :...the sinful human propensity to violent rivalry and scapegoating," p 267. I guess this could be summed up by saying humans wants what others have, are violent. There is a relief valve so we don't destroy ourselves, we seek to take that violence out on someone who usually is innocent (scapegoat) to get it out of one's (societies) system, placing the violence on the goat as blood sacrifice, killing him, thus making things get back to normal...for a while. But the loving, self giving, God became the last scapegoat offered; He was resurrected in a "are yall done with that nonsense" way. His followers now get the lesson and live His way that proclaims no more sacrifice. McNall takes issue with some of Girards method. His take away speaks to human nature in our wanting what others have and our destructive desire to have. This is the other side of the sanctifying Moral influence model, this is what we must drop while pursuing God. This speaks to how we must live the Jesus-ethic while leaving our Constantinian impulses of conquest with our old, unsanctified self.
Interlinking summary:
Recapitulation covers how Christ's Work in Penal Substitution flows down and covers humanity. It is the larger narrative which Christus Victor fits and for Christus Victor to truly be victorious in the conquering of law, Satan, sin and death then we have to bring in Penal Substitution again (mechanism) as what is conquered is logically tied together. Afterwards the Spirit transforms the person via sanctification filling in the Moral Influence aspect. This ties in to Christus Victor through how we fight like Jesus fought: passively, standing with the mind of Christ. We have this because of Recapitulation where we see our exemplar living perfectly.
Final thought: I think in the above linking of views it may have been possible to dig up Hugo Grotius and John Miley and insert the moral governmental view in as the "soul." I could be wrong here as. That aside this was a phenomenal "Systematizing of Atonement Theology" (if I may use that). I've read so many which basically say "here's a bunch of views," or "here's why PSA is the end all and be all," or "here's how the three offices of Christ correspond to three models of atonement," that I almost didn't read this for fear of wasting time. Not at all. I recommend this highly. It is also scholarly without loosing one in the weeds linguistically or conceptually. As with all theology it should, in the end, lead one to worship; seeing the corners of four models interlock together does just that.
#JoshuaMMcNall #JoshuaMcNall #TheMosaicOfAtonement #AtonementTheology #Christology #TheWorkOfChrist #PenalSubstitution #PSA #ChristusVictor #Ransom #MoralInfluence #Recapitulation #ObjectiveAtonement #DynamicAtonement #SubjectiveAtonement
February 15, 2022
This book did a great job in painting the picture of why we don't need to and shouldn't subscribe to simply one theory of the atonement.
December 27, 2024
The chapters on penal substitution were 5 stars. The rest were 2-3.
July 13, 2020
It's one of the best works on the atonement I've read. His mosaic model avoids what he calls "defensive hierarchy" (ranking or excluding models from an understanding of the atonement) and "disconnected plurality" (holding all the models as scattered, unrelated ideas). His integration makes great sense and is a compelling read.
June 27, 2020
This book is incredibly well written, thoughtful, kind, and necessary. Well done, Josh McNall.
March 17, 2025
This is one of those books that is 5 stars not because I agree with everything in it, but because it was well-written, thought-provoking, and paradigm-shifting.
I don't recall ever hearing or reading anything explicitly on atonement theory until I was auditing seminary classes and read John Stott's Cross of Christ and listened to lectures in those classes that discussed different models. The main thing I remember from that was that penal substitution is not the only legitimate model of the atonement. I also remember a mosaic-like cross image from the second American Gospel documentary, so McNall's mosaic image already made sense to me.
However, McNall's mosaic is well thought-out and connected - as he says, a mosiac "allows each piece to retain its recognizable particularity while integrating them in the service of a larger image" (309), and that is exactly what he does in this book.
Recapitulation - the feet of the mosaic - explains how Jesus can be our representative and substitute. Penal substitution is the heart of the atonement, pumping the lifeblood to the head and hands, giving the "how" Christus Victor and moral influence work. Christus Victor is the head, the telos of history, and moral influence is the hands, beckoning us to mimesis of Christ while restraining us from sin--both accomplished through penal substitution and the incorporative aspects of recapitulation (both of which relate to union with Christ).
The different models deal with different things being accomplished in the atonement, and while penal substitution is the "core," the Bible talks about all of these models.
McNall spends a lot of time interacting with patristic and modern writers and addresses criticisms of the models or how they are sometimes presented. In particular, I appreciated his discussion of Trinitarian issues with how many talk about penal substitution, whether or not God tricked the Devil, and how the removal of our guilt via penal substitution is what brings Christ's victory over Satan.
McNall is Wesleyan; I am not, so I don't agree with him everywhere. He does also seem to have a chip on his shoulder about young earth creationism (he mocks it as a cottage industry of non-scientists, and while that aspect of YEC certainly exists, there are also many who hold to YEC who have PhDs in related fields). But, that's about all I have by way of critiques for this book, and the good in it far outweighs them.
I don't recall ever hearing or reading anything explicitly on atonement theory until I was auditing seminary classes and read John Stott's Cross of Christ and listened to lectures in those classes that discussed different models. The main thing I remember from that was that penal substitution is not the only legitimate model of the atonement. I also remember a mosaic-like cross image from the second American Gospel documentary, so McNall's mosaic image already made sense to me.
However, McNall's mosaic is well thought-out and connected - as he says, a mosiac "allows each piece to retain its recognizable particularity while integrating them in the service of a larger image" (309), and that is exactly what he does in this book.
Recapitulation - the feet of the mosaic - explains how Jesus can be our representative and substitute. Penal substitution is the heart of the atonement, pumping the lifeblood to the head and hands, giving the "how" Christus Victor and moral influence work. Christus Victor is the head, the telos of history, and moral influence is the hands, beckoning us to mimesis of Christ while restraining us from sin--both accomplished through penal substitution and the incorporative aspects of recapitulation (both of which relate to union with Christ).
The different models deal with different things being accomplished in the atonement, and while penal substitution is the "core," the Bible talks about all of these models.
McNall spends a lot of time interacting with patristic and modern writers and addresses criticisms of the models or how they are sometimes presented. In particular, I appreciated his discussion of Trinitarian issues with how many talk about penal substitution, whether or not God tricked the Devil, and how the removal of our guilt via penal substitution is what brings Christ's victory over Satan.
McNall is Wesleyan; I am not, so I don't agree with him everywhere. He does also seem to have a chip on his shoulder about young earth creationism (he mocks it as a cottage industry of non-scientists, and while that aspect of YEC certainly exists, there are also many who hold to YEC who have PhDs in related fields). But, that's about all I have by way of critiques for this book, and the good in it far outweighs them.
December 20, 2022
Compelling Unifying Atonement Presentation
McNall presents an enthralling portrait of the atonement of Christ, bringing together models that are often viewed at odds, into a coherent "mosaic." Four atonement models are explored: recapitulation, penal (vicarious) substitution, Christus Victor, and moral influence. Each model may be viewed, says McNall, not as more important than another, but as interrelated parts of a whole, each building upon and leading into the other. The models may be understood as analogous to a human body founded on feet, given life by the heart, guided by the head, and reaching out in the arms and hands -- these four body components each associated with the four models respectively.
McNall plumbs the depths of theological history as well as addressing contemporary questions for and challenges to each model, as well as proposing a vista from which to avoid placing atonement models in competition but also by which to view them all as crucial to the work of Father, Son, and Spirit in bringing salvation through Christ. In this exploration, ancient understandings are shown to be relevant to contemporary needs, and modern critiques (especially of penal substitution) are revealed to be either false or overstated. One is left with high regard for each atonement model and its importance for proclaiming the gospel. And of particular interest for Pentecostals (my tradition) may be McNall's emphasis on the Spirit as crucial to the working out of atonement in the Christian community and individual believer.
Overall a careful and compelling presentation for appreciating the atonement as multi-dimensional and yet unified in what is accomplished by the triune God.
McNall
McNall presents an enthralling portrait of the atonement of Christ, bringing together models that are often viewed at odds, into a coherent "mosaic." Four atonement models are explored: recapitulation, penal (vicarious) substitution, Christus Victor, and moral influence. Each model may be viewed, says McNall, not as more important than another, but as interrelated parts of a whole, each building upon and leading into the other. The models may be understood as analogous to a human body founded on feet, given life by the heart, guided by the head, and reaching out in the arms and hands -- these four body components each associated with the four models respectively.
McNall plumbs the depths of theological history as well as addressing contemporary questions for and challenges to each model, as well as proposing a vista from which to avoid placing atonement models in competition but also by which to view them all as crucial to the work of Father, Son, and Spirit in bringing salvation through Christ. In this exploration, ancient understandings are shown to be relevant to contemporary needs, and modern critiques (especially of penal substitution) are revealed to be either false or overstated. One is left with high regard for each atonement model and its importance for proclaiming the gospel. And of particular interest for Pentecostals (my tradition) may be McNall's emphasis on the Spirit as crucial to the working out of atonement in the Christian community and individual believer.
Overall a careful and compelling presentation for appreciating the atonement as multi-dimensional and yet unified in what is accomplished by the triune God.
McNall
March 5, 2022
An incredible book on the Atonement for many reasons. McNall brings together the various atonement views accurately and logically. I'm convinced that his "mosaic" is the correct way to think about Christ's work on the cross. That recapitulation provides the grounds for penal substitution, and penal substitution provides the grounds for Christus Victor, will give the reader a fuller understanding of the multi-dimensional and glorious work of Christ.
I appreciate how very charitable McNall was towards theologians throughout history. For example, with Anselm (a man from the 12th century who today, would surely be #canceled due to controversy in his personal life), McNall gleans from his wisdom and knowledge. Christians today would do well to follow McNall's footsteps in appreciating what is accurate and denying what is inaccurate, instead of canceling an individual's (or group of people's) ideas altogether.
Particularly regarding penal substitution and Christus Victor, McNall did a wonderful job in presenting these two models as they ought to be presented. He affirms that penal substitution is accurate, while denying the tendency that some have to make it the end-all be-all of the Atonement. Christus Victor surely is along the telos of the Atonement following penal substitution, but it does not override the need for penal substitution. I would recommend this book to those on both ends of the penal substitution/Christus Victor spectrum.
I am not fully convinced that moral influence is truly a model of the atonement. Nevertheless, his explanation of it was accurate and well supported by the first three models.
I appreciate how very charitable McNall was towards theologians throughout history. For example, with Anselm (a man from the 12th century who today, would surely be #canceled due to controversy in his personal life), McNall gleans from his wisdom and knowledge. Christians today would do well to follow McNall's footsteps in appreciating what is accurate and denying what is inaccurate, instead of canceling an individual's (or group of people's) ideas altogether.
Particularly regarding penal substitution and Christus Victor, McNall did a wonderful job in presenting these two models as they ought to be presented. He affirms that penal substitution is accurate, while denying the tendency that some have to make it the end-all be-all of the Atonement. Christus Victor surely is along the telos of the Atonement following penal substitution, but it does not override the need for penal substitution. I would recommend this book to those on both ends of the penal substitution/Christus Victor spectrum.
I am not fully convinced that moral influence is truly a model of the atonement. Nevertheless, his explanation of it was accurate and well supported by the first three models.
July 18, 2022
This book needs to be required reading for every single seminarian, pastor, theologian, and/or anyone seriously trying to work through Christian atonement theory.
McNall basically walks you through all of the important contours of previous scholarly discussion on the atonement (I mean, this guy really has read everything), he summarizes the strengths and weaknesses of key scholars' theories, surveys the four most important "models" or theories of the atonement, and integrates everything into a working synthesis (what he calls a "mosaic" of atonement theories) by which to explain, thoroughly if not exhaustively, just what Christ accomplished to save people.
It's beautiful. It's irenic but orthodox. It covers so much ground. It's kind of a one-stop shop.
Sure, some of it is a little advanced/technical, and there are a couple places where he digs rather deep into the minutiae of a previous writer's theories, but it's never too much as long as you work patiently through it. (And McNall is very cheeky and fun in his writing style -- sometimes maybe even a little too much so.) But this is a fantastic example of how to do theology well, with a view to enriching both the academy and the church. His explanations of how to integrate recapitulation, penal substitution, Christus Victor, and moral influence resonated deeply with how I already sought to understand atonement and gave me deeper clarity and confidence on the subject. And as a bonus, you even get nuanced discussions of how different views on the historicity of Adam and the personhood of Satan can be factored into an orthodox atonement theory. Just superb.
McNall basically walks you through all of the important contours of previous scholarly discussion on the atonement (I mean, this guy really has read everything), he summarizes the strengths and weaknesses of key scholars' theories, surveys the four most important "models" or theories of the atonement, and integrates everything into a working synthesis (what he calls a "mosaic" of atonement theories) by which to explain, thoroughly if not exhaustively, just what Christ accomplished to save people.
It's beautiful. It's irenic but orthodox. It covers so much ground. It's kind of a one-stop shop.
Sure, some of it is a little advanced/technical, and there are a couple places where he digs rather deep into the minutiae of a previous writer's theories, but it's never too much as long as you work patiently through it. (And McNall is very cheeky and fun in his writing style -- sometimes maybe even a little too much so.) But this is a fantastic example of how to do theology well, with a view to enriching both the academy and the church. His explanations of how to integrate recapitulation, penal substitution, Christus Victor, and moral influence resonated deeply with how I already sought to understand atonement and gave me deeper clarity and confidence on the subject. And as a bonus, you even get nuanced discussions of how different views on the historicity of Adam and the personhood of Satan can be factored into an orthodox atonement theory. Just superb.
Read
February 20, 2025Atonement theology can be fraught with many pitfalls and difficulties. Theories abound and they are usually set against each other or set on top of one another. And of course, theories are never laid out in scripture the way that they might be laid out in a systematic theology book. "The Mosaic of Atonement" aims to correct these problems by looking at how different atonement theories connect or fit together. This "fitting together" is the strength of this book. I know that I'll walk away with a better appreciation for how our various theories can work in concert, and really how each different theoretical approach needs the others. In a way, by connecting four major theories (recapitulation, penal substitutionary atonement, Christus Victor, and moral influence), McNall creates a unified theory of the atonement; a bigger picture, if you will.
For the most part, I found his arguments solid. I would probably tweak it a little bit, however. Recapitulation and penal substitutionary seem to me to be more clearly about the mechanics of the atonement (how does the death of Christ actually "work"?), but Christus Victor and moral influence strike me more as the goals or endpoints of the atonement; Christus Victor is the end point for the Godhead (the exaltation of son in his victory over death and the powers), and moral influence is the end point for God's people, who are now moved in the Spirit to reenact sacrificial death in their own lives.
Recommended.
For the most part, I found his arguments solid. I would probably tweak it a little bit, however. Recapitulation and penal substitutionary seem to me to be more clearly about the mechanics of the atonement (how does the death of Christ actually "work"?), but Christus Victor and moral influence strike me more as the goals or endpoints of the atonement; Christus Victor is the end point for the Godhead (the exaltation of son in his victory over death and the powers), and moral influence is the end point for God's people, who are now moved in the Spirit to reenact sacrificial death in their own lives.
Recommended.
December 4, 2024
The thesis of this book is awesome and I’d recommend to anyone interested in learning more about how four prominent atonement theories complement each other: Recapitulation, Penal Substitution, Christus Victor, and Moral Influence.
While there are some really great sections in the book (my favorite being on Penal Substitution), McNall spent a little too much time in my opinion dealing with one off thinkers or authors that wrote about a specific atonement theory. For example, his last section on moral influence just felt like an overview and response to Rene Girard - which is interesting but not where I would have thought a chapter on moral influence would go. For that I lost interest in some sections that dealt specifically with one or two authors and would give it the three stars.
Overall though worth the time and read for any theology nerd interested in seeing how no one atonement theory trumps the others and each are necessary. Hence McNall’s motto: Neither reductionism nor relativism; rather, reintegration.
While there are some really great sections in the book (my favorite being on Penal Substitution), McNall spent a little too much time in my opinion dealing with one off thinkers or authors that wrote about a specific atonement theory. For example, his last section on moral influence just felt like an overview and response to Rene Girard - which is interesting but not where I would have thought a chapter on moral influence would go. For that I lost interest in some sections that dealt specifically with one or two authors and would give it the three stars.
Overall though worth the time and read for any theology nerd interested in seeing how no one atonement theory trumps the others and each are necessary. Hence McNall’s motto: Neither reductionism nor relativism; rather, reintegration.
November 24, 2025
It's been about eight years since I last read "The Cross of Christ" by Stott so I was long overdue a book on atonement. "The Mosaic of Atonement" hit the spot. McNall makes a strong case for uniting the models of atonement based on a progressive structure: Recapitulation -> PSA -> Christus Victor. He incorporates Scripture, systematic theology and church history with humility, clarity and what one might call the "socially acceptable" level of humour. The book probably sits somewhere in the middle on the spectrum of popular vs academic reading.
Two reservations. Firstly, the last two parts of the book (Christus Victor and Moral Influence) are not as compelling as the first two. I don't think the "Moral Influence" model warrants a whole section of its own as it weakens McNall's thesis. Secondly, the balance of Scripture, systematic theology and church history is progressively lost particularly, again, in the last two parts. Some theological explorations seem a tad too "niche" or offtrack.
Two reservations. Firstly, the last two parts of the book (Christus Victor and Moral Influence) are not as compelling as the first two. I don't think the "Moral Influence" model warrants a whole section of its own as it weakens McNall's thesis. Secondly, the balance of Scripture, systematic theology and church history is progressively lost particularly, again, in the last two parts. Some theological explorations seem a tad too "niche" or offtrack.
April 16, 2023
Really enjoyed this survey of the various theologies of atonement. McNall does a great job taking a vast amount of scholarship on four models of atonement (recapitulation, penal substitution, christus victor, and moral influence) and building a comprehensive paradigm to see how they work together as a complementary whole. I particularly appreciated McNall's generosity in taking in a great breadth of scholarship, some of which, particularly in the later chapters on moral influence, are outside of general evangelical circles, to bring new insight into the ways in which we as the church can learn from voices on the borderlands (Rene Girard, particularly was fascinating). McNall is also keen on showing the usage of the various models in pre reformation church history, which gave the reader much to consider and synthesize as they build their own understanding. A great book for someone to pickup even if they have little understanding of the models to begin with.
October 24, 2021
Finally, a book on what Jesus' death on the cross accomplished that makes sense and doesn't play favourites to one tradition over another. McNall gives a balanced approach that helps clarify the different facets of atonement (that are normally pitted against each other) and beautifully shows how they all fit together. There are some amazing passages in this book and his final summary was very helpful for wrapping up the book and reminding you of the breadth and scope that he had covered. This is a fantastic contribution to the discussion that still leaves room open for mystery.
July 9, 2024
McNall presents not only a clear, accessible, and enjoyable introduction to the different models of atonement in their traditional construals but he also puts forward a compelling proposal for the reintegrations of these models: recapitulation, penal substitution, Christus Victor, and moral exemplar are all necessary and all depend upon the other. This may now be the first place to begin one’s study of atonement. (An added plus is McNall’s frequent literary references. These definitely add color and flare to the book).
October 23, 2025
I reckon I'd enjoy meeting and chatting with author Josh about this book. I did find it helpful as a summary of the different models of atonement, and his dive into the historical debates without it going too crazy. His mosaic image also was helpful.
Except for the last section on Moral Exemplar. I think at that point he confuses Big A Atonement (How can we be made one with God?) with little A atonement (How we are called to be reconciled to each other).
But the link between recapitulation, PSA and Christus Victor was helpful.
Except for the last section on Moral Exemplar. I think at that point he confuses Big A Atonement (How can we be made one with God?) with little A atonement (How we are called to be reconciled to each other).
But the link between recapitulation, PSA and Christus Victor was helpful.
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