One of the things I want to do in this blog is throw out some emergence Christianity thoughts and, hopefully, get some comments back. One that has popped up a couple of times recently is atonement. A year or so ago, I read Tony Jones’ book A Better Atonement, available only as an ebook. It is very good, an easy read, and I highly recommend it.

An important thing to recognize is that atonement is a theory not a doctrine. That means that the “church” has not ruled one theory is right while all others is wrong (a doctrine) like original sin. So we are “allowed” to accept one theory that seems right to us, or even change our perspective from time to time based on our experience. I’d love to blog on original sin one of the days soon.

Here are some of the categories Tony Jones offers:

1. Penal Substitution (Anselm, 1097). Jesus must be punished in substitution for God’s wrath, paying the penalty for all of us. This is likely the dominant theory in our churches.

2. Substitution without penalty. Jesus substitutes for us to satisfy God’s wrath, but there is no penalty to pay.

3. Union with God. This one is from Orthodox Christianity (which did not accept Augustine and the Doctrine of Original Sin). The work of atonement is an invitation into an eternal, loving relationship with the Trinity.

4. Ransom Captive (Origen). Satan controls our freedom, so we are in captivity to Satan. God offers the Son as a ransom for us, but Jesus is resurrected to trick Satan.

5. Christus Victor (Gustav Aulen). Crucifixion is an act of divine love as a victory over sin and death, and a defeat of Satan. Humanity is liberated to live lives of love.

6. Moral Exemplar (Abelard). In the Old Testament God tried to get people to lead upright lives through the Law, the sacrificial system and the Prophets. It failed. Jesus came as the perfect example of life and sacrifice. In Jesus’ death we are inspired to lead better lives. Free will is at the core of this theory.

7. The Last Scapegoat. In the Old Testament, a goat or sheep was loaded with the sins of the people and sent out into the wilderness as an act of atonement. In this theory, God, himself, becomes the scapegoat.

8. God’s solidarity for us (Moltmann). God is in the midst of our godlessness and/or godforsakenness. We experience with God, finding God in the midst of our chaos, disasters, crises, etc.

I have been a Lutheran for almost 35 years now (some would say all my life, but I didn’t know it). In 1986 I was ordained as a Lutheran pastor and have served Lutheran congregations for 27 years in Washington State and Arizona. Then, in 2009, while just beginning to serve a Lutheran congregation in Willcox AZ, I met an Episcopal priest who was an assistant to the bishop of Arizona (Canon to the Ordinary, for those who speak Episcopalian). Shortly thereafter, he introduced me to the bishop who invited me to become vicar at a small congregation in Benson AZ. Sounded like an adventure to me, so I said yes! But what was I now? Not just a Lutheran anymore. Not just an Episcopalian, either. I was both. I thought about being a Lutherpalian, but that wouldn’t fit on a license plate. Epilute would. So there you have it. I have been one of a very few special people who claim both Lutheran and Episcopal as their home and enjoy the best of both worlds. And the only one in Arizona with a license plate that proclaims me as an “Epilute”.