This document discusses various models of atonement theology that focus on Jesus' incarnation and life (his "vicarious humanity") rather than just his death. It examines views proposed by Edward Irving, J. McLeod Campbell, and T.F. Torrance, who emphasize Jesus as our representative rather than substitute. Torrance sees the incarnation itself as an act of atonement, embracing a universal scope and corporate nature. The document also explores concepts of deification/theosis and Rene Girard's view of Jesus as the last scapegoat who reveals and rejects the cycle of sacrificial violence.

1. THE DOCTRINE OF THE
ATONEMENT
LECTURE FIVE:
VICARIOUS (REPRESENTATIVE) HUMANITY +
GIRARDIAN SCAPEGOAT THEORY.

2. Discussion:
Green, Kaleidoscopic View
Boersma, Chapters 1-3

3. From Substitution to Representation
Kevin Vanhoozer describing this transition:
- “A [modern] development in atonement theology
objects to the idea of substitution, and its
concomitant focus exclusively on Jesus’ death,
preferring instead the more inclusive concept of
representation and a focus on Jesus’ life…it is not
that Jesus suffers so much as acts in our place: he
is our representative, not our substitute” (in
Mapping Modern Theology).
- Key Text: Hebrews 2.14-18

4. Hebrews 2
14 Since the children have flesh and blood, he too
shared in their humanity so that by his death he might
break the power of him who holds the power of death—
that is, the devil— 15 and free those who all their lives
were held in slavery by their fear of death.
16 For surely it is not angels he helps, but Abraham’s
descendants. 17 For this reason he had to be made
like them, fully human in every way…

5. From Substitution to Representation
Kevin Vanhoozer describing this transition:
- “A [modern] development in atonement theology
objects to the idea of substitution, and its
concomitant focus exclusively on Jesus’ death,
preferring instead the more inclusive concept of
representation and a focus on Jesus’ life…it is not
that Jesus suffers so much as acts in our place: he
is our representative, not our substitute” (in
Mapping Modern Theology).
- Key Text: Hebrews 2.14-18

6. Representation | Incarnation as Atonement
A Combination / Reconfiguration of…
- Recapitulation (Irenaeus):
‣As the True Adam (Man), Christ relives the
human story on our behalf.
- Substitution (Less emphasis on wrath / penalty):
‣Christ acts on our behalf, but the emphasis is on
his whole life and not merely his death.
The result is a kind of ontic-healing as we participate “in Christ”

7. Representation | Incarnation as Atonement
Examples:
- Edward Irving (Representative Flesh):

8. EDWARD
IRVING
(1792-1834)
SCOTTISH CLERGYMAN
::
FORERUNNER TO
CHARISMATIC
MOVEMENT.

9. Representation | Incarnation as Atonement
Examples:
- Edward Irving (Representative Flesh):
‣Christ’s atoning work began with conception,
because he assumed our “fallen flesh.”
๏Nazianzus: "The Unassumed is the unhealed”
‣Christ’s obedience to Spirit transformed fallen
human flesh, and he gave that same Spirit to us.
‣Convicted of heresy for speaking even of Christ’s
“sinful” flesh.

10. Representation | Christ’s Vicarious
Humanity
Examples:
- J. McLeod Campbell (Representative Repentance):

11. J. MCLEOD
CAMPBELL
(1800-1872)
SCOTTISH
THEOLOGIAN

12. Representation | Incarnation as Atonement
Examples:
- J. McLeod Campbell (Representative Repentance):
‣Christ overs perfect repentance (penitence) on
behalf of humanity (non-Penal Substitution).
‣Baptism an example of this…
‣Stems from notion appropriate penitence can bring
forgiveness apart from penalty (examples).
‣Problem: Not clear why Christ must die (Is the
cross unnecessary?).

13. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):

14. THOMAS F.
TORRANCE
(1913-2007)
SCOTTISH
THEOLOGIAN ::
STUDIED UNDER
BARTH

15. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣Combats what he calls the “Latin Heresy”—the
notion that Christ’s work is separate from his
person.
‣The Son really does assume human nature.
‣Thus the hypostatic union really is a reconciling
union (because of Christ is homoousios with the
Father).

16. T.F. Torrance (Atonement, 127.)
In the incarnation of the Word, Christ became the
‘proper man’ as Luther called him, the true man…[and]
because all mankind consist in him, he is the only one
who can really represent all men and women from the
innermost centre and depth of human being. He came
then, not only as the creator of our race, but as the
head of our race, for in him the whole race consists
(Col. 1.15-20).
It was thus that Christ, true God took upon himself our
flesh and became true man, and as such made
atonement.

17. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣Combats what he calls the “Latin Heresy”—the
notion that Christ’s work is separate from his
person.
‣The Son really does assume fallen human
nature, in order to heal / redeem it.
‣The hypostatic union really is a reconciling union
(because Christ is homoousios with the Father).

18. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣Torrance maintains a form of penal substitution,
but his emphasis is much broader than Christ’s
death absorbing wrath - the incarnation in toto is
an act of Atonement.

19. T.F. Torrance (Atonement, 127.)
Had Christ succumbed to the death of the cross, its
substitutionary sacrifice would have been the most
immoral deed in all the universe, and the only doctrine
that could be got out of it would be the pagan idea of
humanity placating an angry god by human sacrifice.
That is partly why Paul lays such stress upon the
resurrection as the ground of justification. He speaks of
Jesus being ‘put to death for our trespasses and raised
for our justification’ (Rom. 4.25).

20. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣Torrance maintains a form of penal substitution,
but his emphasis is much broader than Christ’s
death absorbing wrath - the incarnation in toto is
an act of Atonement.
‣Torrance also emphasizes that—as the Second
Adam—Christ’s atoning work is universal in
scope and corporate in character.

21. T.F. Torrance (Atonement, 127.)
It must be point out that…justification is essentially a
corporate act. ‘In that Christ died, all died’ (2 Cor.
5.14). ‘He is the propitiation not for our sins only, but
for the sins of the whole world’ (1 Jn. 2.2). As the
creator and head of the reach in whom all mankind
consist, Christ died for all men and women, and the
justification involved is total, for all. […]
The modern world with its renaissance [individualistic]
view of man completely misunderstands the biblical
teaching…when it shuts its eyes to the essentially
corporate nature of the deed of atonement.

22. T.F. Torrance (Atonement, 127.)
It must be point out that…justification is essentially a
corporate act. ‘In that Christ died, all died’ (2 Cor.
5.14). ‘He is the propitiation not for our sins only, but
for the sins of the whole world’ (1 Jn. 2.2). As the
creator and head of the reach in whom all mankind
consist, Christ died for all men and women, and the
justification involved is total, for all. […]
Despite appearances, Torrance is not a universalist;
Yet he fervently rejects the
Calvinist doctrine of ‘Limited Atonement’
(We’ll return to this discussion later).

23. T.F. Torrance (Atonement, 167.)
This . . . reconciliation encounters me telling me that I am
already reconciled to God in Christ, already died for,
redeemed and forgiven. It tells me that already the great
positive decision of God’s reconciling love in my favour
has been taken, and it can no more be undone than Jesus
Christ can be undone, than the incarnation can be
reversed or obliterated, or the cross made as if it had
never taken place. . . . I am already included in the
finished work and already part of Christ, for it was my
nature, my humanity, my flesh of sin, that he assumed and
made one with himself in his one person.

24. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣Torrance maintains a form of penal substitution,
but his emphasis is much broader than Christ’s
death absorbing wrath - the incarnation in toto is
an act of Atonement.
‣Torrance also emphasizes that—as the Second
Adam—Christ’s atoning work is universal in
scope and corporate in character.

25. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣The Virtues of Torrance’s Approach:
๏ Atonement is not limited to Christ’s death.
๏ Returns to the Patristics (i.e. Recapitulation).
๏ Embraces the “for all” of Biblical atonement.
๏ The insights of Barth without the universalism.

26. T.F. Torrance (Atonement, 156 [on Hell])
If a sinner goes to hell, it is not because God rejected
them, for God has only chosen to love them, and has
only accepted them in Christ…If anyone goes to hell, [it
is] only because, inconceivably, they refuse the
positive act of the divine acceptance of them, and
refuse to acknowledge that god has taken their
rejection of him upon himself.

27. Representation | Incarnation as Atonement
Examples:
- T.F. Torrance (Representative Mediation):
‣The Virtues of Torrance’s Approach:
๏ Atonement is not limited to Christ’s death.
๏ Returns to the Patristics (i.e. Recapitulation).
๏ Embraces the “for all” of Biblical atonement.
๏ The insights of Barth without the universalism.

28. Representation | Incarnation as Atonement
Questions for “Incarnation as Atonement” Models:
1.Is the cross un-necessary?
‣Not for Torrance; the others are less clear.
2.What must I do to ‘participate’ in Christ?
‣If the Incarnation accomplishes atonement, then
the role of faith seems to be undermined.
3.How does ‘Vicarious humanity’ work? How is
Christ the Second Adam…?

29. Representation | Incarnation as Atonement
Questions for “Incarnation as Atonement” Models:
3.How does ‘Vicarious humanity’ work? How is
Christ the Second Adam…? (possibilities)
‣From imago Dei to imago Christi.
‣“Human” as a family tree, not individuals.
‣The Deeper Magic.

30. Representation | Incarnation as Atonement
Merging models:
- There is great similarity between this approach and
other ways of speaking about Atonement:
‣“Healing”
‣Deification / Theosis (Eastern Orthodoxy)

31. Deification | Incarnation as Atonement
What it is / What it’s not:
- Not becoming a God, or being “absorbed” into God
- Participation in the divine nature
‣Texts: 2 Peter 1.4; Jn. 10.34

32. 2 Peter 1.4
…He has given us his very great and precious
promises, so that through them you may participate in
the divine nature…
John 10
34 Jesus answered them, “Is it not written in your Law,
‘I have said you are “gods”’[Ps. 82]?

33. Deification | Incarnation as Atonement
What it is / What it’s not:
- Not becoming a God, or being absorbed into God.
- Participation in the divine nature.
‣Key Texts: 2 Peter 1.4; Jn. 10.34
- Proponents:
‣Eastern Orthodoxy (broadly)
‣ Athanasius (4th c.); Irenaeus (2nd c.) specifically.

34. IRENAEUS
(C. 180)
"[T]HE WORD OF
GOD…BECOME WHAT
WE ARE, THAT HE MIGHT
BRING US TO BE EVEN
WHAT HE IS HIMSELF."

35. ATHANASIUS
(296-373 AD)
THE WORD ``WAS
MADE MAN SO THAT
WE MIGHT BE MADE
GOD’' (ON THE
INCARNATION)

36. Deification | Incarnation as Atonement
What it is / What it’s not:
- Not becoming a God, or being absorbed into God.
- Participation in the divine nature.
‣Key Texts: 2 Peter 1.4; Jn. 10.34
- Proponents:
‣Eastern Orthodoxy (broadly)
‣ Athanasius (4th c.); Irenaeus (2nd c.) specifically.

37. Deification | Incarnation as Atonement
Should we use this concept?
- Perhaps incorporation, participation, or even
Christification are better ways of phrasing this.
- The Biblical notion is union with Christ, which is more
particular (and less prone to confusion) than
“deification” or “theosis.”
Questions?
Break

38. The Last Scapegoat:
A Non-violent Atonement?
- A key concern of late has been to dissociate God
from the notion of redemptive violence.
The notion that violence fixes things (in a final way).
“The myth of redemptive violence”
(Violence breeds more violence).
Often, these models protest Penal Substitution / Satisfaction

39. The Last Scapegoat:
Rene Girard

40. RENE
GIRARD
(B. 1923)
FRENCH HISTORIAN /
LITERARY CRITIC

41. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- All human interaction involves “mimetic rivalry”
‣“We want what we see others having.”
‣Violence results (and the feedback loop begins).

42. Michael Hardin (Describing Mimesis)
Picture two children in a room full of toys. As soon as
one of them reaches out for a toy, and not before that,
that one toy becomes the object of desire. The first
child becomes a model. The second child imitates the
first. As the two children focus their attention on the
toy, a rivalry ensues. […] The rivalry, as most parents
can attest, inevitably turns to violence.

43. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- All human interaction involves “mimetic rivalry”
‣“We want what we see others having.”
‣Violence results (and the feedback loop begins).
- The problem of culture (humans living together) is
how to stop violence from escalating ad infinitum.
‣Answer: The Scapegoat Mechanism

45. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- All human interaction involves “mimetic rivalry”
‣“We want what we see others having.”
‣Violence results (and the feedback loop begins).
- The problem of culture (humans living together) is
how to stop violence from escalating ad infinitum.
‣Answer: The Scapegoat Mechanism

46. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- The Scapegoat Mechanism:
‣Hostility is transferred to a third party (on the
margins) - this party is punished as a scapegoat -
restoring peace.
‣Girard: “The purpose of the sacrifice is to restore
harmony to the community, to reinforce the social
fabric.”
‣Examples in human history???

47. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- The Scapegoat Mechanism:
‣By transferring their violence to the victim, social
order is maintained (the mechanism works!).
‣A second transference occurs when (in thanks)
the crowd attributes divinity to the victim.
‣In time, the cycle repeats.
‣The power behind the mechanism is demonic.

48. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- Jesus, the last Scapegoat:
‣Christ’s death reveals the scapegoat mechanism
for what it is - senseless.
‣While Girard was an atheist, he has since
embraced a form of Christianity.
‣The theory becomes a form of Moral Influence.
‣ We too must reject/unmask the cycle of violence.

49. The Last Scapegoat:
Rene Girard: Jesus as the last “Scapegoat”
- Reactions / Critiques:
‣Neo-Marcionism. The OT God is seen as demonic.
‣Neo-Gnosticism. Salvation is knowledge of the
senseless cycle of violence.
‣Not all desire is mimetic. Sometimes we desire
things because they are…desirable.
‣The cross does not objectively accomplish anything.