WARREN MCGREW (IDOL KILLER): PENAL SUBSTITUTIONARY ATONEMENT (3)

Anselm's First 3 Claims - Penal Substitutionary Atonement (youtube.com)

This is the third in a series of seven videos in which Warren McGrew and Paul Vendredi refute the doctrine of Penal Substitutionary Atonement (PSA). They attribute PSA primarily to Augustine of Hippo (AD354-430), followed by Anselm of Canterbury (AD 1033-1109), and the 16th-century Reformers.    

Augustine of Hippo's three PSA claims: Original Sin, Total Depravity, and Infant Depravity. 

A number of further claims were added by Anselm:

4. Infinite Offense: the belief that any sin is an infinite offense against the holy God and thus demands an equal reparation.

Anselm argued that the death of the God-man Jesus Christ on the cross was the only rationally intelligible way in which sinful human beings could have been reconciled with God.

Anselm's classic Cur Deus Homo "Why the God-Man?" was hugely influential in the Middle Ages. His satisfaction theory is rooted in the honour/blame culture of medieval feudalism. When Anselm refers to "honour" he refers to the worship and service that every person owes to the Creator. 

Anselm's satisfaction theory of atonement briefly summarised:   

* Finite humanity has committed a crime (sin) against infinite God that demands satisfaction. 

* Finite humanity can never make satisfaction for sin against the infinite God and is left in a hopeless condition in which eternal death is inevitable. 

* God's offended "honour and dignity" could only be paid by the God-man Jesus Christ.

* Christ's death on the cross was the only way in which sinful humanity could be reconciled to God.

* Christ suffered as a substitute on behalf of humanity satisfying the demand of God's honour by his infinite merit. 

 

Vendredi's objection to Anselm's theory is that all men are created equal and that his objective view of "infinite offense" is an artifact of the Middle Ages and is contrary to natural law. Vendredi objects that this view anthropomorphizes God, giving him the human characteristic of a thin-skinned feudal Lord who insists that his honour is restored for the slightest offense. Although Anselm's feudal imagery is archaic and alien to the modern world, we should bear in mind that feudalism was the society in which Anselm was immersed and it provided a natural framework for him to submit his theory. It has been contended by some scholars that Anselms theory is plausible despite its feudal imagery:  Nicholas Cohen: "[RW Southern] argues that 'the feudal image, however unsatisfactory in some of its implications, stood for rationality prevailing against the inroads of self-will and chaos.'10 He further contends that 'Anselm uses feudal imagery because the feudal hierarchy provided an illustration of the order which he found in the universe.' 11 Although Southern seems perfectly content with the feudal imagery, he freely admits that 'all this is capable of expression in entirely non-feudal language.'12 Both Southern and Campbell refer to John McIntyre’s book St. Anselm and His Critics as having successfully made the case that the Cur Deus Homo argument is cogent even in spite of feudal imagery."1  

In his article "Anselm, Irenaus and Recapitulation" Gavin Ortlund debunks Anselm's critics. I have quoted Ortlund's section on Anselm below in its entirety. 

Ortlund: "Anselm’s atonement theology is frequently caricatured as guilt-obsessed, individualistic, and narrowly focused on juridical concepts. But a careful read of Cur Deus Homo (CDH) reveals that Anselm views Christ’s satisfying death within a larger framework of Christ’s entire saving work as restoring human nature. His summary of the argument of CDH in the preface, for example, claims that what is established in Book II of CDH is that 'human nature was established in order that the whole being, both body and soul, should at some time enjoy blessed immortality' and that in order for it to achieve this creational intent, 'it was necessary that everything we believe about Christ should take place.' And then in chapter 1, Anselm sets up the question on which the whole book hangs as: 'given that God is omnipotent, by what necessity and reason did he assume the lowliness and weakness of human nature, in order to restore human nature?' What is striking about these important summary statements early on in the book is not only by the absence of guilt and recompense themes, but also this repeated emphasis on the restoration of human nature, and Christ’s entire incarnate work. In fact, one must get well into the bulk of CDH until one is able to locate a systematic explanation of why Christ’s death was the fitting mechanism for human redemption (one must wait until 2.11; even 2.6, which I take to the climax of the argument, does not focus specifically on Christ’s death). In the earlier sections of CDH, Anselm’s focus is much broader, and bears certain continuities with an Athanasian/Ireneaen theme of recapitulation, in which God’s very assumption of human nature at the Incarnation unites it with divinity and incorruptibility. So he claims, for example, in 1.4: 'It was fitting that just as death entered the human race through the disobedience of a human being, so too life should be restored by the obedience of a human being.' One thinks of Irenaeus’ assertion in Against Heresies V.21.1, 'as our species went down to death through a vanquished man, so we may ascend to life again through a victorious one; and as through a man death received the palm [of victory] against us, so again by a man we may receive the palm against death.' Or cf. Anselm’s statement in 1.8: 'There was [not] any degradation of God in his Incarnation; rather, we believe that human nature was exalted.'2 

Vendredi's denial that sin "harms God", or more accurately, "provokes God to anger", is fallacious. The Hebrew word כַּעַס = be angry, be grieved, take indignation, provoke to anger, unto wrath.3 Vendredi: "The prophets are very clear. When you commit a sin the one who's harmed is you and quite possibly people around you.."  He submits Jeremiah 7:18-19 as his proof text for this dubious claim. The context of Jeremiah 7 affirms that sin does offend/provoke God. It is never a good idea to quote bible verses out of context. 

The children gather wood, the fathers kindle fire, and the women knead dough, to make cakes for the queen of heaven. And they pour out drink offerings to other gods, to provoke me to anger. Is it I whom they provoke? declares the LORD. Is it not themselves, to their own shame? Therefore thus says the Lord GOD: Behold, my anger and my wrath will be poured out on this place, upon man and beast, upon the trees of the field and the fruit of the ground; it will burn and not be quenched.." “For the sons of Judah have done evil in my sight, declares the LORD. (Jeremiah 7:18-20,30).

Keil and Delitzsch: "But instead of vexing Him (Jahveh) they rather vex themselves, inasmuch as God causes the consequences of their idolatry to fall on their own head. אתם is used reflexively: se ipsos; cf. Ew. 314, c; Gesen. 124, 1, b. For the cause of the shame of their face, i.e., to prepare for themselves the shame of their face, to cover their face with shame; cf. Jeremiah 3:25. - For (Jeremiah 7:20) because of this idolatrous work, the wrath of the Lord will pour itself over the land in the consuming fire of war (cf. Jeremiah 4:4 with Jeremiah 5:17, Nahum 1:6, etc.), so as to cut off men and beasts, trees and fruit."4 

Ultimately, all sin is against God. The Bible contains many references to people confessing, "I have sinned against God" (Exodus 10:16; Joshua 7:20; Judges 10:10; Genesis 39:9). When tempted by Potiphar's wife, Joseph's response was "How then can I do this great wickedness and sin against God?” Similarly, following his sin with Bathsheba, David confessed: "Against you, you only, have I sinned and done what is evil in your sight.. (Psalm 51:4 cf. 2 Samuel 12:13). 

5. Sin is a Debt: the belief that sin steals honor and glory from God, diminishing Him and thus must be repaid.

The idea that sin is a debt is attested in the New Testament. That is not to say that sin "diminishes" God in His very essence, since He is always the same. (Hebrews 13:18). Rather sin offends/grieves God and separates us from Him.

..and forgive us our debts (ὀφειλήματα), as we also have forgiven our debtors. (Matthew 6:12) 

ὀφειλήματα = a debt, offense, sin.5  

The parable of the unforgiving servant in Matthew 18:21-35 was spoken in terms of a debt beyond our capacity to repay.  

Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii,j and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” (Matthew 18:21-35).

Vendredi: "The face value reading of [Malachi 3:8] seems to be that God is some kind of anthropomorphic being who can have stuff robbed from Him.. If you want evidence that this is not to be read than anything more than a literary device of anthropomorphism just go to two verses ahead of what I quoted to you. Go to Malachi 3:6..  If you can rob God. If God can go from a state of having a full pantry to a pilfered pantry, if God can go from a state of honour to a state of dishonour, then God has changed which makes an absurdity of Malachi 3:6.."     

For I the LORD do not change.. Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. (Malachi 3:6,8 cf. Nehemiah 13:10). 

Vendredi's reasoning is that if we perceive that God is being robbed of "stuff" then He has changed and we are diminishing His honour. However, this is impossible since God is unchangeable in His very essence. The Israelite's offence was that they had departed from God's ordinances. (Malachi 3:7). In doing so they had compromised the entire sacrificial system of which tithes and offerings were essential components. By neglecting this obligation, the Israelites were essentially dishonouring God and depriving the Levites of their rightful support. In other words, the Israelites treated God's name dishonourably i.e. they did not give God the honour due to His name. Paul asks the question: "..do you dishonor God?" (Romans 2:23 cf. Isaiah 52:5). Cambridge Bible: " 23. dishonourest] disgracest. The crimes of Jews made their Lord’s 'name to be blasphemed among the Gentiles;' as, alas, the name of Christ is, for exactly similar reasons, often blasphemed among the heathen now."6  In reality God's honour cannot be diminished. 

6. Infants Owe this Debt: the belief that everyone is created owing God for robbing Him of honor.

This is a throwback to Augustine's third claim Infant Depravity, which I addressed in my previous post.

"Augustine incorrectly taught that baptism was necessary for salvation regardless of age. He presupposed that infants, although not guilty of personal sin, still needed to be cleansed from original sin inherited from Adam. Augustine claimed that the sacrament of infant baptism removed the stain of original sin through "the laver of regeneration."4 Augustine introduced the concept of fides aliena (faith of others) i.e. the parents words of faith and penitence were attributed to infants during baptism."7  

The apparent disparity between Jeremiah 32:18 and Jeremiah 31:30

But everyone shall die for his own iniquity. Each man who eats sour grapes, his teeth shall be set on edge. (Jeremiah 31:30).

You show steadfast love to thousands, but you repay the guilt of fathers to their children after them, O great and mighty God, whose name is the LORD of hosts.. (Jeremiah 32:18).

Interestingly the Targum adds, "when they go on to sin after them;''   

Jeremiah 32:18 is an allusion to the Decalogue (Exodus 20:5; Deuteronomy 5:9).

You shall not bow down to them or serve them; for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me, (Exodus 20:5; Deuteronomy 5:9).

  

Ellicott: "Still, the penalty upon them is not final or irreversible. Under whatever disadvantages they are born, they may struggle against them, and lead good lives, and place themselves, even in this world, on a level with those who were born under every favourable circumstance. It is needless to say that, as respects another world, their parents’ iniquities will not be visited on them. 'Each man will bear his own burthen.' The soul that sinneth, it shall die. 'The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him'”8 

Clarke: "Visiting the iniquity of the fathers upon the children - This necessarily implies - if the children walk in the steps of their fathers; for no man can be condemned by Divine justice for a crime of which he was never guilty; see Ezekiel 18."9 

The Calvinist view of an arbitrary God who dishes out His wrath indiscriminately must be rejected if we rightly divide the word of truth. (2 Timothy 2:15).

 

Conclusion

I can't help thinking that Anselm would have done better without the influence of Augustine. Tragically however he accepted Augustine's distorted claims regarding original sin, total depravity, baptismal regeneration and infant depravity. (1 Corinthians 3:10-15). Anselm also erred in his view of the Virgin Mary: "It is impossible to save one's soul without devotion to Mary and without her protection."10 Nevertheless, despite Anselm's errors and his peculiar style, Cur Deus Homo does find support in the scriptures. 

Bible verses related to penal substitutionary atonement

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. (Romans 3:21-25).

For while we were still weak, at the right time Christ died for the ungodly. 7For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. (Romans 5:6-9).

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21).

For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. (1 Corinthians 15:21-22).

but God shows his love for us in that while we were still sinners, Christ died for us. (Romans 5:8).

Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God,
struck down and afflicted. But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. (Isaiah 53:4-6).

..because He has poured out His life unto death, and He was numbered with the transgressors. Yet He bore the sin of many and made intercession for the transgressors. (Isaiah 53:12).

1. Microsoft Word - 21Cohen.doc (anselm.edu)
2. Anselm, Irenaeus, and Recapitulation - Truth Unites
3. Strong's Hebrew: 3707. כָּעַס (kaas) -- to be vexed or angry (biblehub.com)
4. Jeremiah 7 Keil and Delitzsch OT Commentary (biblehub.com)
5. Matthew 6:12 Lexicon: 'And forgive us our debts, as we also have forgiven our debtors. (biblehub.com)
6. Romans 2 Cambridge Bible for Schools and Colleges (biblehub.com)
7. WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: WARREN MCGREW (IDOL KILLER): PENAL SUBSTITUTIONARY ATONEMENT (2) (bewareofthewolves.blogspot.com)
8. Exodus 20 Ellicott's Commentary for English Readers (biblehub.com)
9. Exodus 20 Clarke's Commentary (biblehub.com)
10. Quotes On the Necessity of the Blessed Virgin Mary in Attaining Salvation – Catholicism Has the Answer

Cur Deus Homo: ST (saintsbooks.net)