Responding to Dr. David Allen’s Defense of Penal Substitution
In their rebuttal of David Allen's Defense of Penal Substitution, Warren McGrew, Paul Vendredi, and Will S claim that the Church Fathers did not expound the doctrine of Penal Substitution. Their contention that Reformed theologians invented the doctrine of Penal Substitution is disingenuous. There are many legitimate criticisms of Reformed theology, however, this is not one of them. Below are various citations from the Church Fathers that debunk McGrew and his guests.
McGrew: "We just heard Dr Allen state that the early church fathers affirmed penal substitution. He said that he's got half a page worth of footnotes, but he didn't offer any specific name or citation or quote for us to consider.. I don't have a copy of his book, but from my research, I don't know of any instance where an early church father is affirming the unique claims of penal substitution.. that God can't forgive, that he needed to be rendered well disposed and propitious by disposing of his wrath on Jesus."
Epistle to Diognetus (? AD130): He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for those who are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! That the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! (Epistle to Diognetus, 9.2–5).
Justin Martyr (AD150-165): "For the whole human race will be found to be under a curse. For it is written in the law of Moses. Cursed is every one that continues not in all things that are written in the book of the law to do them.' Deuteronomy 27:26 And no one has accurately done all, nor will you venture to deny this; but some more and some less than others have observed the ordinances enjoined. But if those who are under this law appear to be under a curse for not having observed all the requirements, how much more shall all the nations appear to be under a curse who practise idolatry, who seduce youths, and commit other crimes? If, then, the Father of all wished His Christ for the whole human family to take upon Him the curses of all, knowing that, after He had been crucified and was dead, He would raise Him up, why do you argue about Him, who submitted to suffer these things according to the Father's will, as if He were accursed, and do not rather bewail yourselves? For although His Father caused Him to suffer these things in behalf of the human family, yet you did not commit the deed as in obedience to the will of God." {Dialogue with Trypho Chapter 95}
Athanasius (AD300-375): "Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all, and offered it to the Father. This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men. This He did that He might turn again to incorruption men who had turned back to corruption, and make them alive through death by the appropriation of His body and by the grace of His resurrection. Thus He would make death to disappear from them as utterly as straw from fire.." (chapter 2)
He assumed a body capable of death, in order that it, through belonging to the Word Who is above all, might become in dying a sufficient exchange for all.. (chapter 2)
But beyond all this, there was a debt owing which must needs be paid; for, as I said before, all men were due to die. Here, then, is the second reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man's account with death and free him from the primal transgression.. He died to ransom all... (chapter 4)
But beyond all this, there was a debt owing which must needs be paid; for, as I said before, all men were due to die. Here, then, is the second reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man's account with death and free him from the primal transgression.. He died to ransom all... (chapter 4)
Gregory of Nazianzus (AD329-390): "For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved." {Letters division 1) Vendredi links this sentence to what he refers to as "The Restored Icon Model" based on Genesis 1:26 and The Wisdom of Solomon 2:23-24 in the Septuagint.1 This view affirms that man is an icon of God that has become damaged. To repair this damage, God Himself assumes human flesh, uniting the entirety of human nature to his divinity. The Greek word in question is εἰκών (eikón): an image, i.e. lit. statue, fig. representation. While I have no argument with this model as far as it goes, Gregory of Nazianzus had more to say about the atonement:
"..as for my sake He was called a curse, Who destroyed my curse; and sin, who takes away the sin of the world; and became a new Adam to take the place of the old, just so He makes my disobedience His own as Head of the whole body. As long then as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ also is called disobedient on my account. {Fourth Theological Oration (Oration 30)}
'I say nothing of what has gone before, that you have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present. Ought ye not in justice to be reconciled for this one thing only that He has done to you now?' And what has He done? Him that knew no sin He made to be sin, for you. For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He has both well achieved mighty things, and besides, has suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? Him that knew no sin, he says, Him that was righteousness itself, He made sin, that is suffered as a sinner to be condemned, as one cursed to die. For cursed is he that hangs on a tree. Galatians 3:13 For to die thus was far greater than to die; and this he also elsewhere implying, says, Becoming obedient unto death, yea the death of the cross. Philippians 2:8 For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on you. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dies for sinners; and not dies only, but even as one cursed; and not as cursed [dies] only, but thereby freely bestows upon us those great goods which we never looked for; (for he says, that we might become the righteousness of God in Him;) {Homily 11 on Second Corinthians}
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