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Governmental theory of atonement
The governmental view of the atonement (also known as the moral government theory) is a doctrine in Christian theology concerning the meaning and effect of the death of Jesus Christ. It teaches that Christ suffered for humanity so that God could forgive humans without punishing them while still maintaining divine justice. It is traditionally taught in Arminian circles that draw primarily from the works of Hugo Grotius.
==Meaning==
The governmental theory arose in opposition to Socinianism.〔http://www.dabar.org/Theology/Hodge/HodgeVIII/P3_C09.htm#s4〕 Grotius wrote ''Defensio fidei catholicae de satisfactione Christi'' (Defense of the universal faith on the satisfaction rendered by Christ), in which he utilized semantics drawn from his training in law and his general view of God as moral governor (ruler) of the universe. Grotius demonstrated that the atonement appeased God in the divine role as cosmic king and judge, and especially that God could not have simply overlooked sin as the Socinians claimed.
Despite its origin, Grotius's atonement model is typically contrasted with the satisfaction theory formulated by Anselm of Canterbury (11th century), the view currently espoused by the Roman Catholic Church, which was further developed by the French Protestant reformer John Calvin (16th century) into penal substitution theory, the view advanced by Calvinists as well as some Arminian Evangelicals. Grotius's theory can also be contrasted with the Christus Victor model, most often associated with the Eastern Orthodox Church and held by many Lutherans and Anabaptists. The satisfaction view argues that Christ, by His sacrifice on the Cross, made general satisfaction to the Father for the infinite honor debt humanity owes God for its sinful offenses; penal substitution theory posits that Jesus received the full and actual punishment due to men and women, suffering the unbridled wrath of God on the Cross in their stead; while Christus Victor emphasizes the liberation of humanity from bondage to sin, death, and Satan by Christ's freely chosen and sinless submission to the power of death.
By contrast, governmental theory holds that Christ's suffering was a real and meaningful substitute for the punishment humans deserve, but it did not consist of Christ's receiving the exact punishment due to sinful people. Instead, God publicly demonstrated his displeasure with sin through the suffering of his own sinless and obedient Son as a propitiation. Christ's suffering and death served as a substitute for the punishment humans might have received. On this basis, God is able to extend forgiveness while maintaining divine order, having demonstrated the seriousness of sin and thus allowing his wrath to "pass over." This view is very similar to the satisfaction view and the penal substitution view, in that all three views see Christ as satisfying God's requirement for the punishment of sin. However, the governmental view disagrees with the other two in that it does not affirm that Christ endured the precise punishment that sin deserves or paid its sacrificial equivalent. Instead, Christ's suffering was simply an alternative to that punishment. In contrast, ''penal'' substitution holds that Christ endured the exact punishment, or the exact "worth" of punishment, that sin deserved; the satisfaction theory states that Christ made the satisfaction owed by humans to God due to sin through the merit of His propitiatory sacrifice. It is important to note, however, that these three views all acknowledge that God cannot freely forgive sins without any sort of punishment or satisfaction being exacted. By contrast, the Eastern Orthodox view, whose proponents maintain was also held in the early Church, states that Christ died not to fulfill God's requirements or to meet His needs or demands, but to cleanse humanity, restore the Image of God in humankind, and defeat the power of death over humans from within.〔John S. Romanides, ''The Ancestral Sin,'' Zephyr Publishing, Ridgewood, NJ, 1998.〕 In the words of Gustaf Aulen, the satisfaction view (and, by extension, the governmental and penal views) maintain the order of justice while interrupting the continuity of the divine work, while the Christus Victor view interrupts the order of justice while maintaining the continuity of the divine work.〔"Christus victor avoids the splitting of the justice of God from the mercy of God as does Anselmian ''()'' atonement..."〕 He also draws a distinction between Christus Victor, wherein the atonement is "from above", from the side of God, and other views, where the work is offered up from the side of man.〔Christus Victor: An Historical Study of the Three Main Types of the Atonement.〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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