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Moral influence theory of atonement
The moral influence view of the atonement holds that the purpose and work of Jesus Christ was to bring positive moral change to humanity. This moral change came through the teachings and example of Jesus, the Christian movement he founded, and the inspiring effect of his martyrdom and resurrection. It is one of the oldest views of the atonement in Christian theology and a prevalent view for most of Christian history (see below -- History: Early church -- for references).
However, the fact that the concept of God's redemptive love in Jesus was prevalent even among writers in the early church resulted in some scholars' claiming that the moral influence theory was universally taught in the second and third centuries.〔A. J. Wallace, R. D. Rusk, ''Moral Transformation: The Original Christian Paradigm of Salvation'' (New Zealand: Bridgehead, 2011), pp 250-271.〕〔Hastings Rashdall, ''The Idea of Atonement in Christian Theology'' (London: Macmillan, 1919), pp 190-292.〕〔Robert S. Franks, ''(A history of the doctrine of the work of Christ in its ecclesiastical development )'' vol. 1 (London: Hodder and Stoughton), p. 14: 'The above point of view of the Apostolic Fathers may be generally described as a Christian moralism.'.〕〔Michael Green, ''The Empty Cross of Jesus'' (Eastbourne: Kingsway, 2004; first published 1984), pp. 64-5: 'The simplest and most obvious understanding of the cross is to see it as the supreme example. ... This is a favourite theme in the early Fathers, as H.E.W. Turner showed in ''The Patristic Doctrine of Redemption''. ... It can scarcely be denied that much of the second century understanding of the cross was frankly exemplarist.'〕〔J. F. Bethune-Baker, ''(An introduction to the early history of Christian doctrine to the time of the Council of Chalcedon )'' (London: Methuen & Co, 1903), pp. 351-2 : 'From this review of the teaching of the Church it will be seen that... in the earliest centuries... the main thought is that man is reconciled to God by the Atonement, not God to man. The change, that is, which it effects is a change in man rather than a change in God. It is God's unchangeable love for mankind that prompts the Atonement itself, is the cause of it, and ultimately determines the method by which it is effected.'〕 See, for example: the ''Epistle to Diognetus'',〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), pp. 13-15: 'The most eloquent statement of this appeal of God’s love is contained in the well-known passage from the Epistle to Diognetus. () In the main this is the Moral theory of the Atonement, a theory which indeed is directly suggested by the reference to “persuasion.”'.〕 ''The Shepherd of Hermas'',〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 16: 'The Moral theory is also prominent, in a much less lofty form, in the one passage of the Shepherd of Hermas which alludes to the doctrine of Atonement, though here too it does not stand alone.'.〕 and works by Clement of Rome,〔Bromiley, ‘Atone; Atonement’, in Bromiley (ed.), ''International Standard Bible Encyclopaedia'', volume 1 (1992 ed.), p. 355: 'It is also a moving demonstration of love (1Clem 7:4).'〕〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 12: 'Here it is quite clear that Clement regards the Cross as central in the work of Atonement, and as resting upon God’s love as its motive cause. And the result of this display of love is to turn us into the way of truth and righteousness, making us sons of God.'〕〔A. S. Park, ''Triune Atonement: Christ’s Healing for Sinners, Victims, and the Whole Creation'' (2009), p. 18: 'By emphasizing Christ’s work for our repentance, he underpins the moral influence theory.’〕〔Clement of Rome, ‘Letter of the Romans’ (16.17), in Holmes (ed.), ''The Apostolic Fathers: Greek texts and English translations'' (2nd ed., 1999), pp. 47-49: ‘You see, dear friends, the kind of pattern that has been given to us. For if the Lord so humbled himself, what should we do, who through him have come under the yoke of his grace?’〕 Ignatius of Antioch,〔Bromiley, ‘Atone; Atonement’, in Bromiley (ed.), ''International Standard Bible Encyclopaedia'', volume 1 (1992 ed.), p. 355: '(work ) serves as an example of obedience (Ign Rom. 2:2).'〕〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 18: 'This is upon the lines of the Moral theory of the Atonement. Ignatius fees the appeal of God’s love to the heart, “inviting” us. '.〕 Polycarp,〔Michael Green, ''The Empty Cross of Jesus'' (Eastbourne: Kingsway, 2004; first published 1984), p. 65: 'Thus we read, 'Let us be imitators of his endurance, and if we suffer for his name's sake, let us glorify him. For this is the example which he gave us' (Polycarp, Ep., 8.2).'〕 Clement of Alexandria〔Bromiley, ‘Atone; Atonement’, in Bromiley (ed.), ''International Standard Bible Encyclopaedia'', volume 1 (1992 ed.), p. 355: 'On the Alexandrian side Clement points out that the life of Christ equals the world in value (Quis dives salvetur? 37). Its main force, however, seems to be as an example.'〕 Hippolytus of Rome,〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 61: 'Beyond this mystical suggestion, with its hint of the Moral theory, Hippolytus has little to say about the Atonement...'.〕 Origen,〔Bromiley, ‘Atone; Atonement’, in Bromiley (ed.), ''International Standard Bible Encyclopaedia'', volume 1 (1992 ed.), p. 355: '‘In most of his references to the atonement Origen repeats early patristic phrases or ideas, including propitiation (comm in Rom. 3.8) and punishment (comm in Joannem 28.19). Christ’s death also has value as an example (Contra Celsum iii.2.8), and it is as exemplary rather than imputed that the righteousness of Christ saves. ... The power of Christ’s death to evoke a response of love also occurs (4.10).'〕〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 67: 'And so it is that Origen, with the piacular aspect of Atonement in his mind, can call it a purging or cleansing of our sin. The chastening of God works a real change upon our hearts, and by Christ’s example we are enabled to see that this chastisement is sent by God’s love, and not by His wrath, and to accept it thankfully. ... We may notice, finally, that Origen sometimes uses phrases which suggest the Moral theory: Even apart from the value for all of His death on behalf of men. He showed men how they ought to die for righteousness’ sake').〕 Irenaeus,〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 57: 'The real thought of Irenaeus about redemption may be said to be a combination of the Moral and Mystical views. Even the central passage, quoted above, which speaks of a transaction with the devil entered into by God as just seems to regard he efficacy of Atonement as lying rather in a persuasive force appealing to men.'.〕 and Arnobius.〔Bromiley, ‘Atone; Atonement’, in Bromiley (ed.), ''International Standard Bible Encyclopaedia'', volume 1 (1992 ed.), p. 356: 'Arnobius, like many others, quoted Isa. 53, but with an emphasis on the exemplary side (Inst. Divin. 4.24f).'〕 Some writers also taught other atonement models in conjunction with it, but Wallace and Rusk claim that the majority of Christian writers in the second and third centuries AD expressed only the moral influence view.〔A. J. Wallace, R. D. Rusk, ''Moral Transformation: The Original Christian Paradigm of Salvation'' (New Zealand: Bridgehead, 2011), pp 272-277.〕
==Eastern Christianity==
The 4th century of the Christian Era marked the beginning of a pronounced geographic and linguistic divide within the Roman Empire between the Latin West and the Greek and Syriac East, and in the mid-11th century Chalcedonian Christianity suffered a major schism between the (western) Catholic Church under an increasingly powerful Roman papacy and the (eastern) Orthodox Church with its own apostolic sees and patriarchates. Orthodoxy flourished throughout the Byzantine Empire, and a great many theologians composed extensive works on Christian doctrine. Eastern theologians emphasized strongly the importance of moral transformation as deification (''theosis''), and the moral influence view of the atonement can be found universally in their writings. Other theories of the atonement became popular during the Byzantine period, such as the ransom theory and its complement Christus Victor. These approaches were typically espoused together with the moral influence view for a more comprehensive understanding of the Cross, and thus most theologians during the Byzantine period taught several atonement theories simultaneously.〔A. J. Wallace, R. D. Rusk, ''Moral Transformation: The Original Christian Paradigm of Salvation'' (New Zealand: Bridgehead, 2011), p. 276.〕 Since the East-West Schism of 1054, the Orthodox Christian Churches have continued to teach the moral influence theory of the atonement in combination with other Patristic atonement theories such as the ransom theory and the Christus Victor model.
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