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Penal substitution (sometimes, esp. in older writings, called ''forensic theory'')〔D. Smith, ''(The atonement in the light of history and the modern spirit )'' (London: Hodder and Stoughton), p. 96-7: 'THE FORENSIC THEORY...each successive period of history has produced its peculiar type of soteriological doctrine...the third period--the period ushered in by the Reformation.'〕〔Vincent Taylor, ''The Cross of Christ'' (London: Macmillan & Co, 1956), p. 71-2: '...the ''four main types'', which have persisted throughout the centuries. The oldest theory is the ''Ransom Theory''...It held sway for a thousand years. () The ''Forensic Theory'' is that of the Reformers and their successors.'〕 is a theory of the atonement within Christian theology, developed with the Reformed tradition.〔〔〔J. I. Packer, ''What did the Cross Achieve? The Logic of Penal Substitution'' (Tyndale Biblical Theology Lecture, 1973): '... Luther, Calvin, Zwingli, Melanchthon and their reforming contemporaries were the pioneers in stating it (the penal substitutionary theory )...'〕〔L. W. Grensted, ''(A Short History of the Doctrine of the Atonement )'' (Manchester: Manchester University Press, 1920), p. 191: 'Before the Reformation only a few hints of a Penal theory can be found.'〕〔H. N. Oxenham, ''(The Catholic doctrine of the atonement )'' (London: Longman, Green, Longman, Roberts, and Green, 1865), p. 112-3,119: '...we may pause to sum up briefly the main points of teaching on Christ's work of redemption to be gathered from the patristic literature of the first three centuries as a whole. And first, as to what it does not contain. There is no trace, as we have seen, of the notions of vicarious satisfaction, in the sense of our sins being imputed to Christ and His obedience imputed to us, which some of the Reformers made the very essence of Christianity; or, again, of the kindred notion that God was angry with His Son for our sakes, and inflicted on Him the punishment due to us ; nor is Isaiah s prophecy interpreted in this sense, as afterwards by Luther; on the contrary, there is much which expressly negatives this line of thought. There is no mention of the justice of God, in the forensic sense of the word; the Incarnation is in variably exclusively ascribed to His love; the term satisfaction does not occur in this connection at all, and where Christ is said to suffer for us, ''huper'' (not ''anti'') is the word always used. It is not the payment of a debt, as in St. Anselm's ''Cur Deus Homo'', but the restoration of our fallen nature, that is prominent in the minds of these writers, as the main object of the Incarnation. They always speak, with Scripture, of our being reconciled to God, not of God being reconciled to us.' (112-3 ); 'His () death was now (the Reformation period ), moreover, for the first time viewed as a vicarious punishment, inflicted by God on Him instead of on us.' (119 )〕 It argues that Christ, by his own sacrificial choice, was punished (penalised) in the place of sinners (substitution), thus satisfying the demands of justice so God can justly forgive the sins. It is thus a specific understanding of substitutionary atonement, where the substitutionary nature of Jesus' death is understood in the sense of a substitutionary punishment. == Overview == Penal substitution derives from the idea that divine forgiveness must satisfy divine justice, that is, that God is not willing or able to simply forgive sin without first requiring a satisfaction for it. It states that God gave himself in the person of his Son, Jesus Christ, to suffer the death, punishment and curse due to fallen humanity as the penalty for our sin. This theory was condemned as Patripassionism, and Theopassionism, as it was taught by Sabellius because it required the Father to suffer equally with the Son since the Trinity is God. This unity of God in the "Homoousion" (coined by Sabellius) required the Trinity be understood by what was called the heresy of Modalism. Important theological concepts about penal substitution depend on the doctrine of the Trinity. Those who believe that Jesus was himself God, in line with the doctrine of the Trinity, believe that God took the punishment upon himself rather than putting it on someone else. In other words, the doctrine of union with Christ affirms that by taking the punishment upon himself Jesus fulfils the demands of justice not for an unrelated third party but for those identified with him. If, in the penal substitution understanding of the atonement, the death of Christ deals with sin and injustice, his resurrection is the renewal and restoration of righteousness. Key biblical references upon which penal substitution is based include: * Isaiah 53:4-6, 10, 11—"Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all ... It was the will of the LORD to bruise him; he has put him to grief; when he makes himself an offering for sin ... By his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities." (RSV) * Romans 3:23-26—"All have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus." (NRSV) * 2 Corinthians 5:21—"For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." (RSV) * Galatians 3:10, 13—"All who rely on works of the law are under a curse; for it is written, 'Cursed be every one who does not abide by all things written in the book of the law, and do them.' ... Christ redeemed us from the curse of the law, having become a curse for us - for it is written, 'Cursed be every one who hangs on a tree.'" (RSV) * 1 Peter 2:24—"He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness."(RSV) * 1 Peter 3:18—"For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God." (RSV) It is debated if the Church Fathers subscribed to this doctrine, including Justin Martyr c. 100-165, Eusebius of Caesarea c. 275-339, Athanasius c. 300-373 and Augustine of Hippo 354-430 (see ''Early Church'', below). Although penal substitution is often associated with Anselm of Canterbury, he predates its formal development within later Reform theology. It is therefore doubted even among Reform theologians whether his 'satisfaction' theory is strictly equivalent.〔Steve Jeffery, Michael Ovey, Andrew Sach, 'N. T. Wright on Pierced for our Transgression', quoted in D. Flood, 'Substitutionary atonement and the Church Fathers' in ''Evangelical Quarterly'' 82.2 (2010), p. 143: 'Anselm did not teach penal substitution. Yes, he brought to prominence the vocabulary of ‘satisfaction’, which became important in later formulations. But in Anselm’s feudal thought-world, it was God’s honour that needed to be satisfied by substitutionary obedience, not his justice by substitutionary penalty.'〕 While penal substitution shares themes present in many other theories of the atonement, penal substitution is a distinctively Protestant understanding of the atonement that differs from both Roman Catholic and Eastern Orthodox understandings of the atonement. Many trace its origin to Calvin, but it was more concretely formulated by the Reformed theologian Charles Hodge. Traditionally a belief in penal substitution is often regarded as a hallmark of the evangelical faith and is included as an article of faith by many (but not all) evangelical organizations today. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「penal substitution」の詳細全文を読む スポンサード リンク
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