Atonement and Human Free Will Relationship in Theology

The Relationship Between Atonement and Human Free Will in Theology

The relationship between atonement and human free will is a contested topic in Christian theology, with different traditions offering distinct perspectives on how these concepts interact.

The atonement refers to the reconciliation between God and humanity achieved through the death and resurrection of Jesus Christ. In the Old Testament, atonement is associated with sacrifices and rituals that restore the relationship between God and his people ^{[1, 2]}. The New Testament expands on this concept, emphasizing Christ's sacrifice as the ultimate atonement for humanity's sins ^[3].

Position 1: Reformed Tradition

In the Reformed tradition, the atonement is understood as a definite and particular work of Christ that is applied to the elect. According to Charles Hodge, one theologian, the atonement is a substitutionary sacrifice that satisfies God's justice and secures the salvation of those for whom Christ died ^[5]. This view emphasizes the sovereignty of God in salvation and the limited scope of the atonement to those predestined to faith. Human free will, in this context, is seen as being compatible with divine sovereignty, as individuals are enabled by the Holy Spirit to respond to the gospel ^[6].

Position 2: Catholic Tradition

The Catholic tradition, as represented by Thomas Aquinas, views the atonement as a work of Christ that merits salvation for all humanity. According to Aquinas, the atonement is a superabundant satisfaction that exceeds the debt of humanity's sins, making it possible for all people to be saved ^[7]. Human free will plays a crucial role in this tradition, as individuals must cooperate with God's grace to achieve salvation. The Catholic Church teaches that human freedom is not destroyed by original sin, and individuals can respond to God's offer of salvation through faith and good works ^[8].

Position 3: Eastern Orthodox Tradition

The Eastern Orthodox tradition, represented by John Chrysostom, emphasizes theosis, or deification, as the goal of human existence. In this view, the atonement is seen as a restoration of humanity's original relationship with God, enabling humans to participate in the divine nature ^[4]. Human free will is understood as being essential to this process, as individuals must choose to cooperate with God's grace and strive for virtue.

Shared Ground

Despite these differences, all three traditions agree that the atonement is a work of Christ that achieves reconciliation between God and humanity. They also affirm that human free will plays a role in responding to God's offer of salvation, although they differ on the extent to which human freedom is compromised by sin and the degree to which God's sovereignty is involved in salvation.

Divergence

The traditions diverge on the nature of the atonement and its relationship to human free will due to differing hermeneutical commitments and prior doctrinal premises. The Reformed tradition emphasizes the sovereignty of God and the particularity of the atonement, while the Catholic tradition highlights the universal scope of Christ's sacrifice and the importance of human cooperation with God's grace. The Eastern Orthodox tradition focuses on theosis and the restoration of humanity's original relationship with God.

The differing views on atonement and human free will reflect fundamental aspects of each tradition's theology, including their understanding of God's sovereignty, human nature, and the means of salvation. Understanding these differences is essential for appreciating the richness and diversity of Christian theology.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement — This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it”
Leviticus “Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. -- Leviticus 16:33”
Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: Index of Scripture References Genesis 1:5 2:3 2:3 2:3 2:23 2:24 2:24 4:19 8:10 8:12 9:6 12:3 14:22 15:1-21 17:7 17:12 21:23 22:2 24:1-67 24:3 26:31 27:4 27:12 27:34-38 29:18 29:27 29:28 30:1 34:12 47:31 49:2-4 49:10 49:17 Exodus 1:19 1:20 3:13 3:14 6:8 6:12 16:23 16:26 20:1-26 20:2 21:9 21:12 21:14 21:17 22:10 22:19 23:7 24:8 26:3 26:5 26:6 26:17 31:13 31:14 31:16 31:17 34:28 Leviticus 4:17 7:18 10:11 14:6 17:1-16 17:4 18:1-30 18:6 18:8 18:16 18:18 18:18 18:18 19:12 20:23 23:1-44 24:17 25:39-41 26:1 26:41 Numbers 5:19 6:3-5 19:11 19:11-13”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 112: to promote happiness. The death of Christ, therefore, could have no other design than to render the forgiveness of sin consistent with the best interests of the moral government of God. This theory was elaborated by the younger President Edwards, presented in full in Dr. Beman’s work on the Atonement, and adopted by that numerous and highly influential class of American theologians who embraced the principle on which the theory, as held in this country, is founded. In the work of Dr. E. A. Park, of Andover, on the Atonement, there is a c”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 3: Article: Whether God reprobates any man? I answer that, God does reprobate some. For it was said above (Article [1]) that predestination is a part of providence. To providence, however, it belongs to permit certain defects in those things which are subject to providence, as was said above (Question [22], Article [2]). Thus, as men are ordained to eternal life through the providence of God, it likewise is part of that providence to permit some to fall away from that end; this is called reprobation. Thus, as predestin”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the anagogical sense (Greek: anagoge, "leading"). We can view (part 2): 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, ”

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