The dominant Christian understanding of the atonement is the penal substitution theory, which states that Christ was punished by an angry God as a substitute for those he came to save. However, the representative or participatory understanding of the atonement was the first to be held, originating with Clement of Rome (fl. 96).1, 2, 3
This interpretation understands Christ as the representation of how Christians should live, making salvation dependent on participation in the life of Christ.4 The atonement changes the attitude of the sinner towards God, but no penalty is inflicted, no substitution made.
Early beliefs on the atonement often contain a range of elements. For example, Ignatius described Christ’s sacrifice as an example,5 yet included other themes in his exposition of the subject.
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Author: Jonathan Burke
Keywords: Christus Victor, Atonement, Representative, Participatory Atonement, Jesus atonement, Representative atonement, Christ's sacrifice, Jesus sacrifice, Died for our sins, Jesus as substitute, Substitute, Substitution, Substitutionary, Substitutionary death, Replacement, Jesus death, Christ's death, Propitiation, ransom, ransom theory, at one ment, reconciliation, penal substitution, satisfaction theory
Bible reference(s): Matthew 20:28, Mark 10:45, John 3:16, John 15:13, Romans 3:25, Romans 4:25, Romans 5:11, Romans 8:23, Ephesians 1:7, Colossians 1:14, 1 Timothy 2:6, Hebrews 9:12, Hebrews 9:15, Hebrews 9:22, 1 John 2:2, 1 John 4:10, 1 John 4:19, Revelation 5:9, Revelation 14:3, Revelation 14:4
Source: Participatory Atonement 1: Early Christian Era and Participatory Atonement 2: Early Medieval Era
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