Showing posts with label Culpepper (Bob). Show all posts
Showing posts with label Culpepper (Bob). Show all posts

Monday, July 10, 2017

What about Penal Substitutionary Atonement?

There will be decidedly different reactions to the main topic of this article. Some readers no doubt think that the Christian doctrine of penal substitutionary atonement is of utmost importance. Others, however, think that such a doctrine is wrongheaded and should be opposed. So, which side is right?
The Emphasis on PSA
The emphasis on penal substitutionary atonement (PSA) has been prominent in Protestant theology for nearly 500 years now. That theory of the atonement, however, has come under more and more scrutiny in recent decades
Some Protestants even reject the idea of PSA. Wm. Paul Young, about whom I wrote in my June 25 blog article (see here), is just one such person.
Because of the growing opposition to the idea of PSA, last month the Southern Baptist Convention passed a resolution affirming “the truthfulness, efficacy, and beauty of the biblical doctrine of penal substitutionary atonement as the burning core of the Gospel message and the only hope of a fallen race.”
That strong emphasis on PSA probably expresses the position of the majority of conservative evangelical Christians.
But other Christians disagree.
Questioning PSA
In addition to Young’s contention that the core element of PSA might be thought of as a “lie” believed about God, there are contemporary theologians who seriously question the PSA on biblical and theological grounds.
Of many who might be cited, let me mention only two Mennonite theologians: J. Denny Weaver and Ted Grimsrud. Weaver (b. 1941) is now Professor Emeritus of Religion at Bluffington University. He is the author of two important books about the atonement: The Nonviolent Atonement (2nd ed., 2011) and, secondarily, The Nonviolent God (2013).
Grimsrud (b. 1954) served as a professor of theology at Eastern Mennonite University until his early retirement in 2016. He is the author of Instead of Atonement: The Bible’s Salvation Story and Our Hope for Wholeness (2013).
Both of these theologians reject the traditional doctrine of PSA, emphasizing that violent retribution, such as by Jesus’ crucifixion, was not necessary in order for humans to be saved from God’s wrath. Rather, because of God’s unfathomable love and mercy God has always been able to forgive sin and to restore sinners who seek forgiveness.
An Alternative to PSA
In 1967 when I was still in Japanese language school, I read Interpreting the Atonement, a new book by Dr. Robert H. Culpepper, my missionary sempai (older colleague).
After reading the book, I wrote two typewritten pages (which I still have) of reflections and questions. The main question I raised was about the necessity of penal substitutionary atonement, although I didn’t use those exact words.
Bob, as I came to know him, wrote a good and helpful book, but even then I was drawn primarily to the subjective, rather than an objective, view of the atonement.
An objective view of the atonement means that something had to be done, in history, in order for God to be able to forgive sinful humans. Sin had to be punished. The “something” done was the crucifixion of Christ, who became the substitute for sinful humankind.
The subjective view posits the need for repentance but sees no objective, historical event as necessary for God to be able to forgive sinful humans. God is seen as all-merciful, all-loving, and always ready to forgive repentant persons.
According to this latter view, the prodigal son’s father can be seen as depicting the true nature of God. Restoration with a wayward child is dependent only on that child's repentance and returning home. No violent sacrifice is necessary.
Reflect deeply on this point as you look at the following detail of Rembrandt’s “Return of the Prodigal Son.”  


Monday, May 20, 2013

Who Speaks for God?

Yesterday, May 19, was a day of celebration for Protestant and Roman Catholic Christians. It was Pentecost Sunday, a day commemorating the Holy Spirit coming upon the followers of Jesus on the traditional Jewish festival day known as Pentecost.
The events on Pentecost roughly 50 days after the crucifixion and resurrection of Jesus Christ brought about what is sometimes called the birthday of the Christian Church. Yesterday I had the privilege of preaching in a local church, talking some about its birth.
The Hirao Baptist Church was started by missionaries Bob and Kay Culpepper in the 1950s. The church’s first meeting place was in the upstairs of the missionary residence where June and I, and our two older children, moved in 1968 after the Culpeppers had moved to another part of the city.
Then in its own building, Hirao became our church home from 1968 until 1980, when we helped start the Fukuoka International Church under the sponsorship of Hirao Church. It was a real joy to have the privilege of preaching there again yesterday—in the fine new facilities built several years ago at the same location as their first building.
Hirao Baptist Church, Fukuoka City, Japan
My text was 1 Corinthians 14:1-5a and my emphasis was upon “prophesying.” 1 Cor. 14:1 says, Pursue love and strive for the spiritual gifts, and especially that you may prophesy” (NRSV). In Eugene Peterson’s delightful Bible paraphrase known as “The Message,” this verse reads, Go after a life of love as if your life depended on it—because it does. Give yourselves to the gifts God gives you. Most of all, try to proclaim [God’s] truth.”
One of the main points of my message was that the thrust of that first Christian Pentecost was not the speaking in “tongues.” Rather, it was speaking/proclaiming God’s message. That is what needs to be emphasized now. And speaking/proclaiming God’s message is something that can and should be done by all Christian believers, not just by those who are pastors or missionaries.
Moreover, proclaiming God’s message is something that needs to be done by deeds as well as by words. Of course, for some groups, such as the Quakers and maybe many Mennonites, perhaps the emphasis needs to be on proclaiming God’s message by words as well as by deeds. (Long ago I heard of someone who said to a Quaker, “Why don’t you preach what you practice!”)
But who speaks for God? There are so many different voices all claiming to be speaking for God, how can we tell true “prophets” from false ones? This is no new problem. But it is still a problem, and it is a big problem.
The words of 1 Corinthians 14:3 are helpful here: “. . . the one who proclaims God’s message speaks to people and gives them help, encouragement, and comfort” (TEV). This is not the only guideline for discerning who speaks for God, but it is an important one.
Those who truly speak for God, proclaiming God’s truth, are those who speak words and do deeds that help, encourage, and comfort others—especially those who are hurting: the physically and spiritually needy, the exploited and discriminated against, and (among others) the victims of violence and the ravages of warfare.
Next month I will have the opportunity to speak at the dedication service of a new church building in Cambodia. Please pray that I may truly speak for God to people of that troubled country who have been hurting for such a long time and desperately need God’s word of help, encouragement, and comfort.

Sunday, August 12, 2012

In Memory of Bob Culpepper

Robert Harrell Culpepper passed away on August 10 in Richmond, Virginia, where he had lived for the last several years. “Bob” (b. 1924) was a Baptist missionary to Japan and a seminary professor. And he was one of my most respected sempai (older colleagues) and friends in Japan.
Bob and his wife Kay, who passed away in 2007, went as missionaries to Japan in 1950 and served there for 30 years. After language school, Bob taught at what became, and is now, the Department of Theology, Seinan Gakuin University, in Fukuoka City.
When we moved to Fukuoka in 1968, we moved to the missionary residence which was built for the Culpeppers. They started what became the Hirao Baptist Church in the upstairs of that house, and Hirao was our church home in Fukuoka for 12 years.
When Bob and Kay left Japan in 1980, I moved from the Department of Literature, where I had taught Christian Studies for the previous twelve years, to take his place in the theology department, which also is the only nationwide seminary of the Japan Baptist Convention.
The two missionaries in Japan with whom I had the most fruitful theological dialogue were Bob and Calvin Parker (1926~2010), about whom I wrote on this blog on 12/20/10.
Bob was more conservative, theologically and politically, than I, and we had some spirited discussions. But, as far as I know, there was never any animosity between us or failure on either of our parts to fully respect the other’s position.
In spite of the heavy demands of being a seminary professor and a church planter (he began the Nagazumi Baptist Church after Hirao), he also was the author of Interpreting the Atonement (1966), Evaluating the Charismatic Movement (1977), and God’s Calling (1981), his missionary autobiography.
As Bob was one of my mentors and friends, along with many other of his former colleagues, numerous students both in Japan and in the U.S., and many former church members, I am deeply saddened by his passing. June and I also extend our deep condolences to Bob’s daughter Cathy and her family.
Along with the sadness, though, is a feeling of gratitude for the meritorious life and service of Dr. Robert Culpepper, a brilliant scholar, a dedicated missionary, and a passionate churchman and seminary professor.