A recent comment posed a fundamental question with regard to the Christian faith: Why do we believe that Christ had to die? What is the purpose of His death on the cross?
Part of the information accompanying the question was the experience (of Mary K) with teaching on the atonement that centered largely on the wrath and anger of God. (I paraphrase and summarize) We sinned (both ourselves and Adam and Eve) – God punished us. God sent Christ whom He punished in our place. Now through faith in Christ we can escape the punishment we deserve. Along with this were a number of questions about the blood of Christ. How does it cleanse us from sin?
Of course such a question could be the occasion for a book. As is, it is the occasion for an answer of readable length (barely). Readers who feel that more should have been said about one thing or another are asked for patience. The heart of things, it seems to me, has to do with the primary images used to understand both what is wrong with humanity and creation (sin) and what it is about Christ that saves us and heals us (His death and resurrection). If there were only one way of speaking about this or thinking about this, then the question would not have been asked.
The truth is that Scripture, including within the work of a single writer, uses many images to describe the reality of what Christ has done. Some of those images are simply useful analogies or metaphors, others seem to have a more “literal” character about them – though nowhere do we find a definitive account that sets all others aside.
I want to also add a preliminary word (for our questioning reader) about the language of Scripture. Though many Christians would agree that the words of Scripture are “God-breathed” (inspired), this does not mean that every statement in Scripture is to be read literally. There are many things that are read figuratively, metaphorically, and otherwise. That is to say, the Scriptures cannot be read without help and a guide. This has always been true. For this reason the Scriptures, when read in a traditional Christian manner, must be read with Christians who themselves have been taught to read them in a traditional manner.
In this matter, you will find great diversity among Christians, for the interpretation of Scripture has been a major point of division between Christians for almost 500 years. Much of what was described in the background to the question that was posed are examples of modern, fundamentalist Christian interpretations (of which there are a variety). What I offer here is the general understanding of Eastern Orthodox Christianity.
What is wrong with humanity, and creation, such that we are in need of anything from God? What is sin?
At its most fundamental level – sin is death. For the wages of sin is death (Romans 6:23). The fact that we die is not a punishment sent to us from God but the result of our having broken fellowship (communion) with God. God is Life and the only source of life. Created things (humanity included) do not have life in themselves, it is not something we have as our possession and power. Rather, life is the gift of God. It is not just our life that is the gift of God – but our very existence and the existence of all that is. God is our Creator. The Scriptures say, “In Him we live and move and have our being” (Acts 17:28).
Genesis offers us the story of Adam and Eve in which we hear described their disobedience from God. He had warned them: “Do not eat of the fruit of the tree of the knowledge of good and evil, for in the day that you eat of it you shall surely die.”
Many early commentators on Scripture were careful to note that God did not say, “In the day you eat of it I will kill you,” but “in the day you eat of it you shall die.” Rather we are told: “God did not create death, nor does he delight in the death of the living” (Wisdom 1:13).
St. Athanasius explains that when humanity chose to break its relationship with God (through disobedience) we cut ourselves off from the source of life. However God did not take life from us (He does not take back the gifts He gives) but we removed ourselves from it. And so we die. We not only die physically, but we have a process of death at work in us. St. Paul speaks of this process as “corruption.” This movement away from and towards death and destruction reveals itself in the many broken things in our lives. We hurt and kill each other. We hurt and destroy creation. We are weak and easily enslaved to powerful things such as drugs and alcohol. We are dominated by greed, envy, lust, anger, etc. We cannot help ourselves in this matter because we do not have life within ourselves. Only God can give us the true life that alone can make us well.
Above all else we should remember that “God is a good God and He loves mankind” (from the Orthodox dismissal). This we hear clearly in Scripture: “God is love” (1 John 4:8) and “For God so loved the world that He gave His only begotten son, that whosoever believes in Him should not perish but have eternal life” (John 3:16).
We hear this echoed in the words of the Liturgy of St. John Chrysostom:
You [God] brought us into being out of nothing, and when we fell, You raised us up again. You did not cease doing everything until You led us to heaven and granted us Your kingdom to come.
This good God who loves mankind is not an angry God. He is not a vengeful God. He does not will us harm or punish us for our destruction. Though the Scriptures use these images, the Fathers of the Church have been consistent in understanding that this language is figurative and should not be understood literally. For instance, St. Anthony says:
God is good and is not controlled by passions. He does not change. Now someone who thinks it reasonable and true to affirm that God does not change, may well ask how, in that case, it is possible to speak of God as rejoicing over those who are good and showing mercy to those who honor Him, and as turning away from the wicked and being angry with sinners. To this it must be answered that God neither rejoices nor grows angry, for to rejoice and to be offended are passions; nor is He won over by the gifts of those who honor Him, for that would mean He is swayed by pleasure. It is not right that the Divinity feel pleasure or displeasure from human conditions. He is good, and He only bestows blessings and never does harm, remaining always the same. We men, on the other hand, if we remain good through resembling God, are united to Him, but if we become evil through not resembling God, we are separated from Him. By living in holiness we cleave to God; but by becoming wicked we make Him our enemy. It is not that He grows angry with us in an arbitrary way, but it is our own sins that prevent God from shining within us and expose us to demons who torture us. And if through prayer and acts of compassion we gain release from our sins, this does not mean that we have won God over and made Him to change, but that through our actions and our turning to the Divinity, we have cured our wickedness and so once more have enjoyment of God’s goodness. Thus to say that God turns away from the wicked is like saying that the sun hides itself from the blind.
There are many Christians who would handle Scriptures in a different manner – but I think they do not listen to the fathers of the Church and interpret Scripture according to their own opinions. In this, I think they are in error and should not be listened to.
This good God, the only Lord and giver of Life, had compassion on us when we fell away and became subject to death and corruption. In His compassion He sent His only Son who became one of us – taking our human nature upon Himself. Uniting us to Himself, He lived a life without sin (for He is Life), and taught us by word and deed the goodness and kindness of God and to become like God by loving even our enemies.
His love was so great, that He extended that love beyond the grave. He accepted death on the Cross, suffering the hatred and evil doings of those around Him.
And here, as we approach Christ’s death on the Cross, it is appropriate to ask, “Why death?”
There are many meditations on the death of Christ. Meditations that see Him as the Paschal Lamb sacrificed for us, as the “Serpent lifted in the wilderness,” and others. Here, temptation sets in and Christians seek to explain Christ’s death by comparing it to their own faulty understandings of lesser things. For it is not the shadow of things to come (Old Testament) that interprets the things to come – but rather the reality (New Testament) that interprets the shadow. It is Christ’s death that gives meaning to every type and foreshadowing and image of that death to be found in the Old Testament.
Thus it is more accurate to say that the Paschal Lamb in the time of Moses is like Christ’s sacrifice, rather than to say His sacrifice is like that which came before. As Christ said of Moses and the Prophets, “These are they which testify of me” (John 5:30).
One of the most common and helpful images in Scripture and the fathers of the Church is the image of Christ’s union with humanity. Christ became incarnate, taking to Himself our human nature. He became what we were, yet without sin. This union should be understood in more than a metaphorical manner. For Christ literally and truly became man. His humanity was not a new creation, but he took flesh “of the Virgin Mary.” He became a partaker of our humanity.
In becoming a partaker of our humanity, Christ opened the way for us to become partakers in His divinity. “For as He is, so are we in this world” (1 John 4:17). St. Paul uses this language as well in his explanation of Baptism:
Do you not know that as many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall also be raised together in the likeness of His resurrection. Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that we should no longer be the slaves of sin (Romans 6:3-6).
This imagery is common in St. Paul:
I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me. And the life that I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me (Galatians 2:20).
If you are risen with Christ, seek those things that are above, where Christ sits on the right hand of God. Set your affection on things above, not on things on the earth. For you are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then you shall also appear with Him in glory (Colossians 3:1-4).
These things only make sense because Christ has united Himself to us, and us to Him. We are united to His death and resurrection in our faith and in our Baptism. We become one flesh with Christ. We truly become a part of the Body of Christ.
And this goes to the heart of the answer to the question posed: why did Christ die? Christ died because we were dead. We were trapped in the lifeless death of sin (which yields corruption and physical death as well). Christ is God who has come to rescue us from our prison of sin and death. He became what we are that we might have a share in what He is. We were created in the image and likeness of God – but our sin had marred us.
We did not inherit guilt and a legal penalty from Adam and Eve. We inherited a world dominated by death. In such a world we behaved as the slaves of sin and sought to live our lives apart from God Who alone is Life. God alone could rescue us from the place where we had confined ourselves. Christ enters death. Christ enters Hades and makes a way for us to follow Him into true life.
In our present life, this true life is made present within us in many ways. First, it is made present in our knowledge of God. “This is eternal life, that they might know Thee, the only true God, and Jesus Christ Whom Thou hast sent” (John 17:3). We know God and have a true relationship and communion with Him. We also have within us the power to overcome sin. This is sometimes manifest as obedience to Christ’s commandments, and, as God pleases, it is sometimes manifest as physical healing in our bodies (and miracles in creation – Romans 8:21).
If the same Spirit which raised Christ from the dead dwell in you, He will make alive your mortal bodies (Romans 8:11).
The true life of humanity is a common life. It is common in the modern world to think of ourselves only in terms of discreet individuals. But the Scriptures and teaching of the Church bear witness to a common life in which we all partake. Thus, what happens to one of us effects all of us. This commonality is also an important part of our spiritual life and our salvation. The Church in particular is the place where Christians live their common life.
This common life is also the place where we come to understand the references to “Christ’s blood” (since this was part of the question posed). His blood carries a number of meanings. It is His death, His “life poured out for us.” It is also His life given to us in the sacrament of His Body and Blood. His blood cleanses us – just as Baptism cleanses us – for His death destroys death and makes the whole creation new. There are many links between the image of blood in the Old Testament and Christ’s blood in the New. However, it is easy to become overly detailed about his connection and miss the larger point of Christ’s death – by which He destroyed death and gave us eternal life.
There are many voices across the Christian world. Taken together – they are a madhouse of confusion. Confusion and contradiction is the only result of those who listen first to one teacher and then to another. No one will arrive at the truth by such a route.
Instead, I counsel anyone to take up the life of the Church. Be Baptized (or otherwise received into the Church) and stay put. Listen to a godly pastor who lives the Scriptures and respects the fathers of the Church. Those who have built private empires and practice ministries that are in submission to “no one except God” are frauds and live in delusion. They are scandals waiting to happen.
No Church, including the Orthodox Church, ever exists without scandal. But that scandal can be disciplined. True teaching can be found and life in union with the resurrected Lord can be lived.
A Short Word About Wrath and Anger
These are words, I believe, that are so charged and dangerous, that they must be used seldom and only with caution and careful nuance. Hate and anger and wrath are generally only experienced in a sinful manner by human beings and most people are deeply wounded already by such abuse. Those who preach such terms are often engaging in spiritual abuse and should stop. If someone who teaches or preaches the Christian gospel but cannot do so without reference to these words, then I think they need to stop and pray and see if there is not something fundamentally wrong with their understanding. I’m not trying to edit these things out of Scripture – simply to say that they are abused by most who read them. Imagine you are explaining the gospel to a 4 year old. Will the child misunderstand the concept of God’s wrath? I am rather sure of it. I have not found adults to be that much more emotionally mature. My challenge of these images (on the blog and in my writings) is, I hope, an occasion for other Christians, particularly Orthodox, to think carefully about these very powerful words. If we do that – then I’ll have done a little good.
[Of course, Scripture and the Fathers use the image of anger and wrath, generally with the understanding that such anger or wrath is an expression of an aspect of God’s love and not an effect created in God by our actions. A common example is the double aspect of fire – in which it is both heat and light, purification and illumination. Of course, the words “wrath” and “anger” are seldom used with such subtlety by many who preach or teach them and in so doing may be saying something that the Gospels do not teach.]
It is quite possible to give a very good account of the Christian gospel without the use of “wrath” and “anger.” St. John only uses the word wrath once in His entire Gospel. It is not an integral and necessary part of the theology of the Cross. To say that it is – is to make of an illustration and metaphor a matter of dogma. If you disagree, argue with St. John.
I pray that this answer is of help to the reader who posed the question. I also ask pardon of those readers who have been patient with me for the posting of this answer. It comes at the end of a busy week. May God give us all grace to hear the Holy Gospel.