In Sacrifice and Atonement Stephen Finlan goes beyond concepts presented in his two previous books, Problems with Atonement (2005) and Options on Atonement in Christian Thought (2007). Concepts of sacrifice and atonement in the Hebrew Scriptures and atonement images in Paul have been discussed in some detail in his previous work; in this latest book he offers new insight from the field of psychology. He first names a problem in atonement scholarship, namely, the reluctance of biblical scholars and theologians to examine the old question of atonement through the lens of psychology. He notes that psychological aspects, such as desire for reconciliation, desire for communion, and desire to please, have already been involved in the discussion, but no one has committed to engage psychology seriously. That is precisely what he offers in this book.
Finlan proposes that theologies of atonement actually reflect psychological dynamics of ways of relating to angry parents. In his opinion, fear and love are the most powerful emotions that are part of the parent-child relationship. Furthermore, he notes that a cycle of guilt, confession, and forgiveness are constituent of the psychological aspect of atonement theories.
In Sacrifice and Atonement, Finlan revisits Old Testament sacrificial material as well as cultic metaphors in Pauline thought and in Hebrews, and he also provides an entire chapter dedicated to attachment theory and the role it plays in the articulation of atonement (chapter 3). He is particularly concerned with the issue of trust versus mistrust, beginning with the psychological perspective and continuing with its possible influence in the development of atonement theories. Finlan reviews three styles of attachment: (1) secure—develops when parents are consistent and relaxed in their interactions with the child; (2) ambivalent—when parents are inconsistent, unpredictable, and moody; and (3) avoidant—when the parents are cruel and threaten the child (61). He proposes that each of these styles of attachment could influence the way we understand God as a parent who is always available to us, inconsistent, or cruel. These ways of understanding God, in turn, could have shaped the development of different models of atonement, as well as perceptions on the need to placate God or on sacrifice as a means to buy his love and forgiveness.
Since the concern with purity is important in the understanding of the Old Testament sacrificial system, Finlan also presents the concepts of disgust and shame as psychological elements that have influenced ritual systems. After reviewing cultic motifs in Paul, Finlan considers notions of disgust and shame in Paul's writings and proposes that Paul developed a sense of secure attachment in Christ and a desire to help others find the same path (75–109). Additionally, after having looked at the different psychological theories of Sandor Rado, Erik Erikson, and Alice Miller, Finlan presents his own original thought that “payment through suffering” is a psychological pattern that is the basis of atonement theology (66–74).
Finlan presents the work of three scholars who offer possible alternatives to the theory of penal substitution as an atonement model. First, he engages E. P. Sanders’ interpretation of Paul's account of sacrifice as the internalization of ritual and the believer's participation in Christ's death and resurrection. Second, Finlan explores the thought of Ted Grimsrud, who presents Pauline teachings on sacrifice and atonement as restorative and motivated by love rather than a mechanical ritual to set things right with God. Finally, he reviews the contributions of Michael Gorman, who proposes the new covenant as a model for understanding the atoning sacrifice of Christ; this model, Gorman says, is not a new model, but perhaps the oldest mode. Finlan observes that the key essential element in Gorman's thought is that his model focuses more on the results of atonement, not on its mechanics (113–127).
Nevertheless, Finlan finds these three attempts to redeem atonement theology unsatisfactory and insists that they simply homogenize the biblical material. He argues that biblical interpretation has resulted in development of atonement theologies which are often disturbing. He advocates engaging the contributions of psychology to understand better what has been interpreted as needing to placate an angry parent (142). “Can we recover a concept of salvation independent of atonement?” Finlan asks (147). The answer is a qualified yes.
Stephen Finlan has set out anew on a well-traveled road, exploring the psychological patterns that have influenced our understanding of salvation, and offers a Christian understanding of salvation not centered on sacrifice, atonement, and what he considers to be “cruel doctrine” (190).
