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Excerpt from Ethics and Atonement The attempt to add to the many books that deal with the Atonement needs some excuse. Although, however, the subject has been so widely discussed, there is one side from which it has not often been approached, the side of those who arc not greatly concerned with theology, but arc keenly interested in morals and in life. Yet it is from this side that most people come to the consideration of the Atonement. Hence questions are often asked which treatises on the Atonement do not appear to answer, and the Atonement itself, instead of being the illuminating centre of theology, becomes a stumbling-block in the way of any real acceptance of religion. In the following pages I have endeavoured to maintain that the doctrine of the Atonement is not an artificial theorem or an inexplicable or unethical dogma, but that it has its roots in the foundations of all human life, and is really the highest expression of the law of all moral and social progress; and that ethics itself is of little use, as a practical science, unless completed by the Atonement. I have to thank Professor Palmer of Harvard University, the Rev. J. S. Lidgctt, M.A., Warden of the Bermondsey Settlement, and my colleague, Dr J. G. Tasker, for valuable advice in connexion with large portions of the book. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Christopher Armitage considers previous theological perception of 1 John as a text advocating that God abhors violence, contrasted with biblical scholarship analysis that focuses upon the text's birth from hostile theological conflict between 'insiders' and 'outsiders', with immensely hostile rhetoric directed towards 'antichrists' and those who have left the community. Armitage argues that a peace-oriented reading of 1 John is still viable, but questions if the commandment that the community loves each other is intended to include their opponents, and whether the text can be of hermeneutic use to advocate non-violence and love of one's neighbour. This book examines five key words from 1 John, hilasmos, sfazo, anthropoktonos, agape and adelphos, looking at their background and use in the Old Testament in both Hebrew and the LXX, arguing that these central themes presuppose a God whose engagement with the world is not assuaging divine anger, nor ferocious defence of truth at the expense of love, but rather peace and avoidance of hatred that inevitably leads to violence and death. Armitage concludes that a peacemaking hermeneutic is not only viable, but integral to reading the epistle.
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Among biblical theologians who oppose violence, some seek a corresponding hermeneutic of non-violence grounded in the NT. Some refer to it more positively as a "peacemaking hermeneutic". I prefer this term for that reason. These interpreters, of varying theoretical standpoints, often use texts from 1 John as an "epistemology of love", to borrow René Girard's phrase, and of non-violence, relying particularly on the pejorative use by 1 John of the Cain and Abel story to condemn hatred. The problem about such uses, not fully faced in peacemaking theology, is that 1 John was written at a time of hot theological dispute. The author writes against what he sees as destructive and dangerous tendencies, which he identifies as a defective, seemingly docetic Christology and moral indifference, identified with opponents who have recently left his community. His rhetoric is strong, using strong terms of condemnation such as "antichrists". It may appear difficult to read 1 John, even through modern eyes far removed from the conflict, as a tract centred on love and peace. This study nevertheless argues that a peacemaking hermeneutic of 1 John is in harmony with its key ideas. In short, this study contends that a peace-oriented reading of 1 John is viable, in view of the "weapons" John deploys against his opponents - not hatred and combat, although he is deeply opposed to their theological ideas, but a "new commandment" which is yet an old one, of mutual love and avoidance of hatred, which leads ultimately to murder. On the surface, the castigation used against the author's opponents looks like hatred, but the overarching love he enjoins his community to practise as the antidote to the opponents' sectarian divisions is the dominant theme of the epistle. The point of view of this study is that because 1 John was written in a milieu in which his audience, if not comprised of converted Jews, were thoroughly familiar with the OT, echoes of it, beyond the explicit reference to Cain, are ever-present in 1 John. It therefore examines central themes in 1 John, represented by five key words, by looking at their background and use in the OT, in both the Hebrew and LXX versions, the intertestamental pseudepigrapha and the Qumran literature, in order to cast light on their use in 1 John. By so doing, this study argues that these central themes presuppose a God whose engagement with the world is not assuagement of divine anger, nor ferocious defence of truth at the expense of love, but rather peace and avoidance of hatred, which leads to violence and death. First John, in its use of the OT ideas underlying the five key words identified in this study, exposes the key connection drawn by the author between God's love in the gift of Jesus and the love he enjoins in his community as central to their understanding of God's own nature and purpose for the world. A peacemaking hermeneutic of 1 John is not only feasible, but integral to reading the epistle. When work on this study was complete, and submission was imminent, Toan Do's admirable 2014 study, Re-thinking the Death of Jesus, came to hand. Do examines 1 John's use of ?? and ?? in 2:1-2 and 4:7-10, as does this study. This necessitated extensive alterations, with much interaction with Do. This study largely agrees with Do's conclusions. But it finds more definite assistance in LXX use of ?? than Do has, and it largely confines itself to the use of this term, rather than its cognates. Unlike Do, this study refrains, apart from commenting in passing on Do's work in this regard, from exegesis of ?? in 1 John by reference to its cognates in non-Johannine NT texts, because its scope is confined to the question whether peacemaking theologians' use of 1 John is validated by exegesis of certain key themes represented by particular words, against their background in the LXX and in certain intertestamental literature and first century Jewish writings which might reasonably have been available to the author of 1 John. Also, unlike Do, this study does not deal with 2 and 3 John, because its scope does not include common authorship of 1, 2 and 3 John, and is confined to examining whether use of 1 John in peacemaking theology is viable.
Lessons of Salvation in 1 John is the apostle John¿s invitation to us to know and see and experience the ¿Word of life.¿ The power behind the epistle of 1 John, and therefore this book, is the power of the word itself. The extent to which we open ourselves up to heaven¿s influence and follow God¿s counsel in 1 John will be the extent to which we experience the promise: ¿And these things write we unto you, that your joy may be full¿ (1 John 1:4 KJV).