Journal: Bibliotheca Sacra
Volume: BSAC 47:188 (Oct 1890)
Article: The Benevolence Theory Of The Atonement
Author: Frank Hugh Foster

BSac 47:188 (Oct 1890) p. 567

The Benevolence Theory Of The Atonement

Rev. Frank Hugh Foster

[Note.—The present writer printed in the Bibliotheca Sacra for 1879 a translation of Grotius’ De Satisfaclione which has been recently re-issued (1889) in a volume, with the addition of an historical introduction.1 Among the various reviews which have been made of the book, with all the kind things that have been said, one mistake has been occasionally made which the writer wishes to correct. It has sometimes been supposed that he presented the Grotian as a completely satisfactory theory of the atonement. On the contrary, he took pains to say in the notes (p. 278 ff. and elsewhere) that the theory is incomplete, since the idea upon which it must rest, if it is to have any power or consistency, is not at all developed, if indeed Grotius clearly perceived it. The present articles are designed to continue the historical review of the New England theory of the atonement begun in the introduction to the translation of Grotius, and then to state more fully than has yet been done, in connection with its fundamental ideas, this Grotius-Edwardean theory, or, as the writer proposes to the theological world to rename it, the Benevolence Theory of the Atonement.]

I.

Historical Review

The New England theory of the atonement was propounded by Dr. Jonathan Edwards in sermons preached in the year 1785 in New Haven. The immediate occasion of the selection of this topic and the development of this theory was the rise of the Universalist controversy in New

BSac 47:188 (Oct 1890) p. 568

England under the labors in behalf of that doctrine of John Murray.2 Universalism was then built upon the doctrine of “union,” or of imputation, whereby the merits of Christ were literally transferred to those for whom he died. Since Christ made a complete satisfaction to distributive justice, according to the theory formerly received, and this satisfaction was transferred to men, there could be no more claims of justice against them; and since Christ died for all men, there could be no claims against any man, and thus all men were already saved. This theory the New England men met by teaching a new theory of the atonement.

But the Universalist controversy was not the cause, it was only the occasion of the appearance of the New England theory. There had been for many years a preparation in the minds of New England thinkers, which must eventually have led to the theory without any such occasion. It is a deeply significant feature of New England theology as a whole which is suggested to the student by the historical occasion of ...