Penggantian hukuman
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| Universalisme Kristen |
Penggantian hukuman (bahasa Inggris: penal substitution), juga dikenal sebagai penebusan substitusi penal dan khususnya dalam tulisan-tulisan lebih lama teori forensik,[1][2] adalah sebuah teori pendamaian dalam teologi Kristen Protestan, yang menyatakan bahwa Kristus, dengan rela tunduk pada rencana Allah Bapa, dihukum menggantikan orang-orang berdosa, dengan demikian memenuhi tuntutan keadilan dan pendamaian, sehingga Allah dapat dengan adil mengampuni dosa menjadikan kita satu dengan Allah. Pandangan ini dimulai dengan pemimpin Reformasi Jerman, Martin Luther, dan terus berkembang dalam tradisi Reformed[1][2][3][4][5] sebagai pengertian yang spesifik mengenai pendamaian pengganti. Model penggantian hukuman mengajarkan bahwa sifat penggantian dari kematian Kristus dimengerti dalam artian penggantian dari pemenuhan tuntutan hukum terhadap pelanggaran dosa.
Referensi
Rujukan
- ^ a b Smith, David (c. 1919). The atonement in the light of history and the modern spirit. Robarts – University of Toronto. London, Hodder and Stoughton. hlm. 96–97.
The Forensic Theory ... each successive period of history has produced its peculiar type of soteriological doctrine...the third period – the period ushered in by the Reformation.
- ^ a b Vincent Taylor, The Cross of Christ (London: Macmillan & Co, 1956), pp. 71–72: '...the four main types, which have persisted throughout the centuries. The oldest theory is the Ransom Theory...It held sway for a thousand years. ... The Forensic Theory is that of the Reformers and their successors.'
- ^ J. I. Packer, What did the Cross Achieve? The Logic of Penal Substitution (Tyndale Biblical Theology Lecture, 1973): '... Luther, Calvin, Zwingli, Melanchthon and their reforming contemporaries were the pioneers in stating it [i.e. the penal substitutionary theory]...'
- ^ Grensted, Laurence William (1920). A Short History of the Doctrine of the Atonement (dalam bahasa Inggris). Manchester University Press. hlm. 191.
Before the Reformation only a few hints of a Penal theory can be found.
- ^ H. N. Oxenham, The Catholic doctrine of the atonement (London: Longman, Green, Longman, Roberts, and Green, 1865), pp. 112–113,119: '...we may pause to sum up briefly the main points of teaching on Christ's work of redemption to be gathered from the patristic literature of the first three centuries as a whole. And first, as to what it does not contain. There is no trace, as we have seen, of the notions of vicarious satisfaction, in the sense of our sins being imputed to Christ and His obedience imputed to us, which some of the Reformers made the very essence of Christianity; or, again, of the kindred notion that God was angry with His Son for our sakes, and inflicted on Him the punishment due to us; nor is Isaiah s prophecy interpreted in this sense, as afterwards by Luther; on the contrary, there is much which expressly negatives this line of thought. There is no mention of the justice of God, in the forensic sense of the word; the Incarnation is in variably exclusively ascribed to His love; the term satisfaction does not occur in this connection at all, and where Christ is said to suffer for us, huper (not anti) is the word always used. It is not the payment of a debt, as in St. Anselm's Cur Deus Homo, but the restoration of our fallen nature, that is prominent in the minds of these writers, as the main object of the Incarnation. They always speak, with Scripture, of our being reconciled to God, not of God being reconciled to us.' [pp. 112–113]; 'His [Jesus'] death was now [in the Reformation period], moreover, for the first time viewed as a vicarious punishment, inflicted by God on Him instead of on us.' [p. 119]
Daftar pustaka
- Gustaf Aulen, Christus Victor tr. A.G. Hebert (SPCK 1931).
- John Calvin (Jean Cauvin), Institutes of the Christian Religion.
- James Denney Atonement And The Modern Mind, (Hodder And Stoughton, 1903).
- F. W. Dillistone, The Christian Understanding of the Atonement (Nisbet 1968).
- Steve Jeffery, Mike Ovey, and Andrew Sach, Pierced for our Transgressions: Rediscovering the Glory of Penal Substitution (IVP, 2007).
- Paul Fiddes, Past event and Present Salvation: the Story of the Atonement (1989).
- Stephen Finlan, Problems With Atonement: The Origins Of, And Controversy About, The Atonement Doctrine, ISBN 0-8146-5220-4.
- J. N. D. Kelly, Early Christian Doctrines (Adam & Charles Black 1968).
- Norman McIlwain, 'The Biblical Revelation of the Cross', ISBN 9780955102905 Part 1 and 2 - Online Edition.
- Leon Morris. The Cross in the New Testament (Grand Rapids: Eerdmans, 1965) Chap. 8 The Cross in the Epistle to the Hebrews.
- Leon Morris, The Apostolic Preaching of the Cross, 3rd ed. (Grand Rapids: Eerdmans, 1998).
- J. I. Packer, Celebrating the Saving Work of God (Carlisle, UK: Paternoster, 1998) chap. 8 "What Did the Cross Achieve?" Chap. 9 Sacrifice and Satisfaction.
- J. I. Packer, Knowing God (Downer's Grove: Inter Varsity Press, 1973) chap.15 "The Wrath of God"; chap. 18 "The Heart of the Gospel".
- Pate, C. Marvin (2011), From Plato to Jesus: What Does Philosophy Have to Do with Theology?, Kregel Academic
- Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: Thomas Nelson, 1998) Chap. 17 The Character of the Cross Work of Christ.
- John Stott, The Cross of Christ (Downers Grove: IV Press, 1986).
- Stephen Sykes, The Story of the Atonement (DLT 1997).
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