In his most recent book, Michael Gorman develops a cruciform, Spirit-centered, covenantal, and missional model of atonement that pursues not the how (or the “mechanics”) of the atonement, but more what effect the atonement has for those in Christ. Gorman admits his model is not new, but he looks to emphasize covenant community in the current debate.
The first chapter addresses other models before connecting prophetic promises to his “new covenant community” model of atonement. The second and third chapters review the connection between the cross and new covenant community in the New Testament. The second chapter covers images of cruciformity in the ministry of Jesus that anticipate, and are included in, the cross event. Gorman underscores how the summons to faith with God is always accompanied by an obligation to mend relationships with others. The third chapter examines the Corinthian correspondence, Romans, Galatians, Ephesians, Hebrews, and Revelation with the same focus.
Another tandem, the fourth and fifth chapters, use the synoptic passion predictions as lenses. The “cruciform witness” of Mark is connected to that of Paul (e.g., suffering, self-denial), then to John, 1 Peter, Hebrews, and Revelation. Moving from the “vertical” to “horizontal” axis, in chapter 5, Gorman traces the emphasis on care for the weak in the second and third passion predictions/summons in Paul, Hebrews, James, and 1 John, and the Gospel of John. He concludes that many of these texts support his model of a “Spirit-enabled participation in Jesus' death and resurrection” (130) in cruciform service to others.
After tracing covenant, community, and cruciform service, the sixth chapter identifies the covenant as one of peace. Gorman connects the promises of peace in Isaiah and Ezekiel with Paul and Luke-Acts. The final chapter summarizes his key points within an ethical framework. Gorman asserts that the atonement cannot be theory alone, but must be a covenantal model for missional, cruciform, Spirit-empowered Christian participation in everyday life.
Gorman takes on the unenviable task of presenting a concise and accessible model of a vast topic—the atonement—that requires a consistent methodology and systematic engagement with a broad range of material. Gorman admirably constructs a brief, readable, and compelling model, but this success is accompanied by weaknesses in method, fluidity, and material engagement.
Rather than engaging texts equally, Gorman groups particular texts thematically. The synoptic passion predictions (as in chapters 4 and 5) seem suitable as lenses for an article, but interrupt the arguments that arise in this study. Gorman does not always explain why he prioritizes some texts, such as treating ethical texts ahead of those directly related to the cross (52–56), or his decision to cover the peace aspect of covenant in only Paul and Luke-Acts. Gorman offers excellent exegesis of certain texts (e.g., Col 1–2), but insufficiently mines others. While the reader may feel satisfied regarding Paul and Luke-Acts, one is less satisfied with the treatment of Matthew, John, and Hebrews.
However, such problems of method and fluidity would encumber any scholar who undertakes the atonement in a brief work. Despite the issues listed above, I find Gorman's treatment of the atonement refreshing and resourceful. The goal of this book is to renew the “covenant-community” model of atonement, by which Jesus' death gives birth to a community that is obligated to fulfill a covenant with God and neighbor. To this end, Gorman is demonstrably successful.
This book offers several benefits for any reader who wishes a better understanding of the complex perspectives of atonement in the New Testament. In addition, this book offers a wonderful resource for sermons because of its consistent ethical emphasis. Instructors at divinity schools or seminaries should strongly consider incorporating it into reading lists.
Regardless of one's specialty—academic to pastoral, biblical to theological—Gorman's book challenges one to think beyond a singular atonement model and consider the myriad and realistic consequences of a central theological topic.
