Talk:Propitiation
From Theopedia
submitted for peer review. In the section "Propitiation versus Expiation" I edited for clarity/accuracy and added new information
new version
The Greek word hilasterion is the Greek rendering of the Hebrew kapporeth which refers to the Mercy Seat of the Arc. Hilasterion can be translated as either propitiation or expiation which then imply different functions of the Mercy Seat. Propitiation literally means to make favorable and specifically includes the idea of dealing with God’s wrath against sinners. Expiation literally means to make pious and implies either the removal or cleansing of sin.
The idea of propitiation includes that of expiation as its means; but the word "expiation" has no reference to quenching God’s righteous anger. The difference is that the object of expiation is sin, not God. One propitiates a person, and one expiates a problem. Christ's death was therefore both an expiation and a propitiation. By expiating (removing the problem of) sin God was made propitious (favorable) to us.
The case for translating hilasterion as "expiation" was put forward by C. H. Dodd in 1935 and at first gained wide support. As a result hilasterion has been translated as ‘expiation’ in the RSV and other modern versions. But a generation of debate has shown that the linguistic evidence seems to favor “propitiation” (cf. Matthew Black, Romans, New Century Bible, Oliphants, London,1973, p. 68, and also David Hill, Greek Words and Hebrew Meanings, Cambridge University Press, 1967, pp. 23-48).
Theologians stress the idea of propitiation because it specifically addresses the aspect of the atonement dealing with God's wrath. Critics state that seeing the atonement as appeasing God is a pagan idea that makes God seem tyrannical. In response to this theologians have traditionally stressed that propitiation should not be understood as appeasing or mollifying God in the sense of a bribe or of it making an angry God love us because it is God who - both in the Old and New Testaments - provides the propitiation. "I have given it to you upon the altar to make atonement for your souls" (Lev 17:11). God out of his love and justice renders Himself favorable by his own action.
On this point proponents of penal substitution are virtually unanimous. John Stott writes that propitiation "does not make God gracious...God does not love us because Christ died for us, Christ died for us because God loves us" (The Cross of Christ p.174) Calvin writes “Our being reconciled by the death of Christ must not be understood as if the Son reconciled us, in order that the Father, then hating, might begin to love us”. (Institutes II 16:4)
old version
Propitiation basically means “satisfaction” and specifically includes the idea of quenching God’s wrath against sinners. The Greek word hilasterion has been translated as ‘expiation’ in the RSV and other modern versions, which basically means removing sins from God’s sight.
The idea of propitiation includes that of expiation as its means; but the word "expiation" has no reference to quenching God’s righteous anger. The difference is that the object of expiation is sin, not God. Christ's death was therefore both an expiation and a propitiation.
The case for "expiation" was put forward by C. H. Dodd in 1935 and at first gained wide support, but a generation of debate has shown that the linguistic evidence seems to favor “propitiation” (cf. Matthew Black, Romans, New Century Bible, Oliphants, London,1973, p. 68, and also David Hill, Greek Words and Hebrew Meanings, Cambridge University Press, 1967, pp. 23-48).
Sharktacos 10:30, 9 May 2006 (PDT)
