Source: “SACRIFICE AND ATONEMENT: Psychological Motives and Biblical Patterns”, By Stephen Finlan, Fortress Press, 2016.
Atonment As Compensation Or reciprocity.wav
This podcast explores the underlying concepts of atonement and sacrifice within the Hebrew sacrificial system, contrasting them with both other ancient cultures and later prophetic critiques. It argues that while sacrifices in many cultures, including early Hebrew traditions, were often understood as compensation, gifts, or payments to appease deities and secure favors, there was also a recurring internal debate. The text highlights how psychological theories of atonement link it to feelings of guilt and the desire to placate perceived "angry parents," reflecting a manipulative dynamic. Ultimately, the piece emphasizes the prophetic shift towards a more ethical understanding of God's will, prioritizing obedience and righteous living over ritualistic offerings, even as remnants of the "payment" idea persisted.
Topic 1: Atonement as Compensation, Gift, or Payment The concept of atonement, particularly within the Hebrew sacrificial system, is deeply rooted in the idea of compensation, gift, or payment. Offerings such as the burnt offering (ʻōlâ) are understood as gifts to God, while the reparation offering ('āšām) is explicitly about making amends for wrongdoings by repaying the principal amount plus an additional fifth. Even in abstract modern usage, "sacrifice" carries a payment value, as seen in the notion that freedom is "purchased" by soldiers' sacrifices. This underlying suggestion of payment, and sometimes even payback as retribution, is consistently connected with sacrifice across cultures. While there are multiple purposes for sacrifice, inducing the aid of the deity through a gift is a core aspect in the Hebrew system, with valuable foodstuffs presented to obtain blessing or forgiveness. The historical idea of "feeding the god" is also acknowledged as an ancestral notion, which evolved into the symbolic phrase "of pleasing odor to the Lord," signifying acceptance of the sacrifice.
Topic 2: Sacrifice as a Form of Reciprocity and Patronage Ancient peoples, including the Hebrews, often related to deities in ways similar to their human social interactions, aiming to secure maximum benefit. This means that established social reciprocity systems, involving gift-giving, gestures of respect, and even bargaining, were mirrored in religious practices. Sacrifice is thus seen as a form of "generalized reciprocity" or "mundane exchange" with the gods, a mutual gift-giving intended to maintain the relationship with the divine. This extends to the concept of patronage, where a powerful deity acts as a patron, and humans, as clients, offer honor, praise, gratitude, and loyalty (often through sacrifice) in exchange for beneficence. This reciprocal framework was prevalent in Greek and Hellenistic cultures, and Jewish texts also adopted the language of patronage and benefaction through contact with Hellenism, sometimes leading people to view their expensive offerings as "dues" that would yield a return from God.
Topic 3: The Importance of Costliness in Sacrifice A significant aspect of sacrificial practice, particularly in early Hebrew texts, is the insistence that offerings, to be effective, must be costly to the giver. This is exemplified by King David's refusal to accept animals for sacrifice without payment, stating he would not offer to God what cost him nothing. The more expensive the sacrifice, the more certain its effectiveness was assumed to be. The key sacrificial verb kipper is linked to the noun kōper, which denotes a "ransom" payment or "atonement money," further underscoring the transactional nature. Similarly, the grain offering (minḥâ) and another word for offering (šay) in secular usage simply mean "gift" or "present," highlighting the inherent exchange value. This principle is not unique to Hebrew culture, with parallels in other traditions where sacrifices are seen as valuable payments.
Topic 4: The Connection Between Sacrifice and Violence/Payback The texts reveal a disturbing link between atonement and violence in various biblical passages. The concept of sacrifice carrying "payback" value is shown through acts of massacre described with sacrificial terms, such as King Josiah "sacrificing" priests or the command to burn a town and its spoil as a "whole burnt offering to the Lord." The atonement word kipper itself can be associated with violent outcomes, as seen when David makes "expiation" for King Saul's violence by impaling Saul's descendants. This narrative implies that full atonement required violent retribution. Further, God is depicted as inciting evil (like David's census), punishing it, and then accepting sacrifice to avert the punishment, suggesting a deity who is the source of both good and evil, one to be appeased and feared.
Topic 5: Psychological Dimensions of Atonement: Guilt, Regret, and Manipulation Psychological theories offer a profound understanding of atonement, viewing its roots in conflict, guilt, and profound regret. Erik Erikson suggests that human experience involves a seesaw between omnipotent control fantasies and distress over perceived wrongdoings, leading to "fantasied atonements." He points to ritualized self-punishment in cultures like the North American Dakota tribe as evidence of chronic regret, which can be seen as turning inward rage against oneself. Sandor Rado, a follower of Freud, conceptualized atonement as a child's attempt to regain parental approval by atoning for disapproval, often through self-punishment. This self-punishment, he argued, is a manipulative strategy for self-protection, stemming from a guilty fear of inescapable punishment and an unconscious hope to win back love. Underlying this is often suppressed rage at the parent who has withdrawn love, manifesting as "enraged atonement." These psychological patterns, characterized by rage, fear, and guilt, are observed in biblical materials, where self-punishment and the belief that atoning acts lead to forgiveness are prevalent.
Topic 6: The "Pleasing Odor" as a Concept of Divine Acceptance and Appeasement The recurring phrase "of pleasing odor to the Lord" signifies divine acceptance of a sacrifice. While it may have originally referred to propitiation or appeasement, implying God literally enjoyed the smoke, by the time of Leviticus, it had coalesced into a fixed expression of acceptance, not literal consumption. However, the theme of placating God with gifts, often to avert wrath or gain favor, remains strongly present. This idea has parallels in other cultures, where offerings are believed to strengthen deities or secure their aid. The use of this phrase, even metaphorically in later texts like Ephesians, underscores the enduring concept of sacrifice as something offered to God for His approval and satisfaction.
Topic 7: Prophetic and Intellectual Critiques of Sacrificial Practice Throughout both Greek and Hebrew cultures, religious intellectuals and prophets emerged as fervent critics of the idea that God could be manipulated through gifts or rituals. Philosophers like Plato expressed disgust at those who believed gods could be easily won over by sacrifices and supplications for selfish gain. Hebrew prophets like Amos, Micah, and Isaiah vehemently denounced the sacrificial system, often stating that God detested their festivals and offerings, or that He did not delight in the blood of bulls. Jeremiah went further, stating God did not command burnt offerings or sacrifices when bringing Israel out of Egypt, but rather commanded obedience. These critiques often juxtaposed ritual actions with moral imperatives, emphasizing good deeds, justice, and mercy over mere cultic practice, arguing that ritual without ethical behavior was futile and a cover-up for social injustice.
Topic 8: The Evolution and Internal Debate within Religious Thought on Sacrifice Religious thought, particularly concerning sacrifice, demonstrates a continuous evolution and internal debate over centuries. Initially, sacrifice often served self-interest, but as societies grew complex, critics emerged challenging manipulative views of God. In Israel and Judah, this debate manifested among different authors of Psalms, and between prophets and priests. While some texts reflect traditional cultic views, others, often minority voices like Psalms 40, 50, and 51, explicitly advocate for spiritual receptivity, a "broken spirit," or prayer as alternatives to ritual sacrifice. These radical views, initially nonconformist, eventually influenced mainstream religion, leading to a deepening understanding where uprightness of character and spiritual attitude became more important than literal ritual. This ongoing process of transformation, though sometimes muffled by adaptation, highlights the dynamic nature of religious beliefs.
Topic 9: Sacrifice and the Quest for God's Favor in the Psalms The Psalms vividly illustrate the popular religious sentiment surrounding sacrifice, particularly as a means to gain or retain God's favor. Authors frequently express anxiety about God's favor and seek His favoritism, especially for the "righteous." Sacrifices and ritual worship are depicted as ways to demonstrate piety and establish one's right to appeal to God for vindication or deliverance. Psalmists promise extravagant offerings in exchange for past rescue or future protection, even bragging about the costliness of their vows, reflecting a belief that worship helps secure divine favor. This implies a mutually beneficial relationship where human worship is thought to "add to the honour of Yahweh," echoing patronage arrangements or a child's attempts to conciliate a moody parent. However, some psalms also suggest sacrifices as expressions of pure gratitude after receiving God's favor, rather than solely for inducement.
Topic 10: Jesus' Advocacy for a Love-Based Relationship with God, Free from Inducement Jesus, drawing heavily on the radical prophets like Isaiah, Jeremiah, Hosea, and Micah, advocated for a mature relationship with God that transcended manipulative practices and sacrificial magic. His teachings emphasized "justice and mercy and faith" and "mercy, not sacrifice," aligning with the prophetic critique of empty ritual. Jesus presented God as a loving parent who is inherently benevolent and desires the well-being of all, without needing to be persuaded or offered gifts. He proclaimed "good news to the poor" and taught that it is God's "good pleasure to give you the kingdom," making God's love and kindness universally accessible to everyone, regardless of their status or ability to offer material sacrifices. This vision represents a significant shift from the idea of inducing divine favor through payment, instead highlighting God's inherent love and grace.