Good stuff. Especially, at the moment, the notion of sin being ingrained in the warp and woof of structures so as to inculcate ongoing injustices. And seeing the results of sins into ongoing generations. Wow! If that stuff isn’t self-evident. Everywhere we can see it. Even as we try to break chains or see them broken.

Does “external expression” of wrath refer to God swooping into history/life with destruction, or is it something else?
The “internal expression” brings to mind God having “subjected creation to futility”; is it connected to that?
I already put this book on my wish list. Must attend to that. Too many books!
Dana

Following on Dana’s comment, also in Romans, “God gave them over …” also demonstrates the God’s wrath is worked out in the ‘naturally’ infectious nature of sin. As though sin itself is part of God’s wrath. But aren’t there also ‘external expressions’ of God’s wrath in Scripture (Exodus?, Ananias and Sapphira? The end of time?) – are we talking about the difference between ‘natural’/normative and extraordinary?
Dana – on a side note: I think it was you who a while ago mentioned “The Complex Christ” by Kester Brewin? I knew him and saw the early work he and friends were doing when I lived in London, so your mention prompted me to get back in touch with him. Thanks!

The cover story for the latest CT mentions you . . . Any reply forthcoming?

This is a really interesting post and a position to which I am inclined to agree. Thanks for sharing it.

Mr. Aston.org » Atonement: The Problem 6 – from Jesus Creed

[...] Atonement: The Problem 6: [...]

Great summary Scot, on this chapter.
I am struck by how our lack of understanding of this concept of sin in Scripture hurts how we help others in our churches (including ourselves), and how our maturity can be a kind of stunted maturity (from earlier part of this book, I believe- there making a different point as I recall it, but still valid with this point, I think).
I appreciated his work on sin’s twist of reality and how this affects us so deeply, even from very early on, as we enter into a world of systemic sin and evil (unlike Adam and Eve). And how we are thus limited in our moral perception and corresponding thoughts and acts.
This book excels in helping us see the complexity of sin unraveled by social scientists and psychologists kind of studies, etc., that contain truth, and then seen to perhaps better bring understanding to the account of Scripture, than some theological stances taken on sin. Like the emphasis on forgiveness of sins to the practical exclusion of the ongoing patterns and damage that the forgiven sin continues to carry on. So that these patterns can be broken.
For anyone reading my meanderings here, don’t think the book is a psychology or sociology book. It is a Biblical theological book. But it does call to our attention some studies that mirror the complexity of humanity and sin, as we find it in Scripture.
I’m glad I read the book, and have it to reread and refer to. It has broadened my Scriptural understanding of sin, and really gives me a better understanding of what God in Christ is redeeming us from.

Take a look at a scholarly article by R. Larry Shelton “A Covenant Concept of Atonement” first published in the Wesley Theological Journal, and now available online at wesley.nnu.edu/wesleyan_theology/theojrnl/16-20/19-09.htm
It is a study of the implications of ‘berith’ or covenant, for our understanding of reconciling with God. Shelton deals with the limitations of traditional thinking about the atonement.
QUOTE
The Biblical concept of covenant describes an interpersonal relationship and the Biblical metaphors for salvation, such as husband—wife and father—son, are profoundly personal. This understanding of the reconciling love of a personal God appeals strongly to an alienated society which sees no future but despair.
Christ’s sacrificial act of submissive obedience to God in the face of the sin of self—righteous humanity is the supreme historical revelation of God’s self—giving love. As a vicarious expression of penitence for all humanity who will participate in Christ’s life and death by faith, Christ enables a grieving God to believe in us again. The love which goes to such lengths to win back a “crooked and perverse generation” creates hope anew for a world which is lacking in integrity, trust, and community.
Furthermore, the covenant model, since it is Biblical, provides a balance which prevents an overemphasis on either mere sentimentality or on the rigid deterministic categories which obscure both the seeking love of God and the reality of His actual work in the believer.
ENDQUOTE