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vicarious and representative work (as part of his person). Is Christ's death alone sufficient? Or does the nature of the atonement require an additional depth to his death with the addition of his confession of sin on humanity's behalf and his rightful recognition of God's just punishment? McLeod
Campbell was clear on Christ's substitutionary death, but developed his theory to add to what he perceived to be a too frequent weakness on the part of previous theories. How participatory does Christ's work have to be in order for it to be effective? His reading of Phineas's zeal in Numbers 25 as making atonement is most instructive in this regard. Some critics have argued that Campbell's position was not self-consistent in the place assigned to the penal and expiatory element in the sufferings of Christ, nor adequate in its recognition of the principle that the obedience of Christ perfectly affirms all righteousness and so satisfies the holiness of God, thus effecting a peace and reconciliation between God and humanity—a true atonement. Others would vociferously disagree. Campbell sought, through his work, to change the dominant paradigm of atonement theory. There are those who suggest he succeeded; while others who argue he did not. He sought, with his atonement theory, to move from a purely legal framework (based as it is in the Latin West) to a filial and familial one (more in keeping with the Orthodox East). This change in language and the concepts behind it is partly to blame for the variety of views regarding whether he ultimately succeeded or failed.
227:, which profoundly influenced Scottish theology. Campbell's theological aim was to view the Atonement in the light of the Incarnation. In the Atonement, one may not separate the birth, person, work, and death of Jesus Christ. As one looks more closely at Christ, one may discover that the divine mind in Christ is the mind of perfect obedient sonship towards God and perfect brotherhood towards men. Jesus Christ in his person fulfills the law to love God wholeheartedly and to love neighbor selflessly. By the light of this divine fact of the Incarnation, Christ's life as atonement, vicariously lived in humanity's place, is seen to develop itself naturally and necessarily as a perfect and complete reconciliation; the penal element in the sufferings of Christ is but one aspect or facet of the atonement.
359:#43 (1985), p. 281. MacGregor states that there were five levels of ecclesiastical discipline available to the Assembly in dealing with Campbell. (1.) Admonition, (2.) Rebuke, (3.) Suspension, (4.) Deposition, and (5.) Excommunciation. As MacGregor points out "deposition was a ferocious penalty...resorted to only in the most serious cases." p. 281. On Campbell's breadth of education and reading, MacGregor is most instructive. See page 289 where he states that Campbell was better read in the Church fathers, and in Reformation theology than most of his colleagues who judged him so harshly.
29:
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130:, and he was removed from the ministry. The General Assembly, by which the charge was ultimately considered, found Campbell guilty of teaching heretical doctrines and deprived him of his living. Several issues came into play, not least that Campbell did not support either of the theological parties in the Assembly, the Moderates or the Evangelicals. Declining an invitation to join
257:. Their marriage was looked upon unfavorably by his family because of Mary's lower social standing. McLeod Campbell, however, was deeply in love with her and did not let the social inequality stand in the way of their union. As a result, it was years before his family resumed communication and correspondence with him. The union produced four sons, including
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Asked in another way, did Christ have to die to effect atonement, or was there another way for atonement to take place? Campbell also was pastorally sensitive to the attitude of his parishioners in living as
Christians. He discovered that their Christianity was essentially joyless and depressing.
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of the atonement with his alternate view. Some would argue that he believed that rather than bearing the sin of humanity, Christ confessed humanity's sin on their behalf. A closer reading of his magnum opus belies this inaccurate view. His vicarious confession is just one part of his mediatorial,
159:
In 1868 he received the degree of D.D. from
Glasgow University for his theological work and writing. He and his friends took it to be a reaching out on the part of the Scottish church towards him so long after his deposition from the ministry. It was clear that his book on the atonement was
106:) on the Gareloch and the Clyde coast. There drunkenness was frequent, fights common, and smuggling ordinary; religion was conceived only as offering safety from the anger of God and so prayers and worship rang hollow and were often hypocritical. There was little joy in their Christianity.
219:
and James B. Torrance. Later
Scottish theology affirmed Campbell's influence in its departure from the strict reading of Westminster's Standards. Campbell, through the influence of the Torrance brothers, has begun to be appreciated as a pastoral theologian.
146:
Returning to
Glasgow in 1833, Campbell was minister for sixteen years in a large chapel specially built for him by close friends. In 1859 his health gave way, and he advised his congregation to join the Barony church, where
514:
The Whole
Proceedings before the Presbytery of Dumbarton, and Synod of Glasgow and Ayr in the Case of the Rev. John Mcleod Campbell, Minister of Row, Including the Libel, Answers to the Libel, Evidence, and
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which all
Scottish ministers agreed to preach and teach at their ordination. A first petition was withdrawn; but a subsequent appeal in March 1830 led to a presbyterial visitation, and an accusation of
87:, the oldest child of the Rev. Donald Campbell. His mother died when Campbell was only 6, in 1806. Educated chiefly at home by his father, Campbell was already a good Latin scholar when he went to the
326:
shows how widely read
Campbell really was, particularly with regard to Reformed theology outside of the Westminster Standards. That he continued reading widely may be seen in his dialogue in
113:; and the presbytery in 1829 reviewed the orthodoxy of his preaching and teaching. At issue was the theology of Campbell in his sermons and its relationship and uniformity with the
330:
with past theologians like Martin Luther, John Owen, Jonathan
Edwards, and contemporary theologians like Pye Smith, George Payne, Thomas Jenkyns, Thomas Chalmers, and others.
201:"Could God be satisfied by Christ's earnest and honest repentance on behalf of humanity, or was his death necessary for satisfaction, forgiveness, and atonement to occur?"
488:
43:. In the opinion of one German church historian, contemporaneous with Campbell, his theology was a highpoint of British theology during the nineteenth century.
187:. In 1871 a testimonial, dinner and address were presented to him by representatives of most of the religious bodies in Scotland. He died in early 1872 from
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753:
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297:'s and John Mcleod Campbell's) ideas as the best contribution to dogmatics which British theology has produced in the present century."
620:
A Comparative Study in the
Theology of Atonement in Jonathan Edwards and John McLeod Campbell: Atonement and the Character of God,
654:
Paul T. Nimmo, "A Necessary Suffering?: John McLeod Campbell and the Passion of Christ" Theology in Scotland, Vol 12, No 2, 2005.
91:
in 1811. Finishing his course in 1817, he became a student at the Divinity Hall, where he gained some reputation as a Hebraist.
59:. Campbell took his cue from his close reading of the early Church Fathers, the historic Reformed confessions and catechisms,
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There is some disagreement among scholars as to whether Campbell is rightly accused of denying the
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Jonathan Edward's question regarding the atonement, one of the prompts for Campbell's work, was:
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The Development of Theology in Germany since Kant and its Progress in Great Britain since 1825,
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738:
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56:
381:
Gael Turnbull, noted Scottish poet and Campbell family historian, personal correspondence.
8:
589:
Christus Victor—An Historical Study of the Three Main Types of the idea of the Atonement,
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610:"Life in the Trinity: An Introduction to Theology with the Help of the Church Fathers,"
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372:#40 (1929), p. 199. "When his trial came he was without influential friends."
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718:"The Desire of Divine Love: John McLeod Campbell's Doctrine of the Atonement,"
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and a few years later (1869) he published a revised version of his 1851 book:
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Macmillan and Co., New York, New York, 1890, p. 382. "I regard their (
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Memorials of John McLeod Campbell, being selections from his correspondence
261:, and two daughters; his daughter Jean married William Graham Crum, son of
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Versöhnendes Handeln – Handeln in Versöhnung. Gottes Opfer an die Menschen
638:
Versöhnendes Handeln – Handeln in Versöhnung. Gottes Opfer an die Menschen
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262:
60:
673:"God in our Nature: The Incarnational Theology of John McLeod Campbell,"
565:, (Thematically arranged material from Campbell's early sermons), 1873;
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Campbell married Mary Campbell, daughter of John Campbell of Ardnahua,
28:
138:, he worked for two years as an evangelist in the Scottish Highlands.
702:
Thomas Forsyth Torrance, James B. Torrance, David Wishart Torrance,
161:
84:
478:
This article incorporates text from a publication now in the
666:"Prayer and the Priesthood of Christ in the Reformed Tradition,"'
659:"Reconstructing Pastoral Theology: A Christological Foundation,"
645:
McLeod Campbell und Erskine of Linlathen im kritischen Vergleich
627:"The Vicarious Humanity of Christ and the Reality of Salvation,"
678:
Edwin Tay, "The Atonement Theology of Jonathan Edwards," 1983.
119:
80:
711:"So Rich a Soil: John McLeod Campbell on Christian atonement,"
596:"Union with Christ: The New Finnish Interpretation of Luther,"
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Athanasius, "On the Incarnation of the Word" various editions.
461:. University of California Libraries. London : Macmillan.
207:
Campbell's influence may be seen particularly in the work of
697:"Scottish Theology: from John Knox to John McLeod Campbell,"
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significant and required some response. In 1870 he moved to
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in 1821. In 1825 he was appointed to the parish of Row (now
39:(4 May 1800 – 27 February 1872) was a Scottish minister and
581:
Anselm, "Cur Deus Homo," John Henry and James Parker, 1865.
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The Expository Times: Books that Have Influenced our Epoch,
168:, an unfinished work published after his death by his son.
704:"A Passion for Christ: The Vision that Ignites Ministry,"
103:
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Campbell was licensed as a preacher by the presbytery of
651:, Vandenhoeck & Ruprecht, Göttingen, 2004, 251–254.
640:, Vandenhoeck & Ruprecht, Göttingen, 2004, 229–251.
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Campbell had a close circle of friends, which included
615:
Irenaeus, "Against the Heresies," various editions.
683:"Worship, Community, and the Triune God of Grace,"
603:Retrieving Doctrine: Essays in Reformed Theology,
725:
455:Campbell, John McLeod; Campbell, Donald (1877).
454:
634:Die Zurechtbringungslehre John McLeod Campbells
444:. Vol. 1. London: Smith, Elder & Co.
497:(11th ed.). Cambridge University Press.
397:(online ed.). Oxford University Press.
744:Scottish Calvinist and Reformed theologians
690:"Atonement: The Person and Work of Christ,"
563:Responsibility for the Gift of Eternal Life
391:Jinkins, Michael. "Campbell, John McLeod".
517:, R. B. Lusk, Greenock, Edinburgh, 1831,;
191:. He was buried in Rosneath churchyard.
47:ranked him highly on the doctrine of the
23:Scottish minister and Reformed theologian
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32:John McLeod Campbell in his later years.
27:
394:Oxford Dictionary of National Biography
726:
122:. Campbell clearly disagreed with the
754:Alumni of the University of Edinburgh
423:
749:Alumni of the University of Glasgow
594:Carl E. Braaten, Robert W. Jenson,
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79:Campbell was born on 4 May 1800 in
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629:Wipf & Stock Publishers, 2011.
569:Memorials of John Mcleod Campbell,
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765:
471:
440:Dictionary of National Biography
67:'s commentary on Galatians, and
688:T. F. Torrance, Robert Walker,
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430:"Campbell, James Macnabb"
357:The Harvard Theological Review,
341:On the Nature of the Atonement,
124:Westminster Confession of Faith
539:On the Nature of the Atonement
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328:On the Nature of the Atonement
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94:After further training at the
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557:Reminiscences and Reflections
311:Scottish Journal of Theology,
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166:Reminiscences and Reflections
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51:, placing Campbell alongside
18:John McLeod Campbell (priest)
16:For the Anglican priest, see
541:, 1856 (and other editions);
411:UK public library membership
265:, and was the mother of the
232:penal substitutionary theory
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295:Thomas Erskine of Linlathen
238:In 1862 Campbell published
225:The Nature of the Atonement
223:In 1856 Campbell published
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271:John Macleod Campbell Crum
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324:The Whole Proceedings...,
248:
244:Christ the Bread of Life.
136:Catholic Apostolic Church
699:T. & T. Clark, 1996.
545:Christ the Bread of Life
533:Fragments of Expositions
194:
53:Athanasius of Alexandria
668:T.& T. Clark, 2003.
494:Encyclopædia Britannica
322:On this the reading of
313:#26, 1973, p. 295.
96:University of Edinburgh
647:, in: Markus MĂĽhling,
636:, in: Markus MĂĽhling,
625:Christian D. Kettler,
551:Thoughts on Revelation
269:priest and hymnwriter
259:James Macnabb Campbell
240:Thoughts on Revelation
215:, and most notably in
164:, and there began his
33:
706:Wipf and Stock, 2010.
675:Wipf and Stock, 2007.
489:Campbell, John McLeod
403:10.1093/ref:odnb/4527
115:Westminster Standards
89:University of Glasgow
31:
713:Handsel Press, 1986.
527:Sermons and Lectures
425:Brown, Frank Herbert
209:Hugh Ross Mackintosh
57:Anselm of Canterbury
37:John McLeod Campbell
681:James B. Torrance,
591:(various editions).
111:universal atonement
41:Reformed theologian
685:Paternoster, 1996.
622:Mellen Press, 1993
608:Donald Fairbairn,
217:Thomas F. Torrance
109:Campbell preached
34:
720:Peter Lang, 1995.
671:Peter Stevenson,
618:Michael Jinkins,
601:Oliver D. Crisp,
576:Secondary sources
409:(Subscription or
307:James B. Torrance
181:Frederick Maurice
175:, Norman McLeod,
128:limited atonement
45:James B. Torrance
761:
716:Leanne Van Dyk,
695:T. F. Torrance,
664:Graham Redding,
643:Markus MĂĽhling,
632:Markus MĂĽhling,
529:, 2 Vols., 1832;
521:Notes of Sermons
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69:Jonathan Edwards
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709:George Tuttle,
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598:Eerdmans, 1998.
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503:Further reading
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739:1872 deaths
734:1800 births
661:WJKP, 2004.
435:Lee, Sidney
343:p. 43.
263:Walter Crum
155:Later years
81:Argyllshire
61:John Calvin
728:Categories
692:IVP, 2009.
612:IVP, 2009.
605:IVP, 2011.
413:required.)
277:References
142:In Glasgow
75:Early life
255:Kilninver
71:' works.
49:atonement
515:Speeches
427:(1912).
267:Anglican
162:Rosneath
85:Scotland
559:, 1873;
553:, 1874;
547:, 1869;
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437:(ed.).
134:in the
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249:Family
120:heresy
433:. In
195:Works
100:Lorne
183:and
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