In chapter four of The Crucifixion: Understanding the Death of Jesus Christ, Fleming Rutledge sets out a theology of sin that is focused primarily on Sin as a power, rather than sin(s) as misdeeds. This is not to say that sin(s) as misdeeds is irrelevant or unimportant, rather Rutledge argues that there is a specific relationship between the two, in which Sin as a power is the cause and sins as misdeeds are the consequences. In other words, Sin is “an active malevolent agency bent upon…the utter undoing of God’s purposes” and sins are “signs of that agency at work; they are not the thing itself.” Sin has two aspects: it is a “responsible guilt” and an “alien power.” These two aspects require atonement and liberation, respectively. These two aspects of Sin parallel Rutledge’s overall thesis of the book, in which she proposes a two-part approach to understanding the crucifixion: the death of Christ is both “God’s definitive action in making vicarious atonement for sin” and “God’s decisive victory over the alien Powers of Sin and Death.”
According to Rutledge, any discussion of Sin (and sins) can be done only in the light of an awareness of God’s prevenient grace. This grace “precedes our consciousness of sin, so that we perceive the depth of our own participation in Sin’s bondage simultaneously with the recognition of the unconditional love of Christ, which is perfect freedom.” Rutledge demonstrates this by analysing Psalm 51. In this penitential Psalm, she notes that there is a definitive “relationship between understanding sin and knowing God.” In other words, “sin can be understood only from the vantage point provided by God.” The Psalmist’s confession of sin and cry for forgiveness stems from a relationship and knowledge of God and his laws.
Next, Rutledge surveys the New Testament and lays out the biblical texts that speak of the relationship between Christ’s death and Sin. She sees several prominent themes. First, there is an emphasis on the forgiveness of sins and the overcoming of Sin. Second, there is an emphasis on Sin as a Power, particularly in Paul where Sin is both a verb and a dominion. This then has implications for a robust doctrine (and practice) of repentance; so much so, that repentance functions significantly differently in the Christian tradition than in the 2nd Temple Jewish tradition that Paul inhabited. According to Rutledge’s reading of the Pauline texts, repentance is not the first action to secure forgiveness of sins. Instead repentance is the response to God’s first action. In other words, “for Paul, the sequence is not sin-repentance-grace-forgiveness, but grace-sin-deliverance-repentance-grace.”
Rutledge emphasizes that there is nothing inherent in the human condition that can make the reality of Sin disappear; not sentimental approaches to the atonement, and not overly optimistic understandings of human progress. Nothing that humans do can overcome the gravity of Sin because it is more than just misdeeds; it is a Power that rules over all of humanity. It is from this Power that God has liberated humanity, through the atonement by Christ on the cross, and it is in light of this first act of grace that the gravity of Sin is realized, and that “the people of God go to their knees to acknowledge their need for a deliverance from Sin that they have already received.”
There are two practical applications for the life of the church that we can extrapolate from Rutledge’s understanding of the gravity of Sin in light of God’s prevenient grace. First, attempts to tell society that it is sinful, or to preach a ‘sinners in the hands of an angry God’ type of message is not necessarily going to work in a post-Christian society that has either a poor concept or no concept of sin. Rutledge argues that the predominant North American model of convincing people of their sins so that they will come to Jesus is backwards. It is only in light of the message of salvation that “the sense of sin will come as a consequence” and it is only then that “the knowledge that the danger [of Sin] is already past will result in profound and sincere repentance.” This has implications not only for preaching (preachers are one her key audiences in this volume), but also for evangelism and discipleship. So, adapting and translating Rutledge’s examples into a Canadian context, practices like the evangelical tent/church revival meetings of the 19th and early 20th centuries, and the “Heaven’s Gate and Hell’s Flame”  dramatic presentations of the late 20th century, for example, only worked because the culture at the time was culturally Christian at least in worldview or culture, though not necessarily in practice. The preacher, then, is to proclaim the Good News of the Gospel, including the forgiveness of sins, and it is from and through that proclamation that the hearer may be convicted, by the Holy Spirit, of both the great mercy of God and then of the grave reality of their sin. In other words, sin is not the starting point; God’s abundant love, mercy and grace is.
Changing the starting point does not mean that the language and theology of sin should be eliminated from Christian discourse, because the second practical application that can be extrapolated from Rutledge’s chapter is the need for a robust practice of confession of sin. This practice is done by Christians who stand in the light of this prevenient grace, and is itself a form not only of discipleship, but also of witness and evangelism. By regularly confessing and acknowledging sin, praying for forgiveness and mercy, and hearing the words of absolution, the Christian community is testifying to the work of Christ, and to the prevenient grace of God’s justice and mercy. As Rutledge notes in her conclusion, confession is the sign, rather than the cause of God’s reconciling work with humanity.
Throughout this book, Rutledge critiques contemporary Episcopalian liturgies which have omitted or glossed over key biblical and theological statements concerning the doctrine of the atonement. In this chapter, Rutledge laments the omission of the classic phrase “there is no health in us” because it was through this form of the General Confession that the Church was able “to teach that sin is not individual transgressions, but a universal malady.” In confessing our corporate sins, Christians are evangelizing and testifying to the world to show how deficient modern North American conceptions of Sin (and sins) can be. This same critique can be applied to the Book of Alternative Services in the Canadian Anglican context. Like the American Book of Common Prayer, the BAS downplays the language of sin. In the service of Morning Prayer, for example, the Penitential Rite is entirely optional, and when it is used, it does not contain the General Confession (including the line “there is no health in us) from the original BCP. Instead, the confession of sin emphasizes sin as misdeeds with no reference to Sin as a universal malady or a Power.
This robust practice of confession of Sin (and sins) can also be strengthened by the observance of Lent. While Lent is an ancient Christian practice, it has only been in the last twenty-five years that low churches (particularly evangelical) have embraced this portion of the church year. The rhythm of forty days set aside prior to Easter, allows the Christian community to not only acknowledge the Power of Sin and Death (starting with Ash Wednesday’s declaration of death’s inevitability), but also to learn more deeply how to pray, how to repent, and to better understand the gravity of Sin. It is in this context, then, as a form of discipleship, that the pastors and leaders of the church can move between proclaiming the Good News of the Gospel and teaching about the pervasive destruction of Sin in such a way that calls the gathered Christians to confess, repent and respond to God’s gracious act of Jesus’ atoning and liberating work on the cross.
This chapter (and the entire book) serves as a good introduction, that pastors, preachers, and teachers can use as a way to frame sermon series, Bible studies, and introductory theology classes on the doctrine of sin and salvation in a way that is both faithful to the biblical and theological witness and accessible and applicable for a church serving and living in a 21st-century post-Christian culture.
Rutledge’s chapter, “The Gravity of Sin” serves as a helpful reminder to the preacher of how and why to preach the Gospel. It serves as a helpful reminder to theologians that any theological and philosophical analysis of the doctrine of sin can only occur in light of the Gospel which illuminates, identifies, and names our sins. Finally, this chapter serves as a reminder to the church that there is no way to escape either the universal human question of justice (the topic of chapter three), nor the centrality of Christ’s death and the myriad of biblical motifs used to explain and describe the atoning and liberating work of the cross (chapters five thru twelve) because Sin rules and defines human existence apart from Jesus Christ.
 Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ (Grand Rapids, MI: William B. Eerdmans, 2015), 168.
 Ibid., 175.
 Ibid., 181.
 Ibid., 209.
 Ibid., 171.
 Ibid., 183. Emphasis in the original.
 This emphasis on the necessity of a relationship and revelation of God’s grace prior to understanding sin was a completely new idea for me. But looking back at my conversion experience, it does appear to fit Rutledge’s ordering. It was a full year of encounters with Christians and the Bible before my conversion, and it was only after I had personally encountered Christ in an act of mercy (literally, a miracle), that I could surrender and confess my sins and my utter and complete need for salvation and forgiveness.
 Rutledge, The Crucifixion: Understanding the Death of Jesus Christ, 189.
 For example, Rutledge discusses the difference between the Jewish Day of Atonement (Yom Kippur) and the Christian understanding of atonement that takes place in Christ’s crucifixion. Ibid., 171–172.
 Ibid., 192.
 Ibid., 195–197.
 Ibid., 197–200.
 Ibid., 202.
 Ibid., 204. Emphasis original.
 Ibid., 173.
 I am not dismissing the “Heaven’s Gate and Hell’s Flame” drama productions outright. It was through one of these at a Pentecostal church twenty years ago that I came to faith in Christ.
 Rutledge, The Crucifixion: Understanding the Death of Jesus Christ, 204.
 Ibid., 194.
 See for example, Rutledge’s humorous example of the “Sindex.” Ibid., 193.
 “We confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone.”
 This is due in large part to the work of Robert Webber. See, for example, Robert E. Webber, Ancient-Future Faith: Rethinking Evangelicalism for a Postmodern World (Grand Rapids, MI: Baker Academic, 1999).