make the satisfaction necessary to repay it, rather than merely forgiving humanity, God sent the God-man, Jesus Christ, to fulfill both these conditions. Christ is a sacrifice by God on behalf of humanity, taking humanity's debt for sin upon himself, and propitiating God's wrath. The penal substitution theory has been rejected by liberal Christians as un-Biblical, and an offense to the love of God. According to Richard Rohr, "[t]hese theories are based on retributive justice rather than the restorative justice that the prophets and Jesus taught." The Governmental theory, introduced by Hugo Grotius (17th century), states that Christ suffered for humanity so that God could forgive humans without punishing them while still maintaining divine justice. Jesus' death demonstrated God's hatred of sin, and thus God's law (his rule, his government) is upheld (people see that sin is serious and will lead to death), and God forgives people who recognise this and respond through repentance. The governmental theory rejects the notion of penal substitution, but is still substitutionary itself in that Christ, in his exemplary sufferings, substituted for believers and the punishment they would otherwise receive. Other substitutionary models There are a number of other substitutionary theories of the atonement besides the four described above. A few are listed below: John McLeod Campbell (The nature of the Atonement [1856]): 'Campbell rejects the idea of vicarious punishment [...And] Taking a hint from Jonathan Edwards, ...develops the idea that Christ, as representative and complete man, was able to offer a vicarious repentance to God for men.' Horace Bushnell (The Vicarious Sacrifice [1866]): Bushnell rejected penal substitution and, instead, speaks of Christ as 'my sacrifice, who opens all to me'. 'Beholding Him with all my sin upon Him', he says, 'I count Him my offering....' Vincent Taylor (The Cross of Christ [1956]): '...in St. Paul's teaching Christ's death is substitutionary in the sense that He did for us that which we can never do for ourselves, but not in the sense that He transfers our punishment to Himself...' (p. 31). While rejecting as pagan the notion that Jesus' death propitiates the Father (p. 91), he talks of Jesus' sacrifice as vicarious, representative and sacrificial (p. 90), and says that for Jesus 'sacrifice is a representative offering in which men can share, making it the vehicle or organ of their approach to God' (p. 21). Taylor called this theory the 'Sacrificial Theory' (p. 104). F.