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The moral influence or moral example theory of atonement, developed or most notably propagated by Abelard (1079–1142), [1] [2] [note 1] is an alternative to Anselm's satisfaction theory of atonement. [1] Abelard focused on changing man's perception of God as not offended, harsh, and judgmental, but as loving. [1]
Abelard argued for conceptualism in the theory of universals. (A universal is a quality or property which every individual member of a class of things must possess if the same word is to apply to all the things in that class.
Moral influence theory, a concept that had been developed by the time of Enlightenment, which Aulén called the "subjective" or "humanistic" view and considered to have been anticipated—as a critique of the satisfaction view—by Peter Abelard. Other theories include recapitulation theory, the "shared atonement" theory [12] and scapegoat theory.
Aulén identified three main theories of the Atonement: the 'objective' view, epitomised by Anselm of Canterbury (known as Satisfaction theory); the 'subjective' view, epitomised by Peter Abelard (known as Moral Exemplar theory); and what he referred to as the 'classic' view.
The satisfaction theory of atonement is a theory in Catholic theology which holds that Jesus Christ redeemed humanity through making satisfaction for humankind's disobedience through his own supererogatory obedience. The theory draws primarily from the works of Anselm of Canterbury, specifically his Cur Deus Homo ('Why Was God a Man
In his book, Aulén identifies three main types of atonement theories: [8] [9] The earliest was what Aulén called the "classic" view of the atonement, more commonly known as the ransom theory, or since Aulén's work, it is known sometimes as the "Christus Victor" theory: this is the theory that Adam and Eve made humanity subject to the Devil during the fall, and that God, in order to redeem ...
Penal substitution, also called penal substitutionary atonement and especially in older writings forensic theory, [1] [2] is a theory of the atonement within Protestant Christian theology, which declares that Christ, voluntarily submitting to God the Father's plan, was punished (penalized) in the place of (substitution) sinners, thus satisfying the demands of justice and propitiation, so God ...
Abelard departs from these prevailing conceptions of sin in the Ethica, [1] [2] which he completed in 1138 [3] or 1139, [4] shortly after finishing a commentary on the Epistle to the Romans. The subtitle of the work, Scito te ipsum , [ a ] was a "popular motto among monastic writers of the time". [ 6 ]