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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
Substitutionary atonement has been explicated in the "classic paradigm" of the Early Church Fathers, namely the ransom theory, [2] as well as in Gustaf Aulen's demystified reformulation, the Christus Victor theory; [2] [note 1] and in the "objective paradigm," which includes Anselm of Canterbury's satisfaction theory, [3] the Reformed period's ...
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 governmental theory arose in opposition to Socinianism. [1] [5] Hugo Grotius (1583–1645) wrote Defensio fidei catholicae de satisfactione Christi (1617) [Defense of the universal faith on the satisfaction rendered by Christ], in which he utilized semantics drawn from his training in law and his general view of God as moral governor (ruler) of the universe.
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 ...
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.
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 ...
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]