Historical
Atonement
Theories
Substitution
Christ died in our place; bearing God's wraths. satisfying his justice and reconciling us to the 'Father.
Recapitulation
Associated especially with Irenaeus and Eastern theology, this view underscores Christ's life as well as death as undoing humanity's collective transgression, replacing Adam's headship over the human race with his own, This view also emphasizes immortality as the supreme gift of Christ's saving work.
Ransom
Also known as the “classic” theory (because of its association with Origen and other early Alexandrian theologians), this view held that Christ's death was a ransom paid to Satan for the ownership of humanity. However, Scripture represents Christ's death as a payment of our debt to God’s justice, not to Satan.
Christus Victor
A key aspect of atonement theology especially in the East (as well as in Lutheran and Reformed teaching), this theory emphasizes Christ's victory over the powers of death and hell at the cross. Yet this can be true only because his death cancels the law's death sentence for us.
Satisfaction
Associated especially with the eleventh-century theologian Anselm, this view understands Christ’s atonement primarily as an appeasement of God's offended dignity rather than divine justice.
Moral Influence
This view interprets the atonement as a demonstration of God's love rather than as a satisfaction either of God's dignity or of his justice. The effect of the atonement is to provide a moving example of God's love that will induce sinners to repent. This view is associated with Abelard (1079— 1142), has been held by Socinians and Arminians, and has been the central idea in Protestant liberalism.
Moral Government
According to this views Christ's atonement exhibits God's just government of the world and thereby establishes repentance as the basis on Which human beings approach God. It
was formulated in Arminian theology, especially by Hugo Grotius (1583-1645).
Christ died in our place; bearing God's wraths. satisfying his justice and reconciling us to the 'Father.
Recapitulation
Associated especially with Irenaeus and Eastern theology, this view underscores Christ's life as well as death as undoing humanity's collective transgression, replacing Adam's headship over the human race with his own, This view also emphasizes immortality as the supreme gift of Christ's saving work.
Ransom
Also known as the “classic” theory (because of its association with Origen and other early Alexandrian theologians), this view held that Christ's death was a ransom paid to Satan for the ownership of humanity. However, Scripture represents Christ's death as a payment of our debt to God’s justice, not to Satan.
Christus Victor
A key aspect of atonement theology especially in the East (as well as in Lutheran and Reformed teaching), this theory emphasizes Christ's victory over the powers of death and hell at the cross. Yet this can be true only because his death cancels the law's death sentence for us.
Satisfaction
Associated especially with the eleventh-century theologian Anselm, this view understands Christ’s atonement primarily as an appeasement of God's offended dignity rather than divine justice.
Moral Influence
This view interprets the atonement as a demonstration of God's love rather than as a satisfaction either of God's dignity or of his justice. The effect of the atonement is to provide a moving example of God's love that will induce sinners to repent. This view is associated with Abelard (1079— 1142), has been held by Socinians and Arminians, and has been the central idea in Protestant liberalism.
Moral Government
According to this views Christ's atonement exhibits God's just government of the world and thereby establishes repentance as the basis on Which human beings approach God. It
was formulated in Arminian theology, especially by Hugo Grotius (1583-1645).