The Ransom Theory (actually, Ransom theories) was the dominant view of the Atonement from the Apostolic Church until the late 11th Century to early 12th Century.
The idea is that Adam, through disobedience, subjected mankind to the bondage of sin and death. Christ came to ransomed us from the evil that held us enslaved.
Some viewed God as paying a ransom to Satan, some as Christ paying a ransom to sin and death (often summarized as "the Devil"), and others as Christ paying a ransom for us but not to any entity or power.
This is also called the "Classic View" (as it defined the Christian view for the first millennia of the church). It is also called the Christus Victor view (primarily due to Den kristna försoningstanken), particularly when given the focus of victory due to the Ransom.
Satisfaction Theory was Anselm's contribution. Anselm had become dissatisfied with what the Ransom Theory had become. By the 10th Century the Ransom Theory was primarily viewed as God paying a ransom to the Devil. This was an important aspect of Augustine's view and continued on as it is seen in Martin Luther's theory.
The idea was that mankind had robbed God of honor. Jesus died in obedience to God and in behalf of mankind restored honor.
Abelard developed the Moral Influence Theory in response to Anselm's theory. The idea here is that Jesus died as a result of God's love, and this love changes the heart of the believer.
The Moral Example (Exemplar) Theory focused on Christ as an example. Wayne Grudem explained it as the Moral Influence Theory sought to teach of God's love, the Moral Exemplar Theory sought to teach how to live.
Thomas Aquinas' Substitution Theory was a reworking of Anselm's theory. Aquinas developed a doctrine of punishment and substitution and replaced Anselm's honor with merit.
God could not punish Christ for sin without becoming evil (it is an abomination to punish the innocent) and unjust. But Christ, being willing, could suffer a punishment if the punishment was satisfactory punishment rather than simple punishment and both parties (Christ and men) were willing. This would constitute a satisfactory substitution (representative substitution).
It is through this representative substitution that men merit salvation (the Roman Catholic "Treasury of Merit" developed from this theory).
Martin Luther did not focus on the Atonement, but maintained a general satisfaction atonement. His works, however, contributed to Calvin's understanding of Atonement (something Luther appreciated).
Calvin reformed the Roman Catholic view that was prominent at the time. He developed the Penal Substitution Theory by revising Aquinas' position, focusing on justice rather than merit.
With this change satisfactory punishment became punishment for sin and representative substitution became penal substitution.
The Governmental Theory (see Defensio fidei catholicae de satisfactione Christi) arose in the middle of the 16th Century as a response to Socinianism.
The idea is that Adam, through disobedience, subjected mankind to the bondage of sin and death. Christ came to ransomed us from the evil that held us enslaved.
Some viewed God as paying a ransom to Satan, some as Christ paying a ransom to sin and death (often summarized as "the Devil"), and others as Christ paying a ransom for us but not to any entity or power.
This is also called the "Classic View" (as it defined the Christian view for the first millennia of the church). It is also called the Christus Victor view (primarily due to Den kristna försoningstanken), particularly when given the focus of victory due to the Ransom.
Satisfaction Theory was Anselm's contribution. Anselm had become dissatisfied with what the Ransom Theory had become. By the 10th Century the Ransom Theory was primarily viewed as God paying a ransom to the Devil. This was an important aspect of Augustine's view and continued on as it is seen in Martin Luther's theory.
The idea was that mankind had robbed God of honor. Jesus died in obedience to God and in behalf of mankind restored honor.
Abelard developed the Moral Influence Theory in response to Anselm's theory. The idea here is that Jesus died as a result of God's love, and this love changes the heart of the believer.
The Moral Example (Exemplar) Theory focused on Christ as an example. Wayne Grudem explained it as the Moral Influence Theory sought to teach of God's love, the Moral Exemplar Theory sought to teach how to live.
Thomas Aquinas' Substitution Theory was a reworking of Anselm's theory. Aquinas developed a doctrine of punishment and substitution and replaced Anselm's honor with merit.
God could not punish Christ for sin without becoming evil (it is an abomination to punish the innocent) and unjust. But Christ, being willing, could suffer a punishment if the punishment was satisfactory punishment rather than simple punishment and both parties (Christ and men) were willing. This would constitute a satisfactory substitution (representative substitution).
It is through this representative substitution that men merit salvation (the Roman Catholic "Treasury of Merit" developed from this theory).
Martin Luther did not focus on the Atonement, but maintained a general satisfaction atonement. His works, however, contributed to Calvin's understanding of Atonement (something Luther appreciated).
Calvin reformed the Roman Catholic view that was prominent at the time. He developed the Penal Substitution Theory by revising Aquinas' position, focusing on justice rather than merit.
With this change satisfactory punishment became punishment for sin and representative substitution became penal substitution.
The Governmental Theory (see Defensio fidei catholicae de satisfactione Christi) arose in the middle of the 16th Century as a response to Socinianism.
