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of honor which we owe to God, and which God requires of us." Having failed to render to God this debt, it is not enough to restore the justice originally owed, but the offense to God's honor must be satisfied, too. "Moreover, so long as he does not restore what he has taken away, he remains in fault; and it will not suffice merely to restore what has been taken away, but, considering the contempt offered, he ought to restore more than he took away." This debt creates an imbalance in the moral universe; God cannot simply ignore it according to Anselm. The only way to satisfy the debt was for a being of infinite greatness, acting as a man on behalf of men, to repay the debt of justice owed to God and satisfy the injury to divine honor. In light of this view, the "ransom" that Jesus mentions in the
Gospels would be a sacrifice and a debt paid only to God the Father.
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God more "than was required to compensate for the offense of the whole human race." So, Aquinas believes that the atonement is God's solution to two problems. Christ's passion and death, insofar as they serve to make satisfaction, are the solution to the problem of past sin; and, insofar as Christ merits grace by his passion and death, they are the solution to the problem of future sin. In this way, Aquinas articulated the formal beginning of the idea of a superabundance of merit, which became the basis for the
Catholic concept of the
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penance "man owes God all that he is able to give him...over and above which he can offer something by way of satisfaction". Unlike Anselm, Aquinas claims that we can make satisfaction for our own sin, and that our problem is not our personal sin, but original sin. "Original sin...is an infection of human nature itself, so that, unlike actual sin, it could not be expiated by the satisfaction of a mere man." Thus Christ, as the "second Adam," does penance in our place – paying the debt of our original sin.
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1981:, but penal substitution and Anselmian satisfaction offer different understandings of how Christ's death was satisfactory. Anselm speaks of human sin as defrauding God of the honour he is due. Christ's death, the ultimate act of obedience, brings God great honour. As it was beyond the call of duty for Christ, it is more honour than he was obliged to give. Christ's surplus can therefore repay our deficit. Hence Christ's death is
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2184:"If we speak of that satisfactory punishment, which one takes upon oneself voluntarily, one may bear another's punishment…. If, however, we speak of punishment inflicted on account of sin, inasmuch as it is penal, then each one is punished for his own sin only, because the sinful act is something personal. But if we speak of a punishment that is medicinal, in this way it does happen that one is punished for another's sin."
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Aquinas sees penance as having two functions. First to pay a debt, and second "to serve as a remedy for the avoidance of sin". In this later case he says that "as a remedy against future sin, the satisfaction of one does not profit another, for the flesh of one man is not tamed by another's fast" and
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specifically that was needed to pay the debt of man's sin. For
Aquinas, the Passion of Jesus provided the merit needed to pay for sin: "Consequently Christ by His Passion merited salvation, not only for Himself, but likewise for all His members," and that the atonement consisted in Christ's giving to
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owe God a debt of honor: "This is the debt which man and angel owe to God, and no one who pays this debt commits sin; but every one who does not pay it sins. This is justice, or uprightness of will, which makes a being just or upright in heart, that is, in will; and this is the sole and complete debt
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has stressed that this must be understood not as the Son placating the Father, but rather in
Trinitarian terms of the Godhead initiating and carrying out the atonement, motivated by a desire to save humanity. Thus the key distinction of penal substitution is the idea that restitution is made through
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Atonement is possible by metaphysical union, "The head and members are as one mystic person; and therefore Christ's satisfaction belongs to all the faithful as being His members. Also, in so far as any two men are one in charity, the one can atone for the other as shall be shown later" The offender
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This is a concept similar to Anselm's that humans owe a debt of honor to God, with a critical difference: While Anselm said we could never pay this because any good we could do was owed to God anyway, Aquinas says that in addition to our due of obedience we can make up for our debt through acts of
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teaches substitutionary atonement. However, the specific interpretation differed as to what this suffering for sinners meant. The early Church
Fathers, including Athanasius and Augustine, taught that through Christ's suffering in humanity's place, he overcame and liberated us from death and the
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What he means by "satisfactory punishment," as opposed to punishment that is "penal," is essentially the
Catholic idea of penance. Aquinas refers to the practice saying, "A satisfactory punishment is imposed upon penitents" and defines this idea of "Satisfactory Punishment" (penance) as a
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Hence, for Calvin, one is saved by becoming united to Christ through faith. At the point of becoming united with Christ through faith, one receives all the benefits of the atonement. However, because Christ paid for sins when he died, it is not possible for those for whom he died to
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penalty for the sins of individual people. That is, when Jesus died on the cross, his death paid the penalty at that time for the sins of all those who are saved (past, present, and future). One obviously necessary feature of this idea is that Christ's atonement is
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again "one man is not freed from guilt by another's contrition." According to
Aquinas "Christ bore a satisfactory punishment, not for His, but for our sins." The penance Christ did has its effect in paying the "debt of punishment" incurred by our sin.
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devil. Thus while the idea of substitutionary atonement is present in nearly all atonement theories, the specific idea of satisfaction and penal substitution are later developments in the Latin church.
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concern for the scope of the satisfaction for sins, whether it was paid for all mankind universally or only for limited individuals, but indirectly his language suggests the former.
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to punishment, "it is necessary either that the honor taken away be repaid, or else that punishment follow." By Christ satisfying our debt of honor to God, we avoid punishment. In
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punishment is a morally good response to sin: it is a kind of medicine for sin, and aims at the restoration of friendship between the wrongdoer and the one wronged.
2264:(which focused on satisfaction as a change in humanity), to the idea of satisfying God's wrath. This ideological shift places the focus on a change in God, who is
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us). Both affirm the substitutionary and vicarious nature of the atonement, but penal substitution offers a specific explanation as to what the suffering is for:
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compensation of self-inflicted pain in equal measure to the pleasure derived from the sin. "Punishment may equal the pleasure contained in a sin committed."
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2406:"St. Anselm: Proslogium; Monologium; An Appendix in Behalf of the Fool by Gaunilon; and Cur Deus Homo – Christian Classics Ethereal Library"
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In his section on the
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This sounds like penal substitution, but
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later specifically attributes a universal scope to this atonement theory in keeping with previous
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A detailed overview of Anselm's Satisfaction theory of Atonement with a comparison to Book of Mormon theology
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of our actions is matched by Christ's merit from the treasury of merit; and that sins can be classified as
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of our paying. Penal substitution differs in that it sees Christ's death not as repaying God for lost
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Article stating that God's righteousness is not an impersonal legal principle which must be fulfilled
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redeemed humanity through making satisfaction for humankind's disobedience through his own
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For Calvin, this also required drawing on Augustine's earlier theory of
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Another distinction must be made between penal substitution (Christ
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of death that had always been the moral consequence for sin (e.g.,
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Necesse est ergo, ut aut ablatus honor solvatur aut poena sequatur
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2804:"Alma and Anselm: Satisfaction Theory in the Book of Mormon"
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2629:"Summa Theologica – Christian Classics Ethereal Library"
2615:"Summa Theologica – Christian Classics Ethereal Library"
2601:"Summa Theologica – Christian Classics Ethereal Library"
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2570:"Summa Theologica – Christian Classics Ethereal Library"
2518:"Summa Theologica – Christian Classics Ethereal Library"
2495:"Summa Theologica – Christian Classics Ethereal Library"
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obedience. The theory draws primarily from the works of
2788:"The Judicial and Substitutionary Nature of Salvation"
2825:. New York: Eaton & Mains. pp. 190–198, 213.
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2357:"Christ's Atonement as the Model for Civil Justice"
2228:was one of the first systematic theologians of the
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2017:which satisfies the demands of justice.
915:Outside the Church there is no salvation
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748:Realms beyond the States of the Church
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2760:Site dedicated to penal substitution
2367:, University of Notre Dame: 221–255,
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2656:Institutes of the Christian Religion
2643:Institutes of the Christian Religion
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60: –
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54:Find sources:
48:
42:
41:
37:
32:This article
30:
26:
21:
20:
2822:
2792:Greg Bahnsen
2775:Greg Bahnsen
2728:R. L. Dabney
2717:
2707:
2679:
2675:
2667:
2663:
2658:, II.xii.3–5
2655:
2651:
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2424:
2413:. Retrieved
2410:www.ccel.org
2409:
2400:
2391:Bk 1 Ch 13 (
2388:
2380:
2364:
2360:
2350:
2291:to believe.
2288:
2284:
2281:
2279:punishment.
2274:
2255:
2250:
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2237:
2224:
2201:
2197:
2193:
2183:
2179:
2151:
2128:
2123:
2091:
2085:
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2038:
2033:
2029:
2021:
2019:
2014:
2013:, it is the
2006:
1999:Genesis 2:17
1994:
1990:
1986:
1982:
1979:satisfactory
1978:
1972:
1944:
1933:
1922:Jesus Christ
1913:
1911:
1738:Nazi Germany
1728:Sexual abuse
1662:
1520:Anglican Use
1515:Use of Sarum
1427:Confirmation
1386:Holy Qurbono
1381:Holy Qurbana
1297:
1288:Philosophers
1203:Nicene Creed
1181:Nova Vulgata
1179:
1080:Original sin
1024:Subsistit in
1022:
979:Ecclesiology
950:Satisfaction
949:
910:Divine grace
805:Resurrection
736:
729:
722:
659:
618:Latin Church
585:Organisation
507:Resurrection
327: /
323: /
250:Governmental
248:
238: /
219: /
211:Satisfaction
210:
192:
184:20th century
175:
135:Christianity
133:Atonement in
105:
99:January 2013
96:
86:
79:
72:
65:
53:
33:
2846:Arminianism
2753:John Murray
2744:John Murray
2337:Soteriology
2289:predestined
2266:propitiated
2230:Reformation
2226:John Calvin
2215:John Calvin
2165:; that the
2106:Reformation
2007:alternative
2003:Romans 6:23
1959:John Calvin
1845:WikiProject
1713:Health care
1658:Monasticism
1593:East Syriac
1583:West Syriac
1573:Alexandrian
1442:Holy orders
1273:Probabilism
1268:Personalism
1258:Natural law
1070:Apologetics
1043:Josephology
731:Ex Cathedra
598:Roman Curia
556:Magisterium
502:Crucifixion
325:Arminianism
198:(Patristic)
2840:Categories
2682:, III.i–ii
2670:, III.xvii
2415:2023-05-19
2393:Latin text
2343:References
2276:John Stott
2163:sacraments
2079:Son of God
2034:punishment
2015:punishment
1578:Antiochene
1510:Tridentine
1407:Sacraments
1241:Philosophy
1218:Papal bull
970:Venial sin
945:Mortal sin
877:Apparition
853:Assumption
833:Veneration
738:Deificatio
714:Divine law
689:Holy Ghost
645:Theologies
490:Background
474:Sacraments
321:Amyraldism
254:(Arminian)
217:Scholastic
69:newspapers
36:references
2102:Lutherans
2094:Calvinist
2040:Augustine
1947:atonement
1835:Templates
1708:Evolution
1678:Orthodoxy
1653:Ecumenism
1639:Criticism
1629:Antipopes
1609:Byzantine
1588:Malankara
1551:Mozarabic
1541:Ambrosian
1525:Zaire Use
1458:Devotions
1437:Matrimony
1422:Eucharist
1065:Sexuality
965:Synergism
891:Salvation
882:Mediatrix
858:Dormition
843:Mater Dei
828:Mariology
810:Ascension
762:Purgatory
724:Decalogus
628:Canon law
512:Ascension
445:Hierarchy
315:Unlimited
221:Anselmian
167:Patristic
2795:Archived
2779:Archived
2762:Archived
2731:Archived
2484:, II.xiv
2295:See also
2242:specific
2187:—
2022:punished
1815:Category
1805:Glossary
1743:Politics
1718:HIV/AIDS
1648:Pandeism
1604:Armenian
1536:Gallican
1336:Molinism
1324:Occamism
1299:Schools
1253:Just war
1189:Peshitta
1058:Lectures
1048:Morality
701:Filioque
649:Doctrine
593:Holy See
462:Theology
456:timeline
424:Overview
394:a series
392:Part of
337:See also
284:Socinian
240:Arminian
236:Reformed
149:Theories
126:a series
124:Part of
2472:, II.vi
2460:, I.xii
2433:, I.vii
2262:penance
2247:limited
2238:general
2154:Passion
2146:baptism
1995:penalty
1987:instead
1800:Outline
1770:Slavery
1760:Science
1673:Judaism
1417:Penance
1412:Baptism
1361:Liturgy
1354:Worship
1319:Scotism
1314:Thomism
1165:Vulgate
674:Trinity
534:Fathers
467:Liturgy
452:History
439:Francis
304:Limited
271:(Mixed)
83:scholar
2448:, I.xi
2251:chosen
2175:venial
2171:mortal
1991:honour
1940:atoned
1453:Prayer
1105:Saints
865:Titles
757:Heaven
679:Father
396:on the
161:Ransom
85:
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71:
64:
56:
2702:from
2550:TP 48
2075:Satan
1955:devil
1825:Media
1795:Index
1733:Music
1668:Islam
1644:Deism
1546:Braga
1500:Roman
1482:Rites
1463:Bible
1135:Bible
1127:Texts
1110:Dogma
940:Merit
870:Queen
767:Limbo
524:Peter
497:Jesus
297:Types
90:JSTOR
76:books
2285:fail
1912:The
1371:Mass
1053:Body
772:Hell
529:Paul
479:Mary
435:Pope
62:news
2811:Con
2790:by
2773:by
2751:by
2742:by
2726:by
2706:'s
2694:Pro
2369:doi
2173:or
2030:for
1703:Art
684:Son
661:God
38:to
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2592:^
2438:^
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2387:,
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