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HISTORY of Christian Theology

Christian Theories Regarding the Atonement

The heart of Christian theology is redemption, which revolves around the atonement of Jesus Christ.

Basic Christian Theology

The term “atonement” refers to Jesus’s sacrifice to reconcile humanity with God, to become “at one” with God. Even though various Christian denominations utilize different theories to explain how this reconciliation is achieved, all of them view Jesus as the Savior of mankind.

Christian theologians developed the following five basic theories to explain how Christ’s atonement works: 1) the recapitulation theory, 2) the ransom theory (also referred to as the substitution theory), 3) the satisfaction theory, 4) the moral influence theory, and 5) the penal substitution theory. Proponents of each of these theories claim support from the Bible. Consequently, most lay Christians accept aspects of all of them to varying degrees, but theologians from different denominations range from a very narrow-minded view to a broad approach in their analysis of these competing theories.

Western Christian ideas regarding redemption are generally focused on justification, which refers to being pardoned from the punishment for sin and being pronounced free from guilt. This is realized through the grace of God and faith in Jesus Christ. Sanctification is generally understood to be different from justification and refers to the process of becoming pure and holy through the grace of God. Western Christianity’s focus on justification more than on sanctification stems from Augustine’s sin paradigm. Calvin hypothesized the last major theory on how Christ’s atonement works, which has gained great acceptance in the Western Church, especially among Protestants.
Augustine

Recapitulation Theory

As the early Church grew, the recapitulation theory became the dominate approach to explain Christ’s atonement, and it is still followed by the Eastern [Greek] Orthodox Church. This theory deals with Christ’s humanity lifting us up to become unified with the divine and eventually sanctified. The doctrine of the Orthodox Church was basically frozen in time after the early councils. One of the basic tenets of the early Church was that Christ became human so that mankind can become gods. This is the essence of the recapitulation theory. Basically, because Christ shared all of our human experience, including death, we can share his divine life through our unity with him. The term recapitulation means to “sum up” as Paul wrote to the Ephesians, “In the dispensation of the fullness of times he might gather together in one [sum up] all things in Christ, both which are in heaven, and which are on the earth; even in him.”1 In the second century Justin Martyr taught: “Because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is steadfast, and my love to the Father immoveable.”2 (Emphasis added). The concept is best understood as redemption through participation instead of through the payment of some penal price. So Christ exalts us to become divine as we allow God to bring us into solidarity with him.

The recapitulation theory of Christ’s atonement involves the potential deification of mankind. Paul expresses this idea in his epistle to the Colossians. “For in him dwelleth all the fullness of the Godhead bodily. And ye are completed in him, which is the head of all principality and power.”3 I prefer the Latin version, which can be translated as: “Because in him abides physically all of the fullness of the divine [or divinity], and we are completed in him, who is the head of all principality and power.” Now, consider how this scripture interplays with Christ’s great intercessory prayer: “That they may be one; as thou, Father, art in me, and I in thee, that they may be one in us … that the love wherewith thou hast loved me may be in them, and I in them.”4 This theory of Christ’s atonement stands for the proposition that the love of God lifts us up to become unified with them.

white knight
The business idea of a white-knight in merger acquisitions is a modern-day example of this concept. When a company becomes insolvent and unable to pay its creditors, it hopes that another a larger and more financially stable company will be interested in acquiring the insolvent company in order for it to stay alive and avoid liquidation through bankruptcy. This potential buyer is referred to as a white-knight because it moves in to save the company. The struggling company merges into and becomes part of the white-knight, which assumes the debt of the insolvent company and pays it off. The white-knight is willing to do this for various reasons. Usually it is because the white knight believes that the insolvent company will add some value to the acquiring company such as entry into a new market with additional customers, or it may have some patents or other intellectual property that will benefit the white-knight more than the cost of the debt it has to pay to acquire the insolvent company.

Orthodox theology points to John 3:16, which states, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,” for the proposition that God’s love for us was the motivation to save us similar to the way a white-knight saves a bankrupt company.

Aspects of this theory, with a diluted concept of human deification, remain part of Catholic and some Protestant theology.

The Randsom Theory

In the early fifth century, a different theory regarding Christ’s atonement displaced the Orthodox theory in the Western Church (Roman Catholic) due to the teachings of Augustine of Hippo, which focused on justification, grace, and his new doctrine of original sin. The objective of Christianity shifted from becoming like God to simply going to heaven to see God. This new paradigm had much more to do with being saved from punishment than the earlier emphasis on individual sanctification. This theory of Christ’s atonement has Biblical roots going back to the Old Testament and through the epistles of the apostles. It is referred to as the ransom theory.

The ransom or substitution theory of Christ’s atonement includes a few variations. The original ransom theory was essentially:

Adam and Eve sold themselves and all of their descendants over to the Devil at the time of the Fall; hence, justice required that God pay the Devil a ransom to free us from the Devil’s clutches. God, however tricked the Devil into accepting Christ’s death as a ransom, for the Devil did not realize that Christ could not be held in the bonds of death. Once the Devil accepted Christ’s death as a ransom, this theory concluded, justice was satisfied and God was able to free us from Satan’s grip.5

This version of the ransom theory was the dominate view of Christ’s atonement by Western Christians from Augustine (fifth century) until the eleventh century.

Early Christian theologians believed that the use of a scapegoat, who carried all of Israel’s sins into the wilderness on the Day of Atonement under the Law of Moses, ostensibly to appease the Devil, supported this view of how Christ’s atonement worked. Likewise, the common practice of redeeming war captives from slavery added context to the ransom theory. This view of Christ’s atonement is reflected in the storyline of the book and movie The Lion, Witch, and the Wardrobe by C.S. Lewis, where the lion tricks the witch into accepting his offer to die to rescue one of the children and later comes back to life to save all of the people from the witch and to defeat her hosts in a grand final battle. Proponents of this early ransom theory point to statements made by Jesus6 and Paul7 to support their theology, however others claim that they distort the use of the term “ransom.”

Lion in C. S. Lewis, Narnia

The Satisfaction Theory

In the eleventh century, Anselm, the Archbishop of Canterbury, and later others argued that this view could not be correct because it would make God a debtor to Satan and also a deceiver, because he only pretended to pay the debt owed to the Devil. Instead, Anselm advocated a new theory commonly referred to at the satisfaction theory. As the Reformation took hold in the West, the prior 1000-year-old ransom theory fell into disfavor in Western Christianity and was replaced with variations of Anselm’s satisfaction theory as the pre-dominate view to explain Christ’s atonement.

The satisfaction theory of Christ’s atonement holds that sin is an affront to God’s innate characteristic of justice. We all owe honor to God, and sin robs God of the honor that he is due. Justice demands that compensation must be paid for this loss of honor. The sinless Jesus went beyond the call of duty through his crucifixion. Christ thus offered more honor to God than he was obliged to give and this extra merit satisfies the demand of justice. Consequently, when Jesus died, he paid a debt owed to God and not to Satan.

Crucifixion

During the Middle Ages, the seriousness of a crime was determined not by the nature of the crime but on the social status of the individual who was injured. So, stealing a chicken from a lord warranted a more severe punishment than stealing one from a fellow peasant, and stealing from the king would warrant death. Following this reasoning, when we sin, we are stealing honor from God, warranting eternal death in hell regardless of the gravity of the nature of the sin. There was no way an individual could compensate for any offense because we already owed God our complete fidelity. Therefore, only God could save humanity by becoming a man without sin and dying to restore this honor on the sinners’ behalf.

Thomas Aquinas subsequently modified this theory by arguing that instead of restoring honor to God, Christ’s atonement restored individuals to a state of harmony with God by satisfying justice’s demand for punishment. According to Thomas Aquinas, Christ’s death and passion satisfied the penalty owed for sin and created a superabundance of merit in heaven referred to as a Treasury of Merit which can be accessed through the Church’s sacraments and indulgences. This belief tied in beautifully with the Roman Catholic Church’s teaching regarding original sin and indulgences and remains the current understanding of Christ’s atonement by Catholic theologians.

Unlike Anslem, who believed that man already owes all of their good works to God, Thomas Aquinas taught that persons can satisfy the demand of justice for punishment of their individual sins, but only Christ could redeem us from Adam’s original sin. Thus, Christ acts as a second Adam who steps into our place and pays the price for original sin on behalf of all mankind, and to some extent we individually need to pay the price for our own sins.

The Moral Influence Theory

The moral influence theory is a view of Christ’s atonement that is espoused by modern liberal Christian theologians and philosophers such as Immanuel Kant, but it is based on some of the earliest Christian writings. In essence, this theory teaches that the purpose of Christianity is to create a positive moral change in individuals and society, and this is accomplished through Christ’s teachings, his example, the religious movement he founded, and the inspiring effect of his martyrdom and resurrection.

The concept that God’s love had redemptive and converting power was a common theme of the early Christian Fathers such as Clement of Rome, Ignatius of Antioch, Polycarp, and apologists like Irenaeus, Origen, and Clement of Alexandria. Even though some of these early Christian writers expressed additional approaches to understanding Christ’s atonement, it is universally agreed by historians that some elements of the moral influence theory formed the basis of early Christian teachings regarding Christ’s atonement.

However, under the modern interpretation of this theory, any direct link between redemption and the Savior’s death is minimized while knowledge of the Savior’s life as a whole is emphasized. Under the modern view of this theory, the moral influence of Christ’s life and his willing martyrdom is exclusively what blesses mankind. This perspective formed the foundation of liberal Protestant theology which gained wide acceptance in the nineteenth century.

The Penal Substitution Theory

John Calvin later taught a variation of the satisfaction theory called the penal substitution theory. Calvin wrote that Christ’s death did not pay a general penalty for the sins of all humanity but only the specific penalty for the sins of the few persons whom God had elected to save. Each individual warranted personal punishment for his/her sins which they could not pay. Christ took the place of the sinners he chose to save and paid their penalty on the cross. Calvin reasoned that because the redemptive act (the crucifixion) occurred at a particular point in time, God only atoned for the sins of those he had chosen or predestined to save. Additionally, Calvin rejected the idea of penance paying for sin and instead taught that Christ suffered to satisfy God’s wrath.

Calvin’s penal substitution theory is the approach followed by most Protestant denominations. However, some have adopted the moral influence view or a variation of the satisfaction theory taught by Hugo Grotius called the governmental theory. Grotius taught that Christ did not suffer the punishment in general for humanity’s sins or specifically for individual sins. Instead, Christ’s suffering demonstrates what sin deserves at the hands of a just, eternal Governor so that he can forgive sin while maintaining order in the Universe. Proponents of all these various theories maintain that their position is supported by the Bible.

Additional Resources

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1 Ephesians 1:10.

2 Irenaeus, Against Heresies, 4.6.2.

3 Colossians 2:9–10.

4 John 17:21, 26.

5 Robin Collins, Understanding Atonement: A New and Orthodox Theory, 1995.

6 Mark 10:45.

7 1 Timothy 2:5–6.

IMAGES:

An angel comforting Jesus before his arrest in the Garden of Gethsemane, by Carl Block, 1873, The Museum of National History at Frederiksborg Castle, Denmark, [PD-CC 3.0]

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