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Two ways Anselm’s Satisfaction Theory of Atonement is compatible with Orthodox Christian teaching (as expressed in Cur Deus Homo) is first, the belief that Jesus is both fully God and fully man, and second, God alone can save us from sin, death, and the power of the devil; and finally, two ways that this theory diverges with Orthodox Christian theology is first, what salvation truly means in the context of the crucifixion and second, whether God is wrathful and desires to punish sinners in a place called Hell
A comparison of Anselm's theory of atonement and also of the existential penal substitution theory advocated by theologians like T.F. Torrance with the Orthodox understanding of the atonement.
Anselm’s God, whose honor requires satisfaction if sinners aren’t to be eternally damned, has been criticized as unmerciful. Did the father of the prodigal son, critics ask, demand any such payment? Although popular presentations of Anselm’s theory are guilty of this charge, Anselm’s theory of satisfaction itself does not propose the cross as a kind of divine mollification, but rather styles God as mercifully excluding punishment through a gracious transformation of the created order, an order in which his just God constantly delights. The question remains, however, of whether this theory best communicates God’s mercy in today’s contexts.
Anselm of Canterbury was the father of the first systematic effort at explaining the redemption of Christ by means of satisfaction in Cur Deus Homo. Others before him offered multiple explanations. However, his efforts have remained the cornerstone by which subsequent theologians have developed the understanding of redemption as objectively done by God to and for humanity. His model then, is the paradigm necessary for understanding soteriology because of its seminal importance and lasting influence. Therefore, by an analysis and evaluation of Anselm’s soteriology, its strengths and weaknesses can be acknowledged and adapted into a new soteriology for today’s situation.
2017 •
This paper aims to demonstrate the relationship between Luther’s atonement theology and the work of recent theologians who have in one way or another fostered and development his theology on the cross of Christ. I argue that Luther’s theology has shaped much of recent atonement theology. His theology was grounded in the earlier theological traditions as well as in scripture, and yet it was informed by specific spiritual, historical, theological and sacramental contexts. Some theologians have identified the Christus Victor motif as Luther’s theology of atonement, without consideration for the other themes. Others, on the other hand, have focused on satisfactio or/and penal substitution as Luther’s major theme, neglecting the Christus Victor motif altogether. However, it is argued that the development of Luther’s atonement theology is far more variegated and inclusive of the various themes. Luther made the cross the very centre of his theology, evident in his 1518 Heidelberg Disputation. But his theology of atonement is really more fully articulated in his commentary on Galatians 3:13 and in both his small and large catechisms. It is then demonstrated how in some recent theologians’ work, the themes of atonement have become far more varied and composite than they have since Luther. It is not unreasonable to view Luther as a significant influence on recent atonement theology. Beginning with Gustaf Aulén, the discussion explores ways in which Luther’s atonement theology has shaped today’s theology on the cross of Christ.
Scottish Journal of Theology
Anselmian Apocatastasis: The Fitting Necessity of Universal Salvation in St. Anselm's Cur Deus Homo2018 •
This article makes a case for universal salvation based on the soteriology of Anselm of Canterbury’s Cur Deus Homo. It argues that without an affirmation of universal salvation, Anselm’s argument fails on the grounds of its own soteriological logic, which unites the fitting and the necessary for God, assumes the primary importance of divine aseity for understanding salvation history, and affirms the ontological unity of the human race as the object of God’s redemptive love. Also detailed is the development of the relationship between mercy and justice in Anselm’s thought from the Proslogion to Cur Deus Homo, and it is shown how Anselm’s developed soteriology in the latter challenges major features of the Augustinianism he inherited. The article concludes that a robust theology of divine aseity like Anselm’s will entail that creation be understood as a theatre for the manifestation of God’s eternal love for his creatures.
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