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Topic: Atonement (Satisfaction view)

	Atonement (satisfaction view) - Wikipedia, the free encyclopedia
		The satisfaction view of the atonement (also known as the penal or punishment theory) is a doctrine in Christian theology related to the meaning and effect of the death of Jesus Christ and has been traditionally taught in Catholic, Lutheran, and Reformed circles.
		Drawing primarily from the works of Anselm of Canterbury and John Calvin, the satisfaction theory teaches that Christ was punished as a substitute on behalf of humankind so that the demands of divine justice could be met, and humans could thus be reconciled to God.
		Hugo Grotius' Governmental view should be seen historically as a modification of Calvin, although it represents in some ways a return to the general nature of Thomas' theory; it is the basis for the salvation theories of Protestant denominations who believe in free will.
	en.wikipedia.org /wiki/Atonement_(Satisfaction_view) (1235 words)

	Atonement - Wikipedia, the free encyclopedia
		The Atonement is the central doctrine of Christianity: everything else derives from it.
		It attempts to explain why the sinless human being Jesus died, and in terms of the Trinity, why God the Son, the second Person of the Trinity, incarnated in human flesh as Jesus, suffered horribly and died on the cross.
		Especially prominent in western Christianity is the concept of substitutionary atonement pioneered by Anselm of Canterbury and adapted by Pierre Abélard, Thomas Aquinas, Hugo Grotius, John Calvin, John Miley and others.
	en.wikipedia.org /wiki/Atonement (239 words)

	Violence in Christian Theology by J. Denny Weaver (Site not responding. Last check: 2007-10-18)
		Satisfaction atonement assumes that the imbalance is righted or balanced by the punishment of death.
		That is, salvation in satisfaction atonement does not envision a change of status in history or in life on earth; rather it envisions a change in one's status outside of or beyond this life.
		Regarding atonement, Yoder's purpose was to reduce the violence of capital punishment and his comment is neither a defense of satisfaction atonement nor a clear statement opposing development of a theological alternative to it.
	www.crosscurrents.org /weaver0701.htm (10247 words)

	Atonement
		The word atonement, constructed from at and one, means "to set at one" or "to reconcile." In Christian Theology, atonement denotes the doctrine of the reconciliation of God and man accomplished by the Crucifixion and death of Jesus Christ.
		Atonement, in Christian theology, is the expiation of sin and the propitiation of God by the incarnation, life, sufferings, and death of Jesus Christ; the obedience and death of Christ on behalf of sinners as the ground of redemption; in the narrow sense, the sacrificial work of Christ for sinners.
		When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God.
	mb-soft.com /believe/text/atonemen.htm (5567 words)

	CONTENTS (Site not responding. Last check: 2007-10-18)
		Wesley's view of atonement and the effect of that view on the relation between justification and sanctification.
		Wesley's view of atonement: Determined by the orthodox doctrine of satisfaction in the earliest Evangelical sermons; and subsequently.
		A teleological tendency in the view of salvation.
	homepage.mac.com /craigadams1/WESSANCT (1773 words)

	CATHOLIC ENCYCLOPEDIA: Doctrine of the Atonement
		Hence, in Catholic theology, the Atonement is the Satisfaction of Christ, whereby God and the world are reconciled or made to be at one.
		The only way in which the satisfaction could be made, and men could be set free from sin, was by the coming of a Redeemer who is both God and man. His death makes full satisfaction to the Divine Justice, for it is something greater than all the sins of all rnankind.
		His conception of the Atonement is moral and spiritual, rather than juridical and his system is distinguished by the fact that he lays stress on the relation of Christ to the whole Christian community.
	www.newadvent.org /cathen/02055a.htm (4437 words)

	A Covenantal View of Atonement
		But the key to understanding the atonement language in the Bible can be found not in divine “satisfaction” and “moral influence” theories but in the ancient Hebrew concept of covenant familiar to all Jewish believers at the time of Christ.
		Atonement is not adequately explained by the “satisfaction” of divine wrath, by the power of divine example, or by the Christus victor motif.
		Rather, the meaning of atonement is found in the covenant actions of God—where all the conditions of God’s promissory covenant to all people of the earth are fulfilled.
	www.thepaulpage.com /Atonement.htm (2836 words)

	Propitiation -
		The mercy seat was sprinkled with atoning blood on the Day of Atonement (Leviticus 16:14), representing that the righteous sentence of the Law had been executed, changing a judgment seat into a mercy seat (Hebrews 9:11-15; compare with "throne of grace" in Hebrews 4:14-16; place of communion, Exodus 25:21-22).
		God, in view of the Cross, is declared righteous in forgiving sins in the Old Testament period, as well as in justifying sinners under the New Covenant (Romans 3:25,26; cf.
		This forgiveness frees the confessing believer from the burden of sin, allowing him or her to be 'adopted' into the spiritual family of God, and to enjoy the many blessings and spiritual fellowship with God which are the inheritance of God's people, the promise given to Abraham and his spiritual descendants given by God.
	psychcentral.com /psypsych/Propitiation (547 words)

	:::► Dictionary of Meaning www.mauspfeil.net ◄::: (Site not responding. Last check: 2007-10-18)
		In addition, the Orthodox view of the sinlessness of the Theotokos is not quite of the same nature as that held by Roman Catholics, since the Roman teaching of the Immaculate Conception is not an Orthodox doctrine.
		This view is known as the ''Atonement (Satisfaction view) satisfaction'' theory, the ''merit'' theory, or sometimes the ''commercial'' theory.
		This view is a version of substitutionary atonement and is called sometimes called ''substitutionary punishment'' or a ''Atonement (Satisfaction view) satisfaction theory'', though it is not identical to that of Anselm.
	www.mauspfeil.net /sin.html (3302 words)

	Catalyst: Contemporary Evangelical Perspectives (Site not responding. Last check: 2007-10-18)
		Atonement theology is seen to be only an expression of a violent theology; it is seen to be only a reflection of an authoritarian, punitive God; it is seen to be only a source of victimization for women and other oppressed groups.
		The doctrine of the atonement, in a current theological context that frequently minimizes or even dismisses it, can benefit from additional resources that may expand and enlarge its scope and give new practical implications in the life of the church.
		The theme of satisfaction is judged to be mechanical, relationally challenged, and overly legalistic.
	catalystresources.org /issues/252vandyk.html (1793 words)

	The Satisfaction of Christ (Site not responding. Last check: 2007-10-18)
		According to this view the crucifixion was a dramatic exhibition of suffering intended to produce a moral impression in awe-stricken spectators.
		The fact of the matter is that the satisfaction view sets forth much more profoundly and effectively the elements of truth which each of these theories embraces, while at the same time it refutes and excludes their erroneous elements.
		While the satisfaction view was in substance the view held by the Church from the earliest days, it was not analyzed and set forth in systematic form until the eleventh century, when Anselm, Archbishop of Canterbury, set it forth in his epoch-making book, Cur Deus Homo.
	www.mbrem.com /jesus_Christ/priest.htm (10936 words)

	Satisfaction theory of the atonement - Theopedia
		The Satisfaction (or Commercial) theory of the atonement was formulated by the medieval theologian Anselm of Canterbury (1033-1109) in his book, Cur Deus Homo (lit.
		The satisfaction due to God was greater than what all created beings are capable of doing, since they can only do what is already required of them.
		In addition to basing the necessity of the atonement on the honor of God rather than the justice of God (consistent with the later Reformers), Anselm’s theory rules out Christ's bearing the penalty of sin and dying in the sinner’s stead.
	www.theopedia.com /Commercial_Theory (701 words)

	The Historical Fallacy of Atonement (Site not responding. Last check: 2007-10-18)
		Since human nature is considered in Christianity to be wayward and sinful, this doctrine states that Jesus "rendered full satisfaction" to God for the sins of man through his death and resurrection.
		For the origin of the doctrine of atonement, one does not go to the teachings of Jesus, but instead to the words of Paul, the true founder of Christianity; in teachings of present Christian terms and practices.
		Central to the Doctrine of Atonement is Paul's notion that mankind is a race of wrong-doers, having inherited from Adam his sin in eating of the forbidden fruit.
	www.iiie.net /Brochures/Brochure-24.html (1861 words)

	Is God Free? (Site not responding. Last check: 2007-10-18)
		The essay Understanding Atonement: A New and Orthodox Theory (1995, under revision) is an excellent piece of scholarship, and a thoughtful exploration of the philosophical questions around the doctrine of the atonement of the crucified Christ.
		The former is the foundational belief of the Christian faith, the latter is a means of exposing the necessity for the Atonement to exploration.
		To reiterate, this essay is not an attempt to advocate the strength or weakness in Collins theory of atonement.
	www.geocities.com /christian_intellectual/essay_13.htm (1990 words)

	Ankerberg Theological Research Institute - The John Ankerberg Show
		The importance in understanding and knowing the correct view of the nature of Christ’s atonement is crucial if we are to be clear on one of the major doctrines of the Christian faith.
		This view of the atonement is usually attributed to Origen of Alexandria as the champion of the fully-developed theory.
		It was this infusion of the divine life that the WFM has in common with the Recapitulation view of the atonement of Christ.
	www.johnankerberg.org /Articles/theological-dictionary/TD0600W1.htm (1942 words)

	Whidden - Salvation - The Atonement - salv07.htm
		Her teaching on the atonement was essentially a further working out of the theme of the relationship of justice and mercy as the two essential sides to the coin of God's character of love.
		But again it must be emphasized that the focus of her atonement thought was centered in the concepts of penalty, substitution, and satisfaction.
		In other words, at the heart of her atonement thought was the balance between law and grace, justice and mercy, and the demonstration of this right relationship in Christ's life—and ultimately in the believer.
	www.sdanet.org /atissue/books/wws/salv07.htm (2875 words)

	F.A.Q. (Site not responding. Last check: 2007-10-18)
		The keynotes of his doctrine are satisfaction and merit, and while he presses these to an extent that is now recognized as a weakness in his doctrine, his statement became the basis of all succeeding presentation of the Reformed doctrine of atonement.
		The atonement is thus not a bare external substitution of the innocent for the guilty, but of the Head for the members of His body.
		He also brings to view, what is omitted by Anselm, that the satisfaction of Christ embraced the endurance of the penal consequences of sin which included death itself.
	www.freechurch.org /finlayson/story5.html (2930 words)

	Papercut Theology: The Atonement In Three Acts (Site not responding. Last check: 2007-10-18)
		The author calls this the "classic view," and argues convincingly that it was the dominant view of the atonement for the first millenium of Church history.
		While its proponents would by no means suggest that the resurrection was unimportant or unnecessary, the "order of operations" for unpacking this view of the atonement has the death act, the sacrificial shedding of blood, as its crux.
		An entire chapter on Luther and the Reformation is still coming up, and the author has already suggested that Luther did not simply modify the Satisfaction view that dominated his era, but rather picked up on the classic model of Christ the Victor.
	nicea.blogspot.com /2004/07/atonement-in-three-acts.html (922 words)

	Quodlibet Online Journal: Atonement and Violence - by Dennis R Kuhns (Site not responding. Last check: 2007-10-18)
		As many writers have noted, this was the view of the atonement that predominated among western church leaders from the second to the sixth centuries as an image for understanding the incarnation and especially the death and resurrection of Christ.
		Horace Bushnell revived this view of the atonement in the nineteenth century.
		Atonement as the gracious act of God, for sin and thereby doing for us what we cannot do for ourselves, must be joined by that which only we can do.
	www.quodlibet.net /kuhns-atonement.shtml (12659 words)

	The Atonement - The Satisfaction View of the Atonement (Site not responding. Last check: 2007-10-18)
		It is only when men hold superficial views of sin and think that it can be cast off by simple repentance that they deny the need of an expiatory atonement.
		We have said that man's condition after the fall was one of absolute helplessness, that he was morally alienated from God, and that his whole attitude toward God, so far as he thought of God at all, was one of opposition and enmity.
		The kind of death that He died was particularly designed to show that satisfaction was being made to divine justice, that somehow He was dying because the penalty of sin is death.
	www.graceonlinelibrary.org /articles/full.asp?id=46\|\|350 (4115 words)

	[No title]
		The essential claim of the Atonement under the Incarnational theory is that by being united with Christ in his death, we are able to be united with him in his resurrection life, that is, to participate in the life of God.
		Both the Penal and Satisfaction theory seem to be committed to the doctrine of original guilt: that is, to the claim that we are guilty of the because of Adam and Eve's disobedience to God.
		Except for the substitution of "son" for "creature" and "Father" for "Creator" necessitated by the context of the parable, this is a direct quotation of Anselm, the author of the Satisfaction theory of the Atonement (Anselm i, 13).
	home.messiah.edu /~rcollins/Atone.htm (13502 words)

	Sound of Grace - Erroneous Theories of the Atonement Pastor William W. Sasser (Site not responding. Last check: 2007-10-18)
		Thus, the Atonement is not directed "towards God with the purpose of maintaining His justice, but towards man with the purpose of persuading him to right action." Christ's suffering and death was that of a mere martyr.
		Thirdly, this theory presents a light view of sin and its effects upon mankind in that it teaches that man possesses the power in and of himself to change his moral nature.
		This theory of the Atonement is incompatible with those scriptures which teach that Christ's death was confined to the elect (John 10:11, 15, 26-28).
	www.soundofgrace.com /apr98/page6.htm (2349 words)

	Atonement
		In Judaism, the Holiest day of the year is the Day of Atonement known as Yom Kippur in Hebrew.
		According to American Methodist theologian John Miley in his 1879 book The Atonement in Christ, there are four basic theories of the how the atonement works in Christianity; every theory is simply a derivation of one of these major four.
		Reservation is not an atonement of past sins and should not be used to compensate for the damage inflicted in the past.
	www.measuroo.com /rel-A/Atonement.php (304 words)

	FWB Net - Forum - Bible Study, Interpretation and Exposition - View on Atonement (Site not responding. Last check: 2007-10-18)
		In the governmental view, it is not of absolute necessity that sin be punished.
		Thomas Grantham had a well developed view of it as well as Arminius himself who was a proponent of it.
		Another thing that he reminded me was that the penal satisfaction view was too Calvinistic for him.
	www.freebaptist.net /modules/newbb/viewtopic.php?topic_id=3170&forum=13 (924 words)

	The Vossed World
		The words of Scripture are viewed as the product of a “concursive” operation whereby the human author freely wrote what he wanted while the divine author at the same time superintended and guided that writing.
		Once it is recognized, then, that the view of inspiration held by inerrantists does not entail the notion of an ahistorical, “oracular” process, scope for flexibility in quotation and attention to historical context can be allowed without invalidating inerrancy.
		The satisfaction view of the atonement was held by the Reformers.
	breusswane.blogspot.com (11873 words)

	Robert E. Picirilli, Grace, Faith, Free Will, Contrasting Views of Salvation: Calvinism and Arminianism
		He wisely reminds his readers that “the extent of the atonement should be determined by Biblical exegesis rather than by the logic of one’s system” (p.
		It is Picirilli’s detailed exegesis on 1 John 2:2 and 1 Timothy 2:1-6 in chapter seven that I found to be extremely valuable.
		Anyone who is interested in a balanced discussion and a strongly argued case for believing in conditional election, unlimited atonement, and conditional security would do well to read this book.
	www.fwponline.cc /v20n2bkrw1.html (808 words)

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