Since one of God's characteristics is justice, affronts to that justice must be atoned for. Anselm’s Christ is the Chalcedonian Christ.9 He is “very God and very man, one person in two natures, and two natures in one person” (I:8), and that Person is the eternal Son of God (II:13). Boso. The Social Context According to Robin Ryan, Anselm was born in 1033 in Italy. This debate began in the 11th century and continues today. When Anselm asks Boso, what payment he can make to God for his sin, Boso lists: “repentance, a broken and a contrite heart, self denial, various bodily sufferings, pity in giving and forgiving, and obedience” (I:20). "[19] Thus Christ, as the "second Adam," does penance in our place – paying the debt of our original sin. However, Anselm, while speaking often of Christ’s suffering and satisfaction and of Christ’s dying for us, never says that Christ suffered as our substitute and was punished for our sins. The growth and widespread acceptance of plenary atonement largely rest on the teaching of Anselm of Canterbury in his work, Cur Deus Homo (Why God Became Man). Similarly, his definition of satisfaction as merely a “voluntary payment of debt” (I:19), is insufficient, for he omits the penal and substitutionary nature of Christ’s sufferings, for Christ did not die as a private individual, but as our federal head, as our sin-bearer.21, Since Anselm fails to grasp fully the idea of Christ for us in our justification, it is not surprising that he gives only a very rudimentary expression of the work of Christ in us. Anselm is right when he presents man with one of two options, either satisfaction or punishment (I:19), but unlike the Reformed he does not explain that the way of satisfaction is through punishment, the vicarious suffering of Jesus Christ. In Monologion he discussed how God must be the source of all absolute truth, and in… Boso proposes a sinless human being not descended from Adam as man’s saviour (I:5). Therefore none but God can make this satisfaction. In the first article of our series on the development of the doctrine of the covenant, we defined the covenant of grace as a bond of friendship between the Triune God and His elect people in Jesus Christ. Anselm’s Cur Deus Homo is also foundational to the doctrine of the covenant. He wrote Cur Deus Homo in 1095-98 and in it he presents his account of Christian atonement theory- a theory that focuses around the concept of God requiring satisfaction for the sins of man. But when we realize that even Scripture uses these terms (e.g., I John 2:2), and note that Anselm immediately adds “and infinitely more,” we understand that he is not speaking of the extent, but of the intrinsic worth of Christ’s salvation, as the Canons of Dordt: The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world (II:2). Theologically and historically, the word "satisfaction" does not mean gratification as in common usage, but rather "to make restitution": making an offering the value of which redeems the injury or insult which was inflicted on the offended party. But this cannot be effected, except the price paid to God for the sin of man be something greater than all the universe besides God. Gomaro: I have here the pronouncements of a venerable church assembly, dealing with many important subjects, including “The death of Christ and the redemption of men thereby.” Would you like a copy? Boso. Instead, Anselm suggested that we 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. I:21; II:6, 11). An inquiry into Anselm’s view of the extent of the atonement seems fraught with difficulties. Indeed a title accorded to him, according to the Internet Dictionary of Philosophy, was the Scholastic Doctor. "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. John Stott 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. Anselm: Through the satisfaction of Christ, for this is why God became man. Anselm was made Archbishop of Canterbury following the Norman conquest. "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. And it might, at this stage, even be worth asking if the question had ever occurred to Anselm. The Governmental view of the atonement of Hugo Grotius is, historically, a modification of Calvin's view, although it represents in some ways a return to the general nature of Anselm's theory. E-mail: pastor@cprc.co.uk, See the Links page for Satisfaction here means restitution, the mending of what was broken, and the paying back of a debt. In the history of the Western church, Ansel… Anselm builds his doctrine of the atonement on the previous work of the church in her formulations of the doctrine of the Trinity (the early ecumenical creeds), original sin (Augustine) and the Person of Christ (Creed of Chalcedon). I wonder if that's part of what Anselm does, as some literature (e.g. By love. ... and is famous as the originator of the ontological argument for the existence of God and the satisfaction theory of atonement. St. Anselm of Canterbury first articulated the satisfaction view in his Cur Deus Homo?, as a modification to the ransom theory that was postulated at the time in the West. Anselm.. “Christian faith” for Anselm has content: “Christian doctrine.” “The Catholic faith,” he says, chiefly enjoins upon us belief in things “with regard to Christ” and His “salvation of men, and how God saves man by compassion” (I:25). As we have seen Cur Deus Homo has its faults, but, with James Orr, we must put this down to “the necessary defects of first great attempts.”28 George Smeaton’s analysis bears repeating: Anselm “laid the foundation for all the subsequent groundings of the doctrine; and the advances made at the Reformation did not subvert the foundation laid, but fitted into it without incongruity.”29. Anselm’s theory of atonement is a radical departure from the patristic tradition, which he claims only presents a beautiful picture of the atonement, but not its reality. Similarly, man’s impotence serves rather to “increase his crime” and to “double” his sin, for “his very inability is guilt, for he ought not to have it” (I:24).5. Thus the covenant is all about God—His Triune life, His sovereignty, His attributes—and so God is zealous for His covenant. Anselm’s argument against a sinless man as our deliverer also closes the door on the notion of a good angel as our saviour. Christ's surplus can therefore repay our deficit. The next article examined the views of the early church on the covenant and more particularly their dogmas of the Holy Trinity and the Person and natures of Christ, doctrines foundational to the truth of God’s covenant. But if we speak of a punishment that is medicinal, in this way it does happen that one is punished for another's sin. Thus while the idea of substitutionary atonement is present in nearly all atonement theories[citation needed], the specific idea of satisfaction and penal substitution are later developments in the Latin church. Aquinas also articulated the ideas of salvation that are now standard within the Catholic Church: that justifying grace is provided through the sacraments; that the condign merit of our actions is matched by Christ's merit from the Treasury of Merit; and that sins can be classified as mortal or venial. Anselm agrees that God is “so merciful as that nothing more merciful can be conceived,” but adds that “we ought so to interpret these things as that they may not seem to interfere with his dignity.”8 Just as God cannot lie—and this far from proving any deficiency in God, rather argues the excellency of His veracity—even so He cannot be merciful in any way inconsistent with His own divine character. The then-current ransom theory of the atonement held that Jesus' death paid a ransom to Satan, allowing God to rescue those under Satan's bondage. Anselm argues that since God is “beyond doubt impassible” (I:8, cf. Anselm of Canterbury. 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 For how can a man, who was intended to be “an equal with the holy angels” be the servant of an angel (I:5)? Viewing man as a rational creature, in the light of the great obligations placed upon him, he sees man as hopelessly lost in his heinous dishonouring of the infinite honour of God. Sin is so heinous (I:21) because it is against the supreme justice and holiness of God. This passage oozes with the particularity and intent of the atonement. "Christ bore a satisfactory punishment, not for His, but for our sins," and, 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. The Calvinist understanding of the atonement and satisfaction is penal substitution: Christ is a substitute taking our punishment and thus satisfying the demands of justice and appeasing God's wrath so that God can justly show grace. John Calvin was one of the first systematic theologians of the Reformation. He was known and loved for his holiness. Anselm of Canterbury was the most significant Christian theologian between Augustine of Hippo and Thomas Aquinas and is regarded as the founder of scholastic theology. Thus the key distinction of penal substitution is the idea that restitution is made through punishment. As we read the Heidelberg Catechism’s Lord’s Days 5 and 6, we can almost hear the great archbishop ask, Cur Deus Homo? Thus it is absolutely necessary for our Redeemer to be true God also, for only then is Christ’s death of “infinite value,” and only then can He “pay what is due for the sins of the whole world” (II:14; cf. “With the Cur Deus Homo,” Philip Schaff tells us, “a new chapter opens in the development in the doctrine of the Atonement.”2 We would add that this book also constitutes a step towards a deepened understanding of God’s way of restoring covenant fellowship with man. He sought to become a monk, but was refused by the abbot of the local monastery. Penal substitution differs in that it sees Christ's death not as repaying God for lost honour but rather paying the penalty of death that had always been the moral consequence for sin (e.g., Genesis 2:17; Romans 6:23). Nowhere, for example, does it discourse of the potentiality associated with the Arminian view or of man’s supposed “free will.” A case can even be made for particular redemption. 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. Anselm of Canterbury Born: 1093 Died: 21 April 1109 Anselm of Canterbury[a] (/ˈænsɛlm/), also called Anselm of Aosta (Italian: Anselmo d'Aosta) after his birthplace and Anselm of Bec (French: Anselme du Bec) after his monastery, was a Benedictine monk, abbot, philosopher and theologian of the Catholic Church, who held the office of archbishop of Canterbury from 1093 to 1109. Ballymena, Co. Antrim Moreover, given that God willed to create the world, and given that God willed sin and the fall, and given that God willed to save mankind, then the incarnation and atoning death of the Son of God was absolutely necessary. The protagonists were Anselm of Canterbury (1033–1109) and Peter Abelard (1079–1142). Hence Christ's death is substitutionary; he pays the honour to the Father instead of us paying. He proceeds to give five arguments, the heart of which is that God, as God, must punish sin (I:12). Anselm speaks of human sin as defrauding God of the honour he is due. let them cease from mocking us, and let them hasten to unite themselves with us, who do not doubt but that man can be saved through Christ; else let them despair of being saved at all. [citation needed], Hence, for Calvin, one is saved by becoming united to Christ through faith. Catholic theology which holds the Jesus Christ redeemed humanity through making satisfaction for humankind's disobedience through his own supererogatory obedience, The references used may be made clearer with a different or consistent style of, St. Anselm links the atonement and the incarnation, Calvin attributes atonement to individuals, Learn how and when to remove these template messages, Learn how and when to remove this template message, Necesse est ergo, ut aut ablatus honor solvatur aut poena sequatur, "Summa Theologica – Christian Classics Ethereal Library", "The Judicial and Substitutionary Nature of Salvation", "Alma and Anselm: Satisfaction Theory in the Book of Mormon", The Incompatibility of Satisfaction Theory with God's Government, The Cross of Christ and God's Righteousness, https://en.wikipedia.org/w/index.php?title=Satisfaction_theory_of_atonement&oldid=993036898, Short description is different from Wikidata, Wikipedia references cleanup from January 2013, Articles covered by WikiProject Wikify from January 2013, All articles covered by WikiProject Wikify, Articles lacking reliable references from January 2013, Articles with multiple maintenance issues, Articles with unsourced statements from October 2007, Articles with unsourced statements from May 2012, Articles with unsourced statements from February 2013, Articles needing additional references from January 2009, All articles needing additional references, Articles with unsourced statements from June 2009, Creative Commons Attribution-ShareAlike License. 83 Clarence Street Born in 1033, Anselm of Canterbury was a Christian theologian whose most celebrated work was his “ontological argument” for the existence of God [1]. The whole of the work of redemption begins with God's love: “God so loved the world that he gave his only Son” (). Gomaro: Then Christ did not make satisfaction for those who are in Hell, but only for the elect? By Anselm of Canterbury. Saint Anselm of Canterbury was a Benediction abbot, philosopher and theologian. This ideological shift places the focus on a change in God, who is propitiated through Christ's death. Do I not honour God, when for his love and fear, in heartfelt contrition I give up worldly joy, and despise, amidst abstinence and toils, the delights and ease of this life, and submit obediently to him, freely bestowing my possessions in giving to and releasing others (I:20)? Here Anselm rules out any “mixing” of the two natures into a third type of being, who is neither God nor man, as well as excluding the transmutation of Christ’s Godhead into His humanity or vice versa. In 1093, he was named archbishop of Canterbury. Anselm of Canterbury (1033-1109) Anselm was the abbot of a Benedictine monastery called the Abbey of Bec. Histheory of the atonement relied heavily on the feudal system of his day, in whichserfs worked on an estate for an overlord. The “Chalcedonian Definition” is particularly evident in Book II, chapter 7. In order to ponder on the relationship between atonement and incarnation focusing on Anselm’s idea of satisfaction, we are supposed to look at the meanings of atonement, as well as incarnation. Question: "Who was Anselm of Canterbury?" Thus we move geographically from Africa (Augustine) to Asia (John of Damascus) to Europe (Anselm) and doctrinally from soteriology (sovereign grace) to theology (the perichoresis) to Christology (the necessity of the atonement). Anselm could have argued here, as he does elsewhere (II:8), that such a one not of Adam’s race, lacks essential solidarity with our humanity. Anselm rightly argues that the man who would rescue mankind from Hell would deserve religious service, so this would never do (I:5). Anselm seems (momentarily) to forget about the human nature of Christ, for he says that, since Christ is God, He is incapable of receiving any gift, and so passes it on to man (II:19).20 For Anselm, since man was made in order to be happy in enjoying God, and Christ came to redeem him, it is logical that the reward which man receives is salvation. The comparison begins, after an introductory chapter, with the points of agreement between Luther and Anselm, in chapter two. So, Aquinas believes that the atonement is God's solution to two problems. Why should God owe anything at all to Satan? It is no wonder that Boso is “alarmed” (I:22) at the great burden (I:21) and vast debt (I:24) of sin. Anselm.. As such, he is a canonized saint in both Catholicism and Anglicanism. 7 Lislunnan Road In his work Prosologion he described what became known as the ontological argument for God's existence. So far Anselm has argued (1) that man is in desperate need of salvation; (2) that God wills to save man; and (3) that it is impossible for God to save humanity through a sinless man, or a good angel, or an act of God’s forgiveness solely of mercy. [25] At the point of becoming united with Christ through faith, one receives all the benefits of the atonement. Nothing seems more just. [citation needed] Calvin's development was affirmed at the Synod of Dort and is a part of the doctrinal positions of most Reformed denominations. For the creature to take away the honour due to the Creator without restoring what he took away is “a thing than which no greater injustice” can be suffered. ", What he means by "satisfactory punishment," as opposed to punishment that is "penal," is essentially the Catholic idea of penance. In this theory Jesus Christ’s death is understood as a death to satisfy the justice of God. In this view, in contrast to Calvin, Christ does not specifically bear the penalty for humanity's sins; nor does he pay for individual sins. Boso.But if it be so, then God seems as it were compelled, for the sake of avoiding what is unbecoming, to secure the salvation of man. The influence of Anselm in framing this central doctrine of faith and his work merits an investigation into the formulation what Christians believe about the Cross of Christ. If Bede is the most historical, and Wycliffe the most biblical, Anselm is the most philosophical of English pre-Reformation thinkers.1 Now this is not necessarily, or even, perhaps, ordinarily, a good thing, but if to it is added a dash of originality, and, in many areas, a high degree of theological acumen, we can understand why Anselm has always commanded interest and respect. How, then, can it be denied that he does it more on his own account than on ours? Christ’s atonement is God’s means for removing the sins which separate us from Him and restoring us to covenant fellowship so that we are no longer God’s enemies but His friends! (028) 25 891851 The satisfaction theory of atonement is a theory in Catholic theology which holds the Jesus Christ redeemed humanity through making satisfaction for humankind's disobedience through his own supererogatory obedience. "[20] According to Aquinas "Christ bore a satisfactory punishment, not for His, but for our sins. Anselm. The development of the doctrine of the covenant from the early church to the Reformation is followed by a consideration of the views of three individual theologians: Augustine and sovereign grace, John of Damascus and the Perichoresis and (now) Anselm and the necessity of the atonement. Canterbury Tales, Ecclesiastical History of the English People by Bede) indicates that at least among some classes of people--those who could afford to go on pilgrimages, monks like Bede--there was a certain amount of Biblical knowledge that the author could assume. [24] Additionally, in rejecting the idea of penance, Calvin shifted from Aquinas' idea that satisfaction was penance (which focused on satisfaction as a change in humanity), to the idea of satisfying God's wrath. The theory draws primarily from the works of Anselm of Canterbury, specifically his Cur Deus Homo ("Why was God a man?"). was a path-breaking work in theology; the first attempt to explain by means of a systematic theory why the Word became flesh, Anselm teaches the spirituality of true obedience, for without “uprightness of will … no work is acceptable” to God (I:11). "[5] 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. and not, What benefits does the God-man communicate to us?22. He was also an important philosopher and widely respected theologian, who wrote many influential treatises, including two meditations on the nature of God, the Monologion (Monologue) and the Proslogion (Discourse), as well as Cur Deus Homo (Why God was a Man), a … Thus, through the dialogue between Anselm and his pupil (Boso) in the Cur Deus Homo, it has pleased the Holy Spirit to lead the church more fully in the truth.3, For Anselm, fallen man is wholly ruined, for he is given over to the power of the devil and death (Cur Deus Homo I:7, 9; II:2).4 Anselm is very clear on the federal headship of Adam (I:3, 18; II:8), and the effect of Adam’s sin on the whole of his posterity—Christ excepted (II:18a)—continually stating that all men partake of his corruption and sin (I:3, 18, 23, 24; II:8, 16, 18a). in which he proposed what became known as the satisfaction atonement theory. Anselm held that Jesus’ death on the cross was absolutely necessary because there was no other rationally intelligible way in which sinful humankind… For Anselm, this solution was inadequate. 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. Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace 6 Chapter 1- THE CONTEXT OF CUR DEUS HOMO 1.1. St. Anselm of Canterbury first articulated the satisfaction view in his Cur Deus Homo?, as a modification to the ransom theory that was postulated at the time in the West. He had a significant impact on theological thought, and associated metaphysics, ethics and the philosophy of language. Anselm of Canterbury was a Benedictine monk and philosopher who was born in 1033 and died in 1109. Anselm felt that the commonly accepted christus victor theory which … [9] Thomas Aquinas later specifically attributes a universal scope to this atonement theory in keeping with previous Catholic dogma, as do Lutherans at the time of the Reformation. However, man’s debt is so great that the satisfaction of it has to be greater in value than an infinite number of worlds, in fact, all that is not God (I:21; II:14). Anselm did not speak directly to the later Calvinist 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. Anselm was an 11 th century Catholic philosopher and cleric in England, and one of the cross pollinated Catholic thinkers whom Anglicans, at least historically, liked to claim as their own. The theory draws primarily from the works of Anselm of Canterbury, specifically his Cur Deus Homo ("Why was God a man?"). 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. Since “there is nothing more just than Supreme Justice,” which is God, and God “maintains nothing with more justice than the honour of his own dignity,” “the honour taken away must be repaid, or punishment will follow.” Boso concurs: “I think nothing more reasonable can be said” (I:13). And now what could be more fitting, than to engage one Gomaro in a dialogue with Anselm (being careful to ascribe to him nothing, but what is in keeping with his Cur Deus Homo)? Reformed Church He left Italy in 1056 and settled at the Benedictine abbey of Bec in Normandy. Viewing man as a rational creature, in the light of the great obligations placed upon him, he sees man as hopelessly lost in his heinous dishonouring of the infinite honour of God. To the objection that since man is unable to avoid sinning, God ought not judge him, Anselm makes a good reply. Tel. In One Sentence. This comparison of St. Anselm of Canterbury (1033-1109) and Martin Luther (1483-1546) on the atonement is an attempt to respond to comparisons which have been made between these two which have not taken into account their respective differences in purpose and method. After a clash with King William Rufus, Anselm is exiled. The clearest statement occurs in Book II, chapter 19, where after Boso says that “the gift [of salvation] should be given by the Father to whomsoever the Son wished,” Anselm replies. [citation needed], Another distinction must be made between penal substitution (Christ punished instead of us) and substitutionary atonement (Christ suffers for us). other Reformed websites, CPRC Bookstore [7] 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. It has been traditionally taught in the Roman Catholic tradition of Western Christianity. His work laid the foundation of an approach to theology known as Scholasticism.Anselm is best remembered today for his writings, such as Proslogion (Discourse) and Cur Deus Homo (Why Did God Become Man? He held the office of Archbishop of Canterbury from 1093 to 1109. Anselm of Canterbury (1033-1109) is one of the most important medieval theologians. "Punishment may equal the pleasure contained in a sin committed." “Since we believe that God is truth…” is the famous opening of St. Anselm’s treatise on truth. Furthermore, he could have shown that a man, even a sinless man, could never be of such intrinsic worth as to redeem the vast host of the elect. [22] His solution was that Christ's death on the cross paid not a general penalty for humanity's sins, but a specific penalty for the sins of individual people. This debate began in the 11th century and continues today. or Why a God-human?) [19]. ), and for what is now known as the … I:18). Boso then raises a further question: if man can forgive sin without satisfaction, why cannot God (I:12)? Also, if Anselm had not been bound to avoid references to the Bible, he could have pointed out that it teaches that the saviour had to be a descendent of Adam, Abraham, David, etc.7. With the establishment of these three foundational truths, the way is prepared for Anselm to further develop his thesis: the Incarnation (and death) of the Son of God was the only way to save mankind. But if it be so, what thank… According to Grotius, Christ's death is an acceptable substitute for punishment, satisfying the demands of God's moral government. Some time later, Anselm returns to this objection: “For God to put away sin by compassion alone, without any payment of the honour taken from him,” he variously describes as “not right,” “not fitting,” “not proper,” “unbecoming,” “incongruous” and “inconsistent” (I:12). 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Faith in the Roman Catholic tradition of Western Christianity feudal system of his day, in two. Is truth… ” is particularly evident in Book II, chapter 7 latter is Anselm ’ s ’! Triune life, his attributes—and so God is zealous for his, but not both satisfaction theory for the in. Is saved by drawing on Augustine 's earlier theory of atonement. ( I:24.. ' modifications have completely overshadowed it title accorded to him, According Aquinas... Is understood as a young man anselm of canterbury on the atonement significant impact on theological thought, and archbishop of the most important theologians... Ultimate act of obedience, brings God great honour: You speak often “. Local monastery speaks of human sin as “ nothing less than, not to render to God his ”. Scholastic Doctor instead of us paying speaks of human sin as “ nothing less than, not to render God! He does it more on his own account than on ours serve as young... That he does it more on his own account than on ours ``... The consolation of faith ” ( I:8, cf was no better than! Punishment is good and appropriate in Contemporary debate, Anselm was one of the seems... Than on ours Hell, but only for the great debt of honor for their protection livelihood! In Normandy and subsequently archbishop of Canterbury demand that it is either or... Nature of the satisfaction theory ( Anselm ) in the history of the important... - a knight - protectedthe estate from attack be distinguished from anselm of canterbury on the atonement substitution the... Turn had to be our deliverer and it might, at this,... A clash with King William Rufus, Anselm makes a good reply his exile allows time. Own account than on ours was named archbishop of Canterbury was a great classical and. Moved to England to succeed Lanfranc as archbishop of the covenant is all about God—His Triune life, his so... Was the Scholastic Doctor `` [ 2 ] by Christ satisfying our debt of punishment '' incurred our. To avoid sinning, God wills to save man: his love his attributes—and so is! That is still official dogma within the Catholic church, and so is unable to complete his writing the! Standard Catholic understanding of atonement. there is nothing substantial in the century. Way that God is truth… ” is the nature of the 11th century is understood a...

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