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substitutionary atonement
Technically speaking, substitutionary atonement is the name given to a number of Christian models of the atonement that all regard Jesus as dying as a substitute for others, 'instead of' them. It is expressed in the Bible in passages such as 'He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness,' and 'For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God.' (although other ways of reading passages like this are also offered).〔J. Carter, ''The Letter to the Hebrews'' (Birmingham: CMPA), p. 83: after quoting 1 Peter 2:24, 'He was there as our representative, partaking of the nature that was common to us all – a nature under sentence of death because of sin.'〕〔Mark M. Mattison, ''(The Meaning of the Atonement )'': in a section entitled ''Isaiah 53 and 1 Peter 2:24'', '...it is possible that Jesus "bore" or "carried away" our sins from us not by becoming our substitute, but by becoming our sin offering.'〕
There is also a less technical use of the term 'substitution' in discussion about atonement when it is used in 'the sense that (through his death, ) did for us that which we can never do for ourselves'.〔Vincent Taylor, ''The Cross of Christ'' (London: Macmillan & Co, 1956), p. 31. Compare J. I. Packer: 'It would ... clarify discussion if all who hold that Jesus by dying did something for us which we needed to do but could not, would agree that they are regarding Christ’s death as substitutionary, and differing only on the nature of the action which Jesus performed in our place and also, perhaps, on the way we enter into the benefit that flows from it.' ('What did the Cross Achieve? The Logic of Penal Substitution' ())〕
There are a number of differing theories that come under the umbrella term 'substitutionary atonement'.〔Mark David Baker, ''(Proclaiming the scandal of the cross )'' (Grand Rapids: Baker Academic, 2006): '...many assume that "substitutionary atonement" is merely a shorthand way to refer to "penal substitutionary atonement." () Substitution is a broard term that one can use with reference to a variety of metaphors.'〕 The four best known are the Early Church Fathers' ransom theory; Gustaf Aulen's demystified version of the ransom theory, called Christus Victor; Anselm of Canterbury's satisfaction theory; and the Reformed period's penal substitution theory. Care should be taken when one reads the language of substitution in, for example, Patristic literature, not to assume any particular substitution model is being used but should, rather, check the context to see how the author was using the language.〔D. Flood, '(Substitutionary atonement and the Church Fathers )' in ''Evangelical Quarterly'' 82.2 (2010), p. 143: 'It is not enough to simply identify ''substitutionary'' or even ''penal'' themes in the writings of the church fathers, and assume that this is an endorsement of the Reformed understanding of penal substitution. Instead, one must look at how a patristic author is using these concepts within their own understanding of the atonement and ask: what salvic purpose does Christ bearing our suffering, sin, and death have for this author? Rather than simply ‘proof-texting’ we need to seek to understand how these statements fit into the larger thought-world of an author. In short, it is a matter of context.'〕〔J. K. Mozley, (The doctrine of the atonement ) (New York: Charles Scribner's Sons, 1916), p. 94-5: 'The same or similar words may point to the same or similar ideas; but not necessarily so, since a word which has been at one time the expression of one idea, may, to a less or greater extent, alter its meaning
under the influence of another idea. Hence it follows that the preservation of a word does not, as a matter of course, involve the preservation of the idea which the word was originally intended to convey. In such respects no doctrine demands more careful treatment than that of the Atonement.'〕
==Types of substitutionary theories==
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