Anselm's Satisfaction Theory and Sins' Gravity

Anselm of Canterbury's satisfaction theory, articulated in his work Cur Deus Homo (Why God Became Man), posits that humanity's sin created an infinite debt to God that only a divine-human could repay. This theory is deeply intertwined with the understanding of the gravity of sin, which Anselm viewed not merely as a transgression but as an offense against the infinite honor of God [Anselm, Cur Deus Homo]. The concept of sin's gravity is foundational to this theory, as it explains why such a drastic measure as the incarnation and crucifixion of Christ was necessary for atonement.

Biblically, the gravity of sin is underscored throughout scripture. The Genesis account of the first sin, for instance, is not merely about eating a forbidden fruit but represents "a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" ^[4]. This initial act of disobedience introduced sin into the world, leading to a universal human condition of sinfulness. Psalms 58:3 states that "all human beings are born sinners," though it distinguishes between the wicked who indulge their sinful nature and the godly who strive against it ^[1]. Similarly, Psalm 51:5 speaks of being "brought forth in iniquity" and conceived in sin, indicating an inherent inclination towards sin from birth ^[1].

The Apostle Paul extensively develops the theme of universal sinfulness in his letter to the Romans, arguing that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" ^[6]. He emphasizes that God's wrath is a "necessary response to sin," not a spontaneous emotional outburst, and that this wrath is revealed against "all ungodliness and unrighteousness of men" (Romans 1:18) ^[6]. This divine anger highlights the seriousness with which God views sin. The Old Testament frequently depicts God's anger and predicts a decisive outpouring of wrath against human sin ^[6].

Sin is often described in scripture as rebellion against God. Deliberate sins are committed with an "insolent" or "arrogant" attitude, and "the great sin is rebellion" (Psalm 19:13, 32:1) ^[5]. Proverbs 30:8 refers to "vanity" as encompassing "all sorts of sinful acts" ^[2]. The New Testament further clarifies the nature of sin, with 1 John 3:8 stating that "He that committeth sin is of the devil," contrasting this with "He that doeth righteousness" ^[3]. Augustine, in his Ten Homilies on the First Epistle of John, clarifies that one becomes a child of the devil by imitating him, not by birth, distinguishing this from being "born of God" ^[3]. This highlights the volitional aspect of sin, even if an inherent sinful nature exists.

The gravity of sin is also evident in its pervasive effects. John Gill, commenting on Jeremiah 31:25, describes sinners as "weary" and burdened by sin, seeking righteousness and rest but finding none until they come to Christ ^[8]. This weariness reflects the heavy toll sin takes on the human soul. Even after conversion, the struggle with sin continues. 1 John 1:10 addresses the commission of actual sins even after regeneration, and 1 John 1:8 speaks of the "present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us" ^[7]. To deny having sinned is to "make him a liar" (1 John 1:10), indicating the profound offense against God that such a denial represents ^[7].

Anselm's satisfaction theory builds upon this understanding of sin's gravity by arguing that sin is not merely a breaking of a rule but a robbery of God's honor. Because God is infinite, any offense against Him is infinitely grave. Therefore, the satisfaction required to restore God's honor must also be infinite. Since humanity, being finite, cannot offer infinite satisfaction, and God, being God, cannot simply overlook sin without compromising His justice and honor, a divine-human mediator is necessary. This mediator, Jesus Christ, being both fully God and fully human, could offer the infinite satisfaction required through His obedient life and sacrificial death.

The Eastern Orthodox tradition, while not adhering to Anselm's specific satisfaction theory, also emphasizes the gravity of sin and its consequences. John Chrysostom, for example, in his Homilies on Acts & Romans, discusses the power of Christ's salvation to conquer "the power of sin and death" ^[9]. He views Adam's sin as a background against which "the greatness of God’s grace" is exhibited ^[9]. Chrysostom highlights the contrast between the condemnation brought by one sin and the gracious gift that "overcomes many trespasses," emphasizing the superior power of grace over sin ^[10]. He also addresses the difficulty of repentance, not to deny its possibility, but to show that there is no such difficulty as to object to the belief in eternal punishment, underscoring the serious consequences of unrepented sin ^[11].

Adam Clarke, a Methodist commentator, on Romans 7:20, describes the internal conflict experienced by a believer: "My will is against it; my reason and conscience condemn it. But sin that dwelleth in me—the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul" ^[12]. This "strange self-contradictory propensity" illustrates the deep-seated nature of sin within humanity, even for those who desire to do good ^[12]. This internal struggle further demonstrates the pervasive and powerful nature of sin, making the need for a profound solution like Christ's atonement all the more evident.

Sources

Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 31:25: For I have satiated the weary soul,.... As sinners are at first awakenings and convictions; when sin is made exceeding sinful and loathsome to them, and becomes an uneasiness, and they a burden to themselves on account of it; when they labour, till they are weary, to get food for their famishing souls; weary in seeking for righteousness to cover them, in working for life to save them, and inquiring after rest; but cannot find neither food, nor righteousness, nor life, nor rest, till they come to Christ; and as all the saints are weary of a body of sin and death, wi”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: avoiding his stratagems, that after obtaining a victory over him, we may, whether in this present life or in that which is to come, be proclaimed conquerors, and obtain those unalloyed blessings, by the grace and love toward man, etc. 1339 This whole passage is introduced to show the glory and power of Christ’s salvation as able to conquer the power of sin and death. The case of Adam’s sin is not introduced for its own sake but as a background on which to exhibit the greatness of God’s grace. Two erroneous assumptions are often made in respect to thi”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: if for that offence all were punished, then they may be justified too by these means. 1344 1344 Chrys. has well apprehended v. 15–17 as an argument a fortiori. Here are three contrasts between the principles of sin and grace to show the superior power of the latter: (1) It is a much more reasonable and supposable case that many should find life in one man’s act than that many should suffer death in consequence of one man’s sin, v. 15 . (2) The condemnation has in it (so to speak) only the power of one sin; the gracious gift overcomes many trespasses,”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: repentance, nor as excluding the office of the Church in accepting the Penitent. His object is to show that there is no such difficulty in repentance, as need be an objection to our belief in eternal punishment. He is speaking of repentance in the lowest degree, and he certainly held that different degrees of it would obtain different degrees of benefit. As of almsgiving on Rom. xi. 6 , p. 485. etc. “It is possible to gain approval by thy last will, not indeed in such way as in thy lifetime,” and more generally ad Theodorum Lapsum, t. i. p. 11, 12. B”
Romans (Methodist/Wesleyan) “Adam Clarke on Romans 7:20: It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death. This strange self-contradictory propensity led some”

Ask Your Own Question