The Atonement, Salvation, and the Good News

Harrowing of Hades Icon

I often think back to when I was an inquirer into Eastern Orthodoxy, reading Rev. Michael Shanbour’s chapter on salvation in Know the Faith. He writes:

“ [Anselm’s Theory of Atonement] says that man’s sin against God is a crime that offends and dishonors Him and for which an equal satisfaction must be made (paid). However, since God is infinite, no mere man can make this satisfaction. Therefore, God sends His Son to become Man and to be crucified. In this way God’s sense of justice is satisfied, and He can then forgive mankind through Christ… [This] was developed further by John Calvin, who stated punishment is required to make satisfaction. In this view, Christ is punished in our place on the Cross, thereby satisfying God’s wrath (anger) toward mankind.” 

- Rev. Michael Shanbour, Know the Faith, p. 112

In the margin, I have scribbled: “What is wrong with this view in the Orthodox mind?”

I have reflected on this question often since then—because, for much of my life, this was The Good News. This was how I understood salvation. This was the only version of the Gospel I had ever known, and I had no real category for anything outside of it.

What follows is my attempt to answer this question. I’m not claiming to offer THE Orthodox view—only my current understanding of these realities as I continue to learn and grow within the Orthodox faith.

I’ll begin by outlining what I understand to be the Orthodox critique of Anselm’s theory of the atonement before turning to a summary of the Orthodox view itself.

My understanding of the Orthodox critiques of Anselm's Theory of Atonement:

Historical Concern – This theory is most often associated with Anselm of Canterbury, who served as Archbishop from 1093 to 1109—just after the Great Schism of 1054, when the Eastern and Western Churches broke communion. This doesn’t automatically make the theory wrong, of course. But it does place its development outside the shared theological of the united Church. At the very least, it suggests that this model of atonement wasn’t fully articulated—or universally held—during the first millennium of Christian history, when East and West still worshipped and theologized together. Therefore, the fact that this view was not clearly present in the earliest centuries of the Church raises legitimate questions about its apostolicity.

Conceptual Concern - The deeper problem with this view of atonement is not its use of legal or judicial language—Scripture itself is full of such imagery. The issue lies in what this theory of atonement implies: that humanity’s ultimate danger is God Himself, and that what we most desperately need is to be rescued from Him and His wrath.

This is not to deny the reality of God’s wrath, which is a serious consequence of unrepentant sin. But we do not need to be saved from God. We need to be saved by God from what truly separates us from Him: sin and death. Ultimately, God’s wrath is not what separates us from Him; rather, it is those who separate themselves from God who can expect to experience His wrath. Therefore, God's wrath is not the main concern of the atonement, as it is in Anselm's theory.

Practical Concern - This understanding frames salvation primarily as escaping the consequences of sin rather than conquering sin itself. As a result, the Christian journey becomes more about avoiding hell than embracing a life of union with Christ (theosis). And risks being comfortable with maintaining an internal state dead to sin, yet unconcerned by some of its consequences, as God's wrath has ultimately paid for. The sacraments - particularly confession and communion - lose much of their significance, since salvation is no longer seen as participating in the divine life, but rather as a checklist of expressions confirming a salvation already completed externally. In Anselm’s model, salvation turns primarily legalistic, transactional, and extrinsic, rather than ontological and transformative—a change not merely in status, but in being.

Biblical Concern - To keep this short-form article from turning into a book, I won’t attempt a full exegesis of every relevant biblical passage. That kind of work requires not only a deep familiarity with Scriptures, but also a solid grasp of the original Greek, the historical and cultural context of the New Testament writings, and how these texts were received and understood in the early Church—often by those who knew the language, culture, and some even the authors themselves. Ignoring the early Church’s interpretation of these letters results in a significant exegetical deficiency.

Therefore, I must fully acknowledge that my own exegesis ability is limited and should not be treated as sufficient. Instead, I refer the reader to the Orthodox Christian tradition, preserved in the Greek-speaking Church for the past 2,000 years.

While I no longer believe Anselm’s model accurately reflects the biblical view of the atonement, I can’t just ignore the many passages often used to support it. I’ve reviewed every instance of “wrath” in the New Testament and selected ten passages that could most plausibly be used to support Anselm's theory. I’ve included another ten that, while they don’t mention "wrath" directly, are often cited by those who hold to this perspective. You can find all twenty passages listed at the end of this article for reference. If I’ve overlooked an important one, I’d be grateful if you'd let me know in the joined pursuit of truth.

What these verses undoubtedly affirm is that for those who do not believe in God, who are unrighteous, suppress the truth, have hardened hearts, are vessels prepared for destruction, and are sons of disobedience, God’s wrath abides, is revealed, treasured up, inflicted, and is coming.

In contrast, for those who believe in the Son, have been justified by His blood, are vessels of mercy, have put on the new man, wait for the Son, and live together with Him, they are saved from God’s wrath through Him, delivered from the wrath to come, and obtain salvation through our Lord Jesus Christ.

What stands out across all these passages is this: not one of them says that the Son bears the wrath of the Father, nor that God's wrath must be satisfied. Which is to say, none of these passages cited in support of Anselm’s theory affirm all that would be necessary to sustain it.

As mentioned earlier, God’s wrath is a real and undeniable consequence of unrepentant sin. However, it does not follow that God’s wrath must be "satisfied" or that the Father poured His wrath on His Son on the cross. To place God’s wrath at the center of the atonement instead of sin is to confuse the consequence with the cause—the symptom with the disease. It is not God's wrath that ultimately separates us from Him, but rather it is human willful separation from God that leads to wrath.

So let me be clear, those arguing against Anselm's theory of atonement are not arguing against these verses, as they convey many profound and beautiful truths about Christ’s work. Anselm's model of atonement, while drawing from certain biblical themes (like Christ's death on the cross and God's wrath), ultimately constructs an external systematic framework that imposes a paradigm not taught in Scripture (that the Son bore the wrath of the Father, or that God's wrath needed to be satisfied). It recognizes elements of truth, but in doing so reaches a theological conclusion that neither Scripture nor the early Church uniformly affirms.

To illustrate just how central the idea of the Son satisfying the Father’s wrath is within this penal substitution model, consider this description from Wayne Grudem in Systematic Theology (p. 577):

"To face the deep and furious wrath of an infinite God even for an instant would cause the most profound fear. But Jesus' suffering was not over in a minute - or two - or ten. When would it end? Could there be yet more... wrath of God? Hour after hour it went on - the dark weight of... the deep wrath of God poured over Jesus in wave after wave. Jesus last cried out, "My God, my God, why have you forsaken me?" Why must this suffering go on so long? Oh God, my God, will you ever bring it to an end? Then at last Jesus knew his suffering was nearing completion. He knew he had consciously borne all the wrath of the Father against our sins, for God's anger had abated..."

Notice, this is not a side note—it is the theological core of this atonement theory. What is described here is not merely Christ’s cosmic battle with evil, destroying the chains of sin and death while suffering in the midst of triumph. Rather, it is the Son absorbing the infinite wrath of His own Father. It portrays the atonement primarily as a divine transaction, with God’s wrath as the driving force behind Christ’s suffering until the Father is satisfied by the Son’s agony.

There are still more arguments that challenge Anselm’s model—such as the parables of the Prodigal Son and the Unforgiving Servant, or diving further into the problematic implication that a perfectly righteous God would pour out His wrath on the innocent One. But I can now say—having pondering the question “What is wrong with [Anselm's] view in the Orthodox mind?”—that the answer, to me personally, is not only sufficient, but compelling.

Still, a critique that tears down persuades little unless it gives way to something that stands more firmly in its place. So I'll move from asking what the atonement is not, to offering a positive account of what it is.

My understanding of the Orthodox view of the Atonement:

The word atonement is fairly new to Orthodox theology since it's an English word that means “at-one-ment” or "the setting at one." Patrick Henry Reardon, in Reclaiming the Atonement, Volume 1: The Incarnation (pp. 14–18), highlights this and even applauds that he’d struggle to find a better English word to fully capture its meaning. So, while the word atonement has been applied to Anselm’s theory, it only came into use long after his time.

After reading this volume, along with other works like On the Incarnation by St. Athanasius, and through limited but formative experience within the Orthodox Church, here is my understanding of the Orthodox view of the atonement:

Humanity fell into sin through the disobedience of one, and with sin came death, spreading to all. For generations, sin reigned, and death remained unconquered. Humanity stood in desperate need of healing and restoration. In love, desiring none to perish, God sent His Son, born of the Virgin by the Holy Spirit, to enter fully into our condition and redeem it from within. So through the righteousness of one, Christ confronted death—embracing even the cross—and triumphed over it. Death could not contain the Uncontainable One. The resurrected Christ, who gave Himself as a ransom for all, is the one and only Mediator between God and humanity. By God's grace through repentance and baptism, we are united with Christ in His death and resurrection (Acts 2:38, Romans 6:3-5). In Him, we are made a new creation—freed not just from the guilt of sin, but from its power. This promise is available to all, both Jew and Gentile: a life no longer defined by sin that separates us from God, treasuring up wrath, but by union with Him. No longer slaves to sin, but to righteousness, for it is God who works in you. And so, we press on, not as people avoiding punishment, nor boasting at the laughable thought as if the righteous works are our own, but as those being transformed by glory into glory, steadfast in a labor that is never in vain, because it is life in Him.

The practical effects of this understanding of the atonement are difficult to overstate.

Some who hold to Anselm’s theory, through their paradigm, view the Orthodox tradition as legalistic—asking, “Why all the fasting, confession and sacraments? Don't you know that God's wrath for your sin has all been paid for?” From that perspective, these practices can seem like burdensome obligations or attempts to earn salvation (which, logically, makes sense if that’s your framework).

But from the Orthodox understanding, these are not viewed as oppressive mandates, but the enjoyment of the free gift of salvation. The question is transformed from “Do I need to?” to “We get to.”

We get to fast because we are no longer slaves to the flesh (Gal 5:24).

We get to confess our sins because He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9).

We get to participate in the life of Christ through His Body, the Church—the ground and pillar of the truth (1 Tim 3:15).

We get to put off sin and put on Christ and His righteousness, by grace through faith (Ephesians 2:8). 

And what of boasting? It is excluded, except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world (Gal 6:14).

Some might ask after reading this whether God is just in the Orthodox understanding of the atonement. But this question often stems from a presupposition—that divine justice requires wrath before forgiveness can be granted. Imagine asking a physician if they felt unjust if a cancer patient didn't suffer enough through their chemo treatment? The point isn’t to inflict pain, but to remove the disease. The question itself mistakenly presupposes the symptom for the disease.

This distinction may seem subtle to some, even insignificant. But I do not believe it to be a small matter. There are very real practical implications, as theology shapes how we live. And here, the difference is not about adding something new, but rather subtracting what is.

So, to me, the question, “What is wrong with [Anselm’s] view in the Orthodox mind?” has been truly thought-provoking. But the Orthodox answer to what the atonement is? It has been nothing short of life-giving.

(Note - these verses are for our reference for the article. Please read/skim over as you find most beneficial)

New Testament verses with "wrath" used by proponents of Anselm's theory:

John 3:36 - He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.

Romans 

1:18 - For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness

2:5 - But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God

3:5,6 - But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world?

5:8,9 - But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him.

9:22,23,24 - What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles?

12:19,20,21 - Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore 

“If your enemy is hungry, feed him;

If he is thirsty, give him a drink;

For in so doing you will heap coals of fire on his head.”

Do not be overcome by evil, but overcome evil with good.

Colossians 3:5-10 - Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Because of these things the wrath of God is coming upon the sons of disobedience, in which you yourselves once walked when you lived in them. But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. Do not lie to one another, since you have put off the old man with his deeds, and have put on the new man who is renewed in knowledge according to the image of Him who created him.

1 Thessalonians 1:10 - and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come.

1 Thessalonians 5:9,10 - For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him.

New Testament verses without "wrath" used by proponents of Anselm's theory:

Isaiah 53:5-12 (Septuagint)

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed.

All we like sheep have gone astray; every one has gone astray in his way; and the Lord gave him up for our sins.

And he, because of his affliction, opens not his mouth: he was led as a sheep to the slaughter, and as a lamb before the shearer is silent, so he opens not his mouth.

In his humiliation his judgment was taken away: who shall declare his generation? For his life is taken away from the earth: because of the iniquities of my people he was led to death.

And I will give the wicked for his burial, and the rich for his death; for He committed no iniquity, nor was guile found in his mouth.

The Lord wishes to cleanses Him of His wound, and if ye can give an offering for sin, your soul shall see a long-lived seed:

The Lord also is pleased to take away from the pain of his soul, to show him light, and to form him with understanding; to justify the just one who serves many well; and he shall bear their sins.

Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Mark 10:45 - For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.

Romans 3:25,26 - whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

2 Corinthians 5:21 - For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

1 John 2:2 - And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.

1 John 4:10 - "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins."

Galatians 3:13 - Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”)

Hebrews 2:17 - "Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people."

Hebrews 9:22 - And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

Hebrews 12:2 - Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

Biblical proof of the Orthodox view of the atonement:

Propitiation. It is used up to 4 times in the new testament from three Greek words hilastērion (Romans 3:35) and hilaskomai (Hebrews 2:17) and hilasmos (1 John 2:2, 4:10)

Hilasterion the vast majority of times is translated in to the "mercy seat" on the ark of the covenant where God made Himself known, meets with, and speaks to His people (see Hebrews 9:5, Exodus 25:17-22). This is where some of the bull's blood was sprinkled upon to cleanse and sanctify because of the impurities of Isreal (Leviticus 16:14, 19)

While Hilasmos and Hilaskmoai most often refer to the atonement (ex: Leviticus 16:30, 25:29).

Hebrews Ch 9 and 10

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned (Romans 5:12). For the wages of sin is death (Romans 6:23). So God sent His Son to be “incarnate of the Holy Spirit and the Virgin Mary, and became man” to redeem humanity by defeating sin and death, even death on the cross. Whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it (Acts 2:24). Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 2:37-39). Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection (Romans 6:3-5). I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me (Galatians 2:20). “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” (2 Corinthians 5:17). To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory. (Colossians 1:27). “Death is swallowed up in victory.” “O Death, where is your sting? O Hades, where is your victory?” The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord (1 Corinthians 15:54-58).