The Atonement

The satisfaction theory of atonement elucidated in Alma 34:9-17 and 42:9-17 is a medieval theological development. The idea of atonement as necessary to satisfy two opposed but ontologically necessary attributes of God —his mercy and his justice — was first suggested by Anselm of Canterbury in his A.D. 1109 treatise, Cur Deus Homo? The satisfaction theory was premised on medieval concepts of law and justice and assumed that justice required full retribution for sin while mercy acquitted the sinner and did not require such penalties. The conflict in God's nature could be resolved only by a sinless individual upon whom justice had no claim but who would allow justice to be done vicariously through his suffering. The suffering would have to come from one having both human and divine natures, however, because an infinite being had been offended by human sin, and only an "infinite atonement" could satisfy the demands of justice. Thus, Christ's undeserved suffering provides infinite merit which can be dispensed vicariously to depraved creatures who stand in need of Christ's grace. It is possible to detect influences of this theory in Alma's presentation of God's plan, which also shows Arminian influences in its description of vicarious sacrifice:

Mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God. And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also (Alma 42:13-15).