Reframing Anselm and Aquinas on Atonement

Thomas Aquinas's vision of atonement is generally considered more conceptually expansive than Anselm of Canterbury's. Where Aquinas's multipartite account of Christ's passion incorporates a variety of biblical motifs, Anselm appears to narrow the focus to satisfactory debt-repaym...

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Bibliographic Details
Main Author: Cresswell, Rachel (Author)
Format: Electronic Article
Language:English
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Published: Cambridge University Press 2023
In: New blackfriars
Year: 2023, Volume: 104, Issue: 1109, Pages: 39-56
Standardized Subjects / Keyword chains:B Anselm, Canterbury, Erzbischof, Heiliger 1033-1109 / Thomas Aquinas 1225-1274 / Atonement / Satisfaction / Debt
Further subjects:B Atonement
B Debt
B Anselm of Canterbury
B Satisfaction
B Thomas Aquinas
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Parallel Edition:Non-electronic

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520 |a Thomas Aquinas's vision of atonement is generally considered more conceptually expansive than Anselm of Canterbury's. Where Aquinas's multipartite account of Christ's passion incorporates a variety of biblical motifs, Anselm appears to narrow the focus to satisfactory debt-repayment alone. This article proposes two approaches for reframing the comparison between the two accounts. I argue first that both Anselm and Aquinas considered debt-repayment necessary but not sufficient in itself to accomplish all that is needed for the remittance of sin and the restoration of humanity. For Anselm, as for Aquinas, Christ must also liberate captives, defeat the devil, amend Adam's sin by recapitulation and win merit in which his members participate. The first reframing thus locates Anselm in much closer proximity to Aquinas than has generally been supposed. The second reframing throws light on a significant divergence between the two. I argue that the kenotic trajectory of abasement and ascent, pictured in the Philippian hymn, is put to strikingly different use by each theologian. This second reframing throws into sharp relief Aquinas's emphasis on Christ's suffering as a theological priority which Anselm does not share. Looking to Anselm's Benedictine context, I contend, yields one possible means of accounting for this departure. 
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