after the New Testamentical writings are often grouped as "classic paradigm," "objective paradigm," and the "subjective paradigm": Substitutionary atonement has been explicated in the "classic paradigm" of the Early Church Fathers, namely the ransom theory, as well as in Gustaf Aulen's demystified reformulation, the Christus Victor theory; and in the "objective paradigm," which includes Anselm of Canterbury's satisfaction theory, the Reformed period's penal substitution theory, and the Governmental theory of atonement. Classic paradigm According to Yeo, the Pate differentiates the "Christ the Victor"-theme from the "vicarious atonement"-theme, both of which can be found in early Christianity. The ransom theory presents Jesus as dying to overcome (supernatural) powers of sin and evil. In this model, the Devil has ownership over humanity (because they have sinned) so Jesus dies in their place to free them. The doctrine is that Jesus gave himself as a ransom sacrifice on behalf of the people. This is known as the oldest of the theories of the atonement, and is, in some form, still, along with the doctrine of theosis, the Eastern Orthodox Church's main theory of the atonement. Many of the Church Fathers, including Justin Martyr, Athanasius and Augustine incorporate the ransom theory of atonement into their writings. The specific interpretation as to what this suffering for sinners meant differed to some extent. It is widely held that the early Church Fathers, including Athanasius and Augustine, taught that through Christ's vicarious suffering in humanity's place, he overcame and liberated humanity from sin, death, and the Devil.<ref name="CathEnc">"Doctrine of the Atonement." Catholic Encyclopedia." http://www.newadvent.org/cathen/02055a.htm</ref> Gustaf Aulén reinterpreted the ransom theory in his study Christus Victor (1931), calling it the Christus Victor doctrine, arguing that Christ's death was not a payment to the Devil (Satan), but defeated the powers of evil, particularly Satan, which had held humankind in their dominion. According to Pugh, "Ever since [Aulén's] time, we call these patristic ideas the Christus Victor way of seeing the cross." Objective paradigm While the idea of substitutionary atonement is present in nearly all atonement theories, some argue that the specific ideas of satisfaction and penal substitution are later developments in the Roman Catholic church and in Calvinism. Both Anselm's satisfaction theory and the penal satisfaction theory hold that human beings cannot rightfully repay the debt (to God's honour [Anselm], or to God's justice [penal substitution]) which was incurred through their willful disobedience to God. Since only God can