paid only to God the Father. Anselm did not speak directly to the later Calvinist concern for the scope of the satisfaction for sins, whether it was paid for all mankind universally or only for limited individuals, but indirectly his language suggests the former. Thomas Aquinas later specifically attributes a universal scope to this atonement theory in keeping with previous Catholic dogma, as do Lutherans at the time of the Reformation. Thomas Aquinas Thomas Aquinas considers the atonement in the Summa Theologiae, developing the now-standard Catholic understanding of atonement. For Aquinas, the main obstacle to human salvation lies in sinful human nature, which damns human beings unless it is repaired or restored by the atonement. In his section on man, he considers whether punishment is good and appropriate. He concludes that punishment is a morally good response to sin: it is a kind of medicine for sin, and aims at the restoration of friendship between the wrongdoer and the one wronged. "Christ bore a satisfactory punishment, not for His, but for our sins," and Atonement is possible by metaphysical union, "The head and members are as one mystic person; and therefore Christ's satisfaction belongs to all the faithful as being His members. Also, in so far as any two men are one in charity, the one can atone for the other as shall be shown later" The offender joins himself metaphysically, via baptism, to the one (Christ) undergoing punishment. In his section on the Incarnation, Aquinas argues that Christ's death satisfies the penalty owed by sin, and that it was Christ's Passion specifically that was needed to pay the debt of man's sin. For Aquinas, the Passion of Jesus provided the merit needed to pay for sin: "Consequently Christ by His Passion merited salvation, not only for Himself, but likewise for all His members," and that the atonement consisted in Christ's giving to God more "than was required to compensate for the offense of the whole human race." So, Aquinas believes that the atonement is God's solution to two problems. Christ's passion and death, insofar as they serve to make satisfaction, are the solution to the problem of past sin; and, insofar as Christ merits grace by his passion and death, they are the solution to the problem of future sin. In this way, Aquinas articulated the formal beginning of the idea of a superabundance of merit, which became the