Abelard. Aulén argues that the "classic view" was the predominant view of the early church for the first thousand years of church history, and was supported by nearly every Church Father including Irenaeus, Origen of Alexandria, and Augustine of Hippo, to name a few. A major shift occurred, Aulén says, when Anselm of Canterbury published his Cur Deus Homo around 1097 AD which marked the point where the predominant understanding of the atonement shifted from the classic view to the satisfaction view in the Roman Catholic Church, and later within Protestantism. The Eastern Orthodox Church still holds to the atonement view, based upon their understanding of the atonement put forward by Irenaeus, called "recapitulation", Jesus became what we are so that we could become what he is. Christus Victor Aulén argues that theologians have incorrectly concluded that the early Church Fathers held a ransom theory of atonement. Aulén argues that the Church Fathers' theory was not that the crucifixion was the payment of a ransom to the devil, but rather that it represented the liberation of humanity from the bondage of sin, death, and the devil. As the term Christus Victor (Christ the Victor) indicates, the idea of "ransom" should not be seen in terms (as Anselm did) of a business transaction, but more in the terms of a rescue or liberation of humanity from the slavery, and sickness, of sin. Role of the Trinity Aulén states that the chief distinction between Christus Victor and the satisfaction view is the contrary emphasis given to the Trinity and the Law. The satisfaction view, Aulén claims, contains a 'divine discontinuity' and a 'legal continuity' while Christus Victor emphasizes a 'divine continuity' and a 'legal discontinuity'. He points to the emerging theology of penance in the Latin Church as the root of Anselm's ideas, particularly in the writings of Cyprian. In Anselm's logical but revolutionary extension of penance theology, God is unable or unwilling to pardon humanity without having his Kingship honored by a payment of blood, later this would take the form of "penal substitution", the Reformation idea that God's justice, not his honor, is at stake in the atonement. Since only a man can fulfill mankind's obligations to the Law and to God, Christ must become a man in order to offer perfect penance to God. He does this by satisfying the demands of the Law for a sinless life and