flesh having cancelled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross. He disarmed the principalities and powers and made a public example of them, triumphing over them in him." (RSV) 1 Peter 2:24—"He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness."(RSV) 1 Peter 3:18—"For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God." (RSV) On the basis of , N. T. Wright has argued that there are, in fact, different models of penal substitution in which ideas of justification work together with redemption and sacrifice. Early Church The ransom theory of atonement was the nearly predominant view accepted in the period of the Early Church Fathers. As ransom theory of atonement began to fade from view in the Middle ages, other theories such as the satisfaction theory began to develop. It has been generally recognized that only hints of penal substitutionary atonement can be found in the writing of the Early Church, with the most explicit articulations arriving during the time of the Reformation. Scholars vary when interpreting proposed precursors to penal substitution in the writings of some of the Early Church fathers, including Justin Martyr (c.100-165), Eusebius of Caesarea (c.275-339), Athanasius (c.300-373) and Augustine of Hippo (354-430). There is general agreement that no writer in the Early Church taught penal substitution as their primary theory of atonement. Yet some writers appear to reference some of the ideas of penal substitution as an afterthought or as an aside. Some see Augustine as speaking about penal substitutionary atonement in his exposition of Psalm 51: "For even the Lord was subject to death, but not on account of sin: He took upon Him our punishment, and so looses our guilt" and in his Enchiridion he says: "Now, as men were lying under this wrath by reason of their original sin... there was need for a mediator, that is for a reconciler, who by the offering of one sacrifice, of which all the sacrifices of the law and the prophets were types, should take away this wrath... Now when God is said to be angry, we do not attribute to Him such a disturbed feeling as exists in the mind of an angry man; but we call His just