displeasure against sin by the name “anger” a word transferred by analogy from human emotions." The ransom theory of atonement is a substitutionary theory of atonement, just as penal substitution is. It can therefore be difficult to distinguish intended references to the ransom view by Early Church writers from real penal substitutionary ideas. The Fathers often worked upon biblical quotations, from both Testaments, describing Christ's saving work, sometimes adding one to another from different places in Scripture. The dominant strain in the soteriological writings of the Greek Fathers, such as Athanasius of Alexandria (c.296/298–373), was the so-called "physical" theory that Christ, by becoming man, restored the divine image in us; but blended with this is the conviction that his death was necessary to release us from the curse of sin, and that he offered himself in sacrifice for us. Anselm (11th century) It was not until Anselm of Canterbury (1033/4–1109) wrote his famous work Cur Deus Homo (1098) that attention was focused on the theology of redemption with the aim of providing more exact definitions. Anselm's view can best be understood from medieval feudalistic conceptions of authority, of sanctions and of reparation. Anselmian satisfaction contrasts with penal substitution in that Anselm sees the satisfaction (i.e. restitution) as an alternative to punishment. According to Anselm, "The honour taken away must be repaid, or punishment must follow" (bk 1 ch 8), whereas penal substitution views the punishment as the means of satisfaction. Comparing what was due to God and what was due to the feudal Lord, he argued that what was due to God was honor. "'Honor' comprises the whole complex of service and worship which the whole creation, animate and inanimate, in heaven and earth, owes to the Creator. The honor of God is injured by the withdrawal of man's service which he is due to offer." This failure constitutes a debt, weight or doom, for which man must make satisfaction, but which lies beyond his competence; only if a new man can be found who by perfect obedience can satisfy God's honour and by some work of supererogation can provide the means of paying the existing debt of his fellows, can God's original purpose be fulfilled. So Christ not only lives a sinless life, which is again his due, but also is willing to endure death for the sake of love. Although penal substitution is often associated with Anselm, he