We are saved by the person and work of Christ. But how are we to understand this salvation? Does salvation come in place of this fallen, sinful reality,so that this reality is rejected and there is a nova creatio? Is salvation added to this reality so that transubstantiation and elevation of this reality takes place? Or must salvation be understood in terms of reconciliatio, the taking away of guilt from all creation, so that it can once again stand before God?
In this section we will look at Van Rulers understanding of salvation as reconciliation (in terms of expiatio, satisfactioand placatio). Van Ruler follows Calvin and the reformed confessions in beginning from ``the idea of representation, understood in Anselm's terms.''1.25 According to Anselm every rational creature should submit himself entirely to the will of God. That is the honor that God demands. He who pays it is righteous and he who does not pay it, sins. Sin is nothing other than dishonoring God by withholding from Him his own.1.26 This sin cannot merely be remitted because the non-punishment of sin unatoned for would bring disorder into the kingdom of God, ``but it is not proper that God should overlook anything disorderly in his kingdom...It is therefore necessary, either that the honor withheld be rendered, or that punishment follow.''1.27Therefore it is necessary that satisfaction or punishment follow every sin. In His mercy God has chosen the way of satisfaction. However satisfaction is subject to the rule: ``It does not suffice merely to restore that which was withheld; but, for the contumely inflicted, he ought to restore more than he withheld.''1.28 But even the smallest disobedience entails an infinite guilt, because the guilt is to be measured by the God who is despised.1.29 Therefore a satisfaction must be rendered to God which is more than all things outside of God. By his very nature it is impossible for man to fulfill this satisfaction. Only God is able to give satisfaction to himself. However because man is the sinner, it is man, not God who must give the satisfaction. Therefore someone who is both God and man must do it. This is the God-man Jesus Christ. The God-man is already under the obligation to render obedience to God so he could only provide satisfaction through his sufferings, as he did not have to suffer; he was innocent. Although our sin is infinite Christ's sacrificial work is also infinite - since this work is done by God himself. In this work Christ merits a reward from God. Since He cannot give anything to the Son, who needs nothing, the reward accrues to the advantage of those for whom the Son died. Thus the sins of mankind are remitted and in this way the divine justice as well as the divine mercy is preserved .
For our purposes the important moments of Anselm's doctrine are that, firstly, Christ is our substitute and innocently takes the punishment that we deserve. Secondly, that by this substitution our sins and guilt are expiated, we are no longer held responsible, we are forgiven. Thirdly, that God's righteous wrath against sin has been placated by this substitution. Fourthly, that this is a transaction that takes place between God and Christ although Christ performed God's work of reconciliation here on earth. ``Het werk Gods geschiedt in het aangenomen vleesch. En dat werk Gods is dan primair en centraal de arbeid Gods met de zonde, met name met de schuld der zonde; verzoening is niet allereerst reconciliatio, maar satisfactio en expiatio. En dit werk Gods geschiedt niet zozeer voor onze oogen, maar veelmeer voor Gods oogen; niet wij leeren er iets uit kennen, ontdekken of zien, maar God wordt er door verzoend (verzoening als placatio).''1.30
``The church has never dogmatized Anselm's theory. It has wisely restricted itself from doing so, because there is no absolute theory of the atonement. Abelard and Origen as well as others have had different theories of the atonement. The church has never decided, but it is obvious that it liked Anselm's most, probably because it has the deepest psychological roots.''1.31
Anselm's central idea of substitution is also well supported in Scripture, for instance, in the following passages. Mt. 26:28 (this is my blood of the covenant which is shed for many into remission of sins), Rom 5:8 (God commandeth his own love toward us, in that, while we were yet sinners, Christ died for us); 2 Cor 5:15, 21 (he died for all, that they which live should no longer live unto themselves, but unto him who for their sakes died and rose again - him who knew no sin on our behalf; that we might become the righteousness of God in him); Gal 3:13 (Christ redeemed us from the curse of the law, having become a curse for us); 1 Tim 2:6 (who gave himself a ransom for all; the testimony to be borne in it's own time); Heb. 2:9 (...Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for every man); Jn. 10:11,15 (I am the good shepherd; the good shepherd layeth down his life for the sheep; ...I lay down my life for the sheep). This list could continue. 1.32
Anselm's idea of substitution is clearly reflected in the Reformed Creeds. The Belgic Confession, Article 20 states: ``We believe that God, who is perfectly merciful and just, sent his Son to assume that nature in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by His most bitter passion and death. God therefore manifested His Justice against His Son when he laid our iniquities upon Him, and poured forth His mercy and Goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving His Son unto death for us, and raising Him for our justification, that through Him we might obtain immortality and life eternal (cf. article 21). In the Heidelberg Catechism the answer to question 17 (why must He withal be true God?) is: That by the power of His Godhead He might bear in His human nature the burden of God's wrath; and that He might obtain for us, and restore to us, righteousness and life. (cf questions 12 to 16). The Canons of Dordrecht, Second head of Doctrine Article 2 states: ...He has been pleased of His infinite mercy to give His only begotten Son for our surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf (cf. articles 1, 3 and 4).
Thus it can be seen that the idea of substitution is of central importance. Van Ruler states: ``The idea of substitution is of determining significance over the whole line of christology. The messiah does and is everything that he does and is in our place and for our benefit. He is even messiah in our place. That is to say: his whole being is a being in our place. The mediatorship is substitution.''1.33
Everything that can be said about Christ refers directly to this substitution in our place. Christ's vicarious satisfaction is the expiation of our guilt and the placation of the righteous wrath of God. Christ took on our human nature in order to save us. He did not go through Mary with a human nature that was newly created in heaven. ``Biblically it seems as if everything can be said from the ex Maria. If one holds fast to this, then redemption joins onto creation...Created reality in its totality is the subject of, and in this sense is surrounded by, redemption.''1.34
Thus it can be seen that the reformed doctrine of reconciliation (and Van Ruler's understanding of it) refers to the removal of guilt from this creation, not an infusion of a new substance into this creation or the abandonment of this creation in favor of a nova creatio.