Resurrection of Jesus

===Church Fathers – atonement===
{{Main|Ransom theory of atonement}}

The [[Apostolic Fathers]], discussed the death and resurrection of Jesus, including [[Ignatius of Antioch|Ignatius]] (50–115),<ref>Ignatius makes many passing references, but two extended discussions are found in the [[Letter to the Trallians]] and the [[Letter to the Smyrnaeans]].</ref> [[Polycarp]] (69–155), and [[Justin Martyr]] (100–165). The understanding of the [[Greek Fathers]] of the death and resurrection of Jesus as an atonement is the "classic paradigm" of the [[Church Fathers]],{{sfn|Weaver|2001|p=2}}{{sfn|Beilby|Eddy|2009|pp=11–20}} who developed the themes found in the New Testament.<ref name="ODCC.Atonement">Cross, F. L., ed. ''The Oxford dictionary of the Christian Church'', p. 124, entry "Atonement". New York: Oxford University Press. 2005</ref>

During the first millennium AD, the ransom theory of atonement was the dominant metaphor, both in eastern and western Christianity, until it was replaced in the west by Anselmus's satisfaction theory of atonement.{{sfn|Oxenham|1865|p=114}} The ransom theory of atonement says that Christ liberated humanity from slavery to sin and [[Satan]], and thus death, by giving his own life as a [[ransom]] [[Sacrifice#Christianity|sacrifice]] to Satan, swapping the life of the perfect (Jesus), for the lives of the imperfect (humans). It entails the idea that God deceived the devil,{{sfn|Pugh|2015|p=5}} and that Satan, or death, had "legitimate rights"{{sfn|Pugh|2015|p=5}} over sinful [[soul]]s in the [[afterlife]], due to the fall of man and [[Original sin|inherited sin]].

The ransom theory was first clearly enunciated by [[Irenaeus]] (c. 130–c. 202),{{sfn|Oxenham|1865|pp=xliv, 114}} who was an outspoken critic of [[Gnosticism]], but borrowed ideas from their dualistic worldview.{{sfn|Pugh|2015|p=4}} In this worldview, humankind is under the power of the [[Demiurge]], a lesser God who has created the world. Yet, humans have a spark of the true divine nature within them, which can be liberated by [[gnosis]] (knowledge) of this divine spark. This knowledge is revealed by the [[Logos]], "the very mind of the supreme God," who entered the world in the person of Jesus. Nevertheless, the Logos could not simply undo the power of the Demiurge, and had to hide his real identity, appearing as a physical form, thereby misleading the Demiurge, and liberating humankind.{{sfn|Pugh|2015|p=4}} In Irenaeus' writings, the Demiurge is replaced by the devil, while [[Justin Martyr]] had already equated Jesus and the Logos.{{sfn|Pugh|2015|p=4}}

[[Origen]] (184–253) introduced the idea that the devil held legitimate rights over humans, who were bought free by the blood of Christ.{{sfn|Pugh|2015|pp=5–6}} He also introduced the notion that the devil was deceived in thinking that he could master the human soul.{{sfn|Pugh|2015|p=6}}