Notably, the teachings of Augustine of Hippo and Paul of Tarsus, which have been very influential in the West, place a great emphasis on the person of Jesus in the process of salvation.
Ignatius repeats this idea by writing, “But the Gospel has its own preeminence: the advent of the Savior, our Lord Jesus Christ, His passion, and the resurrection,” or “ ἐξαίρετον δέ τι ἔχει τὸ εὐαγγέλιον, τὴν παρουσίαν τοῦ σωτῆρος, κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὸ πάθος αὐτοῦ, καὶ τὴν ἀνάστασιν”.
This interpretive technique is employed by early Christians like Paul of Tarsus when he argues (through a rhetorical, dichotomous question) that the mosaic command for the care of oxen was not inspired by God in its original context, but in its spiritual form for believers (1st Corin.
IV.8-9), like Saint Athanasius, who cited Colossians 2:17 and Hebrews 9:10, argued that God never commanded sacrifice through the law of Moses, “nor even when they came to mount Sinai,” but He prefigured the symbols towards Christ (Letter 19, Section 3–4), like Gregory of Nyssa when he wrote that the Exodus narrative where the firstborn die for the sins of their fathers is an idea so impious that he considers it unworthy of God; thus, he reinterprets it as “The teaching is this: When through virtue one comes to grips with any evil, he must completely destroy the first beginnings of evil” (Life of Moses 2.89-101), and even an early Christian document, the Didascalia, speaks of Christ fulfilling the types and it denies God commanding sacrifice in the beginning to Cain and Abel (ibid.
This view is notably advocated by the Catholic Church in the declarations Nostra aetate, Unitatis Redintegratio and Dominus Iesus.