There is a controversy about whether penal substitutionary atonement in a modern innovation introduced in the Reformation times. A good list of articles defending the idea that it predates the reformation times was made because of Jason Peterson(Clarkian) rejection of the doctrine.

Contemporary writers and scholars, it seems, are beginning to deal with this subject more in our day. For instance, see the following –

1. Atonement in “On the Incarnation of the Word” – Maged M. This Coptic Orthodox blogger notes that Athanasius, Cyril of Alexandria, and John Chrysostom affirm the idea that Christ paid the penalty for our sins in our place, i.e. he was punished in the place of those who believe, for their salvation).[Please note that I do not consider Coptic Orthodox “Christianity” to be Christianity at all, seeing as it denounces key Christian doctrines such as Sola Scriptura, Sola Fide, and has added uninspired books to the inspired Word of God. I only reference this author to show that even those who claim to have a stronger historical basis for their religious beliefs and practices, which they call Christianity, acknowledge that PSA was not entirely absent from the patristic authors they venerate.]
2. Penal Substitution in Church History – M. J. Vlach Michael J. Vlach was Assistant Professor of Theology at The Master’s Seminary. His article notes that PSA, in its core elements, can be found in Clement of Rome, Ignatius, The Epistle of Barnabas, The Epistle to Diognetus, Justin Martyr, Eusebius of Caesarea, Eusebeus of Emesa, Hilary of Poitiers, Athanasius, Basil the Great, Gregory of Nazianzus, Ambrose of Milan, John Chrysostom, Augustine of Hippo, Cyril of Alexandria, Gregory the Great, Severus of Antioch, Occumenius, and, of course, Martin Luther.
3. Historical Reflections on Substitutionary Atonement – James E. Bradley Professor Bradley teaches at Fuller Seminary, and in this article shows the similarities between early patristic articulations of the atoning work of Christ and PSA as it appears in Luther, Tyndale, and Calvin, among others.[Note here that James E. Bradley appears to reject the intermediate state, and I do not agree on that matter. I simply use him as another person who acknowledges that the fathers were not embracing an atonement theory that completely excluded the basic elements of PSA, but actually strongly affirmed those elements which the Reformers themselves would later stress.]
4. Did Early Christians Believe in Substitutionary Atonement? – Michael J. Kruger Dr. Kruger demonstrates that the author of The Epistle to Diognetus (ca. AD 130) embraced and articulated a view of the atonement that has much in common with PSA as articulated by the Reformers.
5. “His Flesh for Our Flesh”: The Doctrine of the Atonement in the Second Century – John Aloisi In this article, against the formerly prevalent liberal idea that PSA didn’t begin to exist until the Reformation Era, John Aloisi demonstrates that “many of the second-century church fathers viewed the atonement of Christ as involving substitution for sinners and satisfaction for sins” (p. 25).
6. Penal Substitutionary Atonement in the Church Fathers – Gary J. Williams This article deals extensively with the early fathers, demonstrating that by close exegesis of their writings, one can be assured that they taught PSA.

https://involutedgenealogies.wordpress.com/2018/09/12/a-warning-about-jason-l-petersens-apologetics-ministry/