Gustaf Aulen’s classic work, ‘Christus Victor’, has long been a standard text on the atonement. Aulen applies “history of ideas’ methodology to historical theology. The term Christus Victor comes from the title of Gustaf Aulén’s groundbreaking book 1st published in ’31 which drew attention to early Church understanding of. Read “Christus Victor” by Gustaf Aulén with Rakuten Kobo. Dr. Aulén is Professor of Systematic Theology in the University of Lund, and this book is a translation.
|Published (Last):||22 May 2014|
|PDF File Size:||20.27 Mb|
|ePub File Size:||9.76 Mb|
|Price:||Free* [*Free Regsitration Required]|
A Review of Gustaf Aulén’s Christus Victor – Kirk Miller Blog
Please review your cart. Gustaf was a professor at a college in Switzerland and taught historical dogma doctrine.
In fact, this passage specifically describes how Christ descends and becomes the atoning sacrifice for humanity–by “taking the form of a slave, [and] being born in human likeness” Phil.
Furthermore, Death, Sin, and the Devil personalized forces in Christus Victorare overthrown since Jesus’ subsequent Resurrection breaks the vicyor they once held over human life.
Join Kobo & start eReading today
I myself wonder if he is somewhat disingenuous. The Classic view, which he puts forward as the gustwf type, and shows to have been the main idea of the atonement held by the early church fathers.
If Christ’s death on the cross defeats the power of death, Chrisrus resurrection perfects the creation through the work of the Holy Spirit. Once you get the hang of it it all makes sense. Another possible explanation is found in his exposition of the Patristics: One can never be sure of his salvation because it is entirely dependent on human’s subjective or psychological process: May 01, Patrick Williams rated vjctor it was amazing.
Seeking the Face of God. A thought-provoking read which does expose the distinction between Luther’s understanding of the atonement and the other common understandings.
His argument from the Fathers particularly of Sts. Aulen asserts that in traditional histories of the doctrine What is it now to be a ‘Lord’?
Being relatively short, odds are we read it between two class sessions as a supplement to the primary source materials covered. For before, I had not yet had any Lord, nor King, but had been held captive under the devil’s power, doomed to death, ensnared in sin and blindness But since God is both invincible and magnanimous, He showed His magnanimity in correcting man, and in proving all men, as we have said; but through the Second Man He bound the strong one, and spoiled his goods, and annihilated death, bringing life to man who had become subject to death.
If the Incarnation is a vital part of Christ atonement, as Irenaeus shows in the “classical” view, why is this passage entirely missing in any of the accounts of atonement, especially in the “classical” view?
The classic view posits that Christ’s incarnation and atonement was God’s way of defeating the demonic powers that held humanity captive from within. Jun 04, Donald Linnemeyer rated it really liked it Vixtor View all 3 comments.
It’s hard not to believe gustsf they were pushing one absolutistic mythology, guxtaf one they or their patrons would benefit most from, against all opposition, exercising the same kind of zealous bad faith one finds on the Fox Network today. Jul 05, Judah Ivy rated it really liked it Shelves: The Eucharistic Communion and the World. Both the ransom and the satisfaction theories strike me as psychotic, what with their personifications of good and evil, notions of perdurant individuality and general metaphysical conceit.
However, once you make it through the first couple of chapters, it gets easier to read.
Christus Victor – Wikipedia
But no man can pay because no man can carry the weight of sin of the entire humanity. Even these two, however, never expounded it like Anselm did -it was under Anselm that the modern model came into being and, modified by the reformers, became the dominant model today.
Irenaeus has become a hero and I look forward to further reading along the lines of the classic idea. Gustav provides what, in his time, was a groundbreaking theological resurrection of what he calls the ‘classic’ view of the atonement – that is, the view held by the Church Fathers and, as he argues, the Apostles.