Christus Victor
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[edit] Gustaf Aulén's Christus Victor
The term Christus Victor comes from the title of Gustaf Aulén's groundbreaking book first published in 1931 where he drew attention back to this classical early church's understanding of the Atonement[1]. In it Aulén identifies three main types of Atonement Theories: The "Latin" or "objective" view, more commonly known as Satisfaction Theory beginning with Anselmian Satisfaction and later developing in the Protestant Church into Penal Substitution; secondly the "subjective" view commonly known as the Moral Influence view and credited to Abelard; and finally what Aulen called the "classical" view of the Atonement more commonly known as Ransom Theory or after Aulén's work now called the "Christus Victor" theory of the Atonement.
Aulén's book consists of a historical study beginning with the early church and tracing their Atonement theories up to the Protestant Reformation. Aulén argues that Christus Victor (or as Aulén called it the "classical view") was the predominant view of the early church and for the first thousand years of church history and was supported by nearly every Church Father including Irenaeus, Origen, and Augustine to name a few. A major shift occurred, Aulén says, when Anselm of Canterbury published his “Cur Deus Homo” around 1097 AD which marked the point where the predominant understanding of the Atonement shifted from the classical view (Christus Victor) to the Satisfaction view in both the Catholic and Protestant Church. The Orthodox Church still holds to the Christus Victor view, based upon their understanding of the Atonement put forward by Irenaeus, called "recapitulation" Jesus became what we are so that we could become what he is. (see also Theosis).
Aulén argues that theologians have misunderstood the view of the early Church Fathers in seeing their view of the Atonement in terms of a Ransom Theory arguing that a proper understanding of their view should focus less on the payment of ransom to the devil, and more of the liberation of humanity from the bondage of sin, death, and the devil. As the term Christus Victor (Christ the Victor) indicates, the idea of “ransom” should not be seen in terms (as Anselm did) of a business transaction, but more in the terms of a rescue or liberation of humanity from the slavery of sin.
Unlike the Satisfaction Doctrine view of the Atonement (the “Latin” view) which is rooted in the idea of Christ paying the penalty of sin to satisfy the demands of justice, the “classic” view of the Early church (Christus Victor) is rooted in the Incarnation and how Christ entered into human misery and wickedness and thus redeemed it. Aulén argues that Christus Victor view of the Atonement is not so much a rational systematic theory as it is a drama, a passion story of God triumphing over the Powers and liberating humanity from the bondage of sin. As Gustav Aulén writes,
| “ | The work of Christ is first and foremost a victory over the powers which hold mankind in bondage: sin, death, and the devil [2] | ” |
[edit] Development of the Christus Victor view after Aulén
While largely held only by Eastern Orthodox Christians for much of the last one thousand years, the Christus Victor theory is becoming increasingly popular with both Evangelicals because of its connection to the Early Church Fathers, and with Liberal Christians and Peace Churches such as the Mennonites because of its subversive nature, seeing the death of Jesus as an exposure of the cruelty and evil present in the worldly powers that rejected and killed him, and the resurrection as a triumph over these powers. As Marcus Borg writes,
| “ | for [the Christus Victor] view, the domination system, understood as something much larger than the Roman governor and the temple aristocracy, is responsible for the death of Jesus... The domination system killed Jesus and thereby disclosed its moral bankruptcy and ultimate defeat[3]. | ” |
The Mennonite theologian J. Denny Weaver, in his book “The Nonviolent Atonement” traces the further development of the Christus Victor theory (or as he calls it “Narrative Christus Victor”) into the Liberation Theology of South America, as well as Feminist and Black theologies of liberation[4]
This trend among Progressive and Liberal Christians towards the Christus Victor view of the Atonement marks a shift from the traditional approach of liberal Christianity to the Atonement known as the Moral Influence view espoused by theologians such as Schleiermacher.
[edit] Notes
- ^ Gustav Aulen (transl. by A. G. Herber) Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement, (Macmillan:New York, 1977)
- ^ Ibid. p 20
- ^ Marcus Borg, The Heart of Christianity (Harper: San Francisco), p 95
- ^ J Denny Weaver, The Nonviolent Atonement (Eerdmans)
[edit] Links
- Penal Substitution vs. Christus Victor Good, detailed explanation
