Theology

A Review of Gustaf Aulén’s Christus Victor

Kirk E. Miller

The following is the manuscript-outline notes of a presentation I delivered on September 8th for Dr. David Luy’s ST 8000 The Atonement at Trinity Evangelical Divinity School.

The full title of this presentation was Synthetic Re-Description of and Critical Engagement with Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement by Gustaf Aulén.

I share this in case anyone might find this edifying or for the chance someone studying Aulén’s work might stumble upon this and find it helpful.

And I dedicate this to my grandfather, who, while I was in the process of writing this, told me to “add some jokes.” I hope I have accomplished that, although I admit the jokes may only be humorous to a very narrow audience.

I. Building Consensus

Gustaf AulenGustaf Aulén (1879–1997) was the Bishop of Strängnäs in the Church of Sweden (a Lutheran denomination), was a leading figure in the Lundensian Theology movement, and is probably best known for this work, Christus Victor.

Origin of Christus Victor – The book Christus Victor originated from a series of lectures delivered at the University of Uppsala in Sweden in 1930 (xxi).

Goal – Aulén claims that the aim of this book is to produce an objective historical account without any clandestine apologetic aims (158; cf. xxi). Having read the book, I imagine many of us can’t help but chuckle at such a claim. I myself wonder if he is somewhat disingenuous.[1] But I suppose we’ll have to take Aulén at his word. With that said, if I were to imagine myself in a world where such objective accounts could actually exist, I would argue that Aulén has failed to produce one. His bias is oozing through the text.

Thesis – The thesis that Aulén seeks to prove through this historical account is that the “classic view” of the atonement, in contrast to what he refers to as the “Latin” and “Humanist” views, is the view of the atonement which is “most genuinely Christian” (xxi, 158), evangelical, and catholic (xxvi). It is the truly Christian view because, as his historical count seeks to demonstrate, it is the view found in the New Testament, articulated by the early church fathers, and recovered by the thoroughly evangelical Luther.

Three views [Aulen’s depiction, not mine]: Continue reading →

Goodreads Review of Four Views on Moving beyond the Bible to Theology by Stanley N. Gundry

Kirk E. Miller

Four Views on Moving beyond the Bible to TheologyFour Views on Moving beyond the Bible to Theology by Stanley N. Gundry

My rating: 4 of 5 stars

As always, these multiple views books can be a bit disjointed, especially when the editors fail to ensure that all the contributors are the same page (which they often do; come on, editors!). This book is probably a little guilty of some of that, because, as Al Wolters demonstrates on his essay, the contributors seem to mean different things by “moving beyond the Bible.” Thus, at times, the work is less of a presentation on competing views–although there is certainly some of that–and more of a collection of generally complementary essays addressing a range of related issues.

Overall, though, I felt like this book was one of the better multiple views books I’ve read. The essays were overall well written, provocative, and stimulating.

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Goodreads Review of Proving Doctrine: The Uses of Scripture in Modern Theology by David Kelsey

Kirk E. Miller

Proving Doctrine: The Uses of Scripture in Modern TheologyProving Doctrine: The Uses of Scripture in Modern Theology by David H. Kelsey

My rating: 2 of 5 stars

I get the impression I am less enamored with this book than others I know.

First — No doubt, Kelsey excellently and insightfully frames the discussion of what it means to “be Biblical,” and “use scripture to authorize theological proposals,” etc. His posing questions and identification of the issues involved in this task of moving from scripture to theology are fantastic. However, I am less impressed and satisfied with his assessment of how one might go about answering those questions or navigating those issues. I would recommend John Frame’s critical review (http://www.frame-poythress.org/review…). Frame summarizes my thoughts well: “Kelsey has written something which deserves to be criticized at this length. He has elevated discussion of these matters to a new height of sophistication. His insights are indispensable, his mistakes eminently worth thinking about.”

Second — For a book that seeks to bring clarity to the discussion–and it certainly does much of that!–I think the book ironically suffers from being somewhat unclear and vague at points.

In short, I have rather mixed feelings about this book. That is why I gave it 2 stars–“it was ok.” I certainly benefitted from reading it. And it has definitely launched me on a new adventure of thinking through these issues.

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RECOMMENDED: Christianity and Liberalism by J. Gresham Machen (FREE)

Kirk E. Miller

I recently tweeted,

Rajkumar Luke responded,

What a great find! So I thought I’d share.

Get this FREE public domain, PDF copy of Gresham Machen’s classic and increasingly relevant work, Christianity and Liberalism.

Free-Willers in the Hands of an Angry Guy: Jonathan Edwards’ Philosophy of Human Freedom

Kirk E. Miller

The following is a paper originally submitted to Dr. Harold Netland in partial fulfillment of the requirements for the course PR 6411 History of Philosophy of Religion II at Trinity Evangelical Divinity School, Deerfield, IL, April 2015.

Free-Willers in the Hands of an Angry Guy: Jonathan Edwards’ Philosophy of Human Freedom As Primarily Presented in Freedom of the Will

In the preface of his monumental work, A Careful and Strict Inquiry into that Modern Prevailing Notions of that Freedom of Will, Which is Supposed to Be Essential to Moral Agency, Virtue and Vice, Reward and Punishment, Praise and Blame,[1] Jonathan Edwards asserts that knowledge of ourselves, with particular reference to understanding the nature of human freedom, is next to knowledge of God as subjects of chief importance. Upon it rests all matters of religion, virtue, and the doctrines of grace (preface; IV.XIV).[2] Therefore, against the backdrop of the “Modern Prevailing Notion” of human freedom (i.e., libertarianism), Edwards seeks to establish what he sees as a more sure and stable philosophical conception of freedom upon which such things can rest securely. He finds his answer in theological deterministic compatibilism.

This paper seeks to succinctly analyze that philosophy of human freedom as Edwards primarily presents it in his monumental work Freedom of the Will.

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