Agnus Victor

Those who have read through the myriad threads on this board concerning the Atonement and the doctrine of Penal Substitution will be aware that there is a view called Christus Victor, which states, in a nutshell that the Lord Jesus Christ redeemed us by His death, and more particularly by His resurrection and ascension by which He defeated Satan, who had the power of death (Hebrews 2:14). The idea of Christ as victor over Satan is far from controversial. After all, who believes in Christus Loser? But the early Church fathers (ECFs) who believed in this also understood that Christ had also provided satisfaction to God for our sins.

However, between the wars, A Swedish theologian called Gustav Aulen revitalized the Christus Victor view and denied that Penal Substitution played a part in the redemption of Mankind. He called his view the Classic View, and Penal Substitution the Latin View, quite a clever marketing strategy that appears to have continued to this day.
But why does Satan need to be defeated, how does he come to have the power of death, and how exactly did Christ defeat him? These questions were addressed in an article called Agnus Victor by a French theologian called Henri Blocher, sometime Professor of Systematic Theology at Wheaton College Graduate School. The article appears to be hidden behind a paywall, so I will try to give just a flavour of it.

In Job 1 and 2, we see Satan come right into the presence of God to accuse Job, and in Zechariah 3:1, we see him in the presence of the Angel of the Lord, to accuse Joshua the High Priest. In the book of Ezra and in Haggai and Zechariah, Joshua appears to be 'one of the good guys,' but in verse 4, we see that, despite being the high priest, he is clothed in 'filthy garments' reminding us that 'we are all like an unclean thing, and all our righteousnesses are like filthy rags' (Isaiah 64:6).
So what is it that Satan has on God? For if it were a question of power, Satan would not last a moment against the Almighty One. But the devil has an ace up his sleeve. Having lured Mankind into sin, he can appeal to God's justice. Job is a sinner; Joshua is unclean. So are we all and Satan can demand, with justice on his side, that God must punish sin. Hence he is called 'The accuser of our brethren, who accused [note the Past Tense] who accused them before our God day and night' (Revelation 12:10). We read in Psalms 7:11 that 'God is a just judge, and God is angry with sinners every day.' How can God not punish sin and yet remain a righteous judge?

Therefore the defeat of Satan must involve the removal of our guilt, and that removal must not taint God's wrath against sin. But this is exactly how the NT portrays the cross. God is able to be 'just and the justifier of the one who has faith in Jesus' (Romans 3:26).
This, says Blocher, is best seen in Colossians 2:14-15. Here, very clearly, we may see Christ's triumph at the cross connected to the cancellation of our debt (as defined by the ordinances of the law)

Galatians 2:13-15 (NKJV margin). ‘And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the certificate of debt with its regulations that were against us. And He has taken it out of the way, having nailed it to the cross, having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.’

Here, Christ’s triumph is firmly connected to the cross and to the wiping out, or cancellation of the certificate of our debt, the debt of righteousness that we owe to God and are quite unable to pay; the penalty for our sins which we owe to His justice. The ‘principalities and powers,’ of whom the chief is Satan, are disarmed, defeated and are, in a figure, dragged along behind Christ’s triumphal chariot, to be made a public spectacle.
All this has already happened. ‘Now is the judgment of this world; now the ruler of this world will be cast out….’ And it happened at the cross: ‘….and I, if I am lifted up from the earth, will draw all peoples to Myself’ (John 13:31-32).

Revelation 12:10-12 says the same thing. “Now salvation and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren … is cast down.” And how was this done? “By the blood of the Lamb.”
Hebrews 2:14 and Hebrews 9:15, 22, 27-28 also say the same thing. It is through His death that we are redeemed, and through His death that Satan is cast down with a sure and certain doom.

Romans 8:33-34. ‘Who shall bring a charge against God’s elect? Not Satan, for he has no longer anything to charge them with. It is God who justifies; who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who makes intercession for us.’ So how does Christ intercede for us? Does He say, “Oh, he’s not such a bad chap! He loves his mother and gives a few dollars to his church each month”? No! He shows the Father his pierced hands and declares, “I died for that one! His sins are already paid for.”

 

One further thought on this matter.
This is not some new thing that arose in the 20th Century.
Right back in the middle of the 16th Century, we have the Heidelberg Catechism:

Question 1. What is thy only comfort in life and death?
Answer: That both in body and soul, whether I live or die, I am not mine own, but belong wholly unto me faithful Lord and Saviour Jesus Christ, who by His precious blood most fully satisfying for all my sins, hath delivered me from all the power of the devil, and to preserve me, [so] that without the will of my heavenly Father, not so much as a hair may fall from my head; yea, all things must serve for my safety. Wherefore by His Spirit also He assureth me of everlasting life, and maketh me ready and prepared, that henceforth I may live to Him.
Q.2. How many things are necessary for thee to know that thou enjoying this comfort mayest live and die happily?
Ans: Three. The first, what is the greatness of my sin and misery. The second, how I am delivered from all sin and misery. The third, what thanks I owe unto God for this delivery.

 

You mean Colossian 2:13-15?
What is not being explained is how these truths need to disallow the Penal Substitution?

 

Doh! Yes, Colossians. Sorry! :Redface Put it down to old age! [QUOTE[
What is not being explained is how these truths need to disallow the Penal Substitution?[/QUOTE]
They don't; they prove it. Opponents of PSA tend to forget them

 

Sloppy Martin. Sloppy.

 

FYI….

Taken from an article by William Short, OFM. I find his prospective (actually the view of the Franciscans, both interesting and provocative.

Christ at the Heart of Reality

“We thank You for as through Your Son You created us, so through Your holy love . . . You brought about His birth.”

At every hour of the day Christian preachers on radio and television send a constant message into thousands of American cars, living rooms, and workplaces: “It’s all about sin!” God sent Jesus Christ into the world because we sinned; he had to suffer because we sinned; the world is a passing theater scene on which the drama of human sin is played out.

At the end, the sinners will be punished. It would seem that sin is the center of the universe; and both evangelical Protestant and Catholic preachers repeat that message. Does the Franciscan tradition say anything different?

The Franciscan view, rather than focusing on sin, emphasizes the love of God, enfleshed in Christ, as the center of reality. In the 14th century John Duns Scotus was asked, “Would Christ have come if Adam had not sinned?”

Contradicting the predominant thinking of his age (and ours), he answered: “Yes.” Christ came because the divine Trinitarian communion of persons wished to express divine life and goodness. For that reason the whole universe was made in the image of the divine Word, and that Word came to participate in the life of the universe as a created being, a creature, to show in a concrete, material way the form and model of all creation, made in the divine image.

The Incarnation, the fact of Jesus, not the fact of sin, is at the heart of reality. The circumstances of that Incarnation included suffering and death, caused by human sin, and Jesus’s generous giving of life for others reversed the effects of sin. But salvation from sin is a consequence of the Incarnation, not its motivating cause.

How might this view express itself in practice? It demands the difficult belief that goodness, not evil, lies at the heart of human experience, and that religious institutions have a role in expressing that belief. It would require of us an “alternative evangelism,” one which, in word and action, portrays a God in solidarity with human suffering out of love, rather than a God who demands the sacrifice of victims. The focus is not on “fighting sin” but on “giving life.” Such an approach could find eloquent expression in campus ministry programs; in the way Catholic doctrine is presented, in the public expressions of religious faith organized on a campus, whether for students or the wider community

 

1 John 3:5. 'And you know that He was manifested to take away our sin.'
1 John 3:8. 'For this purpose the Son of God was manifested, that He might destroy the works of the devil.'

 

So the Catholics are wrong… who would have believed it! :eek: :Sneaky

 

In the light of other threads, I thought I might give this a bump.