Knocking Down the Gates of Hell

The Swedish Lutheran theologian, Gustav Aulen, published a seminal work on the types of atonement theory in 1930 (Christus Victor). Though time and critical studies have suggested many subtler treatments of the question, no one has really improved on his insight. Especially valuable was his description of the “Classic View” of the atonement. This imagery, very dominant in the writings of the early Fathers and in the liturgical life of the Eastern Church, focused on the atonement as an act of invasion, the smashing of gates and bonds, and the setting free of those bound in hell. Aulen clearly preferred this imagery and is greatly responsible for its growing popularity in some segments of Western Christendom.

The language of the Classic View was obscured in the West by the later popularity of propitiatory suffering (and the various theories surrounding it). Aulen claimed that Luther tended to prefer this older imagery. I had opportunity to do a research paper in grad school on the topic. I surveyed all of the hundreds of hymns written by Luther and analyzed them for their atonement theology. All but about two used the Classic View. Aulen seems to have been right.

...Especially valuable was his description of the “Classic View” of the atonement. This imagery, very dominant in the writings of the early Fathers and in the liturgical life of the Eastern Church, focused on the atonement as an act of invasion, the smashing of gates and bonds, and the setting free of those bound in hell.... The language of the Classic View was obscured in the West by the later popularity of propitiatory suffering (and the various theories surrounding it).

I don't see these two views as being in conflict with each other. I think BOTH are true. Because of the atonement the gates and bonds were smashed. Jesus Christ made "propitiation" for our sins - the sins of the whole world really:

But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:21-26)

He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (I John 2:2)

In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. (I John 4:10)

Therefore, it was essential that He had to be made like His brothers (mankind) in every respect, so that He might [by experience] become a merciful and faithful High Priest in things related to God, to make atonement (propitiation) for the people’s sins [thereby wiping away the sin, satisfying divine justice, and providing a way of reconciliation between God and mankind]. (Hebrews 2:17 Amplified Version)

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