Broadly speaking, Martin Luther followed Anselm, thus remaining mainly in the "Latin" model identified by Gustaf Aulén. He held, however, that Christ's atoning work encompassed both his active and passive obedience to the law: as the perfectly innocent God-man, he fulfilled the law perfectly during his life and, in his death on the cross, bore the eternal punishment that all men deserved for their breaking the law. Unlike Anselm, Luther thus combines both satisfaction and punishment. Furthermore, Luther rejected the fundamentally legalistic character of Anselm's paradigm in terms of an understanding of the Cross in the more personal terms of an actual conflict between the wrath of God at the sinner and the love of God for the same sinner. For Luther this conflict was real, personal, dynamic and not merely forensic or analogical. If Anselm conceived of the Cross in terms a forensic duel between Christ's identification with humanity and the infinite value and majesty of his divine person, Luther perceived the Cross as a new Götterdammerung, a dramatic, definitive struggle between the divine attributes of God's implacable righteousness against the sinful humanity and inscrutable identification with this same helpless humanity which gave birth to a New Creation, whose undeniable reality could only be glimpsed through faith and whose invincible power worked only through love. One cannot understand the unique character or force of Luther's and the Lutheran understanding of the Cross apart from this dramatic character which is not readily translated into or expressed through the more rational philosophical categories of dogmatic theology, even when these categories are those of Lutheran Orthodoxy itself.