Page 287 Note 1 1 John iii. 5 (R.V.).
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Page 287 Note 2 Ecce Homo, chap. 17.
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Page 288 Note 1 "In Buddhism Redemption comes from below; in Christianity it is from above: in Buddhism it comes from man; in Christianity it comes from God."--Carpenter, Permanent Elements of Religion, Introduction, p. 34.
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Page 288 Note 2 To prevent ambiguity, it is desirable that I should refer here for a moment to the meaning of this word "atonement." It is the equivalent of the New Testament word katallagh/, which is always translated in the Revised Version "reconciliation," and of the German words "Vers�hnung" and "Suhnung." It is therefore capable of a wider and of a more special sense. In both cases it refers to the "reconciliation" or "making-at-one" of mankind and God, and in New Testament usage implies that this reconciliation is effected through expiation or propitiation. But in the one case it denotes the actual state of reconciliation with God into which believers are introduced through Christ, whose work is then regarded as the means to this end; whereas in the other it denotes the reconciling act itself--mankind being viewed as objectively reconciled to God in the work or death of His Son, which is the same the term ordinarily bears when we speak of the Atonement. Dr. Hodge would discard this term altogether because of its ambiguity, and substitute for the latter meaning of it the term "satisfaction."--Systematic Theology, ii. p. 469. lint "satisfaction" is too narrow and exclusively forensic a term to express all that is implied in the reconciling act.
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Page 289 Note 1 The passages may be seen classified in Dale on The Atonement, or in Professor Crawford's Doctrine of Holy Scripture respecting the Atonement.
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Page 289 Note 2 Cf. Weiss, Biblical Theology of the New Testament, i. p. 422 (Eng. trans.).
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Page 289 Note 3 Cf. Seat of Authority, pp. 478, 479. Baur's views may be seen in his Paulus, pp. 537-547; those of Reuss in his Hist. of Christ. Theol. in the Apost. Age, ii. pp. 68-74 (Eng. trans.); those of Lipsius in his Dogmatik, p. 498; those of Pfleiderer in his Urchristenthum, pp. 222-242.
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Page 290 Note 1 Seat of Authority, p. 509,
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Page 291 Note 1 Lecture IV,
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Page 292 Note 1 Cf. Baldensperger's Selbstbewusstsein Jesu, 2nd ed. pp. 153-155; Wendt's Lehre Jesu, ii. pp. 526-530; Schmoller's Die Lehre vom Reiche Gottes, pp. 144, 145, etc.
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Page 292 Note 2 Unterricht, p. 36.
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Page 292 Note 3 John i. 29. Marg. in R.V., "heareth the sin." Cf. Dorner, System of Doctrine, iii. p. 415.
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Page 292 Note 4 John iii. 15.
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Page 292 Note 5 Vers. 51-56.
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Page 292 Note 6 Matt. ix. 15.
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Page 292 Note 7 Mark viii. 31, ix. 12, 31, x. 33, 34.
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Page 292 Note 8 Mark x. 45 (R.V.).
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Page 292 Note 9 Luke ix. 31.
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Page 292 Note 10 Matt. xxvi. 26, 28 (R.V.).
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Page 293 Note 1 Luke xxiv. 25-27 (R.V.).
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Page 293 Note 2 Luke xxiv. 44-47.
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Page 294 Note 1 The Book of Isaiah, ii. p. 364.
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Page 297 Note 1 System. Theology, ii. p. 585.
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Page 297 Note 2 E.g. "To this end the Word of God was made Man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the Son of God."--Iren. iii. 19. Harnack finds a germ of this doctrine in Justin Martyr.--Dogmengeschichte, i. p. 459. There are, however, other elements in the teaching on Redemption of all these Fathers.
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Page 297 Note 3 E.g. Osiander, Schwenkfeld.
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Page 297 Note 4 E.g. in the school of Erskine of Linlathen. Cf. Murphy, Scientific Basis of Faith (a disciple of this school): "I do not speak of the Incarnation as one act and the Atonement as another--they are one and the same Divine act, which in itself is called the Incarnation, and in its results is called the Atonement. The act of the Son of God in becoming a partaker of our nature is the Incarnation; the result of this act, in making us partakers of the Divine nature, is the Atonement or Reconciliation; though these latter words are both of them inadequate."--P. 384.
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Page 298 Note 1 Rom. i. 16.
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Page 298 Note 2 Vicarious Sacrifice, p. 7.
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Page 299 Note 1 "The Redeemer takes believers up into the fellowship of His untroubled blessedness, and this is His atoning activity."--Der christl. Glaube, sec. 101.
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Page 299 Note 2 Ibid. ii. p. 133
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Page 299 Note 3 Ibid. ii. p. 133.
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Page 299 Note 4 Ibid. ii. pp. 133, 134,
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Page 299 Note 5 Note A--The Germ Theory of Justification.
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Page 300 Note 1 Cf. on these views, Der christl. Glaube, ii. pp. 136-147.
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Page 300 Note 2 Der christl. Glaube, ii. p. 194. What Schleiermacher means by forgiveness of sins is indicated in the following sentence: "The beginning here is the vanishing of the old man, consequently also of the old manner of referring all evil to sin, therefore the vanishing of the consciousness of desert of punishment, consequently the first thing in the moment of reconciliation is the forgiveness of sin"--P. 105.
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Page 300 Note 3 Religion innerhalb der Grenzen der bloss. Vernunft, Book ii. sec. 3.
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Page 300 Note 4 Ritschl rightly remarks that what Schleiermacher calls reconciliation with God is really reconciliation with evil,--"the reconciliation of man with suffering, with his position in the world, which as sinner he had traced to his guilt."--Recht. und Ver. i. p. 470 (Eng. trans.).
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Page 301 Note 1 Cf. Dorner, System of Doctrine, iv. pp. 89-98: "There are substitutionary forces, and a receptiveness for them in humanity."
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Page 301 Note 2 Rom. xiv. 8 (R.V.).
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Page 301 Note 3 Matt. viii. 17.
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Page 301 Note 4 Heb. ii. 17 (R.V.); cf. v. 12.
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Page 302 Note 1 This is admirably worked out in the section on the fruitfulness of sacrifice in Bishop Westcott's The Victory of the Cross, ii. 23-35.
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Page 303 Note 1 The work of Christ he conceives of "as beginning at the point of sacrifice, vicarious sacrifice, ending at the same, and being just this all through."--Vicarious Sacrifice, Introduction, p. 35 (1886). On the sense in which he does regard Christ's work as declarative, i.e. as a Revelation of the eternal vicarious sufferings of the Godhead, see below.
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Page 304 Note 1 Vicarious Sacrifice, pp. 17, 18. "The suffering of Christ," he says, "was vicarious suffering in no way peculiar to Him, save in degree."--P. 68.
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Page 304 Note 2 In this work Dr. Bushnell develops the idea already suggested in his earlier book (pp. 18, 35, 37), that Christ's sacrifice has its chief significance as a revelation of the eternal sacrifice in God's own nature. "The transactional matter of Christ's life and death," he says, "is a specimen chapter, so to speak, of the infinite hook that records the eternal going on of God's blessed nature within. . . . All God's forgiving dispositions are dateless, and are cast in this mould. The Lambhood nature is in Him, and the cross set up, before the Incarnate Son arrives. . . . I have already said that the propitiation, so called, is not a fact accomplished in time, but an historic matter represented in that way, to exhibit the interior, ante-mundane, eternally proceeding sacrifice of the Lamb that was slain before the foundation of the world"--Pp. 60, 61, 74. This, surely, is to give Christ's work something of a docetic character.
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Page 305 Note 1 Vicarious Sacrifice, pp. 460, 461.
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Page 306 Note 1 Unterricht, pp. 20, 21; cf. Rechet. und Ver. 3rd ed. iii. p. 428.
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Page 306 Note 2 Cf. Ibid. pp. 7, 12; cf. Rechet. und Ver. iii. p. 497: "Therefore is the direct content of eternal life or of blessedness to be recognised in the religious functions ruling the world."--P. 497 ("Eternal Life, or Freedom over the World," title of sec. 54).
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Page 306 Note 3 Ibid. p. 20.
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Page 307 Note 1 Unterricht, p. 20.
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Page 307 Note 2 Cf. ibid. pp. 36, 37, 38.
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Page 307 Note 3 Of. ibid. p. 40. Cf. Dorner's criticism of Ritschl on this point, System of Doctrine, iii. 405, 406.
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Page 307 Note 4 Ibid. p. 32.
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Page 307 Note 5 Ritschl's view of Christ's sufferings and their relation to forgiveness is expounded at length in his Rechet. und Vers. 3rd ed. iii. 417-428, 505-533. Cf. specially pp. 422, 511, 512, 513, 524, 574. "Christ's death, in the view of the apostles, is the compendious expression for the fact that Christ has inwardly maintained His religious unity with God and His revelation-position in the whole course of His life."--P. 511.
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Page 307 Note 6 It is not remarkable, therefore, that Herrmann, as quoted by Lipsius, should speak of the forgiveness of sins as "nothing at all particular" (ganz nichts besonderes).--Die Ritschl'sche Theologie, p. 12. Herrmann certainly expresses himself very differently in his Verkehr, pp. 39, 40 (2nd ed. p. 103).
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Page 308 Note 1 A kindred view of atonement to Ritschl's is that of F. A. B. Nitzsch in his Lehrbuch der Evang. Dogmatik, ii. (1892). "God," he holds, "could only forgive the sin of humanity if the representative of humanity was able to afford him the security of a moral renewal of the same, the security of a new humanity. But this Christ did as the Beginner of the new humanity, and as Founder of a community upon which He could take over His own fellowship with God. We cannot, therefore, say that the doing of Christ first made it possible for God the Father to he graciously disposed to men, but rather that He made it possible for God to reveal His grace."--P. 508. Christ is therefore a guarantee to God for our future sanctification. This is not a thought which we find prominent in Scripture, while the scriptural idea that Christ reconciles us to God by removal of our guilt is overlooked.
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Page 308 Note 2 Cf. Rothe's Dogmatik, ii. pp. 265-269; Pressense, Apostolic Age, p. 274 (Eng. trans. 4th ed.); Bahr, Symbolik, etc.
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Page 309 Note 1 Theological Essays, p. 147.
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Page 309 Note 2 Heb. x. 5-10 (R.V.).
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Page 309 Note 3 Erskine of Linlathen's theory was akin to this: "The true and proper sacrifice for our sin" is "the shedding out of the blood of our will--of that will which had offended."--Doctrine of Election, 2nd ed. p. 156.
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Page 309 Note 4 Cf. e.g., Oehler, Theology of Old Testament, i. p. 411 (Eng. trans.); Bahr, Symbolik (see his view criticised by Dorner, System of Doctrine, iii. pp. 407, 408; and Fairbairn, Typology, 3rd ed. ii. pp. 290-297). Thus also Rothe, Riehm, Nitzsch, Schultz, etc.
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Page 309 Note 5 Heb. ix. 14, x. 4-10.
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Page 309 Note 6 This is the point of view emphasised in Bishop Westcott's The Victory of the Cross, which may be classed with this group of theories. The key-word; of the book are Fatherhood, Incarnation, Sacrifice. Sufferings in general are viewed in the light of discipline--"a revelation of the Fatherhood of God, who brings back His children to Himself in righteousness and love."--P. 82. Christ bore these sufferings according to the mind of God as "entering into the Divine law of purifying chastisement," "realising in every pain the healing power of a Father's wisdom."--Pp. 69, 82. But in what sense can we speak of "purifying chastisement" and "healing power" in the case of the Sinless One? Bishop Westcott himself has expressions which recognise a deeper relation of sufferings to sin, as where, e.g., Christ is spoken of as gathering "into one supreme sacrifice the bitterness of death, the last penalty of sin, knowing all it means, and hearing it as He knows"; and His sufferings are held as showing "His complete acceptance of the just, the inevitable sentence of God on the sin at humanity."--Pp. 68, 81. The thoughts of the book are not worked out into perfect clearness.
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Page 311 Note 1 The Nature of the Atonement, chap. vii.
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Page 312 Note 1 The Nature of the Atonement, 4th ed. p. 117.
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Page 312 Note 2 Ibid. p. 118.
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Page 313 Note 1 The Nature of the Atonement, p. 259.
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Page 313 Note 2 Ibid. p. 224,
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Page 314 Note 1 The Nature c/the Atonement. pp. 259-262. He even sips: "The peace-making between God and man, which was perfected by our Lord an the cross, required to its reality the presence to the spirit of Christ of the elements of the alienation as well as the possession by Him of that eternal righteousness in which was the virtue to make peace"--Page 250. The italics in the extracts are Dr. Campbell's own.
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Page 314 Note 2 Ibid. p. 119.
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Page 316 Note 1 Forgiveness and Law, p. 155.
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Page 316 Note 2 Ibid. pp. 150, 158. Bushnell will have it that him "penal sanctions" are "never punitive, but only coercive and corrective."--P. 132. But what does "penal" mean, if not "punitive"? And can penalties not be "judicial." and yet up to a certain point "corrective"?
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