and we too, therefore, ought to hate sin, as God hates it, and repent. Sometimes, still again, the death of Christ is thought of as displaying the love of God; it exhibits God’s own Son as given up for us all. These modern “theories of the atonement” are not all to be placed upon the same plane; the last of them, in particular, may be joined with a high view of Jesus’ Person. But they err in that they ignore the dreadful reality of guilt, and make a mere persuasion of the human will all that is needed for salvation. They do indeed all contain an element of truth: it is true that the death of Christ is an example of self-sacrifice which may inspire self-sacrifice in others; it is true that the death of Christ shows how much God hates sin; it is true that the death of Christ displays the love of God. All of these truths are found plainly in the New Testament. But they are swallowed up in a far greater truth—that Christ died instead of us to present us faultless before the throne of God. Without that central truth, all the rest is devoid of real meaning: an example of self-sacrifice is useless to those who are under both the guilt and thralldom of sin; the knowledge of God’s hatred of sin can in itself bring only despair; an exhibition of the love of God is a mere display unless there was some underlying reason for the sacrifice. If the Cross is to be restored to its rightful place in Christian life, we shall have to pentrate far beneath the modern theories to Him who loved us and gave Himself for us.
Upon the Christian doctrine of the Cross, modern liberals are never weary of pouring out the vials of their hatred and their scorn. Even at this point, it is true, the hope of avoiding offence is not always abandoned; the words “vicarious atonement” and the like—of course in a sense totally at variance from their Christian meaning—are still sometimes used. But despite such occasional em-
