2. But this brings us, in the second place, to what seems to many the greatest difficulty of all. That God should both require and provide pro- pitiation seems to be a contradiction, and from tlie fact that God did provide it thej' infer that He did not require it — that is, did not need to be pro- pitiated. It was provided by but not for Him. God did not, and could not, propitiate Himself. So W. R. Dale puts it. 'God Himself provided the ransom ; He could not pay it to Himself ' (Atone- ment, p. 357). To Avhom, then, or to what, was it paid ? To the eternal law of righteousness, says Dale, as if there could be any such law above or apart from God, or as if propitiation had anything to do with impersonal law, or could be made at all outside personal relations. The difficulty is due to the assumption that God both pro<nided and offered the propitiation — an assumption very commonly made, and made decisive of the whole matter. Thus SV. N. Clarke says : ' If we wish to hold a doctrine that is real, we must choose between the two directions for the action in the work of Christ ; we cannot combine them. There may be action that takes eB'ect on God to influ- ence Him, but we may be sure that it originates somewhere else than m God Himself ; and there may be action that originates in God, but we may be sure that it takes effect upon some other. God does not influence Himself. If we choose or judge between these two directions, there can be no doubt as to the result. In the work of Christ, was God the actor, or was God acted upon ? For we are at war with reality if we attempt to affirm both. We cannot hesitate about our answer. God was the Actor' (Present-Day Papers, 1900, vol. iii. p. 238). But God was not the Actor in the whola transaction. God provided the propitiation, but He did not ofl'er it to Himself. Christ oflered it, acting not as God's representative, but as ours. (See Cremer on IXdcKfadai). God gave humanity in llim the means of making propitiation, but God
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dill not propitiate Himself. Nor is there any difficulty liere but sucli as meets us everywhere in the spiritual life. It is only the sujjreme example of a universal spiritual law. Thus, e.g., God both requires and gives repentance— or rather power to reiieut, for of course He does not repent for us. And so with every other grace, as the very word implies. The grace is in ns, but it is of GoA. God worketh in us both to will and to do of His good plea-sure. He neither wills nor acts for us, but enables us to will and act in the line of His own pood pleasure. So in the work of reconciliation. God made it possible to humanity by the gift of Christ, but Christ as the Head and Representative of the race actually accomplished it. The prin- ciple underlying it is identical with the principle wliich underlies our whole religious life, and finds instinctive e.\pression in the language of prayer, wherein we virtu.illy ask God to fulfil His own law in us, to fuUil in us all the good pleasure of His goodness and the work of faith with power. (See, e.«pecially, Simon, liedetnption of Man, ch. ix.). \i this is a paradox, it is a paradox inherent in our very existence, as finite creatures, who have yet a certain moral independence over against God ; and on its religious side it has never been better expressed than in Augustine's words : 'Da quod juhes, et jube quod vis' (Conf. x. 29).
LrrKRATUKB. — Cremer, Bibl.-Theol. Lex., articles on «wt«x- iArrm, xxraXXttyr,, 't>.afx«/xtu, IXx^/j^ ; Trench, Si/noiif/ms on the same ; Thorn in Expos. Timt-jt, iv. 335 (. ; Sanday-Ueadlam, Komans, 129 f.; Sartorius, Dioiru Loot (Eng. tr.), 12811.; Lechler, Aitott. nnd J'oit-Apost. Times, ii. 39 ff., 141 ff. ; Bp. Ewing in Pres.-Day Papers, iiL; Gracev, 5m and Salvation, 238fF. ; T. Binney, Si-rmam, 11. 61 ff. ; Siinon, The Redemption of Man, ch. v., and lieconciliation by //wamation (1898) ; Scott Lidij'ett, The Spiriluai Principle 0/ the Atonement, ch. v. ; and OQ tiie Eng. word, Expos. Times, v. 632 ff.
A. Adamson.
RECORD.— To record a thing is to call it to Blind (Lat. rccordare, i.e. re and cor the heart, throi:gh Old Fr. recorder). This primitive mean- ing, 'call to mind' or 'meditate on' is found, e.g., in Erasmus, Crede, 47, ' After that thou shalte have dylygently recorded these thyn^es, and called them well to remembraunce, then nave recourse hcther agayne unto me'; Tindale, Expositions, 110, 'Therefore care day by day and hour by hour earnestly to keep the covenant of the Lord thy God, and to recorde therein day and night.' A similar meaning, ' bear in mind,' is common in Wyclif. Thus Gn 19^ ' Whan forsothe God had Bubvertid the citees of tliat regioun, he recordide of Abraham' (1388 'he hadde mynde of Abraham ') ; Pr 31' ' Of ther sorewe recorde thei no more' (1388 'Thenke thei no more on her sorewe').
We may call a thing to mind either by speak- ing about it or by writing it down. The former meaning is now obsolete, but AV has preserved one example : 1 Cli 16* ' He appointed certain of the Levites to minister before the ark of the Lord, and to record, and to thank and praise the Lord God of Israel' (Heb. i'*!'?!', lit. 'to cause to remember,' KV ' to celebrate ' ; the AV tr" is as old as Wyclif ; the 13S8 version gives ' have mynde of the werkis of the Lord ').