the present writer that a correct modern interpre- tation of the Pauline conception of justification must move generally along the hnes suggested by Kitschl. Perhaps it may be necessary to observe tliat such an interjivftatii'm is viTiuired, and that it
and «e liii\-e to settle which is to be regarded as determinative. Then, again, there are gaps in the Pauline presentation which require to be failed up, especially in view of the points raised by later theological controversies. Finally, the Pauline theology is only one among the early Christian presentations of the Christian salvation, and it is necessary in .some points to modify his conceptions in order to do justice to other NT points of \\e\y, especially those presented in the Gospels. We proceed, then, to present the doctrine of justifica- tion along the general lines of Ritschl, but with regard also to the treatment of other theologians, who have, as it seems to the writer, dealt more satisfactorily than Ritschl with particular points. Reference is made particularly to Ritschl s own followers, Kaftan and Haling, but also to Lipsius and Kahler, and finally to W. N. Clarke.
Instead of beginning with St. Paul's technical term ' justification,' we shall first make use of its material equivalent, the idea oi forgiveness, having already established our right to do this. We thus, as Kaftan says (Dogmntik ^- *, p. 523), present the issue in a simpler and less equivocal form, with the advantage also of keeping before the mind the connexions of the subject in the teaching of Jesus. What Paul calls grace is to Jesus the Fatherly forgiving love of God.
We begin, then, with the analysis of forgiveness as a Divine act, and consider, after Paul, first the objective side of this act — revelation, — and then the subjective side — faith, by which the revelation is appropriated and forgiveness fully realized. The revelation of forgiveness is in Jesus Christ, His Person and Work ; not merely, however, as St. Paul teaches, in His death and resurrection, but as the Gospels clearly show, and as Schleiermacher, after them, recognized, in His whole life, including these culminating acts. Forgiveness is revealed by the whole of Christ's activity as well as by ilis sufferings. In fact. His sufferings reveal for- giveness because of the activity expressed in the endurance of them. Jesus furtlier makes this revelation as the unique and perfect representative of God in the world, absolutely one with the Father in thought and feeling ; so that by every word and deed and by His whole attitude He incarnates God in the world, to do which is His earthly mission and vocation.
The Fatherly forgiveness of God, which Jesus reveals, is no mere good-natured indulgence ; on the contrary, the Father is the Holy F'ather, the Righteous Father (Jn 17"- ^), and His forgiveness is holy and righteous forgiveness. Jesus guaran- tees this by His revelation not only of the Divine forgiveness, but also of the Divine holiness in its stern condemnation of sin. A holy hatred of sin is evident in His whole attitude.
But, finally, Jesus reveals the holy forgiving love of God not only in these two separate moments, but in its entirety, by His bearing in love the sins of men upon His soul. We can explain His sorrow over Jerusalem only as the pain of One who, full of love to men, felt their sin as the heaviest burden. We can explain the agony in Gethsemane and the cry of desolation on the cross only along the same lines, as caused by the pressure of the sin of the world upon the loving heart of the Saviour. In this bearing of sin, however, Jesus was still reveal- ing the attitude of God towards sinners. The fact
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that the burden of sin upon His soul broke in upon the peace and bliss of His personal communion with the Father, makes no difference as to this point. Christ's actual communion with tlie Father had to be maintained, indeed, by an act of supreme self-surrender (Mk 14**), or of faith, unaided by any evidence of the Divine presence (lo**). It was necessary that the holy love of God sliould come to complete self-expression in the w urld. which could only be by the revelation of the dt'iitli uf sutiering caused to sinless love by sin ; and this revelation could not be made except by the Kevealer pro- ceeding along a path which brought upon His human spirit the sense of separation from God. This path was, however, not a new one ; it was but the contLauation, to tlie end of the path, of Christ's vocation as Revealer of God. To reveal the holy love of God in a world of sin could have but one issue, that which it historically had, viz. to rouse up the opposition of sin, as much to the love as to the hohness (Lk 15°), to the utter- most. The final act of self-surrender and faith, therefore, by which Jesus gave Himself to the death at the hands of sinners, which was inevit- able, if He persevered in His vocation, was simply the climax of the self-surrender and faith by which as man He gave Himself at every moment to the work of His vocation. The whole revela- tion of God made by Jesus being a revelation within humanity, was made at every point by the offering up of the human will of Jesus to the Father. His whole life and death together constituted a sacrifice, wliich He offered up to God as the necessary means of the revelation in the world of His holy love. And this He did for the sake of men, that they might come to know the holy forgiveness of the Father.