due to man for sin and transgression. As Christ died for sin, so we must die to sin, or we cannot be saved by the death and sufferings of Christ." Barclay treats redemption as twofold : one wrought out in the body of Christ upon the cross, the other wrought in man by the spirit of Christ (Apol. Thes. vii, 3). Zinzendorf and the Moravians made the doctrine of atonement, in its more internal connection with the Christian life, the essence of Christianity, but at the same time gave to it a certain sensuous aspect. On mystical grounds, the doctrine of atonement was altogether rejected by Swedenborg. Kant assigned to the death of Christ only a symbolico- moral significance: "Man must, after all, deliver himself. A substitution, in the proper sense of the word, cannot take place ; moral liabilities are not transmissible like debts. The sin- ner who reforms suffers, as does the impenitent ; but the former suffers willingly for the sake of vir- tue. Now what takes place internally in the re- pentant sinner takes place in Christ, as the personi- fication of the idea of suffering for sin. In the death which he suffered once for all, he represents for all mankind what the new man takes upon himself while the old man is dying" {Religion innerhalb d. Grenzen d. blos'sen Vernunft, p. 87, cited by Hagenbach, His- tory of Doctrines, § 3C0). The Rationalists of Ger- many lost sight even of the symbolical in the merely moral, but De Wette made the symbolical more prom- inent. Schleiermacher represented the sufferings of Christ as vicarious, but not as making satisfaction ; and his obedience as making satisfaction, but not as vicarious. He held that " the redeeming and atoning principle is not the single fact that Christ died, but the vital union of man with Christ. By means of this vital union, man appropriates the righteousness of Christ" (Schleiermacher, Christl. Glaube. ii, 103, 128, cited by Hagenbach, 1. c). The Hegelian spec- ulative school of German theology regards the death of the God-man as "the cessation of being another (Aufheben des Anderssein), and the necessary return of the life of God, which had assumed a finite form, into the sphere of the infinite." Some of the strict su- pernaturalists (e. g. Sticr) find fault with the theory of Anselm, and endeavor to substitute for it one which they regard as more scriptural; and in 1856, even among the strict Lutherans of Germany, a controversy arose on this doctrine which is at present (18G6) not yet ended; Prof. Hofmann, in Erlangen, rejects the idea of vicarious satisfaction, which is defended by Prof. Philippi and others. Schneider, in Stud. u. Krit. Sept. 18G0, shows clearly that Ansclm's doctrine is that of the Lutheran as well as of the Reformed Church, in opposition to Hofmann, who maintains that his view accords with the church doctrine as well as with Scripture. See also Smith's Hagenbach, Hist, of Doc- trines, § 300, and the references there given. The mod- ern Unitarian view may perhaps be safely gathered, in its best form, from the following statement of one of its ablest writers: "'There is one mediator be- tween God and men, the man Christ Jesus.' This can only refer to unrivalled pre-eminence, not to ex- clusive function. For all higher minds do, in fact, mediate between their less gifted fellow-creatures and the great realities of the invisible world. This ' one1 is a human mediator, 'the man Christ Jesus;' not a being from another sphere, an angel, or a God, but a brother from the bosom of our own human family. ' He gave himself a ransom for all1 who embrace his offers and will hearken to his voice. He brings from God a general summons to repent, and with that he conveys, through faith, a spiritual power to shake off the bondage of sin, and put on the freedom of a new heart and a new life. He is a deliverer from the pow- er of sin and the fear of death. This is the end of his mediation. This is the redemption of which he paid the price. His death, cheerfully met in the inevitable sequence of faithful duty, was only one among many
ATONEMENT
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ATONEMENT
links in the chain of instrumentalities by which that deliverance was effected. It was a proof such as could 1 e given in no other way of trust in God and immor- tality, "t" fidelity to duty,*and of love for mankind. In those who earnestly contemplated it and saw all that it implied, it awoke* a tender response of gratitude and confidence which softened the obdurate heart, and opened it to serious impressions and the quickening influences of a religious spirit" (Tayler, Christian As- pects of Faith and Duty).