+I. Association of the Doctrine with Jesus+

+Importance of the subject.+—This brings us to a subject, which, more than any other, with the exception of that of the person of Jesus, has come under discussion at the present time. In the course of Christian history it has created a more extensive literature than probably any other doctrine. I mean the subject variously known as Salvation, Redemption, Atonement, and with which the terms Forgiveness, Expiation, Reconciliation, Ransom, Justification, Propitiation, Satisfaction, Sanctification, and such like have been commonly associated. The Christian doctrine of Atonement, as we may call it for convenience, bulks so large in Christian thought that all others may be held to be dependent upon it, even that of the person of Jesus; for, according to the received theology, Jesus became incarnate for our redemption, and that redemption can only be accomplished by one who is very God.

+The need for an adequate explanation.+—But there is no subject upon which modern Christian thought is less coherent than this. We are constantly hearing the statement that a rational theory of the Atonement is badly wanted, or that it is our duty to preach the fact without a theory, or that the Atonement is such a mystery that no theory is possible and we must just accept it on faith. This confession of helplessness shows that there is something seriously wrong with the conventional presentation of the doctrine. But I do not think the Atonement is such a very great mystery after all, and it ought to be possible to get at the heart of it without stultifying the intellect. Anyhow, let us try.

+The usual theological method of expounding it.+—As a rule treatises on the Atonement begin with an examination of the Scripture passages which are supposed to have a bearing upon it. Then follows a careful examination and criticism of the various theories of it which have successively held the field during its history; the author concludes by giving us his own. I do not propose to follow that method, for it does not possess a living interest for the mind of to-day; the psychological should take precedence of the historical. I do not feel called upon to take the doctrine of Atonement for granted and then proceed to try to find a place for it in Christian experience. On the contrary, I prefer to take human nature for granted and inquire whether it needs anything like a doctrine of Atonement. If it does not, let the doctrine go; if it does, let us see that the doctrine is presented in a reasonable fashion. If it cannot be presented reasonably, it is not wanted. But I think it is wanted, and more than wanted; it is already taken for granted by everyone who thinks seriously about life, whether it is called by its theological name or not.

+Outline of present-day accepted belief in regard to it.+—Before I proceed to attempt to justify these statements let me ask my readers to call to mind the outline of what they have been taught in reference to this great fundamental of the Christian faith. Part of it has already been indicated, for it was hardly possible to avoid it when considering such a subject as that of the nature of evil or the divinity of Jesus. Roughly stated it is as follows: Our fallen humanity is separated from and under the displeasure of God. God longs to save us from our sin, but justice demands that He must punish us. The world is already an unhappy place because of sin, but what we endure here is nothing to what we shall have to endure presently when we cross the river of death; we shall all go to hell, a place of never-ending torment, unless some means can be found of justifying us before God ere we pass over. This means has been found in the self-devotion of the second person in the Trinity. The sinless Son of God took upon Himself the likeness of sinful humanity, was born into this world, lived here for a few years, suffered a violent death, and then reascended to His Father to make unceasing intercession for mankind. It was the dying of the death that was the all-important thing. It was in consideration of this death that God agreed to pardon sin. Jesus was put to death because God had arranged that He should be put to death, and because Jesus was willing to be put to death, in order that a satisfactory offering might be made to divine justice for the sins of the world. God had to punish someone before he could be free to forgive His erring children, and therefore with the consent of Jesus He punished Him. The whole scheme was prearranged in heaven, cross and all, and therefore Jesus was not taken by surprise when the end came; He was, in fact, a party to it, and His murderers were in a sense only the instruments of a beneficent, foreordained plan. God accepts this sacrifice as a full and complete equivalent for all that humanity deserves, but we must individually appropriate it by faith or it will not avail for us; we shall go to hell all the same. If on the other hand we do claim the benefit of this finished work, the merits of the Redeemer are imputed to us; we are held to be justified before God, and are gradually sanctified by the Holy Spirit operating within our souls and fashioning us into the moral likeness of our Lord.

+Conventional view both true and false.+—To say that these statements are wholly untrue is impossible, for they everyone contain a truth of considerable value, but as popularly stated they are misleading. This view of the Atonement is unethical, and, in my judgment and that of many others, has wrought a good deal of mischief in the past and bewilderment in the present. Some readers of these pages will no doubt find fault with me for stating it so baldly, and will maintain that no front-rank theologian or preacher would enunciate it in these terms to-day. Once again I can only repeat that they use language which implies it, and it seems impossible to resist the conclusion that they are driven to use the vaguer language because of their own feeling that the balder statement, which their predecessors made without hesitation, is intellectually and morally impossible, and yet they do not know what to put in its place. They are reluctant to give up the belief that in some way or other the death of Jesus on Calvary actually effected something in the unseen by making God propitious toward us and removing the barrier which prevented Him from freely forgiving human sin. Of course they add other and valuable elements in their discussion of the theme, but this is their central idea and they seldom get away from it. The typical theologian never seems to think of looking at the death of Jesus from the purely human point of view, and yet surely this is the only legitimate thing to do when trying to get at the heart of the subject. It is what we should do in any other case of a like kind; we should never dream of doing anything else. We have no business to begin speculating upon transcendental questions until we have examined the purely human causes of such an event as the crucifixion of Jesus. When an adherent of the so-called orthodox view of the doctrine of the Atonement is pressed to say just what he supposes the death of Jesus to have effected in the mind of God so as to free humanity from its curse, he usually takes refuge in phrases about the "mystery of the cross," and so on. He does not say in plain language exactly what he means, for the truth is he does not know; he only believes what he has been told, and has persuaded himself that it is of the utmost value to Christian experience, which it is not and never was. The doctrine as popularly held is not only not true but it ought not to be true; it is a serious hindrance to spiritual religion. Why in the world should God require such a sacrifice before feeling Himself free to forgive His erring children? And why should it be regarded as in any real sense a substitute for what is due from us or any equivalent for what we should otherwise have to bear? Once more, perhaps, the dogmatic theologian will pull me up sharply and say that I am misrepresenting him, but I think I am on fairly safe ground in declaring that this is what the ordinary man in the pew as well as the man in the street understands by the saving work of Jesus, and he does so because of the language of the pulpit backed by the theological college preceptor. If this is the Atonement, there is little wonder that thoughtful minds will have nothing to say to it and that so many good people are puzzled to know what to think about it.

+The human causes of the crucifixion of Jesus.+—If the death of Jesus took place under similar circumstances to-day, we should be in no doubt as to what to call it. It was a barbarous and wicked murder instigated by base and unscrupulous men who wanted to get rid of a dangerous teacher. We do not need to search far in order to find reasons for the tragedy. There were reasons enough in the antagonism which had long existed between Jesus and the ecclesiastical rulers of Judea. Jesus held and taught a certain ideal concerning human life and its relation to God. At the beginning of His brief public ministry He seems to have thought that His invitation to men to realise their divine sonship would meet with a ready response, and that therefore the kingdom of God would without great difficulty be established upon earth through the working of the spirit of love in human hearts. At first He gained an extensive hearing because the Jewish people were willing and ready to listen to any teacher who would hold out to them some hope of a better and happier day. Consequently He was for a time extremely popular, and even the Pharisees deliberated as to whether He might prove to be the long-expected leader who should restore the kingdom to Israel. But this attitude soon changed. People and rulers alike became disappointed with Jesus. They were looking for a kingdom which should come by force, and Jesus for one which should come by love. They wanted material benefits forthwith, while to Jesus these were altogether a secondary matter. Then, too, He became an inconvenience. His standard of rectitude was exacting. He saw through the hypocrisies and villanies of many of those who posed as the guides and directors of the nation, and He was not silent about them. He spoke out without fear or hesitation. What other people had been thinking and dared not say He said without pausing to consider what the consequences might be. No wonder the ecclesiastics came to feel that He must be silenced at any cost. It can hardly be supposed that people in general were offended by His plain language concerning those in high places, but then they wanted Him to do something besides talk. They wanted to see Him drive out the Roman without delay and inaugurate the era of power and plenty. Jesus saw well enough what the end of all this must be. He must either temporise a little, or go away and hide, or go straight on doing His work until the night came and He could work no more. He decided for the last-named course, leaving the results to God. It was in the line of His duty to go up to Jerusalem for the feast of the Passover, so to Jerusalem He went. He could hardly have been under any delusion as to what awaited Him there. The crowds in the capital were very excited about Him; His name was on every lip, and there were many who would have declared for Him at once if He had only offered Himself as the national champion against the foreigner. But by this time priests, Pharisees, and scribes understood that, in their sense of the word, a national champion He would never be. The crisis was reached at the cleansing of the Temple. The moral greatness, the tremendous impressiveness, of the personality of Jesus were never more clearly demonstrated than on this occasion. There was no earthly reason why dove-sellers, money-changers, priests, and Temple officials should be driven pell-mell out of precincts they had come to look upon as their own, except that they were overawed by the stern majesty of this wonderful Galilean. For a brief hour Jesus was master of the situation; the next day He was arrested. The thing had to be done secretly and quickly, but those who planned it calculated rightly. No sooner was Jesus made a prisoner than the populace turned against Him and clamoured for His destruction. Those who know something of mob psychology will readily understand this. Human passion easily swings from adoration to hate, as history has shown over and over again. If a strong man fails in a conflict of forces in a time of great public excitement, he is rarely allowed to sink quietly into oblivion; the mob turns upon him with the savagery of a wild beast. Napoleon was one day driving through the streets of Paris amid cheering crowds. One of his suite remarked to him that it must be gratifying to see how his subjects loved him. "Bah!" said the Emperor, "The same rabble would cheer just as madly if I were going to the guillotine." He was right. It was just the same with this Jerusalem crowd. The populace thought that the Jesus who had seemed so strong was not so strong after all, and therefore their base fury vented itself upon Him just as priests and Pharisees had foreseen.

These were the immediate causes of the death of Jesus. His execution was a judicial murder done to gratify sacerdotal spite and popular passion, and the men who took part in it were guilty of what has proved to be the blackest deed in history. The same type of man exists to-day, as he has existed in every age, and if Jesus came again without saying who He was, history would repeat itself. I do not suppose His enemies would nail Him on a wooden cross,—public opinion would forbid that now, thanks to nineteen centuries of His gospel,—but they would find some means of making Him suffer, and they would invoke His own name to justify them in doing it.

+The reason why there was no supernatural interference.+—But is this all that can be said about the matter? Where does God come in? Why was a crime of this sort ever permitted? Why has the memory of it actually become a religious dogma? Other people have been put to death quite as unjustly, and the results, though great, are not to be compared with those which have followed from the death of Jesus. Why is this? As we have already seen, the popular view of the doctrine of Atonement presumes that this foul deed was in some way, as the scripture has it, by "the determinate counsel and foreknowledge of God." Was it really so? Was the whole dreadful drama merely a programme to be gone through in all its appointed stages, ending with the cry of the victim, "It is finished"?

There is one sense, and only one, in which such a deed can be said to have been by the determinate counsel and foreknowledge of God, and that is that God did not interfere to save Jesus from the last dread ordeal. He allowed wickedness to do its worst, and thereby made the disinterested nobleness of the character of Jesus all the clearer. In such a time as that in which Jesus lived such a life as His was sure to end on a Calvary of some kind, unless He ran away from it, or God supernaturally intervened to save Him. Neither event happened. If Jesus had shrunk from the full consequences of His actions; if He had temporised, concealed Himself, tried to gain time, or adopted any other subterfuge or expedient in order to save His life—that life would not have the moral power it possesses or shine with such glorious lustre in the world to-day. Supernatural interference would have dimmed the moral beauty of the faith, courage, and perfect self-devotion of Jesus. The moral worth of any act of self-sacrifice, no matter on what scale it is performed, is dependent upon the fact that it is done without regard to consequences. If we could see with absolute clearness the sure and certain result of any action, if we could know, as unquestionably as that two and two make four, that it would always pay to do the right thing, the very soul of goodness would have gone out of it. It is just because we do not know, save with the deeper knowledge that contradicts appearances,—the knowledge that is rightly termed faith,—that an unselfish action is in accord with the general rightness of the universe, and therefore must prevail in the end, that there is anything praiseworthy in it. The determinate counsel and foreknowledge of God were that this should be fully demonstrated in the experience of Jesus, as it has been in the experience of many a one of His followers since. Once more therefore we come to the last word of the cosmos, manifestation by sacrifice; and the experience of Jesus is the sum and centre of it all. The reason why the name of Jesus has such power in the world to-day is because a perfectly noble and unselfish life was crowned by a perfectly sacrificial death. Both were needed; either without the other would have been incomplete. Many a British soldier has died as brave a death as Jesus, but none have ever lived the life of Jesus. The life and death together were a perfect self-offering, the offering of the unit to the whole, the individual to the race, the Son to the Father, and therefore the greatest manifestation of the innermost of God that has ever been made to the world. It makes the sacrifice unreal to speak of it as though Jesus knew the end from the beginning and foresaw every stage in the programme before He came to it. He did not; He shrank from the shameful end just as we should have done, and prayed to God to save Him from it. An immense amount of pious nonsense has been spoken and written about our Lord's agony in Gethsemane. We have been told that in this dreadful hour the sorrow of Jesus bore no relation to his physical death, but was caused by His mysterious self-identification with all the sins of mankind, past, present, and to come. To add to the horror God the Father turned His face away from Him, treating Him as though He were indeed the embodiment of all the guilt of mankind, the scapegoat driven into the wilderness. I have never been able to read this kind of thing without an inner protest against the unreality of it; it precludes the possibility of understanding Jesus or entering sympathetically into an experience in which to a greater or less degree every noble soul has sooner or later to share with Him. The only way to explain Gethsemane is to approach it from the purely human point of view, as we have already done with the causes which led up to the crucifixion. Let us try to put ourselves in the sufferer's place, a perfectly legitimate and right thing to do. How would any of us have felt in the circumstances of Jesus? Suppose that you had laboured consistently and whole-heartedly, in season and out of season, to get men to realise their divine sonship and live the life that is life indeed. Suppose you had seen your hopes perish one by one, and that materialism, selfishness, and hypocrisy seemed to have become all the stronger for your protest. Suppose you saw evil gathering head against you, that you found yourself left utterly alone, and that even God seemed to be silent in this hour of tragic failure. Here are your enemies triumphant at the gate, thirsting for your blood. Beyond that gate, betrayal, torture, and public shame are waiting for you. In the background of all stands the cruel gibbet to which your own countrymen, the people you have loved with an all-absorbing love, shall presently commit you. Tell me what you would pray in like circumstances. Your agony would be just as great as that of Jesus, though perhaps your prayer would lack His magnificent faith and ungrudging self-surrender. Jesus went to His death having nothing to rely upon except His inner conviction that God and the cause of truth were one, and that somehow or other in the end that would be made plain to Himself and all the world. It would have been the same no matter what had been the particular death that Jesus died. His murderers might have taken His life in any one of a thousand ways and the ultimate result would have been just as we see it now. They might have hanged, drowned, or burnt Him, in which case the stake or the hangman's rope would have become the symbol of the world's redemption, but, after the fashion of their time, they crucified Him; it was the worst they could do, and they wanted to do the worst. At Calvary perfect love joined issue with perfect hate, perfect goodness with perfect wickedness, and became victorious by enduring the worst and remaining pure and unchanged to the last.

+The moral outcome.+—But it was not the last after all; the world had still to reckon with God. That life and death have become a moral force, a spiritual dynamic greater than any before or since, just because of the completeness of the self-offering that culminated on Calvary's cross. I must not anticipate what I have to say about the resurrection further than to remark that more came out of the tomb of Jesus than ever went into it. When all seemed lost this buried life arose in power in other lives that up till then had never fully known its divine greatness and spiritual beauty.

This is the truth about the death of Jesus, and nothing needs to be added to show how great an event in the dealings of God with men it must have been. It was both simple and sublime. Theological word-spinning only serves to obscure its true significance. Show to the world the real Jesus; tell men how it came about that He had to die, and they cannot help but love Him.