The Indianapolis journal. [volume] (Indianapolis [Ind.]) 1867-1904, 1883-12-22
THE ATONENIENT,
Was the Death of Christ to Vindicate Law,
SubstitutiOnaI, or to Uplift Man?


ST. John xii, 81, 50. "And l, if I be lifted up
from earth, will draw all men unto me. This he
said signifying what death He should die"
In the popular notion religion consists in
creeds, in forms of worship, ceremonies and
rules of life. But in any exact sense these are
only the modes and means of religion, and not
religion itself. Religion is the exercise of mans
rational and affectional nature toward God;
hence it is only as we come to the recognition of
divinity, and to the exercise of thought and
affection toward the same, that we enter the re-
ligious state. Science is but quackery-it is en-
pirical, until it finds an authentic solution
for the phenomena it comprehends.
We look not only for reasons, but for the
reasons and for the reason for the reasons,
for the cause of causation itself. The final So
luton of the building must be sought in the
character and intentions of the builder. Thus.
whether we take matter or thought, law or
duty. probation or destiny, we reach God, the
hnal and sufficient to all lines OF inquiry,
and to all the suggestions of fear and hope.
The study of God will satisfy the mind. If
rightly directed it VIII yield perfect intellectu
al satisfaction. God gives to the intellect sub
iect for eternal thinking The study of God
must afford, also in theory and experience, per-
rect satisfaction to the heart The heart
much needs food for eternal. loving as the intel
lect does for eternal thinking. The truthful
presentation of God should have prominence in
all religious teaching Especially should the
divine character be made prominent. We
do not want many elaborate ser
mons of profound argument in proof Of the
existence of God. Atheism has never made per-
manent Roadway, and never can. Our religious
lntultions forbid it, Atheism is a sporadic thing
and comes of frenzy or folly, but does not le-
main with any considerable number. No man
ever reasoned himself into atheism; it is as
sumed against all evidence. Without God, with
out religion. True religion is the development
of the soul toward the true God. There are many
virtuous affections belonging to the sphere OF
earthly relations, ana they are rich in beauty
and value, aud may all be wrought into the
hgious life. Such are gentleness, kindness, hon.
esly, truthfulness, friendship, the parenta! and
fial affections; but all these even in their high
est form, do not of themselves constitute true
religion. hut true religion carries with all these
virtues, lifting them uplnto the domain of the
spiritual. giving to them the purity, liberty, dig
nifty and immortality Of the divine nature.
True religion is an inward life, and is affec-
tional rather than Intellectual, Pure intellect,
simply as snch, is not capable of religion. 1t
may apprehend the character of the true God,
and all the facts and truths OF revelation, 1t
does the facts of history and the truths of phi
osophy, bat it can take on no religious character
until tine heart responds to these manifestations
of divine love. Christianity alone gives US IA
revelation of the t. God, to which the human
heart responds-'God is love-" Herein is love,
not that we loved GOD, but that lie loved u.s.
and sent His Son to be the Precipitation for our
sins"
1t is an historical fact that Jesus Christ came in
the highest conceivable form of character aud
power, and maize the great mutltudes of earth
he object of His infinite love. The welfare OF
mankind was His study, His work, His pleasure
and pain. Christ could nave avoided the cross
mad He abandoned the people. But
He so loved ri, The world that He
death was inevitable Viewed in tie light OF
the most orthodox theology, or in the light of
the most liberal and ratonalistir, tie conclu-
sir nat he he tad
death rather than abandon the salvation of the
people. Here. Them in the living and dying
Christ, lies embalmed the greatest lesson to be
learned by mankind. The march of Christ from
the manger TO the cross ineOnparably sub
lime. In that sublime march of the Son of God
and the Son of Man to victory over sin, death
and he'll, lies picture OF human possibilities.
AS in mathematics there are automatic truths,
in philosophy fundamental principles, so i'll
Christianity there is central doctrine. Our
text presents your consideration the cen
trail doctrine of the Bible, namely the atone
only to challenge the powers of the mind, but
more especially to awaken and enlist the affec-
lions of the heart There IS in this world so
much need of Gods love and Gods help that it
seems to me there should be no differences or
divisions among the disciples of Christ the
necessity, nature and extent OF the atOneme Mt.
1t seems to me that in this, the Nineteenth cen
fury of the Christian era, there should DC such a
universally of conception and belief in the es-
sential feature of this central and distinctive
doctrine of Christianity to lift IL forever out
OF the field of controversy.
The theoogians' analysis of this sublime doc
trine of essential oneness has contributed more
to the confusion and perplexity OF the believers
mind than it has to the confirmation OF his faith
in the Son of God while the tenacity with which
the denominations have held to their respective
theories concerning this great truth has done
much to foster the secarian spirit and
feeling in the visible church of Christ.
There is a theory that had its origin in the
fourth century, in which Christ is represented as
a sacrifice offered to Satan The foundation of
this theory was that Satan owned man, held
man as a slave or captive taken in war; and
tnau Christ gave himself to Satan to be tempted,
huffeted and cruciird that man might be re-
leased and that as the result OF this commercial
transaction all men were EN- incipated from
the bondage of the devil, and he'll enptied
this lowest conception of the atOnemenJ may be
found in the fact that God has never surren-
dered HIS ownership OF man TO any power or
combination OF powers. aye, more, lie mas never
ceased be the father OF His lost child. The di-
vine paternity underles the entire scheme of re-
demption. God loves sinners, not because they
are sinners but because they are His
children. This great truth is brought
ont in the parable OF the prodigal
son. The child forsakes the
father but the father never forsakes his
child. Cod does not discount loyalty. nor place
a premium on prOdigality; but His paternal ma
lure does call in all the Angels of heaven to
ioice with Him when HIS lost child con es home.
In this connection you will please notice one
two inconsist encies as they stand related TO the
theory of a strict legal substitution IN which
Christ received the punishment due 10 the trans
prrssor which mas it's foundH tiOh in the doctrine
that the whole sinued in Adam-uhat the
Elm of Adam was so computed, or accounted
mans sin, that man justly deserved to be pun
ished. Christ receives this punishment in the
sinners place, and thereby satisfies tho claim of
retributive justice But does this theory meet
the ends of government Can we hold man guilty
for Adams tranegresslOnG That we have inner
tied fallen nature we admit, and thar are
held responsible for our own sins there can
be no doubt; but can transfer
our guilt to another? Would the punishment of
the Innocent in the place of the guilty satisfy
the demands of justice or meet the requirements
of Gods government But back of these ques-
tions concerning the suosti uti0nal and govern
mental theories of the atOnement, in which is
our Heavenly Father the most Interested the
punishment of the sinner or the salvation of the
child? II have caught the spirit and design of
Gods interpostion it is not so much to indicate
His law and maintain HIS government as it is to
lift mp and save His child While he is lifting up
and saving the child by the attractions of the
cross and the moral influence of the atOnenent,