§ 2. Great Importance attributed to this Doctrine.
But, notwithstanding the fact that there is such confusion in the minds of the Orthodox about this doctrine, there is, nevertheless, no doctrine the belief in which is regarded as so important. With respect to other doctrines,—the Trinity, [pg 238] for example,—dogmatic Christianity declares our salvation to depend upon our belief of it; but in regard to the atonement, it goes farther, and makes our salvation depend on using the phraseology of the doctrine. Other doctrines will save us, on the condition of believing them; this, on the condition of using the language. If a man shall lead a life of purity and goodness, but expresses doubts concerning this doctrine, his Orthodox friends will have scarcely any hope of his salvation; but if the most depraved criminal, after a life steeped in wickedness, shall merely say on his death-bed, that he hopes “to be saved by the atoning blood of Christ,” he is thought immediately to be on the fair way to heaven. No matter how good a man is, if he does not accept the Orthodox language on this point, his friends fear for him: no matter how bad he is, if he does accept it, they hope for him. There is a sort of magical power attributed to the very words. They are almost supposed to act like a talisman or a charm.
Now, while we reject all such superstitious views of the power of mere words, while we reject all false meaning and all no meaning, it is proper to think that there may be some substantial truth in these Orthodox opinions concerning the atonement. Let us endeavor to find what this vital truth really is, and why this doctrine is so dear to the heart of Orthodoxy.