Chapter XI.
THE FORGIVENESS OF SINS.
"I believe in ... the forgiveness of sins." "I acknowledge one baptism for the remission of sins." The words fall facilely from the lips of worshippers in every Christian church throughout the world, as they repeat the familiar creeds called those of the Apostles and the Nicene. Among the sayings of Jesus the words frequently recur: "Thy sins are forgiven thee," and it is noteworthy that this phrase constantly accompanies the exercise of His healing powers, the release from physical and moral disease being thus marked as simultaneous. In fact, on one occasion He pointed to the healing of a palsy-stricken man as a sign that he had a right to declare to a man
that his sins were forgiven.[309] So also of one woman it was said: "Her sins, which are many, are forgiven, for she loved much."[310] In the famous Gnostic treatise, the Pistis Sophia, the very purpose of the Mysteries is said to be the remission of sins. "Should they have been sinners, should they have been in all the sins and all the iniquities of the world, of which I have spoken unto you, nevertheless if they turn themselves and repent, and have made the renunciation which I have just described unto you, give ye unto them the mysteries of the kingdom of light; hide them not from them at all. It is because of sin that I have brought these mysteries into the world, for the remission of all the sins which they have committed from the beginning. Wherefore have I said unto you aforetime, 'I came not to call the righteous.' Now, therefore, I have brought the mysteries, that the sins of all men may be remitted, and they be brought into the kingdom of light. For these mysteries are the boon of the first mystery
of the destruction of the sins and iniquities of all sinners."[311]
In these Mysteries, the remission of sin is by baptism, as in the acknowledgment in the Nicene Creed. Jesus says: "Hearken, again, that I may tell you the word in truth, of what type is the mystery of baptism which remitteth sins.... When a man receiveth the mysteries of the baptisms, those mysteries become a mighty fire, exceedingly fierce, wise, which burneth up all sins; they enter into the soul occultly, and devour all the sins which the spiritual counterfeit hath implanted in it." And after describing further the process of purification, Jesus adds: "This is the way in which the mysteries of the baptisms remit sins and every iniquity."[312]
In one form or another the "forgiveness of sins" appears in most, if not in all, religions; and wherever this consensus of opinion is found, we may safely conclude, according to the principle already laid down, that some fact in nature underlies it.
Moreover, there is a response in human nature to this idea that sins are forgiven; we notice that people suffer under a consciousness of wrong-doing, and that when they shake themselves clear of their past, and free themselves from the shackling fetters of remorse, they go forward with glad heart and sunlit eyes, though erstwhile enclouded by darkness. They feel as though a burden were lifted off them, a clog removed. The "sense of sin" has disappeared, and with it the gnawing pain. They know the springtime of the soul, the word of power which makes all things new. A song of gratitude wells up as the natural outburst of the heart, the time for the singing of birds is come, there is "joy among the Angels." This not uncommon experience is one that becomes puzzling, when the person experiencing it, or seeing it in another, begins to ask himself what has really taken place, what has brought about the change in consciousness, the effects of which are so manifest.
Modern thinkers, who have thoroughly assimilated the idea of changeless laws
underlying all phenomena, and who have studied the workings of these laws, are at first apt to reject any and every theory of the forgiveness of sins as being inconsistent with that fundamental truth, just as the scientist, penetrated with the idea of the inviolability of law, repels all thought which is inconsistent with it. And both are right in founding themselves on the unfaltering working of law, for law is but the expression of the divine Nature, in which there is no variableness, neither shadow of turning. Any view of the forgiveness of sins that we may adopt must not clash with this fundamental idea, as necessary to ethical as to physical science. "The bottom would fall out of everything" if we could not rest securely in the everlasting arms of the Good Law.