But, so far, we have only seen that the Death of Christ to sin, His repudiation of sin to the point of death, is the complete revelation of the Divine Wrath, the Divine Mind in regard to sin. If we could only make all this our own, then we should have actually attained to the changed mind, the μετανοια, which is reconciliation with God.
Now, it is a most significant fact that, in the New Testament, repentance is ever closely coupled with faith. Faith, in its highest, its most Christian application, is not faith in Christ, in the sense of believing that the revelation made by Christ is true, but in the strange and pregnant phrase of St. Paul and St. John, faith into Christ. And by this is meant entire self-abandonment, the utter giving up of ourselves to Christ. To have faith into Christ is the perfect expression of discipleship. It is the supreme act of self-surrender by which a man takes Christ henceforth to be the Lord and Master of his life. It implies, no doubt, the existence of certain intellectual convictions; but the faith which rests there is, as St. James tells us, the faith of the demons “who also tremble.” In the full sense, faith is an act of the whole personal being. And as the will is our personality in action, we may say that faith into Christ is, above all, an affair of the will.
But thus to surrender oneself to Christ, to make Him, and not self, the centre and governing principle of our life is, in other words, to make His Will our
will, His Mind our mind. St. Paul is exactly describing the full fruition and final issue of faith when he says of himself, “I live, yet no longer I, but Christ liveth in me.”
Faith is self-identification with the Mind of Christ. And that Mind is the Mind of Him Who died to sin, Who by dying repudiated sin, and revealed His implacable hatred of and hostility to it, which is the hatred and hostility of God, in our manhood, to the moral evil which destroys it.
Thus the man, who, by the supreme act of faith into Christ, has made Christ’s Mind his own mind, has thereby gained the changed mind, the μετανοια, in regard to sin, which is the ceasing to be the object of God’s wrath, because it is the being identified with it. He is, henceforth, reconciled to God. The state of alienation and death is over. In Christ he, too, has died to sin. The false self, in him, has been put to death. With Christ he has been crucified. With Christ he lives henceforth to God, in that union and fellowship with Him, which is the life eternal, the life which is life indeed. His true self, the Christ in him, is alive for evermore in the power of the Resurrection.
That is the final issue, the glorious consummation, of faith. But so far as faith is in us at all, so far as daily with more complete surrender we give ourselves to Christ, and take Him for our Lord and Master, the process, of which the fulfilment, the perfect end, is
reconciliation, union, resurrection, eternal life, has begun in us. And He Who has, visibly and manifestly, “begun in us” that “good work,” will assuredly “accomplish it until the day of Jesus Christ.”
But something more yet remains to be said. Every theory of the Atonement in the end must come to grief, which is based upon the assumption that Christ is separate from the race which He came to redeem, or the Church, which is the part of humanity in actual process of redemption. Professor Inge, in his work on Mysticism and Personal Idealism, has justly denounced the miserable theory which regards human personalities as so many impervious atoms, as self-contained and isolated units. This popular view is theologically disastrous when the Atonement is interpreted in the light, or rather the darkness of it.
As the Son of man He is the Head of the human race, “the last Adam” in the language of St. Paul. No mere sovereignty over mankind is denoted by that title. He is that living, personal Thought of God which each man, as man, embodies and, with more or less distortion, represents. He Who became Incarnate is, as He ever was, the Light which lighteneth every man coming into the world.