Orthodoxy: Its Truths And Errors

by James Freeman Clarke

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.

§ 3. Stress laid on the Death of Jesus in the Scripture.

Consider the stress laid on the sufferings of Jesus in the New Testament. Notice what our Saviour says himself: “This is my blood of the New Covenant, which is shed for many for the remission of sins.” “The bread that I will give is my flesh, which I will give for the life of the world.” “For as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life.” “I am the good shepherd: the good shepherd giveth his life for the sheep.”

Consider, again, what is said on this subject in the Epistles. “Jesus Christ, whom God hath set forth as a mercy seat through faith in his blood.” “When we were enemies we were reconciled to God by the death of his Son.” “He died for our sins.” “He is sacrificed for us.” “He gave himself for our sins.” “We have redemption through his blood, even the forgiveness of sin.” “Having made peace through the blood of his cross.” “He gave himself a ransom for all.” “He washed us from our sins through his blood.” “By whose stripes we are healed.” “Though he were a Son, yet learned he obedience by the things which he suffered, and being made perfect, became the author of eternal salvation unto all them that obey him.” Again: “But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor, that he, by the grace of God, should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” “Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted.”

These are some of the passages which connect the sufferings of Jesus Christ with sin on the one hand, and salvation on the other.

§ 4. Difficulty in interpreting these Scripture Passages.

There is a difficulty, however, in understanding the meaning and feeling the force of such texts as these. This difficulty consists in the fact that these passages are constantly quoted as proof texts. From our childhood up we have heard them brought forward to prove the truth of some particular doctrine or theory of atonement, and when we [pg 240] read these verses, we immediately associate them with some doctrine which we like or dislike. Our feelings and prejudices are involved in interpreting the passage one way or the other, so that we are unable to look at it fairly. In order to overcome this difficulty, we must make this obvious distinction. We must distinguish between the statement of a fact and the theory concerning it. The fact which the Bible states is simply this—that the sins of man were the occasion of Christ's death, and that by his death he saves us from our sin. This is the fact which the Scriptures assert. The way in which he saves us is a matter of theory. Why it was that human sin made it necessary for Christ to die, how it is that his death reconciles us to God,—this belongs to the theory.