[219] Milligan, The Resurrection, p. 278.
[220] Cf. Mozley, University Sermons, p. 177 (2nd ed.): 'Justice is a fragment, mercy is a fragment, mediation is a fragment; justice, mercy, mediation as a reason of mercy—all three; what indeed are they but great vistas and openings into an invisible world in which is the point of view which brings them all together?'
[221] Cf. Ch. Quarterly Review, xvi. p. 289 on 'Our Lord's Human Example.' 'Christ, of course, had every faculty of human nature, everything that man sins with, and therefore every instrument or faculty of sin.'
[222] In the last two sentences a slight change has been made in consequence of a criticism which showed that it was possible to misunderstand the language originally employed, which however was intended to convey precisely the same meaning, and which could be amply justified by such a passage as e.g. S. Anselm, Cur Deus Homo, ii. 10, 'Possumus igitur dicere de Christo quia potuit mentiri, si subaudiatur, si vellet.' Cf. also [Boetius] c. Eutychen et Nestorium, c. viii. (Opuscula Sacra, ed. Peiper, pp. 214 ff.)
[223] Cf. McLeod Campbell, The Nature of the Atonement, pp. 117, 118, 119, 127, 347: 'That oneness of mind with the Father, which towards man took the form of condemnation of sin, would in the Son's dealing with the Father in relation to our sins, take the form of a perfect confession of our sins. This confession, as to its own nature, must have been a perfect Amen in humanity to the judgment of God on the sin of man.' 'In Christ tasting death [as] the wages of sin ... was a perfecting of the Divine response in humanity to the Divine condemnation of sin.'
[224] See Dale, Atonement, pp. 49 ff.; Schmidt in Herzog's Real. Encykl. xvi. 403.
[225] De Incarn. Verbi 4, 'Man is by nature mortal.' S. Athanasius held, however, that this 'natural corruption' would have been suspended, but for the Fall, by the help of the Logos empowering man to live the Divine life. See on the whole subject, The Christian Doctrine of Sin, App. ii. p. 536.
[226] It should be remembered that the Church has always regarded the Atonement as having a retrospective effect, extending back to the first representatives of the human race.
[227] Cf. Schmidt in Herzog's Real. Encykl., Art. Versönung, vol. xvi. p. 403.
[228] Irenaeus is full of this thought, though it is not disentangled from other explanations of the death of Christ. Cf. especially V. xxiii. 2: 'Recapitulans enim universum hominem in se ab initio usque ad finem, recapitulatus et mortem ejus.' Cf. also Athanasius, de Incarn. Verbi 9, in which he suggests that it was the Divine power of the Logos in the bodily nature of Christ that made His sacrifice representative, as well as His death victorious over death.