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Nash, Ethics and Revelation, 252, 253 ? ?Christ, as God?s atonement, is the revelation and discovery of the fact that sacrifice is as deep in God as his being. He is a holy Creator. He must take upon himself the shame and pain of sin.? The earthly tabernacle and its sacrifices were only the shadow of those in the heavens, and Moses was bidden to make the earthly after the pattern, which he saw in the mount. So the historical atonement was but the shadowing forth to dull and finite minds of an infinite demand of the divine holiness and an infinite satisfaction rendered by the divine love. Godet, S. S. Times, Oct. 16, 1886 ? ?Christ so identified himself with the race he came to save, by sharing its life or its very blood, that when the race itself was redeemed from the curse of sin, his resurrection followed as the first fruits of that redemption.?

<450425> Romans 4:25 ? ?delivered up for our trespasses...raised for our justification.?

Simon, Redemption of Man, 322 ? ?If the Logos is generally the Mediator of the divine immanence in Creation, especially in man, if men are differentiation of the effluent divine energy and if the Logos is the immanent controlling principle of all differentiation, (i.e., the principle of all form) then must not the self-perversion of these human differentiation necessarily react on him who is their constitutive principle?? 339 ? Remember that men do not first have to engraft themselves into Christ, the living whole. They subsist naturally in him and they have to separate themselves, cut themselves off from him, if they are to be separate. This is the mistake made in the ?Life in Christ? theory. Men are treated as in some sense out of Christ, and as having to get into connection with Christ is not that we have to create the relation. We have simply to accept, to recognize, to ratify it. Rejecting Christ is not so much refusal to become one with Christ, as in is refusal to remain one with him, refusal to let him be our life.?

A. H. Strong, Christ in Creation, 33, 172 ? ?When God breathed into man?s nostrils the breath of life, he communicated freedom and made possible the creature?s self-chosen alienation from himself, the giver of that life. While man could never break the natural bond, which united him to God, he could break the spiritual bond and could introduce even into the life of God a principle of discord and evil. Tie a cord tightly about your finger and you partially isolate the finger and to diminish its nutrition will bring about atrophy and disease. Yet the life of the whole system rouses itself to put away the evil, to untie the cord, to free the diseased and suffering member. The illustration is far from adequate but it helps at a single point. There has been given to each intelligent and moral agent the power, spiritually, to isolate himself from God, while yet he is

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