(b) It is a natural outgrowth from the Pelagian view of sin and logically necessitates a curtailment or surrender of every other characteristic doctrine of Christianity ? inspiration, sin, the deity of Christ, justification, regeneration and eternal retribution.

The Socinian theory requires a surrender of the doctrine of inspiration for the idea of vicarious and expiatory sacrifice is woven into the very warp and woof of the Old and New Testaments. It requires an abandonment of the Scripture doctrine of sin for in it all idea of sin as perversion of nature rendering the sinner unable to save himself, and as objective guilt demanding satisfaction to the divine holiness, is denied. It requires us to give up the deity of Christ. For if sin is a slight evil, and man can save himself from its penalty and power, then there is no longer need of either an infinite suffering or an infinite Savior and a human Christ is as good as a divine. It requires us to give up the Scripture doctrine of justification, as God?s act of declaring the sinner just in the eye of the law, solely on account of the righteousness and death of Christ to whom he is united by faith. The Socinian theory cannot permit the counting to a man of any other righteousness than his own. It requires a denial of the doctrine of regeneration for this is no longer the work of God but the work of the sinner. It is no longer a change of the affections below consciousness but a self-reforming volition of the sinner himself. It requires a denial of eternal retribution; for this is no longer appropriate to finite transgression of arbitrary law and to superficial sinning that does not involve nature.

(c) It contradicts the Scripture teachings, that sin involves objective guilt as well as subjective defilement in that the holiness of God must punish sin. The atonement was a bearing of the punishment of sin for men and that this vicarious bearing of punishment was necessary, on the part of God, to make possible the showing of favor to the guilty.

The Scriptures do not make the main object of the atonement to be man?s subjective moral improvement. It is to God that the sacrifice is offered and the object of it is to satisfy the divine holiness and to remove from the divine mind an obstacle to the showing of favor to the guilty. It was something external to man and his happiness or virtue that required that Christ should suffer. What Emerson has said of the martyr is yet truer of Christ: ?Though love repine, and reason chafe, There comes a voice without reply, ??Tis man?s perdition to be safe, When for the truth he ought to die.? The truth for which Christ died was truth internal to the nature of God and not simply truth externalized and published among men. What the truth of God required, Christ rendered, full satisfaction to

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