must be?? ?On this ?must be? the Scripture is based, not this ?must be? on the Scripture. The ?must be? was the ethical demand of his connection with the race. It would have been immoral for him to break away from the organism. The law of the organism is that from each according to ability; to each according to need. David in song, Aristotle in logic, Darwin in science, are under obligation to contribute to the organism the talent they have. Shall they be under obligation, and Jesus goes scot-free? But Jesus can contribute atonement and because he can, he must. Moreover, he is a member, not only of the whole, but also of each part, Ram. 12:5 ? ?members one of another.? As membership of the whole makes him liable for the sin of the whole, so his being a member of the part makes him liable for the sin of that part.?
Fairbairn, Place of Christ in Modern Theology, 483, 484 ? ?There is a sense in which the Patripassian theory is right; the Father did suffer; though it was not as the Son that he suffered, but in modes distinct and different through his pity the misery of man became his sorrow. There is a disclosure of his suffering in the surrender of the Son. This surrender represented the sacrifice and passion of the whole Godhead. Here degree and proportion are out of place. Were it not, we might say that the Father suffered more in giving than the Son in being given. He who gave to duty had not the reward of him who rejoiced to do it. One member of the Trinity could not suffer without all suffering. The visible sacrifice was that of the Son; the invisible sacrifice was that of the Father.? The Andover Theory, represented in Progressive Orthodoxy, 43-53, affirms not only the Moral Influence of the Atonement but also that the whole race of mankind is naturally in Christ and was therefore punished in and by his suffering and death. Quoted in Hovey, Manual of Christian Theology, 269; see Hovey?s own view, 270-276, though he does not seem to recognize the atonement as existing before the incarnation.
Christ?s share in the responsibility of the race to the law and justice of God was not destroyed by his incarnation, nor by his purification in the womb of the virgin. In virtue of the organic unity of the race, each number of the race since Adam has been born into the same state into which Adam fell. The consequences of Adam?s sin, both to himself and to his posterity, are
(1) depravity, or the corruption of human nature,
(2) guilt, or obligation to make satisfaction for sin to the divine holiness,
(3) penalty, or actual endurance of loss or suffering visited by that holiness upon the guilty.
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