CHAPTER III.

THE LATER FATHERS AND SCOTUS ERIGENA.

The Atonement treated by later Fathers under two aspects, as a ransom to Satan,

and as a sacrifice to God-Three ideas included in notion of a ransom to Satan;

his claim, the deceit practised on him, the necessity for compensation-Illus-

trated from the Fathers-Uses of the theory-Its difficulties-Its Gnostic

origin and character-Objections of Gregory Nazianzen and John of Damascus

-The death of Christ viewed as a sacrifice to God—Two ideas brought out in

controversies of fourth and fifth centuries, as to nature of sin and results of

hypostatic union in Christ-No change in Divine mind-Relations of the death

of Christ to the Incarnation in patristic teaching-compared with that of the

first Reformers-Speculations of Scotus Erigena
39

Note to Chapter III.-On Strauss' Estimate of the Belief of the Early Church 67

CHAPTER IV.

ST. ANSELM AND THE SCHOOLMEN.

Transition from patristic to scholastic era-General characteristics of the latter

-its division.-First Period: The Cur Deus Homo an epoch in the his-

tory of Christian doctrine-analysis of its contents-remarks upon it-

Abelaird-Bernard--Robert Pulleyn-Richard and Hugh of St. Victor-Peter

Lombard.-Second Period, of more systematic Aristotelian scholasticism-

Bonaventure-Aquinas-Duns Scotus-Scotist and Thomist views of the In-

carnation compared-their bearing on the doctrine of the Atonement-

Wicliffe, Raymund of Sabunde, Nicolas of Cusa

72

CHAPTER V.

THEORIES OF THE REFORMATION PERIOD.

Socinian and Rationalist views of Atonement, how related to this Inquiry-

Differences of Catholic and Protestant teaching on redemption chiefly shown

in different view of justification-Brief statement of Catholic doctrine on

man's original state, the fall, and justification-Lutheran doctrine on these

subjects-Calvinistic doctrine, how far different and in what respects nearer the

Catholic-Later Reformed systems a reaction from extreme Lutheran and

Calvinistic views Osiander Anabaptists Socinianism-Arminianism-

Quakerism-Emmanuel Swedenborg-Grotius' treatise on Satisfaction analyzed

-remarks upon it-Character of later German theology-Dippel-- General

remark on earlier Anglican divines-Hooker, Pearson, Butler, Magee..

Note to Chapter V.—On Baxter's View of Imputation

108

146

CHAPTER VI.

LATER CATHOLIC THEOLOGY.

General characteristics Examples of theological treatment of Atonement:

Tournely, Le Grande, Robbe - Examples of devotional treatment: Massiot,

Plowden-The Sacrifice of the Cross and the Eucharist-German Catholic

theology in the 19th century, Klüpfel and Dobmayer-Klee-Günther-Baader

--Pabst―The dispute between Malebranche and Arnauld in 17th century-

Future of theology

Notes to Chapter VI.:—

148

I.-Recent Lutheran theology on the Motive of the Incarnation

II.-On the Connection between the Sacrifice of the Cross and the

Eucharist

174

178

CHAPTER VII.

MORAL FITNESS OF THE ATONEMENT IN RELATION TO MAN.

Summary to be gathered from what has gone before-Reflections suggested by it.

-The Passion 1. a bond of sympathy and instrument of power: illustrations

-2. the consecration of suffering into a means of grace-3. the great lesson of

self-sacrifice-4. and of Christian tenderness-5. the interpretation and cor-

rective of ideal aspirations-6. the pledge of Divine compassion-Con-

clusion

Note to Chapter VII.—On certain Contrasts of Christian and Heathen

Civilization..

182

202

INTRODUCTION.

INTRODUCTION.

ON THE PRINCIPLE OF THEOLOGICAL DEVELOPMENTS.

Ir can hardly be doubted, that one of the most important theological questions of the day, on which many of our detailed controversies will be found to hinge, and into which they must ultimately be resolved, is that of developments in Christian belief. From failing to recognize this great law of revealed as of scientific truth, thousands are prejudiced against dogmatic Christianity altogether, while others hold it with but a feeble and uncertain grasp. Nor can we look with any confidence for the return to unity of separated religious bodies, while some rigidly adhere to the principle of a lifeless and unfruitful tradition, and others insist on an exclusive ap peal to the bare letter of Scripture. This question will accordingly be found, if I mistake not, to lie at the root of half our religious disputes, and some understanding upon it is an indispensable preliminary for their appreciation or adjustment.

There is of course a broad line to be drawn between matters of faith, and of theological opinion, between what is put be

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