situation caused by sin a dualism is caused, with a necessary emphasis on moral concern and also on a desire to save the sinner. In an utterly abnormal situation, when the sinner has absolutely rejected God, the law of holiness is expressed by moral concern alone. The basis of the moral law is the law of holiness-the organic law of God's existence-lifted into his consciousness and personalized. Righteousness has its source in the nature of God, but becomes a living thing by his personally filling it with the constant power of his own decision. Moral government is God dealing with creatures according to this fundamental law of his own being personalized. The end of the moral government is that the Universe, through and through, may express and manifest what God is. Creation was a preparation for this goal. History is the movement toward it in spite of sin. Penalty is punishment which so expresses the holiness of God as to secure actual movement toward the final goal of moral government. The Christian view regards physical death in the human race as an abnormal event caused by sin. The body is the basis of racial contact and experience. God wanted the race to forever express moral love; in sin it refuses; in death he breaks the racial connection and thrusts men out alone. It is the awful accentuation in punishment of the very selfishness which refused to conform to the plan of God. Coming more directly to the work of our Lord, Professor Curtis discusses the teaching of St. Paul because he "furnishes the more important data, and no further biblical study would essentially change the outcome." We may summarize the result of this discussion. In his bodily death our Saviour bore the historic penalty for sin, and so satisfied the holiness of God by fully expressing it. Thus he rendered justification ethically possible, on the condition of faith. By his resurrection our Lord came to the position where justification was practically possible, he forming one by one the new community. In his glorified body he is the type to which the saints are to be conformed. Thus in every way he is the center of the new race. A chapter on our Lord's strange hesitation in approaching death shows that the deepest tragedy of the Passion was that expressed in the words, "Why hast thou forsaken me?" This cup he dreaded to empty.

His

Now we are ready for the construction work of the theory. The purpose of God in redemption was the same as in creation: "to obtain a race of holy persons." Now, however, it was to do it in spite of sin. The old race was doomed to destruction because of sin, and in process of dissolution. Jesus Christ came to be the dynamic center of the new race. By the incarnation he became the race-man. His whole experience had this end in view. "exhaustive human experience perfects his racial efficiency." Before he can secure the new race Jesus Christ must make an atonement for sin. This is not a relative necessity, it is an absolute necessity. It springs out of the very nature of God. The holiness of God must be satisfied by a full and perfect expression of it. And we may be sure the awful way chosen was the only way, for had there been a method of less terrible and tragic cost God would have chosen it. In the bodily death of men God's nature had been but partly expressed. It did not say, "I love men." It just said, "I hate sin." In establishing a new race the holiness of God must be as fully expressed in moral concern as it was by the destruction of the old race. In his death Christ bore the exact penalty for sin. Personally he was not punished. As race-man he was punished. "It was official representative suffering." As race-man he stood right in the place of the sinner and bore the penalty for sin. "He was broken from the Adamic race, like any other sinner." But, deeper than this, he entered into the very spiritual meaning of sin's punishment: he lost the consciousness of his Father's presence. "In the beginning of the isolation of his death, as racial mediator [he] met the whole shock of the wrath of God against sin." "His death had in its experience the extreme ethical content of personal isolation." "There alone our Lord opens his mind, his heart, his personal consciousness to the whole inflow of the horror of sin-the endless history of it; from the first choice of selfishness on, on to the eternity of hell; the boundless ocean of its isolation and desolation he allows, wave on wave, to overwhelm his soul." Thus in his physical death, and his spiritual experience in it, our Lord bore the very penalty of sin. In doing this he completely expressed the holiness of God. "He did it more perfectly than it could have

been done by the annihilation of a whole race of sinners." But Calvary is a creative thing. It makes possible movement toward the very goal of God-the salvation of the race as a race and this potency completes its power to satisfy completely the eternal God. Thus Calvary, the deed of the race-man bearing the penalty of sin, and so expressing God's hatred of sin as to render the foundation and gradual formation of the new race possible, is the Atonement. When our Saviour rose again the "racial center of or ganism became a finished fact." His ascension and session are features in the historic realization of his mediatorial work in connection with the new race. Thus there is a great series of redemptive deeds-the Incarnation, which secures the race-man; the Death of Christ, in which the atonement is consummated; the Resurrection, by which our Lord founds the new race; the Ascension, when he is inducted into the office of mediator; and the Session, in which his mediatorial work is carried on. With all this, however, God can only forgive the sinner on condition of the most unflinching ethical procedure on his part. There is no moral let up. But this sinner is not saved by the moral quality of his accepting Christ. This is merely a condition. The salvation is a thing wrought by Jesus, not a thing achieved by the sinner. A drowning sailor must hold to the rope let down to save him, but he does not save himself. The Christian peace is secured in the fact that his whole growth is growth in Christ. Every man in the new race finds completion in the brotherhood and in Christ. The brotherhood is to be a great organism of service alive with moral love and joy. This brotherhood-rendered possible by the death of Christ-will at last victoriously realize God's original design in Creation. And with all this the holy God is satisfied.

Some things about this theory will strike us at once:

1. It grows out of genuine Christian experience and expresses it. It catches the very feelings of the Christian who has found peace with God through Jesus Christ. Its emphasis on the awfulness of sin could scarcely be profounder, and it has the feeling about sin of a man who rejoices in the greatness of the Christion salvation.

2. It is rooted in vitality. Its psychology is so keen, yet so

sensitive to spiritual meanings, its solution of the problem so deeply related to the very demands of earnest life, that there is a practical seizure.

3. It not only expresses the social hunger of our time, it ennobles it. The great things of men's hunger for brotherhood are accepted and transfigured in the glow of a heavenly light.

4. Here, where there has been so much ethical makeshift, we find none. It is all honest and candid.

5. The substitution of God's holiness, as the thing to be satisfied, for the one quality of justice, takes away from this theory the greatest difficulties which beset the Satisfaction Theory.

6. The whole content of theology is focused on the work of our Lord. Its deepest place relates to what God is. Its power would be lost if Christ were not God, if there were not a real Trinity of real persons, if our Lord had not lived a sinless life. The Resurrection is lifted into redemptional significance. The theological truths appear not as fragments, but as part of a great organism. It is saying much of a theory of the Atonement that it relates itself to the other truths of theology in this organic way. 7. The theory speaks in the language of our time. It has listened to the time-spirit but it does not surrender Christianity; it interprets it.

Still under the glow of this piece of creative and constructive work, it would be unwise to attempt to utter a final criticism. Time will answer questions as to its ultimate place among offered solutions of the problem and the question its vitality makes inevitable: "May not we here at last have found a method which strikes the keynote of the final theory?" Of this at least we may be sure: the very life blood of the great old theories throbs here and the joining is not mechanical. The new features and the method of articulation give us a view which is organic.

Lynn

Harold

Hough.

ART. VIII. TOLSTOI: MAN, REFORMER, AUTHOR

HOW COUNT TOLSTOI LIVES AND WORKS was written in 1892, when Tolstoï was sixty-four years old, by Sergyeniko, who lived at the Count's country estate, Yasnaya Polyana, and also at his home in Moscow.

The average person has two sides to his character, which usually play one continuous game of seesaw. Occasionally we find a three-sided soul, whose amount of talent decides what sort of triangle he is, but when we seek a many-sided man-a real "hexagram" like Tolstoï-we go through a whole country before we strike him. A decade ago--perhaps two-we thought we knew this man, but looking at him today, with more mature minds and under the searchlight of modern history, though one side of his character may seem to contradict another, and the man as a whole may seem a problem that none but an expert on his own plane could solve. We know that many a one who once sat on a judg ment seat to condemn now would hasten to place a branch of laurel on the wreath which the world is preparing for him.

Whosoever will may visit the Count and Countess, who keep open house, and at the door the servant will ask which of the two you want to see. The Countess is sixteen years younger than her husband; a sensible, intelligent, methodical woman who loves and admires her husband and cares for her household as "Asia"Emerson's favorite name for his wife cared for her home; is a financial care-taker, as was Louisa M. Alcott for her transcendental father; not madly in love with her husband, as was Elizabeth Browning, but just as true, and good, and brave. She is a wifesuch as was Jane Welsh Carlyle who shields and guards her husband, making it possible for him to do the mighty task to which he has been called. She is another Mary Wordsworth, with the same wisdom, womanly strength and steadfast energy. Tragically ruinous have been the unions of some men of genius, but the domestic life in the home of Tolstoï is pure, unselfish, uplifting. It is no such home as was Milton's with the fires of hell upon his desecrated hearth. There is no working as Shakespeare worked, in London