Reconciliation was long thought of as that of
an angry God to man. Especially was this last the characteristic view of
the West, where juristic notions prevailed. Origen talked of a right of
the devil over the soul of man until bought off by the sacrifice of
Christ. This is pure paganism, of course. The doctrine of Anselm marks a
great advance. It runs somewhat thus: The divine honour is offended in
the sin of man. Satisfaction corresponding to the greatness of the guilt
must be rendered. Man is under obligation to render this satisfaction;
yet he is unable so to do. A sin against God is an infinite offence. It
demands an infinite satisfaction. Man can render no satisfaction which
is not finite. The way out of this dilemma is the incarnation of the
divine Logos. For the god-man, as man, is entitled to bring this
satisfaction for men. On the other hand, as God he is able so to do. In
his death this satisfaction is embodied. He gave his life freely. God
having received satisfaction through him demands nothing more from us.

Abelard had, almost at the same time with Anselm, interpreted the death
of Christ in far different fashion. It was a revelation of the love of
God which wins men to love in turn. This notion of Abelard was far too
subtle. The crass objective dogma of Anselm prevailed. The death of
Christ was a sacrifice. The purpose was the propitiation of an angry
God. The effect was that, on the side of God, a hindrance to man's
salvation was removed. The doctrine accurately reflects the feudal ideas
of the time which produced it. In Grotius was done away the notion of
private right, which lies at the basis of the theory of Anselm. That of
public duty took its place. A sovereign need not stand upon his offended
honour, as in Anselm's thought. Still, he cannot, like a private
citizen, freely forgive. He must maintain the dignity of his office, in
order not to demoralise the world. The sufferings of Christ did not
effect a necessary private satisfaction. They were an example which
satisfied the moral order of the world. Apart from this change, the
conception remains the same.

As Kaftan argues, we can escape the dreadful externality and
artificiality of this scheme, only as redemption and regeneration are
brought back to their primary place in consciousness. These are the
initial experiences in which we become aware of God's work through
Christ in us and for us. The reconciliation is of us. The redemption is
from our