bility is like the responsibility which, as ordinary observation shows, God does, as a matter of fact, commit to men. It is like the responsibility, for example, of the parent for the child. The parent has full power to mar the soul as well as the body of the child. The responsibility is terrible; but it is a responsibility which unquestionably exists. Similar is the responsibility of the Church for making the name of Jesus known to all mankind. It is a terrible responsibility; but it exists, and it is just like the other known dealings of God.
But modern liberalism has still more specific objections to the Christian doctrine of the Cross. How can one person, it is asked, suffer for the sins of another? The thing, we are told, is absurd. Guilt, it is said, is personal; if I allow another man to suffer for my fault, my guilt is not thereby one whit diminished.
An answer to this objection is sometimes found in the plain instances in ordinary human life where one person does suffer for another person’s sin. In the war, for example, many men died freely for the welfare of others. Here, it is said, we have something analogous to the sacrifice of Christ.
It must be confessed, however, that the analogy is very faint; for it does not touch the specific point at issue. The death of a volunteer soldier in the war was like the death of Christ in that it was a supreme example of self-sacrifice. But the thing to be accomplished by the self-sacrifice was entirely different from the thing which was accomplished on Calvary. The death of those who sacrificed themselves in the war brought peace and protection to the loved ones at home, but it could never avail to wipe out the guilt of sin.
The real answer to the objection is to be found not in the similarity between the death of Christ and other ex-
