righteousness as with a garment; in Christ we stand spotless before the judgment throne.
Thus to deny the necessity of atonement is to deny the existence of a real moral order. And it is strange how those who venture upon such denial can regard themselves as disciples of Jesus; for if one thing is clear in the record of Jesus’ life it is that Jesus recognized the justice, as distinguished from the love, of God. God is love, according to Jesus, but He is not only love; Jesus spoke, in terrible words, of the sin that shall never be forgiven either in this world or in that which is to come. Clearly Jesus recognized the existence of retributive justice; Jesus was far from accepting the light modern view of sin.
But what, then, it will be objected, becomes of God’s love? Even if it be admitted that justice demands punishment for sin, the modern liberal theologian will say, what becomes of the Christian doctrine that justice is swallowed up by grace? If God is represented as waiting for a price to be paid before sin shall be forgiven, perhaps His justice may be rescued, but what becomes of His love?
Modern liberal teachers are never tired of ringing the changes upon this objection. They speak with horror of the doctrine of an “alienated” or an “angry” God. In answer, of course it would be easy to point to the New Testament. The New Testament clearly speaks of the wrath of God and the wrath of Jesus Himself; and all the teaching of Jesus presupposes a divine indignation against sin. With what possible right, then, can those who reject this vital element in Jesus’ teaching and example regard themselves as true disciples of His? The truth is that the modern rejection of the doctrine of God’s wrath proceeds from a light view of sin which is totally at variance with the teaching of the whole New Testament and of Jesus Himself. If a man has once come under a
