of salvation widely different from that of Schleiermacher. It has been
oftenest associated with the notion of something purely external,
forensic, even magical. It is connected, even down to our own time, with
reliance upon the blood of Christ, almost as if this were externally
applied. It has postulated a propitiatory sacrifice, a vicarious
atonement, a completed transaction, something which was laid up for all
and waiting to be availed of by some. Now every external, forensic,
magical notion of salvation, as something purchased for us, imputed to
us, conferred upon us, would have been utterly impossible to
Schleiermacher. It is within the soul of man that redemption takes
place. Conferment from the side of God and Christ, or from God through
Christ, can be nothing more, as also it can be nothing less, than the
imparting of wisdom and grace and spiritual power from the personality
of Jesus, which a man then freely takes up within himself and gives
forth as from himself. The Christian consciousness contains, along with
the sense of dependence upon Jesus, the sense of moral alliance and
spiritual sympathy with him, of a free relation of the will of man to
the will of God as revealed in Jesus. The will of man is set upon the
reproduction within himself, so far as possible, of the consciousness,
experience and character of Jesus.

The sin from which man is to be delivered is described by Schleiermacher
thus: It is the dominance of the lower nature in us, of the
sense-consciousness. It is the determination of our course of life by
the senses. This preponderance of the senses over the consciousness of
God is the secret of unhappiness, of the feeling of defeat and misery in
men, of the need of salvation. One has to read Schleiermacher's phrase,
'the senses' here, as we read Paul's phrase, 'the flesh.' On the other
hand, the preponderance of the consciousness of God, the willing
obedience to it in every act of life, becomes to us the secret of
strength and of blessedness in life. This is the special experience of
the Christian. It is the effect of the impulse and influence of Christ.
We receive this impulse in a manner wholly consistent with the laws of
our psychological and moral being. We carry forward this impulse with
varying fortunes and by free will. It comes to us, however, from without
and from above, through one who was indeed true man, but who is also, in
a manner not further explicable, to be identified with the mora