ract theory of sacrifice, and did not spring from capricious malice.
The Death of Christ, regarded as a general vicarious atonement, has had
its efficiency explained directly by the theory that the pain he
suffered partook of the infinity of his divine nature; as thus it was
excruciating beyond measure, so it was infinitely effectual toward
appeasing divinity.

It is well known that this doctrine was no innovation on the religious
sentiment of the age when it was preached by the Greek fathers. For
centuries the Egyptian priests had taught the incarnation and sufferings
of Osiris, and his death for the salvation of his people. Similar myths
were common throughout the Orient, all drawn from the reasoning I have
mentioned.[222-1]

They have been variously criticized. Apart from the equivocal traits
this theory of atonement attributes to the supernatural powers--a
feature counterbalanced, in modern religion, by subduing its harshest
features--it is rooted essentially in the material view of religion. The
religious value of an act is to be appraised by the extent to which it
follows recognition of duty. To acknowledge an error is unpleasant; to
renounce it still more so, for it breaks a habit; to see our own errors
in their magnitude, sullying our whole nature and reaching far ahead to
generations yet unborn, is consummately bitter, and in proportion as it
is bitter, will keep us from erring.[223-1] This is the "sacrifice of a
contrite heart," which alone is not despicable; and this no one can do
for us. We may be sure that neither the physical pain of victims burning
in a slow fire, nor the mental pain of yielding up whatever we hold
dearest upon earth, will make our views of duty a particle clearer or
our notion of divinity a jot nobler; and whatever does neither of these
is not of true religion.

The theory of sacrifice is intimately related with the idea of sin. In
the quotation I have made from Father Brebeuf we see that the Hurons
recognized a distinct form of rite as appropriate to appease a god when
angered. It is a matter of national temperament which of these forms
takes the lead. Joutel tells of a tribe in Texas who paid attention only
to the gods who worked them harm, saying that the good gods were good
anyhow. By parity of reasoning, one sect of Mohammedans worship the
devil only. It is well to make friends with your enemy, and then he will
not hurt you; and if a man is shielded from his enemies, he is safe
e