[218] Cf. Holland, _Logic and Life_, pp. 107, 108. [219] Milligan, _The Resurrection_, p. 278. [220] Cf. Mozley, _University Sermons_, p. 177 (2nd ed.): 'Justice is a fragment, mercy is a fragment, mediation is a fragment; justice, mercy, mediation as a reason of mercy--all three; what indeed are they but great vistas and openings into an invisible world in which is the point of view which brings them all together?' [221] Cf. _Ch. Quarterly Review_, xvi. p. 289 on 'Our Lord's Human Example.' 'Christ, of course, had every faculty of human nature, everything that man sins with, and therefore every instrument or faculty of sin.' [222] In the last two sentences a slight change has been made in consequence of a criticism which showed that it was possible to misunderstand the language originally employed, which however was intended to convey precisely the same meaning, and which could be amply justified by such a passage as e.g. S. Anselm, _Cur Deus Homo_, ii. 10, 'Possumus igitur dicere de Christo quia potuit mentiri, si subaudiatur, si vellet.' Cf. also [Boetius] _c. Eutychen et Nestorium_, c. viii. (_Opuscula Sacra_, ed. Peiper, pp. 214 ff.) [223] Cf. MᶜLeod Campbell, _The Nature of the Atonement_, pp. 117, 118, 119, 127, 347: 'That oneness of mind with the Father, which towards man took the form of condemnation of sin, would in the Son's dealing with the Father in relation to our sins, take the form of a perfect confession of our sins. This confession, as to its own nature, must have been _a perfect Amen in humanity to the judgment of God on the sin of man_.' 'In Christ tasting death [as] the wages of sin ... was a perfecting of the Divine response in humanity to the Divine condemnation of sin.' [224] See Dale, _Atonement_, pp. 49 ff.; Schmidt in Herzog's _Real. Encykl._ xvi. 403. [225] _De Incarn. Verbi_ 4, 'Man is by nature mortal.' S. Athanasius held, however, that this 'natural corruption' would have been suspended, but for the Fall, by the help of the Logos empowering man to live the Divine life. See on the whole subject, _The Christian Doctrine of Sin_, App. ii. p. 536. [226] It should be remembered that the Church has always regarded the Atonement as having a _retrospective_ effect, extending back to the first representatives of the human race. [227] Cf. Schmidt in Herzog's _Real. Encykl._, Art. Versönung, vol. xvi. p. 403. [228] Irenaeus is full of this thought, though it is not disentangled from other explanations of the death of Christ. Cf. especially V. xxiii. 2: 'Recapitulans enim universum hominem in se ab initio usque ad finem, recapitulatus et mortem ejus.' Cf. also Athanasius, _de Incarn. Verbi_ 9, in which he suggests that it was the Divine power of the Logos in the bodily nature of Christ that made His sacrifice representative, as well as His death victorious over death. [229] See especially Heb. ix. 28, which is an echo of the LXX. of Is. liii. 12.