McConnell, Evolution of Immortality, 134, 135—“Christ’s terms are biological; those of many theologians are legal. It may be ages before we recover from the misfortune of having had the truth of Christ interpreted and fixed by jurists and logicians, instead of by naturalists and men of science. It is much as though the rationale of the circulation of the blood had been wrought out by Sir Matthew Hale, or the germ theory of disease interpreted by Blackstone, or the doctrine of evolution formulated by a legislative council.... The Christ is intimately and vitally concerned with the eternal life of men, but the question involved is of their living or perishing, not of a system of judicial rewards and penalties.” We must remember however that even biology gives us only one side of the truth. The forensic conception of justification furnishes its complement and has its rights also. The Scriptures represent both sides of the truth. Paul gives us the judicial aspect, John the vital aspect, of justification. In Rom. 6:7—ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας = “he that once died with Christ was acquitted from the service of sin considered as a penality.” In 1 Cor. 4:4—οὐδὲν γὰρ ἐμαυτῷ σύνοιδα. ἀλλ᾽ οὐκ ἐν τούτῳ δεδικαίωμαι = “I am conscious of no fault, but that does not in itself make certain God’s acquittal as respects this particular charge.” The usage of the epistle of James does not contradict this; the doctrine of James is that we are justified only by such faith as makes us faithful and brings forth good works. “He uses the word exclusively in a judicial sense; he combats a mistaken view of πίστις, not a mistaken view of δικαιόω”; see James 2:21, 23, 24, and Cremer, N. T. Lexicon, Eng. trans., 182, 183. The only N. T. passage where this meaning is questionable is Rev. 22:11; but here Alford, with א, A and B, reads δικαιοσύνην ποιησάτω.