WHEN we pass from primitive Christian preaching to the epistles of St. Paul, we are embarrassed not by the scantiness but by the abundance of our materials. It is not possible to argue that the death of Christ has less than a central, or rather than the central and fundamental place, in the apostle's gospel. But before proceeding to investigate more closely the significance he assigns to it, there are some preliminary considerations to which it is necessary to attend. Attempts have often been made, while admitting that St. Paul teaches what he does teach, to evade it either because it is a purely individual interpretation of the death of Jesus, which has no authority for others; or because it is a theologoumenon, and not a part of the apostolic testimony; or because it is not a fixed thing, but a stage in the development of apostolic thought, which St. Paul was on the way to transcend, and would eventually have transcended, and which we can quite well leave behind us; or because it is really inconsistent with itself, a bit of patchwork, pieced out here and there with incongruous elements, to meet the exigencies of controversy; or because it unites, in a way inevitable for one born a Pharisee, but simply false for those who have been born Christian, conceptions belonging to the imperfect as well as to the perfect religion conceptions which it is our duty to allow to lapse. I do not propose to consider such criticisms of St. Paul's teaching on the death of Christ directly.
For one thing, abstract discussion of such statements, apart from their application to given eases, never leads to any conclusive results; for another, when we do come to the actual matters in question, it often happens that the distinctions just suggested disappear; the apostolic words have a virtue in them which enables them to combine in a kind of higher unity what might otherwise be distinguished as testimony and theology. But while this is so it is relevant, and one may think important, to point out certain characteristics of St. Paul's presentation of his teaching which constitute a formidable difficulty in the way of those who would evade it.The first is, the assurance with which he expresses himself. The doctrine of the death of Christ and its significance was not St. Paul's theology, it was his gospel. It was all he had to preach. It is with it in his mind immediately after the mention of our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present world with all its evils that he says to the Galatians:
'Though we or an angel from heaven preach a gospel to you contravening the gospel which we preached, let him be anathema. As we have said before, so say I now again, if any man is preaching a gospel to you contravening what you received, let him be anathema'.
I cannot agree with those who disparage this, or affect to forgive it, as the unhappy beginning of religious intolerance. Neither the Old Testament nor the New Testament has any conception of a religion without this intolerance. The first commandment is, 'Thou shalt have none other gods beside Me,' and that is the foundation of the true religion. As there is only one God, so there can be only one gospel. If God has really done something in Christ on which the salvation of the world depends, and if He has made it known, then it is a Christian duty to be intolerant of everything which ignores, denies, or explains it away. The man who perverts it is the worst enemy of God and men; and it is not bad temper or narrow mindedness in St. Paul which explains this vehement language, it is the jealousy of God which has kindled in a soul redeemed by the death of Christ a corresponding jealousy for the Savior.