: PELAGI US; AUGUSTINE ) ; the latter in connection with the controversies of the Refor mation. The Scriptures teach some connection between Adam's sin and the sinfulness of all men (cf. Rom. v. 12). Augustine explained it by a theory of realism, that men sinned in Adam. Calvinism taught that Adam's sin was imputed to his posterity, so that they were treated as if they had committed it, being held to the consequences of it in the form of disorder of nature, and actual sin resulting therefrom. In the course of time several varieties of imputa tion were distinguished, immediate, mediate. etc. This phraseology was supposed to be derived from the scriptural usage, hut no like use can ba found in the Scriptures. Properly understood, it conveys erroneous ideas, and may be al lowed as one of the standard forms of theo logical expression. But it has the disadvan tage of being a purely external, forensic form of statement. and of neglecting the ethical elements of the doctrine. In respect to the forgiveness of sinners for Christ's sake. imputation was orig inally applied by the Church of the Reformation only to Christ's passive obedienee, or suffering on the cross: and when this was said to be imputed to us, nothing more was meant than that we are forgiven for Christ's sake. Later, by that scholastic tendency which always in the period of systemization. distinction was made between the passive and the active obedience of Christ or His obedience to the law, and this was also said to be imputed to the sinner in the act of justification. A new connotation was insensi bly added to the word impute, and it was sup posed that only that could be imputed to one which he did not hare. Thus the Westminster Confession finally went so far as to say that faith itself is not imputed to believers as 'their right eousness,' although it is said in Rom. iv. 3 that Abraham's faith was imputed to him for righteousness. The distinction is correct if it be understood that faith is not imputed as the ground of their forgiveness. which ground is the
work of Christ. This is the indubitable mean ing of the Confession. But it is as certainly the meaning of the Epistle to the Romans that faith. since it involves complete and loving submission to God's will, is of the essence of righteousness.
Modern theology. even when of Calvinistic de scent and in sympathy with the truths which Cal vinism sought to formulate and defend. professes to emphasize the internal and ethical aspects of the doctrine. The connection of Adam and the race in the matter of sin, instead of being explained by realism and imputation, is explained by the law of heredity. If Adam sinned, it was inevit able that so serious and deep-reaching a fact should propagate itself. Like begets like; a web-footed bird, another web-footed one; a sinner, a sinner. The law of habit plus the law of heredity is all that is necessary to explain the universal corruption of human nature and the universality of sin. Forgiveness for Christ's sake, in like manner, can be better explained without than with the employment of the idea of imputation. Christ cannot, strictly speaking, merit anything for us, because merit, like demerit, is essentially personal, and cannot be transferred. But Christ can do that on account of which it is consistent with the nature and attributes of God, and with the honor of the law and of the divine justice, freely to forgive sin. He alone can do this. And therefore He alone can lay the ground of our for giveness. His sufferings are, therefore, that on account of which we are forgiven; and this cov ers the whole subject without need of bringing in any imputation whatever. The difference is, however. more one of point of view and phrase ology than of essential doctrine.