This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1911 edition. Excerpt: ... creating him to make common cause with him: He determined to become a suffering Deity, only so that He might bring man through the impending discipline into the higher and more secure perfection. So He who was both God, and according to the flesh the Messianic redeeming One, endured the crucial pain on our behalf. "The Logos of the cross " is then simply the mediated expression of Deity as Redeemer. This expression is the objectification (or rendering historical and concrete) of that highest ethical nature of things ever immanent in God "from the foundation of the world." This, in particular, is the God revealed to sinful mankind. Whatever His undisclosed relations may be to other beings, --to angels, principalities and powers in the heavenlies, --God's expressed relations to man have this unique distinction; they are those of a Redeemer jointly-travailing in pain with a jeoparded race. This self-incurred passion on God's part is the supreme governing relation which He sustains to our universe. And if this be so, our universe, however it be " Theo-centric" or "Christo-centric," is certainly redempto-centric. And that which makes it so is the "divine reason" in the cross of Christ. But when we say that our universe is redempto-centric we mean redemption in its transcendent sense. The term is doubtless commonly used as implying simply recovery from sin, but we mean more than this, as the Bible does. We mean the new-centring of the character in Christ contemplated in the very creation of man, and the matured result of a character tested by conflict with evil, and which like Christ and in Him comes off " more than conqueror," because of a new spontaneous holiness so divinely inwrought that it will never again fall. We cite the following...