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Updated: May 11, 2025
For the Gospel shows another mode; the Gospel compels us to avail ourselves of Christ in justification, it teaches that through Him we have access to God by faith; it teaches that we ought to set Him as Mediator and Propitiator against God's wrath; it teaches that by faith in Christ the remission of sins and reconciliation are received, and the terrors of sin and of death overcome.
He does not say that love overcomes the terrors of sin and of death that we can set our love against the wrath and judgment of God, that our love satisfies God's Law, that without Christ as Propitiator we have access, by our love, to God, that by our love we receive the promised remission of sins. Paul says nothing of this.
If any one think that he is righteous and accepted on account of his own fulfilment of the Law, and not on account of Christ's promise, he dishonors this High Priest. Neither can it be understood how one could imagine that man is righteous before God when Christ is excluded as Propitiator and Mediator.
In this promise it bids us trust, namely, that for Christ's sake we are reconciled to the Father, and not for the sake of our own contrition or love. For there is no other Mediator or Propitiator than Christ. Neither can we do the works of the Law unless we have first been reconciled through Christ.
Of the parallelism between the self-sacrificing Prajapati, Lord of creatures, and the Second Person in the Christian Trinity, propitiator and agent in creation, we may hear Dr. But it must be confessed that these parallels, real or supposed, between Christianity and Hinduism have not brought Christ home to the heart of India.
Therefore we shall show that they truly make of the saints, not only intercessors, but propitiators, i.e., mediators of redemption. In a propitiator these two things concur. In the first place, there ought to be a word of God from which we may certainly know that God wishes to pity, and hearken to, those calling upon Him through this propitiator.
The knowledge of this faith is necessary to Christians, and brings the most abundant consolation in all afflictions, and displays to us the office of Christ because those who deny that men are justified by faith, and deny that Christ is Mediator and Propitiator, deny the promise of grace and the Gospel. They teach only the doctrine either of reason or of the Law concerning justification.
Therefore, even though Popes, or some theologians, and monks in the Church have taught us to seek remission of sins, grace, and righteousness through our own works, and to invent new forms of worship, which have obscured the office of Christ, and have made out of Christ not a Propitiator and Justifier, but only a Legislator, nevertheless the knowledge of Christ has always remained with some godly persons.
The adversaries regard Christ as Mediator and Propitiator for this reason, namely, that He has merited the habit of love; they do not urge us to use Him now as Mediator, but, as though Christ were altogether buried, they imagine that we have access through our own works, and, through these, merit this habit and afterwards, by this love, come to God.
But wherever there is mention of works, the adversaries add falsely their own godless opinions, that by means of good works we merit the remission of sins; that good works are a propitiation and price on account of which God is reconciled to us; that good works overcome the terrors of sin and of death; that good works are accepted in God's sight on account of their goodness; and that they do not need mercy and Christ as Propitiator.
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