of Christ as the ultimate of self-sacrifice persuades us to the death of
sin in us that we may live renewed in God; "rise from our dead selves
to higher things." His life persuades us as the condition and example of
growth to move on from the first self-surrender into the habit and fact
of constant obedience and therefore "into the likeness of God's dear
Son."

The consciousness, well-nigh universal, of the nobility of
self-sacrifice is that which gives vitality and vogue among the masses
to the doctrine of the atonement. Self-sacrifice becomes more rare as
wealth and refinement modify men and women. He that has much is loath to
lose or leave it. Hence the rich generally fight in security. The poor
meet the bullets first.

Bad as is the conduct of some trades-unionists, it is among these
toilers that great deeds of sympathy and generosity are done. How they
tax themselves to help each other! How their women work for each other
when one is unable to care for herself or her children! Their doctrine
that "an injury to one is a wrong to all" has much that is Christlike in
it. Let us who believe in an atoning Christ rejoice that as long as men
honor bravery--self-sacrifice unto death for country, home, or the life
of dear ones; as long as they build monuments to generals, soldiers,
firemen, physicians who die for others, so will the world be slow to
disbelieve the doctrine that "Jesus Christ tasted death for every man."

[Sidenote: John's Logos.]

[Sidenote: An Anthropomorphic God.]

More, too, is made of His life before the Incarnation. The pre-existence