p.439
On the whole it is apparent, from the somewhat tedious discussion which I
have now brought to a close, that the various aspects in which atoning
rites presented themselves to ancient worshippers have supplied a variety
of religious images which passed into Christianity, and still have
currency. Redemption, substitution, purification, atoning blood, the
garment of righteousness, are all terms which in some sense go back to
antique ritual. But in ancient religion all these terms are very vaguely
defined ; they indicate impressions produced on the mind of the worshipper
by features of the ritual, rather than formulated ethico-dogmatical
ideas; and the attempt to find in them anything as precise and definite as
the notions attached to the same words by Christian theologians is
altogether illegitimate.
The one point that comes out clear and strong is that the fundamental idea
of ancient sacrifice is sacramental communion, and that all atoning rites
are ultimately to be regarded as owing their efficacy to a communication of
divine life to the worshippers, and to the establishment or confirmation of
a living bond between them and their god.
In primitive ritual this conception is grasped in a merely physical and
mechanical shape, as indeed, in primitive life, all spiritual and ethical
ideas are still wrapped up in the husk of a material embodiment. To free
the spiritual truth from the husk was the great task that lay before the
ancient religions, if they were to maintain the right to continue to rule
the minds of men. That some progress in this direction was made, especialIy
in Israel, appears from our examination. But on the whole it is manifest
that none of the ritual systems of antiquity was able by mere natural
development to [440] shake itself free from the congenital defect inherent
in every attempt to embody spiritual truth in material forms. A ritual
system must always remain materialistic, even if its materialism is
disgtised under the cloak of mysticism.