might dictate to a stenographer; that we must believe in a special theory of the Atonement—that the blood of our Lord, shed in a substitutionary death, placates an alienated Deity and makes possible welcome for the returning sinner.1 Fosdick’s sermon reveals that in 1922, at least, it was well understood that the doctrine of the atonement found virtually no opposition within any movement legitimately defined as evangelical. Opposition to the doctrine came only from outside evangelicalism. Men like