receive the at-one-ment, the result of the atoning sacrifice of Christ, which

the reading of Romans 5:11 in the A.V. teaches.

Cremer's note on the two words katallasso and apokatallasso is

`Apo, referring to the state to be left, and kata to the state to be

sought after ... katallasso is the setting up of a relationship of

peace not existing before; apokatallasso is the restoration of a

relationship of peace which has been disturbed; cf.  apokathistemi,

Of all the New Testament writers, it will be observed that the words

katallasso, katallage and apokatallasso are used only by Paul, for to him was

committed the message of grace that provided complete acceptance in Christ

for the sinner and the ungodly.  Moreover, to Paul was entrusted that

stewardship towards the Gentiles which:

Dealt with their alienation from God, in Adam, apart from

personal sins (Rom. 5:12).

Dealt with their alienation from God as Gentile nations (Rom.

1:18 and 11:15).

Dealt with their alienation from God by sins personally committed

(2 Cor. 5).

Dealt with the alienation perpetuated by the distinctions of

circumcision and uncircumcision, which was abolished in the new

man of the Mystery (Eph. 2).

Dealt with the alienation of the whole Church of the One Body

from its destined sphere in the heavenlies, far above principalities

and powers (Col. 1).

Let us pass in review these five aspects of Reconciliation:

This aspect of human need and Divine provision is scarcely touched upon

in the Old Testament or in the Gospels.  Paul is the only one who has

anything to teach regarding Adam and his one great act of disobedience.  This

is the mystery of Romans 16:25 and this feature is discussed in the article

entitled Romans (p. 126).

When we commence reading at Romans 5:12 we leave behind the question of

`sins' for the deeper question of `sin'; we leave the disobedience to the law

of Sinai for the one transgression of the garden of Eden.  Moses and Abraham

fade from view, and Adam is revealed as the channel of sin and death, and of

its dominion.  Here we are to learn the utter ruin of the creature as

something deeper than the failure of the Gentile under the law of conscience,

or of the Jew under the law of Moses.  Here we shall plumb the depths of the

depravity of our nature; here we shall come face to face with the dread fact

that in our flesh dwelleth no good thing.  This is a more terrible revelation

than that of Romans 3:12.  There, we read that there is none that doeth good;

here we are to learn that, apart from deeds altogether, there is none that is

good, or that has any hope or possibility, in himself, of pleasing God.