2. In the history of religion as set forth in the Christian Scriptures, we find a similar succession in the order in which the above-mentioned problems emerge. A doctrine of conscience is not found till late in the development of Christian thought, when the consciousness of individuality is strong and full. There are indeed traces of the operations of conscience. Man is always treated as a moral being (so in the prophets, and especially in Ezekiel, whose sense of individual responsibility is new and strong), susceptible of communications from a personal God, and amenable to His judgment. Itut conscience, or the source of obligation for the individual, is not made a subject of special treat-
ment in the earlier stages of man's spiritual history Broadly speaking, there is no doctrine of conscienca in the ()T. The heart is the centre of man's whole spiritual energy, whether intellectual or moral ; and no subtle analysis of mental or moral powers is attempted. The characteristic work of conscience, that of condemning us when we do wrong, is ascribed to the heart, Job 27*. The absence of a doctrine of conscience from the OT is to be explained, not by any reference to the alleged disinclination of the Heb. mind for psycho- logical study, but by the fact that the stage of religious development at which the Hebrews were under Mosaism, precluded the question to which the doctrine of conscience is an answer. The law may be compared to the systems of Plato and Aristotle, inasmuch as it answers the first of the moral questions which arise on consideration of man's life, viz. What is the Good ? The Good is the will of God expressed in this body of legis- lation. The question of principle of action, or an organ of moral judgment, cannot emerge till the conception of the Good has been made explicit. The law is the conscience of the Heb. community. Hence, as Oehler points out, the idea of a yi^os ypavrbs (v KapSlais is wholly alien to the OT. This absence of a doctrine of conscience is to be found also in our Lord's teaching. He never uses the word, and for a similar reason. His teaching is essentially revelation. He is dealing with the highest good for man, stating it in words, exhibit- ing it in life. His teaching and example are addressed to conscience, and are meant to awaken conscience ; and for this very reason He does not and cannot discuss conscience. Many of His say- ings apply to conscience, and cast light on it, e.g. 'the lamp of the body,' Mt 6---^ ; but con.seience itself does not form part of His express teaching.
With Christ's work as Redeemer a new stage of man's history is entered on. The first question is answered ; the first need is met. The tlood is revealed as truth ; it is accomplished in act ; it is present as power. What Greek philosophy sought after in the speculations of I'l.ato and Aristotle, is possessed in the kingdom of God. The parallel is more than fanciful. As the Greek realized the good in the duties of citizenship in the State, the Christian realizes it in the duties and privileges of citizenship in the kingdom of God. Tlie virtue of the Gree'r:, narrowed by the limitations of the Gr. State, is the obligation and possibility of mankind in the wide realm of grace, which no political change can restrict or destroy.
Now, accortlingly, man as an individual gets his rights, and becomes the subject of special study. The NT, apart from the teaching of our Lord, is largely occupied with the consideration of man in relation to the grace of God which has come with Christ. Human nature is studied as it could not be .at an earlier stage. It is true that there is no merely speculative treatment, the interest of the NT being practical and not technical. Refer- ences, however, to various aspects of man's moral constitution abound. In particular, the question of man's relation to the Good as the will of God receives special treatment, and is answered by an explicit doctrine of conscience. Man is confronted by the revealed will of God, revealed not only in a book, but in a Person. How does this will make itiself felt in the sphere of man's individual con- sciousness? How is man guided and impelled towards the fulfilment of this will? The answer of St. Paul, and other writers in the NT, is con- science. Conscience, therefore, at once becomes the object of special practical interest. It is the great aim of a Christian to have a conscience that shall be 'good,' 'void of oll'ence,' or 'pure'; and it is of paramount importance that conscience
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CONSCIEXCE
CONSCIENCE
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should be maintained in a condition of enlighten- ment and power adequate to the discharge of its great function as the organ of moral apprehension and moral Jud^'ment.