But this is not all. In analyzing Christ's sig- nificance, Ritschlian theology attaches even (greater importance to the idea of Power. Christ is that fact through which God enters as a force into history, to awaken and sustain faith. It is not natural for us to believe the gospel of God's for- giveness and Fatherly love and care. Bather does faith arise as a victory over nature. When we contemplate the iron system of mechanical forces and laws that beset us behind and before, and beyond which no theoretical knowledge can con- duct us, it is a hard matter to persuade ourselves that these forces and laws are but the angels and ministers of a gracious personal will. It is su- premely through Christ that we reach this assur- ance. He is tlie Divine fact that so masters us as to convince us that not mechanism, but the Good is the ultimate reality. The spiritual might of God becomes real to us as we contemplate the power of the Good in Jesus' life. Forgiveness becomes real and guilt becomes real when we feel behind them the throb of Jesus' holy love. The great redemptive forces— faith, love, self-sacrifice, moral fidelity — have their supreme seat and centre in the Person and life and cross of the man Christ Jesus. We may sum up the position by saying that in Him the will of God for man's salvation becomes effective.
Such are the three theological types in which the influence of the movement ' back to Christ' is most apparent. It would be premature to forecast the ultimate issue of the movement. But one thing is certain. So momentous an event as the
recovery of the historical figure of Christ cannot leave theology exactly as it found it.
Literature:—!. (1) Distinction between tlie historical and dogmatic Clirist: Kahler, Der sof/ejiaimte historigche Jesus und der neschichtliche biblische Christus; Fairbairn, Christ in Modern Theology, p. 186 ; Loisy, Autour d'un petit livre, pp. Ill, 90, 134 ; Sabatier, Outlines qf a Philosophy of Beligion,
&141 f. (2) Criticism of dogma : Histories of Dogma, by arnack [Eng. tr.], Loofs, and A. Dorner ; Kattenbusch, Con- fessiom-Kunde ; Kaftan, The Truth of the Christian Religion, vol. i. ; Fairbairn, op. cit. (3) Religion and history : Harnack, Pas Christentitm und die Geschichte ; O. Kirn, Glauhe u^id Geschichte.
II. (1) Christo-centric theology ; Fairbairn, Christ in Modem Theology, and The Philosophy of the Christian Religion; Denney, Studies in Theology ; Forrest, The Christ of History and of Experience. — (2) Religion of Jesus theology: Channing, Sermons on Loee to Christ and on Pyeacliinq Christ; Seelev, Eece Homo ; A. B. Bruce, With Oijeii Face ; The Thinker, 1893, p. 38 ; Hatch, Uibbert Lectures, 1888, pp. 333, 349, 351 ; Watson, The Mind of the Master ; Tolstoi, My Religion ; Harnack, What is Christianity ! ; J. Weiss, Die Naclifolge Christi und die Predigt der Gegemvart ; Bousset, Wescnder Religion, p. 192 ff.
III. Ritschlianism : 'R\^sc\\\, Justification and Reconciliation; Garvie, Ritschlian Theology ; Swing, The Theology of Albrecht Ritschl ; Herrmann, The Communion of the Christian with God, also Ethik, and der Begriff der Offenbarung ; Kaftan, Dogmatik.
W. Morgan. BAG (Jn 12» 13=» yXoiaabKonov ; in Lk 12^2 /3aXdi/ria is tr. ' bags ' in AV, but RV ' purses ' ; see PuRSE).
VXua-trexofjiav (in NT peculiar to St. John) meant originally a case for keeping the mouth-pieces of wind instruments (j'/.i^ire-a, ao/i-a.) ; so Phrynicus, who gives -/>.a»,ro;-.o,ni;o» as the proper form, rejecting that of NT, which, however, is found in an old Doric inscription, in later Comic writers and in LXX (see Liddell and Scott). The RVm 'box' seems the better rendering. Field (OA') has a very full note, in which he concludes that yX., both in its general and in its special sense, means not a bag, but a box or chest, always of wood or other hard material. Thus Hesychius defines it as a wooden receptacle of remnants {iropoc ivXiv^ T^v u,-^aia)v) ; Arrian mentions yXuriroxo^ax made of tortoise-shell ; in the Anthology yk. is api'arently a coffin (' when I look at Nicanor the coffin-maker (o-ofo-rzjo.). and consider for what purpose he makes these \\n,nien i)u\ts|-^/,wo-(rt^/ia] ') ; and in an inscription quoteii Ii> II ii li i /. ' in Biblical Grevk) j-A. means thestrong bu\ 11 ! , i , : . I an association.
The LXX translates p^^: ii, ■ . , i (ihe chest for the
offerings, but ;i<^ioTo; in ■! I\ l-' i- n -ll^ i. \\iiich Cod. A also gives in2 S 6" (the Ark). A.|uihi uses -,/.. tor |nN in all its significations, e.g. coffin (Gn bu'^), the Ark (Ex 37', 1 S 61, 2 S B"). Ancient Versions of Jn. agree with this view ; Vulg. gives loculos, the plural, says Field, ' indicating several partitions,' a small portable cush-box ; D lat. loculum ; Nonnus haupxTir,i> X.r.>^6v, ligneam arculam. In favour of EV it may be urged that something small and easily carried is required by the context, whereas the above instances are chiefly larger boxes (but note use of y?.. by Hesychius and Arrian above). Again, in 1 S 6Sf- 13"iN (EV 'coffer') is tr. y^.wtrtr'.xefMtf by Josephus, and is from a root ' to tremble, wag, move to and fro,' whence in Arabic there is a similar word meaning a bag filled with stones hung at the sides of camels to preserve equilibrium (see Gesenius, Lex.). In modern Greek also yX. means purse or bag (Hatch).