3. The notion of moral freedom which is pre- sented in the NT differs from all merely philo- sophical ideas on the subject. Here freedom means the being set free from the bondage of sin, and thus enabled to realize the ideal of human nature as created in the image of God {Ro 6*'f). The freedom of the Christian will lies not in the power to do whatsoever we please, but in the power to choose and follow that for which God Jnade us. God Himself is absolutely free, precisely because He is the absolutely perfect moral Being ; and Christ's power to make others free springs from His own Divine freedom — that moral oneness with the Father in the strength of which He did always the things that were pleasing to Him ( Jn 8-'). In Christ's gospel a freedom after His own pattern is oft'ered to all. The Son can make us free so that we shall be free indeed (Jn S*'). This freedom comes from union with Christ, for apart from Him we can do nothing (Jn 15''). The doctrine of the indwelling of Christ through the Holy Spirit, and tlie consequent endowment of His disciples with freedom and power, was taught, according to the Fourth Gospel, by Jesus Himself (see esp. 14-17). It is constantly enforced by St. Paul as the testi- mony of his own experience. Apart from the law of the Spirit of life in Christ Jesus, the will is I)Owerless to realize its own ideals (Ro V^"- S""-). But in accepting Christ as our Ma.<iter, and jield- ing to His law as supreme, we pass into ' the glorious liberty of the children of God.' See, further. Liberty.
LiTgRATORE.— Art. 'Will' in Ha.stiiiKs' Dli; Martensen, Chris- tian Ethics; T. H. Green, I'roleriomf.na to Ethics; .Sir W. Hamilton, Discxtssitms (appendix, I'hilosophical) ; A. M. Fair-
Albrecht
bairn. Thf! Philosophy o/ the Christian Religio KitSL'hl, Jttstijicatimi aiid Reconciliation ; J. R. iiimijworth. Reason and Revelation ; W. N. Clarke, Outline of Christian Theolofjy ; R. Anchor Thompson, Christian Theism ; and Philo- sophical and Theological works in general.
(iEORiiE C. Watt and J. C. Lambkrt. FRIENDSHIP. 1. Pre-Christian and Chris- tian I iiiKMisiiii'. — Friendship was esteemed aincing llie |iaj;;ins and received memorable treat- ment at the hands of Aristotle {Ethics, Bks. viii. and ix.) and Cicero {de Amicitia). The latter said, ' There is nothing in the world more valuable than friendship.' Je\vish literature treated the same subject, as, for example, in Sirach {&% ' There is nothing that can be taken in exchange for a faithful friend.' This appreciation of friendship as one of the chief means of happiness throws light upon the ancient attitude. The mutual kindness of friends, considered necessary to complete the happiness even of the philosopher, but which was conlined to those of the same school or character, makes more prominent the absence of benevolence from the ancient system of virtue. Christianity has also a high regard for friendship, has ennobled it, but has at the same time placed limitations upon it.
(1) The enlargement of Christian friendship is twofold, {a) The area within which the grace may be displayed is much extended by the teaching of Christianity upon the dignity of woman, whereby marriage loses any trace of the oft'ence with which even many enlightened Jews regarded it,* and be- comes alufty fritiidship. (6) This is further enlarged by thi- II. 'W i'lial of benevolence, which is to pene- trate .ill I lie reldtions of life. Humanity has been dignilied liy llie Incarnation. Christian Ethics is not the successor to the virtues of paganism, but the new spirit that turned patriotism into brotherhood, elevated friendship into universal love ; ^iXia be- comes 4>i\aSe\<j>ia. The exceptional exhibitions of goodwill and charity displayed by heathen, re- markable because of their contrast with the preva- lent selfishness, are taken for granted among the members of the Kingdom of God. Friendship ceases to be a luxury and becomes a responsibility. Love, the root of all Christian virtues, must per- vade all the performances of life.
(2) The limitation placed upon friendship in the new religion follows from the doctrine of the Divine friendship, which causes a complete re- adjustment of human thought. The pagans found little s|iiritiinl rest or inspiration in their religion, and liuiiKiu fii.ielship was neither a reflexion nor a su-^(~iiun ni a 1 livme fellowship. With Christ, ho\ve\ei, the lo\e for God is paramount, and re- ceives an importance far beyond any other relation- ship. ' Ye, my friends, shall leave me alone : and yet I am not alone, for the Father is with me ' (Jn le^''). To furnish this higher friendship is the mission of Christ. He has come that we may have the power to become sons of God (Jn V-). Religion takes precedence over friendship : man may not usurp God's place. The gospel which teaches that man attains his exaltation according as he bows down in humble submission to the will of God, necessarily modifies the view that human com- panionship is the most valuable thing in the world. The Christian doctrine of God recasts everything in a new mould. Theology reacts upon anthro- pology. ' God is the beginning and foundation of all true and lasting friendship ' (Zwingli).
2. The teaching of Jesus on friendship. — This is suggestive and incidental rather than formal and detailed. In parables anil conversa- tions Christ indirectly drops sentences which show how general was His observation of all the relations into which people might enter. (1) In the parables