ance. The main point is that for St. Paul Chris- tian life and life in the Spirit are one thing. All Christian graces are the fruit of the Spirit (Gal 5--). The Christian God is He who supplies the Spirit (3*). To become a Christian is to receive the Si)irit (3-). To live as a Christian is to walk in or by the Spirit (5"^). The Spirit and faith are corre- lative terms, and each of them covers, from a dift'erent point of view, all that is meant by Chris- tianity. Regarded from the side of God and His grace and power in initiating and maintaining it, Christianity is the Spirit ; regarded from the side of man and his action and responsibility in re- lation to God, it is faith. The two are coexten- sive, and all Christianity is in each. This Ls vividly expressed in one of those sentences in which St. Paul concentrates his whole mind on the greatest things : ij^eis yhp Tn/ei/mTi ck Tiffrem AirWa SiKaKxrinrji direKdexilifffa (5°). Here is every- thing that enters into Cliristianity and determines it to be what it is. Like the old religion, it has in SiKauxrvvri its hope or goal ; but in its attitude to this, nothing is determined by law, in any sense of that word ; there are only two powers of which St. Paul is conscious as counting for anything in his soul — the one is Divine (the Spirit), the other is human (faith) ; and though these are distinguish- able, they cannot be known apart. Cf. 2 'fh 2" ^v dytaafjLi^ irvevfiaroi Kal Trlarei dXij^c/as, where * in consecration wrought by God's Spirit, and belief of the truth,' is to be interpreted in the same way. Without going into details, it is pertinent to point out the connexions between this Pauline conception of the Spirit and what we find in the life of Jesus, (a) To begin with, the Spirit is for St. Paul specifically Christian. It is not the power or the life of God simpliciter, but the power or the life of God as God has been manifested in Christ, and especially in His resurrection and exaltation. He calls it expressly the Spirit of Christ (Ro 8») ; it is an epistle of Christ that is \^Titten on men's hearts by the Spirit of the living God (2 Co 3») ; he even goes so far as to say, the Lord is the Spirit (3"), and he who is joined to the Lord is one spirit (1 Co 6"). The presence of the Spirit is, it may be said, the spiritual presence of the Lord ; it is not an indefinite power of God, but the last Adam who has become life-giving spirit (IS**). When a criterion of ' spiritual ' utterances is sought, it is found in Jesus (12^): to say Jesus is anathema proves that it is not God's Spirit in which one speaks ; but only in the Holj' Spirit can one say ' Jesus is Lord.' To confess the exaltation, not of an un- known person, but of Jesus, and t-o live in the acknowledgment of Jesus at the right hand of the Father, is to be a genuine Christian. Passages like these prove that if there was any danger in the Pauline churches of an ecstatic enthusiasm doing less than justice to the historical character of Christianity, it was a danger to which St. Paul was alive from the first, and which he did his best to ob>-iate. That St. Paul and the members of his churches had such an acquaintance \vith the his- torical tradition of Jesus as gave definite meaning to His name, the writer has no doubt. — (6) A further point in St. Paul's conception of the Spirit, which connects it essentially with Jesus, is seen in this : it is a spirit of adoption or sonship, breaking out in the loud and joyful cry, 'Abba, Father.' All who are l^.l by it a"re sons of God. Because they are - "i- i : .i i, i- -cut forth the Spirit of His Son into 111 ; I ii! I, . s'^if-, Gal 4"). It is not a spirit of ..M. \,., .1 . .1 i2 Ti 1'), but of trust and joy. ('■) l^spccially a- a spirit of sonship is it a sp\rit of freedom : 6 U Kcpios rb Tfeiifia- ov Si ri TvePfM Kvptov, iXevOepia (2 Co 3"). "EXeiWepot, iXey- 0fpia, and i\(u$epoiv are great Pauline words in this connexion. What they suggest is the (
HOLY SPIRIT
HOLY SPIEIT
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