But Johannine teaching on the subject of the world cannot be regarded as complete if the First Epistle be ignored. The scope, however, of this Dictionary must limit the inquiry to general refer- ences. The doctrinal differences here are expli- cable, as Bp. Westcott has pointed out (Gospel of St. John, Introd. Ixxviii), because the Gospel is
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WORLDLINESS
WORLDLINESS
related to the Epistle, as history to its comment or application ; the former is throughout pre- supposed in the latter. ' The Lord's words in the Gospel have been moulded into aphorisms in the First Epistle ' ; and in the latter document the Apostle writes, conscious that the Church must be in dire conflict with the characteristic dangers and heresies of the age. It would seem reasonable to regard the teaching of the First Epistle on the world as a commentary, in particular, on our Lord's pregnant utterances on the ' convictions ' of the world (Jn 16^'"; see Westcott, in loco.). In that passage, the world appears as separate from God, ' yet not past hope.' Our Lord declares there, not that He will convict the world simply as sinful, etc., but that He will show that it lacks the know- ledge of what sin, righteousness, and judgment really are.
We conclude that the general teaching of St. John's Gospel on the subject of the world is that it is an order or sphere touching man's life, affecting man's life considered as apart from God ; but that in the First Epistle the world is seen more darkly and ominously still : it is not merely regarded as apart from God, but as alien to Him, in direct opposition to His eternal and gracious purposes. St. John would teach us that if it is to be over- come, it must be by powers which lift us above it, and those are the twin powers of love and faith (Liddon, Easter Sermons, No. xxii.).
Literature. — In addition to the Lexx. and Comm., J. H. Newman, Par. and Plain Serm. vii. (1868) p. 27 ; F. W. Robert- son, Serm., 4th ser. (1874) p. 145; A. Maclaren, A Year's Ministry, 1st ser. (1884) p. 83 ; B. F. Westcott, The Gospel of Life (1892), p. 20 ; C. J. Vaughan, Doncaster Serm. (1891) p. 225 ; R. W. Church, Village Serm., 2nd ser. (1894) p. 326 ; Stopford A. Brooke, The Ship of the Soul (1898), p. 31 ; R. Flint, Serm. and Addresses (1899), p. 145. B. WhITEFOORD.
WORLDLINESS The teaching of Christianity
concerning worldliness forms one of the most im- portant parts of its practical message to mankind. And yet, more or less strongly marked at different periods, a tendency to serious misconception of this doctrine has probably existed in every genera- tion since the days of Christ. The error into which it has led man is that of regarding the material world and whatever strictly pertains to it, as inherently evil and anti-spiritual. Such a misconception, it is true, did not originate in Christian times, but was taken over by Chris- tianity from earlier systems of religious thought. The source from which it sprang, however, does not affect the gravity of its persistent survival ; and inasmuch as the attitude of any faith to the present world must always deeply influence men's estimate of its claims, a clear apprehension of Christ's own teaching on the subject becomes of more than ordinary importance.
I. To reveal the basis of our Lord's doctrine of worldliness, we must review briefly one or two broad outlines of His message.
1. Christ's teaching concerning the existence of a spiritual realm. — Man has contact with two worlds, (a) Of his communion with the material universe and of the various relationships involved therein, he has by nature a vivid consciousness. This temporal world forms a realm of which, by his birth, he himself has become a part. It has for his possession a special form of life adapted to it. It reveals relationships of its own, as laying their obligation upon him — relationships to a pro- perly constituted authority to be obeyed, and to relatives and friends to be loved. It provides also certain standards of judgment by Avhich the vari- ous experiences of its inhabitants are deemed happy or sad, prosperous or unsuccessful, {b) But man has contact also with another world — the spiritual. Of his communion with this world
he has, by nature, but dim and uncertain com- prehension. It was to reveal the truth concerning it that Christ came to earth. Its existence and claims form one of the principal themes of His teaching. Of this realm also it is by a birth that a man becomes a part (Jn 3^'^). This realm also has, adapted to it, a special form of life (6^^ 17^) which becomes his upon his entrance into it, and which receives its own spiritual sustenance (4^^- 32. 34 g35. 48-51 'j3T^_ Tliis realm also imposes certain relationships upon him ; for it, no less than the other, has its sanctions of authority (Mk IP, Jn J213 1833-37) and ties of kinship, both of man with God (Jn V^, 1 Jn 3^) and of man with men (Mk 334. 35 II 1029- 30^ Jn 1926- 27). Moreover, this realm also possesses standards of its own by means of which its citizens estimate the events and experi- ences of their lives (Mt 5^^- : for the contrast oftered to the standards of the temporal realm, see Mt 5^°'^^, and consider the force of do^acrdrji'at.in Jn 13^^). The sphere in which these spiritual relationships are acknowledged and their obligations become operative, was named by Christ the Kingdom of God (or, of Heaven), and it formed the theme even of His earliest teaching (e.g. Mk V^). This in- visible world is as real as the visible. It is clearly marked and self-contained (Jn 3^). Its citizens possess definite characteristics (Mk 10^®, Lk IS^"- ^'), and, as it is essentially spiritual in character (Lk 1720. 21^ jjj 423)^ a^ certain fitness is necessary to those who would belong to it (Lk Q**'^). Hence it has to be definitely entered (Mt 1^'^- '\ Mk IQi^ 12^*^ Jn 3^- %