•The called' (ol kXtjtoL) to whom St. Paul ad- dresses the Epistle to the Romans, are 'called to be Jesus Christ's ' (Ro 1®) and they are ' called to be saints' (Ro 1'), the meaning of the word being identical with our 'converted.' They are 'called according to his purpose' (Ro 8^) — God's electing purpose from all eternity : ' for whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be tlie first-born among many brethren : and whom he foreordained, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified.' 'The called' in the thought of St. Paul are ' the elect ' from all eternity, and their 'calling' through the gospel and the means of grace is the realization in time of God's purpose with them from eternity : ' that he might make known the riches of his glory upon vessels of mercy which he afore prepared unto glory, even us whom he also called not from the Jews only but also from the Gentiles ' (Ro 9-^). This thought of St. Paul's is also St. John's. We find it in the Revelation, where St. John pronounces the victori- ous followers of the Lamb ' called and chosen and faithful' (Rev 17^S kXtjtoI /cat iKXeKTol km TncTToi) — a description entirely in keeping with St. John's record of the words of Christ : ' all that which the Father giveth me shall come unto me ' ( Jn 6*^* **), and His promise concerning the sheep to whom He gives eternal life and whom no man shall pluck out of His Father's hand (Jn 10-^). 'The calling' (i] kXtjo-ls) is 'not of works' but of the sovereign grace of God (Ro 9^1), ' who saved us and called us with a high calling {ayia KXriaei), not according to our works, but according to His OAvn purpose and grace, which was given in Christ Jesus before times eternal' (2 Ti 1"). The call which thus comes from God is 'in Christ' (1 P 5^") and ' through the gospel ' (2 Th 2"), to ' the fellowship of his Son ' (1 Co P), to ' freedom ' (Gal 5'^), not ' for uncleanness but in sanctification ' (1 Th 4'^), to 'eternal life' (1 Ti 6^=^), to holiness 'like as he which hath called j-ou is holy' (1 P V^). It is, therefore, well designated 'the high calling of God (i) dvu /cXijcrts Tov GeoC) in Christ Jesus' (Ph 3"), 'a heavenly calling' (KXrjffis ^irovpdvios. He 3'); and those who are partakers of it are exhorted to make their ' calling and election sure ' (2 P 1'"), For the goal, though predestined and prepared aforetime (Ro 8-^'- g''^), is not attained Avitliout labour and conflict ; as St. Paul exhorts Timothy : ' Fight the good fight of faith, lay hold on the life eternal, wiiereunto thou wast called, and didst witness the good confession in the siuht of many witnesses' (1 Ti 6'^). That 'the calling' is to more than a Christian profession is clear from the experiences which St. Paul associates with it ; for, if he is ' a called apostle' (Ro P), the particulars of his call, which was his conversion, are given when he tells how it pleased God to separate liim from his mother's womb and to call him by His grace and to reveal His Son in him (Gal 1"- I'^j. ' The calling ' carries with it a great hojje— 'ye were called in one hope of your calling' (Eph4-*)— for they that experience it do not only in this life partake of justification, adoption, and sanctification, but know that when Christ who is their life shall appear they also shall ajipear with Him in glory (1 Th 2^^).
For this * the called ' are kept [reT-qprtixivon KXrjTots, Jude^); and, many though the adversaries and difficulties be, ' faithful is he that called you, who will also do it' (1 Th 5-^).
The call which St. Paul and the apostolic writers generally have in view exercises upon those who are the subjects of it a grace and a power which are of the Holy Spirit, who, in the words of the Westminster Divines, ' convincing us of our sin and misery, enlightening our minds in the know- ledge of Christ, and renewing our wills, doth per- suade and enable us to embrace Jesus Christ, freely offered to lis in the Gospel' (Sfiorter Catechism, 31).
LiTERATURB.— Sanday-Headlam, iJowuTOS {ICC, 1902), 12 f., 215 f. ; R. Seeberg, PRE'in. [1S97J art. ' Berufunjr ' ; C. Hodge, Systematic Theology, ii. [1872] 639-732; art. 'CaU' in HUB; ' Call, Caliing' in DCG. T. NiCOL.
CALLIMACHUS.— See Quotations.
CANAAN (AV Chanaan, Ac 7" and 13").— In the NT Palestine is referred to as ' the Land ' or ' the Land of Israel ' (Mt 2-"). The old designation ' Canaan ' is used by St. Stephen, in making refer- ence to the famine which sent Jacob's sons into Egypt ; and by St. Paul at Antioch when referring to the destroying of the Canaanites and the giving of the Land of Promise to Israel.
J. W. Duncan.
CANDACE. — Candace {'KavMK-r}) is mentioned in Ac 8-^ as 'queen of the Ethiopians,' i.e. of Meroe (see ExHiopiAand Ethiopian Eunuch). It appears from various ancient authorities that this was a name always borne by the queen-mother of the Ethiopians, and that in many cases she reigned still as dowager : e.g. we read Y^avSdKtjv Ai6ioire% ■Trdaav t7]v tou ^aaiX^w^ firp-^pa KaXovcyiv (J. A. Cramer, Catena in Acta Aj^ostolorum, 1844, p. 143), an ex- tract from an anonymous author who proceeds to quote Bion (of Soli) thus: AWLoires roiis ^aaiXiuv Traripa.'s oiiK iKcpaivovcriv, dXX <I)S ovras vloi/s ijXLov irapadiddao'iv e/cdcrrou 5^ ttjv firiTipa, KaXodai KavddKrjv ; cf. Athen. xiii. 566 and Pliny, HN vi. 29. The name in its Egyptian form is said to occur on the monuments, and a queen so named tried conclusions with the Romans during the reign of Augustus 24-21 B.C. and obtained some measure of success. The exjiression in Ac S'''^ that the eiyroOxos SwdffTrjs, whom Philip baptized, 'was over all her treasure' suggests that this monarch was powerful and wealthy. C. L. Feltoe.