(a) Instances of commendable human care are to be found in concern for personal righteousness (He 12'^ Tit 3^) ; zeal [a-irovdy]) for correcting a wrong (2 Co 7") ; interest in the welfare of one's fellows, especially those who are of the household of faith (1 Co 12-', 2 Co 7^^ s's, Ph 2-» 4"*) ; anxiety for the churches (2 Co 11-^). (b) Care is condemned when it has an unworthy object, e.g. forethought {vpdvoia) for the flesh to fulfil its lusts (Ro 13") ; the worship of mammon (1 Ti 6»- i», He 13^); or when it is purely selfish (Ph 2^'). (c) Care which distracts from the love and service of God becomes an evil. Marriage was regarded as legitimate and honourable in the early Church, but St. Paul saw in the cares of married life a menace to spiritual zeal and labour (1 Co 7^-). A lawful temporal care was recognized. He who made no provision (irpopoel) for those dejiendent upon him, and especially for his own family, had denied the faith and was worse than an unbeliever (1 Ti 5^ ; cf. 2Th 3«-^5^ Ro 12'i). But how readily the cares of the world crushed out the love of God ! (2 Ti 4i», He 13^ etc.). {d) Human care has its remedy in the sjjirit which puts first of all the Kingdom of God and His righteousness. The secret of St. Paul's indifi'erence to human loss (Ph 3'^-), and his contentment in whatsoever condition of life he happened to be (4"), lay in the fact that the ordinary human interests of life had become utterly subordinate to the interests of God (cf. 1 Co 7-', ' Were you a slave when God called you? Let not that weigh on your mind'), (e) Again, 'the strain of toil, the fret of care ' is relieved in the thought of God's providence (Ph 4^, ' in nothing be anxious ' ; 1 P 5^ ' casting all your anxiety upon God, because he careth for you' ; cf. He 13^). Providence does not guarantee freedom from human pain, sorrow and persecution (2 Co 4^^* IP^'-, etc.), but embraces these and all things, in a wide scheme of goodness (Ro 8-8.35-37. cf. Mt 10-8- '^ God cares for the sparrows that fall to the ground). Care is relieved for the Christian, not so much by the hope of a change of human circumstances, as by his changed estimate of human values. Temporal things ' shall vanish all — the city of God remaineth' (2 Co 4i^'-). See also art. Comfort.
Literature.— Art. ' Care ' in HDB and DCG ; R. W. Dale,
Latvs of Christ for Commiin Life, London, 1S99 ; T. C. Upham, Life and HeligUius Opinions of Madame Gvijoti, New York, 1877 ; W. C. E. Newbolt, Counsels of Faith and Practice, 1894, p. 161 ; H. Black, Christ's Service of Love, 1907, p. 42.
H. BULCOCK.
CARNAL.— In two cases (Ro 8^ He 9i«) the adj. 'carnal,' and in one (Ro 8^) the adv. 'car- nally,' are used in AV to render the gen. of ffdp^ ' flesh' ; in Ro S"- '' RV substitutes ' of the flesh.' The ' carnal mind ' or ' mind of the flesh ' (Ro 8^- '') denotes, according to St. Paul's frequent usage, human nature as fallen, sinfully condi- tioned, and hostile to the influences of the Holy Spirit; 'carnal ordinances' (He 9^") are material ordinances as contrasted with those that are spiritual.
On the other occasions when ' carnal ' is found in the Epistles it represents the adjectives adpKivos and aapKiKds, which, according to their strict mean- ings, correspond respectively to the Lat. carneus
170
CARPUS
CASTLE
and carnalis, and the Eng. 'fleshy' and 'fleshly.' Belonging to the general class of proparoxytone adjectives in -ij'os which are used to denote the material of which a thing is made (cf. ^vKwo^, wooden, XLOivos, made of stone, etc.), crapKLvos properly describes that which is composed of flesh. It is the more literal and grosser term, while (xapKiKds has an abstract and ethical applica- tion as denoting the ' fleshly ' or what pertains to the flesh.
With regard to the use of the two words in the Pauline Epp., a ditticulty arises owing to the way in which they are interchanged in difierent MSS. In the view of some scholars, adpKivos, which was much the more famUiar word of the two, has been substituted in some cases for o-apKiKos, an adjective almost wholly unknown outside of biblical Greek (Winer, Gram, of NT Gr., tr. Moulton, ed. 1882, p. 122). Others, conversely, are of opinion that crapKiKds as the more abstract term may have taken the place of the grosser <xdpKLvos, which might seem to a copyist less appropriate to the Apostle's meaning (Cremer, Lexicon, s.v.). There are cases, however (e.g. Ro 7^*), where according to the best readings cdpKivos stands when aapKiKds might have been expected. According to some commentators (Tholuck, Alford), St. Paul used the two adjectives indiscriminately. Meyer, on the other hand, who lays stress on the ditt'erence of meaning between the two words, thinks that the Apostle sometimes of set purpose employed (rdpKivos as the stronger expression in order to indicate more emphatically the presence of the unspiritual element. He calls the Corinthians adpKivoi (1 Co 3^) because the flesh appeared to constitute their very nature ; he says of himself in Ro 7^* ' I am carnal ' (crdpKivoi), to show by this vivid expression the preponderance in his own case of that unspiritual nature which serves as the instrument of sin.