(c) But something more is required before the education of conscience is complete. Knowledge is much, and the will to obedience is more, but what if the power of love be wanting? In that case the conscience will not be void of ofl'ence to- ward God and men. According to the NT writers the conscience must be set free by being delivered from the sense of guilt through the atoning power of Christ's sacrifice (He 9'* 10-^) ; it must learn its close dependence upon the mystery of faith (1 Ti 3»; cf. ps) ; it must be taught that love out of a pure heart and a good conscience and faith un- feigned are ' the end of the charge ' and the fulfill- ing of the law (P). To be perfectly educated, in short, a conscience must experience the constrain- ing and transforming power of the love of Christ, in whom men are new creatures, so that old things are jiassed away and all things are become new (2 Co 5^^- ^'). Thus, in the view of the NT writers, ethics passes into religion, and the Christian conscience is tlie conscience of one who lives the life of faith and love, and who can say with St. Paul, ' I live, and yet no longer I, but Christ liveth in me ' (Gal 22").
LiTERATTiRB. — J. Butlcf, Analogy and Sermons, London, 1852, Sermons ii. iii.; I. Kant, Metaphysic of Ethica, Eng. tr., 1809, p. 24.Tff. ; T. H. Green, Prolegomena to Ethics, Oxford, 18S3, p. 342 ff. ; H. Calderwood, Handbook of Mural J'hilosophy, London, 1872, pt. i. ; H. Martensen, Chrintian Ethics, Edin- burgh, 1881-82, i. 356 ff. ; Newman Smyth, Christian Ethics, do. 1892, index t.v. ; HOB, art. 'Conscience'; PRE\ art. ' Qewissen ' ; B. Weiss, NT Theol., Eng. tr., Edinburgh, 1882-83, i. 476, IL 40, 211. J. C. LAMBEKT.
CONSECRATE, CONSECRATION. — The word 'consecrate' occurs twice in the AV of Hebrews
(7-* 10'-"). In the first passage it is the translation of TeTeKeiwfiivov ; in the second of eveKaivKrev. In neither case is the translation quite suitable.
1. He 7^: vlbv ek rhv aiwva rereXeiwfjL^vov. Full consideration of reXeiiw would encroach on the art. Perfect {q.v. ) ; but there are certain special points connected with this passage that may usefully be noted. reXetovv ras xetpas is frequently used in the LXX, but only in the Pentateuch (Ex 29'*- ^a- 33. 35 [Ev 4'>] 8^*2 16^^ Nu 33), to translate the obscure Hebrew phrase mille'' ydd—'\^i\\ the hand,' i.e. 'consecrate' (a priest). Elsewhere in the Penta- teuch and Historical Books (once in Ezekiel [43^'']) parts of irkfipbii), ifiirlir'Kr)(jn, irLTr\7]/j.i are employed. reXe/cjo-tj is used alone (Ex 29-'2- -«• ^7. si. 34^ ^y 7*' S'^^. 28. 29. 31. 83 gssj f^j. ^j^g Heb. millU'im ( = ' consecra- tion ' [RV]). In Lv 2P" reTeXeiufj-efos is used with- out the rest of the phrase = ' consecrated,' although many MSS supply tSj x6£/)as avroO. These last uses would at least point to the conclusion that 7eXet6w and reXeiwcns tended to become semi-techni- cal terms for the consecration of the priest, having originally been used to translate the verb in the Heb. phrase, which is quite obscure. Most prob- ably its original sense is suggested in the corre- sponding Assyr. Mt4 mtdlH—' hsind over to one (or make one responsible for) a person or thing or office' (cf. F. Delitzsch, Assyr. Handwbrterbuch, 1896, p. 409'': ' Rammanirari, whom Asur has en- dowed with a dominion incomparable ' ; and HDB iv. 71*).
It follows, then, that He 7*^ and the other passages where reKeibio occurs (see art. PERFECT) indicate that the writer is making use of a technical expression and, in harmony with his system of thought, hellenizing it (cf. Moffatt, LNT, 1911, p. 427). There can be little doubt that in Hebrews reXeidu is used in the Aristotelian sense of bringing to the tAos or final end. Jesus, as High Priest, is ' perfected ' for evermore, as distinct from the reXelwcrts of the Aaronic priesthood. There can be no idea of a moral development in character. Jesus is ' perfected [and there is also the further idea of exaltation to office] for evermore' in the sense that He is endowed with an experience of human suffering in life and in death (He 4^^) ; so A. B. Davidson, Hehreios {Handbooks for Bible Classes), pp. 145 f., 207 f. ; von Soden, Hebrderbrief^ {HandkommentarzumNT,Tuhingen, 1899), p. 28 n.; but cf. A. B. Bruce, Hebreios, 1899, p. 283 tt'. ; M. Dods, EOT, 'Hebrews,' 1910, pp. 265, 319, who argue for the sense of moral perfecting.
2. He 10^": TTiv eiffodov . . . fjv iveKaivia-ev rjfxiv bShv irp6(J<paTov koL ^Qiaav 8ia rod KaTaweTacrixaTos. ijKaiviiij} is used also in He 9^^ In AV of 10-" the word is 'consecrated,' and in 9^^ 'dedicated.' In RY in both cases ' dedicated ' is used. In the LXX iyKaivLi'u} is used to translate two Heb. words, haniikh ('initiate,' 'consecrate,' Dt 20^, 1 K S^^) and hiddesh ('renew,' 'make anew,' 1 S 1P^ 2 Ch 15"*, Ps 50^^). iyKaivl^us in He lO^" might seem to combine both meanings, implying that some kind of way existed before (cf. Sir 33 [36]8). In He 918, also, the word means simply ' inaugurate,' unless the pre-existence of a covenant is supposed (cf. 9^- ^) before the ceremony of vv.i*--^ That the sense of ' renewal,' however, is strongly emphasized is seen also in the use of irp6<T(pa.rov (' fresh,' 'hitherto un- trodden'), ^waav imjilies 'a way that really leads and carries all who enter it into the heavenly rest,' as oppo.sed to 'a lifeless pavement trodden by the high priest, and by him alone' (Delitzsch, Hebrews, Eng. tr., ii. [1870] 171). It also implies a way that would never become old, worn, or obsolete. ■iji> must be taken as referring to €l(to5os. Jesus has, by bursting the veil of His flesli in death, 'inaugu- rated' anew entrance into the Presence of God (cf. Mk 15''*). The flesh of Jesus is regarded as symbolic