EVIL-SPEAKING
EXCOI^aiUJSICATIO^S^
381
of a final fulfilment of God's purpose of grace, and both are linked -with a love that sees in human need and pain an opportunity for service and sacri- fice, in which man can regard himself as a fellow- worker with God in the solution of the problem of evil. To revert to the distinctions made in the beginning of this article, the apostolic view recognizes no metaphysical evil, for to be the creature, subject, and child of God, is for man only good ; it lirxks physical with moral evil, and makes deliverance from pain dependent on salvation from sin ; and it throws all the emphasis on moral evil ; for it is concerned not with the speculative intellect, but only with the moral conscience and religious consciousness of man.
LrrEBATURB.— W. Beyschlagr, NT Theology, Eng. tr., 1895, L 228, iL 107 ; G. B. Stevens, Theology of the ST, 1899, pp. 187, 375; T. V. Haering, The Christian Faith, En^'. tr., 1913, ii. 562-577 ; J. Martineau, A Study of Religion'^, lsS9, ii. 49-132 ; A. B. Bruce, Apologetics, 1892, p. 63 ; A. M. Fairbairn, The Philosophy of the Christian Religion, 1902, pp. 94-168 ; G. W. Leibniz, Es'sais de Thiodicee sur la Bonti ds Dieu, la Liberie de rhomme et I'Origine du mal, 1710.
Alfred E. Garvie. EYIL-SPEAKING.— In Greek, as in English, there is a rich vocabulary expressive of dili'erent shades of this prevalent sin.
(1) KaraXaXeitf is 'to speak do-\\Ti,' 'to detract.' KardXaXot is translated 'backbiters' (Ro P"), and KaraXaXiai ' backbitings ' (2 Co 12-"), but evil-speak- ing does not necessarily take place behind the back, or in the absence of the person hated. KardXaXoi form one of the many types which are the outcome of the reprobate mind (Ko 1*°), and Christian converts, as new-born babes, must put away all KaraXaXiai. (1 P 2^' ^ ; cf. Ja 4"). The best people in the world cannot escape the breath of detraction, and in the Apos- tolic Age the Christians were regarded as ' genus hominum superstitionis novae et maleficae' (Suet. Nero, 16), accused of ' odium generis humani ' (Tac. A7171. XV. 44), and suspected of committing the most infamous crimes in their secret assemblies. In such an atmosphere of calumny they made it their en- deavour to live in such a manner that their detrac- tors should not only be put to shame (1 P 3'^), but even constrained by their good works to glorify God (212 . cf, Mt 5i»).
(2) ^Xaacp-qfieiv {j3Xd<r<prifios, pXacr<p7jfj.la) is a stronger term, including all kinds of evil-speaking against men as well as against God. In a number of pas- sages it is difficult to decide whether ' blaspheme ' or ' rail ' is the precise meaning of the word (Ac 13^' I8« 26" etc.). St. Paul has a full share of fi\a(T(py}iJ.la ; he is 'evil spoken of (1 Co ICP) and 'slanderously reported' (Ro 3*). While the Gen- tiles speak evil of the followers of Christ (1 P 4^), the latter must calumniate no man (Tit 3*) ; railing (BXaa-<p7]ixia) is one of the sins of temper and tongue which they are repeatedly enjoined to put away (Eph 4^^, Col 3^). At the same time tney must strive to prevent their ' good,' or ' the word of God,' or 'the way of truth,' or 'the name of God and the doctrine,' from being blasphemed, or evil spoken of (Ro 14i«, Tit 25, 2 P 22, 1 Ti 6^). St. Paul affirms that the name of God is blasphemed among the Gentiles because of the Jews (Ro 2^^). The false teachers and libertines of the sub-Apostolic Age spoke evil of the powers of the unseen world (2 P 2"*, Jude '") ; and their empty logomachies gave rise to mutual railings {^Xaa-iprifilai, 1 Ti G'*). See, further, art. Blasphemy.
(3) Sid^oXos (from dia^aXXu, Lk 16'), which de- notes, /car' i^oxv", the ' chief slanderer,' or ' devil,' is applied also to any ordinary calumniator. Women who are called to the office of the diaconate must not be slanderers (1 Ti 3''), and the same applies to aged women who are to influence the younger by their words and example (Tit 2^). In grievous post- apostolic times, which seemed the last, many bad
types of character became prominent, including didl3oXoi (2 Ti 3^).
(4) XoiSopelv (a word of uncertain derivation) is invariably translated ' revile ' in the RV, whereas the AV nas 'rail' and 'speak reproachfully' as variations. St. Paul says of the apostles that being reviled they bless (1 Co 4 '2) ; that the so- called brother who is a reviler {Xoidopos) is to be shunned (5") ; and that revilers shall not inherit the Kingdom of God (6"^). For seeming to revile the high priest Ananias in a moment of just anger, St. Paul was quick to make apology (Ac 24*). In a time of persecution St. Peter turns the minds of his readers to the perfect example of Christ, who, being reviled, reviled not again (1 P 2^), and bids them render, as He did, ' contrariwise blessing '
m.
(5) Analagous terms are KaKoXoyetp, ' to speak evil of (Ac 19**), avriXiyeiv, 'to speak against' (2822), and 5va-<pr]fj.La, ' evil report,' which the servant of Christ learns to accept, equally with eicpij/Mla, as part of his lot (2 Co 6®). ' Being defamed (5i/cr- (jiriixovixevoi), we bless' (1 Co 4'^).