* The point is not how Christ acts upon us by His Divine Humanity in the Church ordinances, whether by transubstantia- tion or spiritual power, but the fact that He does so act really and trulv, whatever the mode.
t Eph 525, Tit 2".
t Cf. Ritschl, Rechtfertigung und Versohnung, ii. 217 fif.
§ Cf. H. B. Swete, Holy Spirit in the Ancient Church, 1912. VOL. I.— 33
in are the Gentile Christians. Some of the original branches have been broken ofi' owing to their lack of faith, and by a wholly unnatural process shoots from a wild olive have been grafted into the culti- vated stock. But this is no ground for self-adula- tion : all the blessings which the Gentiles derive come from the original stock into which they have been grafted through no merit of their own ; let them beware, therefore, lest through pride and want of faith they also are cut off, for it would, on the one hand, be a much less violent proceeding to cut off the wild branches, which have been grafted in, than it was to cut off the original branches ; Avhile, on the other hand, it would be far easier and far more natural to graft the original cultivated branches back into the stock on which they grew than it was to graft the Gentiles, who are merely a slip cut from a wild olive, in amongst the branches of the cultivated olive. The olive, like most fruit trees, requires a graft from a cultivated tree if the fruit is to be of any value. A graft from a wild tree inserted into a cultivated stock would of course be useless, and such a process is never performed; hence the point of St. Paul's comparison.
LrxERATtTRE.— Sanday-Headlam, Romans^ (ICC, 1902), pp. 319-3;;0 ; HDB ii. 257 f . ; EBi 3496 ; SDB, p. 314 ; J. C. Geikie, The Holv Land and the liible, 1903, p. 50; W. M. Thomson, The Land and the Book, 1910, p. 33.
P. S. P. Handcock. GRAYE, GRAVITY {(xe^lv6s, <Teixv6r7)s, 1 Ti 2^ 34. 8. u^ Tit 22- ^ Ph 48).— The translation is, as a rule, 'grave,' 'gravity' ; but in Ph 4* the AV has 'honest,' 'venerable' (marg.) (RV 'honourable,' 'reverend' [marg.]), and in 1 Ti 2^ 'honesty' ('gravity,' RV). The Y\i\ga,te\\a,s pudicus, except in 1 Ti 3* [castitas) and in Tit 2^ {gravitas). ' The idea lying at its root (cre^) is that of reverential fear, profound respect, chiefly applied to the bear- ing of men towards the gods' (Cremer, Lexicon^, 1880, p. 522). It is akin to the Latin serius, severic.i, and the Gr. evai^ua.
1. The word was used in a local sense of places haunted by supernatural powers — of caves,* of the boundary t of heaven and earth — as pointing to the Divine guardianship of the world. In the LXX the word is used in this sense of the Temple at Jerusalem, because it possessed a tlvo. deoD bivanLv which miraculously thwarted Heliodorus when he sacrilegiously tried to rob it (2 INIac 3). In an inscription of the 2nd cent. Beroea is called a-e/jLvoTaTr] because it was a Temple-guardian (veu- Kdpos).
2. Akin to this was the religious application of the word to Divine persons — a usage which is common in early Christian literature. In Hermas, Hand. iii. 4, it is used along with dX-nd^s of the Holy Spirit. It is used of the name of the Deity (2 Mac 8'*), just as in classical Greek the word was applied to the gods, 'Epivijes — al (xe/jLval deai.
In the NT, while the word has not lost its re- ligious meaning, it is used mainly in a moral sense. It occurs only once outside the Pastorals (Ph 4*), and probably was familiarized in common speech through the influence of popular Stoicism. The sophist claimed this title (Luc. Bhet. Prcec. i.). In Hermas, Vis. III. viii. 8, Scyui'orTjs is one of the daughters of Iltcrrtj, and thus has a place among the Christian virtues. The word is applied to persons or personal qualities in two senses — either subjectively, of a conscious moral attitude of gravity, or objectively, indicating the influence produced on others by such a grave, decorous behaviour. The best translation seems to be 'gravity.' Vergil (JEn. i. 151 ff.) speaks of a 'pietate gravem ac meritis virum.' At his approach a seditious mob stands still, waiting * Find. Pyth. ix. 50. t Eur. Eippd. 748.
514
GEAVE, GEAVITY
GRECIANS, GREEKS
silently to hear him ; and he rules their mind and calms their passions by his word.
This gravity of behaviour eminently becomes Church oHicials — bishops (Tit 2"), deacons (1 Ti 3^), deaconesses (v.^^), and the aged in general (v.'*, Tit 2-). They are to act, in all their official duties, with a sense that they are dealing with holy things ; they are to teach with grave inipressiveness (Tit 2'). It is tiuis the opposite of ligiit-hearted flippancy or frivolitj'. It implies dignity, and in tliis sense Aristotle uses it of the high-souled man (Eth. A'ic. IV. iii. 26).
The home is a nursery for the training of gra- vity (cf. 1 Ti S'*). Hence it is not altogether right to say that 'gravity is hardly a grace of childhood' (see N. J. D. White in EGT, 1910, on 1 Ti :i% It is the ' " morum gravitas et castitas" which be- hts the chaste, the young, and the earnest, and is, as it were, the appropriate setting of higher graces and virtues ' (C. J. Ellicott, The Pastoral Epistles of St. FauP, 1864, p. 27). It befits all in the home — children and women as well as the heads of the household, and all Christians as Avell as Christian officials (I Ti 2-). This aspect of gravity is referred to by Clement more than once in his First Epistle to the Corinthians (ch. i.). In an inscription it is found applied to a wife (see J. H. ISIoulton and G. Milligan in Expositor, 8th ser. i. [1911] 479). Regard for becoming conduct must be fostered in the home, and women and youths, as perhaps more open to frivolity and disobedience, must live a-efx.uQs.