The Pauline analogy of ' body ' and ' Church ' is employed by Clement of Rome, though without explicit reference to the Headship of Christ, the head being named here simply as a higher member : ' The head without the feet is nothing ; so likewise the feet without the head are nothing : even the smallest limbs of our body are necessary and use- ful for the whole body : but all the members con- spire and unite in subjection, that the whole body may be saved' (1 Clem, xxxvii. 5). The same analogy re-appears in several of the Odes of Solomon. Thus Christ says, ' I sowed my fruit in hearts, and transformed them into myself ; and they received my blessing and lived ; and they were gathered to me, and were saved ; because they were to me as my own members, and I was their Head ' (xvii. 13, 14 ; cf. xxiii. 16). Similarly, Christ speaks of His descent into Hades, where He gathers His saints and delivers them : ' the feet and the head he [Death] let go, for they were not able to endure my face' (xlii. 18). These passages continue the mystic realism of Pauline and Johannine thought, and throw an interesting light on the earlier ideas of the relation of the believer to Christ, even though they belong to the 2nd century.
H. Wheelek Robinson.
HEALINGS.-See Gifts.
HEART [KapSla). — 1. Its physical sense. —
' Heart,' which in the OT is frequently employed to denote the central organ of the body, is not found in the NT in this primary sense, though we have an allusion to it in St. Paul's ' fleshy tables of the heart ' (2 Co 3'). But the influence of the old Hebrew view that 'the life of the flesh is in the blood' (Lv 17") still persists; and in Ac 14", Ja 5" 'heart' is used to express the physical life that is nourished by food or surfeited with luxury. Owing, however, to the close connexion in the Hebrew mind between body and soul (see art. Body), the transition was easy from the physical life to the spiritual ; and in tlie NT it is a spiritual use of ' heart ' with which we have almost wholly to do.
2. Its psychological sense. — (1) The word is frequently employed in a general way to designate the whale inward life of thought and feeling, desire and will, without any discrimination of separate faculties or activities (Ac 5», 1 Co U^, 1 P 3^ He 13**). (2) In some cases it applies especially to the intellectual powers (Ro 1", 1 Co 2», 2 Co 4«, 2 P P»), though elsewhere (He 8i» lO'', Ph 4'') the heart and the mind are distinguished from each other. It is in this intellectual reference that the scriptural use of 'heart' differs from the ordinary usage of English speech ; for though with us, as with the biblical writers, the word is employed with a wide variety of application as descriptive
* From this ' biolotfical ' Headship of Christ must be distin- guished the purely architectural figure of Him as ' the Head of the corner ' (Ac 4^1, 1 P 27).
HEATHEJT
heathe:n"
529
of the inner life and its various faculties, it is not used so as to include the rational and intellectual nature, from which, on the contrary, it is expressly distinguished, as in the common antithesis between the heart and the head. (3) In a few cases it denotes the will or faculty of determination (1 Co 7", 2 Co 9^). In 1 Co 4^ §ov\al rGiv Kapolwv, which EV renders 'the counsels of the hearts,' would be more exactly translated by ' the purposes (o?' re- solutions) of the hearts.' (4) It stands for the seat of feelings and emotions, whether joyful (Ac 2^-*^) or sorrowful (Ro 9^, 2 Co 2"*), and of desires, whether holy (Ro 10') or impure (1-^). Especially is it used of the atlection of love, whether towards man (2 Co 7", 1 P P^) or towards God (Ro 5^ 2 Th 3«).
3. Its ethical and religions significance. — (1) Occasionally ' heart ' represents the moral faculty or conscience (Ac 2=*^ He 8'" W^, 1 Jn S^O). In He 10^, ' having our hearts sprinkled from an evil conscience,' the conscience, if not identified with the heart, is thought of as inhering in it. (2) As the centre of the personal life the heart stands for moral reality as distinguished from mere appear- ance (2 Co 5^2). The 'hidden man of the heart' (1 P 3*) is the real man, the obedience that comes from the heart (Ro 6'^) the true obedience. Hence ' heart ' becomes equivalent to character as the good or evil resultant of moral activity and ex- perience. Thus the heart may 'wax gross' (Ac 28-^) or may become 'unblameable in holiness' (1 Th 3'3); it may be hardened (He S^i* 4^) and 'exercised with covetousness ' (2 P 2'*), or it may bear the stamp of simplicity (Eph 6', Col 3^^) and be purified by faith (Ac 15^). (3) But, as this mention of faith reminds us, the heart in the NT is especially the sphere of religious experience. It is there that the natural knowledge of God has its seat(Ro P'), and there also that the light of the knowledge of His glory shines in the face of Jesus Christ (2 Co 4^). There faith springs up and dwells and works (Ro lO"-'", Ac 15*), and there unbelief draws men away from the living God (He 3'*). It may become the haunt of unclean lusts that make men blind to the truth of God (Ro 1-^) ; but it is into the heart that God sends the Spirit of His Son (Gal 4*), and in the heart that Christ Himself takes up His abode (Eph 3"). This life of the heart is a hidden life (1 P 3^ I Co 4«), but it lies clearly open to the eyes of God, who searches and tries it (Ro 8^, I Th 2*). And the prime necessity of religion is a heart that is 'right in the sight of God' (Ac S'*'). Such a heart can be obtained only through faith (Ac I5», Ro lO^o, Eph 3''') and as a gift from God Himself (cf. the OT saying, ' A new heart also will I give you,' Ezk 36-^) in virtue of that new creation in Christ Jesus (2 Co 5'^) whereby a heart that is hard and im- penitent (Ro 2^) is transformed into one in which tlie love of God has been shed abroad through the Holy Ghost (5^).