UeuiKdi occurs in the NT 4 times (Mt 6« (P 18", S Jn 7> Neither i0vuc6s nor Wi-iKis (Gal 2") is found in the I.XX.
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and tenderness. Nor should we forget that the saying which immediately precedes is, ' Let the children ^rs^ be filled.' The Syrophcenician, with the quick penetration of faith, perceived that the two sayings were to be taken together, and knew that she was not really repelled (of. Wendt, The Teaching of Jesus, ii. 347).
The Third Epistle of St. John is ' a quite private note' (EBi ii. 1327), recommending to the kind attention of Gains, a friend of his, some ' travel- ling missionaries,' described as men who ' for the sake of the Name went forth, taking nothing of the heathen' (v.^: /xTjSev \a,uj3dvoi'Tes awb tGiv idvi- kCiv). Seeing that these itinerant preachers of the gospel deem it most prudent not to accept hospi- tality from ' them that arewitiiout' (cf. 1 Co 5'^, Col 4^) — a course which St. John approves — they are the more dependent on the (pCXo^evia of the few fellow-Christians who come in their way (cf. Zahn, Introd. to the NT, iii. 374). The cutting question which St. Paul addressed to St. Peter in the pre- sence of the congregation at Antioch (Gal 2'"') was justly aimed against the moral inconsistency of his first eating with the Gentile converts (av . . . idvi- kG>s fjs; cf. v.^-) and then withdrawing from table- fellowship with them. This vacillation, had it been allowed to go on without remonstrance, would have arrested the progress of the work of Christ among the heathen. Few occurrences in Church history are more full of warning than this memorable crisis, which might have divided more than the Christians of Antioch into two opposing camps, and made the Lord's Supper itself a table of discord (cf. HDB iii. 765").
Over against the dark picture of heathenism which he draws in Ro ps-^^ St. Paul sets a very diflerent presentment in 2"'-, where he depicts heathen human nature as bearing witness to a law written within, and being guided by it to well- doing. The Apostle also does justice to heathen ethics in Ph 4^ — 'an exhortation,' as Weizsacker says [Apostolic Age, ii. 354), ' whose charm to this day rests on the appeal to the common feeling of humanity,' and on the principle that 'that which was valid . . . among heathens was also truly Christian ' (cf. art. ' St. Paul in Athens ' by Ernst Curtius, in Expositor, 7th ser. iv. 441 f . ).
Literature.— J5Bi ii. [1901] 1327; EBr^i sdiL [1910] 159, XX. [1911] 449 ; E. Curtius, in Expositor, 7th ser. iv. [1907] 441 f.; E. Gibbon, Decline and Fall of Roman Empire, ed. Bury2, ii. [ib97] 394; A. Harnack, Expansion of Christianity, Eng. tr., 1904-5, i. 315, ii. 22 ; E. Hatch-H. A. Redpath, Con- eordancK to the LXX, ii. [1893] s.v. i0vo<;: HDB iii 705b; J. Facciolati-A. Porcelliai, Latin Lexicon, 1828, ii., s.t). 'pa- <;anus' ; OED v. [1901] s.v. ' Heathen," vii. [1909] s.vv. ' Pagan,' 'Pekiii ' ; W. A. Spooner, Histories of Tacitus, 1S91, iii. 24; R. C. Trench, .'^tudy of H'orrfsS, 1S58, p. 76 f. ; C. von Weizsacker, The Apostolic Age'^, Eng. tr., ii. [1S95] 352-354 ; H. H. Wendt, The Teaching of Jesus, Eng. tr., 1S92, ii. 347 ; T. Zahn, Introd. to the NT, Eng. tr., 1909, liL 374. JaMES DoNALD.
KEAVE^. — Introductory.— The subject of heaven is difficult to treat fully without diverging into the discussion of kindred subjects and tres- passing on the province of other articles. The reader is referred to the artt. EsCH.\TOLOGY, Hades, Immortality, Paradise, Paeousia, and Kesur- RECTION', in this and other Dictionaries for discus- sion of various matters which are relevant to the treatment of the conception of heaven.
Two broad general lines of development in things eschatological were alreadj' at work at the begin- ning of the Christian era. Palestinian Judaism on the whole tended towards literalism and more material conceptions of the Last Things, while Alexandrian Judaism was moving towards a spiritualization of the principal elements in the future hope. Both these tendencies arediscerniide in the development of Christian eschatology during the Ist century. But the most important element
is the influence of the primitive apostolic beliefs concerning _ the Resurrection of Christ and His state of existence after death. Special attention is dii-ected in this article to the influence of these beliefs on the development of the Christian con- ception of heaven.
1. Jewish apocalyptic— («) Alexandrian. — The ju-incipal features of Alexandrian Jewish escha- tology in relation to heaven are the view that the righteous enter at once into their perfected state of happiness after death, and the view that the resurrection of the righteous is of the spirit only. Hence the conception of heaven is wholly spiritual- ized, and the thought of it as an intermediate place of rest disappears. But it must not be sup- |iosed that a wholly consistent view can be found in the apocalyptic literature of the period, any more than in the NT Avriters. It was a time of change ; new forces were at work modifying the older beliefs, and the above statement is simply a broad generalization of the trend of Alexandrian Judaism. When particular passages are examined the difficulty of constructing a homogeneous scheme of the Last Things becomes apparent at once. The principal difficulty is the recurrence of the idea of the earthly Messianic kingdom (cf. Wis y^ with 5"*-)> which is incompatible with a purely spiritual conception of resurrection and of heaven. The chief passages are : Wis S^'" 4''"^^ 5i5-i6^ ^ ^^ iii.-xxii. (account of the ten heavens in order ; Paradise is in the third heaven, and also the place of punishment for the wicked), Iv. 2, Ixvii. 2, 4 Mac. xiii. 16, v. 37, xviii. 23 (note the phrase 'Abraham's bosom' used for the place of rest for the righteous after death).