(6) the inclusion in the idea of justification of a reference to man's relation to the world.
The adequate reason of justification Ritschl maintains to be the fatherly love of God, not His judicial righteousness ; the condition of its human ajipropriation is faith, which does not directly include love to man, but implies freedom from all law. This justification is primarily attached to the community of Christians and only to individuals as members of it. The best exposition in English is A. K. Garvie's Ritachlian Theology, Edinburgh, 1899. Good translations of vols. i. and iii. are now accessible, the former by .J. Sutherland Black (Edinburgh, 1872), the latter by H. R. Mackintosh and A. B. Macaulay (do. 1900).
JUSTIFICATIOX
KIXDXESS
673
can possibly demand is met in Christ, in whom it is met not in idea merely but in reality. In every part of His life He shows a power of love. He otters Himself through its force unreservedly to God. Equally He otters Himself through its force unreservedly to men, for the purpose of drawing them to God and uniting them among themselves and with God. He is a centre of love, Divine and human, intensely interwoven with power to em- brace the whole of humanity and to influence it without exhaustion of His fullness. Such an exhiliition has never been paralleled or ajjproached. There is no room to think higher than this. It cannot be transcended.
Literature. — There is neither a good history of the doctrine nor a comprehensive discussion of the problems it raises, j There are excellent articles in PRE'^ and CE, giving full state- ments of modern Protestant and Romanist ideas. The older books of F'aber, Alex. Knox, Newman, simply confuse the issues, i A thoroughly live investigation of the apostolic doctrine will be found in A. C. McGiffert, Apostolic Age, Edinburgh, 1897 ; i
and of St. Paul's in SandayHeadlam, Com. on Romans^ilCC, do. 1902). Interesting expositions are those of C. Gore, Romans, London, 1S99-19IIM ; A. E. Garvie, Studies of Paul and his Gospel, do. 1911 ; W. P. DuBose, The Gospel according to St. Paul, New York, 1907. Of older books still worth study : Andreas Osiander, De justificatione, 1550, and De unico mediature Jesu Christo et justificatione fidei, 1551 ; Erskine of Linlathen, The Unconditional Freeness of the Gospel, Edin- burgh, 1831. The Cunningham Lectures for 1866 bv Jas. Buchanan furnish a full exposition of the ' Forensic Theory.' The few brochures of the immediate present show the tendency of thought to be that argued for in the article — that justifica- tion meets two needs— the sense of alienation from God and the sense of weakness to do right — by substituting a loyal dis- position for the performance of a" legal code. On tlie more general problems of Pauline thought to which justification is related, the following are worth study : E. von Dobschiitz, Probleme des apostolijichen Zeitalte'rs, Leipzig, 1904 ; M. Goguel, VApotre Paul et .Jesus-Christ, Paris, 1904 ; A. Haus- rath, STZG-, Leipzig, 1873-77, and .Jesus und die neutest. Schriftsteller, Berlin, 1908-09; H. J. Holtzmann, Die Apostel- geschichte'-^, Tubingen, 1901, and Setitest. Theologie, do. 1911 ; C. Piepenbring-, Jesu3 et les Apotres, Paris, 1911.
A. S. Martin. JUSTUS.— See Jesus, Joseph, Titus Justus.
K
KEEPER.— See Guard.
KEY. — It is remarkable that ' key ' in the con- crete form does not occur in the apostolic writings. The four occurrences in Kev. are symbolical. There are certain passages in Acts where we should expect mention of a key, but the circum- stances are exceptional, and ' key ' is omitted (Ac 12'" 1(326. 27) When a porter was in attendance, admittance was given from the inside, and a key to open was not necessary (cf. Ac 1'2'^- '^). From the fact that city gates were guarded, the need for a key was in this case also absent. It may be noted that the chains by which prisoners were secured, and the stocks in which their feet were made fast, were in all likelihood secured by the equivalent of a key (Ac 12'*- ^ 16-'' etc.).
We remark the ditt'erence between the Hebrew word (nnr.t), 'that which ope,ns,^ and the Greek and Latin (KXeis, r/rriv's), 'that \\\\\c\\. shuts.'' This seems to correspond with actual usage. Among the Hebrews the lock was arranged in such a manner that the key was requisitioned only for opening (see illust. in HDB ii. 836). The bar was shot, and the lock acted of itself, but it could be withdrawn only by aid of a key or opener. This advanced mode of making fast a door was doubt- less preceded and attended bj' a simpler process, whereby the bolt or bar could be moved forwards and backwards by means of a hook passing through a slit in the door. This served to shut the door, but did not make it absolutely secure as in the other case. P'or the age with which we have to deal we must think of tiie key as a device by which one outside held command over the closed door. Having shut it in the ttrst instance, one had power to open it by applying the key.
The imagery of Rev., so far as 'key' is con- cerned, implies power and authority on the part of one standing outside and having possession of the key. This power is in the hands of angelic beings, who are above earth, and chiefly in the hands of the Risen Christ. Their dominion is manifested upon earth and in the under world, over living and dead.