LiTKRATUBE. — This has been indicated in the foot-notes.
P. A. GoEDON Clark.
• Cf. the slave made co-heir (Hermas, ii.).
t J. E. Carpenter, Comparative Religion, 1913, p. 178.
t Bingham, xvi. 5. 3.
§ Bingham, iv. 1. 1. For the connexion between KXfipoi and •clergy' see Lightfoot, p. 245, and E. de Pressens6, Christian Life and Practice in the Early Church, 1880, p. 52.
I Ductor dttbitantiiim, 1660, iv. L
^ Life oj Wesley, by Robert Southey (Bohn's edition, 1864), pp. 80, 81, 110, 111, 119, note 27.
** Journal of John Wesley (Everyman's edition), i. [1906] 175.
tt Primitive Church Government in the Practice of the Re- formed in Bohemia, with notes of John Amos Comenius, 1703, pp. viii, 23 ; H. Klinesmith, Divine Providence, or Historical Records relating to the Moravian Church, Irvine, 1831, p. 432.
tX See, e.g., Johnson's Life of Cowley (jsiuaao's edition).
§§ Thomas Gataker, Treatise of the Nature and tfse of Lots, pp. 91, 141.
LOVE. — 1. Linguistic usage. — Two verbs are used by the XT to designate religious love — a.-^a.ira.v and (piXeTv. In the LXX a third term, epciv, occurs, but only once sensu bono, viz. Pr 4^ (love of wisdom), once in a neutral sense, viz. Est 2^^ (the king loved Esther), everywhere else as a figure of idolatry or jjolitical theocratic unfaithfulness (Jer 22-**'^, La 1^^ Ezk 16=«-36.B7 235- 9- -2, Hos 2"- lo- 12. 13). That the NT does not employ epav at all is probably due to the sensual associations of the word. In regard to the diflerence between d7a7rav and (piXuv the follow- ing should be noticed. The etymology of dyairdv is uncertain, but it seems to be allied to roots ex- pressing 'admiration,' 'taking pride in,' 'taking pleasure in.' This points to the conclusion that dya-n-dv is the love of selection and complacency based on the perception of something in the object loved that attracts and pleases. This element of selective attachment shows itself in the fact that dyairav can mean ' to be contented with,' ' to acquiesce in,' 'to put up with,' and also in this, that d-yaTrar is not used of the love of mere compas- sion. On the other hand, (pikelv seems to have as its fundamental root-meaning the intimacy of bodily touch, ' fondling,' ' caressing,' whence it can signify ' to kiss ' ; it therefore denotes the love of close as- sociation in the habitual relations of life— love be- tween kindred, between husband and wife, between friends (Mt 6^ 10^^ 23", Lk 20**, Jn IP-** 12^ 15'9, 1 Ti 6'-» [(pi\apyvpia.\ 2 Ti 3^ [^tXijSdvos], Tit 2^ [0i\- avSpos], Ja 4^ \_<pi\la toO koj/jlov]). In Latin diligere corresponds to dya.ira.v, amare to (pCKelv, except that amare covers a wider range, corresponding also to the Greek ipav. From this distinctive and fundamental meaning the fact may be explained that in biblical Greek dyairdv is used exclusively where man's love for God comes under considera- tion : it here implies the recognition of the ador- able and lovable character of the Deity. ipCKCw is never used of man's love for God as such, because the mental attitude of intimacy which the word implies would be out of place in the creature with reference to the Deity (it is different where the love of the disciples for Jesus is spoken of [Jn 16-'^ 2115. 16. n 1 Co 16^2]). Scripture prefers the word which unambiguously puts human love in the re- ligious sphere on a moral and spiritual basis, even if, in order to do so, it has to leave somewhat of the intensity of the religious affection unexpressed. As designations of the love extending from God to man both dyxirdv and (pCKilv may be used, the former in so far as God's love is not blind impulse or ir- rational sentiment, but a love of free self-deter- mination, the latter because it is proper to God by a gracious condescension to enter into that close habitual friendship with man which the word con- notes. As a matter of fact, however, (piXeif is but rarely used to describe the love of God towards man.
In extra-biblical Greek love as extending from the gods to man seems to be an unkno^vn concep- tion, for according to Aristotle and Dio Chrj'sos- tom both dyairdv and (pCKelv have place not in those who rule with reference to those they rule over, but only in the opposite direction : droirov (piXeiv rbv ALa (where Aia is the subject).
It is in keeping with the distinction above drawn that the specific term for brotherly love (see art. Brothkrly Love) is ^tXoSeX^t'a, for the idea is derived from the family-relation, although, of course, dyawdv here occurs with equal frequency. On the other hand, of the love for enemies enjoined in the NT ^iXuv never occurs, being excluded by the nature of the case, whereas dyairdv, involving a deliberate movement of the wiU, may apply to such alrelation.
WhUe it appears from what has been said that iyairdv had by reason of its inherent signification
and classical use an antecedent fitness to express the biblical idea of reli<;ious love, this should not be construed to mean that the word carried already in extra-biblical Greek all the content of the Scrip- tural conception. In the profane usage the moral, spiritual element was yet lacking, although the elements of choice and rational attachment were given. Like so manj' other words which possessed an antecedent affinity for the biblical world of thought from a formal point of view, it needed the baptism of regeneration in order to become fit for incorporation into the vocabulary of Scripture.