C re-supposed by apostolic evangelism, and adum- rated in apostolic writings. Three types of this may be studied in the pages of the KT, viz. the Pauline and the .lohannine (the latter in large measure a development of the f<uiner), and what may be callcil the non-myslical type, as inclusive of the other material (chieHy Hebrews, 1 I'etcr, James).
1. Pauline anthropology.— Perhaps any formal statement of St. Paul's conception of human nature is apt to misrepresent him. The data are frag- mentary and occasional ; the form is, for the most part, unsystematic ; the interest of the writer is experiential, and his aims .are practical. It is not easy to recover the full content of his thought- world. But we probably come nearest to it when we recognize that he continues the lines of OT thought indicated above, with a deepening of ethical contrast (not to bo identified with Greek dualism), and, in particular, with an emphasis on the Siiirit of God in Christ as the normal basis of the Christian life. T'l'S la-st is characteristically Pauline, and forms St. Paul's chief contribution to the present subject. Kecognition of the outpouring of the Spirit of God belongs to early Christianity in general, and marks it oli' from the religious life and thought of contemporary Judaism (cf. W. Bousset, Die Jicligion acs Judentnms', 1906, p. 458). The specifically Pjvuline doctrine of life in the Spirit is a legitimate development of OT ideas. But it may well have been quicrkoned by current Hellenistic ideas of a Divine ir^tP^a (on which see H. Siel)eck, Gcschiclde dcr Psyrholugie, 1884, ii. LSO-ieO). Similar inliuences may have contributed to the accentuation of the ethical contrast already indicated between the pneumatic and psychic, the inner and the outer man. But the real principle of this Pauline contrast is already implicit in the OT uitterentiation of rxiah (7ri'«C^a) and nephesh i.^vX'h)- On ihis side of Pauline thought, the Greek influences seem often to have been over- emphasized (e.g. by Holtzmann, Neutest, Tlicologic, 1897, ii. 13ir.).
(a) St. Paul conceives human life as an integral element in a vast eosniic drama. This conception receives graphic illustration when he compares the sufiering apostles with those doomed to death in the arena: 'We are made a spectacle unto the world, both to angels and men (1 Co 4'-'). Man plays his part before an audience invisible as well as visible ; nor are those whose eyes are turned upon him mere spectators. There is arrayed against the righteous man a multitude of spiritual forces: 'our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, .against the spiritual hosts of wickedness in the heavenly pl.aces' (Eph 6'°). At the head of this kingdom of evil is Satan, ' the prince of the power of the air, the spirit that now worketh in the sons of disobedience (Eph 2-; cf. 2 Th 2"), to whom is to be ascribed the power to work both physical (1 Co 5>, 2 Co 12') and moral (1 Co 7°; cf. 2 Co IP) evil. Similar to this was the general outlook of contemporary Judaism ; the distinctive feature in the case of St. Paul was his faith that victorious energies for good were mediated through Christ. This conception of 'the Lord the Spirit ' (2 Co 3"^) sprang from St. Paul's experience on the road to Damascus, by which he was convinced of the continued existence, the Divine authority, and the S])iritual power of Christ. Union with Christ, thus conceived (1 Co G"), brought the Christian into a new realm of powers and possibilities. No longer dismayed by the spiritual host arrayed against him, hitherto .so often victorious over his fleshly weakness, the Christian became conscious 'in Christ' that God was for him, and convinced
MAN
MAN
that none couKl prevail against him, throufih the practical operation of spiritual energies w itliiii him. He must intieed he maile manifest before the judg- ment-seat of Christ, hut that thought could bring no terror to one who was already ' in Christ.' The Christian warrior (Kph fi'"'-) shares in the contlict of Christ, -whose linal victory (1 Co l.'j^'-) is to be the last act of the great cosmic drama. The fac't that, at its culmination, God shall be all in all {v.-") is significant of the whole character of this interpretation of life. There is here no Gnostic dualism ; the evil of the world is moral, not physical, in its origin, and the cosmic issues are sate in the hands of the one and only God. The way in which the cosmic forces are iuiagined and described betrays Jewish origin ; but this ought not to prejudice the great i)rinciples involved. Tliere can be no doubt tliat this whole outlook gives to man's life a meaning and a dignity which are a fit development of tlie high calling assigned to him in tlie OT.
(6) Because this cosmic conflict is essentiall.y moral, its peculiar battle-field is the heart of man. There the cosmic drama is repeated in miniature — or rather, tliere the issues of the world conflict are focused. The cardinal passage is, of course, Ko 7, and this chapter, rather than the 5th, should be the point of departure for any statement of Pauline anthropology. St. Paul is analyzing his own moral and religious experience prior and up to liis deliverance by the Spirit of Christ. But he does this in general terms, implying that it is substanti- ally true for all men, since even the Gentiles have the requirements of the Law written in their hearts (2"'). The Jewish Law, 'whose silent rolls, in their gaily embroideied cover, the child in the synagogue had seen from afar with awe and curiosity' (Deissmann, Paultis, 1911, p. 61), became eloquent to St. Paul as a unique revelation of man's duty, imperfect only in the sense that devo- tion to it could not genei'ate the moral energy necessary to the fulfilment of its high demands. Without such new motive power, man is helpless, for on his physical side he belongs to the realm of fleshly weakness, the antithesis to that of the Spirit to which the Law itself belongs (Ro V*). Through this weakness, he has been taken captive by Sin, conceived as an external, personalized activity (vv.^ ^^). Yet the vovs, or inner man, desires to obey that spiritual Law, for there is a spiritual element (riiah) in human nature {8'^). St. Paul does not contemplate the case of the man who in his inmost heart does not desire to obey that Law, any more than the OT sacrifices provide for deliberate, voluntary sin. He is concerned with his own experience as a zealous Pharisee, eager to find the secret of morality, and discovering instead his own captivity to sin. The body of flesh is found to be, for a reason other than that of Plato's dualism, the prison-house of the soul. The actual deliverance from this death-bringing cap- tivity St. Paul had found in the new spiritual energies which reinforced his captive will ' in Christ.' These gave him a present moral victory over his 'psychic' nature, and the promise of the ultimate replacement of this inadequate organism by a ' pneumatic ' body. Sin thus lost the advan- tage gained by its insidious use of Law (7") and could be overcome by those who were led by the Spirit (8", Gal 5'8). For where the Sjiirit of the Lord is, there is liberty (2 Co 3").