good in both, and oflered a higher unitj' in which their diU'erences were transcended. Literature. — See under Piiariseeb.
W. D. NiVEN.
SAIL, SAILOR.— See Ship.
SAINT. — 'Saint' in the NT is the English efjuivalent of &yio^, ' holy,' as applied to the indi- vidual. It is important to recall the fundamental idea of 'holy,' which is primarily a religious and not an ethical idea (see art. Holin'e.ss). The man, thing, or place that is holy belongs to God, and is therefore 'separate' from what is profane or common property. What belongs to God partakes of the Divine character; therefore the ethical con- tent of 'saint' is determined by the character attributed to the Divinity to whom the 'saint' belongs, and by the nature of the existing bond. Everywhere in the NT God is One whose heart, purpose, and power towanls men are revealed as redeeming love in Jesus Christ. The 'saint' is a 'believer (Fidris) in Christ Jesus' (Eph 1', Col V), i.e. one who has accepted the gospel of love which constitutes the essential significance of His life, death, .and resurrection, along with its correspond- ing ethical obligations. In other words, 'saint' is the NT equivalent of 'Christian.'
1. The saint is one on whose whole life God has an irresistible claim, which is humbly acknow- ledged by the individual concerned. This claim receives its most striking admission in such utter- ances as ' the Son of God, who loved me, and gave himself up for me' (Gal 2-"); 'ye are not j'our own ; for ye were bought with a price ' (1 Co 6°°) ; 'beloved of God, called to be saints' (Ro 1'). Under various metaphors, this new and compelling relationship of the 'saint' to God is expressed. Regarded as a criminal on trial, he is 'justified' or ' acquitted ' (yet as an act of grace, and not with a verdict of ' not guilty,' Ro 5') ; as an enemy he is ' reconciled ' ; as a debtor he is ' forgiven ' ; as a slave he is either 'redeemed' or admitted to the status of ' son ' in the household of God (cf. A. Deissmann, St. Paul, Eng. tr., London, 1913, p. 145). In other words, the saint is ' called ' by God, in the sen.se of receiving not an invitation, but rather a royal summons, expressed in the free gift of an overwhelming love. The NT does not look on 'sainthood' as an adventure which may be presumption, a kind of life for which volunteers are asked, a warfare at our own charges, for which some are constitutionally or temperamentally or by virtue of circumstances unfitted. It is not what we are, or feel ourselves to be, or what we have been, that determines our right to call our- selves ' saints.' Our 'calling' rests on the truth of the character and purpose of God revealed in Jesus Christ. The ethical bearings of this claim upon men properly belong to the art. Sanctification. It is sufficient to say here that the ' saint ' is one who is immediately and obediently responsive to the Spirit of God, the spirit of sonship (Ro 8'^). He is one who is, from the ideal point of view, no longer subject to any external rule or 'law'; from whom no tracts of the world's life are fenced off by any arbitrary or conventional requirement ; whose only 'constraint' is the 'love of Christ,' especially as revealed in His Cross (2 Co 5''') ; in other words, one who' possesses the kingdom' (Dn 7"], accepts the rule of God, and suffers it to bring fortih its own fruits in character and moral attitude. The Holy Spirit is the immanent principle of the new life (Ro 8"').
2. It should be noted that in the Bible the term 'saint' is never applied to individuals as such. The word is always ' saints.' Only twice is it used in the singular, as applied to persons (Ph 4^', Rev 22"), where, however, the ' saint ' is regarded
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as a member of a commvinity. Jesus alone in the
NT is ciilleil 0 iSvios Tou OeoO (e.g. Mk l--*). This is important as establisliinj; a link Ijetween the OT and the NT conceptions. In the OT ' saints ' are members of the true Israel, at first of the nation, and hitterlj- of the pious remnant. In the NT ' church ' and ' saints ' are used interchangeably in the greetings of letters : the former in Tliessa- lonians, Corinthians, (ialatians, Philemon ; the latter in Kphcsians, I'hilippians, and Colossians. Just as in the OT tlie covenant is made with the nation, or with Abraham as representing the nation yet to be, so with the NT the Church or community of believers is the recipient of the 'new covenant in my blood.' This is not equiva- lent to putting the Cliurch first, and the individual experiences of its members last. It sinijily means that the present experience and future realization of 'salvation' by the individual was to the first Christians or 'saints' inconceivable, exc(ti)t in so far as it involved a mutual relationship witii others in the sight of God. Saintliness is an impossibility unless it contains as its essence an experience of God's love common to all which finds expression in common worship, and certain corresponding mutual obligations of loving thought and ministry towards others. The members of the Church have been individually justified, reconciled, forgiven, and have entered upon a new relationship of trust and freedom with tjod ; but the spirit tliat has accom- plished this can have no free course in the develop- ment of individual life and cliaracter, except in so far as it expresses itself in a community where Christ is head of every man (1 Co IP). 'We, who are many, are one body in Christ, and severally members one of another' (Ro 12"). The saints in the NT as in the OT receive a ' kingdom ' (Dn 7"), a social gift too great for one pair of hands to hold, or for one single mind to conceive. We must comprehend 'with all saints' (Eph 3'*) the dimen- sions of the love of God. No Christian apart from others can perfectly fulfil the moral and spiritual ideal, or attain to ' eternal lite.' A more common description in the NT of the kingdom which is the possession of the saints is ' inheritance ' (see art. Heir). Christians are 'heirs' of eternal life (Tit 3'), and also of the 'kingdom' (1 Co 6»- '» 15™). The mutual relationship that exists as binding the members of the Cliurch together is increasingly based in the NT on the response to cer- tain moral obligations, which are directlj' involved in the experience of salvation (Eph 5', Col I'-).