SESSION (OF CHRIST).— See A.scension.
SEVEN.— See Numbers.
SEVEN, THE See Church Government.
SEVENTY.— See Numbers.
SHADOW ((T/cid). —1. Healing property of shadow. — The shadow of St. Peter had the property of healing the sick (Ac 5'^). Similarly, articles of clothing touched by St. Paul caused disease and evil spirits to depart from the artlieted (Ac 19'-), just as those who touched the border of Christ's garment were healed (Mk 6="*, Lk 8"). Even the name of Jesus was ettectual in some cases (Ac 3* 4'°). The therapeutic power of sugges- tion in all such instances is recognized by modern psychology.
2. The metaphysical use of the term 'shadow.' — This use occurs in Hebrews (8' 10'), attbrding an interesting link with the Epistle to the Colossians, where St. Paul declares that the Jewish cere- monial observances were but ' a shadow of the things to come (irKid rCiv ixeKUvToiv) ; but the body is Christ's ' (Col 2"). Here ' shadow ' is contrasted with 'body,' or substantial reality. The 'things to come ' are the Christian dispensation, which from
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the Jewisli standpoint, was j'et in the future. Christianity emlHuiies the Divine reality, whereas Mosaisni was only a 'shadow' cast temporarily into human history bj' the ' hody,' the eternal fact of the heavenly Christ yet to he revealed. The interpretation of Calvin, that ' shadow ' means the sketcli of which Christianity is the linishcd jiicture, is unlikely when tlie occurrence and signilicance of the term in Hebrews are taken into considera- tion. The fundamental conception of this Epistle is the Alexandrian one that there are two worlds or orders of tilings, a higher and a lower — the one heavenly, eternal, and real ; the oilier earthly, temporal, and merely phenomenal. The material, sensible world is not the real, but only the shadowy copj' of the heavenly pattern. This conception the writer of Hebrews takes up and fills with a religious content. The Mo.saic Law, so reverenced by the Jews, has only 'a shadow of the good things to come, not the very image of the things ' (10'). Here ' shadow ' (<rKid) is contrasted with 'image' {(Uuf). Judaism is the 'shadow,' Christianity is the 'very image' of the good things. Tlie Christian religion gives us possession of tne reality only dimly foreshadowed in the Jewish system. The Law is a shadow, inseparable indeed from the eternal image ; but in comparison with that reality, it is only a dim flickering and transient outline, lacking the abiding substanti- ality and content of that which cast it. Further- more, the priests of the Levitical system only 'serve a copy (6ir65ei7/ua) and shadow (ff/cid) of the heavenly things ' (8'). The tabernacle itself was made by Mosesonly according to the ' pattern '(tiVoi") of the heavenly original, the 'true tabernacle' pitched by God (v."). Like every other part of the Levitical system, the tabernacle was only a ' copy,' the 'pattern' {tvwov) of which exists eternally in heaven. This use of the term ' shadow ' in contrast with 'image' is more than an illustration taken from art. It may well be that, but it seems rather an explanation of Christian truth by means of the categories of Platonic and Pliilonie philosophy. Plato's famous allegory of the Cave {Hep. vii. 514), wherein men are described as seeing on the wall of the den but tlie shadows of real objects passing outside, illustrates his theory of Ideas. The rela- tion of eternal realities (archetypal Ideas) to visible things is like the relation between substantial bodies and their transient shadows. This theory was taken up by the Alexandrian philosophy, and the OT is explained by Philo in terms of this Hellenistic speculation. The writer of Hebrews, who shows many signs of Alexandrian influence, uses throughout his Epistle this Pliilonie form of thought to show the superiority of Christianity over .Judaism. Judaism is but a ' shaaow,' Christi- anity is the verj' ' image ' embodying and express- ing God's eternal purpose concerning mankind. M. Scott Fletcher. SHAMBLES.— See Arts.
SHAME ((1) al(Txvvri, vbs. alax^'cSai, iiratax"- veadciL, KaraiO'Xi'''^'^^*^^ » (2) ivTpo7rr]y CfTp^Tretp ; (3) aiSus). — (1) The dread of outward shame, aiaxvvT], as opposed to 56£,a., 'glory,' not only restrains men from base actions, but sometimes deters them from the noblest and best deeds. In the Apostolic Age it was scarcely possible to be a Christian without facing ignominy. As Christ could not save the world without despising the shame of the Cross (He 12-), so every Christian had to bear a cross of shame. He needed fortitude not to be ashamed of the gospel (Ro 1''), of his hojie (5'), of his faith (9^ 10"), of his trials (Pli 1'-"), of his suffering as a Christian (1 P 4'"). Timothy was exhorted not to be ashamed of the testimony of the Lord, or of St. Paul his prisoner (2 Ti 1'), and Onesijihorus was
praised for not being ashamed of St. Paul's chain (1'"). Those who were not ashamed of Christ had their reward in the assurance that He was not ashamed to call tliem His brethren (He 2"), that (iod was not ashamed to be called their God (11'°), and that they would not be ashamed before Christ at His second coming (1 .In 2^). True Christians renounced the hidden tilings of shame (to Kpinrri rrji aiaxwr)!, 2 Co 4^), and inconsistent Christiana were warned that the shame of their nakedness would be exposed (Rev ,'}"'), while hypocrites con- tinued to foam out their own shameful deeds (ai alaxvi'ah Jude '').