of prhnum mohile, the all-embracing sphere by which the other spheres are controilcil and set and kept in motion. The miiturity of man's will is thus an attainment, not an emlowiiient. It acta pro|ierly only when it is roused and directed by Divine grace. The necessity for its exercise will never be sujierseded ; but the more it is exercised under Divine control, the more it becomes God's will in man, and the more it becomes nian's own will, acting at last in complete freedom. St. Paul's melaphors of the soldier and the athlete are quite natural and harmonious. They provide room for the sternest endurance and struggle, and yet they point to the perfect precision and joy of well-dis- ciplined activity. And this perfect precision is not simply in obedience to Gods will ; it becomes the actual manifestation of God's will. So experienced, God's will is identical with His love. It ' moves the sun and the other stars'; it is the irpCnov
KiVOXJV,
We are now in a position to sum up brietly the relation of the NT conception of the will to modern psychological discussions. Cognition, conation, and feeling are all recognized ; activity is central and is something more than respon.se to impulse ; it is self-expression as opposed to wish or desire. Action against the will is possible, but only when the will is itself imperfect. Surrender of the will is really re-afhrmation of the will in a new direction. The conceptions of Schopenhauer and Nietzsche, however, the ' will to life ' or ' to power,' constitute a perilous self-assertion which can only lead to death. There is much in the thought of St. Paul that recalls Eucken. The controlling force of the world is spiritual ; and into the little land-locked pools of our own individuality, soon becoming stagnant if left to themselves, must How the great tides of the Divine will. But that \\ ill is personal and redemptive ; it is not a mere force, however exalted ; it is the loving activity of the Father of our Lord Jesus Christ. St. Paul has less in common with Bergson. The principle of life is not merely change ; nor is its action experimental and uncertain. It moves onward through all time with a directness which can also communicate itself to our own wills. Finally, we may refer to the well-known phrase of the pragmatist William James, the 'will to believe.' The expression is not meant to state a relation between will and belief, but is used to suggest that belief (whatever its psychological analysis) is founded only on a subjective and individual choice, not on truth or fact. Mathematical formulae and scientific 'laws' are accepted by us because they * work ' ; God's love and man's immortality are accepted for the same reason. To St. Paul the principle, so stated, would have been incomprehensible or impious. Love and immortality are true because they are 'revealed,' brought to light; it is the function of will to fix the mind on them, and .act in accord with them. W. James's view is a simple case of litTTepov irpdrepov. As a psychological or philosophi- cal basis for belief, its correctness is not here in point : what is significant to the student of NT thought is that the great doctrines of Christianity are there felt to become more and more clear as the will accepts and obeys them. The will does not create truth ; but there is not a truth which the will does not illumine and test (Jn 7", 1 Jn
220. 27 5-*0]^
Literature. — For representative modern discussions of the question of the will in general see J. Martineau, Study of licUrtwrfi, 2 vols., Oxford, 1SS9, vol. ii. bk. iii. ch. ii. ; H. Lotze, Microcoinnvs, En^j, tr., 2 vols., Edinburi^di, 1885, vol. i. p. 256 ff. ; J. Ward, Naturalism and AgnosticUiiit London, 1899; G. F. Stout, Anah/tic fsycholoqy^, 2 vols., do., 1002, vol. ii. chs. ii., iii., xi. ; W. James, Varieties of Religious Experience, do., 190-2, lectures ix., x.. Will to Bclio'e, do., 1902, pp. 1 ff., 146 II. ; H. Bergson, Time and Free Will, do., 1910, ch. iii. For dis- cussions of the subject from a theistic point of view see T. B.
WILL (TESTAMENT)
WIMG
68]
strong', Chriitian Ethics, do., 1S90. chs. I., il. ; W. L.
W.ilker, Christian Theism and a Spiritual Monism, Edin- burgh, lOOli, pt. ii. : W. R. Inge, Faith and its rspcholoiii/, Loiiiloii, 1909; G. Galloway, J'hilosophi/ o/ Religion, IMin- bvirg}i, 19U. For the psycholojty of religion see E. D. Starbuck, I'tfiichohgy o/ tifdifjion, London, 1899, iTlia. xxv.-xxvii. ; J. B. Pratt, Fs<icholoity of Reli'iioiis Belie/, New York and London, 1907 ; G. B. Cutten, Psycholoijical Phenomena of ChrMianily, London, 1909. cli. xxv. For the biblical conceptions of the will see H. Wheeler Robinson, Christian Doctrine of Man, Edir\- bun,'b, 1911, 'Hebrew I'sycholoiiy in Kelation to Panline Anlbropologv,' in Mans/ield ColUae Essays, London, 1909; H. Weinel, St. 'Paul, the Man and his Work, Eng. tr.,do., 1900; VJ. P. DuBose, The tjospel according to St. Paul, do., 1907. See also Literature under art. Frksbo.m or tiik Will.
W. F. LOKTHOUSE.
WILL (TESTAMENT). — Here, accepting the conclusion (see art. Covenant) tliat in Gal 3" and He 9'"- " we lind the thought of a human ' will' or ' testament,' we proceed to aslc whether the idea can be more closely deliiied.