FEEJEE
520
FEELINCt
a compliance with the terms of salvation. And yet, so certain are all men to use their powers, and the best external means of grace, to their perdition, that no reason can be assigned for the repentance and faith of any but the covenant of grace formed in Christ be- fore the world was (Dwight's Theol. ser. xliii ; Barnes, On the Atonement^ chap, ix ; Fresh. Quart. Rev. iii, 218 -252, 630-G48). Other classes of Presbyterians and Calvinistic Baptists in this country use the word re- demption, and even atonement, in tlie sense of an en- tire deliverance from sin ; and they, of course, confine its application to the elect. They speak in the largest terms of the sufficiency of the work of Christ for the pardon of all sin, but regard it as limited in tlie pur- pose and design of God to such as are effectually called of the Spirit, and are kept by the power of God through faith unto salvation (^Princeton Theol. Essrn/s,vd\. v, viii, and xiv ; A. Fuller's Gospel, etc., in Works, i, 312-240, vol. i, artt. viii and xiv).
III. Literature. — On the general system and his- tory : Turretin's Inst. Theol. Elench. loc. viii and xii ; Hill's Led. in Divinity, bk. v, ch. v ; Dick's Led. on Theol. lect. xlviii ; Witsius, Gicon. of the Gov. 3 vols. ; Buck's, Smith's, and Kitto's Dictionaries, art. Cove- nants ; Herzog's Real-Encykl. arts. Cocceius, Burmann, Witsius, and Voetius ; Ebrard's Ghr. Dogm. § 37-44; Vincent's and Fisher's Gatechisms ; Hagenbach's Hist, of Doctr. § 224 ; Netv Enrilander, xxvii, 4G9-51 6 ; Bibl. Repert. for 18C8 ; L. Noack's Ghr. Dogrnengesch. § 74 ; Knapp's Ghrist. Theol. § 76, 113 ; Hopkins's System, i, 240-250 ; Mercershurg Reviev, x, 63 ; Kelh% On the Covenants; Jahrb. Deutsch. Theolog. x, 209; Fletcher's Worlcs, i, 452; Gass, Protest. Theol. ii, 276, 318; Isaac Watts's Ruin and Recovei-y, p. 324-347 ; Ridgley's Body of Divinity, p. 11 ; Dr. E. A. Park's Discourses and Treatises by Edtvards, Smalley, Maxey, Emmons, Grif- fn, liitrge, and Weeks, on the Atonement ; Neander, Dogrnengesch. per. iii, bk. ii, c-f ; Max Goebel, Gesch. d. chr. Lebtns, etc., vol. ii. A, § 7-10, p. 153 ; Cunning- ham's Hist. Theol. ch. xxv ; Schweitzer, Ref. Dogm. p. 103 sq. (C. P.W.)
Feejee Islands, See Fiji.
Peeling. The relation of feeling to religion is a subject of importance both from a religious and philo- sophical point of view. It has been viewed in very diiferent ways, and has led to long and animated con- troversies.
In Greek, the word a.'ia5r](7iQ denoted every kind of perception, sensuous and spiritual, mediate and imme- diate; consequently, also what we call feeling. Plato referred to a sensuous spiritual feeling, though he did not call it bj' this name ; for, according to him, the un- derstanding (I'orr) communes with the affections (tTri- ^vfit}TiKor'), and the seat of this communion is the liver, from which proceed the power of divination QjavTtia) and enthusiasm (Li'^ovcsiaajwo). Connected with this view is the opinion of Plato, that virtue cannot be taught, and that what is substantially good breaks forth in the soul as an immediate light.
Tlie extensive usage of the Latin word sensus em- braces also the natural moral feeling, sensus communis, sensus hominum.
In the Septuagint the word ala^rjmq frequentl}'' oc- curs, and is generally rendered bj' "knowledge" or "wisdom," as Prov. i, 7 ; xii, 23. In tlie New Testa- ment it occurs only once, Phil, i, 9, where it is coupled with >'— ('yi'wcrif (English version : and this I pra^' that your love may abound yet more and more in knowl- edge and in all judgment).
The psychological meaning of the words aio^r-qaiQ and spiisvs in the Greek and Latin fathers is not fully settled, but in general they use them to denote a knowledge, or insight obtained by means of feeling. Origen (contra Celsum, i, 48) speaks of a ''divine in- sight" (3-f(a a'la5'j}(Tic') of the soul by means of which enlightened men perceive supernatural things just as
others perceive natural objects by means of their senses. Clement (Stromat. iv, p. 333, ed. Potter) ascribes to the scientilic man a avi'aiaitjmc, a faculty of inventing and understanding, analogous to the facult}' of taste possessed by the sculptor, and the sense of hearing pos- sessed by the musician. To denote a feeling accom- panying the will, the Latin fathers used the word Kt- I'ljcng. Among the Latin fathers, Tertullian (De ani- ma, chap, ii) spoke of & j)uhUcus sensus which leads the soul to a knowledge of God. Augustin introduced the expression inner sense (interior sensus), which become of great importance in the writings of the mj'stics. The common expressions in the m^'stics to denote sub- jective and objective feeling are sensus, sentimentum affectus, gustus. Ajjectus always embraces a practical impulse. Gustus, which is identified with sensus, does not exclude the practical impulse, but properly' de- notes feeling viewed in its relation to its own con- tents, and tlierefore designated as a modus cognoscendi, a kind of cognition. The immediateness of this sensus, which words cannot fully express, is therefore, in the opinion of the mystics, greatlj' superior to an intellect- ual insight. Blystic theology, according to Gerson, be- cause it rests on feeling, is widely diflerent from all other sciences. Thomas Aquinas regards not onl}' m3'Stical theology, but theology and faith in general, as founded in the 2na affectio (pious or religious feel- ing), because faitli supposes a movement of the will towards the first truth and the highest good which pro- duces assent (Stimnia Theol. ii, 2, 9, 4, 5).