value of which will depend on the knowledge, deliberation and
purpose with which they are done, and accordingly as they acquire value
on this account will they give lasting satisfaction to both parties.

St Paul's position is different. He seems at first sight to ignore the
state and social life. He lays stress on motive force rather than on
purpose. He speaks as an outsider to the state, though technically a
citizen. His mind assumes towards it the external Judaic position, as
though he belonged to a society of settlers ([Greek: paroikoi]). Also,
as he expects the millennium, social life and its needs are not
uppermost in his thoughts. He considers charity in relation to a
community of fellow-believers--drawn together in congregations. His
theory springs from this social base, though it over-arches life itself.
He is intent on creating a spiritual association. He conceives of the
spirit ([Greek: pneuma]) as "an immaterial personality." It transcends
the soul ([Greek: psyche]), and is the Christ life, the ideal and
spiritual life. Christians participate in it, and they thus become part
of "the body of Christ," which exists by virtue of love--love akin to
the ideal life, [Greek: agape]. The word represents the love that is
instinct with reverence, and not love [Greek: philia] which may have in
it some quality of passion. This love is the life of "the body of
Christ." Therefore no act done without it is a living act--but, on the
contrary, must be dead--an act in which no part of the ideal life is
blended. On the individual act or the purpose no stress is laid. It is
assumed that love, because it is of this intense and exalted type, will
find the true purpose in the particular act. And, when the expectation
of the millennium passed away, the theory of this ideal charity remained
as a motive force available for whatever new conditions, spiritual or
social, might arise. Nevertheless, no sooner does this charity touch
social conditions, than the necessity asserts itself of submitting to
the limitations which knowledge, deliberation and purpose impose. This
view had been depreciated or ignored by Christians, who have been
content to rely upon the strength of their motives, or perhaps have not
realized what the Greeks understood, that society was a natural organism
(Arist. _Pol._ 1253A), which develops, fails or prospers in accordance
with definite laws. Hence endless failure in spite of some success. For
love, whether we ideali