LONDON SIMPKIN, MARSHALL, HAMILTON, KENT, AND CO. LIMITED. NEW YORK: CHARLES SCRIBNER'S SONS.

CONTENTS

INTRODUCTION

§ 1. Definition of Christian Ethics

1. Ethics is one of the normal sciences, as seeking to define

the Chief Good or End of life, which furnishes a norm

or law for conduct

2. Christian Ethics approaches this problem from the

Christian point of view. But this point of view is not

arbitrary: it is rather a logical necessity. For the good

of man carries thought necessarily to that universal

good which is the cosmic end. Morality thus passes

over into religion, and this movement of ethical thought

is represented by Christian Ethics

§ 2. Relation of Christian Ethics to Moral Philosophy

Christian Ethics starts from the Christian ideal as a datum,

while Moral Philosophy must find its ideal by philosophical

inquiry. But this does not form an absolute differentia-

tion. For-

1. The Christian ideal has also to be found by methods

of inquiry essentially philosophical

2. The ideal reached by philosophical inquiry tends to

an assimilation with the Christian .

3. Both Christian Ethics and Moral Philosophy must

indicate the application of their general ideal to

the particular problems of practical life, and in doing

so their methods are identical. For in all methods

of research there is ultimately no appeal beyond

§ 3. Relation of Christian Ethics to Christian Dogmatics

This is indicated by the dependence, especially in moral life-

1. Of theory on practice

2. Of practice on theory

§ 4. Division of the Science-

It is here divided into four parts, treating of (1) the supreme

Christian ideal; (2) that ideal in its subjective aspect;

(3) that ideal in its objective aspect; (4) Methodology

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PART I

THE SUPREME IDEAL OF CHRISTIAN LIFE

CHAPTER I

THE CHRISTIAN IDEAL IN THE ABSTRACT

Formal statement of the ideal.

§ 1. The equal Love of Neighbour and Self

Egoism and Altruism. Their reconciliation

§ 2. Christian Love as a Rational Habit.

It is not a mere instinct, nor a mere transient impulse

§ 3. The Christian Ideal revealed in Christ as the Realisation of God's

Will with regard to Man

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§ 4. The Christian Ideal as the Realisation of Man's Love to God

CHAPTER II

EVOLUTION OF THE CHRISTIAN IDEAL

§ 1. General Tendency in the Expansion of the Moral Ideal
1. Its extent is widened

2. Its intent is deepened (1) by its obligations being conceived,
not as merely negative, requiring to refrain from evil,
but as positive, requiring to do good; (2) by its rights
being made less exacting

§ 2. Evolution of the Moral Ideal among the Hebrews

1. The Hebrew ideal was essentially religious,-the ideal of
a religion which was (1) monotheistic, (2) a religion of
moral life rather than of external nature.

2. The Hebrew ideal was a forecast of the Christian, because,

being religious, that is, commanded by God, it (1)

embraces humanity in its extent, (2) involves humanity

in its intent

§ 3. Evolution of the Moral Ideal among the Greeks

The ideal of the Greeks was narrowed by their attitude

towards Barbarians as well as towards slaves and even

free labourers. Emancipation from the prejudices of this

attitude by-

1. Philosophical reflection seeking the foundation of

moral law in the constitution of nature rather than

in human convention

2. Expansion of the idea of righteousness so that it became

coextensive with all virtue, including especially

equity, as corrective of statutory law, and liberality

3. The recognition, especially among later Stoics, of all
human beings as children of one Eternal Father,
and consequently the development of the new virtue
of humanity as well as the consecration of the old
virtues of hospitality and friendship

CHAPTER III

Christ's estimate of the infinite worth of the individual

takes an altruistic aspect in anxiety to save the souls of

others as well as one's own soul. The Sermon on the

Mount elevates morality into the sphere of the spirit.

It rejects the Retaliation-theory of social morality, in

so far as this demands-

1. A physical equivalent for injury done

2. A mental equivalent,-love for love, but also hate for

hate. Love is made the universal obligation, even

towards those who hate. This injunction is illus-

trated in the life as well as in the teaching of Christ

But was Christ's ideal, after all, that of a narrow nation-

alism, not that of humanitarianism?

In reply attention should be given to-

1. His preference of the title, The Son of Man

2. His attitude towards Samaritans and Gentiles

3. Several humanitarian parables.

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4. The real significance of two sayings, in which He seems

to limit His work to the lost sheep of the House of

Israel

§ 2. The Moral Ideal in the Teaching of the Apostles

1. That of Paul, especially in 1 Cor. xiii. and in Rom. xiii.

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PART II

THE CHRISTIAN IDEAL IN ITS SUBJECTIVE ASPECT

CHAPTER I

GENERAL EXPLANATIONS

Higher and lower self. Self-love distinguished from selfishness.
Development of individual responsibility. Prominence given by

Christ to the infinite worth of the individual soul as contrasted
with the infinitesimal worth of all that is merely material. This
conception in its speculative aspect

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CHAPTER II

THE NATURAL STATE OF MAN IN REGARD TO MORALITY

Opposite theories-

1. That man's nature is favourable to morality. The Stoics.

Pelagius. Rousseau and his followers

2. That man's nature is unfavourable to morality. The idea

of an inborn inclination to sin among the Hebrews and

the Pagans of the ancient world. St. Augustine. Calvin-

ists and Jansenists. Hobbes

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The two theories are not contradictory, but represent different

aspects of human nature

The real facts are, that-

1. Natural impulses, not in themselves inimical to virtue,

may become so if uncontrolled. .

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2. The force of such impulses varies in different individuals,

and has to be reckoned with in the moral culture of each. 150

3. In so far as they are natural, these impulses are non-moral,

and cannot therefore be described as sinful. Original sin

is a contradictory term

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4. Morality implies that these impulses may be controlled by

the will.

CHAPTER III

THE BEGINNING OF CHRISTIAN LIFE

When a human

General difficulty in the problem of beginnings.

being begins to apply reason to the guidance of conduct, he finds

that it has been already overborne by natural impulses, that he has

been acting unreasonably. Such action, in its highest aspect as

conflicting with Supreme Reason, is a sin. Consequently at the

very beginning of Christian life we are called to face the fact of-

§ 1. Sin

Of sin, Christian Ethics can accept no view which, tend-

ing to practical Fatalism, would weaken or paralyse

moral effort