particular postulates, philosophical and theological, upon which it
rests.

Christian Ethics presupposes the Christian view of life as revealed in
Christ, and its definition must be in harmony with the Christian ideal.
The prime question of Christian Ethics is, How ought Christians to
order their lives? It is therefore the science of morals as
conditioned by Christian faith; and the problems it discusses are, the
nature, meaning and laws of the moral life as dominated by the supreme
good which has been revealed to the world in the Person and Teaching of
Christ. It is based upon an historical event, and presupposes a
particular development and consummation of the world.

I

_The Relation of Christian to Philosophical Ethics_.--Christian Ethics
is a branch of general Ethics. But it is something more; it is Ethics
in its richest and fullest expression--the interpretation of life which
corresponds to the supreme manifestation of the divine will. For if
the revelation of God in Christ is true, then that revelation is not
merely a factor, but the factor, which must dominate and colour man's
whole outlook and give an entirely new value to all his aims and
actions. In Christianity we are confronted with the motive-power of a
great Personality who has entered into the current of human history and
{23} given a new direction to the moral life of man. Man's life at its
highest can only be interpreted in the light of this supreme
revelation, and can only be accounted for as the creation of the
dynamic force of this unique Personality.

But while this truth gives to Christian Ethics its distinctive
character and pre-eminent worth it does not throw discredit upon
philosophical Ethics, nor indeed separate the two departments by any
hard and fast lines. They have much in common. A large domain of
conduct is covered by both. The so-called pagan virtues have their
value for Christian character and are in the line of Christian virtue.
Even in his natural state man is constituted for the moral life, and,
as St. Paul states, is not without some knowledge of right and wrong.
The moral attainments of the ancients are not to be regarded simply as
'splendid vices,' but as positive achievements of good. Duty may
differ in content, but it is of the same kind under any system. Purity
is purity and benevolence benevolence, whether manifested in a heathen
or a Christian. While, therefore, Christian Ethics takes its point of
depart