CHAPTER VI: THE FRUIT OF THE MORAL LIFE AS MORAL END.

THE FRUIT OF THE MORAL LIFE AS MORAL END.
SECTION CXXXI.

The end of moral action, as willed by man as moral, is identical with the end of God in man's creation; in this action man wills perfectly to realize in himself the image of God,--to develop himself in reality as a good being, and thereby to realize the good in general. In so far as the good is a fruit of moral action, it is not a something exterior to man, but inheres in him,--is his possession, which, as incorporated into the morally-formed essence of man himself, and as thenceforth inseparable from him, is a property or quality of his person. In so far as the good is the property of man, it is his moral estate. Hence, as the end of the moral activity in general is the good, so is this end, for the moral man himself; the good as having become a moral estate.

The world is, with its mere creation, not as yet complete, but is charged with a task which is to be carried out by moral creatures themselves. Though it is true that all good is from God, still all good is not from Him immediately; but in man's case it arises through the free developing of that which was directly created. Man is himself to create good; though as a creature he is good, yet he is not good in such a manner as he is to become so; the image of God becomes complete in him only through his own moral activity; and he makes into a good entity not only himself, but also the world that comes into contact with him,--he creates a spiritual historical world which is itself good. To this good as created by himself he sustains quite other relations than to that which is directly given to him in his natural existence. To the first man much good was given, to which he had a right, and which he could call his own. This good, however, was simply placed upon him,--was as yet external to him, and not as yet identified with his spiritual being; he indeed possessed it, but it was not yet his property,--was not a quality of his. All that I have in my power, upon which I have an actual claim, is my possession. But the idea of property is higher; only that is my property which by moral action I have appropriated to myself, and which consequently essentially belongs to my personal life-sphere, as my free personal acquisition. A merely inherited property or power is morally a mere possession, while an estate or power that is acquired by labor or is morally developed, is a property; in it I have invested my labor, my soul, my will,--it inheres in me and in my self-created life-sphere,--is my enlarged personality itself. Hence property has always a moral element in it,--is moral fruit, is an acquisition. In the case of the first human beings, the possession of Eden would have become a property, only in virtue of their cultivating and caring for it. A moral property is inalienable; it may, as, for example, in the case of a work of art, come into the possession of another, but it remains the spiritual property of its author. A slave is the possession of his master; but consorts not only possess each other,--they appertain to each other,--each is the property of the other. Thus in so far as the good becomes and is a property, it is a good, a moral estate,--and hence it is such only as a fruit of moral action. The good as an outward possession may be lost; but when exalted into a moral property, it is permanent; to this Christ alludes when he says: "Lay not up for yourselves treasures upon earth," etc. [Matt. vi, 19, 20].

SECTION CXXXII.

The good to be attained to by moral action is, that perfection which answers to the divine creative intention,--on the one hand, the perfection of the individual person, and, on the other, that of the moral community; that is, it is in part a personal, and in part a common good. The two forms mutually condition each other, and stand with each other in constant and closest relation; but both are further conditioned on the moral communion with God which is aimed at by the moral activity, and which is the highest moral goal as well as the ground and essence of all creature-perfection in general; for God alone is the eternally-perfect good. The real moral life-communion with God, as distinguished from the merely natural, is consequently the absolute good, and hence the highest good,--that which is the source and condition of all other goods. In so far as individual man has the highest good as his moral property, he is a child of God; in so far as the moral community has this good inherent in itself, it is the kingdom of God, which rests on the God-sonship of its individual members.

The thought of a moral communion, and hence also of a moral common-good, is met with also in the extra-Christian world; the Republic of Plato was meant to embody it. But where the common ground of the personal good as well as of the common good, namely, communion with God, is lacking, there this thought is realizable only as a sum total of single goods, or only by the all-dominating despotism of the community-organism over the individuals, as in the system of Plato. A vital union of the two forms of good is effected only by the Christian God-consciousness. Some form of communion with God is enjoyed by every creature as such; this, however, is of a merely natural character, and needs, in the case of rational creatures, to be exalted to a moral character. As coming from the hands of nature man is not the child of God; he becomes truly such only by free moral love to God.

The question as to the highest good,--for the heathen difficult and in fact not truly solvable at all,--is, from an evangelically-moral stand-point, readily answerable. There is absolutely no good realizable or actually realized without standing in relation to God, without springing from God as its source, and hence none for man without personal life-communion with God [John xvii, 21; 1 John i, 3; ii, 5, 6] who is the perfectly good One in an absolute sense [Matt. xix, 17]; only he has the highest good who is rich toward God [Luke xii, 21; Psa. lxxiii, 25], and who has everlasting treasures in heaven [Matt. vi, 20; 1 Tim. vi, 19]. While heathen philosophers grope about in uncertainty as to the highest good, Jehovah reveals it in all simplicity and definiteness to the patriarch Abraham at a time when he was wavering in faith as to the fulfillment of the prophecies made to him,--reveals it in these words: "I am thy exceeding great reward" [Gen. xv, 1],--thou canst aim at and attain to nothing higher; and the highest blessing of the Old Testament is the "peace of God" [Num. vi, 26; Psa. xxix, 11]. This highest good man cannot have as a merely outward possession, as a mere gift,--he cannot have it from nature, but only as a morally-acquired property; even under the economy of redemption from sin, where not merit but grace prevails, faith which is in fact a moral work--is the necessary condition. The idea of a kingdom of God,--unknown throughout heathendom, but prepared for and anticipated in the Old Testament, and realized in Christianity,--presents the moral community as in full possession of the highest good, which now becomes, in turn, for the individual members (by whom it is enjoyed as God-sonship) the source of higher moral perfection. In virtue of life-communion with God the highest good bears the stamp of eternity, in the sense of endless duration; the life of the children of God is an everlasting life [Matt. xix, 16, 17, 29; xxv, 46; John xvii, 3; 1 John ii, 25, and other texts], and the kingdom of God is an everlasting kingdom.

I. THE PERSONAL PERFECTION OF THE INDIVIDUAL AS THE END OF THE MORAL ACTIVITY.

SECTION CXXXIII.

The personal perfection of the individual person is the realization and virtualization of God-sonship, that is, of the idea of man, and of the creative will of God as to man. The moral goal set before man, namely, the all-sided personal perfection of the human life-powers and of their manifestation, is, as a fruit of the collective moral activity, never fully and definitively realized during the temporal life, but is involved in constant progress, though at every stage of the truly moral life it is in fact relatively realized.

To be perfect is neither an improper nor an impossible requirement upon man; on the contrary, it is expressly presented by Christ and the apostles as the moral goal: "Be ye therefore perfect (teleioi) even as your Father which is in heaven is perfect" [Matt. v, 48]; "if thou wilt be perfect, follow me" [xix, 21; Luke vi, 40; 1 Cor. ii, 6; xiv, 20; Eph. iv, 13; Col. i, 28; 2 Tim. iii, 17; Heb. v, 14; James iii, 2]; the term teleios implies the contents of telos, that is, the purpose and goal of the moral life. This perfection of the creature is indeed, as compared with the divine perfection, of a limited character; such as it is, however, it really exists, in every case of normal development, from the very first moment on, and it steadily advances, keeping pace with every stage of the life-development. Christ himself, even as a child, is presented as a pattern, while as yet he was increasing in wisdom and in favor with God and man; that is, he was even as a child perfect, though this perfection was not yet that of the full man's-age of Christ [Eph. iv, 13]. Every moral being should and can be relatively perfect at every moment of its life; even the child is to be so in the manner of a child [1 Cor. xiii, 11]; and the final and true perfection is not a merely conceived and never-to-be-realized goal, for such would not be a goal at all, but it can in fact and should actually be realized by each and all. Christ as the son of man really reached this goal, and all who belong to him have, in virtue of their God-sonship, both the duty and the possibility of attaining to it [Phil. iii, 12, 15; 1 Cor. xiii, 10].

SECTION CXXXIV.

All moral attainments, and hence all the elements and forms of perfection or of the true good, are a moral possession, and hence a property. Every possession is an enlargement of the existence, the power and the life-sphere of the moral person, in virtue of moral appropriation,--is a breaking down of the limits of the original individuality, a uniting of the isolated existence with the life of the whole. Corresponding to the distinction between special and general appropriating (§ 104), and, from another point of view, to that between natural and spiritual appropriating (§ 101), the possession acquired by moral appropriating (which is at the same time necessarily also a forming) is, on the one hand, partly of a more external character,--bearing upon the individual as such and widening his life-sphere, and hence, as relating to others, of an exclusive character,--and, on the other, in part of a more inward, spiritual and, in so far, not merely personal, character, but, on the contrary, promotive of communion.

(a) The outward possession-legal property, temporal means--is, as the fruit of moral labor, a real and legitimate good, and hence also a legitimate end of moral effort, though it becomes at once sinful when it is made the end per se, the highest good itself, when it is placed above the inward possession and not rather vitally united with it, when the effort for it aims merely at the enjoyment and not. also at the moral culture and the moral communion naturally involved in it,--when it does not become a channel of communicative love.

If appropriating is per se a moral activity, then is also the striving after temporal possessions not only a right but also a duty. Possessions distinguish man from the brute, and civilized man from the savage; the Diogenic form of wisdom is by no means very profound. Labor finds in possessions its normal fruit; possessions are labor as having become reality. The brute is possessionless because he does not labor. In property man ceases to be a mere isolated individual of his species; he creates for himself a world about himself which he can call his own; his property is the outward manifestation of his inward peculiarity. The fact that he who possesses much is also much regarded and esteemed in the world, is, indeed, often very hollow and baseless, though in reality it springs from the per se correct consciousness that possessions are the fruit of labor,--the result of moral effort. He who acquires nothing for himself passes in the world, not without reason, for unrespectable. Of a special virtue of possession-despising, as with the mendicant monks, there can, in the ante-sinful state, be no question; and even after the fall, possessions are presented as a perfectly legitimate end of moral effort, and their being increased as a special divine blessing. Cain and Abel possess already personal property; and the God-blessed possessions of the patriarchs occupy a very large place in their morally-religious life [Gen. xii. 5, 16; xiii, 2; xiv, 14; xxiv, 22, 35, 53; xxvi, 13, 14; xxvii, 28; xxx, 27, 30, 43; xxxi, 42; xxxii, 5, 10, 13 sqq.; xxxiii, 11; xxxix, 5; xlix, 25; Exod. xxiii, 25; Lev. xxv, 21; Deut. ii, 7; vii, 13; xv, 14 sqq.; xvi, 15, 17; xxviii, 3 sqq.; xxxiii, 13 sqq.; xxiv, 25; comp. 1 Kings iii, 13; Psa. cvii, 38; cxii, 2, 3; cxxxii, 15].

Property being the enlarged life-sphere of the moral person,--in some sense his enlarged personality itself,--the moral phase thereof lies not merely in its antecedent ground, namely, labor, but also in its moral use and application. To its enjoyment man has a moral right, as such enjoyment is the reward of labor; but to the exclusive enjoyment of it for himself alone he has no moral right, seeing that he is bound to other men by love, and love manifests itself in communicative distribution.

SECTION CXXXV.

(b) The inner possession, namely, the perfection of the personality itself in its essence and life,--perfectly realized in the person of the Son of man alone,--is,

(1) The perfection of knowledge, namely, wisdom; that is, that all-sided knowledge of God which rests on a true love of God, and which in virtue of moral effort has become a true property of the person, and which consequently also constitutes a life-power determinative in turn of the moral life itself,--and hence involving also a knowledge of the being, essence, and end of created reality, especially also of one's own life (§§ 60, 104). As influencing the moral life, wisdom is necessarily also practical; and as taking into view the actual circumstances of existence and their application to the moral end, it assumes the form of prudence.

Wisdom is presented in the Scriptures as the first and most essential element of the highest good, and in fact always under its two phases, as a knowledge of the truth, and as power to fulfill it. It is not a mere knowledge in which man forgets himself in the object, not mere science, but a knowledge which merges the person himself into the life of the truth,--which fills the soul with vital, life-creating truth. The object of wisdom is not this or that particular truth, but the truth,--is the self-consistent complete whole. Knowledge is not yet wisdom; with scantier knowledge there may be more wisdom than with a richer knowledge; a much-knowing one may even be a great fool. Wisdom is essentially not world-science but God-science; it is, as a manifestation of God-sonship, never without a life in God,--is in its essence piety; without God-knowledge and God-fearing there can be only folly [Psa. cxi, 10; xxv, 14; Job xxviii, 28; Prov. i, 7; ix, 10]. Wisdom is more than knowledge and science, inasmuch as it always aims at unity, at the central point, at the whole,--always unites the person himself with God and with the All, both cognoscitively and actively; it is moral knowing. Its essence consists not in the compass and in the fullness of the knowledge, but in the harmony, the true foundation, the truth and the moral potency of that which is known. There is no wisdom, therefore, without constant moral effort; but also none which does not itself produce a moral life. Such wisdom is presented as the most essential element of the highest good, and to acquire it, as a high duty [Prov. ii, 2 sqq.; iv, 5 sqq.; viii, 11; xvi, 16; xxiii, 23; John viii, 32; xvii, 3; Acts xvii, 27; Rom. xii, 2; xvi, 19; 1 Cor. xiv, 20; Eph. i, 18; iii, 18; iv, 13; v, 10, 17; Phil. i, 9, 10; iii, 8; iv, 8, 9; Col. i, 9, 11; iii, 10, 16; 1 Tim. ii, 4; 1 Pet. iii, 15; 2 Pet. iii, 18; James i, 5], and the non-recognizing of the divine as deep guilt [Rom. i, 20, 21; iii, 11; 1 Cor. i, 21; 2 Tim. iii, 7; 2 Thess. i, 8]. Wisdom associates all knowledge with God, and uses it all in moral self-revelation,--is pious and moral at the same time,--goes back always to the primitive ground, and forward to the ultimate end; hence it leaves nothing in its isolation and separateness, but brings all things, man included, into relation to the whole, and the whole into relation to every part; it is knowing in its truly rational character; the fear of the Lord, it is wisdom.--As wisdom makes knowledge the full property of the person,--as it belongs not merely to the understanding but also to the heart, and is in fact intelligent love,--hence it is necessarily also active life,--begets love and works from love, awakens a striving to manifest the attained truth in the reality of life. A wisdom which does not generate life,--which remains locked up in the subject,--is folly [Deut. iv, 6; Prov. viii, 11 sqq.; James iii, 13, 17].

Prudence (phronesis, different from sophia, Eph. i, 8) is indeed in the sphere of sinful humanity not identical with wisdom, and can even exist as a merely worldly quality apart therefrom; but where sin is not yet actual, this difference is merely formal. Wisdom, as essential rationality itself, embraces truth per se as a harmonious whole; prudence, on the contrary, takes into account actual reality with a view to bringing it into relation to the moral idea as embraced by reason,--in order to find for the moral idea its realization in each conjuncture, and the means thereto; hence it is simply wisdom as relating to specific real circumstances. Hence true prudence can neither exist without wisdom, nor wisdom without prudence, and moral duty involves both of them in inseparable unity. The harmonizing of prudence with open-hearted simplicity becomes difficult only in a world of sin. Considerateness and circumspectness are designations of prudence as applied in cases difficult of decision [Luke xiv, 28, 29], especially in so far as it guards against the promptings of over-rash feelings.

SECTION CXXXVI.

(2) The perfection of feeling, as a moral fruit, is the feeling of pure pleasure in the divine, and of unmitigated repugnance to the ungodly, and, as based on faith, the feeling of pure joy which springs from the consciousness of the morally-wrought harmony of one's own existence with God and with the universe. As relating to existence other than that of the moral subject, this perfection is perfect love as a power grown essential and inherent in the personality; in relation to the moral subject himself it is the perfect bliss of the child of God, the repose of the soul in God.

So long as the feeling of self is not yet reduced to full harmony with the love of God (§ 92), so long also is feeling, as relating to the godly and the ungodly, not pure and not decided. As the ear must first be made skillful by attentiveness and practice in order to be able readily to distinguish beautiful from discordant notes, so also must feeling, first be made sensitive by moral exercise in order to be able, at every moment, unhesitatingly to love and to hate at once in the right manner. Such decisiveness, such purity of feeling, constitutes an essential part of the perfection of the life in God, that is, of blessedness; blessed are they who are pure of heart; blessed they who find no occasion of offense in Christ and in the ways of God [Matt. xi, 6.] Mere joy is not yet blessedness; the merely natural pleasure in existence, even were it of a Paradisaical character, is not enough to satisfy the spiritual nature of man; only that which is morally wrought, or at least morally appropriated, renders blessed. Even a normal child rejoices more in its own playful creating than in mere eating and drinking. The nine Beatitudes of Christ [Matt. v] relate, all of them, to the moral, and not one of them to a mere state of enjoyment. All blessedness, however, is love, and true love is blessedness; but only morally attained love is true love; even love to God becomes truly blissful only when it is the expression of already-attained God-Sonship. The moral man feels blissful when he views the harmony of being not as simply immediately existing and as merely contemplated by himself, but as in moral freedom recognized, willed, and realized by himself,--namely, in so far as, on the one hand, those features in the objective world which are originally as yet exterior and uncongenial to man are overcome, and the dominion of man over nature realized, and in so far as, on the other, a spiritually moral world is brought into being with which the individual knows himself in moral harmony; but the consciousness of this double harmony produces loving blessedness only when it rests on the consciousness of a morally virtualized filial relation to God. True blessedness exists only in union with God; peace of soul only in the eternal.

That such blessedness is not simply an inheritance in the future but the destination even of the present life, is implied in the moral idea itself, as well as in the thought of the divine love. God has not appointed us unto wrath, but to obtain blessedness [1 Thess. v, 9]; "but whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed" [James i, 25]; though this thought may hold good on the part of one redeemed by grace, only under certain limitations, yet it is unconditionally valid of man per se and as unfallen; with him moral activity is per se blessedness, and there is no blessedness without moral activity. "Blessed are they that hear the word of God and keep it" [Luke xi, 28],--keep it not merely in memory but in their heart, in love and in volition; "blessed are they that do his commandments" [Rev. xxii, 14].

SECTION CXXXVII.

(3) The perfection of the moral will, that is, the full moral freedom of self-determination as effected by wisdom and love, the perfect mastery over one's self, the completed possession of one's self, constitutes the fully developed personal character. As distinguished from all mere fortuitous character-forming, the truly moral character is the copy of the divine holiness as attained to through free moral culture,--the moral law as become the real free property of man, the harmony of the human with the divine will as become a dominant power, a moral nature, so that consequently the willing and accomplishing of the ungodly becomes to man a moral impossibility,--so that the love to God becomes perfect hatred against sin. The constantly advancing development of the moral striving toward this holiness, constitutes the ever-progressive sanctification of the soul, the ultimate fruit of which is the perfect freedom of the will, and as contained therein the enjoyment of blessedness.

In that the moral activity becomes fact, that is, becomes a moral possession of the person, it transforms the original, as yet, undetermined will-freedom into a determined moral will-quality, into moral character. Character-formation illustrates clearly the nature of moral freedom. An, as yet, undetermined character has a much wider possibility of choice in single cases than a definitely shaped one; a characterless man is unreliable because his freedom has no moral determinedness, but is merely external freedom of choice. Character is reliable, and upon the degree of its firmness rests the confidence which it inspires; we know in advance with certainty how, in a definite moral conjuncture, such and such a character will choose. This is now surely no limitation of freedom, but rather its moral maturity. The freedom is all the more perfect, true, and mature, the more it is character-firm, the more it has moral determinedness; and the highest moral freedom is that where the person can no longer waver in any moral question, where it has become for him a moral impossibility to choose the immoral,--and this is the state of holiness. Holiness is related to innocence as morally-acquired good to ante-moral natural good--as moral property to mere possession.

Human holiness as a copy of the divine holiness differs from the latter in this, that with God holiness constitutes his essence itself, and the possibility of sin is not in any sense conceivable; whereas human holiness is simply a morally-acquired good, and presupposes the possibility of sin, which in fact it has morally overcome. God's holiness is eternal; human holiness is, in its true character, the goal of development,--depends on progressive sanctification, which advances from a mere non-willing of the sinful to hatred against it and to abhorrence of it. The moral requirement of complete heart-purity and holiness may not in any manner be lowered, as if a limited measure thereof were enough, and as if a lower requirement were to be made of feebly constituted man than, e. g., of the angels. According to the testimony of Christ, men are in fact to become equal to the angels [isangeloi, Luke xx, 36]; and also in their moral essence they should and must not remain below them. Man ought (and the word ought expresses the fundamental condition of all morality in general) to become morally perfect, and hence holy. This requirement is fully maintained even in the state of sinfulness, where primarily, that is, before the completion of redemption, the entire fulfilling of the same was not possible. The legislation from Sinai places this moral requirement, as the fundamental idea of morality, in great prominence: "Ye shall be holy, for I am holy, the Lord your God" [Lev. xi, 44, 45; xix, 2; xx, 7]; and the apostles adopt the same words as fully valid also for Christians [1 Pet. i, 15, 16]. The utterances of the Scriptures elsewhere fully harmonize therewith [Eph. i, 4; iv, 24; 1 Thess. iii, 13; comp. Matt. v, 48; Luke i, 75; and other passages], and the fact that the faithful of God are so frequently styled "saints" is clearly an expression of their moral destination.

Man is originally innocent, but not yet holy; he is not, however, to remain merely innocent, but is to advance to real holiness. Man is created in innocence unto holiness. The mere unconscious retaining of the first innocence would be a lingering in the child-consciousness; and the going beyond it,--not of course in the direction of sin but only in that of conscious holiness,--was the true normal course; Christ's holiness was not mere innocence. As a morally-acquired property, holiness as distinguished from the mere possession of innocence, is a permanent quality, and constitutes the moral character itself of man; he for whom there is yet possible a single sinful moment, has not yet attained to holiness. There is not only a natural but also a moral must; and when the child Jesus says: "Wist ye not that I must be about my Father's business?" [Luke ii, 49], this is a direct reference to this moral "must" of a holy soul. Holiness is consequently not a quality of single actions, but it is character-peculiarity; not the single volitional act, the single frame of mind is holy, but the heart itself. This purity of heart is not a merely negative state, a mere non-presence of sin, for that would be only innocence, but it is a moral fruit, a morally-acquired power over sin, and hence where sin has once actually existed it cannot be attained to by a mere ceasing to sin, but only by ceaselessly militant santification. Sanctification (hagiasmos) is consequently by no means a merely negative bearing, even in the ante-sinful state, but is a positive forming of the will and heart unto holiness. The sanctification mentioned in the Scriptures [1 Cor. i, 30; 2 Cor. vii, 1; 1 John iii, 3; Heb. xii, 14, and other passages] designates of course only the putting off of existing sinfulness as taking place in virtue of redemption; but when Christ says of himself: "For their sakes I sanctify myself, that they also might be sanctified through the truth" [John xvii, 19], this self-sanctification of the holy One is indeed primarily to be understood of his giving himself in sacrifice, but it alludes at the same time also to the perfecting of the moral life-development of the Son of Man unto the plenary possession of morally-acquired holiness in his character as man; such sanctification is the duty of man as man.

Through progressive sanctifying culture of the will man becomes perfectly master over his heart, over his will,--the moral becomes easy to him, becomes his second nature, whereas his first nature is the as yet not morally formed one. The will of the person is now no longer different from the divine will, but it is, in full freedom, at one therewith; the divine will has fully become the inner essence and the vital power of the disposition of the person, not merely in general but also in particular, so that in each special case the will with unfailing certainty chooses the right,--even as a true artist possesses full mastery over his hand, so that it never introduces a false tone or makes a false stroke. Practice leads to mastery; and the morally-matured man is master over his own will.

It is only in this mastery that man is truly free, namely, in that he has then overcome every thing in himself which, as a morally-to-be-mastered material, was as yet different from the moral idea itself. But freedom is bliss; he who has become truly free in his will is thereby necessarily also happy. Master over himself, he is also at the same time master over all that is unspiritual, over nature; and in having put himself into complete and free harmony with God, he participates in the lordship of the absolute Spirit over nature. "The Father that dwelleth in me he doeth the works," says Christ in reference to his miraculous works--the works of the Spirit upon nature; "verily, verily," says Christ to his disciples, "he that believeth on me, the works that I do shall he do also; and greater than these shall he do" [John xiv, 10, 12]; for God who dwells in him, as he in God, the same does the works; having become free in God, man has nothing more either within or without himself which could prove a hinderance to the moral will of the rational spirit,--which would say, No! to the striving of the Holy Spirit; as an expression of true and complete freedom, and not as the caprice of the immature and unsanctified spirit, this promise of Christ holds good for all his faithful followers. The hard rind of unspiritual nature must be broken through, the longing of the vanity-bound creature must be fulfilled; nature must be "delivered from the bondage of corruption unto the glorious liberty of the children of God" [Rom. viii, 19-22]; all that is natural must be spiritualized, must be exalted into the complete untrammeled service of the free spirit; such is the freedom, such the blessedness of the children of God.

In the possession of knowledge, of purified feeling, and of the mastery of the will, as attained to by moral appropriating and self-forming, man becomes morally cultured, as distinguished from the as yet morally immature and crude man; and in such culture he is truly free. The very first man was called unto perfect culture, and it is quite the opposite of correct to conceive, with Rousseau, the first human beings as living in a state of happy barbarism. As far back as the Biblical account reaches we find even in the state of sin no trace of an actual cultureless barbarism. The fact that Adam was to till his garden was of itself an implication of his destination to culture, for barbarians never till the soil; Adam's sons appear, from the very first, as persons of culture with a definite savagery-excluding- calling; Cain was a founder of villages [Gen. iv, 17]; and among his immediate descendants appear inventors of manifold articles of skill [Gen. iv, 21, 22]; and from that time forth we find traces of a progressive culture. The progenitors of the Israelites are by no means half-savage nomads; their wandering-about is only a temporary state of necessity, for they are in search of a home; and their entire form of life gives evidence indeed of great simplicity, but yet also of high spiritual and moral culture. True culture is always a fruit of moral effort, and a culture that aims at mere temporal enjoyment and profit is but a deceptive self-defeating counterfeit.

SECTION CXXXVIII.

(c) In that the morally-good becomes an acquired possession of man, his real property, it has become an essential element of his moral nature, and hence is not an inert state, but an active power generative of new moral life,--has become a creative, operative disposition, and is consequently itself per se a directly active motive to moral action. The morally-good has become virtue, which is accordingly, on the one hand, a good not innate and embraced in the nature itself of man, but a morally-acquired possession, and on the other a power generative in turn itself of the good.

"All Scripture, given by inspiration of God, is also profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works" [2 Tim. iii, 16, 17]; the moral perfection attained to by the sanctifying activity is itself in turn a stimulus to the good, a capacitation, a skilledness and power for moral activity; such is the inner idea of virtue. Man as come into possession of virtue is no longer the original man possessed of merely naturally-moral power, but he is man as armed with morally acquired and hence heightened power. There are no innate virtues, but only innate capabilities of virtue. The merely natural man has moral freedom as a simple and as yet undetermined freedom of choice; the virtuous man has his freedom as exalted to a determinedness for the good; he has no longer an equally balanced choice between good and evil, but his morally acquired peculiarity of character inclines spontaneously to the good. Man can never merely possess virtue, he must let it be operative; a dormant virtue is none at all. Hence, varying from the usual view which distinguishes and contrasts goods and virtues, we consider virtue directly as a good. The contrasting of virtue as a power and of goods as a possession is inaccurate; all power is a good, and every good is a heightening of power; hence men of the world seek so zealously after earthly goods, as they thereby enlarge their power. That virtue is not a dormant possession, but strictly an operative power, does not make it differ essentially from all other goods; no real property exists merely to lie idle, no talent is to be buried; but it is to be put to usury and made constantly to acquire more. Money is a good; for him, however, who does not put it to use, it does not really exist; it becomes a real good only when it becomes a power, when it is employed in heightened life-activity. Virtue, however, is a much higher good than that which is given us directly and from nature, or as an outward possession.

In the New Testament the notion of virtue is variously expressed; arete [Phil. iv, 8; 1 Peter ii, 9; 2 Peter i, 3, 5] is not strictly virtue, but is rather the notion of the morally good in general. Usually the notion of virtue is expressed by dikaiosune, in so far as this quality is a personal possession [Luke i, 75; Rom. vi, 13; Eph. iv, 24; v, 9, and other passages], also by hagiosune [1 Thess. iii, 13], by agathosune [Rom. xv, 14; Eph. v, 9], and likewise also by eusebeia, in so far as the root of virtue rather than virtue itself is meant; for Christian virtue, charisma is also used, as designating its resting upon divine grace. In the Old Testament the notion proper of virtue is wanting; under the predominance of the thought of the law and of right, the morally correct character is designated as "righteousness," in virtue of its answering to the law and claims of God; hence this is merely a designation of the form. Before the full accomplishment of redemption, the inner essence of virtue was neither fully realizable nor comprehensible.

SECTION CXXXIX.

Inasmuch as all moral motive consists in love (§ 91), and inasmuch as virtue, as a moral property, is also an actuating power, hence virtue is essentially love to God, and is consequently per se not multiple but single. In so far, however, as the relation of this one-fold virtue may be different both as to the moral person and as to the object, it appears under the form of a plurality of virtues, which, however, as merely different phases and manifestation-forms of the one virtue, are never to be entirely separated from each other, and can never exist alone. These diverse manifestation-forms of virtue may be reduced to four cardinal virtues:--(1) Moral love preserves itself for the object in its proper relation to it, and thus manifests itself in the virtue of fidelity.--(2) Moral love preserves the object in its moral rights, and hence in its legitimate peculiarity,--as the virtue of justness.--(3) Moral love preserves the moral subject himself in his moral rights, and hence at the same time within his moral limits, in that it places upon the moral activity of the same a definite measure,--the virtue of temperateness.--(4) Moral love preserves at once both itself, the moral object and the moral subject in their moral rights, in that it actively opposes all hinderances that stand in the way of it and of its realization,--the virtue of courage.

We do not adopt the Platonic classification of the virtues which has found its way into a large portion of works on Christian ethics, for it is only by violence that it can be accommodated to the Christian consciousness. The cardinal virtues which we adopt, result logically and naturally from the notion of love as a disposition of the soul; and it is, by no means, accidental that they correspond to the four temperaments. The so-called temperament-virtues are simply the natural germs of the real virtues. The virtue of courage corresponds to the warm or choleric temperament; that of temperateness to the cold or phlegmatic; that of justness to the quick or sanguine,--for sanguine persons are very receptive for whatever is objective, accepting it just as it presents itself, yielding themselves to it, doing it no violence; sanguine persons are very companionable. The virtue of fidelity corresponds to the melancholic temperament, which, directed inwardly and dwelling within itself, and largely closed to outward influences, is not easily led astray.--The four virtues are so intimately connected with each other that each contains within itself in some measure all the others. Temperateness is justness in so far as it restrains man from that which does not become him; it is fidelity in so far as it regards love to God and to God's will as having the highest claims, and does not allow the individual self to become too prominent; and it is courage in so far as it actively confines the unspiritual and the irrational within their proper limits. Justness is fidelity in so far as it preserves love for and verifies it upon the object; it is temperateness in so far as it respects every-where the measure and the limits of the moral person and of the object; and it is courage in so far as it carries out and vindicates the just. Fidelity is courage in so far as it asserts itself in the active overcoming of all hinderances; it is justness in so far as it manifests to the object only the measure of love which is really felt for it; and for the same reason it is temperateness. Temperateness and fidelity correspond to each other in so far as they both retain the moral person in a proper bearing in relation to the object; justness and courage correspond to each other in so far as they both resist all influences that are unfriendly to the moral. Temperateness and courage are purely human virtues in so far as both presuppose a creature-limit of the moral personality, and hence they can in no sense be predicated of God; fidelity and justness are also divine virtues [1 John i, 9] because they presuppose only a difference of the personal subject from the object, and a claim of the moral. The former two have in their manifestation a negating character,--presuppose an antagonism in which one phase must be made subordinate; the latter two bear a more affirmative character,--are an express recognition and carrying out of the moral rights of the object. Of a conflicting of the virtues. with each other there is no possibility.

Of the cardinal virtues here presented, three coincide with the Platonic virtues; but in the place of wisdom our classification gives fidelity. With the Greeks the making of wisdom the fundamental virtue was quite consequential; for all the other virtues were a fruit of moral knowledge, but not of love. From a Christian stand-point, where the moral freedom of the will is conceived more highly and is not placed in so unconditional a relation of dependence upon knowledge as with the Greeks, and where, consequently, virtue inheres essentially in the love-inspired will, wisdom is indeed conceived as a high morally-to-be-acquired good, as the presupposition and attendant of all virtue, and is also in fact closely associated with love, (§ 135), but still it cannot be regarded as a virtue proper. The first and most essential manifestation-form of virtue as love is persistent love, namely, fidelity, which consequently cannot be classified under any one of the other virtues as a subordinate manifestation, but it must be placed at the head, as the virtue dominating all the others.

(1) Fidelity (pistis), thrown very much into the background in heathen ethics, for the reason that, there, the absolutely firm basis of all morality, faith in the true God, was lacking, comes in the Christian consciousness into the foreground. Human virtue, as lasting love, is an image of the divine fidelity, which is presented in the Scriptures as one of the most prominent of the divine attributes, and is almost always associated with love, grace, and mercy [Gen. ix, 9 sqq.; Exod. xxxiv, 6; Deut. vii, 9; ix, 5; xxxii, 4; 1 Sam. xii, 22; Psa. lxxxvi, 15; 1 Cor. i, 9; x, 13; 1 Thess. v, 24; 2 Thess. iii, 3; 2 Tim. ii, 13]. God's fidelity is loving grace; the fidelity of man is humble obedience, and is hence a manifestation of piety,--is, in ground and essence, fidelity toward the faithful God [Matt. xxv, 21; 1 Cor. iv, 2]; the holy walk of the Christian is summed up in the word: "Be thou faithful unto death" [Rev. ii, 10; comp. Psa. lxxxv, 11, 12; Matt. x, 22; Luke xvi, 10-12; 1 Cor. vii, 25].--True fidelity relates not to a mere idea, to a mere law, but to a spiritual reality, and chiefly to the personal spirit; love loves only a loving spirit. A merely conceived law cannot be loved; hence there can be no real fidelity to such, which is not in reality fidelity to the holy law-giver. Fidelity toward man is morally without anchor unless it is based on fidelity to God; for fidelity can be based only on a perfectly firm foundation. Fidelity to a creature in the absence of fidelity to God, would not be a virtue but sin. Fidelity is the truthfulness of love; a changing love is mere inclination, and is not moral; truth changes not, and hence also moral love changes not.--As relating to industrial activity in a temporal calling, fidelity appears as diligence, which is only then morally good, and hence a virtue, when it is a conscious persistence in our God-appointed moral task [Prov. x, 4; xii, 27; 1 Thess. iv, 11].

(2) Justness or righteousness is the constant willingness to the actual recognition of the rights of every moral personality, as well those of God as those of man; it is love in the fulfilling of the command: "Render unto Cesar the things which are Cesar's, and unto God the things that are God's" [Matt. xxii, 21],--the imitating of the righteousness of God which gives to each that which is his due. In the Scriptures justness or righteousness is one of the most important of the moral notions, and it appears even in its widest sense as the respecting of the suum cuique; it is a manifestation of love, and a never fully to be absolved debt [Rom. xiii, 8]; and in so far as it is a manifestation of reciprocal love it is thankfulness (§ 125). It is for the reason that justness lovingly fulfills the claims of God that it can lay claim to the essence of virtue in general; it is virtue in so far as virtue is a disposition of soul recognizing the claims of God upon us. Christ sums up all our moral relations to our fellows under the one head, justness, and makes of this, in its fuller sense. the fundamental idea of morality: "All things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets" [Matt. vii, 12]; this is not merely ordinary civil justice, but the higher,--that which is an expression of love. But all love seeks to maintain the harmony of existence, and hence the divine order of the world, that is, the rights of whatever truly is; and all human justness is a copy of the divine [Deut. x, 17, 18.]

Justness adapts itself to the differences of existence and of rights; God has different rights from those of man, and among men there exist, even in an unfallen state, different rights, according to their differing conditions and relations; parents have different rights from those of the children, governors from those of the governed; justness gives not to each the same, but to each that which is his due [Rom. xiii, 7-9], and thus realizes the harmony of existence. Even toward nature there is a justness, inasmuch as nature, in virtue of its being good, has a claim upon the moral spirit (§ 127). Real justness therefore presupposes wisdom; its practice becomes difficult, however, only where the harmony of existence is already disturbed by sin. The Scriptures describe justness manifoldly in its single manifestations [e. g. Lev. xix; Job xxxi; Psa. xv; ci; Ezek. xviii, 6-9; Isa. i, 17; Jer. xxii, 3; Zech. vii, 9, 10; viii, 16, 17; Luke vi, 38]; the Decalogue itself is but a description thereof. That Christian justness or righteousness is not a merely human virtue but essentially a gift of grace, need here only to be mentioned in passing. As virtue simply and purely, it appears only in the person of Christ [1 John ii, 1, 29; Acts iii, 14; 1 Pet. iii, 18].

(3) Temperateness, the self-discipline of the heart, the sophrosune of the Greeks, is presented in the New Testament in the narrower sense of enkrateia, while sophrosune, has, here also, only the more specific sense of modesty and irreproachableness of behavior [1 Tim. ii, 9; perhaps only in verse 15 in a somewhat wider sense], but the adjective sophron is used in a more general sense [1 Tim. iii, 2; Tit. i, 8; ii, 5]. Temperateness in the wider and full sense is the self-restraining of the subject within his normal moral limits, a subordinating of all self-seeking desires to unconditional obedience to the moral law, and hence, on the one hand, as relating to sensuousness, a controlling of the sensuous desires by the moral reason, and, on the other, as relating to the spiritual, a controlling of self-love by love to God and to our neighbor,--a maintaining of the rights of the rational spirit in its true essence. That temperateness is at once also justness is self-evident; it is but another phase of the same virtue. Even as relating to the sensuous desires it is also justness, in so far as these are restrained within their moral limits out of regard to the higher rights of the spirit. Modesty, patience, and obediateness are special phases of this virtue; so also are shame, pudicity and chastity, as a keeping of sexual sensuousness within bounds, a subordinating of it to its higher moral conditions; shame and pudicity are rather the inner elements, the state of the heart, and chastity rather the outward manifestation; they are an expression of the fact that this sensuous instinct has absolutely no right per se, but only in the service of wedlock-love.--Temperateness presupposes indeed a difference and a possible antagonism between selfish desires (especially the sensuous ones) and the morally-rational consciousness, though not an actually-existing antagonism and opposition. In its manifestation it is more a negating virtue than justness, and yet its essence is very affirmative.--This virtue becomes most difficult where the individual energy stands forth most strongly over against general, rational right, and hence in the period of youthful vigor when the consciousness of personal strength and of self-will delights to cope with objective barriers, and seeks to cast them off as trameling fetters,--when the strongly self-conscious individuality delights to enjoy this consciousness, whether in the enjoyment of sensuous pleasure, or in that of unbounded freedom, or in that of will-assertion. Fidelity, justness, and courage are, for vigorous youth, much more easily attained to and preserved than the virtue of temperateness; but as all the virtues are only different phases of virtue in general, and as they are all connected with each other in a vital unity, hence the violation of one of them is necessarily also a violation of the others; intemperateness is, in every respect, per se also an infidelity, an unjustness and a cowardliness, and it leads directly to a further development of these vices.

(4) Courage, the moral readiness to combat against whatever opposes the moral end,--expressed by the Greeks by the more limited andreia, and in the Scriptures by the higher and more inward notion of parrhesia [Eph. iii, 12; 1 Tim. iii, 10, etc.],--is the being joyous and confident in the carrying out of the moral idea on the basis of hopeful faith [Matt. v, 12; Acts ii, 29; iv, 13, 29, 31; ix, 27, 28; xiii, 46; xiv, 3; xviii, 26; xix, 8; xxvi, 26; xxviii, 31; Rom. viii, 31 sqq.; 2 Cor. iii, 12; v, 6, 8; xii, 10; Eph. iii, 12; vi, 19, 20; Phil. i, 20; 1 Thess. ii, 2; Heb. xii, 3; Psa. cxviii, 5 sqq.]. The moral life of the Christian is a constant struggle [Luke xiii, 24; 1 Tim. vi, 12] as well against the outward hinderances of the moral life as also against the inner opposing desires and against carnal sloth and fear. Though both these forms of hinderance do not hold good in a strict sense for the unfallen state, still we must doubtless admit that there were relatively corresponding relations of a normal kind. During the development of man toward his ultimate perfection there constantly exists an, as yet, extra moral reality, namely, nature within and without him, which is to be brought within the dominion of moral reason, and which is, as extra-moral, also per se a barrier that is to be overcome by moral effort; however, it is not an active antagonism, and the effort does not involve suffering. Self-love, in itself perfectly legitimate, needs also to be brought into perfect subordination to the love of God, and the mastering of it requires conflict and courage. This "parrhaesia" is not mere feeling, not mere in4vard peace, but it is essentially a combat-courting courage, a persistence in the moral struggle in virtue of joyous trust in God. Absolutely sure of victory, it fears nothing and undauntedly carries out what it undertakes.

SECTION CXL.

In so far as God himself is the object of love, and in so far as, in the creature, the divine phase, the image of God, is brought into prominence, the above four virtues appear under a special form expressive of the essence of piety, as piety-virtues, which, however, do not stand along-side of the other virtues, but are in fact the highest and God-directed phase of the same. Fidelity as relating to God appears as moral faith; justness as moral devotedness or pious obedience; temperateness as filially-pious humility, as child-mindedness; and courage as hope or confidence.

The piety-virtues, only partially corresponding to the so-called theological virtues, are the essence proper, the ground, the kernel and the crown of the virtues in general,--are neither super-ordinate nor co-ordinate to the four cardinal virtues, but are their essential substance and spirit itself.

1. Faith, designated in Scripture by the same expression with fidelity, is the loving response to God's fidelity to us, and, as an expression of our fidelity toward the faithful God, is a high moral requirement,--is a loving confiding of our own being and life to the faithful love and truthfulness of God, a holding-fast of love to God. Were faith a mere holding for true, then it would not be a moral requirement, and hence the possession of it not a virtue; as fidelity, however, it is a virtue (§ 113). Faith is reckoned to man for justness or righteousness [Rom. iv, 3; Gal. iii, 6], for the reason that, as fidelity, it is itself justness toward God, and the root and essence of all righteousness.

2. Obedience toward God, moral decotedness, hupakoe, is the inclination and willingness that God's claim upon us should be perfectly realized in our moral conduct, and hence that we should do that which, as God's creditors, we owe to Him [Rom. viii, 12]; we meet God's claim upon us only by perfect, voluntary and joyous submission to his will [Exod. xix, 8; xxiv, 3, 7; Deut. iv; xi, 1; xii, 1, 32; xiii, 4, 18; Jer. vii, 23; Luke i, 38; James iv, 7; 1 Pet. i, 2, 14, 22; comp. Gen. vi, 22; vii, 5; xii, 4; xxi, 13 sqq.; xxii, 1 sqq.]; the obedient are by that very fact the just [Hos. xiv, 9; Mal. iii, 18; Matt. xxv, 37; 1 John iii, 7]; obedience is the fruit of faith [Heb. xi, 8], the expression of the child-mindedness of believers toward the Father. The Son of man is the holy pattern of obedience [Rom. v, 19; Gal. iv, 4; Phil. ii, 8; Heb. v, 8; Isa. liii].

3. Humility, tapeinophrosune, the moral and reverential confining of ourselves within the limits fixed by God for us as creatures and for each of us, in his special moral calling, is an absolute duty even of sinless man, inasmuch as the moral creature, as related to God, is and has nothing which is not to be recognized as depending upon God's support; hence it holds good also of the angels [Col. ii, 18], and of Christ as the Son of man in his subordination to God [Matt. xi, 29; comp. xx, 28; Phil. ii, 6-8; Heb. xii, 2; John xiii, 4 sqq.]. All moral humility is at bottom humility before God [James iv, 10; comp. Gen. xxxii, 10; Luke xviii, 14], even as the first sin consisted in a lack of humility; when humility before men does not rest on this ground, it sinks to abjectness and servile-mindedness; it is only in humility before God that man learns to harmonize humility before men with a proper respect for his own moral dignity. All humility rests on faith and is also obedience; its essence, however, is a keeping within bounds, a self-retention within our divinely-appointed position [Matt. v, 3; xxiii, 11; Luke xxii, 24 sqq.; Acts xx, 19; Rom. xii, 3, 16; Eph. iv, 1, 2; Phil. ii, 3; Col. iii, 12; 1 Pet. v, 5; James iv, 6]. Child-like humility aims not at high things, but only at the highest, which in fact are accessible only to child-mindedness,--retains always toward God its filial character [Matt. xviii, 3, 4]. Humility is a purely Christian virtue; to Greek ethics it was almost unknown (§ 21).

4. Hope, elpis, mentioned in connection with faith and love as a high virtue [1 Cor. xiii, 13], directs itself with firm confidence toward the highest good as the goal to be attained to, toward the idea of the good [Rom. viii, 24], and is not a mere expecting of a future happiness, but a joyful trusting faith-born confidence that God means it well with us, and will also actually enable us to reach our moral goal, provided we honestly strive toward it,--is, in a word, that moral courage in God that is sure of its victory, and that has consequently already overcome all inward obstacles to the outward victory; it is not merely an involuntary state of feeling, but a morally-acquired good. All hope is faith [Heb. xi, 1], but it is also moral self-surrender and child-like humility, for it expects the victory not from itself but from God. The hope that is fixed merely upon created things is vain and sinful; but moral hoping in God does not end in disappointment [Rom. v, 5], and all moral courage is based upon it [Psa. ix, 10; xxv, 2; xxxi, 15; xl, 4; lvi, 4 sqq.; lxii, 6; xci, 2; cxii, 7; John xvi, 33; Rom. iv, 18; v, 2, 4, 5; xii, 12; Phil. iii, 1; iv, 4; 1 Cor. i, 10; iii, 12, etc.]. God is a God of hope [Rom. xv, 13], because all hope is based on him, and relates to his promises. The word of the faithful God is the ground, the contents and the vitality of all true hope. Hope is a virtue belonging essentially only to the kingdom of God; among heathens only the Persians have as much as a darkly-groping hope; the Greeks looked but dismally into the future, and their ethics knows nothing of hope as a virtue; in the Old Testament, however, we meet with it almost on every page; it is the key-note of the religiously-moral life, constantly bursting out in inspired strains; the Christian's hope, as fulfilled in Christ, awakens and gives ground for new hope.

As all virtue whatever is a force and a motive to moral action, much more is this true of the piety-virtues. All moral action directs itself essentially toward a yet to be attained good, and which consequently exists primarily only in thought; hence the moral motive is not merely love to an existing entity, but at the same time also love to a, as yet, not existing one, to a merely conceived one, the realization of which, however, is, in virtue of our love to the truly existing primative ground of all morality, absolutely sure to us,--hence it is, essentially, faith in the living and truthful God, and hope of the realization of the highest good. In virtue of this pious believing and hoping, as springing from our love to God, fidelity in our temporal calling becomes joyous perseverance; and in our working for the spiritual and the eternal, it becomes enthusiasm.

Observation. The systematic development of the cardinal virtues has ever been one of the most weighty and difficult points in ethics. Plato was the first to present the four virtues, which were adopted by Sts. Ambrose and Augustine, and which then held sway through the entire Middle Ages and up to the most recent times; and to these were added and superordinated, without any clear connection, the three theological virtues (§ 31). The Greek classification of the virtues is, however, entirely unadapted to the Christian notion of virtue, as the violent construction of them, to which even Augustine had to resort, abundantly manifests; while with the Greeks the fundamental virtue was wisdom, in Christianity it is love, love to the loving, personal God; this love to God was entirely lacking to the Greeks, because with them its certain object was also lacking. Protestant ethics sought out, therefore, with a correcter consciousness, new paths, and that too from the very beginning (§ 37). The three cardinal virtues of Calvin: sobrietas, justitia, pietas, do not, however, exhaust the material, and they admit of no proper organic union, because pietas is not co-ordinate to the other two, but superordinate. Schleiermacher's cardinal virtues (§ 48): wisdom, love, discretion and perseverance, are, in spite of all the dialectical skill bestowed in their development, of a merely artificial character, and are least of all adapted to Christian ethics,--to which in fact he does not apply them; the Platonic virtues admit of a much more natural development. In the system of Schleiermacher, love is by no means presented in its full Christian significancy, least of all as love to God (which is in fact regarded as an unapt expression), but it is presented only as the "vivifying virtue, as working forth out of itself into the world, namely, into nature,"--as manifesting reason in its action upon nature; reason is the loving element, nature the loved; love to God is true only as love to nature (Syst. §§ 296, 303 sqq.); this is almost the very opposite of the Christian notion of love. C. F. Schmid accepts this classification under a more Christian form, without, however, developing it in greater fullness (Christl. Sittenl., p. 528).--Most peculiar of all is Rothe's classification (Eth. 1 ed., § 645 sqq.). He gives two virtues of the self-consciousness or rationality, and two virtues of self-activity or freedom. (1.) Individually-determined rationality is geniality,--aptness for an absolutely individual cognizing, so that the same can absolutely be accomplished by no other person-the artistic virtue proper; to it belong courage, composedness, modesty, grace, sympathy, confidence, etc. (2.) Universally-determined rationality is wisdom--aptness for a universal cognizing, so that the same may absolutely be accomplished by every other spirit in the same manner; it appears under the forms of considerateness, impartialness, sobriety, instructiveness, benevolence, fairness, etc. (3.) Individually determined freedom is originality, the virtue which specifically qualifies for individual forming,--the social virtue proper; to it belong valor, temperateness, chastity, dignity, unselfishness, fidelity, etc. (4.) Universally determined freedom is the strength which leads to a universal forming, that is, to laboring and acquiring,--the public or civic virtue proper; it appears under the forms of persistence, patience, self-control, eloquence, beneficence, magnanimity, etc.

II. MORAL COMMUNION AS A FRUIT OF THE MORAL LIFE.
SECTION CXLI.

All moral activity is of a communion-forming character, and all true communion is an expression of love,--in nature an expression of immanent divine love, in humanity, an expression of human love. The highest end of the moral life is indeed the full morally-acquired communion with God, but man, as an individual being placed in natural and spiritual relations to other creatures, fulfills his moral destiny not in an exclusive communion with God, but only in a communing at the same time with the children of God, and hence he has it as a moral duty to form this his relation to other men into a moral communion, without which his personal perfection cannot be reached. The most primitive natural communion is sexual communion, from which naturally arises the second form. that between parents and children; both forms are to be raised from the merely natural. to the moral communion of the family.

As all love presupposes some form of communion, though it be ante-moral and merely natural, hence the moral forming of this communion is not an absolutely new creating of a communion, but the spiritual exalting of one that already exists naturally. Though moral communion with God is the highest good, still this does not exclude, but includes, a communing with other rational creatures, for God is himself in communion with them. Mystical quietism is but a refined self-seeking, and conflicts with the essence of Christianity; for God did not create mere isolated beings, but destined them for each other; "it is not good," not in harmony with the moral destination of the race, "that man should be alone," for an isolated person lacks a very essential sphere of moral activity-that upon which he can not only (as in his relation to God) appropriate and obey, and not only (as in his relation to nature) dominate, but also, as relating to beings like himself, form and appropriate at the same time in mutual moral reciprocity. Without moral communion with other men morality cannot come to its full development; communion is not a mere inactive condition, but it is a productive good, a condition of new, higher morality. This of itself is a condemnation of the hermit-life; of such a life the Scriptures know nothing; solitude may indeed be salutary as a preliminary preparation for a calling that requires great collection of soul [Luke i, 80], as indeed the Son of man himself resorted thereto for a while [Matt. iv]; but the Sabbath-introspection of the soul cannot, as opposed to an active life among men, be made the exclusively-legitimate life. The recluse life, even where the severest discipline is exercised against the sinful nature, is an immoral renouncing of the moral duties of man toward his fellows, a dissolving of the kingdom of God into mere atoms, into mere isolated individuals, and hence it was utterly foreign to the earliest Church.

The communion of man with his fellows is primarily of a merely natural character; but man is to have in his whole being and nature, and above all in his spiritual nature, nothing which he has merely naturally received and not also morally appropriated to, and formed for, himself. The communion of the sexes, as well as that between parents and children, is primarily as yet extra-moral,--does not yet distinguish man from the brute; both forms of communion need to be raised to a moral character, otherwise they will sink to an immoral one; even parental love may be sinful.

(a) THE FAMILY.
SECTION CXLII.

Natural sexual love is, as a manifestation of the divine love ruling in nature, per se a type of moral communion, but it does not itself suffice to create this. The merely natural, and hence extra moral, element of the same is confined entirely to the unconscious natural inclination; the exalting of the mere inclination to real love is never an ante-moral or extra-moral process, but springs of moral determination; the actual accomplishing of the sexual communion should never follow upon mere natural love, but must, as a free act, be simply a manifestation of the already realized moral communion of the persons in virtue of moral love. Without this condition it is not extra-moral, but anti-moral, as an actual destruction of moral communion.

Sexual communion is the first possible communion, and hence has in nature its first incitation. As man was not an absolutely other and new creation but the divinely-animated nature-creature, so also is the first moral communion not one that was absolutely new-created by man, but a morally-exalted natural communion. Sexual love prevails throughout animated nature,--is its highest life-function, and, therefore, also the highest manifestation of the divine love as ruling in nature The flower develops in its sexual bloom its highest force and splendor; the brute has, in sexual love, the highest pleasure-feeling, that of a perfect, mutually life-unifying harmony with its like; it is the feeling that it is not a mere isolated unit, but a living member of a higher whole. It is not man's duty to suppress this life-manifestation, but to exalt it,--to raise the unconsciously-prevailing love of the animal into a conscious and moral love. Though in idea the same, the sexes are in reality different, mutually complementing each other to the full idea of man. The somewhat clumsy myth as to the original androgynous forms of humanity, as given in Plato's Symposium, is but a distorted echo of the thought, much more suggestively expressed in the Biblical account, of the formation of Eve from a rib of Adam.

Love, according to its inner idea, is not only preservative but also communicative, awakening new life and promoting it; hence the propagation of the human race is conditioned on the highest earthly love. All love is an appropriating and a forming at the same time. In sexual love the sexes mutually appropriate and form each other as natural beings, though in different degrees; the spiritually moral appropriating and forming must, however, precede the natural, as its moral consecration and conditionment; the reversing of this relation, the letting the moral and personal love simply follow the sexual communion, is morally impossible, as thereby the latter is degraded to a purely bestial, immoral character, and cannot become the starting-point of a moral communion.

A possession is moral only as property, that is, in virtue of its having been morally-acquired and appropriated; now the communion of the sexes is the complete giving up and appropriating of each party as the property of the other; hence when it is not a manifestation and fruit of an already-accomplished, morally-personal, spiritual unity,--of the appropriation of the persons as moral and hence as permanent inalienable property,--it is then not only not a simply natural action but an immoral throwing away of one's moral personality, an irremediable ruining of the moral personality of the other. Lost innocence is irrecoverable; mere sexual communion without moral love is a defamation. But moral love is in its very essence permanent; that which is by love appropriated to the person as property is inalienable,--can be destroyed only with the personality itself. Whoredom is not mere bestiality, but, as a moral self-abandonment, it is below bestiality; for the brute does not throw itself away. Even in the case of the first man, moral love preceded sexual communion. "And Adam said: this is now bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of man" [Gen. ii, 23 sqq.]. This is a child-like, natural expression of moral love, the full consciousness of the harmony and unity between man and wife; the wife is the man's other ego, belongs to him, is destined to him as property, as also he to her; she is of, and for, him. Hence to this expression of moral love joins itself, as a sequence, the further thought: "therefore shall a man leave his father and his mother and shall cleave unto his wife, and they shall be one flesh;" the becoming one in the flesh follows only from and upon the being one in spirit; they become one also sexually, because they have mutually recognized each other as joined in a personally-spiritual unity. The moral consciousness of the personal belonging of the one to the other, the free recognition of their mutually-possessing each other as property, is the indispensable antecedent moral condition of sexual communion. Without this moral condition, that which is the acme of the nature-life, the innermost center of nature-mysteries, the synthesis of all that is wonderful in nature-force, namely, the generative act,--which, as moral, is a sacred act,--becomes an absolutely immoral one, and sinks man toward the brute more than any other natural action.

SECTION CXLIII.

Moral sexual love being a love of the persons to each other, and the moral personality of the one being per se equal to that of the other in moral worth, and consequently also in moral rights, hence that giving up of the one person, as a complete moral possession, to the other, which is required by sexual communion, is only then possible when this surrender is a mutual one, that is, when the two persons belong to each other exclusively; and hence moral sexual love exists only in the marriage of two persons, in view of sexual communion and consequently of complete personal life-communion. Polygamy is morally impossible,--is but legally regulated whoredom, makes a real personal love-surrender, and hence marriage itself, impossible. For the same reason, marriage is morally indissoluble. Marriage is not a mere right, is not simply allowed, but it is a divinely-willed and expressly ordained moral communion, and hence the entering upon it is not a merely natural but also a religious action, which, standing as it does under the express, promise of the divine blessing, is very naturally invested with a religious consecration.

The extra-Christian notion of polygamy absolutely excludes the moral essence of marriage; in it the woman is indeed the man's property, but not man the woman's; this involves a difference in the moral worth and rights of the sexes, which, from a moral stand-point, is impossible; for it denies the moral personality of the woman; and in fact, in polygamy, woman is only a slave. Of the polygamy of the Old Testament it is not here the place to speak. The primitive divine institution of marriage recognizes only the marriage with one woman, and the New Testament presupposes this throughout [Matt. xix, 3 sqq.; 1 Cor. vii, 2; xi, 11; Eph, v, 28; 1 Tim. iii, 2].

As marriage rests entirely on personal love to a person, hence it is not a mere legal relation; and as in it the persons belong entirely to each other,--are to each other a mutual property, the essence and strength of which is love,--hence to view marriage as a merely legal relation not only falls below the moral idea of marriage, but is per se immoral, for a contract-relation presupposes the non-presence of mutually-confiding love,--excludes a perfect moral life-and-body-communion, the reciprocal belonging to each other as a moral property; on the contrary, such a contract tends to raise between the two persons, as exclusively bent on their personal advantage, the separation-wall of distrust, and delivers the one consort to the other for mere stipulated service and use. As little as a contract-relation is conceivable between parents and children in their mutual family duties, just so little is it morally possible between husband and wife. Sexual communion when based on a mere legal contract is only respectable concubinage; it stands essentially on an equal footing with polygamy.--The generating of children is not so much the purpose as rather the blessing of marriage; its purpose is absolutely the fulfilling of moral love; marriage is and continues in full validity even where this blessing is wanting. The legal principle that "the chief end of marriage is the generating and training of children," is consistent rather with a legalized concubinage or with polygamy than with the moral idea of marriage, and would in consistency require that barrenness be regarded as a perfectly valid ground for divorce.

For the simple reason that consorts belong to each other as moral property, marriage admits morally of no dissolution. A moral property is inseparably united with the moral peculiarity, and hence with the personal essence of the individual,--is, like this essence, inalienable. It is as impossible morally to dissolve a marriage as it is for a person to separate from his personal life, his peculiar character, and hence from his own self; and, as a violent internal anarchy of the spirit, namely, in insanity, is conceivable only in a sinfully-disordered state, so also is a dissolution of marriage conceivable only in a state of sinfully morbid disorder,--it is in fact an ethical insanity, a moral ruin of the two self-separating consorts. Christ affirms this moral impossibility of divorce [Matt. xix, 3-9], and bases his doctrine on this significant reason: "They are no more twain, but one flesh; what therefore God hath joined together, let not man put asunder." This is not two reasons but only one; God has joined together marriage in his primative instituting of it, that is, by his creative will, which established the essence of marriage to consist in the fact that the two consorts should be one flesh, one single absolutely inseparable life as to soul and body, even as every living body is a single inseparable whole, and any dissevering of it, the death of the same. The indissolubility of marriage is still more strongly emphasized by Christ by his citing the words of the Creator at its institution: "I For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh." Man is not to abandon his father and mother with his love, though he may outwardly withdraw from them in order to build up a family of his own; but still more intimate than the bond between parents and children, is the bond between husband and wife, who mutually fully belong to each other. Now if the bond of love and unity between parents and children can never be dissolved without great moral violence, still less can the bond between husband and wife be morally dissolved. The unity of the "flesh" is not to be understood merely, nor even chiefly, of the bodily union, but alludes to the highest and perfect moral union of the whole life of both body and soul. A merely spiritual unity is designated by mia kardia kai psuche [Acts iv, 32], but husband and wife are also heis mian sarka [1 Cor. vi, 16; comp. vii, 4; Eph. v, 28 sqq.]. Adultery alone works divorce, and all divorce is in its moral essence adultery [comp. 1 Cor. vii, 10], and, as relating to the children, a ruthless annihilating of the family.

It is of high significancy that the Scriptures expressly affirm the divine institution of marriage, and give to moral marriage a promise of special blessing [Gen. i, 28; ii, 24; ix, 7; Matt. xix, 4; comp. Psa. cxxviii, 3; cxxvii, 3-5]. Hence marriage cannot in any sense be implicated in unsanctity or lowness, so as to be inconsistent with a truly spiritual and holy life; otherwise God, when he introduced woman to man as called to be holy, would have encouraged him to turn aside from his high destination, and Adam would have had not merely the right but in fact also the duty of declining this gift of divine love; the creation of the woman would really have been the first temptation. In a normal, uncorrupted state of humanity it is not only the right, but also the duty, of the morally and corporeally mature individual to live in this God-instituted state of marriage; it is not marriage itself but the particular choice of the consort that is left to the particular, personal preference of love. God's declaration: "It is not good that the man should be alone; I will make him an help-meet for him," distinctly implies that celibacy per se is not the better but the less good state,--as well for man, for he ought to have a help-meet, as also for woman, for her express destination is to be a help-meet for the man. Of the relations of marriage after the fall into sin, it is not here the place to speak.

The fact that in all not totally savage nations marriage is not constituted simply by the consent of the two persons, but by some sort of solemn and, most usually, religious ceremony, is a significant implication of the moral essence of marriage; and the importance that a people places on the religiously-moral consecration of marriage, is a pretty safe criterion of its morality in relation to the sexual life.

SECTION CXLIV.

The two consorts stand to each other, as moral persons, on an equal footing; they both find their union in a complete devoted love, and hence, in fact, in a loving, free subordination to the moral law. The consorts complement each other also in spiritually-moral respects; and it is only in respect to this harmony-conditioning complementing that the woman is in many things rather guided than self-determining. This, however, is not a real domination of the man over the woman as over a subject, but only a conditional super-ordination of the man as the actively-guiding unity-point of the common life. As a moral relation marriage rests on freedom, that is, on free mutual choice; consequently it presupposes the moral maturity of the two lovers. This freedom of choice, however, is not irrational caprice, but determines itself in view of the true life-harmonizing, reciprocally-complementing, personal peculiarity of the two parties, and receives its moral ratification by its being freely recognized on the part of the moral community, and primarily of the family.

But moral equality is not sameness. As the final destination of all moral beings is the same, hence a difference of the moral worth of the sexes is not conceivable [Gal. iii, 28; 1 Pet. iii, 7]. The inferior position of the female sex in all non-Christian nations is a sign of moral unculture, which even the Greeks did not entirely put off. The account of the creation of woman indicates her true dignity; taken from man's heart, she belongs to man's heart, and is not a slave at his feet; she is a part of him,--is not merely flesh of his flesh but also soul of his soul. The antithesis of sex. which is not of a merely bodily character, conditions indeed also very different moral duties; but these duties are absolutely equal in moral worth. The precedency of the woman in the interior of the family is in no respect less than that of the man in the civic sphere; and though, in virtue of this difference, the woman is, in many respects,--especially in those of the external, public life, that is, of the outward-directed activity,--properly subject to the man as the natural leader in this sphere [Eph. v, 22, 23], yet, as an offset to this, the man is in his turn properly dependent on the woman in the sphere of female activity; it is not to the credit of the man to dominate in the kitchen and nursery. Each rules, by the constitution of nature, in his own sphere; and it is perfectly in order for the woman, in her sphere, to exercise a determining influence on the man (§ 69). The historical tyrant-relation of the man over the woman is not the original and true one, and is inconsistent with true confiding love and with the dignity of womanhood, and is expressly explained in the Scriptures as a punishment for sin [Gen. iii, 16]. On the other hand, however, a certain guiding super-ordination of the man is the original and normal relation, and is in no respect a fruit of the fall; Adam was as guilty as Eve: sin was effectual only in changing the original normal subordination of the woman into a relation of servitude. Though the woman is, in more than one respect, the "weaker vessel" [1 Pet. iii, 7], nevertheless she is a "co-heir of grace;" and she has, though indeed another and peculiar, yet not a less noble moral life-task than the man; as the help-meet of man it is hers faithfully to preserve and foster that which the stronger and more independent-willed man actively creates. The strong vital initiative, the fixing of the goal, and the task of producing, are the work of the man; in this work the woman is to be for him, to aid him, to have him for the vital central-point of the activity peculiar to her [1 Cor. xi, 8, 9]. Though the woman had first sinned, and the man was thus led astray by her, yet the offended and sentencing God turns himself first to Adam, and requires account of him, and then afterward to Eve; Adam was in duty required to strengthen and dissuade the yielding and sinning woman, and not to let himself be led by her.

The contracting of marriage is neither a mere business-transaction nor a fruit of a simple falling in love; where moral love does not form the marriage, there it is desecrated. Hence marriages cannot be planned and brought about simply by parents, no more than can the parents practice virtue for their children; the moral must be accomplished by each for himself. The free personal choice that is absolutely necessary to marriage proper is not to be made arbitrarily or by hap-hazard; it aims essentially at the realization of the complete life-unity of the two persons, to the end of moral communion. This unity, and hence this perfect harmony, presupposes a difference and at the same time a similarity of the spiritually and bodily self-complementing persons. The difference consists in the normal spiritual and corporeal antithesis of the sexes in general, and, in particular, in the respective peculiarity of the persons, which finds, largely, in the opposite peculiarity its complement, and hence its moral satisfaction; a fiery, impassioned temperament is advantageously complemented by one that is gentle and calm. The similarity consists in the essential agreement of the persons, not merely in their moral and spiritual, but also in their physical peculiarities,--a similarity which can well exist in the midst of large difference. Without the similarity there would be no unanimity; without the difference there would be no mutual complementing, and hence no mutual attraction. The selecting for marriage is a finding of the complementing personality, and is free and unfree at the same time. There lies, indeed, in this finding, something of the mysterious, something which transcends the dialectical consciousness; and an anticipatory feeling antecedes, even in a normal state of things, the definite recognizing of the person; the matter should not rest, however, at the stage of mere feeling, but the person should at once exalt it to a rational consciousness,--should transfigure the ante-moral love-feeling into rational love.

The morally-rational character of the contracting of marriage is recognized by usages prevalent among all not utterly uncultured nations, and is guaranteed by the fact that it is not left to the mere discretion of the individuals, but is subject to the ratifying recognition of the moral community, and hence primarily of the parents concerned [comp. 1 Cor. vii, 37]. Though parents are not entitled so far to represent their children as to choose consorts for them, yet they are perfectly entitled to ratify the choice of their children by their approval.

SECTION CXLV.

Marriage as productive is the basis of the more extended family, which, like marriage, is not a merely natural but essentially a moral relation. The family members stand to each other either in the relation of equality, as husband and wife or as brothers and sisters, or in that of super-ordination and subordination, as parents and children. The relation between parents and children is the first inequality among men, and the presupposition and type of all other relations of super-ordination and subordination. Parents and children stand to each other in the relation of moral personalities, and hence also of mutual moral duties; parents have, in relation to their children, preponderatingly the duty of forming, and hence of educating, during the progress of which, however, the constantly and necessarily therewith-connected duty of sparing, rises gradually to greater prominence as the development advances, until finally it predominates, and the child has attained to its moral majority. As, however, in a process of normal development, the parents also constantly advance spiritually and morally, hence they always retain their super-ordinate relation to the children even as matured; their formative influence on the children can never cease, and never gives place to a relation of moral equality with them. The children, on their part, continue always, though not in a constantly like manner, subject to the parents in reverential obedience, which, however, as itself resting upon love to God, is ever also conditioned thereby.

The difference between consorts and blood-relatives rests on the difference between moral and natural communion. In both cases the communion is not only spiritually-moral but also corporeally-natural. With consorts, however, the bodily-natural communion rests on an antecedent moral communion; and with blood-relatives the moral communion rests on the precedent corporeally-natural communion; the former become corporeally one because they love each other, the latter love each other because in blood they are already one; the former proceed from an original state of separation, toward union; the latter tend from their original union to a state of separation; blood-relationship proper precludes sexual communion. The fact that relatives are bound to each other by especially close bonds of love [Gen. xiii, 8, 9; xiv, 14 sqq.; xviii, 23 sqq.; xxix, 13 sqq.; Exod. xviii, 5 sqq.; Ruth i; ii, 20; Luke i, 38, 40, 58; comp. Job xix, 13; Psa. xxxi, 12; lxix, 8], does not conflict with the more general love of neighbor.

In the family begins, now, moral society with all its normal differences. Husband and wife do not as yet constitute a society, for they are one flesh; nor do parents and children form one, for although they are one spirit, yet they stand to each other in the relation of super-ordination and subordination. Persons who are entirely alike, and who stand to each other in absolutely like relations, constitute indeed a multitude, but not a society; where there is no vital all-guiding nucleus, no throbbing heart for the body, no soul for the acting members, there is no living whole, no society. Inequality, unlikeness, lies in the essence of every moral society,--not an inequality of the moral rights of personalities, but an inequality, a difference, of spiritually-moral position in and relation to society. Parents are the first princes, and true princes are the fathers of their people; patres was the title of distinction of the Roman senators; "elders" is used in a like sense for the leaders of moral society in almost all the free constitutions of antiquity and also of the church. Parents are the guides of their children by the grace of God, for children are a gift of divine grace [Gen. xxi, 1; xxv, 21; xxix, 31; xxx, 6, 17 sqq.; xxxiii, 5; Exod. xxiii, 26; Deut. vii, 14; Ruth iv, 13; 1 Sam. ii, 21; Psa. cxxvii, 3; cxxviii, 3; comp. 1 Tim. ii, 15]; therein lies the right as well as the duty of the parents. Guiding the children in God's name, standing in God's stead for them [Eph. vi, 1; comp. Lev. xix, 32], they have not only a right to reverential obedience, but also the duty of reverence-awakening training. Parental love is per se strictly natural, hence it is found even in the natural man [Gen. xxi, 16; xxxi, 28, 43, 50, 55; 1 Kings iii, 16 sqq.; Isa. xlix, 15; Matt. ii, 18; Luke xv, 21 sqq.; John iv, 47 sqq.], and consequently very much more so in the pious [Gen. ix, 26, 27; xxi, 11, 12; xxii, 2; xxiv; xxviii, 1-4; xxxvii, 3, 34, 35; xlii, 36 sqq.; xliii, 14; xliv, 22, 30; xlv, 28; xlvi, 30; xlviii, 10 sqq.; Exod. ii, 2 sqq.; 2 Sam. xii, 16 sqq.; xiii, 30 sqq.; xiv; xviii, 33; xix, 1 sqq.; Prov. x, 1; xv, 20; Jer. xxxi, 15; Matt. ii, 14; Luke ii, 35, 44; John xix, 25].

It is the part of parents to cultivate their children into morally-matured personalities; this is not merely a right of the parents, but also of the children, and hence, for the former, a duty; they are to impart to their children the spiritually-moral attainments of their own spiritual development, and consequently also those of humanity in general, so that the children shall not have to go through again, in the very same manner, the same absolutely new-beginning development as the parents, for this is simply the manner and characteristic of nature-objects, but that they may place themselves in the current of history, and learn and appropriate to themselves its spiritual results, and then, in their turn, carry them further forward. All spiritual forming of the, as yet, spiritually immature is an historical working,--an initiating of the, as yet, immature spirit into the current and working of history. Now, as the child is in fact to ripen on into a morally-mature personality, and yet from the start already is, both in essence and in faculties, a moral personality, hence the forming of the same by the parents is never a strictly exclusive influencing, and hence, on the part of the child, never a merely inactive receiving, but always also a spiritually-moral co-operating of the child, a constantly increasing initiative self-forming of the same, so that consequently from the very start there must always be united with the formative activity upon the child, also a sparing bearing toward it; and such a forming is in fact education.--Education,--which, as aiming at the moral goal, namely, harmony with God and with the totality of moral being, must always be at the same time a natural and a spiritual, a special and a general forming, directed toward bringing the child to God and to God-sonship [Gen. xviii, 19; Deut. vi, 7; xi, 19; xxxi, 12, 13; xxxii, 46; Psa. lxxviii, 3 sqq.; xxxiv, 12; Isa. xxxviii, 19; Eph. vi, 4; comp. Luke ii, 27],--is a characteristic manifestation of rationality; the brute needs no education, as it is never destined to become free and moral. All created beings are, in their essence, naturally good; but it is only by education that they become morally good, and truly rational and free. Wherever the morally uncultured and unmatured undertake to establish liberty, there it soon results in unbridled license, and, as an attendant thereof, in the coarse tyranny of the stronger. In the want and requirement of education are implied a recognition and admission that the entire true essence of the child is not conferred upon it immediately by nature, but must he first acquired by free spiritual acts, and that too not by merely individual acts, but by the spiritual appropriation of the already extant spiritual attainments of humanity,--by spiritual obedience toward the spiritually and morally mature. The child cannot educate itself, nor can it on the other hand simply be educated without its own moral co-operation; but it must willingly let itself be educated.

Reverence for parents, and, what is only another phase of the same thing, for the aged in general, is regarded by all nations, with the exception of the totally savage, as a sacred duty [comp. Gen. ix, 23]; and it is a sure sign of a deep moral corruption of the spirit of a people where there is a declension in the reverence of children for parents, and, in general, of youth before old age; and more especially so when this declension is not undeserved. In a morally-normal development-course of humanity it is absolutely inconceivable that old age should so deeply decline as to fall behind the wisdom and moral maturity of the youth; the superior wisdom and knowledge of divine and human things would, in virtue of the higher inner and outward experience, continue to be the imperishable possession of old age; and it belongs among the most distressing evidences of the sinful disorder of the human race, that in fact old age does frequently sink back to childishness, and needs to be taken under the guardianship of the children. If any one can regard this as the natural order of life, let him also regard as foolish and groundless the pain which every, not totally perverse, child's heart experiences at the sight of such a sinking of the gray head, before which it would fain only bow in reverence.

Children have, toward their parents, predominantly the duty of appropriating, which, however, gradually passes over more and more into a self-forming, though without ever entirely breaking off from the formative influence of the parents; and the sparing bearing of the children toward the parents can never, save under utterly corrupted conditions, be transcended by their formative bearing toward them. The formative influence of the children upon the parents, that exists indeed from the very beginning, can, even after they have become morally mature, assume only a secondary rank. This predominatingly-receptive relation of the children to the parents is that of filial reverence [Gen. xlv, 9 sqq.; Exod. xx, 12; Lev. xix, 3; Prov. xxx, 17; Matt. xv, 4; Eph. vi, 2], the outward expression of which is obedience [Prov. xxiii, 25; Eph. vi, 1; Col. iii, 20]. Christ himself is the pattern also in this [Luke ii, 51; John xix, 26].--Children, when entering into wedlock and establishing a new family, enter thereby indeed into a greater independence of the parents [Gen. ii, 24], but the bond between parents and children, the duty of the former to care for the weal and the honor of the latter [Gen. xxxi, 48 sqq.; Deut. xxii, 13 sqq.], and that of the children to show reverence for the parents, is not thereby dissolved.

The right of parents to obedience, and the duty of children to show it, are, however, essentially conditioned on the agreement or disagreement of the parental command with divine will, and can never become per se and unconditionally binding, For this right is not a merely natural but a moral one; the merely natural dependence of children on their parents extends, as with brutes, only so far as the state of actual helplessness and need extends; the moral dependence, however, is a permanent one that is never to be dissolved. The moral right of the parents to obedience rests on the fact that they do not represent their own individual will, but the divine will. And for this very reason the guilt of parents is so deep when they misuse their moral mission to educate in God's name, and lead the child away from God, placing their own sinful will in the stead of the divine will.

SECTION CXLVI.

Brothers and sisters sustain toward each other, in the same manner as consorts, though only in morally-spiritual respects. complementing relations; and their mutual love forms an essential element in the morality of the family-life; but this complementing is, because of the predominant like-character of the parties, never perfect and all-sufficient, and hence brothers and sisters naturally seek for complementing elements also outside of the family-circle. This form of love which passes beyond the merely natural communion and freely selects for itself the complementing personality, is friendship.

Also the mutual love of brothers and sisters is primarily of a purely natural character and requires to be exalted to a moral one [Gen. xxxiii; xxxiv; xlii, 24 sq.; xliii, 16 sqq.; xliv, 18 sqq.; xlv, 1 sqq.; 1, 17; Exod. ii, 4 sqq.; Psa. cxxxiii, 1; Luke xv, 32]. Brothers and sisters can never personally complement each other to such an extent as that the need of friendship outside of the family-circle should not arise; they are originally too homogeneous, too similar, to render attainable that full harmony that both requires, and perfectly consists with, large difference. Brother and sister complement each other much more than brother and brother or sister and sister; and they in fact usually unite themselves more intimately with each other than do brothers or sisters among themselves; nevertheless there remains also here, and especially as spiritual maturity draws near, an unbridged chasm, and there is felt the need of a harmony more vital--one that is conditioned on a more strongly developed antithesis. It is not a loveless turning away from the family, but a strictly legitimate impulse, when the boy and girl seek after outside friendship. This does not interfere with the family-love, but heightens it. Friendship is an enlarged brother-and-sister love, or rather it is its complementing of itself outside of the family proper; it is brotherly love as resting upon purely spiritual affinity. Hence friendship is usually stronger in the period of transition from the original narrow family-circle into new and more independent forms of life; and on the establishing of a new independent family-circle it is usual for the friendship of the consorts with others to grow less strong, and for new friendships to be less easily formed; wedlock-love occasions an enfeebling of friendship; he who in youth has Wad true friendships usually turns out to be an affectionate consort; and friendship with persons of the other sex very readily develops itself into real sexual love, and is consequently not without its essential dangers.

SECTION CXLVII.

The necessity of the complementing of family love by friendship, indicates of itself the reason of the moral impossibility of marriage between near blood relatives. The instinct that prompts brothers and sisters to seek friendship outside of the narrower family-circle, prompts them also to seek for themselves consorts outside of the same. The requisite antecedent condition of marriage, a difference of the bodily and of the spiritual peculiarities of the persons, exists most feebly in near blood relatives; and marriage is, in its very essence, a free moral communion which does not spring from a natural communion, but, on the contrary, itself gives rise to this. As marriage presupposes a moral equality, and is a relation of homogeneous reciprocal love, hence it would be, between parents and children, a revolting crime, inasmuch as here the relation of reverence is insuperable; also, as between brothers and sisters, it is, for all save the second generation of the race, absolutely inadmissible, partly for the reasons already given, and ill part because of that deep awe of the parental blood which holds good also as towards brothers and sisters. The antecedent moral presupposition of marriage is riot filial or brotherly love, but friendship.

The obstacle to marriage as found in blood-relationship is one of the most difficult of ethical questions, not so much, however, because of any kind of doubt as to its legitimacy, as rather in reference to the moral grounds for this recognition, which in fact is almost universal and which prevails in almost all, even heathen, nations. With the adducing of mere outward grounds of fitness, such as the avoidance of near-lying temptation, very little is gained; also it is difficult to establish this prohibition, as a nature-law, from the practice of animated nature in general, for brutes do not observe it. The grounds lie deeper and are essentially of a spiritually-moral character. In the first place, however, a distinction is to be made between ascending and collateral blood relationship. Marriages between parents and children and within other ascending and descending degrees of relationship are an outrage even for our natural feelings in general [Lev. xviii; xx, 11 sqq.; 1 Cor. v, 1 sqq.; comp. Gen. xix, 30 sqq.]. The insuperable relation of reverence between children and parents [comp. Gen. ix, 23] renders morally impossible any sexual mingling, inasmuch as sexual communion rests upon the closest confiding equality of the persons; whatever conflicts with filial and paternal love is absolutely immoral, and this would unquestionably be attendant upon sexual communion. The same is of course true of grand-parents and grand-children. The case stood originally somewhat different as far as regards marriage between brothers and sisters; in this respect there occur in the general consciousness some, though indeed very rare, exceptions. The Peruvians punished such marriages with death; and yet for political reasons they prescribed them for their ruling Inca. In the case of the children of Adam, God made an exception in the interest of the indispensably essential unity of the human race (§ 88). And the unconditional prohibition of such marriages could only come into force when the possibility of other alliances was fully realized. In the legislation of Moses, the sexual mingling of brothers and sisters was visited with anathemas and death [Lev. xviii, 9, 11; xx, 17; Deut. xxvii, 22]; and as early as in the time of Abraham such marriages were utterly foreign even to the heathen consciousness, as is evidenced by the fact that Abraham, in order to protect himself, caused Sarah to pass as his sister [Gen. xii, 13; xx, 2]. (That Sarah was really Abraham's half-sister in the stricter sense is not proved by Gen. xx, 12, as the expression "daughter of my father" may also designate Terah's grand-daughter, and it is not improbable that she was the daughter of Haran, Abraham's brother, and that her earlier name Iscah [Gen. xi, 29] was exchanged for the title of honor, Sarai [my mistress, my wife]; in verse 31 she is called Terah's daughter-in-law, which would hardly be said had she been his daughter; and whatever the facts may be, the contracting of this marriage falls before Abraham's call.)

The most immediate ground for the inadmissibility of marriage between brothers and sisters lies in the fact, that though here the requisite likeness of disposition in the parties does exist, yet on the other hand there is lacking that degree of difference which is essential to a vital complementing harmony; brothers and sisters are entirely too homogeneous in their bodily and spiritual natures to give rise to a vital, fruitful, reciprocal influencing. Narcissus fell in love with his own image, and passed, for this very reason, for a simpleton; and brother and sister are to each other, each, the image of the other. No sensible man will select for himself as a friend one who is only his strictly-resembling second-self, but, on the contrary, such a one as, by his difference, will stimulatingly-complement himself; the same holds good of husband and wife; of these, because of their constant uniformity of life in marriage, it holds good in fact in a still higher degree. This explains also the well-known fact that an actual falling in love between brother and sister is among the rarest of occurrences, even under circumstances where moral corruption has taken deep root; (illustrated in the case of Amnon, 2 Sam. xiii, 1). To attempt to explain this natural phenomenon simply from the express law is inadmissible, and for this reason among others, because this law, as existing among all cultured heathen nations, can in fact be explained only from a natural conviction, and because this sentiment prevails even where in general no regard whatever is had to religious and moral laws. This reason, however, is not fully sufficient, because while indeed it has reference to, and accounts for, unhappy marriages, yet it does not explain why some marriages should be regarded as criminal; and, besides, in many cases, where only too great differences exist between brothers and sisters, it would not apply at all. A second reason for this inadmissibility reaches deeper, namely, that marriage as distinguished from a merely natural communion, must rest essentially upon a purely moral free choice and act; it exists in its truth only where it does not proceed from natural communion as developing itself into complete love, but where it first creates this natural communion; its purpose is to create love and spread it abroad, and not merely to affirm a love which is already strong from nature. Blood-relationship and marriage are two different moral ordinances and bonds, which are not to be intermingled with each other; marriage looks to the uniting of a previously existing antithesis by love, and not to the uniting or ratifying, a second time, of an already existing natural unity. It is because of this peculiarity that marriage forms the basis of all moral community-life, and must therefore express in itself the essential character of this life, namely, purely spiritual love. If the marriage of brothers and sisters were admissible, then the family would tend to hedge itself in upon its purely natural basis,--would grow up animal-like to a merely natural, but not to a purely spiritual, communion. There is need of the general dissemination of love, as St. Augustine remarks, and this would be obstructed by the possibility of marriage between brothers and sisters; and family self-seeking in narrow-hearted seclusion would become almost inevitable; marriage looks not merely to the uniting together of two persons, but also of two families. The moral development of a people as a whole imperatively requires this breaking down of the walls of family seclusiveness, namely, the non permission of the marriage of brothers and sisters; hence this prohibition is of high world-historical significancy.--The chief ground, however, and one which expresses itself chiefly in our natural feelings, is reverence for the parental blood which has passed from the parents over upon the children, and which calls for a respectful avoidance of fleshly-sensuous enjoyment. Man sees in his brother or sister not merely the image, but also the blood of his parents [comp. Lev. xviii, 9; vii, 8, 11 sqq., where this thought is implied]; and the feeling of reverential awe and shame that springs from this consciousness precludes any feeling of sexual love. And in general the feeling of reverence is uncongenial to sexual love; and when, as not unfrequently occurs, a maiden has stood in a reverential relation to the man who offers himself to her as husband, there the transition from this feeling of reverence to that of conjugal love costs her a severe and poignant struggle.--Where sin has actually taken deep root, there arise other grounds for the inadmissibility of the marriage of blood-relatives. But we must confine ourselves here to the expression of the fundamental idea.

SECTION CXLVIII.

The family is a unitary vital whole also in relation to its moral property; it is not a mere sum of simply isolated persons of like name, but a body and a soul--a moral person with a common moral honor and a possession of its own, in which all the single members participate.

The family has as a living unity, also one spirit, a common moral life-purpose and a common moral peculiarity; the common life-purpose consists in the mutual promotion of the moral life in one God-inspired spirit; the common peculiarity is, spiritually, the moral honor of the family, and, outwardly, its temporal possessions. The moral acquirements of one family member, especially of the head, pass over to the whole family, and the deserts of the parents bear, in virtue of the divine order of the world, fruits of blessing for the children, and are rewarded upon them [Gen. xxvi. 4, 5, 24; xlix, 10, 26; Exod. xx, 6; Deut. v, 10; vii, 9; 2 Sam. ix, 7; xxi, 7; 1 Kings xi, 34; Psa. xxv, 13; xxxvii, 25 sqq.; cxii, 2, 3; Prov. xiv, 26; xvii, 6; xx, 7; Jer. xxxii, 18; comp. 1 Cor. vii, 14; Rom. xi, 16]; and the sins of the fathers are visited upon the children, and are for them a shame and a misfortune [Gen. ix, 25; xx, 7, 17 sqq.; xlix, 7; Exod. xx, 5; xxxiv, 7; Lev. xxvi. 39; Num. xiv, 18; Deut. v, 9; vii, 9; 1 Kings xi, 39; 2 Kings v, 27; Job v, 4; xxi, 19; xxvii, 14; Psa. xxxvii, 28; cix, 9, 10; Prov. xi, 21; xvi, 5; Isa. xiv, 21; Jer. xviii, 21; xxxii, 18; Lam. v, 7; Hos. iv, 6; comp. Matt. xxvii, 25], and the sins of the children upon the fathers, as their disgrace [Lev. xxi, 9; Prov. x, 1; xvii, 25; xxviii, 7; comp. Deut. xxii 13 sqq.],--whereof we shall speak elsewhere more fully. The consciousness, deeply rooted in all cultivated nations, of a transmission of deserts; of a moral nobility of family-lines, has a profoundly moral basis; but this moral solidarity of the family is conceived even by the Old Testament more clearly and more distinctly than was ever done in any heathen nation. This is morally a very weighty thought. Man is made to feel that he does not live and act as a merely isolated individual, but, on the contrary, every-where and always as a member of a moral whole,--that the fruits of his actions, be they good or evil, pass over to those who belong to him and with whom he is morally connected, and hence that in sinning he commits an injustice not merely against himself, but also against all whom he calls his own. So the family is a divine ordinance, so is the solidarity of moral deserts and guilts such also; this is not injustice but sacred justice, for the simple reason that man is never a merely isolated individual. That which is true of the spiritually-moral property of the family is true also of the material property, and upon this rests the principle of inheritance.

(b) MORAL SOCIETY.
SECTION CXLIX.

Moral society is the family as enlarged by its own natural growth and by friendship, but which, in this enlarging, assumes also. an essentially different character. Social communion differs from family-communion by the greater retreating into the back-ground of the natural unity and at the same time of free personal choice; society itself assumes an objective, and, in some sense, nature-character; and the place of natural and free moral love is supplied by custom, which becomes more or less an objectively-valid power over the individuals. It differs, furthermore, from the family in this, that it involves a communion of a far more general character, one that absorbs into itself the individual person far less, and requires and brings about a more interrupted and only occasionally-exercised moral intercourse of its members. The members of society sustain to each other the relation of friendliness, which is larger in extent, but feebler in inner quality and power, than friendship. That form of love which manifests itself in friendliness, and which consequently constitutes the moral essence of society, is the love of neighbor, which, as distinguished from more intimate love, does not elect its own object, and is not directed toward particular persons but toward man in general. Social communion realizes itself through mutual, spiritual and natural, communicating, of which the latter form is the expression and the medium of the former. Spiritual communication may, however, take place only within the limits conditioned by the family, and hence only with some degree of moral reserve,--should never become family-confidentiality.

The family throws itself open indeed, in a normal state of things, to and for, society, but it does not merge itself therein,--rather is it the uniform and indispensable moral basis and presupposition thereof; it is a morbid state of society that does not rest on the family, but rather throws it into the back-ground, and more or less assumes its place. Only the moral integrity and the deep-reaching moral nature of the family give to society moral vitality; without these elements society declines to selfish, enjoyment-seeking characterlessness.

Society cannot, from its very nature, require as large a personal giving up of individual peculiarities as does the family; it rests essentially on a greater independence of its individual members to each other,--gives greater scope to the equal right of the individuals to independent peculiarities, than is the case with unreservedly-confiding love or reverence; it is made up therefore strictly only of the truly independent, and hence of the spiritually and morally mature; minors should belong predominantly only to the family, and should not as yet enter society; premature ripeness for society damagingly affects not only the taste for family-life but also the moral character of the person; and the most common reason for the characterlessness of the fashionable world, is the too early supplanting of the family-life by society-life. In society the individuals stand less in a strictly personal relation to each other,--stand not in the relation of a special, personal love, personally complementing each other, but rather as the single members of a more extensive generality. Here each one sees and loves, in the other, not so much the special personality as rather simply a single representative of society as a whole. In order to the exercise of social virtue, not so much depends on the personal choice of the individual--on the fact that I have to do with precisely this or that, to me, congenial personality--as on the fact that the person be simply a member of human, of moral, society in general. Hence the members of society make also less demands upon each other for mutual devotion and confidentiality than the members of a family; in the place of such perfect, mutual self-devotion as the property of others, come tender deference, politeness, friendliness and complacency. Politeness, which has nothing in common with hollow-hearted pretense, is not shown to the person as such but simply as a member of society, and should not be confounded with a manifestation of friendship, as this regards only the person. Forms of politeness are an expression of love, of friendliness, of humble deference, to another; they are manifestations of honor to whom honor is due, and it is due to every upright man [Rom xii, 10; xiii, 7; 1 Pet. ii, 17; v, 5; and, for examples, see Gen. xviii, 2 sqq.; xxiii, 7, 12; xxxii, 4, 18; xxxiii, 3, 6, 7, 13, 14; xliii, 26, 28; xliv, 18 sqq.; Rom. xv, 14, 15; etc.].

The boundary lines between the family and society are very delicate, but also very legitimate; and he who, from a misconception of this difference, oversteps these limits and demeans himself in society as in the family, that is, does not show that proper reserve which seeks not to press itself upon others,--in a word, he who shows himself over-confidential, is regarded, and rightly so, as indelicate, characterless, or impudent; and when the person so acting is a female, she is looked upon as unwomanly or shameless. French gallantry, for which, happily, we have no German word, is a treating of the female members of society as if they were family-members; it treats every maiden as if she were an affianced sweetheart; it manifests the appearance of love where neither its reality nor the design of realizing it exists; this is an immoral disintegration and invasion of the family by society, a breaking down of the limits between them. With the growth of gallantry the dissolution of the family usually increases also; and the gallant society-man usually is or turns out to be a very ungenial husband. That devotion, that full, mutual, spiritual self-communicating, and that confidentiality, which, within the family as well as within the bounds of friendship, are not only a right but also a duty become sinful when shown to society at large. Hence the personal love that manifests itself in the family is less in compass, but greater intensity in, than that love of neighbor which extends to all members of society without exception, as well as also without choice, and which manifests itself in the equally generally due spirit of friendliness [Matt. v, 47; Gal. v, 22; 1 Cor. xiii, 4; Eph. iv, 2, 32; Col. iii, 12; 2 Tim. ii, 24; Prov. xii, 25; Ruth ii, 8 sqq.]. He who loves and treat the members of his family merely with the friendliness of neighbor-love sins quite as much as he who promiscuously treats any or every one he meets with as a personal friend or as a consort; and this holds good not simply and merely of society as sin-disordered, though of course the difference is here much greater than in a state of innocence. Christian neighbor-love is indeed designated as brother-love, and the members of the moral community are to regard each other as brethren, even as also Christ calls his disciples his brethren [John xx, 17; Heb. ii, 11] or his friends [John xv, 13, 14], but this must not be so taken as to do away with the difference between family-love and neighbor-love; but, on the contrary, it rather simply implies that the latter is a form of love that is to be shaped after the pattern of brotherly love proper. Society is to be progressively more closely allied to the family,--is to be more and more affectionately and intimately united together on the basis and after the pattern of the family; and the closer bonds of the family are not thereby relaxed but in fact confirmed. The Son of man who embraced entire humanity in his love, loved yet his disciples with a closer love than he felt for others; and even among the disciples there was one "whom the Lord loved" by pre-eminence--who lay upon Jesus' bosom; and also Lazarus was a special friend of the Lord [John xi, 3, 33 sqq.], although Christ's love to these persons was still always something essentially other than human friendship--the Friend never predominating over the divine Master.--Of the distinctions that naturally form themselves in every society, and hence of the classes of callings, we cannot as yet here treat, as their sharper separation springs of and presupposes a sinful perversion of humanity.

As, on the part of the moral person, love in society is more of a general and, so to speak, impersonal character, so also is this love met from without by the objective reality of the moral, not so much as personal love in a personal form, as rather under a general and impersonal form--as a merely spiritual power, as custom. Custom is indeed upheld by the individual members of society, but it does not proceed from them as particular single persons, but rather from the collective public spirit of the whole. Custom is a fruit of the moral life, not of the individual, but of the collective public; it is the virtue of society as peculiarly-constituted; and, as such, it has a right to be respected by the individual; and the duty of the individual to conform to custom cannot be limited by mere caprice, but only by the higher moral law itself and by the legitimate peculiar duty of the individual subject. It is not requisite, in order to entitle social custom to the right of being respected, that in each particular case a definite moral or other rational ground be readily adducible for its continuance; this is in many cases even impossible; and though, of course, the custom, if legitimate, must ever have its sufficient reason, yet this reason is not always a universally-moral one. A respectful deference for that which has become historical in society is a high moral duty, provided simply that society itself is not already morally perverted. The ebullient juvenile vigor of the intensely self-conscious youth gladly recalcitrates against the historical reality of society,--is loth to recognize for itself any other limits than such as are imposed by the general and, as yet, not historically-determined moral law. The moral law, however, is not of a merely universal character, but shapes itself in society into a particular historical form; moral society has the same right to the forming and retaining of a peculiar character as has the individual person; and as the individual is entitled to be respected and spared in his moral peculiarity, so is entitled also, and with still greater right, the moral collective whole [Gen. xxix, 26]. It is a sign of moral crudity when individuals disregard social custom in cases where it is not positively evil, and oppose themselves to it for the simple reason that they do not regard it as absolutely necessary,--as, for example, in the style of clothing and in the forms of social intercourse. It is true, each individual is entitled to his own moral judgment as to a custom, and an immoral or irrational custom may by no means be spared or conformed to; on the contrary, there arises here the duty of reformatorily influencing society itself. But of such a perverted state of things we are not as yet here treating. The proper moral respecting of custom is good-mannered or becoming behavior koomios, 1 Tim. ii, 9; iii, 2]. The female mind embraces the moral more as an expression of custom; the male more as that of the law.

As all communion of love is a mutual imparting, so is it also with social love; the basis and at the same time the moral limit of this imparting or communicating, is the family. The family throws itself open occasionally for society,--imparts itself to society, welcomes its members hospitably into itself. Hospitableness or hospitality [Gen. xviii; xix; xxiv, 31 sqq.; Exod. ii, 20; Lev. xix, 33, 34; Judges xix, 20, 21; Job xxxi, 32; Matt. xxv, 35; x, 41, 42; Luke xi, 6; Acts xxviii, 7 sqq.; 1 Pet. iv, 9; Rom. xii, 13; 1 Tim. iii, 2; v, 10; Titus i, 8; Heb. xiii, 2] is properly a virtue practiced not by the individual, but predominantly by the family. It is the occasional letting in of society into the family, the outward manifesting of the love that prevails in the family toward those who stand to us simply in the relation of members in society. It is only the family that can exercise true hospitableness--that can constitute a hospitable house; this manifests itself, even in our present so radically perverted state of society, in the fact that it is always the housewife who takes the lead of the guest-circle, and gives it the family-consecration. Hospitality is one of the first and most natural manifestations of neighbor-love, hence it is highly esteemed even among many uncultured nations; it exists always in its highest form where also the family is preserved in high moral integrity, as, for example, among the ancient Germanic races. It is a very special and important characteristic of hospitality, that it is not exercised merely toward friends proper, who in fact already belong to the outer circle of the family, but also, and historically even primarily, to strangers who are as yet not known personally at all, that is, to man simply in his quality of neighbor.

SECTION CL.

The recognition of the moral character of a person on the part of moral society, is his social honor; each and every one has, normally, a moral right to such recognition by every other morally honorable person, and should strive to obtain and retain it. The actual manifestation of personal honor, as a moral possession, is personal dignity. No honor is morally valid save in so far as it is, at the same time, honor before God. The moral society into which the individual is incorporated by virtue, on the one hand, of custom, by which he as well as the collective society is influenced, and in which lie consequently recognizes the morality of society, and, on the other hand, by virtue of the honor which he enjoys in the eyes of society, and in which consequently his morality is recognized by the society, is for him his moral home.

Only he has honor who has acquired a moral character; the characterless is honorless. Honor is the reflection of the personal character in the consciousness of society,--is its recognition by the same. Honor is the reverse phase of love; only the moral man can rightly love, and in loving he thirsts also to be loved, and hence to be recognized in his moral personality by others; the immoral man as such is not loved, because he is not in the possession of honor. Though honor is based on moral character yet it is not identical therewith,--it is character as having become objective in the moral consciousness of society. God's honor is not his holiness and his divine essence themselves, but the recognition of the same on the part of rational creatures; and as God vindicates and seeks his own honor [Exod. xiv, 4; 1 Sam. ii, 30; Psa. xlvi, 10; Isa. xlii, 8; xlviii, 11; Ezek. xxviii, 22; comp. John v, 23; Rom. xi, 36; xvi, 27], so also the moral man seeks, and rightly so, his honor, but only such as is at the same time honor before God, namely, a recognition of his conduct and spirit as those of a child of God, and hence an honor which is at the same time the witness of a good conscience before God [Psa. iii, 3; lxxiii, 24; cxii, 9; John v, 44; xii, 26, 43; Rom. ii, 6, 7, 10, 29; v, 2; 1 Cor. iv, 5; 2 Cor. x, 18],--the pleasures of God in him who loves Him [2 Cor. v, 9; Col. i, 10]. In this sense honor before men and the children of God is a high good [Psa. vii, 5; xlix, 11; lxxxiv, 12; Prov. iii, 16, 35; viii, 18; xi, 16; xxi, 21; xxii, 4; xxix, 23; Phil. ii, 29], and to disesteem such honor is either to think unworthily or to be too high-minded.

Personal honor and social custom condition man's moral home. Society and country are only in so far a home as they are expressive of the spiritually-moral life of society. My fatherland is not where I am outwardly prosperous, but where I enjoy myself morally,--feel myself vitally at one with a moral community. Mere nature forms a sort of home only for the savage; a true home is of a spiritual character, and nature is such only as brought within the sphere of history, as transformed by man. It is at home that man enjoys his existence; the far-off is tempting mostly only for him who is as yet in process of development toward spiritual and character-maturity; the seeking of a new home is in normal circumstances less an affair of the single individual than of whole branches of a nation, namely, in cases of the founding of new colonies; but here in fact the moral home migrates along. To be shut out from one's home is properly regarded as a severe misfortune; the declaration that he should be a fugitive wanderer in the earth was the bitterest element in the curse upon Cain; among ancient nations banishment was the severest of punishments.

(c) THE MORAL ORGANIZATION OF SOCIETY.
SECTION CLI.

As single persons unite themselves into a family and develop in it a vitally organic life in common, so in turn society unites itself into a higher-organized copy of the family, into a society-family, into a homogeneous moral organism,--organizes itself into a real unitary life; social custom rises from being primarily a purely spiritual, impersonal power, and becomes a real personally-represented and actually self executing power,--that is, it becomes social right as expressed in law, in which form morality becomes for and over the individual an objective reality and power, and is not a mere formula but is in fact embodied in and tested and executed by moral personalities. There is no law without a personal representative and executor of the same.

If at first view society appears as a mere falling apart of the family, as a loosening of the narrower bond of love and duties as existing in the family itself, as a dissolution of the family-generated collective spirit into mere independent individual spirits, as a freer-making of the single individuals,--and if it is nevertheless, at the same time, a necessary progress beyond the mere family-life,--still there can be no resting at mere society and social custom, but society must in turn in its further development return back to the fundamental character of the family,--must exalt itself to the ideal of the family and of its moral organism, even as the plant, when unfolded out of the seed into branches and leaves, in turn generates again in the fruit the original seed. This return of society to the family takes place not merely through the fact that society itself becomes the occasion to constantly new unitings of families, but essentially by the fact that it itself takes on the character of a family of a higher grade,--that custom itself (which rules in society only as a bodiless spirit) assumes full objective reality, attains to flesh and blood and vital force, so as to vindicate and execute itself against whatever individual will may oppose it. Social custom depends for its realization entirely on its favorable recognition on the part of individuals; it falls away powerless where it meets with extended resistance; but when raised to the state of social right or law, it Can itself compel recognition in the face of such resistance,--can force its opposers to submit themselves to general rationality as incarnated in the law. Just as mere custom is society-virtue as sentiment, so is law society-character,--with firm will-force for carrying itself out. Custom is, as it were, the heart-rich idealistic bride-state of public morality; right as enunciated in law is its marriage-state with the full earnestness of obligation; the former rests on the discretion of the individual; the latter binds the individual unconditionally and with the power of active compulsion. That is surely a very bad legal condition of society where right is accomplished only by coercion and fear; and the normal condition of society is that where the law is inscribed in, and a vital force of, every individual heart, and that, too, as law and not as a mere and, as it were, simply beseeching custom; and where it does not find free recognition, there it should not bow its head and suffer in silence, but it has been intrusted by God with the sword for the punishment of evil doers, and for the praise of them that do well [1 Pet. ii, 14; Rom. xiii, 1-4]. That would be a bad-ordered family where the father, as against his disobedient children, merely be, wailed in inactivity,--where he should not virtualize his true moral love by palpable chastisement; and organized society has, as the higher-developed family, also the love-duty of coercion and penal chastisement. Morality cannot and ought not to have a merely subjective form; it should attain also to objective reality,--should become a power above the individual person, and that, too, not as merely conceived, but as having full reality; and this condition is realized only in the fact that right or objective morality is not a mere thought, a mere written code, but that it has its personal upholders and executors; this is not merely human order, it is divine order.--As the highest form of the moral community-life, positively-organized society cannot do away with the earlier stages, the family and society in the larger sense of the word,--but as it is itself based upon them, it must necessarily contain them within itself, and foster and promote them. A state which, as was the case with Plato's, swallows up the family is totally illegitimate and in utter conflict with the moral idea. That unlimited autocracy of the state which assumes to be the sole and absolute source of right is a heathen notion, and, within the Christian world, anti-moral.

SECTION CLII.

The difference, as necessarily existing in every moral communion, of the morally-advanced and the morally less-matured, and which finds its first expression in the relation of parents and children, forms also the basis of organized society. In this society the duty of forming, of guiding and of educating falls mainly to the former; that of appropriating and obeying, to the latter. The guiding rests entirely on morally-religious culture, and aims by general forming to make of society a moral art-work, a moral organism. The difference between the guiding or ruling ones and the guided and obeying ones, is therefore per se strictly identical with the difference between the morally and religiously higher-developed (the prophets and priests) and the as yet to-be-developed, namely, the general public, the body of society. In so far as the moral organism expresses the antithesis of priest-prophets and people-congregation in the sphere of religion, it is the church; in so far as it expresses the antithesis of the ruling and the ruled in the sphere of law or right, it is the state. In a normally constituted and absolutely sin-free society church and state are perfectly identical, and the moral organism appears as a theocracy; its definite popular form would be a fully developed patriarchal state. The religious and the legal commonalty in their perfect unity are the morally developed family; and as its inner law and essence are absolutely the moral law itself, which rules at the same time as a vital power in the hearts of all its members, hence the theocratically-organized religiously-moral society is the historical realization of the kingdom of God on earth, and its perfecting is the goal of all rationally-moral effort, of the individual as well as of society as a whole; and the spiritual and moral development of humanity toward this ultimate end forms universal history.

We have nothing to do here with the actual church and the actual state, which are both essentially conditioned on, and constituted in view of combating, sin, but with the ideal moral community-life which is free of all sin. The family continues to be the moral basis and the pattern. The inner difference between the guiding and the guided can, in a sinless state of things, be only of a very mild and a merely relatively valid character. In a perfect religious community all the mature members are of priestly character, are invested with the duty of spiritual guidance; and in a perfect civil society all the mature citizens participate in the spiritual and moral guidance of the whole; and the more perfect the collective development of all the members, so much the more does the fundamental relation of fathers and children retire into the back-ground, and assume rather the form of the gentler antithesis of the two sexes in marriage.

As in the normal family, religious and moral life are united, and the father is also the spiritual and priestly guide of the religious life, hence in the ideal social organism, church and state are simply one and the same thing; they are but two absolutely inseparable phases of the same spiritual life. All religion becomes social reality, and all social life rests on religion; the normal state is also a church,. and the true church develops out of itself a corresponding social community-life,--as was seen in the early Christian church, and as, in recent times, the Unitas Fratrum, from a correct presentiment of the goal of Christian history, has partially carried out. That the father of the people should also be the chief bishop, is implied in the prototype of the moral commonalty; but whether in this particular the ideal is to be applied to the very unideal present reality of the world, it is not here the place to decide. The patriarchal state is the primitive manner of morally organizing society,--the one most nearly related to the family prototype; and the family-chief of the closely related tribe is at once its chief leader and its priest; lie represents, however, not his single personal will, but the moral will of the whole, which is in turn itself a faithful expression of the divine will. For this simple reason the ideal form of the social state is necessarily and essentially a theocracy; for it is only in a vital communion with God that the rulers of the people have their right, their law, their power; and it is not the mere divine law that is the all-guiding factor, but the living personal God himself, who enlightens and guides his trusting children, and governs directly through his prophets and anointed ones. The divine right of a true magistracy is based on this idea, but is valid as a moral right only in so far as humble submission to God rules in the hearts of the rulers. The theocracy of the Old Testament [Exod. xix, 3-6; Deut. vii, 6 sqq.; xxxiii, 5; 1 Sam. viii, 6 sqq.; Isa. xxxiii, 22] is only a faint shadow of that which was to have been realized in sinless humanity, and of which as partially regained through redemption only glimpses are caught in prophetic vision [Isa. ii, 2; iv, 2 sqq.; ix, 6 sqq.; xi, 1 sqq.; xxxii, 15 sqq.: lxv, 17 sqq.; Ezek. xxxiv, 23 sqq.; xxxvi, 24 sqq.; xxxvii, 24 sqq.]. The mysterious phenomenon of the priest-king of Salem, Melchizedek [Gen. xiv, 18 sqq.; Heb. vii, 1 sqq.; Psa. cx, 4], like a reminiscence of a long-forgotten better age floating down into a totally different present,--perhaps the last scion of those who had remained faithful to the Covenant of Noah outside of the family of Abraham,--is in some respects the expression of a true theocracy as it exists in a higher manner only in Christ. With the Israelites royalty and priesthood were in fact separate; Aaron and David represent the two sides of the one theocratical idea; Samuel approximated this idea, but was more a priest than a king. The theocratical form of society was realized in Old Testament times only in its first beginnings, in the family-state of the patriarchs. The people of Israel was both outwardly and inwardly too little at peace both with the world and with God to be able to sustain a theocratical form of government; it is only in "Salem" that the Prince of Peace can rule.

The moral commonalty in its double form as church and state is, on the one hand, a complete preserving and virtualizing of the personal moral freedom of the individuals, in that the collective will, as manifesting itself in laws and in the government, is at the same time the will of the individual, and on the other, a real objective presentation of the moral idea with a determining power for and over the individual, but which acts as a limit to the freedom of the individual only when this freedom has fallen from its harmony with God into irrational caprice. In the ideal state all morality becomes right or law, and all law is a pure expression of morality. When this moral commonalty has become a full reality, then it is the kingdom of God as having attained to historical form and reality. The kingdom of God comes not, it is true, with outward show [Luke xvii, 20, 21], inasmuch as it exists primarily in the hearts of men; but when it has come into the hearts of men--when God has assumed form within them--then will also the kingdom of God itself take upon itself a form, and the collective history of the God-imbued portion of humanity (the true church) is simply this gradually self-developing form. As soon, however, as sin has entered into reality, then church and state at once fall apart, and dissolve themselves in turn into discordant and contradictory subdivisions, and the kingdom of everlasting peace becomes a plurality of kingdoms of endless strife. The moral or ideal destination of universal history is, to be the uniformly undisturbed evolution of the kingdom of God; to confound its criminal reality with the unclouded ideal, is to deny ethical moral truth. But universal history, in its pure and normal form, is the development of humanity as unitary (§ 88); of this humanity the statement would hold good in the most perfect manner, that "the whole earth was of one language and of one speech" [Gen. xi, 1]. __________________________________________________________________

[9] Rothe appears to have become dissatisfied with this exposition of the conscience. In his revised edition (Theol. Ethik, 2 Auf., 1867, § 177, Anm. 3) he carries his dissatisfaction with the term conscience so far as entirely to exclude it from his work. He declares the word as "scientifically inadmissible," inasmuch as it is devoid of "accurately determined logical contents;"--it is but a popular expression for the collective moral nature of man.--Translator.

[10] See, for the Romish view, Thom. Aqu., Summa, II, 1, qu. 108, 4; Bellarmini, De Controv. Fid. II. 2, De Monachis, c. 7 sqq.--For the opposite view: Joh. Gerhard, Loci Th., Loc. 17 (De Evang.) c. 15; M. Chemnitius, Loci, De Diser. Praecept. et Cons.

[11] See the author's Gesch. des Heidentums, i, 141, and his Deutscher Volksaberglaube, 1860.

[12] Tertull.: Apolog., c. 39; Wuttke: Gesch. d. Heident., i, p. 177.

[13] See Wuttke's Gesch. des Heident. I, pp. 127 sqq., 268 sqq., 311; II, pp. 64, 343 sqq, 547 sqq.

[14] Compare: Zöckler, Theologia naturalis, 1859.

[15] Bridgewater Treatises, vol. 9; Köstlin, Gott in der Natur, 1851.

[16] See Wuttke's Gesch. des Heident, II, p. 466 sqq.

[17] Ep. 79 ad Salvin., I, p. 500; ed Vallars.; adv. Jovinian., t. I, pp. 267, 342. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

GENERAL INDEX TO VOLS. I AND II.
Aaron vs. David, ii, 337.
Abel, ii, 231, 280.
Abelard, i, 205.

Abortion, in Greece, i, 66, 85, 119; as viewed by the Jesuits, 269.

Abraham, purpose of the call of, i, 157; his marriage, ii, 321.

"Accommodation," i, 260.
Achilles, i, 41, 63.
Adiaphora, i, 253; ii, 123.
Adornment, ii, 242.

Adultery, Jesuitical teachings in regard to, i, 266 sqq.; ii, 309.

Ænesidemus, i, 145.
Agrippa of Nettesheim, i, 281.
Ahura-Mazda, i, 60.
"Akosmism," i, 289.
Albertus Magnus, i, 208.
Alcuin, i, 200.
Allihn, i, 357.
Alsted, i, 248.
Ambrose, i, 191.
Amesius, i, 247.
Amiability, i, 106.
Ammon, i, 338, 360.
Amyraud, i, 247.
Andreae, i, 248.
Androgynism, ii, 305.
Anger, i, 105, 108.
Angra-mainyus, i, 59.
Animals, ii, 202, 264, 267, 270.
Anti-hero-worship, of the Jews, i, 163.
Antisthenes, i, 72.
Apocrypha, ethics of the, i, 169.
Apollo, i, 63.
Apologia, the, ii, 44, 62.

Appropriation vs. formation and sparing, ii, 180; 186; sexual, 189; spiritual, 190; 214; 237; natural, 266.

Architecture, sacred, ii, 207.
Arnauld, i, 274.
Arndt, John, i, 249.
Arrian, i, 133.
Aristippus, i, 73.

Aristotle, i, 41, 89; relation to Plato, 92; works of, 92 sqq.; influence on the Middle Ages, 93; on the God-idea, 94; on virtue, 96; on the highest good, 97; on depravity, 102; on the virtues, 103 sqq.; on the contemplative life, 109; on the community-life, 110; on friendship, 111; on democracy, 114; on marriage, 119; on education, 120; on war, 121; vs. the Christian spirit, 124.

Art, ii, 205, 209; 271.
Art-works, ii, 184; 205 sqq.

Asceticism, Brahminic, i, 51; Buddhistic, 54; early Christian, 183; ii, 268.

Astesanus, i, 222.

Atheism, i, 52; of the Epicureans, 129; of La Mettrie, 320; 352 sqq.

Augustine, ii, 192; on grace and on the will, 193; on the principle of virtue, 194; on the four cardinal and the three theological virtues, 195; on the divine counsels, 196.

Autonomy, ii, 7, 9, 18.
Avesta, the, i, 59.
Awe, ii, 173.
Azorio, i, 256.
Baader, i, 342, 375.
Babylonians, the, i, 54.
Bacon, i, 303.
Balduin, i, 251.
Banishment, ii, 332.
Barnabas, i, 181.
Basnage, i, 248.
Basedow, i, 322.
Basil, i, 190.
Bauer, G. L., i, 152; Bruno and Edgar, 354.
Bauny, i, 257, 263.
Baumgarten, Alex., i, 298; Jacob, 325.
Baumgarten-Crusius, i, 361.
Baxter, i, 248.
Beautiful, the, i, 63; ii, 9.

Beauty vs. morality, i, 65; vs. the ethical, 80; ii, 242.

Becoming, the, ii, 210.
Bede, i, 199.
Beneke, i, 357.
Bernard, St., i, 206, 224.
Bertling, i, 325.
Besombes, i, 376.
Besset, i, 257.
Bliss, ii, 283.
Blood-relationship vs. marriage, ii, 320 sqq.
Böhme, i, 342.
Boëthius, i, 197.
Bolingbroke, i, 312.
Bona, i, 275.
Bonaventura, i, 224.
Brahma, i, 41, 42, 45; ii, 184.
Brahminism, i, 48 sqq.
Brandis, i, 107, 123.
Braniss, i, VII.
Breithaupt, i, 255.
Brothers vs. sisters, ii. 318.
Bruno, i, 281.
Buddaeus, i, 324.
Buddhism, i, 41, 48, 52 sqq.
Büchner, i, 354.
Busenbaum, i, 257.
Butchering, moral influence of, ii, 268.
Cain, ii, 231, 285, 332.
Calixt, i, 250.
Calvin, i, 242; on the virtues, 243; ii, 301.
Cana, the marriage at, ii, 188.
Canz, i, 298, 325.
Caste, i, 49, 83, 120.
Castration, i, 269; ii, 265.
Casuistry, i, 199, 221, 250, 255.

"Categorical imperative," the, i, 330; ii, 33, 52, 83.

"Celestial kingdom," the, i, 45.
Celibacy, i, 188: 189, 254.
Chalybäus, i, 357.
Chase, the, and war, i, 121.
Chastity, i, 181.
Childhood, ii, 69, 263.
Child-innocence, ii, 152.
Children vs. parents, ii, 313.
Chinese, ethics, i, 43; virtue, 46; marriage, 47.

Christ, the nature of his moral precepts, ii, 87; his comeliness, 243.

Christian ethics, i, 173, 328; ii, 1; threefold form of, 2.

Christianity, scientific impulse given by, i, 179.

Chrysostom, i, 190.
Church vs. state, ii, 335.
Chytraeus, i, 242.

Cicero, i, 132, 149; on collision of duties, 150; 280.

Clarke, i, 306.
Clavasio, i, 222.
Cleanliness, ii, 242 sqq.
Clemens Alexandrinus, i, 186.
Clothing, ii, 245 sqq.
Collins, i, 310.
Collision of duties, i, 150; ii, 136, 292.
Commands vs. prohibitions, ii, 124.
Communism of Plato, i, 84; of the Stoics, 141.

Community-life, the, i, 82, 110, 220; ii, 76, 302.

Compassion, Buddhistic, i, 53; 286.
Concini, i, 376.
Concilia vs. praecepta, ii, 113.
Concubines, i, 65; ii, 307.
Condillac, i, 314.
Confession, ii, 223.
Confidence vs. distrust, ii, 261.
Confucius. i, 44.
Consanguinity, ii, 155.
Conscience, i, 339; ii, 99 sqq.
Considerateness, ii, 282.
Consorts vs. blood-relatives, ii, 313.
Constance, the Council of, i, 260.

Contemplative life, the, favored by Aristotle, i, 115; by St. Victor, 224.

Continence, i, 108.
Contract-marriage, ii, 307.
Corporeality, ii, 60.
Courage, i, 103; ii, 291, 292, 296.
Counsels, the, i, 196, 215, 242.
Culture vs. savagery, ii, 288.

Creation, to be completed by the creature, ii, 274.

Crell, i, 281.
Crüger, i, 325.
Crusius, i, 299, 326.
Cudworth, i, 306.
Cumberland, i, 305.
Culmann, i, 375.
Custom, ii, 325; vs. law, 333.
Customariness, i, 21, 348.
Cynics, i, 72.
Cynics vs. Cyrenaics, i, 73.
Cyprian, i, 189.
Cyrenaics, i, 73.
Damascenus, John, i, 198.
Damiani, i, 200.
Danaeus, i, 247; ii, 57.
Dance, the, ii, 247.
Dannhauer, i, 251.
Darwinism, ii, 154.
Daub, i, 344, 351.
Death, Epicurean view of, i, 138; ii, 67.
Dedekenn, i, 352.
Decalogue, the, ii, 28.
Deism, i, 302, 312.

Depravity, i, 38, 42; Plato's explication of, 78, 79; Aristotle's remedy for, 114; 123.

Descartes, i, 282, 288.
Determinism, i, 282, 293.
Devotedness, ii, 298.
De Wette, his works, i, 37; 360.
Diana, i, 264, 270.
Diderot, i, 319.
Dignity, ii, 330.
Diligence, ii, 294.
Diodorus, quoted, i, 57.
Diogenes, i, 74; ii, 279.
Dionysius the Areopagite, i, 198.

Discretionary, the sphere of the, i, 155; ii, 122.

Distrust, ii, 261.
Divorce, i, 85; vs. barrenness, ii, 308.

Dogmatics, vs. ethics, i, 22 sqq.; the presupposition of ethics, 180; ii, 31.

Domestic animals, ii, 264.

Dualism, i, 60, 62, 63, 87; Stoic, 133; Schellingian, 341 sqq.

Dürr, i, 250.
Duns Scotus, i, 217; ii, 85.
Dunte, i, 251.

Duties, the, i, 296; all duties are duties to God, ii, 148.

Duty, i, 345; ii, 336 sqq.; vs. right, 139.
Eberhard, i, 298.
Ebionites and Gnostics, i, 185.
Ecclesiastes, the Book of, i, 168.
Eckart, i, 225; ii, 20.
Eden, ii, 51, 275.

Education, Platonic, i, 84; Aristotelian, 119 sqq.; ii, 198 sqq.

Egyptian ethics, i, 55 sqq.
Egyptians, the, i, 54; ii, 191.
Elvenich, i, 357.
Empirical ethics, i, 28.
End, the, sanctifies the means, i, 260; ii, 179.
Endemann, i, 326.
Endurance, Buddhistic, i, 53.
Enthusiasm, ii, 173; vs. the ideal, 174; 206.
Epictetus, i, 132.

Epicurean view, of the highest good, i, 129; of pleasure, 130; of right and wrong, of religion, of death, of the universe, 129-131; ii, 55.

Epicureanism, principle of, i, 128 sqq.; realistic, 142; vs. Christianity, 143.

Epicurus, i, 128.
Equanimity, i, 105.
Erasmus, i, 279, 281.
Erigena, i, 201, 223.
"Eros," i, 79.
Escobar, i, 257.

Ethics, defined, i, 13; Harless' and Schleiermacher's definition, 15; Platonic, 79 sqq.; Aristotelian, 93 sqq.; Epicurean, 129; Stoic, 141; Old Testament, 151; Christian, 173; heathen, 177; vs. dogmatics, 180; Patristic, 181; medieval, 199; Protestant, 235; I Reformed vs. Lutheran, 244 sqq.; Roman Catholic, 255, 375; Spinozistic, 281; Leibnitzian, 290; Wolfian, 292; Lockean, 303; materialistico-French, 314 sqq.; Kantian, 327; Fichtean, 338; Schellingian, 342; Hegelian, 345 sqq.; Schleiermacherian, 361; Rothean, 371; classification of; ii, 23-34.

"Eudaemonia," i, 97, 109.
Eudemonism, i, 328; ii, 176.
Eve, ii, 103, 249.

Evil, i, 13, 42; Plato's view of, 78; origin of, 156.

Example, ii, 86, 260.
Fables, ii, 267.
Fairness, i, 107.

Faith, i, 153, 212; ii, 10; vs. knowledge, 12; 215; as a virtue, 298.

Fall, the, in Persia, i, 60; true nature of, ii, 166.

Falsehood, i, 85; ii, 192 sqq.

Family, the, in China, i, 46; in India, 51; in Greece, 85, 110 sqq.; in Israel, 165.

Family-honor, ii, 323.
Fatalism. i, 115.
Fear of God, ii, 89.
Feder, i, 301.

Feeling, ii, 13, 49, 98, 159, 249; its perfection, ii, 283.

Fénelon, i, 276.
Ferguson, i, 312.
Feuerbach, i, 351.
Feuerlein, i, 37.
Fidelity, ii, 293.
Fichte, i, 338; his moral canon, 339; J. H., 358.
Fischer, i, 358.
Filliucci, i, 257.
Flatt, i, 360.
Formation, ii, 180, 198 sqq.
Frederick the Great, i, 320.
Freedom, i, 38; true, ii, 280.
"Free love," i, 85.

Friendship, i, 111 sqq.; Christian, ii, 318; vs. friendliness.

Fulbert, i, 200.

Future life, i, 41; Egyptian view of, 57; Aristotle's view of, 95; why not prominent in the Mosaic law, 161 sqq.

Gallantry, ii, 319, 327.
Garve, i, 301.
Gassendi, i, 314.
Gellert, i, 300.
Genettus, i, 272.
Gerhard, i, 252.
"German Theology," i, 229.
Gerson, i, 228.
Gifts, i, 125; ii, 259.
Giving, ii, 258.

Goal, the Chinese, i, 44; the Brahminic, 49; the Buddhistic, 53; the Persian, 60; the Platonic, 91; the Aristotelian, 96; the Mosaic, 154; the Christian, 174; 220; ii, 7, 24, 30,149, 274.

God, the basis and measure of the moral, ii, 9; his free immutability, 85; 145; 232.

God-consciousness, the, ii, 80.
God-fearing, ii, 172; vs. God-trusting, 173.

God-likeness, i, 77; ii, 164. God-worship, ii, 276.

Gonzales, i, 262.

Good, the, i, 13, 40; among the Chinese, 42; among the Greeks, 43; among the Indians, 47; according to Plato, 77; according to Aristotle, 96; according to Peter Lombard, 206; ii, 5, sqq.; vs. the moral, 10; three phases of, 91.

Gossip, ii, 261.
Grace-saying, ii, 188.
Grafflis, i, 272.

Grecian, the, his unseriousness, i, 67; his presumption, 68; his virtues, 293.

Gregory, of Nyssa, of Nazianzum, i, 190; the Great, 198.

Guion, Madame, i, 276.
Gutzkowv, i, 362.
Gymnastics, ii, 241.
Habit, i, 99; ii, 290.
Hales, i, 208.
Hanssen, i, 325.
Happiness, ii, 175.
Harless, i, XII, 22, 374; ii, 28.
Hartenstein, i, 357.
Hatred, ii, 161 sqq.
Heart, ii, 101.

Heathen ethics, ground-character of, i, 38, 177; ii, 175.

Heathenism. i, 39, 64, 86, 155.
Hebrew ethics, i, 156.

Hegel, his view of ethics, i, 20; 345; on State and Church, 349.

Heidegger, i, 248.
Helvethis, i, 314.
Hemming, i, 242.
Hengstenberg, i, VI.
Henriquez, i, 256.
Hellene, the, i, 64 sqq.
Help-meet, the idea of, ii, 309.
Herbart, i, 356.
Hermaphrodite, ii. 75.
Heroic virtue, i, 108.
Heydenreich, i, 336.

Highest good, the, i, 97, 159, 161, 176, 209, 365; ii, 6, 43; 276.

Hildebert, i, 204.
Hirscher, i, 376; ii, 117.
Hobbes, i, 304.
Holbach, i, 321.
Holiness, ii, 285, 286.
Home, significance of, ii, 331.
Honor, ii, 183, 253.
Hope, i, 212; as a virtue, ii, 299.
Hospitality, ii, 196.
Human flesh, the eating of, i, 270.
Humanism, i, 279.
Humanity, i, 38, 121.
Hume, i, 311.
"Humanitarianism," i, 66, 121; ii, 255.
Humility, i, 175; as a virtue, ii, 298.
Hunger, ii, 187.
Huss, i, 231.
Hutcheson, i, 310.
Ideal, the, vs. the real, ii, 82.
Illuminism, i, 302, 322, 327, 337; ii, 20.
Image, the, of God, ii, 37, 42.
Immortality, ii, 51.

Incarnation, conditional or unconditional, ii. 86.

Incomprehensibility of God, ii, 44.
Innocence vs. holiness, ii, 285.
Intercession, ii, 224.
Irenaeus, i, 185.
Isenbiehl, i, 376.
Isidore, i, 190, 198. Islamism, i, 171.

Israel, the world-historical significance of, i, 157 sqq.

Jacob, i, 159; L. H., 336.
Jacobi, i, 342, 344.
Jansenism, i, 273.
Jealousy, ii, 196.
Jerome, i, 192.

Jesuits, i, 256 sqq.; their Pelagianism, 260; their moral laxity, 264; on equivocation, 266; on adultery, 268; ii, 178.

Jocham, i, 376.
John, of Salisbury, i, 220 sqq.; of Goch, 231.
Jovinian, i, 192.
Judaism, i, 171, 282.
Judas, i, 343.
Judith, the Book of, i, 171.
Justin, i, 186;.
Just mean, the, i, 45; of Aristotle, 100.
Justness, i, 81, 106; ii, 294.
Kähler, i, 361.

Kant, i, 324, 327; his ethical works, 329; his canon of morality, 330; criticised, 333; his second canon, 334; ii, 22, 39, 44, 52, 83; on prayer, 222.

Keckermann, i, 247.
Kiesewetter, i, 336.
Kingdom of God, the, i, 156; ii, 276.
Kiss, the, significance of, ii, 356.
Klein, i, 344.
Knowledge vs. faith, ii, 12.
König, i, 251.
Köstlin, ii, 266.
Krause, i, 344.
Labor, ii, 203, 271.
Lactantius, i, 191.
La Mettrie, i, 320.
Lampe, i, 248.
Lange, S. G., i, 338.
Latin theology vs. Grecian, i, 193.
Law, ii, 90.
Laymann, i, 257.
Leibnitz, i, 278, 290; his theodicy, 291.
Less, i, 257, 326.
Liberality, i, 104.
Liberum arbitrium, ii, 45.
Life-stages, ii, 67.
Licorio, i, 375.
Lipsius, i, 281.
Lobkowitz, i, 271.
Locke, i, 303.
Lombard, Peter, i, 206.

Love, Platonic, i, 99; Christian, ii, 213; vs. hatred, 161 sqq.; vs. fear, 172; vs. happiness-seeking, 176; a duty, 178; 201, 257.

Luther, i, 235; ii, 109.
Lutheran ethics, i, 244.
Magic, ii, 157.

Magnanimity, i, 105; portrayed by Aristotle, 124 sqq.

Majority, i, 168; civil vs. moral, ii, 70.
Malder, i, 272.
Mandula, i, 271.
Manichees, ii, 268.
Manliness, i, 81.
Manu, the Laws of, i, 48.
Marcus Aurelius, i, 133.
Mariana, i, 269.
Marriage, moral presuppositions of, ii, 304 sqq.
Masculinity, ii, 75.
Marheineke, i, 37, 146, 352.

Marriage, Brahminic, i, 51; Grecian, 66; Platonic, 85; Aristotelian, 118; Stoic, 140; Israelitic, 165; early Christian, 181; "irresistible aversion" in, ii, 169; Christian, 310 sqq.; requires diverse qualities in consorts, 321.

Martensen, i, 358.
Martin, i, 376.
Materialism, ii, 61.
Maxim vs. law, ii, 133.
Maximus, i, 198.
Mehmel, i, 341.
Meier, i, 250, 299.
Meiner, i, 37.

Melanchthon, i, 236; his works, 237; on will-freedom, 239.

Melchizedek, ii, 336.
Mengering, i, 251.
Mexicans, the, i, 43.
Michelet, i, 351.
Middle-way, the, i, 100.
Minority, ii, 68.
Miracles, i, 158.
Moderation, ii, 189.
Moral element, the, of an action, ii, 178.

Morality, Chinese, i, 50; Buddhistic, 52 sqq.; Persian, 62; Grecian, 63; Socratic, 70; Platonic, 79; Israelitic, 154; Christian, 174; Patristic, 181; Hegelian, 347; ii, 8; vs. religion, 15; centrifugal, 17.

Möller, i, 344.
Mohammed, i, 172.
Moleschott, i, 354.
Molinos, i, 275; ii, 20.
Monasticism, beginnings of, i, 183; 200.
Monkery, ii, 280.
More, i, 306.
Morus, i, 326.
Motive, general nature of, ii, 159; 179.
Moses, i, 164.
Mosheim, i, 15, 326.
Müller, i, 351.
Mummies, significance of, i, 57.

"Must" and "should," antagonistic, i, 14; ii, 90; 167.

Mysticism, i, 198, 224, 231, 273, 275, 341; ii, 18, 20.

Name-giving, ii, 39.
Name-interchanging, ii, 260.
Narcissus, ii, 321.
Natalis, i, 272.
Nationalities, ii, 73.

Naturalism, i, 144: Greek, 122; Epicurean, 129; 288.

Nature, its destination, ii, 156; duties toward, 264; symbolism in, 266; abuse of, 272.

Navarra, i, 265.
Neander, i, 37.
Nebuchadnezzar, i, 58.
Neighbor-love, ii, 254.

Neo-Platonism, i, 144, 147; Pantheistic, 148; mystical, 149.

Nicole, i, 274.
Nimrod, i, 58.
"Nirvana," i, 40.
Nitzsch, i, 24; F., ii, 58.
Nobility, ii, 324.
Normality, moral, ii, 286.
Nudity, in art, ii, 244.
Obedience, ii, 298.
Objective morality, i. 86.
Official morality, ii, 78.
Old age, ii, 68.
Olearius, i, 251.

Ontology, Chinese, i, 44; Balhminic. 48; Buddhistic, 52; Egyptian, 55; Semitic, 57; Persian, 59; Grecian, 63; Platonic, 78; Aristotelian, 94; Epicurean, 131, 142; Stoic, 133, 142; Hebrew, 153; Neo-Platonic, 201; Spinozistic, 282; Leibnitzian, 290; Kantian, 329; Fichtean, 338; Schellingian, 342; Hegelian, 345 sqq.

Opera supererogatoria, i, 234.
Origen, i, 187.
Ornamentation, ii, 244.
Osiander, i, 251.
Osiris, i, 56.
Palmer, i, 29, 374.
Pain, ii, 60.

Pantheism, Indian, i, 47; Neo-Platonic, 147; mediaeval, 198; of Erigena, 201; of Eckart, 225; of Spinoza, 282; of Fichte, 337; of Schelling, 341; of Hegel, 346; of Strauss, 352; ii, 47; moral tendency of; 81 sqq.; vs. prayer, 222.

Paradise, i, 45; true significance of, ii, 197; 212.

Parents vs. children, ii, 313.
"Parrhaesia," ii, 297.
Pascal, i, 274.
Patuzzi, i, 376.
Peace, ii, 163.
Pederasty, i, 141.
Pelagianism, i, 260, 279.
Pennaforti, i, 222.
Peraldus, i, 219.
Perazzo, i, 272.
Perfection, moral, i, 278.
Perkins, i, 248.
Pericles, i, 65.
Personal honor, ii, 330.
Peru, ii, 121.
Petition, ii, 224.
Pharisaism, i, 136. 232.

Philosophical ethics, i, 16, 27; vs. theological, 28; 355.

Physiognomics, ii, 243.
Piccolomini, i, 256.
Piety, i, 81; ii, 15; vs. morality, 147; 170.
Pietism, i, 252, 337.
Piety-virtues, the, ii, 297.
Plant-sparing, ii, 184.

Plato, i, 75; his works, 76; on the virtues, 81; on the state, 82; on caste, 83; on property, 84; on divorce, 85; on religion, 91; on reading Homer, 92.

Play, ii, 128.
Pleasure, i, 109; Epicurean, 130.
Plotinus, i, 147.
Plutarch, i, 151.
Polanus, i, 247.
Politeness, impersonal, ii, 326.
Polygamy, ii, 306.
Pomponatius, i, 281.
Pontas, i, 272.
Porphyry, i, 147.
Prayer, i, 177; ii, 147, 218; Kant on, 222.
Predestinarianism, i, 242, 273.
Presentiment, ii, 226.
Prierias, i, 222.
Priest vs. layman, ii, 334.
Proclus, i. 147.
Probabilism, i, 255, 261.
Property, Plato on, 84; ii, 279, 280.
Prophecy, ii, 226.
Proverbs, the Book of, i, 167.
Prudence, ii 282.
Pyramids, the, significance of, i, 57,
Pyrrho, i, 145.
Quesnel, i, 274.
Quietism, i, 273, 275; ii, 18, 303.
Race, the human, its unity, ii, 153.
Radicalism, i, 346.
Rationalistic ethics, i, 37, 322, 324; ii, 22.
Rationality, ii, 6; vs. morality, 9; 41.
Raymond of Toulouse, i, 230.
Reynauld, i, 257.
Reason, i, 329; the practical, 331.
Recluse-life, the, ii, 303.
Redemption, progressively revealed, i, 166.
Reformation, the, i, 232, 233.
Reinhard, i, 360.
Religion vs. morality, ii, 15; centripetal, 17.
Repentance, i, 286.

"Republic," the, of Plato, i, 82; criticised, 290; ii, 276, 334.

"Rescuer" of the Persians, i, 61.
Reservatio mentalis, i, 255, 266, 271.
Resurrection, the, ii, 66.
Reusch, i, 325.
Reuss, i, 326.
Reverence for elders, ii, 316.

Right, three stages of, 291; 345, 347; vs. duty, ii, 139; vs. law, 332.

Rixner, i, 250.
Rodriguez, i, 257.
Roman philosophy, i, 149.

Rothe, i, XII, 9; on the scope of ethics, 18; 25, 30; on heterodoxy, 31; criticised, 32 sqq.; 359; on church and state, 372; ii, 10, 21, 24; on conscience, 104; 110, 129, 168, 264; on the virtues, 301.

Rousseau, i, 37, 280; his ethical views, 317; 222.

Rudeness, ii, 184.
Ruisbroch, i, 228.
Sa, i, 265.
Sabbath, the, idea of, i, 155; ii, 212 sqq.
Sacrifice, ii, 218 sqq.
Sailer, i, 376.
St. Victor, i, 224.
Sakya-Muni, i, 52.
Salat, i, 245.
Sales, Francis de, i, 275.
Sanchez, i, 257.
Sarah, ii. 321.
Sanctification, ii, 285, 287.
Savages vs. history, ii, 191.
Scavini, i, 376.
Sartorius, i. 24, 374.
Satanology, i, 344.
Savonarola, i, 231.

Schleiermacher, i, XII, 317; on Spinoza, 290; 361 sqq.; ii, 24 sqq., 39, 63, 110. 129.

Schelling, i, 280; his ontology and ethics, 341-344; ii, 47.

Schenkel, i, 337; ii, 107.
Schenkl, i, 376.
Schlegel, i, 362.
Schliephake, i, 358.
Schmid, i, 336; J. W.; 338; C. F., 374.
Schmidt, i, 338.
Scholasticism, i, 200, 203.
Schopenhauer, i, 358.
Schubert, i. 325.
Schwarz, i, 360; ii, 24, 141.
Schweitzer, ii, 58.
Self-culture, ii, 248.

Self-love, false vs. the true, i, 175; vs. God-love, ii, 165.

Self-mortification, i, 50, 274.
Secret-keeping, ii, 193.
Seneca, i, 132; on suicide, 139.
Senility, ii, 71.
Senses, the, ii, 63.
Service-rendering, ii, 261.
Servile-mindedness, ii, 185.
Sex, ii, 74; in nature, 304.
Sextus Empiricus, i, 145.

Sexual relations, Jesuitical teachings as to, i, 266.

Shaftesbury, i, 308.
Shame, i, 106; ii, 239.

Sin, its historical origin, i, 156; Christian view of, 176, 215.

Sismond, i, 264.
Sirach, the Book of, i, 169; ii, 46.
Skepticism, i, 144 sqq.; ii, 13.

Slavery, Grecian. i, 66; Aristotle's apology for, 117; ii, 152.

Sleep, i, 14.
Smith, i, 311.
Snell, i, 336.
Socinianism, i, 281.

Socrates, i, 65, 69, 70, 72; vs. his wife, 72; advances made by, 127.

Solidarity, ii, 324.
Solon, i, 66.
Sparing, ii, 180; its objects, 183; 232, 252.
Speculation, theological, i, 30.
Spener, i, 252.

Spinoza, i, 31, 278; his Ethica, ii, 1. 281; vs. Calvin, ii, 47.

Stackhouse, i, 326.
Stahl, i, 358; ii, 130.
Stapf, i, 376.
Stäuldlin, i, 36, 338.
Stapfer, i, 324.
Stattler, i, 376.
Steinbart, i, 323.
Stirner, i, 354.
Strauss, i, 352.
Strigel, i, 242.

State, the Chinese, i, 47; the Platonic, 82; the Hegelian, 345, 349.

Stoicism, i, 131; vs. Epicureanism, 132, 145; errors of, 141; vs. Christianity, 143, 182.

Stoic view, of virtue, i, 131; of the life-goal, and of the norm of truth, 133; of the good, 134; of religion, 136; of compassion, 137; of death, 138; of suicide, 139; of marriage, 140.

Suarez, i, 257.
Subjectivism, i, 144.
Suicide, i, 139.
Summae casuum, i, 222.
Supererogatory works, i, 234; ii, 114 sqq.
Supralapsarianism, ii, 46.
Symbolical forming, ii, 209.
Symbolism, ii, 206.
Table-luxuries, ii, 189.
Table-pleasures, ii, 241.
Talmud, the, i, 171.
Tamburini, i, 257.
Taste, ii, 195.

Tauler, i, 226; on three kinds of works, 227; ii, 20.

Temperaments, the, ii, 71; four of them, 73, 292.
Temperateness, i, 81, 104; ii, 291, 295.
Tertullian, i, 187; on marriage, 188.
Thankfulness, ii, 262, 294.
Thanksgiving, ii. 223.

Theological ethics, i, 21, 27; vs. philosophical, 35; as a distinct science, 247; 250, 359, 371;

Theocracy, the, in Israel, i, 166; ii, 335.
Theosophy, i, 30, 341, 375.
Thomas à Kempis, i, 229.

Thomas Aquinas, i, 208; on the will, 209; on virtue, 211; on the virtues, 212.

Thomasius, i, 298.
Tieftrunk, i, 336.
Titans, the, i, 64.
Tittmann, i, 326.
Tollner, i, 326.
Tolet, i, 256.
Tournley, i, 376.
Trendelenburg, ii, 107.
Trust, ii, 173.
Tweston, i, 364.
Typhon, i, 56.
Tyranny, of man over woman, ii, 311.
Tyrant-murder, Jesuitical code of, i, 269.
Unitas Fratrum, ii, 336.
Unity of mankind, ii, 152.
Utilitarianism, ii, 203.
Vatke, i. 351.
Vasquez, i, 256.
Vedas, the, i, 48.
Venial sins, i, 188, 265.
Vergier, i, 275.
Virginity, ii, 190.

Virtue, Brahminic, i, 49; Chinese, 50; Platonic, 77, 81: essence of, 207; 339, 366; ii, 177, 274; New Testament, idea of, 290.

Virtues, the cardinal, i, 195; 207, 239, 243; four chief, 290; the Platonic, ii, 292; different classifications of, 300.

Vogel, i, 338.
Vogt, i, 354.
Volition, ii, 250.

Voltaire, i, 28; superficiality of his ethics, 319.

Von Eitzen, i, 248.
Von Henning, i, 251.
Waibel, i, 376.
Walaeus, i, 247.
Waldenses, the, i, 231.
Weber, Dr. A., i, VIII.
Wedlock-love, ii, 121.
Werner, i, 376.
Wickliffe, i, 231.
Will, the, the sphere of the moral, ii, 10.

Will-freedom, i, 14; in Aristotle, 96; threefold, 206; 209, 224, 239, 335; ii, 13, 45, 84.

Wirth, i, 357.

Wisdom, i, 81, 107; practical, ii, 133; true, 286.

Wisdom, the Book of, i, 170.
"Wise men," the, i, 69.
Wolf, i, 278, 292 sqq.
Wollaston, i, 308.
Womanliness, ii, 75.

"Woman's rights," Plato's view of, i, 86; the author's view of, ii, 310 sqq.

Worship, i, 369; ii, 215.
Writing, the art of, ii, 191.

Wuttke, sketch of his life and works, i, VII; his confessional position, VIII; his life-task, IX; his relation to Hengstenberg, X; character of his ethics, XII; scope of the same, 35.

Youth, prone to revolution, ii, 329.
Zeno, i, ]31 sqq.

Zöckler, ii, 266. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis

[1]1:3 [2]1:4 [3]1:26 [4]1:27 [5]1:27 [6]1:28 [7]1:28
[8]1:28 [9]1:28 [10]1:28 [11]1:29 [12]1:29 [13]1:30
[14]1:31 [15]2:3 [16]2:9 [17]2:15 [18]2:15 [19]2:15
[20]2:16 [21]2:16 [22]2:16 [23]2:17 [24]2:17 [25]2:18
[26]2:19 [27]2:20 [28]2:21 [29]2:23 [30]2:23 [31]2:24
[32]2:24 [33]3:2 [34]3:3 [35]3:6 [36]3:16 [37]3:16
[38]3:19 [39]3:19 [40]3:20 [41]3:20 [42]3:21 [43]4:4
[44]4:4 [45]4:7 [46]4:15 [47]4:17 [48]4:21 [49]4:22
[50]4:25 [51]5:22 [52]5:24 [53]5:29 [54]6:9 [55]6:22
[56]7:5 [57]8:20 [58]8:21 [59]9:2 [60]9:3 [61]9:3 [62]9:6
[63]9:7 [64]9:9 [65]9:10 [66]9:11-12 [67]9:12 [68]9:15
[69]9:21 [70]9:23 [71]9:23 [72]9:25 [73]9:26 [74]9:27
[75]11:1 [76]11:29 [77]11:31 [78]12:2 [79]12:3 [80]12:4
[81]12:5 [82]12:13 [83]12:16 [84]12:16 [85]13:2 [86]13:8
[87]13:9 [88]14:14 [89]14:14 [90]14:18 [91]15:1 [92]15:5
[93]16:6 [94]17:1 [95]17:1 [96]17:1 [97]17:5 [98]18:1-33
[99]18:2 [100]18:19 [101]18:19 [102]18:23 [103]18:23
[104]19:1-38 [105]19:8 [106]19:8 [107]19:30 [108]20:2
[109]20:7 [110]20:12 [111]20:17 [112]21:1 [113]21:3
[114]21:11 [115]21:12 [116]21:13 [117]21:16 [118]22:1
[119]22:2 [120]22:16 [121]23:7 [122]23:12 [123]24:1-67
[124]24:18 [125]24:22 [126]24:22 [127]24:31 [128]24:35
[129]24:40 [130]24:53 [131]24:53 [132]25:21 [133]26:4
[134]26:5 [135]26:13 [136]26:14 [137]26:24 [138]27:26
[139]27:27 [140]27:28 [141]28:1-4 [142]29:11 [143]29:13
[144]29:13 [145]29:26 [146]29:31 [147]30:6 [148]30:17
[149]30:27 [150]30:30 [151]30:43 [152]31:28 [153]31:28
[154]31:42 [155]31:43 [156]31:48 [157]31:50 [158]31:55
[159]31:55 [160]32:4 [161]32:5 [162]32:10 [163]32:10
[164]32:12 [165]32:13 [166]32:13 [167]32:18 [168]33:1-20
[169]33:3 [170]33:4 [171]33:4 [172]33:5 [173]33:6 [174]33:7
[175]33:11 [176]33:12 [177]33:13 [178]33:14 [179]33:15
[180]34:1-31 [181]37:3 [182]37:10 [183]37:34 [184]37:35
[185]39:5 [186]41:14 [187]41:51 [188]41:52 [189]42:24
[190]42:25 [191]42:36 [192]43:11 [193]43:14 [194]43:16
[195]43:26 [196]43:28 [197]44:18 [198]44:18 [199]44:22
[200]44:30 [201]45:1 [202]45:9 [203]45:15 [204]45:17
[205]45:22 [206]45:28 [207]46:30 [208]48:10 [209]48:10
[210]49:7 [211]49:10 [212]49:25 [213]49:26 [214]50:1
[215]50:17

Exodus

[216]2:2 [217]2:4 [218]2:17 [219]2:20 [220]2:20 [221]2:24
[222]3:5 [223]3:5 [224]3:12 [225]3:14 [226]3:14 [227]6:27
[228]14:4 [229]18:5 [230]18:7 [231]19:3-6 [232]19:5
[233]19:8 [234]19:10 [235]19:10 [236]20:5 [237]20:6
[238]20:7 [239]20:8-10 [240]20:10 [241]20:12 [242]20:12
[243]20:15 [244]20:16 [245]20:17 [246]21:28 [247]21:29
[248]21:32 [249]23:5 [250]23:11 [251]23:15 [252]23:19
[253]23:19 [254]23:25 [255]23:26 [256]24:3 [257]24:7
[258]25:1-40 [259]28:1-43 [260]29:4 [261]30:22 [262]31:2-4
[263]31:3 [264]31:6 [265]32:9 [266]32:13 [267]33:12
[268]33:17 [269]34:6 [270]34:7 [271]34:20 [272]34:26
[273]35:1-3 [274]35:21-23 [275]36:1 [276]36:2 [277]39:1-43

Leviticus

[278]7:8 [279]7:11 [280]8:66 [281]11:44 [282]11:44
[283]11:44 [284]11:45 [285]11:45 [286]11:45 [287]17:3
[288]18:1-30 [289]18:4 [290]18:5 [291]18:9 [292]18:9
[293]18:11 [294]19:1-37 [295]19:2 [296]19:2 [297]19:3
[298]19:12 [299]19:16 [300]19:18 [301]19:18 [302]19:19
[303]19:19 [304]19:30 [305]19:32 [306]19:33 [307]19:34
[308]19:34 [309]19:35 [310]19:36 [311]19:37 [312]20:7
[313]20:7 [314]20:11 [315]20:15 [316]20:16 [317]20:17
[318]21:9 [319]21:9 [320]22:24 [321]22:28 [322]22:32
[323]25:6 [324]25:7 [325]25:18 [326]25:21 [327]26:29
[328]26:39

Numbers

[329]6:26 [330]8:6 [331]14:13 [332]14:18 [333]14:20 [334]15:38 [335]16:20 [336]31:17 [337]31:21

Deuteronomy

[338]2:7 [339]4:1-49 [340]4:6 [341]4:40 [342]5:9 [343]5:10
[344]5:16 [345]5:29 [346]6:2 [347]6:4-6 [348]6:5 [349]6:7
[350]7:6 [351]7:8 [352]7:9 [353]7:9 [354]7:9 [355]7:9
[356]7:12 [357]7:12 [358]7:13 [359]7:14 [360]9:5 [361]9:5
[362]9:26-27 [363]10:12 [364]10:12 [365]10:12 [366]10:12
[367]10:12 [368]10:12 [369]10:12 [370]10:12-14 [371]10:13
[372]10:13 [373]10:13-15 [374]10:14 [375]10:15 [376]10:16
[377]10:17 [378]10:17 [379]10:17-19 [380]10:18 [381]10:19
[382]10:19 [383]10:20 [384]10:21-23 [385]11:1 [386]11:1-3
[387]11:8-10 [388]11:10-12 [389]11:13 [390]11:19
[391]11:26-28 [392]12:1 [393]12:1-3 [394]12:2-4 [395]12:7-9
[396]12:15 [397]12:20 [398]12:32 [399]13:4 [400]13:18
[401]14:21 [402]15:14 [403]16:15 [404]16:17 [405]22:1
[406]22:1 [407]22:5 [408]22:6 [409]22:7 [410]22:9
[411]22:10 [412]22:13 [413]22:13 [414]24:25 [415]25:4
[416]25:13 [417]26:11 [418]27:15-17 [419]27:17 [420]27:22
[421]28:3 [422]29:33 [423]31:12 [424]31:13 [425]32:4
[426]32:4 [427]32:39 [428]32:46 [429]33:5 [430]33:10
[431]33:13

Joshua
[432]6:22
Judges
[433]19:20 [434]19:21
Ruth

[435]1:1-22 [436]1:9 [437]1:14 [438]2:8 [439]2:10 [440]2:20 [441]4:13

1 Samuel

[442]2:1-36 [443]2:21 [444]2:30 [445]8:6 [446]9:7 [447]10:1
[448]12:22 [449]15:6 [450]15:22 [451]18:1 [452]18:3
[453]18:4 [454]20:41

2 Samuel

[455]9:7 [456]12:16 [457]13:1 [458]13:30 [459]14:1-33 [460]14:33 [461]18:33 [462]19:1 [463]20:9 [464]21:7

1 Kings

[465]3:13 [466]3:16 [467]11:34 [468]11:39 [469]19:20

2 Kings
[470]5:16 [471]5:23 [472]5:27 [473]10:15
Esther
[474]1:8
Job

[475]5:4 [476]9:12 [477]11:8 [478]19:13 [479]21:19
[480]27:4 [481]27:6 [482]27:9 [483]27:14 [484]28:28
[485]28:28 [486]31:1-40 [487]31:32 [488]32:8 [489]35:13
[490]37:1-24 [491]41:2

Psalms

[492]1:1 [493]1:2 [494]2:12 [495]2:12 [496]3:3 [497]7:5
[498]8:1-9 [499]9:10 [500]10:17 [501]15:1-5 [502]15:2
[503]18:31-32 [504]19:1 [505]19:8 [506]19:10 [507]22:4
[508]22:5 [509]24:1 [510]25:2 [511]25:8 [512]25:8
[513]25:13 [514]25:14 [515]27:14 [516]29:2 [517]29:11
[518]31:12 [519]31:15 [520]34:8 [521]34:9 [522]34:9
[523]34:12 [524]34:14 [525]34:15 [526]37:3-4 [527]37:25
[528]37:28 [529]37:37 [530]40:4 [531]40:4 [532]40:6
[533]40:8 [534]45:3 [535]46:10 [536]49:11 [537]50:8-15
[538]50:15 [539]50:16 [540]51:16 [541]51:17 [542]51:18
[543]56:4 [544]62:1 [545]62:6 [546]62:6-7 [547]63:7
[548]63:7-9 [549]65:2 [550]66:18 [551]69:8 [552]73:24
[553]73:25 [554]78:3 [555]84:12 [556]84:13 [557]85:11
[558]85:12 [559]86:5 [560]86:15 [561]89:4 [562]91:2
[563]94:9 [564]97:1-12 [565]101:1-8 [566]102:17 [567]103:1
[568]103:2 [569]104:1-35 [570]105:15 [571]105:45 [572]106:1
[573]107:38 [574]109:9 [575]109:10 [576]110:4 [577]111:2
[578]111:10 [579]111:10 [580]111:10 [581]112:1 [582]112:2
[583]112:3 [584]112:7 [585]112:7 [586]112:9 [587]115:11
[588]117:2 [589]117:3 [590]118:5 [591]118:8 [592]119:5-6
[593]122:6 [594]127:3 [595]127:3-5 [596]128:3 [597]128:3
[598]132:15 [599]133:1 [600]145:18 [601]145:18 [602]145:18
[603]145:18 [604]145:19 [605]145:19 [606]145:19 [607]147:5
[608]147:8

Proverbs

[609]1:7 [610]1:7 [611]1:29 [612]2:2 [613]3:16 [614]3:35
[615]4:5 [616]6:6 [617]8:11 [618]8:11 [619]8:13 [620]8:18
[621]9:10 [622]9:10 [623]10:1 [624]10:1 [625]10:4
[626]11:16 [627]11:21 [628]12:10 [629]12:25 [630]12:27
[631]14:26 [632]14:34 [633]15:8 [634]15:8 [635]15:9
[636]15:20 [637]15:29 [638]15:33 [639]16:5 [640]16:6
[641]16:16 [642]16:20 [643]16:26 [644]17:6 [645]17:25
[646]18:16 [647]20:7 [648]20:12 [649]20:27 [650]20:27
[651]21:3 [652]21:21 [653]21:27 [654]22:4 [655]23:23
[656]23:25 [657]28:7 [658]28:9 [659]29:23 [660]30:17
[661]31:25

Ecclesiastes
[662]4:17 [663]6:7 [664]12:13 [665]12:13
Isaiah

[666]1:11 [667]1:15 [668]1:17 [669]2:2 [670]4:2 [671]7:15
[672]7:16 [673]7:16 [674]9:6 [675]11:1 [676]11:6 [677]14:21
[678]26:9 [679]29:13 [680]32:15 [681]33:22 [682]38:1-22
[683]38:19 [684]40:26 [685]40:28 [686]42:8 [687]43:1
[688]45:3 [689]45:4 [690]48:11 [691]49:15 [692]49:23
[693]53:1-12 [694]53:7 [695]55:8 [696]55:8 [697]55:9
[698]55:9 [699]56:5 [700]65:17 [701]65:24

Jeremiah

[702]6:20 [703]7:23 [704]7:23 [705]17:5 [706]17:6
[707]18:21 [708]22:3 [709]29:13 [710]29:14 [711]31:15
[712]31:33 [713]32:18 [714]32:18

Lamentations
[715]5:7
Ezekiel

[716]18:6-9 [717]24:17 [718]28:22 [719]34:23 [720]36:24 [721]37:24

Hosea
[722]4:6 [723]6:6 [724]14:9
Micah
[725]6:8 [726]6:8 [727]6:8
Zechariah

[728]7:9 [729]7:9 [730]7:10 [731]8:16 [732]8:16 [733]8:17

Malachi
[734]3:18
Matthew

[735]1:25 [736]2:14 [737]2:18 [738]4:1-25 [739]5:3
[740]5:3-11 [741]5:8 [742]5:12 [743]5:14-16 [744]5:21
[745]5:22 [746]5:22 [747]5:25-26 [748]5:31 [749]5:34
[750]5:35 [751]5:37 [752]5:46 [753]5:46 [754]5:47 [755]5:47
[756]5:48 [757]5:48 [758]5:48 [759]6:5-7 [760]6:6 [761]6:9
[762]6:10 [763]6:10 [764]6:10 [765]6:11 [766]6:12 [767]6:14
[768]6:15 [769]6:17 [770]6:19 [771]6:19 [772]6:20 [773]6:20
[774]6:20 [775]6:26 [776]6:33 [777]7:7 [778]7:7 [779]7:7
[780]7:12 [781]7:12 [782]7:21 [783]9:13 [784]10:9
[785]10:10 [786]10:16 [787]10:22 [788]10:37 [789]10:39
[790]10:40 [791]10:41 [792]11:6 [793]11:11 [794]11:19
[795]11:29 [796]11:49-51 [797]12:3 [798]12:4 [799]12:7
[800]12:11 [801]12:20 [802]12:50 [803]14:19 [804]14:23
[805]15:4 [806]15:8 [807]15:11 [808]15:11 [809]15:36
[810]17:20 [811]18:3 [812]18:3 [813]18:3 [814]18:4
[815]18:4 [816]18:12 [817]18:13 [818]18:19 [819]18:20
[820]19:3 [821]19:3-9 [822]19:4 [823]19:11 [824]19:16
[825]19:16 [826]19:17 [827]19:17 [828]19:17 [829]19:17
[830]19:17 [831]19:17 [832]19:21 [833]19:21 [834]19:28
[835]19:29 [836]19:29 [837]20:26 [838]20:28 [839]20:41
[840]20:42 [841]21:3 [842]21:22 [843]22:2 [844]22:21
[845]22:36 [846]22:37 [847]22:39 [848]22:39 [849]22:39
[850]22:40 [851]23:11 [852]23:37 [853]25:14 [854]25:14-15
[855]25:21 [856]25:35 [857]25:37 [858]25:40 [859]25:45
[860]25:46 [861]25:46 [862]26:17 [863]26:36 [864]26:39
[865]26:39 [866]26:42 [867]26:42 [868]26:48 [869]27:25

Mark

[870]2:19 [871]2:27 [872]6:32 [873]10:21 [874]11:24
[875]11:24 [876]12:31 [877]12:33 [878]14:3-5 [879]16:17
[880]16:18

Luke

[881]1:38 [882]1:38 [883]1:40 [884]1:58 [885]1:60 [886]1:75
[887]1:75 [888]1:80 [889]2:17 [890]2:27 [891]2:35 [892]2:44
[893]2:49 [894]2:51 [895]6:12 [896]6:32 [897]6:32 [898]6:33
[899]6:36 [900]6:38 [901]6:40 [902]6:45 [903]7:38 [904]7:38
[905]7:45 [906]9:24 [907]9:28 [908]10:19 [909]10:27
[910]10:27 [911]10:28 [912]11:5-13 [913]11:6 [914]11:13
[915]11:28 [916]12:21 [917]12:33 [918]13:24 [919]14:28
[920]14:29 [921]15:20 [922]15:20 [923]15:21 [924]15:32
[925]16:10-12 [926]17:5 [927]17:6 [928]17:6 [929]17:10
[930]17:10 [931]17:10 [932]17:16 [933]17:19 [934]17:20
[935]17:20 [936]17:21 [937]17:21 [938]17:33 [939]18:1
[940]18:1-7 [941]18:14 [942]20:36 [943]21:34 [944]22:24
[945]22:42 [946]22:42

John

[947]1:4 [948]1:29 [949]1:36 [950]2:2 [951]3:36 [952]4:24
[953]4:34 [954]4:38 [955]4:47 [956]5:23 [957]5:30 [958]5:44
[959]6:12 [960]7:7 [961]8:9 [962]8:32 [963]8:32 [964]8:32
[965]8:32 [966]9:31 [967]9:31 [968]10:1-42 [969]10:3
[970]10:17 [971]11:3 [972]11:11 [973]11:16 [974]11:23
[975]11:33 [976]11:41 [977]11:41 [978]12:2 [979]12:3-5
[980]12:25 [981]12:26 [982]12:43 [983]13:4 [984]13:4
[985]13:4 [986]13:34 [987]13:35 [988]14:10 [989]14:12
[990]14:12 [991]14:13 [992]14:30 [993]15:12 [994]15:13
[995]15:14 [996]15:17 [997]15:27 [998]16:23 [999]16:23
[1000]16:24 [1001]16:33 [1002]17:1 [1003]17:3 [1004]17:3
[1005]17:9 [1006]17:15 [1007]17:19 [1008]17:21 [1009]18:37
[1010]19:25 [1011]19:26 [1012]20:17

Acts

[1013]2:29 [1014]2:42 [1015]3:14 [1016]4:13 [1017]4:20
[1018]4:29 [1019]4:31 [1020]4:32 [1021]5:4 [1022]5:4
[1023]7:59 [1024]9:13 [1025]9:27 [1026]9:28 [1027]10:15
[1028]11:1-30 [1029]13:46 [1030]14:3 [1031]14:17 [1032]15:20
[1033]15:29 [1034]17:26 [1035]17:26 [1036]17:27 [1037]17:27
[1038]17:28 [1039]17:28 [1040]17:29 [1041]18:26 [1042]19:8
[1043]20:19 [1044]20:34 [1045]20:35 [1046]20:35 [1047]20:37
[1048]23:1 [1049]24:3 [1050]24:16 [1051]26:26 [1052]27:35
[1053]28:2 [1054]28:7 [1055]28:31

Romans

[1056]1:14 [1057]1:19 [1058]1:19 [1059]1:19-21 [1060]1:20
[1061]1:20 [1062]1:20 [1063]1:20 [1064]1:20 [1065]1:21
[1066]2:6 [1067]2:6 [1068]2:7 [1069]2:7 [1070]2:7
[1071]2:10 [1072]2:13 [1073]2:14 [1074]2:14 [1075]2:15
[1076]2:15 [1077]2:24 [1078]2:29 [1079]3:11 [1080]3:18
[1081]4:3 [1082]4:4 [1083]4:13-14 [1084]4:18 [1085]5:2
[1086]5:2 [1087]5:4 [1088]5:5 [1089]5:5 [1090]5:12-21
[1091]5:19 [1092]6:12 [1093]6:13 [1094]6:13 [1095]7:15
[1096]7:22 [1097]7:28 [1098]8:12 [1099]8:12 [1100]8:14
[1101]8:14 [1102]8:15 [1103]8:19-22 [1104]8:24 [1105]8:26
[1106]8:27 [1107]8:29 [1108]8:31 [1109]9:1 [1110]9:3
[1111]9:20 [1112]11:16 [1113]11:33 [1114]11:35 [1115]11:35-36
[1116]11:36 [1117]12:1 [1118]12:2 [1119]12:2 [1120]12:3
[1121]12:10 [1122]12:10 [1123]12:12 [1124]12:12 [1125]12:13
[1126]12:16 [1127]13:1-4 [1128]13:5 [1129]13:5 [1130]13:7
[1131]13:7-9 [1132]13:8 [1133]13:8-10 [1134]13:9 [1135]13:10
[1136]13:13 [1137]13:14 [1138]14:1 [1139]14:1-7 [1140]14:2
[1141]14:2 [1142]14:17 [1143]14:17 [1144]14:19 [1145]14:20
[1146]14:21 [1147]14:22 [1148]15:1-2 [1149]15:2 [1150]15:6
[1151]15:13 [1152]15:14 [1153]15:14 [1154]15:15 [1155]16:6
[1156]16:12 [1157]16:16 [1158]16:19 [1159]16:27

1 Corinthians

[1160]1:9 [1161]1:10 [1162]1:21 [1163]1:30 [1164]2:6
[1165]3:8 [1166]3:12 [1167]3:22 [1168]4:2 [1169]4:5
[1170]4:16 [1171]4:20 [1172]5:1 [1173]6:12 [1174]6:16
[1175]6:19 [1176]6:19 [1177]6:20 [1178]6:20 [1179]7:1-40
[1180]7:2 [1181]7:4 [1182]7:7-8 [1183]7:10 [1184]7:12
[1185]7:14 [1186]7:22 [1187]7:23 [1188]7:25 [1189]7:25
[1190]7:28 [1191]7:28 [1192]7:32 [1193]7:34 [1194]7:37
[1195]7:37 [1196]9:4 [1197]9:5 [1198]9:12-18 [1199]9:25
[1200]9:25 [1201]10:6 [1202]10:13 [1203]10:23 [1204]10:24
[1205]10:25 [1206]10:25 [1207]10:26 [1208]10:30 [1209]10:31
[1210]10:31 [1211]11:1 [1212]11:4-6 [1213]11:5 [1214]11:7
[1215]11:8 [1216]11:9 [1217]11:10-15 [1218]11:11 [1219]12:21
[1220]13:1 [1221]13:4 [1222]13:9 [1223]13:10 [1224]13:10
[1225]13:11 [1226]13:13 [1227]14:20 [1228]14:20 [1229]15:10
[1230]15:32 [1231]15:58 [1232]16:14 [1233]16:16 [1234]16:20

2 Corinthians

[1235]1:12 [1236]3:12 [1237]5:1 [1238]5:4 [1239]5:6
[1240]5:7 [1241]5:8 [1242]5:9 [1243]5:11 [1244]6:5
[1245]7:1 [1246]7:1 [1247]7:1 [1248]8:1-5 [1249]10:15
[1250]10:18 [1251]11:23 [1252]11:27 [1253]12:8 [1254]12:9
[1255]12:10 [1256]13:12

Galatians

[1257]2:9 [1258]2:20 [1259]3:6 [1260]3:24 [1261]3:28
[1262]4:4 [1263]4:6 [1264]4:6 [1265]5:13 [1266]5:14
[1267]5:14 [1268]5:14 [1269]5:22 [1270]5:24

Ephesians

[1271]1:4 [1272]1:8 [1273]1:16 [1274]1:17 [1275]1:18
[1276]1:18 [1277]3:12 [1278]3:12 [1279]3:18 [1280]3:20
[1281]4:1 [1282]4:2 [1283]4:2 [1284]4:13 [1285]4:13
[1286]4:13 [1287]4:24 [1288]4:24 [1289]4:25 [1290]4:28
[1291]4:32 [1292]5:1 [1293]5:2 [1294]5:9 [1295]5:9
[1296]5:10 [1297]5:15-17 [1298]5:17 [1299]5:18 [1300]5:19
[1301]5:21 [1302]5:22 [1303]5:23 [1304]5:28 [1305]5:28
[1306]5:28 [1307]5:29 [1308]5:29 [1309]5:33 [1310]6:1
[1311]6:1 [1312]6:2 [1313]6:3 [1314]6:4 [1315]6:18
[1316]6:18 [1317]6:18 [1318]6:18 [1319]6:19 [1320]6:20

Philippians

[1321]1:4 [1322]1:9 [1323]1:10 [1324]1:20 [1325]1:21
[1326]2:3 [1327]2:6-8 [1328]2:8 [1329]2:15 [1330]2:29
[1331]3:1 [1332]3:8 [1333]3:12 [1334]3:15 [1335]3:17
[1336]3:21 [1337]4:4 [1338]4:4 [1339]4:5 [1340]4:6
[1341]4:6 [1342]4:8 [1343]4:8 [1344]4:8 [1345]4:9 [1346]4:9

Colossians

[1347]1:9 [1348]1:9 [1349]1:9 [1350]1:10 [1351]1:10
[1352]1:11 [1353]1:11 [1354]1:15 [1355]1:28 [1356]2:18
[1357]3:10 [1358]3:10 [1359]3:10 [1360]3:12 [1361]3:12
[1362]3:14 [1363]3:16 [1364]3:16 [1365]3:17 [1366]3:17
[1367]3:20 [1368]4:2 [1369]4:2 [1370]4:3

1 Thessalonians

[1371]1:3 [1372]2:2 [1373]2:9 [1374]3:5 [1375]3:13
[1376]3:13 [1377]4:6 [1378]4:9 [1379]4:11 [1380]4:11
[1381]4:11 [1382]5:6 [1383]5:9 [1384]5:12 [1385]5:12
[1386]5:13 [1387]5:17 [1388]5:18 [1389]5:24 [1390]5:26

2 Thessalonians
[1391]1:8 [1392]3:3 [1393]3:7 [1394]3:10
1 Timothy

[1395]1:5 [1396]2:1-3 [1397]2:1-3 [1398]2:4 [1399]2:4
[1400]2:8 [1401]2:9 [1402]2:9 [1403]2:9 [1404]2:9
[1405]2:10 [1406]2:15 [1407]2:15 [1408]3:2 [1409]3:2
[1410]3:2 [1411]3:2 [1412]3:2 [1413]3:10 [1414]4:3-5
[1415]4:4 [1416]4:4 [1417]4:4 [1418]4:5 [1419]4:88
[1420]5:10 [1421]5:17 [1422]6:12 [1423]6:17 [1424]6:18
[1425]6:19 [1426]6:19

2 Timothy

[1427]1:3 [1428]2:13 [1429]2:24 [1430]3:7 [1431]3:16 [1432]3:17 [1433]3:17 [1434]4:8

Titus

[1435]1:8 [1436]1:8 [1437]1:15 [1438]1:15 [1439]1:15 [1440]2:1 [1441]2:5 [1442]2:7

Hebrews

[1443]2:11 [1444]5:7 [1445]5:8 [1446]5:14 [1447]6:10
[1448]6:10 [1449]7:1 [1450]9:9 [1451]11:1 [1452]11:1
[1453]11:6 [1454]11:8 [1455]12:2 [1456]12:3 [1457]12:14
[1458]13:1 [1459]13:2 [1460]13:16 [1461]13:16 [1462]13:18
[1463]13:18 [1464]13:21 [1465]18:17

James

[1466]1:5 [1467]1:5 [1468]1:5 [1469]1:6 [1470]1:7
[1471]1:12 [1472]1:17 [1473]1:25 [1474]1:27 [1475]2:8
[1476]2:8 [1477]2:8 [1478]2:19 [1479]3:2 [1480]3:9
[1481]3:13 [1482]3:17 [1483]4:3 [1484]4:6 [1485]4:7
[1486]4:8 [1487]4:8 [1488]4:10 [1489]4:12 [1490]5:13-18
[1491]5:14 [1492]5:16 [1493]5:16

1 Peter

[1494]1:2 [1495]1:14 [1496]1:15 [1497]1:15 [1498]1:16
[1499]1:16 [1500]1:19 [1501]1:22 [1502]1:22 [1503]2:9
[1504]2:9 [1505]2:9 [1506]2:12 [1507]2:14 [1508]2:15
[1509]2:17 [1510]2:19 [1511]3:7 [1512]3:7 [1513]3:12
[1514]3:15 [1515]3:15 [1516]3:16 [1517]3:18 [1518]4:7
[1519]4:8 [1520]4:8 [1521]4:9 [1522]4:10 [1523]5:4
[1524]5:5 [1525]5:5 [1526]5:14

2 Peter

[1527]1:3 [1528]1:3 [1529]1:5 [1530]2:12 [1531]3:18

1 John

[1532]1:1-3 [1533]1:3 [1534]1:9 [1535]2:1 [1536]2:5
[1537]2:6 [1538]2:17 [1539]2:25 [1540]2:29 [1541]3:3
[1542]3:7 [1543]3:11 [1544]3:11-13 [1545]3:22 [1546]4:7
[1547]4:7-9 [1548]4:8 [1549]4:11 [1550]4:12 [1551]4:13
[1552]4:18 [1553]4:19 [1554]4:20 [1555]4:21 [1556]5:1
[1557]5:2 [1558]5:3 [1559]5:3 [1560]5:14

Revelation

[1561]2:2 [1562]2:3 [1563]2:10 [1564]2:10 [1565]3:5 [1566]14:5 [1567]14:13 [1568]22:14

Sirach

[1569]15:14 __________________________________________________________________

Index of Greek Words and Phrases

* heis mian sarka: [1570]1
* agathosune: [1571]1
* andreia: [1572]1
* arete: [1573]1 [1574]2
* hagiasmos: [1575]1
* hagiosune: [1576]1
* enkrateia: [1577]1
* eleutheros, eleutheria: [1578]1
* elpis: [1579]1
* isangeloi: [1580]1
* hopheile: [1581]1
* hupakoe: [1582]1
* a: [1583]1
* agathe suneidesis: [1584]1
* b: [1585]1
* g: [1586]1
* dikaiosune: [1587]1
* eusebeia: [1588]1 [1589]2
* thelein: [1590]1
* koomios: [1591]1
* kopos: [1592]1
* kathara: [1593]1
* kale: [1594]1
* kalon: [1595]1
* kopia: [1596]1
* krinon: [1597]1
* kolasin echei: [1598]1
* logismoi: [1599]1
* mia kardia kai psuche: [1600]1
* pistis: [1601]1
* parrhesia: [1602]1
* pleroma: [1603]1
* prassein ta idia: [1604]1
* sarx: [1605]1
* sunoida: [1606]1
* sophron: [1607]1
* sophia: [1608]1
* suneidesis: [1609]1
* sophrosune: [1610]1 [1611]2
* teleioi: [1612]1
* teleios: [1613]1
* telos: [1614]1
* tapeinophrosune: [1615]1
* phobos Theou: [1616]1
* phronesis: [1617]1
* charisma: [1618]1
__________________________________________________________________

Index of Hebrew Words and Phrases

* tvv: [1619]1
* tvv: [1620]1
* yd: [1621]1
* ysr: [1622]1
* lvv: [1623]1
* mspt: [1624]1
__________________________________________________________________

Index of Latin Words and Phrases

* à priori: [1625]1
* Liberum arbitrium: [1626]1
* Opera supererogatoria: [1627]1
* PER SE: [1628]1
* Reservatio mentalis: [1629]1
* Summae casuum: [1630]1
* Ultra posse nemo obligatur: [1631]1
* Unitas Fratrum: [1632]1
* aequale temperamentum qualitatum corporis: [1633]1
* communicatio idiomatum: [1634]1
* consilia: [1635]1
* de gustibus non est disputandum: [1636]1
* gratus, jucundus, suavis: [1637]1
* habitus: [1638]1
* liberum arbitrium: [1639]1
* malum originis: [1640]1
* neutrum: [1641]1
* opera supererogationis: [1642]1
* patres: [1643]1
* pietas: [1644]1
* praecepta: [1645]1
* reductio ad absurdum: [1646]1
* sanctum sanctorum: [1647]1
* sapientia et notitia dei certior: [1648]1
* sensu medio: [1649]1
* sobrietas, justitia, pietas: [1650]1
* suum cuique: [1651]1
* vice versa: [1652]1 [1653]2
__________________________________________________________________

Index of Pages of the Print Edition

[1654]i [1655]ii [1656]iii [1657]iv [1658]v [1659]vi [1660]vii
[1661]viii [1662]ix [1663]x [1664]xi [1665]xii [1666]xiii
[1667]xiv [1668]xv [1669]xvi [1670]1 [1671]2 [1672]3 [1673]4
[1674]5 [1675]6 [1676]7 [1677]8 [1678]9 [1679]10 [1680]11
[1681]12 [1682]13 [1683]14 [1684]15 [1685]16 [1686]17 [1687]18
[1688]19 [1689]20 [1690]21 [1691]22 [1692]23 [1693]24 [1694]25
[1695]26 [1696]27 [1697]28 [1698]29 [1699]30 [1700]31 [1701]32
[1702]33 [1703]34 [1704]35 [1705]36 [1706]37 [1707]38 [1708]39
[1709]40 [1710]41 [1711]42 [1712]43 [1713]44 [1714]45 [1715]46
[1716]47 [1717]48 [1718]49 [1719]50 [1720]51 [1721]52 [1722]53
[1723]54 [1724]55 [1725]56 [1726]57 [1727]58 [1728]59 [1729]60
[1730]61 [1731]62 [1732]63 [1733]64 [1734]65 [1735]66 [1736]67
[1737]68 [1738]69 [1739]70 [1740]71 [1741]72 [1742]73 [1743]74
[1744]75 [1745]76 [1746]77 [1747]78 [1748]79 [1749]80 [1750]81
[1751]82 [1752]83 [1753]84 [1754]85 [1755]86 [1756]87 [1757]88
[1758]89 [1759]90 [1760]91 [1761]92 [1762]93 [1763]94 [1764]95
[1765]96 [1766]97 [1767]98 [1768]99 [1769]100 [1770]101
[1771]102 [1772]103 [1773]104 [1774]105 [1775]106 [1776]107
[1777]108 [1778]109 [1779]110 [1780]111 [1781]112 [1782]113
[1783]114 [1784]115 [1785]116 [1786]117 [1787]118 [1788]119
[1789]120 [1790]121 [1791]122 [1792]123 [1793]124 [1794]125
[1795]126 [1796]127 [1797]128 [1798]129 [1799]130 [1800]131
[1801]132 [1802]133 [1803]134 [1804]135 [1805]136 [1806]137
[1807]138 [1808]139 [1809]140 [1810]141 [1811]142 [1812]143
[1813]144 [1814]145 [1815]146 [1816]147 [1817]148 [1818]149
[1819]150 [1820]151 [1821]152 [1822]153 [1823]154 [1824]155
[1825]156 [1826]157 [1827]158 [1828]159 [1829]160 [1830]161
[1831]162 [1832]163 [1833]164 [1834]165 [1835]166 [1836]167
[1837]168 [1838]169 [1839]170 [1840]171 [1841]172 [1842]173
[1843]174 [1844]175 [1845]176 [1846]177 [1847]178 [1848]179
[1849]180 [1850]181 [1851]182 [1852]183 [1853]184 [1854]185
[1855]186 [1856]187 [1857]188 [1858]189 [1859]190 [1860]191
[1861]192 [1862]193 [1863]194 [1864]195 [1865]196 [1866]197
[1867]198 [1868]199 [1869]200 [1870]201 [1871]202 [1872]203
[1873]204 [1874]205 [1875]206 [1876]207 [1877]208 [1878]209
[1879]210 [1880]211 [1881]212 [1882]213 [1883]214 [1884]215
[1885]216 [1886]217 [1887]218 [1888]219 [1889]220 [1890]221
[1891]222 [1892]223 [1893]224 [1894]225 [1895]226 [1896]227
[1897]228 [1898]229 [1899]230 [1900]231 [1901]232 [1902]233
[1903]234 [1904]235 [1905]236 [1906]237 [1907]238 [1908]239
[1909]240 [1910]241 [1911]242 [1912]243 [1913]244 [1914]245
[1915]246 [1916]247 [1917]248 [1918]249 [1919]250 [1920]251
[1921]252 [1922]253 [1923]254 [1924]255 [1925]256 [1926]257
[1927]258 [1928]259 [1929]260 [1930]261 [1931]262 [1932]263
[1933]264 [1934]265 [1935]266 [1936]267 [1937]268 [1938]269
[1939]270 [1940]271 [1941]272 [1942]273 [1943]274 [1944]275
[1945]276 [1946]277 [1947]278 [1948]279 [1949]280 [1950]281
[1951]282 [1952]283 [1953]284 [1954]285 [1955]286 [1956]287
[1957]288 [1958]289 [1959]290 [1960]291 [1961]292 [1962]293
[1963]294 [1964]295 [1965]296 [1966]297 [1967]298 [1968]299
[1969]300 [1970]301 [1971]302 [1972]303 [1973]304 [1974]305
[1975]306 [1976]307 [1977]308 [1978]309 [1979]310 [1980]311
[1981]312 [1982]313 [1983]314 [1984]315 [1985]316 [1986]317
[1987]318 [1988]319 [1989]320 [1990]321 [1991]322 [1992]323
[1993]324 [1994]325 [1995]326 [1996]327 [1997]328 [1998]329
[1999]330 [2000]331 [2001]332 [2002]333 [2003]334 [2004]335
[2005]336 [2006]337 [2007]338 [2008]339 [2009]340 [2010]341
[2011]342 [2012]343 [2013]344 [2014]345 [2015]346 [2016]347
[2017]348 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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