e word 'virtue' altogether, and substituted the word 'character' as
the subject of ethical study. But inasmuch as character must manifest
itself in certain forms, and approximate at least to certain norms or
ideals of conduct, it may not be altogether superfluous to consider in
their relation and unity those moral qualities (whether we call them
virtues, graces, or norms of excellence) which the Christian aims at
reproducing in his life.

We shall consider therefore, first, the natural elements of virtue as
they have been disclosed to us by classical teachers. Next, we shall
compare these with the Christian conception of life, showing how
Christianity has given to them a new meaning and value. And finally, we
shall endeavour to reveal the unifying principle of the virtues by
showing that when transformed by the Christian spirit they are the
expressions or implicates of a single spiritual disposition or totality
of character.

I

_The Natural Basis of the Virtues_.--At a certain stage of reflection
there arises an effort not merely to designate, but to co-ordinate the
virtues. For it is soon discovered that all the various aspects of the
good have a unity, and that the idea of virtue as one and conscious is
equivalent to the idea of the good-will or of purity of heart. Thus it
was seen by the followers of Socrates that the virtues are but different
expressions of one principle, and that the ultimate good of character can
only be realised by the actual pursuit {187} of it in the recognised
virtues. We do not sufficiently reflect, says Green, how great was the
service which Greek philosophy rendered to mankind. From Plato and
Aristotle comes the connected scheme of virtues and duties within which
the educated conscience of Christendom still moves when it is impartially
reflecting on what ought to be done.[5] Religious teachers may have
extended the scope of our obligations, and strengthened the motives which
actuate men in the performance of duty, but 'the articulated scheme of
what the virtues and duties are, in their difference and their unity,
remains for us now in its main outlines what the Greek philosophers left
it.'[6]

Among ancient moralists four virtues, Wisdom, Courage, Temperance,
Justice were constantly grouped. They were already traditional in
Plato's time, but he adopts them as fundamental. Aristotle retained
Plato's list, but developed from it some minor excellences.

Virtue, according to