seven deadly sins.

II

_Their Christian Transformation_.--But now if we compare the cardinal
virtues with the conception of goodness revealed in Scripture, we are at
once conscious of a contrast. We seem to move in a new atmosphere, and
to be confronted with a view of life in which entirely different values
hold.

1. While in the New Testament many virtues are commended, no complete
description occurs in any single passage. The beatitudes may be regarded
as our Lord's catalogue of the typical qualities of life, and a
development of virtuous life might be worked out from the Sermon on the
Mount. Beginning with poverty of spirit, {189} humility, and meekness,
and rising up out of the individual struggle of the inner man, we attain
to mercifulness and peaceableness--the spirit which bears the poverty of
others, and seeks to make others meek and gentle. Next the desire for
righteousness finds expression in a readiness to endure persecution, to
support the burden of duty in the midst of worldly conflict; and finally
in the highest stage the light of virtue shines through the clouds of
struggle and breaks forth spontaneously, irradiating all who come into
contact with it, and constituting man the servant of humanity, the light
of the world.[7] Or we might turn to the apostle Paul, who regards the
virtues as the fruit of the Spirit, describing them in general as 'love,
joy, peace, long-suffering, goodness, faith, gentleness, humility.'[8] A
rich cluster is also mentioned as 'the fruit of light'--goodness,
righteousness, truth. A further enumeration is given in Colossians where
the apostle commends compassion, kindness, humility, meekness,
long-suffering, forbearance, and forgiveness.[9] And once more there is
the often-quoted series in the Epistle to the Philippians, 'Whatsoever
things are true, reverent, just, chaste, lovely, and kindly spoken
of.'[10] Nor must we forget the characteristics of love presented in the
apostle's 'Hymn of Charity.'[11] To these descriptions of St. Paul there
ought to be added the remarkable passage in which St. Peter unfolds the
process of the moral life from its seed to the perfect flower.[12]
Though the authorship of this passage has been disputed, that fact does
not make the representation less trustworthy and typical as an exhibition
of early Christian morality. According to this picture, just as in St.
Paul's view, the whole moral life has its root in faith, and character is