esus_, p. 336.

[13] Though Nietzsche does not use the word he may be regarded as the
father of modern eugenics.

[14] Cf. Ramsay Macdonald, _Socialism_.

[15] Mark vii. 9-13.

[16] Cf. King, _The Moral and Religious Challenge of our Times_, pp. 42
f.

[17] Cf. W. Wallace, _Lects. and Addresses_, p. 114.

[18] _Aus Leben und Wissenschaft_.

[19] Matt. xii. 18-22; John xviii. 23, xix. 10 f.

[20] Rom. xiii.

[21] Sir H. Jones, _Idealism as a Practical Creed_, p. 123.

[22] Some sentences are here borrowed from author's _Ethics of St.
Paul_.

[23] _E.g._ Eucken, Kindermann, Mallock, and earlier H. Spencer.

[24] _Life's Ideal and Life's Basis_.

[25] Eph. iv. 3.

[26] Clarke, _Ideal of Jesus_, p. 258.

[27] Watson, _Social Advance_.

[28] _Die Soziallehren der Christlichen Kirchen und Gruppen_, a recent
work on social ethics of great erudition and importance.

[29] _Ethik_, vol. ii.

[30] King, _The Moral and Religious Challenge of our Times_, pp. 44 and
346.

[31] Marshall, _Principles of Economics_.

{245}

CHAPTER XIV

CONCLUSION--THE PERMANENCE OF CHRISTIAN ETHICS

In bringing to a close our study of Christian Ethics, we repeat that
the three dominant notes of the Christian Ideal are--Absoluteness,
Inwardness, and Universality. The Gospel claims to be supreme in life
and morals. The uniqueness and originality of the Ethics of
Christianity are to be sought, however, not so much in the range of its
practical application as in the unfolding of an ideal which is at once
the power and pattern of the new life. That ideal is Christ in whom
the perfect life is disclosed, and through whom the power for its
realisation is communicated. Life is a force, and character a growth
arising in and expanding from a hidden seed. Hence in Christian Ethics
apathy and passivity, and even asceticism and quietism, which occupy an
important place in the moral systems of Buddha and Neo-Platonism, in
mediaeval Catholicism and the teaching of Tolstoy, play only a
subsidiary part, and are but preparatory stages towards the realisation
of a fuller life. On the contrary all is life, energy, and unceasing
endeavour. 'I am come that ye may have life, and that ye may have it
more abundantly.'

There is no finality in Christian Ethics. It is not a mechanical and
completed code. The Ethic of the New Testament, just because it has
its spring in the living Christ, is an inexhaustible fountain of life.
'True