Note (return) — Chapter XV

We have seen that the moral idea in Socrates, Plato, Epictetus, Marcus Aurelius, and Seneca rose to a sublime height, and that, under its influence, they developed a noble and heroic character. At the same time it must be conceded that their ethical system was marked by signal blemishes and radical defects. After all its excellence, it did not give roundness, completeness, and symmetry to moral life. The elements which really purify and ennoble man, and lend grace and beauty to life, were utterly wanting. Their systems were rather a discipline of the reason than a culture of the heart. The reason held in check the lower passions and propensities of the nature but it did not evoke the softer, gentler, purer emotions of the soul. The cardinal virtues of the ancient ethical systems are Prudence, Justice, Temperance, and Courage, all which are in the last analysis reduced to Wisdom. Humility, Meekness, Forgiveness of injuries, Love of even enemies, Universal Benevolence, Real Philanthropy, the graces which give beauty to character and bless society, are scarcely known. It is true that in Epictetus and Seneca we have some counsels to humility, to forbearance, and forgiveness; but it must be borne in mind that Christianity was now in the air, exerting an indirect influence beyond the limits of the labors of the indefatigable missionaries of the Cross. 923 By their predecessors, these qualities were disparaged rather than upheld. Resentment of injuries was applauded as a virtue, and meekness was proclaimed a defect and a weakness. They knew nothing of a forgiving spirit, and were strangers to the charity "which endureth all things, hopeth all things, and never fails." The enlarged philanthrophy which overleaps the bounds of kindred and nationality, and embraces a common humanity in its compassionate regards and benevolent efforts, was unknown. Socrates, the noblest of all the Grecians, was in no sense cosmopolitan in his feeling. His whole nature and character wore a Greek impress. He could scarce be tempted to go beyond the gates of Athens, and his care was all for the Athenian people. He could not conceive an universal philanthropy. Plato, in his solicitude to reduce his ideal state to a harmonious whole, answering to his idea of Justice, sacrificed the individual. He superseded private property, broke up the sacred relations of family and home, degraded woman, and tolerated slavery. Selfishness was to be overcome, and political order maintained, by a rigid communism. To harmonize individual rights and national interests, was the wisdom reserved for the fishermen of Galilee. The whole method of Plato's "Politeia," breathes the spirit of legalism in all its severity, untempered by the spirit of Love. This was the living force which was wanting to give energy to the ideals of the reason and conscience, to furnish high motive to virtue, to prompt to deeds of heroic sacrifice and suffering for the good of others; and this could not be inspired by philosophy, nor constrained by legislation. This love must descend from above. "The Platonic love" was a mere intellectual appreciation of beauty, and order, and proportion, and excellence. It was not the love of man as the offspring and image of God, as the partaker of a common nature, and the heir of a common immortality. Such love was first revealed on earth by the incarnate Son of God, and can only be attained by human hearts under the inspiration of his teaching and life, and the renewing influence of the Holy Spirit. "Love is of God, and every one that loveth is born of God and knoweth God." To "love our neighbor as ourself" is the golden precept of the Son of God, who is incarnate Love. The equality of all men as "the offspring of God" had been nominally recognized by the Stoic philosophers; its realization had been rendered possible to the popular thought by Roman conquest, law, and jurisprudence; these had prepared the way for its fullest announcement and practical recognition by the world. At this providential juncture St. Paul appears on Mars' Hill, and in the presence of the assembled philosophers proclaims, "God hath made of one blood all nations of men." A lofty ideal of moral excellence had been attained by Plato--the conception of a high and inflexible morality, which contrasted most vividly with the depravity which prevailed in Athenian society. The education "of the public assemblies, the courts, the theatres, or wherever the multitude gathered" was unfavorable to virtue. And the inadequacy of all mere human teaching to resist this current of evil, and save the young men of the age from ruin, is touchingly and mournfully confessed by Plato. "There is not, there never was, there never will be a moral education possible that can countervail the education of which these are the dispensers; that is, human education: I except, with the proverb, that which is Divine. And, truly, any soul that in such governments escapes the common wreck, can only escape by the special favor of heaven." 924 He affirms again and again that man can not by himself rise to purity and goodness. "Virtue is not natural to man, neither is it to be learned, but it comes to us by a divine influence. Virtue is the gift of God in those who possess it." 925 That "gift of God" was about to be bestowed, in all its fullness of power and blessing, "through Jesus Christ our Lord."