Читать книгу A Manual of Moral Philosophy - Andrew P. Peabody - Страница 16

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Religion, in its relation to ethics, may be regarded both as a source of knowledge, and as supplying motives for the performance of duty. We are now concerned with it in the former aspect; and it will be sufficient for our present purpose to ascertain how much Christianity adds to our knowledge of the fitnesses [pg 056] that underlie all questions of right and duty. We by no means undervalue the beneficent ministry of natural religion in the department of ethics; but the most sceptical admit that Christianity includes all of natural religion, while its disciples claim that it not only teaches natural religion with a certainty, precision, and authority which else were wanting, but imparts a larger and profounder knowledge of God and the universe than is within the scope of man's unaided reason.

Christianity covers the entire field of human duty, and reveals many fitnesses, recognized when seen, but discovered by few or none independently of the teachings and example of its Founder; while it gives the emphasis and sanction of a Divine revelation to many other fitnesses, easily discoverable, but liable to be overlooked and neglected.

In defining the relations of the individual human soul to God, Christianity opens to our view a department of duty paramount to all others in importance and interest. His fatherly love and care, his moral government and discipline, his retributive providence, define with unmistakable distinctness certain corresponding modes, in part, of outward action, and in still greater part, of action in that inward realm of thought whence the outward life receives its direction and impulse.

The brotherhood of the whole human race, also, reveals obligations which would exist on no other ground; and for the clear and self-evidencing statement [pg 057] of this truth we are indebted solely to Christianity. The visible differences of race, color, culture, religion, and customs, are in themselves dissociating influences. Universal charity is impossible while these differences occupy the foreground. Slavery was a natural and congenial institution under Pagan auspices; nor have we in all ancient extra-Christian literature, unless it be in Seneca (in whom such sentiments may have had indirectly3 a Christian origin), a single expression of a fellowship broad enough to embrace all diversities of condition, much less, of race. But the Christian, so far as he consents to receive the obvious and undoubted import of Christ's mission and teachings, must regard all men as, in nature, in the paternal care of the Divine Providence, in religious privileges, rights, and capacities, on an equal footing. With this view, he cannot but perceive the fitness, and therefore the obligation, of many forms of social duty, of enlarged beneficence, of unlimited philanthropy, which on any restricted theory of human brotherhood would be neither fitting nor reasonable.

The immortality of the soul, in the next place, casts a light at once broad and penetrating upon and into every department of duty; for it is obvious, without detailed statement, that the fitnesses, needs, and obligations of a terrestrial being of brief duration, and those of a being in the nursery and first [pg 058] stage of an endless existence, are very wide apart—that the latter may find it fitting, and therefore may deem it right, to do, seek, shun, omit, endure, resign, many things which to the former are very properly matters of indifference. Immortality was, in a certain sense, believed before the advent of Christ, but not with sufficient definiteness and assurance to occupy a prominent place in any ethical system, or to furnish the point of view from which all things in the earthly life were to be regarded. Indeed, some of the most virtuous of the ancients, among others Epictetus, than whom there was no better man, expressly denied the life after death, and, of course, could have had no conception of the aspects of human and earthly affairs as seen in the light of eternity.

Christianity makes yet another contribution to ethical knowledge in the person and character of its Founder, exhibiting in him the very fitnesses it prescribes, showing us, as it could not in mere precept, the proportions and harmonies of the virtues, and manifesting the unapproached beauty and majesty of the gentler virtues,4 which in pre-Christian ages were sometimes made secondary, sometimes repudiated with contempt and derision. We cannot overestimate the importance of this teaching by example. The instances are very numerous, in which the fitness of a specific mode of conduct can be tested only by experiment; and Jesus Christ tried successfully several experiments in morals that had not been tried before within the [pg 059] memory of man, and evinced, in his own person and by the success of his religion, the superior worth and efficacy of qualities which had not previously borne the name of virtues.

Christianity still further enlarges our ethical knowledge by declaring the universality of moral laws. There are many cases, in which it might seem to us not only expedient, but even right, to set aside some principle acknowledged to be valid in the greater number of instances, to violate justice or truth for some urgent claim of charity, or to consent to the performance of a little evil for the accomplishment of a great good. But in all such cases Christianity interposes its peremptory precepts, assuring us on authority which the Christian regards as supreme and infallible, that there are no exceptions or qualifications to any rule of right; that the moral law, in all its parts, is of inalienable obligation, and that the greatest good cannot but be the ultimate result of inflexible obedience.

That Christianity gives a fuller knowledge of the right than can be attained independently of its teachings, is shown by the review of all extra-Christian ethical systems. There is not one of these which does not confessedly omit essential portions of the right, and hardly one which does not sanction dispositions and modes of conduct confessedly wrong and evil; while even those who disclaim Christianity as a Divine revelation, fail to detect like omissions and blemishes in the ethics of the New Testament. Thus, though there is hardly a precept of Jesus Christ, [pg 060] the like of which cannot be found in the ethical writings of Greece, China, India, or Persia, the faultlessness and completeness of his teachings give them a position by themselves, and are among the strongest internal evidences of their divinity. They are also distinguished from the ethical systems of other teachers by their positiveness. Others say, “Thou shalt not;” Jesus Christ says, “Thou shalt.” They forbid and prohibit; He commands. They prescribe abstinence from evil; He, a constant approach to perfection. Buddhism is, in our time, often referred to as occupying a higher plane than Christianity; but its precepts are all negative, its virtues are negative, and its disciple is deemed most nearly perfect, when in body, mind, and soul he has made himself utterly quiescent and inert. Christianity, on the other hand, enjoins the unresting activity of all the powers and faculties in pursuit of the highest ends.

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