(\) The failure of Paganvun. The systems of Plato and Aristotle did not bring any large satis- faction with them, nor did they discover any per- manent refuge for the race. Of all the products of Greek speculation, Stoicism survived longest, and had the largest influence upon the civilization of the world ; but while, by its stem grandeur, it shaped a few noble characters which remained as a protest against the lax manners of the Empire, it failed to open up any fountain of joy for man. The Stoic sage was powerless to convert his theories into conduct, as he himself confessed ; and the passionlessness of soul which he advocated was a poor match for the strong impulses of the human heart. Where reliance upon human reason was undermined, it was met witli an im])Otent religious- ness ; and where reverence for the natural order was impaired, there was no message of a future life in which compensations would atone for present inequalities. Also the examples of the earlier leaders created a preference for suicide, which was a confession of failure to procure the well-being of life. Paganism withdrew from the struggle to
Srovide happiness. It despaired, and was therefore efeated.
(2) The succes.t of Chrittinniti/. The character- istic word of Christianity is Life: fur wliili' the moral code and example of Christ an' ~n|iiii..i to other.s, it is not on this that His suiDrmuy i.--ts. Christ's Person is the vital force of tlic new re- ligion. ' As the Father hath life in himself, so hath he given to the Son to have life in himself ' (Jn 5**). This same blessing is bestowed ujjon all who believe in Christ ; and .so rich is this gift, that each believer becomes a constant source of life (.Jn 6" 7**). Life is imparted to the believer in many w.ays, but chiefly through Christ's words (6°'- ^ 15'). This life is the realization of all human aspiration,
enabling the Christian to hold on with courage ami hope in the face of temptation and doubts ; and the history of our civilization is the evidence that Jesus has succeeded where all others failed. 'To an age that was exhausted and desponding, that had failed to satisfy the deep desires of human nature, Christ came with convincing and converting power. When He spoke, men believed and lived again. Through Him rose
■ One common wave of thought and jO}-, Liftinic mankind again.*
Stoicism and Neo-Platonism produced thoughts of great beauty and purity. ' Yet neither of them could enable artisans and old women to lead a truly philosophic life. Christianity could and did ; the apologists point triumphantly to the realization of the moral ideal among Christians of every standing. That was due to the power which issued from Jesus Christ and actually transformed man. The cer- tainty and confidence of faith based on Him, with reliance on God's grace in Jesus Christ, begat in Christians a matchless delight in doing good ' (von Dobschiitz, Christian Life in the Primitive Church, p. 329).
ii. The Teaching of Jesus.— The NT verbal equivalent f or ' hapj)iness ' is 'blessedness' (which see), but it is not conceived in terms of pleasure. It is a religious idea, drawing its worth from the blessing which God imparts. The adjective ' blessed ' occurs frequently in Mt S^'^"^. This representative di.scour.se may be entitled ' Christ's way to happiness.' Here Jesus describes how people become happy, but refrains from all abstract definition. Each of these Beatitudes falls into two parts. In the first half those virtues are mentioned the possession of which constitutes people happy; in the second part the reward or result of each virtue is given. 'The following state- ments may be made as to Christ's teaching on this way: (1) The joy begins immediately on the com- mencement of the journey, and is not reserved for the future. Thus, all who are pure in heart are happy. (2) More depends upon the traveller than upon till' cmtw.uil runditions. Happiness rests in dispo>iti"n-, Mi< li a- imrity, meekness, righteous- ness, ].i-air, aii'l iini in possessions, such as wealth, health, laTLic. The happy man makes his o\vn scenery. Chiistian joy, like other Christian graces, is inward ; and the OT conception of blessedness, in so far as it consisted in prosperity and length of days, yields to a more spiritual ideal. All who go Christ s way are like the Eappij Warrior, ' Whose high endeavours are an inward light Tliat makes the path liefore him ever bright."
(Wordsworth). (3) This happiness is not a passivity, but an activity, coinciding with some function of the will or mind. It cannot rise of itself as a mere state of emotion, but accompanies an act of service either for God or man. Happiness is associated with piety (Mt S^"") and probity (vv.'""). Itfollows upon doing the will of God, or upon seeking the well - being of others. Socrates also regarded happiness as ev-n-paila, well-doing. (4) This way, unlike the world's way, is endless, for the joy that begins on earth is an anticipation of the full joy of heaven (vv.'" w"). (5) The pursuit of this way is a duty. All who walk with Christ not only will but ought to rejoice. Happiness is an imperative, ' Keioice and be exceeding glad ' (v.>-'). The ethical ideal of Jesus dift'ers from Ilciloiiisni. in which morality .and happiness are svia.ii\ hm.u- tcriiis. Ix^eause with Him bles-sedncss i, ili,. a~-<"iaii' of virtue. Christ neither confuses nur separate- these two. Happiness and virtue are twin stars. The further use of the Ueatitude in Christ's teaching continues to emphasize the spiritual ingredients of happiness. In Lk 11'-^, Jn 13", blessedness and