There are three points which may be noticed in connexion with this analysis of the conventional idea of manliness, (a) All the virtues involved are compatible with pride, and indeed are conceived as ministering: to and supporting pride. This is obvious in regard to courage and love of honour. .Self-control, again, is desirable largely because its opposite brings ridicule ; and perseverance, because to give in is intolerable to the proud man. (6) This idea of manliness corresponds very closely to the ideal of the perfect man of the Oreek and Roman moralists. The starting-point of pagan ethics is the analysis of the term 'happiness' (£iJ«ia«»;a), regarded not as a subjective state of feeling, but as an objective form of being. Happiness is held to be found in the harmony of character and experience.
VOT,. It — '^
Hence the qualities which give a man rule over his circum- stances are to be desired as good. By Plato and Aristotle an optimistic view of the world's capacity" to satisfy the require- ments of a good man is assumed. With the Stoics, and still more with the Cynics, pessimism about the world leads to strong emphasis being laid on the power of the individual to be sufficient to himself. With the Epicureans the optimistic assumption that the world will not fail to give the gratification necessary to happiness, leads to the emphasis being laid on the regulation rather than the suppression of desire. The ethics of Greek and Roman writers may be generically described as the science of the relation of man to his environment. The varia- tions in theory are determined by the view taken of the responsiveness of the environment to man's needs. Thus, from the practical point of view, all the various theories aim at self- development. Self is the beginning, centre, and aim of pagan ethical thought. Harmonies with Christian teaching are largely accidental. The essence and root are different. The virtues of the pagan are ' inflated and arrogant ' (Augustine), even where tliey inculcate the same conduct as the Christian virtues (cf. Luthardt, Hi4t. of Christian Ethia, i. 25). (c) This idea of manliness corresponds very closely to the ideal of manhood to be found in the Ethics of Evolution. Phrases such as the 'survival of the fittest' and the 'struggle for existence.' which suggest that men are engaged in a constant war from which only the conquerors emerge, indicate at once an ideal of manli- ness of which self-assertion is the fundamental quality.
2. Hovjfar do the character and teaching of Jesus agree ivith the icorldly conception of manliness, and hoiv far do they modify it ? — -Was Jesus a nianly man according to the world's idea ? To this the ansAver must be that His manliness can be A'indi- cated in relation to all the qualities Avhicli go to make a manly man, but that alloAvance must l)e made for the A^erA- diti'erent ideal in relation to Avliich these qualities Avere exercised. About physical strength and intellectual ability it is not nece.ssary to say anything. There is a degree of human excellence Avhich makes CA'en the latter in- considerable, and Ave have passed that degree \\'lien Ave discuss the character of Jesus. Courage, Iioav- eA'er, is on quite a different plane, and the courage of Jesus can be triumphanth' vindicated. The cleansing of the Temple (Mt 21i2- "^ Mk IP^-w j^ 013-16)^ the attitude of Jesus toAvards the throng Avlio Avould have made Him king (Jn 6'^^-), HLs denunciations of the Pharisees (Alt 23), His Avoes again.st the cities of Galilee (Mt ll-"^--**). His acts of healing upon the Sabbath, His rebuke to the people of Nazareth (Lk 41""^), His statement about the Temple (Jn 2i*"--), His refu.sal of a sign to the scribes (Mt 12^-'- 16^-^ Mk S^'- '-\ Lk 1P«.)^ His last journey and entrance into Jerusalem (Lk 9^M, His demeanour before the high priest and before Pilate (Mt 26'"'', Mk 1453'"-, Lk 22*'')— all shoAv courage of the Aery first quality. He is undismayed before an unparalleled combination of adverse forces. And the overAvhelming forces opposed to Him give an added lustre to His courage in dealing faith- fully AA'ith tho.se avIio took or Avere ready to take His' part. His disciples are fearlessly rebuked Avhen tlieA' are in the Avrong (Lk 9^"^. ^it 16-^, Mk 8^, Mt is"!*', Mk 9^, Lk 9«24-^'-, Mt W\ Mk IQi^-i', Lk IS^^'^'). He never modifies His demands in order therebA- to secure influential supporters (Jn aiff-, Mt 19»«'-,' Mk IQi"'-, Lk 18i«'-, Mt S^^--;, Lk 95"-6-l. MoreoA'er, the ineA-itable result of His faithful- ness Avas clear to Him from an early point in His public career. So there Avas not lacking in His courage that element which arises from the Aision of the cruel and shameful death aAvaiting Him. The self-control of Jesus, again, is very apparent in His life. We see it in the fact that He remained subject to His parents (Lk 2'^), and Avas .30 years of age before He liegan His ministry. It is dis- played in a different relation in the temptation in tlie'A\-ilderness (Mt 41-'*, Lk 4^"'^), Avlien neither the pangs of hunger nor the splendid prospect of Avorld- AA-ide dominion could overcome His resolution. And once more, before the high priest, before Pilate, and in tiie brtltal hands of the soldiers. He never .spoke one bitter or miAvorthy AAord, even though Peter denied Him and the other di.scioles had for-