THE NEW SCHAFF-HERZOG
sary quality in Christian expression (Jas. i. 2; Phil. iii. 1, iv. 4; cf. Acts as a Christian epic).
The enduring moral quality of action is expressed in the virtue of hypomone, happily called by Chrysostom " queen of the virtues." The " patientia " of the Latin and the " patience " of the English version are a poor equivalent for the New Testament Greek. " Steadfast waiting " — for the supreme end, the kingdom of God — comes nearer to it. Since the imminence of that kingdom dominates the prophetic consciousness, the supreme specific virtue is steadfastness in waiting and working for that supreme end (James i. 4; I Thess. i. 3; Rom. v. 4, viii. 25). The words of Jesus (Luke xxi. 19) sum up the matter. The followers of Jesus, through largehearted devotion to the kingdom of God and through steadfastness in doing and bearing, shall enter into perfect self-possession and eternal life.
Henry S. Nash.
Bibliography: A very extensive and partly classified list of books is in J. M. Baldwin, Dictionary of Philosophy and Psychology, III., 2, pp. 812-912, New York, 1905. Other useful lists are in the works of Crooks and Hurst, Cave and Emery given below. On I., §§ 1-6, orienting and defining the subject, consult: O. Pfleiderer, Moral una* Religion, Leipsic, 1872; J. H. Davies, Theology and Morality, London, 1873; J. Kostlin, in TSK, 1879, part 4; T. H. Green, Prolegomena to Ethics, Oxford, 1883; R. B. Fairbairn, Doctrine of Morality in Relation to Grace of Redemption, London, 1888; H. Weiss, Einleitung in die christliche Ethik, Freiburg, 1889; C. F. G. Heinrici, Encyklopadie, pp. 248 sqq., ib. 1893; G. Simmel, Einleitung in die M oralwissenschaft, 2 vols., Berlin, 1893; G. R. Crooks and J. F. Hurst, Theological Encyclopaedia, pp. 481-496, New York, 1894; A. Cave, Introduction to Theology, pp. 561-564, Edinburgh, 1896; C. Stange, Einleitung in die Ethik, Leipsic, 1901; P. Dupuy, Les Fondements de la morale, Paris, 1901; L. Emery, Introduction a I'etude de la theologie, pp. 173-178, 629-638, Paris, 1904; O. Kirn, Grundriss der theologischen Ethik, Leipsic, 1906. Introductory matter will also be found in the systems of ethics given below.
For the general history of ethics consult: E. Feuerlein, Die Sittenlehre des Christenthums in ihren geschichtlichen Hauptformen, Tubingen, 1855; J. A. W. Neander, Vorlesungen ilber die Geschichte der christlichen Ethik, Berlin, 1864; W E. H. Lecky, Hist, of European Morals, 3 vols., London, 1877 and often; A. B. Bruce, The Moral Order of the World in Ancient and Modern Thought, New York, 1899; J. Denis, Hist, des theories et des idees morales dans Vantiquite, 2 vols., Paris, 1879; H. J. Bestmann, Geschichte der christlichen Ethik, 2 vols., Nordlingen, 1880- 1885; T. Ziegler, Geschichte der christlichen Ethik, Bonn, 1881-87; W. Gass, Geschichte der christlichen Ethik, Berlin, 1881-87; L. Schmidt, Die Ethik der alten Griechen, 2 vols., Berlin, 1882; J. Martineau, Types of Ethical Theory, 2 vols., Oxford, 1885; H. Sidgwick, Hist, of Ethics, London, 1886; P. Janet, Hist, de la philosophic morale et politique, 2 vols., Paris, 1887; C. E. Luthardt, Geschichte der christlichen Ethik, 2 parts, Leipsic, 1888-93, Eng. transl., part 1, Christian Ethics Before the Reformation, Edinburgh, 1889; L. Stephen, Hist, of Eng. Thought in the 18th Century, 2 vols., London, 1892; T. Ziegler, Geschichte der christlichen Ethik, Strasburg, 1892; C. M.' Williams, A Review of the Systems of Ethics Founded on Evolution, London, 1893; O. Tille, Von Darwin bis Nietzsche. Ein Buch Entwicklungsethik, Leipsic, 1895; S. E. Mezes, Ethics Descriptive and Explanatory, New York, 1901; E. Westermarck, Origin and Development of the Moral Ideas, vol. i., London, 1906; L. T. Hobhouse, M orals in Evolution. Study in Comparative Ethics, 2 vols., ib. 1906; W. Wur.dt, Ethical Systems, ib. 1906; H. H. Scullard. Early Christian Ethics in the West, from Clement to Ambrose, ib. 1907.
On II., § 1, consult: A. Rau, Die Ethik Jesu, Giessen, 1899; E. Grimm, Die Ethik Jesu, Hamburg, 1903; H. F. Ernesti, Die Ethik des Apostels Paulus, Gottingen, 1885; H. Sladeczek, Paulinische Lehre ilber das M oralsubjekt, Regensburg, 1899; A. Thoma, Geschichte der christlichen
Sittenlehre in der Zeit des N. T., Haarlem, 1879; H. Jacoby, Neutestamentliche Ethik, Konigsberg, 1899; T. Jordan, The Stoic Moralists and the Christians, London 1884; G. Ludwig, Tertullians Ethik, Leipsic, 1885. On II., § 2: A. Rietter, Die Moral des heiligen Thomas von Aquinas, Munich, 1858. On II., § 3: C. E. Luthardt, Die Ethik Luthers, Loipsic, 1875; idem, Melanchthons Arbeiten im Gebiete der Moral, ib. 1884. On II., § 4; P. Lobstein, Die Ethik Calvins, Strasburg, 1877. On II., § 6: H. Cohen, Kants Begriindung der Ethik, Berlin, 1877, On II., § 7: J. Schaller, Vorlesungen uber Schleiermacher, pp. 181 sqq., Halle, 1844; W. Bender, Schleiermachers Theologie, Nordlingen, 1876. On II., § 9: K. Werner, Geschichte der katholischen Theologie, Munich, 1864; 0. Andrea, Die verderbliche Moral der Jesuiten, Ruhrort 1865; H. J. Bestmann, Geschichte der christlichen Sitte, part ii„ Katholische Sitte, Nordlingen, 1885.
On III. consult: H. Jacoby, Neutestamentliche Ethik, Konigsberg, 1899; W. D. Geddes, The Phaedo of Plato, note K, London, 1863; H. F. Ernesti, ut sup., Gottingen, 1885; C. E. Luthardt, Die antike Ethik in ihrer geschichtlichen Entwickelung, Leipsic, 1887; idem, Geschichte der christlichen Ethik, part i., ib. 1888; Eng. transl., Hist, of Christian Ethics, vol. i., Edinburgh, 1889; E. Hatch, Influence of Greek Ideas and Usages upon the Christian Church, pp. 158-170, London, 1888; G. Matheson, Landmarks of New Testament Morality, ib. 1888; T. H. Green, ut sup., chap, v.; C. H. Toy, Judaism and Christianity, chaps, v.-vi., Boston, 1891; A. B. Bruce, The Moral Order of the World, London, 1899; J. A. Leighton, Jesus Christ and the Civilization of To-day, New York, 1907; DB i 783-789; DCG, i. 543-547; JE, v. 245-258.
Treatises on ethics other than those mentioned in the text, or translations of some of those mentioned are: A. Wuttke, Christian Ethics, Eng. transl., Edinburgh, 1873; E. H. Gillett, The Moral System, New York, 1874; H. Martensen, Christian Ethics, 2 vols., ib. 1881- 1883; P. Janet, The Theory of Morals, New York, 1883; H. Spencer, Data of Ethics, ib. 1883 and often; I. A. Dorner, System of Christian Ethics, Eng. transl., Edinburgh, 1887; H. Calderwood, Handbook of Moral Philosophy, London, 1888; R. L. Ottley, Christian Ethics, ib. 1889; W. M. Salter, Ethical Religion, Boston, 1889; C. H. Scharling, Christliche Sittenlehre, Bremen, 1892; C. G. A. vonHarless, Christliche Ethik, Giitersloh, 1893, Eng. transl. of 6th German ed., Edinburgh, 1868; W .Wundt, Ethics, Eng. transl., 3 vols., ib. 1897-1901 ; W. L. Davidson, Christian Ethics, London, 1899; G. B. Tepe, Institutionestheologio3moralis,2vo\s., Paris, 1899; W. Wallace, Lectures and Essays on Natural Theology and Ethics, Oxford, 1899; J. A. Mackenzie, Manual of Ethics, London, 1900; W. Fite, Introductory Study of Ethics, New York, 1903; L. Levy-Bruhl, La Morale et la science des modurs, Paris, 1903; E. L. Cabot, Every Day Ethics, New York, 1906; H. Rashdall, Theory of Good and Evil, 2 vols., Oxford, 1907; L. Stephen, Science of Ethics, New York, 1907; T. Slater, Manual of Moral Theology, ib. 1908 (Roman Catholic).
ETHIOPIA, ETHIOPIAN CHURCH. See" Abyssinia and the Abyssinian Church.
ETHNARCH: The title of an office which is often mentioned in Hellenistic times. Strabo mentions strategoi, nomarchai, and ethnarchai among the officials in Egypt in the time of Augustus; and Lucian (Macrobioi, xvii.) speaks of an ethnarch Asandros made king of the Bosporus by Augustus. Thus it is clear that the title was not one peculiar to the Jews. Among them it probably indicates a degree of independence; at least, according to Strabo (quoted in Josephus Ant. XIV., vii. 2), that is the position held by the ethnarch of the Jews in Egypt. For the Jews in Egypt the office is an indication that they followed their customs and religion as a special race among an alien people. This comes out in the edict of Claudius cited in Josephus (Ant. XIX., v. 2). While the statement that after the death of an ethnarch Augustus continued the office seems to contradict a statement of Philo (Flaccum, § 10), that after the death of the