THE NEW SCHAFF-HERZOG
combe County, N. C. (1SS1-82) and pastor at Millersburg. Ky. (1SS2-83). Since 1883 he has been professor of the Hebrew language and literature in Union Theological Seminary, Va., of which he has also been president since 1904. He is a member of the Richmond Education Association and has been a trustee of Hampden-Sidney College since 1905. He has written A Year in Europe (Richmond, Va., 1904).
MOORE, WILLIAM EVES: Presbyterian; b. at Strasburg, Pa., Apr. 1, 1823; d. at Columbus, O., June 5, 1S99. He graduated from Yale College, New Haven, Conn., 1847; studied theology under Dr. Lyman H. Atwater at Fairfield, Conn.; became pastor at West Chester, Pa., 1850; and at Columbus, O., 1S72. From 1884 he was permanent clerk of the General Assembly of the Presbyterian Church. He was the author of The New Digest of the Acts and Deliverances of the Presbyterian Church, New School (Philadelphia, 1861); and The Presbyterian Digest, United Church (1873).
MOORHOUSE, JAMES: Church of England, former bishop; b. at Sheffield Nov. 19, 1826. He was educated at St. John's College, Cambridge
(B.A., 1853), and was ordered deacon in 1853 and ordained priest in the following year. He was curate of St. Neots (1853-55), Sheffield (1855-59), and Hornsey (1859-61), and perpetual curate of St. John's, Fitzroy Square, London (1861-67). From 1867 to 1876 he was vicar and rural dean of Paddington, London, and in 1876 was consecrated bishop of Melbourne, Australia. In 1886 he was translated to the see of Manchester, which he resigned in 1903. He was Hulsean lecturer in 1865 and Warburtonian lecturer in 1874 and chaplain in ordinary to the queen and prebendary of Caddington Major in St. Paul's Cathedral (1874-76). He has written Nature and Revelation (London, 1861); Our Lord Jesus Christ the Subject of Growth in Wisdom (Hulsean lectures; 1866); Jacob (three sermons before the University of Cambridge; 1870); The Expectation of the Christ (1889); The Dangers of the Apostolic Age (Manchester, 1891); The Teaching of Christ (London, 1891); Church Work (1894) ; and The Roman Claim to Supremacy (Manchester, 1894).
MOORS. See Spain.
MORAL THEOLOGY. See Theology, Moral.
I. Introduction.
II. Development of the Autonomy of Ethics. The Roman Catholic Theory (§ 1). The Protestant Position (§ 2). The State and the Law of Nature
(§3). Influence of the Renaissance (§ 4).
MORALISTS, BRITISH.
Importance of Reformed Protestant
Ethics (| 5). English Ethics under Puritanism
(§6). The New Psychological Basis (§ 7). Problems Presented (§ 8). III. Specific Contributions.
Hobbes and Mandeville (§ 1).
Cambridge School, Cudworth, More,
and Cumberland (§ 2). Clarke, Hartley, and Price (§ 3). John Locke (§ 4). Shaftesbury, Butler, and Hutche-
son (§ 5). Hume and Adam Smith (§ 6). Results (§ 7).
I. Introduction: The British moralists of the seventeenth and eighteenth centuries accomplished for ethics what the English deists of the same period accomplished for the science of religion. The deists cut loose from the ideal conception of religion founded on psychology and metaphysics, and established an analysis of religion founded on the psychological study of its phenomena. The British moralists cut loose from a dogmatically founded system of ethics, controlling the State, the Church, and private life, and founded an autonomous system of modern scientific ethics. In neither case were these movements isolated, they were a part of the social phenomena of an age which, among other things, tended to build up independent treatment of the various sciences. Specifically the work of the British moralists may be distinguished as follows. First they gave a scientific form to the practical material furnished them by Christian ethics, to which they stood sometimes in a hostile relation, sometimes enlarging its conceptions, sometimes incorporating with it purely secular interests and aims. Second, in place of deriving morality from dogmatic authoritative teaching and from the supernatural dualistic system of salvation and grace, they introduced the method of psychological analysis.
n. Development of the Autonomy of Ethics: The first stage of the discussion concerns itself with the ethical ideas of Roman Catholicism. The combination of Christianity with the culture of the ancient
world drove into the background the primitive system of Christian ethic, which concerned itself with the end of the world and a life of comi. The plete divine indwelling. The great proc- Roman ess of amalgamation resulted in the Catholic objectification of Christianity, with Theory, the Church conceived as a supernatural institution of grace. Various elements were taken up in the process of combination. Participation in the divine was secured through neo-Platonic theories, by which the interval between the natural and supernatural was bridged. As each of these two spheres had its legitimate existence, a place was made for an ethical system resting largely upon the traditional law of nature as found in the philosophy of the Stoics, while the Aristotelian conception of the State was also wrought into the scheme. The esthetic ethics of antiquity completely disappeared. The law of nature was made identical with the decalogue, hence the sphere of a real political and civil ethics was very limited. Ecclesiastical ethics had the predominance. A different value was given to the morality of the layman from that of the clergy. As time went on, the weak points of this system were criticized and the secular element accentuated, and at the same time direct protests were heard against the prevailing conception of ethics as a system of laws and regulations enforced by the objectively divine institu-,/ tion of the Church.