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Updated: June 21, 2025
We must, it is true, hasten to add that it is exactly the weightiest and noblest principles of Christian ethic brotherly love, fidelity to duty, love of truth, obedience to law that are by no means peculiar to the Christian faith as such, but are of much older origin.
Forsyth, in The Christian Ethic of War, tells us that "war is not essentially killing, and killing is here no murder. And no recusancy to bear arms can here justify itself on the plea that Christianity forbids all bloodshed or even violence." He reminds us that Christ used a scourge of small cords, and that he called the Pharisees "you vipers," and Herod "you fox."
With that, their future religious forms sociology, literature, teachers, schools, costumes, &c., are of course to make a compact whole, uniform, on tallying principles. For how can we remain, divided, contradicting ourselves, this way? I say we can only attain harmony and stability by consulting ensemble and the ethic purports, and faithfully building upon them.
Week by week, at the services of the ethical Church, we see numbers of young men who doubtless aspire one day to share in the benediction which a true marriage alone can bring them. Their presence is welcome as a testimony to the virility and inspiration of the ethic creed which is strong enough to prevail over other inducements which would take them far afield.
His discussions of the soul and of free will are less thorough, and the details of his doctrines of resurrection, future reward and punishment, the redemption of Israel and the Messiah are almost purely dogmatic. For a scientific ethic there is no room at all in the body of his work.
Their sensibility is greater, they are more chaste both in thought and act, more tender to the erring, more compassionate to the suffering, more affectionate to all about them.... In active courage women are inferior to men. In the courage of endurance they are commonly their superiors.... In the ethic of intellect they are decidedly inferior.
Very early in life he thought he had found out that they were useless pieces of construction, but to the end of his days he clung to Spinoza, and Philina, of all persons in the world, repeats one of the finest sayings in the Ethic.
As for the certain grief he felt at the same time, in his soul, that was only the remains of an old ethic, that bade a human being adhere to humanity. But he was weary of the old ethic, of the human being, and of humanity. He loved now the soft, delicate vegetation, that was so cool and perfect. He would overlook the old grief, he would put away the old ethic, he would be free in his new state.
But the true reader of him experiences all these things: he finds in his pages, if he knows how to look for it, a profound metaphysic, a profound ethic, a profound æsthetic; a theory of art and poetry which is never stated, but only hinted or suggested, and which is much more robust and vital than what we are used to; a theory of good and evil; a view of character and conduct; a theory of the state and of politics, of the relation of the sexes, etc., to give ample food for thought and speculation.
Perhaps the passion and death of the Knight of the Sorrowful Countenance is the passion and death of the Spanish people, its death and resurrection. And there is a Quixotesque philosophy and even a Quixotesque metaphysic, there is a Quixotesque logic, and also a Quixotesque ethic and a Quixotesque religious sense the religious sense of Spanish Catholicism.
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