[10] Schultz, _Grundriss d. evang. Ethik_, p. 5. [11] Cf. _Ecce Homo_, chap. x. [12] This thought has been beautifully worked out by Prof. Denney in _British Weekly_, Jan. 13, 1912. [13] Luke xv. [14] Cf. Knight, _The Christian Ethic_, p. 36. [15] See Haering, _Ethics of the Christian Life_, p. 190. [16] 'Apocalyptic Element in the Gospels,' _Hibbert Journal_, Oct. 1911. [17] The question of rewards has been fully discussed by Jacoby, _Neutestamentliche Ethik_, pp. 41 ff.; also Barbour, _op. cit._, pp. 226 ff. [18] Cf. _Kritik d. prakt. Vernunft_, p. 143. [19] Kant, _Idem_. [20] Barbour, _op. cit._, p. 231. [21] Matt. v. 12, xix. 21, xxv. 34; Luke vi. 23, xviii. 22; Mark x. 21. [22] Mark viii. 19; Luke ix. 57. [23] Mark i. 17, ii. 14. [24] Luke xxii. 29 f. [25] Mark x. 28-31; cf. Matt. xix. 27-30. [26] This thought is finely elaborated by Barbour. [27] Matt. xxv. 21; Luke xix. 17. [28] Tennyson, _Wages_. [29] Deissmann, _Light from the Ancient East_, pp. 316 ff. [30] See also Eph. vi. 5-8; 1 Cor. iii. 14; Rom. v. 2-5, vi. 23, viii. 16. {164} CHAPTER X THE DYNAMIC OF THE NEW LIFE In the dynamic power of the new life we reach the central and distinguishing feature of Christian Ethics. The uniqueness of Christianity consists in its mode of dealing with a problem which all non-Christian systems have tended to ignore--the problem of translating the ideal into life. The Gospel not only sets before men the highest good, but it imparts the secret of realising it. The ideals of the ancients were but visions of perfection. They had no objective reality. Beautiful as these old-time visions of 'Good' were, they lacked impelling force, the power to change dreams into realities. They were helpless in the face of the great fact of sin. They could suggest no remedy for moral disease. Christianity is not a philosophical dream nor the imagination of a few visionaries. It claims to be a new creative force, a power communicated and received, to be worked out and realised in the actual life and character of common men and women. In this chapter we have to consider the means whereby man is brought into a new spiritual relation with God, and enabled to live the new life as it has been revealed in Christ. This reconciliation implies a twofold movement--a redemptive action on God's part, and an appropriating and determinative response on the part of man. I THE DIVINE POWER