(3) We are on safer ground, and for Christian Ethics, at least, more in consonance with ultimate Christian values, when we describe the primary realities of human nature in terms of the revelation of life as given by the Person and teaching of Jesus Christ. The three great verities upon which He constantly insisted were, man's value for himself, his value for his fellow-men, and his value for God. These correspond generally to the three great ethical ideas of life--Personality, Freedom, and Divine Kinship. But although the sense of independence, liberty and divine fellowship is the first aspect of a being who has come to the consciousness of himself, it is incomplete in itself. Man plants himself upon his individuality in order that he may set out from thence to take possession, by means of knowledge, action, and service, of his larger world. Man's rights are but {206} possibilities which must be transmuted by him into achievements. 'This is the honour,--that no thing I know, Feel, or conceive, but I can make my own Somehow, by use of hand or head or heart.'[15] Rights involve obligations. The right of personality carries with it the duty of treating life, one's own and that of others, as sacred. The right of freedom implies the use of one's liberty for the good of the society of which each is a member. And finally, the sense of divine kinship involves the obligation of making the most of one's life, of realising through and for God all that God intends in the gift of life. In these three values lies the Christian doctrine of man.[16] Because of their fullness of implication they open out to our vision the goal of humanity--the principle and purpose of the whole process of human evolution--the perfection of man. Given these three Christian truths--the Sacredness of Personality, the Brotherhood of Man, and the Fatherhood of God--and all that is essential in the claim of the 'Natural Rights of Man' is implicitly contained. The one thing needful is that men become alive to their privileges and go forward to 'possess their possessions.' II SPHERES OF DUTY We are thus led to a division, natural if not wholly logical, of duties which spring from these rights--duties towards self, others, and God. Though, indeed, self-love implies love of others, and all duty is duty to God, still it may be permissible to frame a scheme of duties according as one or other element is prominent in each case.