Schleiermacher has been charged with ignoring the difference between the two disciplines, but with scant justice. For, while he regards the two subjects as but different branches of Christian theology, and insists upon their intimate connection, he does not neglect their distinction. There has been a growing tendency to accentuate the difference, and recent writers such as Jacoby, Haering and Lemme, not to mention Martensen, Dorner and Wuttke, claim for Ethics a separate and independent treatment. The ultimate connection between Dogmatics and Ethics cannot be ignored without loss to both. It tends only to confusion to speak as some do of 'a creedless morality.' On the one hand, Ethics saves Dogmatics from evaporating into unsubstantial speculation, and by affording the test of workableness, keeps it upon the solid foundation of fact. On the other hand, Dogmatics supplies to Ethics its formative principles and normative standards, and preserves the moral life from degenerating into the vagaries of fanaticism or the apathy of fatalism. But while both sciences form complementary sides of theology and stand in relations of mutual service, each deals with the human consciousness in a different way. Dogmatics regards the Christian life from the standpoint of divine dependence: Ethics regards it from the {26} standpoint of human determination. Dogmatics deals with faith in relation to God, as the receptive organ of grace: Ethics views faith rather in relation to man, as a human activity or organ of conduct. The one shows us how our adoption into the kingdom of God is the work of divine love: the other shows how this knowledge of salvation manifests itself in love to God and man, and must be worked out through all the relationships of life. III We may define more particularly the relation of Ethics to Dogmatics by enumerating briefly the doctrinal postulates or assumptions with which Ethics starts.