And then there is another kind of development in Ethics which is equally necessary. The Christian law of Love bids us promote the true good of our fellow-men, bids us regard another man's good as equally valuable with our own or with the like good of any other. But what is this good life which we are to promote? As to that our Lord has only laid down a few very general principles--the supreme value of Love itself, the superiority of the spiritual to the carnal, the importance of sexual purity. These principles our consciences still acknowledge, and there are no others of equal importance. But what of the intellectual life? Has that no value? Our Lord never depreciated it, as so many religious founders and reformers have done. But he has given us no explicit guidance about it. When the Christian ideal embraced within itself a recognition of the value and duty of Culture, it was borrowing from Greece. And when we turn from Ethics to Theology, the actual fact of development is no less indisputable. Every alteration of the ethical ideal has brought with it some alteration in our idea of God. We can no longer endure theories of the Atonement which are opposed to modern ideas of Justice, though they were quite compatible with {168} patristic or medieval ideas of Justice. The advances of Science have altered our whole conception of God's mode of acting upon or governing the world. None of these things are religiously so important as the great principle of the Fatherhood of God, nor have they in any way tended to modify its truth or its supreme importance. But they do imply that our Theology is not and cannot be in all points the same as that of the first Christians.