The conclusion thus apparent is vindicated by the very conception of the authority which binds men ethically. Mere "might cannot make right" or be that which has the reverence of the moral nature. Moral sovereignty does not attach to a simple absolutism of power. The ethical will bows to the right only. It would be a great contradiction to think of the power to which the moral submission of the soul is due as itself anything other than an ethical power, the morally good power, the morally good Being. This ultimate ground of right, thus found, makes plain why ethics, in its full meaning and issue, is so closely allied to religion. Religion, in its spirit and aim, means fellowship with God, accordance of desire, will, and life with him. And ethics, even in the view of its early student Plato, looks to the same goal, "likeness to God." The supreme aim of Christianity is ethical, the transformation and exaltation of human conduct and character into the excellence and happiness of righteousness. That the moral life of man may, out of his broken, corrupt and disabled state of sin, thus become again harmonized with God and the divine constitution of things, redemption comes with its supernatural powers and help for human nature, enabling and accomplishing a realization of the ethical law in human character. CHAPTER X. THE OBJECTS OF MORAL JUDGMENT. A full view of the ethical reality and its meaning for us requires yet an examination into the question: Of what may we justly affirm moral quality? Where does the conscience apply the distinctions of right and wrong? What are properly the objects, and the only objects, of moral approval or condemnation? Or, to put it in a way possibly more easily understood, to what human activities or features of life does moral quality belong?