advances towards infinite perfection, irrespective of the stage he may have reached at a given moment. Hence the stationary righteousness of the Pharisee was worth less than the progress of the repentant thief on the cross.
Such is the difference between the Christian and the heathen teachings. Consequently the stages of virtue, as, for instance, self-control and courage, which in paganism constitute merit, constitute none whatever in Christianity. In this respect the teachings differ. But with regard to the fact that there can be no advance toward virtue, toward perfection, except by mounting the lowest steps, paganism and Christianity are alike: here there can be no difference.
The Christian, like the heathen, must commence the work of perfecting himself from the beginning—i.e., at the step at which the heathen begins it, namely, self-control; just as a man who wishes to ascend a flight of stairs cannot avoid beginning at the first step. The only difference is that for the pagan, self-control itself constitutes a virtue; whereas for the Christian, it is only part of that self-abnegation which is itself but an indispensable condition of all aspiration after perfection. Therefore the manifestation of true Christianity could not but follow the same path that had been indicated and followed by paganism.
But not all men have understood Christianity as an aspiration towards the perfection of the heavenly Father. The majority of people have regarded it as a teaching about salvation—i.e., deliverance from sin by grace transmitted through the Church, according to Catholics and Greek Orthodox; by faith in the Redemption, according to Protestants, the Reformed Church, and Calvinists; or, according to some, by means of the two combined.
And it is precisely this teaching that has destroyed the sincerity and seriousness of men's relation to the moral teaching of Christianity. However much the representatives of these faiths may preach that these means of salvation do not hinder man in his aspiration
