Abstract
UTHER'S well-known disparagement of Aristotle, the greatest moral analyst in the ancient world, and his apparent rejection of consciously cultivated righteousness put in jeopardy the theory and practice of virtue in Reformation Christian ethics. Through Christian ethics generally there runs also a deep undercurrent reacting against every peril of pharisaism. Every doer is likely to love the deed, as Nietzsche said, himself, and his virtues more than they ought to be loved. Analyzing virtues of moral character is, nevertheless, an enterprise which constitutes a large part of general ethical theory. Effort to attain virtue is no less a part of moral practice. It is instructive, therefore, to watch the Christianization of virtue which results
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