xi A SYNTHETIC PHILOSOPHY OF LIVING 413
prizes love above all else, he certainly understands it in the same " wider " sense/ He goes on to say, ' Psychoanalysis gives these love instincts the name of sexual instincts, a poizorz, and by reason of their origin. . . . I cannot see any merit in being ashamed of sex ; the Greek word " Eros " is in the end nothing more than a translation of our German word Liebe (love) 66 (pp. 39-4o).
So it is that just as law and prophecy meet and are transcended in Christianity, so Stoicism and Epicureanism meet at their best in the experience of the Christian life. The moral passion of Stoicism is saved and its hard angularities are cast off. The hearty spontaneous-ness of Epicureanism and its frank gladness are saved, and its tendency to descend into grossness and evil indulgence is transcended by a passion for goodness which makes it impossible to enjoy evil things.
Particular Christian groups and individuals, however, have not always realized the meaning and strategy of this synthesis of duty and pleasure. There were high ecclesiastics of the Renaissance who preserved the mode of the epicure without the moral passion of the prophet, and so they reverted to that licentiousness from which Epicureanism has always been striving to rise. There were Puritan leaders of the seventeenth and eighteenth centuries who preserved all the Stoic passion for virtue but had quite lost sight of the beauty of holiness ; and naturally reverted to the hard, rigid and self-conscious qualities with which Stoicism has had always to contend. But when the full witness of Christianity has been heard, it has expressed virtue in terms of gladness and has reconciled pleasure and moral passion. Even self-sacrifice when it is completely Christian is so glorified by love that the person making the supreme offering is often scarcely conscious of the cost. His gift of himself