(3) Self-maintenance involves also the duty of _self-development_, and that not merely of our physical, but also of our mental life. If the body has its place and function in the growth of Christian character, still more has the mind its ethical importance. Our Maker can have no delight in ignorance. He desires that we should present not a fragmentary but complete manhood. Specialisation, though a necessity of the age, is fraught with peril to the individual. The exigencies of labour require men to concentrate their energies on their own immediate tasks; but each must seek to be not merely a craftsman, but a man. Other sides { 208} of our nature require to be cultivated besides those which bring us into contact with the ways and means of existence. Indeed, it is only by the possession of a well-trained mind that the fullest capacity, even for special pursuits, can be obtained. It has become a commonplace to say that every man should have equality of opportunity to earn a livelihood. But equality of opportunity for education, as something which ought to be within the reach of every youth in the land, is not so frequently insisted upon. Beyond the claims of daily occupation every one should have a chance, and, indeed, an inducement, to cultivate his mental and spiritual nature. Hence what is called 'culture,' the all-round development of the human faculties, is an essential condition of moral excellence. For, as Goethe has said, the object of education ought to be rather the formation of tastes than simply the communication of knowledge. But most important of all the self-regarding aims of life is the obligation of _Self-discipline_, and the use of every means of moral culture which the world supplies. It is through the complex conditions of earthly existence that the character of the individual is developed. It will only be possible to indicate briefly some of the aids to the culture of the moral life. Among these may be mentioned: (_a_) _The Providential Experiences of life_. The world itself, as a sphere of Work, Temptation, and Suffering, is a school of character. The affections and cares of the home, the duties and tasks incident to one's calling, the claims of one's fellow-men, the trials and temptations of one's lot--these are the universal and common elements in man's moral education. Not to escape from the world's activities and conflicts, but to turn them into conditions of self-mastery, is the duty of each. Men do work, but work makes men. The shopkeeper is not merely selling wares; the artisan or mechanic is not simply engaged in his handicraft; the mason and builder are not only erecting a house; each is, in and through his toil, making his own soul. And so, too, suffering and temptation are the tools which God commits to His creatures for the shaping of their own lives. Saints { 209} and sinners are made out of the same material. By what Bosanquet has finely called 'the miracle of will' the raw stuff of life is taken up and woven into the texture of the soul. (_b_) The so-called _secular opportunities of culture_. Innumerable sources of self-enrichment are available. Everything may be made a vehicle of moral education. Knowledge generally, and especially the ministry of nature, the influence of art, and the study of literature, are potent factors in the discipline and development of Christian character. To these must be added (_c_) _The special religious aids and means of grace_. From an ethical point of view the Church is a school of character. It 'guards and keeps alive the characteristic Christian ideas, and thereby exhibits and promotes the Christian ideal of life.'[18] Its fellowship, worship, and ordinances; its opportunities of brotherly service and missionary activity, as well as the more private spiritual exercises of prayer and meditation--all are means of discipline and gifts committed to the stewardship of individuals in order that they may realise the greatness of life's possibilities, and attain through union with God to the fullness of their stature in Christ.