It would seem that virtue ought to be the basis of ethics. For grounding the ends of life in pleasure is futile. As it is written, Solomon said "I said in my heart, “Come now, I will test you with pleasure; enjoy yourself.” But behold, this also was vanity. I said of laughter, “It is mad,” and of pleasure, “What use is it?” (Ecclesiastes 2:1-2 ESV). And as Seneca said "Vexation and pain and other inconveniences are of no consequence, for they are overcome by virtue. Just as the brightness of the sun dims all lesser lights, so virtue, by its own greatness, shatters and overwhelms all pains, annoyances, and wrongs;" (Lucilius 66:20)
On the contrary it is written "None is righteous, no, not one;" (Romans 3:10 ESV)
I answer that it is true that worldly pleasures are an insufficient good in which to ground ethics. However, virtue is insufficient as well as just as none can hold to pleasure and happiness from the exterior world in the face of the evil in the exterior world. none can hold to happiness from the virtue of one's own heart due to the evil in one's own heart. As Seneca said, "What can be added to that which is perfect? Nothing otherwise that was not perfect to which something has been added." (Lucilius 66:9). But to the virtue humans possess in and of ourselves, much can be added.
Seneca said, "Nothing is more divine than the divine, or more heavenly than the heavenly." (Lucilius 66:11). And Jesus says "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment." (Matthew 22:37-38). As the Westminster Larger Catechism says "Man's chief and highest end is to glorify God, and fully to enjoy him forever." (Westminster Larger Catechism: 1) As Aquinas said "there is something which is truest, something best, something noblest and, consequently, something which is uttermost being ... there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God." (Summa Theologica 1:2:3)
As there is nothing more divine than the divine, or more heavenly than the heavenly, there is nothing more good than the good. As is written, "Give thanks to the Lord, for he is good, for his steadfast love endures forever." (Psalm 136:1 ESV).
Therefore goodness in and of itself should be the basis of ethics, and the attainment of it. And this men understand to be God.
It would seem that religion should be practiced on the basis of it teaching virtue irregardless of the truthfulness of it's supernatural doctrine. For many religions incentivize virtue by the promise of a reward for virtue and a punishment for vice. Even without faith in reward and punishment, since virtue is worthy of being a superlative good, religion is useful insofar as it encourages a superlative goodness in human life. And therefore religion ought to be practiced as if true regardless of whether it is true.
On the contrary It Is written "And if Christ has not been raised, then our preaching is in vain and your faith is in vain." (1 Cor 15:14)
I answer that the vanity of religion without the supernatural can be shown in three ways.
Firstly, if virtue is indeed a superlative good, it ought not to need a reward or punishment to incentivize it. To require supernatural punishment or reward to incentivize it is essentially to admit that virtue is insufficient as a superlative good in and of itself.
Secondly, lies are contrary to virtue. But if one is motivated to virtue by a lie, then one is motivated to virtue by something non-virtuous. Hence one sacrifices the goal gaining it.
Thirdly, as has been noted above, virtue is insufficient to be a superlative good and relies on there being a sort of supernatural, transcendent goodness for it's goodness. As virtue is dependent on the truthfulness of religion for it's goodness, the truthfulness of any religion being the source of goodness must be considered since without the truthfulness of that religion, virtue is not truly good either.
It would seem that happiness cannot be the basis of ethics. For happiness in the world is impermanent while suffering is deeply entrenched in the world. And even if a temporary pleasure is gained, it cannot be fully enjoyed because elsewhere people are unjustly suffering.
On the contrary it is written "Enter into the joy of your master." (Matthew 25:21 ESV).
I answer that God invites us into His joy, and happiness is the proper reward of virtue. "For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.”" (1 Timothy 5:18). And the individual Christian is more than a beast of burden or a hired servant, but a "Co-heir with Christ" (Romans 8:17). It is part of God's proper ordering of the universe that happiness, not only a partial happiness particular to individual things in the world, but a full and complete happiness, is the lot of those who do good. As is written "The Lord is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul." (Psalm 23:1-3 ESV) and "many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven," (Matthew 8:11 ESV).
As for the ability to enjoy and be rewarded by happiness while others suffer, this is remedied in two ways. Firstly, by the fact that in the Resurrection, everyone will be recompensed as they deserve, and all who deserve it will go into eternal happiness. Secondly, by the fact that happiness is fruitful. As is written, "my cup overflows." (Psalm 23:5 ESV). As the glory of Christ's resurrection overflows into our resurrection so to do the fruits of our sanctification overflow into the lives of those around us. As "Every good gift and every perfect gift is from above, coming down from the Father of lights" (James 1:17 ESV), we understand that happiness with it's source rooted in the world's goodness is itself rooted in God's goodness poured out to us. Godly happiness shares itself with others, bringing happiness to those around us. A happy, healthy Christian is one from whom all can partake in God's goodness.
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