And yet you are sure, as I am sure, that were the world confined to these hard-headed, hard-hearted, and hard-fisted methods exclusively, were there no one prompt to help a brother first, and find out afterwards whether he were worthy; no one willing to drown his private wrongs in pity for the wronger's person; no one ready to be duped many a time rather than live always on suspicion; no one glad to treat individuals passionately and impulsively rather than by general rules of prudence; the world would be an infinitely worse place than it is now to live in.
The tender grace, not of a day that is dead, but of a day yet to be born somehow, with the golden rule grown natural, would be cut out from the perspective of our imaginations.
The saints, existing in this way, may, with their extravagances of human tenderness, be prophetic. Nay, innumerable times they have proved themselves prophetic. Treating those whom they met, in spite of the past, in spite of all appearances, as worthy, they have stimulated them to BE worthy, miraculously transformed them by their radiant example and by the challenge of their expectation.
From this point of view we may admit the human charity which we find in all saints, and the great excess of it which we find in some saints, to be a genuinely creative social force, tending to make real a degree of virtue which it alone is ready to assume as possible. The saints are authors, auctores, increasers, of goodness. The potentialities of development in human souls are unfathomable. So many who seemed irretrievably hardened have in point of fact been softened, converted, regenerated, in ways that amazed the subjects even more than they surprised the spectators, that we never can be sure in advance of any man that his salvation by the way of love is hopeless. We have no right to speak of human crocodiles and boa-constrictors as of fixedly incurable beings. We know not the complexities of personality, the smouldering emotional fires, the other facets of the character-polyhedron, the resources of the subliminal region.
St. Paul long ago made our ancestors familiar with the idea that every soul is virtually sacred. Since Christ died for us all without exception, St. Paul said, we must despair of no one.
This belief in the essential sacredness of every one expresses itself to-day in all sorts of humane customs and reformatory institutions, and in a growing aversion to the death penalty and to brutality in punishment. The saints, with their extravagance of human tenderness, are the great torch-bearers of this belief, the tip of the wedge, the clearers of the darkness. Like the single drops which sparkle in the sun as they are flung far ahead of the advancing edge of a wave-crest or of a flood, they show the way and are forerunners. The world is not yet with them, so they often seem in the midst of the world's affairs to be preposterous. Yet they are impregnators of the world, vivifiers and animaters of potentialities of goodness which but for them would lie forever dormant. It is not possible to be quite as mean as we naturally are, when they have passed before us. One fire kindles another; and without that over-trust in human worth which they show, the rest of us would lie in spiritual stagnancy.
Momentarily considered, then, the saint may waste his tenderness and be the dupe and victim of his charitable fever, but the general function of his charity in social evolution is vital and essential. If things are ever to move upward, some one must be ready to take the first step, and assume the risk of it. No one who is not willing to try charity, to try non-resistance as the saint is always willing, can tell whether these methods will or will not succeed. When they do succeed, they are far more powerfully successful than force or worldly prudence. Force destroys enemies; and the best that can be said of prudence is that it keeps what we already have in safety. But non-resistance, when successful, turns enemies into friends; and charity regenerates its objects. These saintly methods are, as I said, creative energies; and genuine saints find in the elevated excitement with which their faith endows them an authority and impressiveness which makes them irresistible in situations where men of shallower nature cannot get on at all without the use of worldly prudence. This practical proof that worldly wisdom may be safely transcended is the saint's magic gift to mankind.[215]
Not only does his vision of a better world console us for the generally prevailing prose and barrenness; but even when on the whole we have to confess him ill adapted, he makes some converts, and the environment gets better for his ministry. He is an effective ferment of goodness, a slow transmuter of the earthly into a more heavenly order.
[215] The best missionary lives abound in the victorious combination of non-resistance with personal authority. John G.
Paton, for example, in the New Hebrides, among brutish Melanesian cannibals, preserves a charmed life by dint of it. When it comes to the point, no one ever dares actually to strike him. Native converts, inspired by him, showed analogous virtue. "One of our chiefs, full of the Christ-kindled desire to seek and to save, sent a message to an inland chief, that he and four attendants would come on Sabbath and tell them the gospel of Jehovah God.
The reply came back sternly forbidding their visit, and threatening with death any Christian that approached their village. Our chief sent in response a loving message, telling them that Jehovah had taught the Christians to return good for evil, and that they would come unarmed to tell them the story of how the Son of God came into the world and died in order to bless and save his enemies. The heathen chief sent back a stern and prompt reply once more: 'If you come, you will be killed.' On Sabbath morn the Christian chief and his four companions were met outside the village by the heathen chief, who implored and threatened them once more. But the former said:--
