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.(213) 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. In this respect the Utopian dreams of social justice in which many contemporary socialists and anarchists indulge are, in spite of their impracticability and non‐adaptation to present environmental conditions, analogous to the saint’s belief in an existent kingdom of heaven. They help to break the edge of the general reign of hardness, and are slow leavens of a better order. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐