According to the empirical philosophy, however, all ideals are matters of relation. It would be absurd, for example, to ask for a definition of "the ideal horse," so long as dragging drays and running races, bearing children, and jogging about with tradesmen's packages all remain as indispensable differentiations of equine function. You may take what you call a general all-round animal as a compromise, but he will be inferior to any horse of a more specialized type, in some one particular direction. We must not forget this now when, in discussing saintliness, we ask if it be an ideal type of manhood. We must test it by its economical relations.

I think that the method which Mr. Spencer uses in his Data of Ethics will help to fix our opinion. Ideality in conduct is altogether a matter of adaptation. A society where all were invariably aggressive would destroy itself by inner friction, and in a society where some are aggressive, others must be non-resistant, if there is to be any kind of order. This is the present constitution of society, and to the mixture we owe many of our blessings. But the aggressive members of society are always tending to become bullies, robbers, and swindlers; and no one believes that such a state of things as we now live in is the millennium. It is meanwhile quite possible to conceive an imaginary society in which there should be no aggressiveness, but only sympathy and fairness--any small community of true friends now realizes such a society. Abstractly considered, such a society on a large scale would be the millennium, for every good thing might be realized there with no expense of friction. To such a millennial society the saint would be entirely adapted.

His peaceful modes of appeal would be efficacious over his companions, and there would be no one extant to take advantage of his non-resistance. The saint is therefore abstractly a higher type of man than the "strong man," because he is adapted to the highest society conceivable, whether that society ever be concretely possible or not. The strong man would immediately tend by his presence to make that society deteriorate. It would become inferior in everything save in a certain kind of bellicose excitement, dear to men as they now are.

But if we turn from the abstract question to the actual situation, we find that the individual saint may be well or ill adapted, according to particular circumstances. There is, in short, no absoluteness in the excellence of sainthood. It must be confessed that as far as this world goes, anyone who makes an out-and-out saint of himself does so at his peril. If he is not a large enough man, he may appear more insignificant and contemptible, for all his saintship, than if he had remained a worldling.[223] Accordingly religion has seldom been so radically taken in our Western world that the devotee could not mix it with some worldly temper. It has always found good men who could follow most of its impulses, but who stopped short when it came to non-resistance. Christ himself was fierce upon occasion.

Cromwells, Stonewall Jacksons, Gordons, show that Christians can be strong men also.