would be our most heart-searching social problems? The social order then
would really be an order; tallying with St. Augustine's definition of a
virtuous life as the ordering of love.

What about the master and the worker in such a possibly regenerated
social order? Consider alone the immense release of energy for work
needing to be done, if the civil wars of civilized man could cease and
be replaced by that other mental fight, for the upbuilding of Jerusalem:
how the impulse of Creative Spirit, surely working in humanity, would
find the way made clear. Would not this, at last, actualize the Pauline
dream, of each single citizen as a member of the Body of Christ? It is
because we are not thus attuned to life, and surrendered to it, that our
social confusion arises; the conflict of impulse within society simply
mirrors the conflict of impulse within each individual mind.

We know that some of the greatest movements of history, veritable
transformations of the group-mind, can be traced back to a tiny
beginning in the faithful spiritual experience and response of some one
man, his contact with the centre which started the ripples of creative
love. If, then, we could elevate such universalized individuals into the
position of herd-leaders, spread their secret, persuade society first to
imitate them, and then to share their point of view, the real and sane,
because love-impelled social revolution might begin. It will begin, when
more and ever more people find themselves unable to participate in, or
reap advantage from, the things which conflict with love: when tender
emotion in man is so universalized, that it controls the instincts of
acquisitiveness and of self-assertion. There are already for each of us
some things in which we cannot participate, because they conflict too
flagrantly with some aspect of our love, either for truth, or for
justice, or for humanity, or for God; and these things each individual,