inspired by this union; and that He declared it, not as a unique fact,
but as a possible human ideal. This Is not a theological, but a
historical statement, which applies, in its degree to every man and
woman who has been a follower of Christ: for He was, as St. Paul has
said, "the eldest in a vast family of brothers." The same single-minded
effort and attainment meet us in other great faiths; though these may
lack a historic ideal of perfect holiness and love. And by a paradox
repeated again and again in human history, it is this utter devotion to
the spiritual and eternal which is seen to bring forth the most abundant
fruits in the temporal sphere; giving not only the strength to do
difficult things, but that creative charity which "wins and redeems the
unlovely by the power of its love."[50] The man or woman of prayer, the
community devoted to it, tap some deep source of power and use it in the
most practical ways. Thus, the only object of the Benedictine rule was
the fostering of goodness in those who adopted it, the education of the
soul; and it became one of the chief instruments in the civilization of
Europe, carrying forward not only religion, but education, pure
scholarship, art, and industrial reform. The object of St. Bernard's
reform was the restoration of the life of prayer. His monks, going out
into the waste places with no provision but their own faith, hope and
charity, revived agriculture, established industry, literally compelled
the wilderness to flower for God. The Brothers of the Common Life
joined together, in order that, living simply and by their own industry,
they might observe a rule of constant prayer: and they became in
consequence a powerful educational influence. The object of Wesley and
his first companions was by declaration the saving of their own souls
and the living only to the glory of God; but they were impelled at once
by this to practical deeds of mercy, and ultimately became the
regenerators of religion in the English-speaking world.