But with the Gospels, when the watchword of ‘Estote perfecti’ turned men’s backward glances forward to the light, the doctrine of progress began to establish itself more firmly.[1398]
Now progress depends on the truth and the vividness of the ideal in view, and there can be no doubt that the Christians of our period felt their ideal as a much more living and constant inspiration than the pagans felt theirs. Paulinus of Pella illustrates this. His poem is alive with sincere devotion, and the usual dryness of the author draws a vigour and an inspiration from religious emotion which makes the work, in spite of its lack of literary formalities, compare favourably with the Panegyrists or the semi-Christian writers.[1399] His ardour and singleness of purpose[1400] are also seen in the De Providentia and the Ad Uxorem. In spite of all the sufferings of the ten-years’ slaughter (caedes decennis), there is the clear-eyed calmness of one who sees an ideal whose brightness and steadiness are undimmed by the storm.
Iniusti tumeant, et tuta pace suorum
laetentur scelerum; nonque illos vinea fallat,
non ager: et noceant illaesi, et crimine crescant:
nos quibus in Christo sunt omnia non capiant res
occiduae.[1401]
Nor is the result of this a sighing resignation: the ideal inspires vigorous action:
Sed si quis superest animi vigor, excutiamus
peccati servile iugum, ruptisque catenis,