Part 3

Bad as this may be, the opposite form of single statism would seem to be more devastating in our present situation. When Stephen Decatur made his famous toast to "Our Country, in her intercourse with foreign nations may she always be in the right, but our country, right or wrong," he revealed the stupid tragedy of all the many forms of the American First principle. But he incidentally admitted the existence and necessity of a superior standard of judgment by which the nation is seen to be either right or wrong. Unless our citizenship is in Heaven we cannot be effective and reliable citizens of this country or any country on earth. All we are fitted for without it is to be slaves to a Fascist state, saluting and goose-stepping moronically at the command of a self-appointed leader. We must have a basis for judging even our own country and our most honored institutions.

This nation is in the midst of the most important decisions any people on earth have ever faced. If we make them as members of the Earthly City alone, which as St. Augustine said is formed by love of self even to the contempt of God, we or our descendants will witness the final form of uncritical patriotism: the end of our state in the end of all civilization. But if those in authority, pressed on by us, will recognize their ultimate allegiance to the City of God which transcends all national sovereignty and boundaries there is good hope that the decision will be made for the good of all mankind and not simply for our destruction.

If they or we are fearful in this fatal moment, we might remember the other side of citizenship--as members of the City of God we are also entitled to its protection and its power.

Remember the experience of Elisha and his servant. And Elisha prayed and said, "Lord, I pray thee open his eyes that he may see. And then the Lord opened the eyes of the young man and he saw, And behold the mountain was full of horses and chariots of fire round about Elisha."

"_Forgetting those things which are behind and reaching forth unto those things which are before._"

One might well assume that these words of St. Paul are an accepted part of all theories of progress; looking forward instead of backward. But Lewis Mumford in his book _The Condition of Man_ points out that this has unfortunately not always been the case, to the confusion and sidetracking of mankind's efforts. Progress, he says, may be considered in either of two ways--getting closer to a goal, or getting farther away from a starting point. And it was in the latter sense that the exponents of progress in the era of Romanticism; Hume, Voltaire, and the others, preached it--the casting loose from a past crippled by evils: brutality, superstition, ignorance, misery.

But have these curses disappeared from the earth? Have they not in many respects grown worse? I am afraid so, and I think it is due in large part to this negative theory of progress which has possessed man since the Renaissance. The intended cures of evils have been too often sought purely as an escape from the evil itself and not with a view to ultimate good.

Serfdom and slavery were evil, so men broke away and became free; but free for what? That was of little consequence as long as they were free. The Germans felt the pressure of other nations around them so they needs must make more Lebensraum--room in which to be free. And what nation has ever become so enslaved in the process? We didn't want war, and so with the mounting fear of war before our eyes, we temporized until the greatest war in history came upon us. An individual realizes how great is his own selfishness and so to overcome it, he concentrates upon self-centered cure and becomes even more entangled.

No, this kind of progress is no progress at all, but rather a circle back into greater evil. Man was not made to run with his eyes turned backward. He will inevitably fall into the same or deeper pit.

The only true and effective kind of progress is progress toward a goal with that goal clearly and constantly before our eyes.

We want peace. What then is peace? It certainly is not the mere avoidance of war. It is rather the achievement of those conditions which allow for men's dependance upon each other with greater mutual respect and affection.

We want internal national harmony. Does that come from the suppression of the demands of labor or the abolition of the guidance of management? Certainly not. It comes from a joint appreciation of the values of living without which there is no possible common ground.

Do you as an individual want to grow in wisdom and stature? Yes, certainly. But that will not come from mere reaction to your past; although that is a delusion under which many men labor. This frequently reveals itself in their attitude toward religion. Almost everyone goes through a period of reaction against religion and all that it stands for. It usually happens about Sophomore year in college. Actually it is a reaction against the authority of our parents, our school teachers and our unthinking past in general. It is necessary for each one to think out his purposes and goals, his religion for himself, or else it will never have his whole hearted support. But because of this confusion between authority and religion many people reject both together and forever after are motivated by reactions and not by any real positive ideal. They are the followers of the illusory theory of progress and are forever in frustration.

No, if you would make real progress you must start as soon as possible disentangling your ultimate ends from your reaction to your beginnings; keeping what is true for you and discarding what is false. Once this process is begun, it must be continued and developed until you have a religion that really pulls you on, until you are reaching forth unto those things which are before, until you have found the God who is your God and in whom you live and move and have your being.

Twelve hundred copies printed by Harvard University Printing Office. Designed by Philip Hofer, Department of Printing and Graphic Arts of the Harvard Library, with Charles Grassinger of the Harvard Printing Office.

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End of Project Gutenberg's Nine O'Clock Talks, by Frederic B. Kellogg