This last plague would seem to have been sufficient to release the world from bondage to force--if so, mankind is ready to turn over a new leaf and set about the task of finding a way to prevent war.
As Christ can remove the pecuniary cause of war by purging the heart of that love of money which leads men into evil doings, the cla.s.s-conflict cause by stimulating brotherly love, and the ambition cause, by setting up a new measure of greatness; so He can subdue hatred and silence the cry for revenge.
"Vengeance is mine, I will repay, saith the Lord," should be a restraint, but Christ goes farther and commands us to love our enemies.
That was the complete cure for which the world was not ready when G.o.d made Moses His spokesman. "Thou shalt not," came first; "Thou shalt,"
came later. Christ"s creed compels positive helpfulness and love is the basis of that creed.
Love makes money-grabbing seem contemptible; love makes cla.s.s prejudice impossible; love makes selfish ambition a thing to be despised; love converts enemies into friends.
It may encourage us to expect Christ"s teachings to bring world peace if we consider for a moment what has already been accomplished in the establishing of peace between individuals. Take, for instance, the doctrine of forgiveness as applied to indebtedness. In Christ"s time debtors were not only imprisoned but members of the family could be sold into bondage to satisfy a pecuniary obligation. In Matthew (chap. 18) we have a picture of the cruelty which the creditor was permitted to practice:
Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents [ten million dollars]. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compa.s.sion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants which owed him an hundred pence [seventeen dollars]; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compa.s.sion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
If Christ were to reappear to-day he would find imprisonment for debt abolished throughout nearly all, if not the entire, civilized world. The law stays the hand of the creditor, or rather withholds from him the instruments of torture which he formerly employed. Here we have the doctrine of forgiveness applied in a very practical form. It is based on mercy, and yet in a larger sense it rests on justice and promotes the welfare of society.
But compa.s.sion has gone further; we have the exemption law which secures to the debtor the food necessary for his family and the tools by which he makes his living. Christ"s doctrine has been applied further still; we have the bankruptcy law which gives a new lease of life to an insolvent debtor if his failure is without criminal fault on his part. By turning over to his creditors all the property he has above exemptions he can go forth from court free from all legal obligations and begin business unembarra.s.sed. Some who take advantage of these provisions of the law may be indifferent to the Teacher whose loving spirit has thus conquered the hard heart of the world, but the triumph marks a step in human advance and suggests possible changes in other directions as the principle is increasingly applied to daily life.
International law still permits greater cruelty in war than accompanied imprisonment for debt. National obligations are enforced by killing the innocent as well as the guilty. Ports are blockaded, cities are besieged and even bombed, and non-combatants are starved and drowned.
As imprisonment for debt has disappeared and as duelling is giving way to the suit at law, so war will be succeeded by courts of arbitration and tribunals for investigation. All real progress toward peace is in line with the teachings of the Nazarene and this progress hastens the coming of governments that shall endure.
With the conclusion of the World War our nation confronts such an opportunity as never came to any other nation--such an opportunity as never came to our nation before. We were the only great nation that sought no selfish advantage and had no old scores to settle, no spirit of revenge to gratify. Our contributions were made for the world"s benefit--to end war and make self-government respected everywhere. We entered the conflict at the time when we could render the maximum of service with a minimum of sacrifice. At the peace conference we asked nothing for ourselves--no territorial additions, no indemnities, no reimburs.e.m.e.nts--just world peace, universal and perpetual. That was to be our recompense.
It is not entirely the fault of other nations that they do not stand exactly in the same position that we do. In many respects their situations are different from ours. They have received from the past an inheritance of race and national hostility; they have their commercial ambitions; they have their military and naval groups with antiquated standards of honour, not to speak of those who, feeding on war contracts, feel that they have a vested interest in carnage. Besides these hindrances to peace they lack several advantages which we enjoy over any other nation of importance, viz., more complete information in regard to other people, a more general sympathy with other nations and a greater moral obligation to them. Our nation being made up of the best blood of the nations of Europe, we learn to know the people at home through the representatives who come here. Because of our intimate connection with the foreign elements of our country our sympathy goes out to all lands; and because we have received from other nations as no other nation ever did, we are in duty bound to give as no other nation has given.
We have given the world a peace plan that provides for the investigation of all disputes before a resort to arms--a plan that gives time for pa.s.sions to subside and for reason to resume her sway. We have subst.i.tuted the maxim: "Nothing is final between friends," for the old-fashioned diplomacy based on threats and ultimatums. We have turned from the blood-stained precedents of the past and invoked a spirit of brotherhood for the purpose of preventing wars. These treaties contain a provision which, though seemingly very simple, is profoundly significant. In former times treaties ran for a certain number of years and then lapsed unless renewed. The thirty treaties negotiated by our nation in 1913 and 1914 with three-quarters of the world, providing for _investigation_ of _all_ disputes before hostilities can begin, run for five years and then, instead of lapsing, continue until one year after one of the parties to the treaty has formally demanded its termination.
Note the difference: the old treaties gave the presumption to war--the new treaties give the presumption to peace. As our const.i.tution requires a two-thirds vote for ratification of a treaty, a minority of the Senate (as few as one-third plus one) could prevent the renewal of a treaty; under the new plan the treaty continues indefinitely until a majority denounce it.
But while we have made a splendid beginning as the leader of the peace movement in the world much remains to be done. Our nation should lead in the crusade for disarmament; no other nation is so well qualified for leadership in this movement so necessary for civilization. The desire for peace, intensified by the agonies of an unprecedented war, ought to be sufficient to bring about disarmament; it should be unnecessary to invoke financial reasons. But national debts have increased so enormously as to have become unbearable and the world must disarm or face universal bankruptcy. The reaction against militarism is more advanced, but the reaction against navalism is just as sure to come--one cannot survive without the support of the other. Rivalry in the building of battleships will not long be tolerated after rivalry in land forces has been abandoned.
The United States should be the champion of the Christian method of preserving peace--and the world is ready for it. The devil never won a greater victory than when he persuaded statesmen to make the absurd experiment of trying to prevent war by getting ready for it. "Arm yourselves," he whispered, "and you will never have to use your weapons." How his Satanic majesty must have gloated over the gullibility of his dupes.
John Bright, Quaker statesman of Great Britain, pointed out the fallacy of this policy. He called it, "Worshipping the scimitar" and predicted that it would invite war instead of preventing it. But the din of the munition factories drowned the voice of protest and the civilized world--yes, the Christian world--went into a prepared war, each nation protesting that it was drawn into the conflict against its will.
Permanent peace cannot rest upon terrorism; friendship alone can inspire peace, and friendship has no swagger in its gait; it does not flourish a sword. Our nation has invited the world to a conference to consider the limitation of armaments; if disarmament by agreement fails we should enter upon a systematic policy of reduction ourselves and by so doing arouse the Christians, the friends of humanity and the toilers of the world to the criminal folly of the brute method of dealing with this question.
We should also join the world in creating a tribunal before which every complaint of international injustice can be heard. If reason is to be subst.i.tuted for force the forum inst.i.tuted for the consideration of these questions must have authority to hear all issues between nations, in order that public opinion, based upon information, may compel such action as may be necessary to remove discord.
It does not lessen the value of such a tribunal to withhold from it the power to enforce its findings by the weapons of warfare. In the case of our own nation, we have no const.i.tutional right to transfer to another nation authority to declare war for us, or to impair our freedom of action when the time for action arrives.
Then, too, the judgment that rests upon its merits alone, and is not enforceable by war, is more apt to be fair than one that can be executed by those who render it. A persuasive plea appeals to the reason; a command is usually uttered in an entirely different spirit.
There is another difference between a recommendation and a decree; if the European nations could call our army and navy into their service at any time they might yield to the temptation to use our resources to advance their ambitions. As the man who carries a revolver is more likely than an unarmed man to be drawn into a fight, so the European nations would be more apt to engage in selfish quarrels if they carried the fighting power of the United States in their hip pocket. For their own good, as well as for our protection and for the saving of civilization, it is well to require a clear and complete statement of the reasons for the war and of the ends that the belligerents have in view, before we mingle our blood with theirs upon the battle-field.
Our nation is in an ideal position; it has financial power and moral prestige; it has disinterestedness of purpose and far-reaching sympathy.
When to these qualifications for leadership independence of action is added we can render the maximum of service to the world.
It matters not what name is given to the cooperative body; it may be a League of Nations or an a.s.sociation of Nations or anything else. The name is a mere form; the tribunal should be the greatest that has ever a.s.sembled. Our delegates should be chosen by the people _directly_, as our senators, our congressmen, our governors, and our legislators are, and as our President virtually is. Representatives chosen to speak for the American people on such momentous themes as will be discussed in that body should have their commissions signed by the sovereign voters themselves. We cannot afford to intrust the selection of these delegates to the President or to Congress. The members of our delegation should not be discredited by any flavour of presidential favouritism or by any taint of Congressional log-rolling.
Delegates, selected by popular vote in districts, would reflect the sentiment of the entire country, and their power would be enhanced rather than decreased if they were compelled to seek endors.e.m.e.nt of their views on vital questions at a referendum vote. Their authority to cast the nation"s vote for war ought to be subject to the approval of the people, expressed at the ballot box. Those who are to furnish the blood and take upon themselves the burden of war-debts ought to be consulted before the solemn duties and the sacrifices of war are required of them.
Our nation can, by its example, teach the world the true meaning of that democracy which was to be made safe throughout the world. The essence of democracy is found in the right of the people to have what they want, and experience shows that the best way to find out what the people want is to ask them. There is more virtue in the people themselves than can be found anywhere else; the faults of popular government result chiefly from the embezzlement of power by representatives of the people--the people themselves are not often at fault. But, suppose they make mistakes occasionally: have they not a right to make _their own mistakes_? Who has a right to make mistakes for them?
The Saviour not only furnished a solution for all of life"s problems, individual and governmental, national and international, but He also called His followers to the performance of the duties of citizenship: "Render unto Caesar the things that are Caesar"s, and to G.o.d the things that are G.o.d"s," was the answer that Christ made to those who were quibbling about the claims of the government under which they lived.
The citizen is a unit of the community in which he lives and a part of his government. Our government derives its power from the consent of the governed; what kind of a government would we have if all Christians were indifferent to its claims? No rule can be laid down for one citizen that does not apply to all; each citizen, therefore, should bear his share of the burden if he is to claim his share of the government protection. The teachings of Christ require that we should respect the rights of others as well as insist upon the recognition of our own rights. In fact, the recognition of the rights of others is a higher form of patriotism than mere insistence upon that which is due us and the spirit of brotherhood is calculated to create just such a community of interest. Each will find his security in the safety of all--the welfare of each being the concern of the whole group.
In a government like ours the Christian is compelled by conscience to avoid sins of omission as well as sins of commission; he must not only avoid the doing of evil, but he must not permit wrong-doing by law if he can prevent it. In other words, the conscientious citizen must understand the principles of his government, the methods employed by his government and the policies that come before the government for adoption or rejection. He is a partner in a very important business--a stockholder in the greatest of all corporations. If the good people of the land do not do their duty as citizens they may be sure that bad people will use the power and instrumentalities of government for their own advantage and for the injury of the many.
An indifferent Christian? It is impossible. A Christian cannot be indifferent without betraying a sacred trust. And yet every bad law, and every bad condition that can be remedied by a good law, proclaims an indifferent citizenship or a citizenship lacking in virtue, for popular government is merely a reflection of the character of its active citizenship.
The charitable view to take of a nation"s failure to have the best government, the best laws and the best administration possible, is not that the citizenship is lacking in virtue and good intent, but that it is lacking in information. It is the business of the good citizen, therefore, to encourage the spread of accurate information--the dissemination of light--in order that those who "love darkness rather than light because their deeds are evil" may not be able to work under cover. No evil can stand long against a united Christian citizenship; witness how prohibition came as soon as the churches united against the saloon.
Having faith in the power of truth to win its way when understood, Christians believe in publicity and are not afraid to call every evil before the bar of public judgment. Believing in the superhuman wisdom of Christ, as well as in the saving power of His blood, they are bold to apply His code of morals to every problem. His is a name that will increasingly arouse the hosts of righteousness to irresistible attacks on the brutishness that endangers government, society and civilization.
I am so confident that the Christian citizenship of this country will prove faithful to every trust and rise to the requirements of every emergency that I venture to repeat a forecast of our nation"s future, made more than twenty years ago:
I can conceive of a national destiny which meets the responsibilities of to-day and measures up to the possibilities of to-morrow. Behold a republic, resting securely upon the mountain of eternal truth--a republic applying in practice and proclaiming to the world the self-evident propositions that all men are created equal; that they are endowed with inalienable rights; that governments are inst.i.tuted among men to secure these rights; and that governments derive their just powers from the consent of the governed. Behold a republic, in which civil and religious liberty stimulate all to earnest endeavour and in which the law restrains every hand uplifted for a neighbour"s injury--a republic in which every citizen is a sovereign, but in which no one cares to wear a crown. Behold a republic, standing erect, while empires all around are bowed beneath the weight of their own armaments--a republic whose flag is loved while other flags are only feared. Behold a republic, increasing in population, in wealth, in strength and in influence; solving the problems of civilization, and hastening the coming of an universal brotherhood--a republic which shakes thrones and dissolves aristocracies by its silent example and gives light and inspiration to those who sit in darkness. Behold a republic, gradually but surely becoming the supreme moral factor to the world"s progress and the accepted arbiter of the world"s disputes--a republic whose history like the path of the just--"is as the shining light that shineth more and more unto the perfect day."
IX
THE SPOKEN WORD
Some have prophesied that with the spread of the newspaper public speaking would decline--but the prediction has not been fulfilled and its failure is easily explained. In the first place, the written page can never be a subst.i.tute for the message delivered orally. The newspaper vastly multiplies the audience but they hear only the echo, not the speech itself. One cannot write as he speaks because he lacks the inspiration furnished by an audience. Gladstone has very happily described the influence exerted by the audience upon the speaker, an influence which returns to the audience stamped with his own personality. He says that the speaker draws inspiration from the audience in the form of mist and pours it back in a flood. It need hardly be added that this refers to speaking without ma.n.u.script, but reading, while always regrettable, is sometimes necessary--especially when accuracy is more important than the immediate effect.
In order to secure both accuracy and animation it is well to prepare the speech in advance and then revise it after delivery.
With increased intelligence a larger percentage of the population are able to think upon their feet, to take part in public discussions and to give their community and country the benefit of their conscience and judgment. The fraternities and labour and commercial organizations have largely aided in the development of speaking by the exchange of views at their regular meetings. The extension of popular government naturally increases public speaking as it brings the ma.s.ses into closer relation to the government and makes them more and more a controlling force in politics.
The newspapers, instead of making the stump unnecessary, often increase the necessity for face to face communication in order that both sides may be represented and, sometimes, in order that misrepresentations may be exposed.
No subst.i.tute can be found for the pulpit. Earnestness which finds expression through the voice cannot be communicated through the printed page. If we are thrilled by what we read it gives us only a glimpse of the power of speech to stir the soul. If the spoken word is to continue to play an important part in the communication of information and in the compelling of thought it is worth while to consider some of the rules that contribute to the effectiveness of the pulpit and the platform.
Sometimes I receive a letter from a young man who informs me that he is a born orator and asks what such an one should do to prepare him for his life-work. I answer that while an orator must be born like others his success will not depend on inheritance, neither will a favourable environment in youth a.s.sure it. An ancestor"s fame may inspire him to effort and the a.s.sociations of the fireside may stimulate, but ability to speak effectively is an acquirement rather than a gift.
Eloquence may be defined as the speech of one who _knows what he is talking about_ and _means what he says_--it is _thought on fire_. One cannot communicate information unless he possesses it. There is quite a difference in people in this respect; we say of one that he knows more than he can tell and, of another, that he can tell all he knows, but it is a reflection upon a man to say that he can tell more than he knows.
The first thing, therefore, is to know the subject. One should know his subject so well that a question will aid rather than embarra.s.s him. A question from the audience annoys one only when the speaker is _unable_ to answer it or does not _want_ to answer it. Many a speaker has been brought into ridicule by a question that revealed his lack of information on the subject; and a speaker has sometimes been routed by a question that revealed something he intended to conceal. Before discussing a subject one should go all around it and view it from every standpoint, asking and answering all the questions likely to be put by his opponents. Nothing strengthens a speaker more than to be able to answer every question put to him. His argument is made much more forcible because the question focuses attention on the particular point; a ready answer makes a deeper impression than the speaker could make by the use of the same language without the benefit of the question to excite interest in the proposition.
But knowledge is of little use to the speaker without earnestness.
Persuasive speech is from heart to heart, not from mind to mind. It is difficult for a speaker to deceive his audience as to his own feelings; it takes a trained actor to make an imaginary thing seem real. Nearly two thousand years ago one of the Latin poets expressed this thought when he said, "If you would draw tears from others" eyes, yourself the signs of grief must show."
If one is master of an important subject and feels that he has a message that must be delivered he will not lack a hearing. As there are always important subjects before the country for settlement there will always be oratory. In order to speak eloquently on one subject a man need not be well informed on a large number of subjects, although information on all subjects is of value. One who can in a general way discuss a large number of subjects may be entirely outcla.s.sed by one who knows but one subject but knows it well and _feels_ it.
The pulpit has developed many great orators because it furnishes the largest subject with which one can deal. The preacher who knows the Bible and feels that every human being needs the message that the Bible contains cannot fail to reach the hearts of his hearers. Dr. E. Benjamin Andrews, once the President of Brown University and later Chancellor of Nebraska University, told me of a sermon that he heard Jasper, the coloured preacher of Richmond, deliver late in life on an anniversary occasion. Jasper claimed nothing for himself but attributed his long pastorate and whatever influence he had to the fact that he preached from only one book--the Bible.