The Spirit of LibertyI AM THE SPIRIT OF LIBERTY

With me, life has purpose and meaning. ~~

Infinite variety is mine, and Paradise beckons those who love me andknow me.

Embrace me-and the commonplace becomes high adventure;the infinite becomes real.

Turn your back upon me, and you are doomed to conformity andmonotony.

I AM THE SPIRIT OF LIBERTYWhen you look into my eyes, you must forsake all others.With me there is solitude and grandeur. I cannot abide fear and the

fearful, and the huddling together of masses.Throughout all recorded time, I lwve stood with the brave.Those who have known my smile have dared the impossible.

I AM THE SPIRIT OF LIBERTYIf you live with rne, you will achieve gloriously;I do not promise success. But with me, even a failure is magnificent.The irresponsible and the thoughtless cannot find me.I am always alone. But I am never lonely.If you aspire to my radiance, you will experience the toy of initiating, you

will know the unalloyed thrill of creation.

I AM THE SPIRIT OF LIBERTYI am with you all the way - or J am not 1.vith you.You must be loyal to me with all that you have and are.

] oin me and we are both indivisible.You must give your ear only to my voice.The siren songs of security and benefits at the expense of others are alien

to me.You must give no heed to those who promise regulations and controls, all

in the name of happiness and peace.

There are other and easier paths to follow than the one you must travelit you come with me.

But if you abandon me _. you and generations to come will drift intooblivion and death.

Sometimes the snow and ice of apathy and indifference cover me.Yet you must know that so long as life endures, a spark of me can be

fanned into a flame.

I AM THE SPIRIT OF LIBERTYl

ROBERT LEFEVRE

The Freedom SchoolColorado Springs, Colo.

FAITH AND FR~~DOM - Vol. IX, No.4 1958-59

Concerning "Dr. Zhivago"James C. Ingebretsenand Dr. Harry R. Butman

Beginning on the next page is asensitive and significant review ofthe Nobel prize-winning Dr. Zhi­vago written by the Russianauthor, Boris Pasternak. The bookhas evoked critical response, favor­able and otherwise, from bothsides of the Iron Curtain. Amongsome anticommunists, we area ware of highly unfavorable re­actions. There are those who feelthat the book could never havebeen smuggled out of Russia, orreceived the Nobel Prize and theplaudits of certain left-wing re­viewers, unless it were being cov­ertly pushed by the Kremlin. Afterstudying the book with care, I canonly conclude that if Mr. Khrush­chev is promoting the the book, hewill, thank God, live to regret it!

I am not competent to judge thenovel as literature; I)r. Butman'sreview has done that. But as avoice crying in the wilderness, it ismoving drama, superbly epito­mized in these lines from Paster­nak's subsequent poem of dedica­tion:

"I arn lost like a beast in anenclosure;

Some\\There are people, freedomand light;

Behind me is the noise of pursuitAnd there is no way out."And how have Americans re­

sponded? A few intellectuals, writ­ers, and artists have respondedfrom the heart to thecourage and of Paster-

nak's cry for help, but most of ournear-socialist "liberals" have paidlittle more than lip-service to theenormous restatements of Christ­ian challenge planted "like buriedexplosives" throughout the book.Such oversight is to be expectedvvhere lack of spiritual rootage hasproduced life perspectives so un­comfortably simila.r to those ofKarl Marx.

But what of those who claim tobe in the vanguard of Christianvision? There is this, for example,from The Christian Century, thewell-kno"\vn liberal journal, puttingemphasis upon the Russian pres­sures to cause Pasternak to re­nounce the Nobel Prize: " ... Nocountry with a grain of sensewould have labored so hard or soloudly to prove the absolute cor­rectness of the novelist's criticismas Russians are falling all overthemselves to do right now.... SoRussia again inhabits the worstpicture anybody could have had ofher.... As in Hungary, 1956, thethreat presented whenever sensi­tivity and thought articulate them­selves can only be smashed, asruthlessly as necessary. . . . Theworld notes it all again, and moreshuddering friends of Russia shakeoff the loyalty."

Pasternak's Cry and Cleveland

As far as it goes, this is encour­aging. But these comments take onstriking significance in having a p-

3

peared just the week before theCleveland meetings of the WorldStudy Commission on November17-21, 1958, to which officially ap­pointed representatives of Protes­tant and Orthodox churches werecalled by the National Council ofChurches, and whose proceedings,and recommendations for recogni­tion of Red China and her admis­sion to the U.N., were subsequentlyreported at length, and favorably,by this same Christian Century!

These pronouncements by theCleveland Conference have beenunder such vigorous attack fromother responsible leaders, both sec­ular and religious, that furthercomment from us would seemsuperfluous. But we cannot helpobserving how sadly the Clevelandstatement, and those who have re­fused to renounce it, have ignoredthe cry of Boris Pasternak and ofthe millions more who are lost be­hind the Iron Curtain "like beastsin an enclosure."

The Tragic IronyThere may be theoretical di'ffer­

ences between Chinese and Russiancommunism that elude us, but, aswe see it, the violent and soul-shat­tering crimes of communism havealways been the same wherever ithas achieved full political power-

and can never be otherwise. Mate­rialistic, collectivistic, determinis­tic, and totalitarian, it can thriveonly as the dignity of the individualand the spiritual aspirations ofman are destroyed. As Dr. Butmanobserves in his review, "the indi­viduals who bore the brunt of col­lectivism . . . disintegrated anddied." It is this, so graphicallyrevealed by the book and by theCommunist treatment of itsauthor, that is implicitly endorsedby the religious leaders in Cleve­land who urged recognition of RedChina!

Here, then, is the real irony ofPasternak's novel and the Cleve­land pronouncements: that at themoment when signs of spiritualferment make a dramatic appear­ance in a book which can but behailed with hope, spiritual leadersin America crush it to earth bylending aid and comfort to the god­less regime against which the bookis a protest! The Cleveland Con­ference was concerned for peace,as all of us must be; but peacesought at a level that denies everyspiritual value which makes peaceworth having can but render theverdict: we are being betrayed intomoral and spiritual darkness bythose from whom we should havelight.

THE REVIEW

DR. ZHIVAGO, by Boris Pas­ternak (Pantheon, 559 pp. $6.00),revie~ved by Harry R. Butman,D.D., minister of The Congrega­tional Church of the Messiah, LosAngeles.

4

About two years ago Boris Pas­ternak, a poet, sent a novel to theItalian ex-Communist and pub­lisher Feltrinelli, and with it,rumor says, a warning to ignoreany future requests for the return

of the manuscript to Russia. Thisbook, Dr. Zhivago, has explodedlike a literary cobalt bomb, and thedamage to Communist prestige hasbeen shattering. The refusal ofSoviet authorities to let Pasternakaccept the Nobel Prize for Litera­ture (although Russian scientistswere permitted to receive honors)has been nothing less than an intel­lectual international scandal. Whois the man ? What is the nature ofhis powerful book?

Boris Pasternak is a non-Com­munist citizen of Soviet Russia; aman of courage, literary genius,and spiritual insight. He has ob­served the collectivist experimentfrom the inside and for a long time,and his book is a refutation, bothimplicit and graphically explicit, ofthe Marxian dogma of dialecticmaterialism. One approaches thevolume with a skepticism born ofover-much publicity; one reads itwith growing excitement. Writtenin any land the book would be amoving tribute to the worth anddignity of the individual; that itshould come out of Russia, the landof the party line, brain washing,and collectivism, is nothing shortof a miracle. Basically, Dr. Zhivagois a revolt against materialism anda passionate affirmation of spir­itual values.

The reader may find the bookhard sledding. He will at first facethat bete noire of Russian novels,the long list of whimsically variedproper names. The author has aconfusing habit of writing ex­tended sections of conversationwithout naming the speaker, sothat one is not always certain whois talking. The opening scenes arejerky, spasmodic, and it is not until

the second reading that one real­izes that the seemingly randomitems are, in fact, colorful bits of amosaic n1ade with much skill. Cas­ually the characters touch, part,meet again and move into intinlacywith the artfulness of life itself...At first the -persons are mere pup­pets, over\vhelmed by the vast andIurid backdrop of a culture dyingin violence. Gradually, however,the characters begin to dominatethe stage; their matives and theirvicissitudes capture the reader'sinterest, and he puts down the bookremembering people, not politics.

Pasternak paints both the muraland the miniature with equal skill.The section, "Train to the Urals,"which tells of the flight of refugeesfrom the turbulent city of Moscowto the transient security of the pro­vincial towns, is a vivid panorama.Tania's tale is a murky vignett~, ofa sub-teen girl caught in a night­mare web of murder, madness, andhorror. The love stories, told withtenderness and perception, have nopornographic or scatological real­ism. Pasternak writes with thesweep of a major novelist and thedelicate precision of a lyric poet.

Russian Religious Roots

This book has roots in the spirit­ual soil of Russia. Initially it seemsastonishing that such a book shouldcome out of Russia, but reflectionshows that the emergence of such awork was well-nigh inevitable.Marcus Bach, in his God and theSoviets, has commented upon thecontinuing influence in atheisticRussia of such "saints" as Dosto­evsky, Tolstoy, and Berdyaev. Tomy thinking, Pasternak is morelike Dostoevsky than Tolstoy; Dr.

5

Zhivago has something of the deepbrooding mysticism of Crime andPunishment and The BrothersKaramazov. The influence of theRussian theologian Nikolai Ber­dyaev, particularly his doctrine ofman as a being of dignity, freedom,and immortality, underlies some ofPasternak's most important pas­sages.

But I find the pages of Dr. Zhiv­ago more strongly tinged by thephilosophy of Dmitri Merejskow­ski than that of any other Russianwriter. Some thirty years agoMerejkowski's massive trilogy,Christ and Antichrist, had a greatand deserved popularity. Thetheme of this trilogy, says BernardGuerny, is "the eternal strugglebetween Man the God and Men theLice," which is perhaps an over­dramatic way of describing theconflict between the individual andthe group. In any event, Dr. Zhiv­ago is not an isolated literary phe­nomenon; the novel stands in anold and powerful tradition.

The Lost Individual

The modern political implica­tions of the work are biting. Thereis an absolute lack of adulation ofSoviet leaders; the epilogue damnsthe collective experiment with faintpraise, and says that only "the por­tents of freedom" are present. Pas­ternak does not draw crude morals;a hasty reading will miss the subtleindictment of the Revolution, but acloser study will reveal the \vitlessbrutality, the limitless bloodshed,cruelty, and starvation, the mean­ingless pain of innumerable inno­cents who fruitlessly perish as theresult of doctrinaire ukases. In allhis forty troubled years Dr. Zhiv-

6

ago has but two periods of peace:the first, a year at the farm inVarykino; the second, thirteenshort days of snatched delight atthe same farm as a prelude to part­ing and tragedy. There can be noindividual happiness when a wholenation is uprooted.

The book's sad central paradoxis the discrepancy between thehonor given to the idea of individ­uality and the evil visited uponactual individuals. Dr. Zhivagosays (p. 122), "In that new way ofliving and new form of society,which is born of the heart andwhich is called the kingdom ofheaven, there are no nations, thereare only individuals. . . . Christ­ianty [is] the mystery of the indi­vidual." In one intense passageLara, Dr. Zhivago's love, is speak­ing of the breakdown of society.She says (p. 140), "The main mis­fortune, the root of all the evil tocome, was the loss of confidence inone's own opinion. People imaginedthat it was out of date to followtheir own moral sense, that theymust all sing in chorus, and live byother people's notions, notions thatwere being crammed down every­body's throat."

But what happened to the indi­viduals who bore the brunt of col­lectivism? They disintegrated anddied. With superb irony Pasternaktells how Dr. Zhivago, after buyingthe paper that announced theestablishment of Soviet power andthe dictatorship of the proletariat,stops on the way home, furtivelysteals a beam of wood-his firsttheft-and by its warmth in thestove reads the announcement, andhails the moral nobility of thestate's action. Slowly the doctor-

a man of insight, sympathy, hu­manity-crumples under the end­less strains and becomes a seedywretch, loveless and uncreative,self-exiled from his friends.

Lara Guishar is a strong woman,beautiful, feminine, wise, withfriends in high places, yet the bookproperly ends with this sentence:"She vanished without a trace andprobably died somewhere, for­gotten as a nameless number on alist that afterwards got mislaid, inone of the innumerable mixed orwomen's concentration camps inthe north."

Strelnikov, Lara's huband, is aman of force, intelligence, ambi­tion, yet he cannot save himself.He dies of a suicidal shot, his headin a snowdrift, the drops of bloodfrom his temple mixing with thesnow to form frozen red berries.The best individuals, the sensitive,the sweet, and the strong alike,break and perish under the intoler­able pressures of collectivism.

Religious Implications

Clergymen will find the religiousmotif in Dr. Zhivago of muchinterest. It is a strong testimonyto the soul's hunger for God thatafter years of atheistic educationand legislation, faith, and particu­larly the Christian faith, shouldloom so large in Pasternak's think­ing. The high place given Christ isan amazing tribute to the universaland persistent appeal of the Gali­lean. Here are some randon sen­tences: "History as we know itbegan with Christ, and Christ'sgospel is its foundation It wasnot until after the coming of Christthat time and man could breathefreely." "I think one should be

loyal to immortality, which is an­other word for life, a strongerword for it. One must be true toimmortality-true to Christ!"

The book begins and ends withreligion. A hymn is sung in thefirst ten syllables, and the last pagepictures a woman kneeling inprayer at a funeral. In the middleof the book another woman, SimaTuntseva, preaches a lay sermon ofbeauty and depth on the miraculousnature of Christ's birth. I predictthat Dr. Zhivago will be muchquoted in Protestant pulpits inyears to come.

Meaning for Libertarians

Of what worth is the book to thelibertarian? I make three briefcomments. Dr. Zhivago is an un­forgettable literary illustration ofthe basic premise of Spiritual Mob­ilization, that man as a child ofGod has certain unalienable rights.In the Russia of this novel the statedid strip man of these rights-andhe ceased to be man. The devoutAmerican may well put down thisbook with gratitude that his nationwas "conceived in liberty," andthat the men who endured thesnows of Valley Forge had a faithin God that was lacking in the menwho trod the snows of Moscow andSiberia.

In the tacit admission that thecollectivist experiment has failedin the land where it was tried inthe grand manner, there is an indi­cation of the turning of the intel­lectual and social tide which hasflowed so powerfully in the direc­tion of the group for the past fiftyyears. Dr. Zhivago is a modernstatement of the episode in Isaiah:"Watchman, what of the night?

7

The watchman said, The morningcometh."

The book is a declaration thatspiritual values are supreme. Outof the materialistic darkness ofCommunist Russia has come a mes­sage of prophetic insight. Afterhis forced refusal of the NobelPrize, Pasternak was interviewedby Swedish correspondent Nils

Nilsson. In that interview the greatRussian spoke words which areanathema to rulers whose nation isbuilt on atheistic materialism,words which may well apply to hismasterwork: "It means a depar­ture from the materialistic viewof the nineteenth century. It meansa reawakening of the spiritualworld, of our inner life----of re­ligion."

Permit Us To Announce

Freedom AwardsThe "Words to Grow on" calendar published each year by Spiritual Mobiliza··

tion, and a sermon, "The Two Frontiers," delivered by the editor of Faith andFreedom while still pastor of his church in Princeton, Indiana, have receivedfurther Freedoms Foundation awards. This brings to 25 the Freedoms Foundationawards received in recent years by Spiritual Mobilization and members of itsstaff-the largest number, so far as we are aware, of any organization in America.

About the CaiendarBecoming increasingly recognized on its unique merits, the "Words to Grow

on" calendar for 1960 will be published again in the fall. Now is the time forinterested readers of Faith and Freedom to make inquiries. A sample 1959calendar will be sent on request.

Concerning Gerald HeardIn reply to a number of inquiries, we are pleased to say that, while Gerald

Heard is no longer writing for Faith and Freedom, Campbell House is publishinga separate magazine, Growing Edge, edited by Mr. Heard. For a free copy of thecurrent issue, write to The Wayfarers, P.O. Box 877, San Jacinto, California.

Wayfarer ConferencesThe same issue of Growing Edge contains announcements of several Wayfarer

Conferences being conducted by Mr. Heard throughout April and May in severalmidwestern and eastern colleges and universities. Check the locations and datesin his magazine with a view to attending.

Seminars and Work CampsA series of seminars dealing with the basic themes of Spiritual Mobilization

is now being conducted at Campbell House. It is expected that in another yearthese can be extended to week-end conferences in other parts of the country.

Meanwhile, we are announcing a four-week work carnp from July 18 to August15 at Campbell House for college age young men and women. These will featureopportunities for work projects on our own grounds and in nearby communities,including an Indian Reservation, and study groups under the leadership of GeraldHeard, James C. Ingebretsen, Dr. Harry Bubnan, Dr. William Parker, the Rev.Edward Greenfield, and others. College-age young people (including graduatestudents) should write at once to Campbell House for further details.

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From AsylumTo PowerhouseJan J. Erteszek

The significance 0/ th~is stirring challenge to clergymen and laymenis not entirely in what it says, but in its coming from a committed laymanwho vractices what he say'" as a successful businessm.acn.

l'tlr. Erteszek speaks 'lV,ith the u'fl'ique autho'rity and experience of am,an who fled the CO'ml1lunist regi'me in his native Poland and withintegrity and intelligence lnade his way under the American free enter­prise system. He is a thoughtful, dedicated 1nernber of the Board ofDirectors for Sp'iritual Mobilization.

Not long ago, in London, I satlunching with a British business­man. 'Ve were discussing the re­markable British economic recov­ery and her technological progress.He was proud of it and quite opti­mistic about the future; and yet, Icould sense under all this enthus­iasm a deep-seated uneasiness andawareness that economic progressand a better standard of livingwere no answers to all the prob­lems.

In the course of our discussion,we touehed upon the role of thechurch in modern life, and myBritish friend was quite outspoken.Himself religious, he neverthelessstated that the chureh did not cometo grips with the practical prob­lems of modern man, and, there­fore, the average man is estrangedfrom her.The European Emptiness

A few earlier, I had beensipping coffee with an Italian

in Rome. I was pointingout the of the churches inRonle, and asked if the church hada deep influence on the livesof the Italian I was sur~·

prised at his reply: "You know, weI talians are becoming increasinglya-religious. Look at our CommunistParty; it is the largest in the worldoutside of the Soviet Union. Thechurch, of course, has great polit­ical influence, but its ability tomotivate the daily actions and de­cisions of the average Italian isdefinitely on the decrease."

A similar comment was made bya Swiss businessman whose plantis located in the vicinity of Zurich.lIe was showing me through thesnlall, ancient city of Arrau, andas we came across the ProtestantChureh, I asked him about the in­fluence of the church in Switzer­land. In his opinion: none tospeak of.

More recently, I was talkingwith a Danish writer in Copen­hagen. He was telling me that thehigh standard of living in Scandi­navia does not seem to solve theproblems that perplex modern men.He pointed out the great number ofmental illnesses and the rate ofsuicide in Scandinavia, both ofwhich are on the increase, despitethe high standard of living.

9

It is perplexing to see in Europe,on one hand, a great economicdynamism and, on the other, a fearof tomorrow, fear of atomic de­struction, and an underlying empti­ness. Most of the men with whomI talked agreed that the answers tothis emptiness are of a spiritualnature but that the church hasfailed to come to grips with theproblems of contemporary menand, thus, has failed to provide theanswers.

Also in AmericaI realize that what I witnessed

in Europe was not unlike the pro­cess which is going on in our owncountry. Our churches are increas­ing in membership and materialwell-being at an unprecedentedrate. Religion has become popular.But, almost in inverse proportionto its popularity, it is losing itscentral place of commitment in theIives of the people.

To anyone familiar with theevents of recent years it should beobvious that in the ideological andpolitical struggle of the past cen­tury the Christian world has suf­fered staggering losses. In the fewyears since the end of World WarII, we have lost to the godless campalmost one billion human beingsand nearly one-third of our globe.Nor has this process come to anend. In Asia, in the Near East, inthe dark continent of Africa, andeven on our own doorstep - inSouth and Central America ­forces are on the move which couldspell the end of the Christian civil­ization!

The Boats We MissedWhy is it that we have been suf-

10

fering such losses? At the end ofthe Second World War, certainlywe had a tremendous superiority inmilitary power, in industrial mightand organizational know-how, insheer numbers of human beings\vhom we could influence, and inscientific achievement. We alsohad, and still have, the superiorideology.

ltVe lost because we were out­cornm'itted. Having only a luke­1uaTm commitm,ent, we lost oursense of destiny and our will totvin!

Born and brought up in Poland,I had the opportunity to watchsome of these struggles in theplaces where they were occurring.I know that, in most cases, man forman we were out-worked, out­thought, out-imagined, and, I amsorry to say, frequently out-died.

If the tide is to turn, it muststart with our out-committingthose who, by their own admission,are determined to destroy theWestern world. In the presentstruggles, which are substantiallyof a spiritual nature, only a Com­mitted Church can be the power­house to generate a personal com­mitment commensurate with thedemands of the hour. I am con­vinced that only the ChristianChurch has the answers, but itmust be a Committed Church if thedrift into chaos and collectivism isto be stopped.

The Christian ImperativesWhat is a Committed Church? I

envisage it as a fellowship of be­lievers which accepts the followingpremises on faith and thoughtfulexamination.

First, that the basic teachings of

Christ are universal in terms oftime, space, and every situation oflife. That they are, in their uni­versal truth, as significant in Lon­don or Berlin or Moscow or Parisor Peking as they are to any assem­bly in America.

Second, that they are, in this es­sential, just as pertinent to our in­terdependent and complex societyof today as they were to the first­century world.

Third, that they are applicableto the totality of our problems-inbusiness, home, public life, and in­ternational relations.

Furthermore, that those whopractice the Christian precepts intheir daily lives are blessed them­selyes while, at the same time, theybring blessings to their society.

And, finally, that one of the fun­damental precepts of all varietiesof faith derived from the J udeo­Christian heritage is the dignity ofthe individual.

Proceeding from these premises,the Committed Church, to be aneffective factor in the lives of hermembers and in the life of the com­munity at large, must come to gripswith the following tasks on fourascending levels.I. The Task of Involving Men in

Her Message for Today and inHer Activity

The level of involvement is thelowest level of religious activityand interest. Its objective is to getthe ear of the unchurched andthose only nominally belonging tochurches. In addition to the Sun-

service, the churchapproaches this task char-itable, social, and educationaltivities, a day of school counselling

service, sewing circles, etc.There are tremendous opportun­

ities in the philosophical, intellec­tual, and ideological aspects of thisintroductory level, for men every­where are searching. They realizethat technological progress is notenough, that the gadgets of modernconvenience will in themselvesbring no happiness. God speaks tomodern men in particular throughtheir intelligence and understand­ing, and as Gerald Heard has said,"We must know our case."

One of the most perplexing prob­lems to modern man, and the onewhich alienated many from thechurch, is the supposed conflict be­tween faith and science. Yet, sucha conflict does not really exist. Thegodless camp was able to alienatemany from the church by con­stantly pointing out that religiousfaith is superstition to the man ofthe scientific age.

Now, however, the position is re­versed. The increasing proof thatthere is no conflict between our re­ligious beliefs and what we knowof our physical world makes thegodless camp mortally vulnerablein their intellectual and philosophi­cal foundations. They have no caseto stand on. One of the tasks of thechurch must be to help developskillful men to present our owncase.

Our most effective agent of in­volvement, however, is the com­mitted layman, for he moves inplaces inaccessible to clergymen.He, above all, can bring to bear theinfluence that generates from per­sonal witness. As he goes about his

activities in the modern"workshops, factories, stores, inarts, and in the professions, his

11

understanding of the dignity of theindividual will bear tremendousfruit.

I know from personal experiencethat the workshop can be the mostpromising place of conversion, inthe largest sense of the word. Un­fortunately, the modern layman is,by and large, religiously illiterate.It is the task of the church to makehim religiously literate.II. But It Must Become Skillful in

Building a Lasting Convictionin Its Members

We will lose the involved man,unless he becomes convinced thatChrist's rule of love really ,vorks,that it will enrich him in the broad­est sense. To gain this conviction,he must understand Christ's teach­ings as they pertain to his moderninterdependent life. He must un­derstand that being poor in spirit,or pure in heart, or mournful, or'rnerciful, or persecuted for right­eousness' sake are not flowery pro­nouncements of a noble Galilean,but hard rules for significant, suc­cessful living.

He must be helped to learn howto practice them under the rigorsof competitive life. He must beencouraged to try them. Thechurch, the company of the holy, isthe best place, if not the only one,to do it. It is the prime task of thechurch to help the laymen buildthis conviction.

Religion in BusinessAnd here I would like to touch

upon something which is close tomy heart. Awareness is increasingon the part of business manage­ment that skill alone cannot buildsuccessful business enterprises,but that it takes men of character,

12

men who possess those qualitiesvvhich are normally identified ,,,iththe Christian man.

For, we live in an increasinglyinterdependent, highly specializedindustrial society in which menmust work together. Economically,men are brought constantly closer;yet, spiritually, they remain alone.

Ours is a managerial society.With technological progress it isfairly easy to find successful man­agers in terms of technical kno'v­how; yet, to lead men successfully,a modern manager must have thequalities of sincerity and compas­sion ,,"\Thich will induce those en­trusted to him to put forth the fulleffort of which they are capable.

I am sure this is the experienceof many men in business, that mostof their executives fail, not for lackof know-how, but primarily fromlimitations of character. It is notenough for a manager to be a "nicefellow" or to try to be popular. Itis only when he brings God's judg­ment to every situation, vvhen heacts in the spirit of believing in thedignity of the individual, and seeksin the teachings of Christ the un­derstanding of God's will, that heis immune to the human frailties ofvanity, of being a respecter of per­sons, and becomes a truly superiormanager.

Some managers have this gift asa matter of grace, but many seekto find a way to build their char­acter and spiritual muscle. Thecumulative decisions of businessmanagers are probably the strong­est influence in our society. Whata tremendous opportunity for thechurch to help these men and injectitself into the bloodstream ofmodern society!

III. It Must Learn to G-enerate atLeast a Limited Commitmentin Its Entire Membership

This is perhaps the nl0st im­portant task. In a CommittedChurch there are no spectators;everyone is an actor; everyone hasa task cut out for him.

Rec(~ntly I had the privilege ofparticipating in a Brain StormingSession on "How to Build a Com­mitted Church." I think some ofthe suggestions which came out ofthis session are of interest andapplicable to all churches:

1. It was suggested that the re­quirement of a definite commit­ment of time and money be askedof all church members.

2. That a team be created toorient lle\V members in the respon­sibilities and opportunities of be­longing to a church.

3. That a definite comlnitmentbe obtained from those joining theehurch at the start.

4. That a careful systelll of theutilization of time committed bedeveloped lest the -man become dis­couraged by feeling that his time isInisused.

5. That the time committed beutilized in such special areas asspiritual growth, education, churchactivities, counseling with othermembers, experimenting withfaith at work, aiding others, etc.

6. That a careful research beinstituted to determine what is aChristian person.

7. That contracts of commit­ment be prepared for various levelsof such commitment. That in orderto be practical it ought to start\vith the lowest commitnlent andthen grow into a deeper one. Thatthe lowest commitment contract or

pledge \vould be the nlHllnUHn re­quirement for menlbership.

8. That a policy board in thechurch be created to study and irn­plement the objectives of a COlTI­

nlitted Church.If only a part of such ideas, and

others like them, \vere to be used,the church vvould become, as G-eraldHeard puts it, "a powerhouse in­stead of an asylum!" In such achurch, the layman \vould becornean agent for transforming oursociety rather than conforming tothe existing pattern. In sueh achurch, being a Christian \vouldhave meaning that would commandthe allegiance of the strongest ofmen!IV. It Must Endeavor to Build a

Solid Corps of the FullyComlnitted

In the ultin1ate analysis, the truepo\ver of the church will dependupon a hard core of the fully com­mitted. For, the chureh can onlyimpart what it possesses, and theextent of its influence will dependon the single-rnindedness, the spir­itual muscle, the depth of convic­tion, and the ·vvillingness to witnessof those who are fully committed.They are the dynamo which gen­erates real po\ver. I am convine-edthat a thousand-maybe only ahundred-fully committed men canchange the \vorld. Twelve did it2,000 years ago.

It is usually at the crossroads ofdestiny that real progress is ef­fected. We are at such a crossroad.If \ve undertake to bring theChristian Church to grips with theT\ventieth Century, \ve can, and\vewill, change the course of thehistory of dissolution which is nowin the making.

13

The Pulpit On LaborExcerpts From

The Award-Winning Sermons

Four of the award-winning sermons on last September's theme,"Moral Standards and Labor Today," were published in the previousissue of FAITH and FREEDOM. The remaining three, recipients of$50 awards, are published herewith, reduced and slightly edited.

Spiritual Mobilization does not necessarily endorse the whole contentof the ~ermons, but feels that what clergymen have to say about work intoday's world, whether in regard to labor unions or otherwise, is signifi­cant. Literary merit was not considered in determining awards, nor wascomplete accuracy of all details. Winning sermons were determined bysuch qualities as forthrightness, communicability, and depth of Christianconcern and understanding insofar as these could be judged from amanuscript.

THE HEV. KENNETH W. SOLLITT

First Baptist Church, Midland, Michigan

cCTHE BLESSED CURSEn

Today both management and laborare frankly confused and concerned asto the true nature of work. Much oftoday's work has become so divorcedfrom the ultimate end it serves as toseem insignificant. We can work, ofcourse, merely to enjoy our leisure,but what good is it to substitute mean­ingless idleness for meaningless work?And he who finds no meaning in hiswork is pretty apt to find no meaningin his leisure either. The problem isto give work significance so we canenjoy doing it. .

Perspective of ManagementLet's look at the problem from man­

agement's point of view. On thewhole, business has assumed that it'sfunction was to provide goods andservices for customers. Managementwas to put together and coordinateraw materials, transportation, adver­tising space, tools, and labor. It is notsurprising that the business manthought of labor as a commodity youbuy and pay for. Of all the thingswhich went into this mix, he found

14

that labor was the only commoditythat caused him any trouble. Therewas a human element involved herethat could not be overlooked. Laborwas more than a commodity.

Management has slowly learnedthat it must negotiate with labor as-anequal rather than manipulate it as apurchasable commodity. It must, sofar as possible, keep labor contentedand happy.

But labor has never appreciatedmanagement's consternation when,after management has done the best itknew how, labor proved itself ungrate­ful and more demanding. "What'swrong?" management asked. "Don't Imake the product customers want?Don't we operate efficiently? Haven'twe created labor's jobs for them?Haven't we created the highest stand­ard of living in the world? Where elsecan a worker get so much for an hour'swork? Why aren't workers contented?I have given them everything theywanted. Or is it just that they don'tknow what they want? Or want some­thing I can't give them?"

Perspective of the WorkerNow let's try to see it from the

workman's point of view. He sensesthat everything in his world is gettingbigger except the individual; he isgetting smaller and smaller. Insteadof a man he is a production number,an impersonal, de-skilled, interchange­able production unit measured in somany cents per hour at work that pro­duces only monotony. He wants some­thing from his job that he isn't getting,but he doesn't quite know what it is orhovv to ask for it. So he demands com­pensation for his boredom, and thinkshe can stand the job better if he hasthe promise of more money to spend inhis leisure time and more leisure inwhich to spend his money. Soon hediscovers that security hasn't broughthim peace of mind, and added leisureis more boring than added work.

He sees that we have moved froman economy of scarcity into one ofabundance with all kinds of glisteninggadgets, machines, and automation.We are no longer intimately bound tothe world of nature like the Indianweaving baskets and making bows.We are chained to a godless machinewhich is making us over into its like­ness. If we are robbed of all the nat­ural satisfactions of work well done,it must be the fault of management,which therefore owes us a decent com­pensation for our loss. So we demandhigher wages, shorter hours, a guar­anteed annual wage, fringe benefits ofall kinds. And when we get them wearen't one bit happier than we werebefore.

The Search for SignificanceIt all adds up to this. People have

never had so much and enjoyed solittle real satisfaction from it. Ourlack, therefore, seems to be somethingspiritual, not something material. To­day's industrial discontent is the ex­pression of a deep-seated hunger for awork life that has meaning in terms of

higher and more enduring spiritualvalues. The problem is how to findspiritual value in physical work. Per­haps there are a few spiritual andpsychological laws of life that we needto rethink together.

Healthy Attitudes

1. First, it is a law of life that wehave to have a healthy attitude towardtvork if tve would find it spirituallyrewarding. It is often pointed out thatwork is a curse because it is called acurse in the book of Genesis.... Onthe other hand, Paul tells us that OUf

work is a blessing, a gift of God, asacred thing which we hold in trust tobe used in the services of God. We areco-workers with God....

Our own experience confirms bothof these antithetical ideas. Work is atiresome grinding necessity, but idle­ness, its opposite, is unbearable. Thuswork is a blessed curse - a blessingwhich becomes a curse through man'sdisobedience of God. . . .

Work is not something that we dojust to have it over with so that wemay enjoy idleness, nor yet just ameans of making money for the sake ofthings money will buy. For it is in thecreating of things rather than in theconsumption of things, that man findshis greatest satisfaction. Not only is itmore blessed to give than to receive,it is more blessed to create than toconsume....

The Need to Be Needed2. It is a law of life that man needs

to be needed. We must have assur­ances that the thing we are doingneeds to be done. Nothing is so dis­gusting to most of us as doing a jobin which we see no significance. In­telligent people do not dig holes justto fill them up again. There is nolasting satisfaction in "feather hed­ding," or in getting paid for not grow­ing crops.

15

On the other hand, when we see thething that we are doing as a service toGod, or man, or both, the job has com­pensations that outweigh the actuallnonitary rewards involved....

Perhaps we have over-estimated thepower of some of the motives thatn10ve Inen. We have given them moremoney, less work, more leisure, lessresponsibility, more security, lessnecessity for taking chances, only todiscover that money, leisure, andsecurity are the components of bore­don1, while wholesome activity, re­sponsibility, a sense of being neededand the thrill of adventure in supply­ing that need are the things we crave.

Pride of Workmanship3. It is a third law of life that man

needs to be able to take pride in hisworkmanship. Gerald Heard, the con­temporary philosopher, makes an in­teresting distinction between workand labor. Labor, he says, carries with

it the connotation of punishn1ent as\vhen we say "Twenty years at hardlabor in the penitentiary." Work, how­over, carries no such iInplications. Wespeak of the work of creation, thework of art, the work of love. ~1an

was meant to be busy. When he isn't,psychiatry has to give hin1 some man­ual task like weaving to restore hispeace of rnind. So, he says, "We shouldnot think of creating leisure as a curefor hard labor. The only cure for hardlabor is intense work."

By that I understand him to meanthat a healthy attitude toward \vork, asense of doing something significant,and a pride in good workmanship, willsucceed to make us happy whereWalter Reuther's proposal that greaterleisure be used for culture will onlymake us hate culture as a boy hates abath. 'fhe opposite of labor is notleisure, but work that has significance,performed by a workman who takespride in his work....

THE HEV. ALEXANDER ST. IVANYI

First Church of Christ, Unitarian, Lancaster, Massachusetts"CIIRIST and LABOR"

Labor Day is being conjured intoOrganized Labor Day before our veryeyes. Especially in an election yearlike 1958, clergymen as well as poli­ticians find it imperative to addressthemselves to Organized Labor ex­clusively.

There is no doubt about whereChristianity stands in the "Labor prob­lem." The very founder of Christ­ianity, Jesus of Nazareth, was a lab­orer himself - a carpenter.... TheCarpenter's religion, the Gospel of

16

"the pale Galilean," found open earsand longing hearts among the car­penters and other pale toilers of theRoman Empire. And during the en­suing centuries, whenever Christianityreached a creative upswing in its his­tory, the oft-forgotten truth was redis­covered over and over again! Christ­ianity was essentially a carpenter'sreligion. The secret strength of Christ­ianity can be understood, not by a PhiBeta Kappa key, nor by the cap andgown of the scholar, neither by the

scepter of kings or the test-tube of thescientist, but by the toilers of the earthof all times....

lVlore Than a Social ReformerThose who see only a social re­

former in Jesus Christ could rightfullyreply that Jesus' work is done, and allwe can do now is to rernember him asthe greatest pioneer of social justice.This attitude is well expressed inSarah N . Cleghorn's poem:

"Ah, let no local Him refuse!Comrade Jesus hath paid His dues.Whatever other be debarredComrade Jesus hath his red card."

Yet, if we step down from the soap­box of empty generalizations, we mustsee that Jesus' Kingdom of God cannotbe identiRed with any purely earthlyorganization, not even with Organizedl.,abor, or a Socialist State.

Jesus said: "Love thy neighbor asthyself." He also gave precise infor­mation and illustration about what hemeant by a neighbor in the parable ofthe ~Tounded traveler and the GoodSarnaritan. It is always the individual,Jesus was advocating, beyond andabove race, religion, church or anyorganization. We should rememberthis "",hen we compare the number oforganized workers with that of all whowork. The interests and gain of 17minion organized workers should notbe allowed to affect adversely 50 mil­lion other· workers of the 67 milliongainfully employed. Neither shouldwe forget those who do not work anymore but whose savings and insuranceincomes are tragically devaluated bythe constant \vage increases of organ­ized workers and the ensuing inflationof our currency. About 12 per cent ofour population has to live on savingsand insurance, accumulated and paidfor during a life-time of honest labor.Should they be allowed to live in pov-

in their old 'Alhen they can'tthemselves anyrIlore - bec;use of

the devaluation of the dollar causedby the wage-price spiral? Love thyneighbor! even if he does not happento belong to a Labor Union!

The New Victims\Ve must also remember that Jesus

said: "Rob no one by violence or byfalse accusations" as a natural conse­quence of his "love your neighbor"commandment. True, there was a timewhen violence and false accusationwere used against the worker. Thatpractice, however, has been stoppedby laws and by the protest of publicconscience. Now it is Organized Laborthat uses these strong-arm methods. Isit more permissible for Labor to useviolence and false accusation than,,,,hen it was directed against them?

Finally there is the lot of the workerwithin his own Labor Union. Almostpowerless in the hands of his ownlabor dictators, he is often "milked"for contributions to political causes hedoes not like; he is forced back intoline by loss of income, or position; hegets beaten up or killed by hiredstrong men of his own "elected"leaders. He is being told that he mustsubmit to the will of the leaders be­cause that way they will have strongerbargaining power and get more con­cessions from the employers. But is awage boost enough? Has the workerno more ambition or claim on life thanjust wages?

"Do not labor for the food that per­ishes but for the food that endures toeternal life," said Jesus. "~lan shallnot live by bread alone." And theseteachings are not just pious wishes or"pie in the sky" theories. The RoperPoll. ... revealed that what the work­ers want is: 1. Security; 2. opportunityof advancement; 3. to be treated ashuman beings, and 4. to feel that theirwork is important. The Roper Poll didnot ask any "religiously oriented"questions, because it wanted to appear

17

"scientific." Even these findings, how­ever, prove it clearly, that wage in­crease alone is not enough to compen­sate the worker for the loss of freedomin his own Union.

The Dominated Now Dominant

On Labor Day, we should re­member Jesus and his Gospel.Jesus sided with the wounded trav­eller, with the poor and the van­quished while He walked on the earth.Who are the wounded travellers, thepoor and the vanquished today? Thosewho rule with iron fists the most pow­erful, the most affluent, and most

violent organizations of our countrytoday? Notwithstanding the claim ofthe poetess to the contrary, it is highlyquestionable that Jesus of Nazarethwould "pay His dues" in order tosecure "His red card" today. It ismuch more likely - to put it mildly­that He would again "lay down hislife" for those who do not have anycard, red or otherwise, but who laborwith the sweat of their brow in orderto secure the FOOD for themselvesand their loved ones; the Food thatwill not simply satisfy the craving ofthe body but also the longing of theheart, the Food that endures to eternallife.

DR. G. E. SWOYER

Trinity Lutheran Church, N.S., Pittsburgh, Pennsylvania

cCFOUR COMPONENTS OF LABOR DAyn

. . . At that particular time (60years ago) the sweet corn canningfactory came to town and gave usyoungsters a chance to work. Afterthe corn was cooked, cans were auto­matically filled, and as they passed ina seeming endless line, we kids had toput caps on each can. Each cap hada hole in the center to let the steamescape. Pay? Five cents per hour! Ifyou proved good at it, you were raisedto six cents. Hours-6 A.M. to mid­night during the rush season....

Such conditions as that in almostevery field of labor brought in thelabor unions. Then came the terrificbattle to give the working man achance to call his soul his own. Allthese years we have personally foughtfor the cause of labor unions. Theywere a tremendous move upward forthe laboring man.

From Blessing to BaneThe laborer soon saw what a bless­

ing the unions were to him. They oftenbecame his hobby, even his fanati-

18

cism. They tell of one laborer who fellin a river and drowned. Someonecalled his wife: "I thought your hus­band was a good swimmer!" "Hewas" she said, "but after swimming 8hours, he, being a good union man,just quit and was drowned!" So fan­atical did some become....

The unions after a while came undergangster control. ... What we haveseen through the recent InvestigatingCommittee of Congress is no sweetdream. Some unions have become amenace.... In fact it would be hardto say which is to be more feared­Communism or some of the unions.Sometimes both work together forCommunism....

Why go on with the endless list ofbrutality, violence, mass picketing,fear, worry, sorrow, death, forcedmembership, and a thousand otherills? As we study the vast problem oflabor and unions, surely Christiansmust rebel against the terrific evil ofmany union leaders and, if necessary,start new unions in which the spirit of

Christ dwells, and where Love ThyNeighbor as Thyself and persuasioninstead of brutality will be used to winworthy causes....

White Collars Also WorkThe mistake that the working man

often Inakes is that he thinks only theluan who \vorks with his hands is alaborer. This is a grievous error. VIehave known many businessmen. They,too, labor. Wearing a white collar isno proof of ease. They at tilnes s\veatblood to meet a payroll. In the fiercecompetition of OUf modern life, abusiness can fail any time. That bringsendless worry. A true businessmanthinks not only of himself but also ofthe people who depend on their wagesfor a livelihood, and, if business fails,countless people are hurt. Often manya businessman doubtless wishes hecould be out laboring with a pick andshovel, rather than work with his brainand burn out his life to keep his busi­ness alive and functioning.

it man that has money is a stewardbefore God, and how wonderful it isto be able to run a business, givepeople work, get the thrill of helping

people....\Vealth too often throws its weight

around However, labor leaders dothe same A man told me of whathe saw in Florida when the laborleaders held a convention. The womenwere so dressed in furs and rich cloth­ing that it looked like a convention ofmillionaires. Excessive wealth bybusinessluen or labor leaders with nosense of stewardship is one of thegreat dangers of America....

While strikes Inay be lawful, theyare fundamentally dumb things. Theyare often like a highwayman with agun in your ribs, a robber in the nightdemanding your cash. . . .

The True Worker's PrayerWhen a youngster, I was taught to

pray:"Now I lay Ine down to sleep . . . "Up in Pennsylvania's famous Cooks

Forest one time, an aged man gave meanother form of that prayer:

"Now I get me up to work,I pray the Lord I may not shirk,If I should die before the night,I pray the Lord, my work's all

right."

When most of us are challenged to answer a question regarding the originof the word"America," we are likely to say: "As every student knows, Americawas named after Amerigo Vespucci. This great Italian cartographer publishedthe first accurate map of it."

Fine and dandy. But where did Vespucci's parents manage to pick up hisfamous Christian nanle, "Amerigo"?

Thanks to linguists we find that Amerigo is derived from the Gothic wordArnalric. As the Gothic invasion moved south and into Italy, the harshness ofthe northern language was softened by the provincial dialect of the vowel­loving Italians, and thus brought about the transformation of Amalric toAmerigo.

Amal'l'ic was a natural union of two solid words, "amal" and "ric.""AnlaI" was the Gothic word for "work," and "ric" meant "to conquer."ALL-CONQUERING WORK! That is what America means! Truly, therecould be no more inspiring name for any country.

Dissatisfaction with what is, desire for something better, and, most of all,the determination to produce it-this is America's manifest destiny.

GEORGE ARVID LYMAN, StudentLong Beach State CollegeLong Beach, California

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TRADEMARK

.• • With EDWARD W. GREENFIELD

One of the seTvices rendered by Spiritual Mobilization is the weekly colwmn,"Pause for Reflection," with thoughtfuJ, pungently brief comments on the moraland spiritual reflections cast by the every-day events of moder'n society. Firstpublished nearly fi've years ago and now appearing in nearly 400 daily and weeklynewspapers and 'religious and business publications, it has been under·taken sincethe first of the year by Edward W. Greenfield of FAITH and FREEDOM.

Readers of this journal can help in obtaining larger readership for thiscolumn by calling it to the attention of editors of their local newspapers, churchpublications, company journals, or by using it as a regular mailing to friends.Recent releases appear below. Other sa1nples, together with a mat for the headingas it appears at the top of this page, are available upon request. There is nocharge for regular use of the colwmn except as users may wish to make a contr'i­bution to the work of Spiritual Mobilization.

Said one publisher in Kansas after seetng current samples from Mr. Green­field's pen: "Your 'Pause' column is one of the finest of its kind I have ever comeacross. I use it in the two papers we publish." If you share this enthusiasm, weurgently solicit your help in extending our outreach. We use no means of pro­motion other than the word-of-mouth assistance of our friends.

JAMES C. INGEBRETSEN

On Giving More Time to Greatness

An advertisement raises thiscommanding question: "Can't youafford to spend forty-five minutesin the presence of greatness?" Itwas an ad directing attention toan article about Lincoln. It couldjust as well have been Washington,J efferson, Milton, Shakespeare,Socrates, or Christ.

But the question assumes an­other: "How can we afford to spendas much time as we do in the pres­ence of mediocrity?" Consider thepattern:

Billions for alcohol and aspirin;a pittance for aspiration! A floodof rock-and-roll; a trickle of relig­ion! An avalanche of comforts; apebble of consecration! A thunderof things; a whisper of thought!

Someone said once, "Next to the

20

capacity for being great is thecapacity to appreciate greatness."But today we call a thing "great"if it is triviality magnified by pop­ularity, insipidity endorsed bycelebrity, mediocrity enjoyed by amultitude. A lot of the little is mis­taken for a little of a lot.

The measure of a man is that tovvhich he gives his attention. Thesame is true of a civilization. Romedeclined and fell when it madesport of the significant and at­tached too much significance tomaking sport.

Is the same thing happening inAmerica? Is our nation's great­ness descending into grossness?How can we afford NOT to spendmore time in the presence of great­ness!

If this were true, it would seemthat car ownership would promotescholarship-that thought woulddepend upon things, characterupon cash, the culture of the soulupon the buttons we can push.

But the evidence is stronglyotherwise. Material well-being isgood, but only as it stems frommorality and meaning. Reversethe priority of spirit over sub­stance, and you finally destroy eventhe substance. "Seek ye first theKingdom of God and His right­eousness," we are told, "and THENall the other things will be added !"

The Most Expensive Yawn

"The most expensive yawn in factor.America," says a recent commer- I'm talking about the yawn thatcial advertisement, "is the one that is killing America! The yawn thatkills a network television show. says "Not interested!" to the cry-Last year it killed approximately ing moral and spiritual needs ofone out of every two evening net- our time, to the social, political,work shows.... The cost of these and economic trends which arefalse starts and fast flops is stag- leading us into collectivism andgering." socialism, pronouncing the death

No doubt! The yawn that says sentence upon freedom."Not interested!" is the death sen- Because we seem to be moretence upon anything. A significant interested in passing verdicts onsadness is that some of the finest channel offerings and comparableprograms have been killed or cor- trivia, we are letting the concernsrupted by the public yawn. of mind and soul and their expres-

But we got along for generations sions in the world of public affairswithout television. It is not the go unexamined, uncultivated, orfate of programs on the airways unchallenged.that should worry us, but some- To shrug, stretch, and go to sleepthing of vastly greater importance, on the crucial matters of faith andthough entertainment, TV and freedom-THAT is the most ex...otherwise, may be a contributing pensive yawn in America!

Of Cars and Character

It is hard to avoid meanings in must first take care of materialthe recent survey at an Idaho high needs. Provide for the kingdom ofschool, setting off the controversy the flesh, and the kingdom of theover scholarship versus student mind and spirit will flower from it.ownership of cars. It showed nostraight "A" students having theuse of a car, 15 per cent of the "B"students having cars, 41 per centof the "e" students, 71 per cent ofthe "D" students, and 83 per centof those with "F."

It would be oversimplification tosay that we encourage scholarshipby shifting the means of locomo­tion from tires to shoe leather.Many a Phi Beta Kappa drives aCadillac. Nevertheless, a searchingsignificance is here.

For it has long been urged,especially by socialists, unionists,and "the Social Gospel," that we

21

Friends and Critics

Glad to see you picked up the storyabout the Amish horses ("Twilight forthe Dissenter"). There's more to thatstory which I hope will come to lightsome day . ... I am the Oberlin studentwho ·was arrested at Canton last October.. . . The facts that I now have are only asmall portion of the case, as we wereable to contact only a few of the farmersinvolved. In each case we found newinjustices, and heard reports of evengreater abridgements of Constitutional'rights done to other farmers involved.

Roger BuffettOberlin College

E'DITOR'S NOTE: Weare pleased thatthe Oberlin student mentioned in Mr.Leckrone's editorial, reprinted in ourlast issue, took the initiative in writingto us. Weare pleased, moreover, tohave discovered that in addition to beinga regular reader of Faith and Freedomhe is the nephew of a former UnitedStates Congressman who in tilnes pasthas been a writer for this journal.

Having just finished reading the cur­rent issu'e of Faith and Freedom, I amconstrained to enclose a check . . . as asubscription in most hearty accord withthe "Libertarian" principles you setforth. Like you, I am fearful of thefuture, both in defeat of liberty and inbattle for its survival. So much hasalready been lost that one is almost readyto ask in despair, "How can it be re­gained?" This is particularly true whenwe see our political leaders so timid tospeak and act their convictions, or crav­enly yielding to the pressure exerted onthern.

The Rev. C. F. Dankworth, LutheranHinsdale, Illinois

Your article, "The New Monopoly," isexcellent. I would like introductorycopies of this last issue sent to my con­gressmen. ... I am writing each of themto ask them to re,ad the articles and writeme their reactions.

The Rev. Ritchard E. Lyon, BaptistLockport, New York

22

I inherited a Christian background, butwith something added-a pride of beingan American who loves freedom, whoknows how hard freedom came, and whatit means. ... Right now our syrnpathiesreach out to the laboring man, who has topay tr'ibute to acquire and hold a job.N ext it may be the right to free elections,speech, worship-whichever may be theeasiest to take capti·ve. It starts withsmall beginnings and never stops. It isthe exact general pattern used by theComm,unists. It has been called "AppZ.iedGodless MateTialism." When will Amer­ica awaken to this glaring, sin-ister,creeping paralysis? . . . Your "NewMonopoly" edition is heroic!

Fred B. PalmerPamona, California

I am writing a Master's paper forColu1nbia University Graduate School ofJournali'sm on "Church Work in LaborRelai'ions." In the cour'se of my research,I was given a copy of Faith and Freedomby a rnan from the Religion and LaborFoundation. He said your group WfJ,S

definitely anti-union. Is your groupreally against the very principle ofunionization-the workers' right to or­ganize-or against abuses of that right?

Miss Joyce WilsonNew York, N.Y.

EDITOR'S NOTE: To be critical ofshortcomings in the church or the busi­ness community, as we often are, is notnecessarily to be anti-religious or againstfree enterprise. Similarly, to pronouncemoral judgment upon evils in present­day labor organization is not necessarilyto be anti-labor or anti-union. Weareemphatically not opposed to the right ofworkers to organize, and have frequentlysaid so. Weare vigorously opposed tothe violence, political privilege, monopolypower, and attendant evils that havecome to characterize too much of presentunionism. Weare opposed to theseabuses and e~cesses because it is pri­marily the laboring man and the com­munity who suffer from them. Thosewho make such blanket charges as "anti­union" against critics Inight well beasked what they are afraid of from thecritics.

THE INTIMIDATED SOCIETY, the Story of U,tionV1:olence, Privilege, and Po~ver', by the Rev. Ed\vard \V. Green­field, is fresh off the presses and now available.

Based on articles which originally appeared in Faith andFreedom, together with an introduction defining the problem,and containing in an Appendix the full text of "Moral Stand­ards and Union Power," this 56-page booklet brings togethersome of the most fundamental considerations in evaluating theabusive trends in present-day unionism.

Thoughtfully, yet simply and dramatically, written, it isprovocative reading for clergymen, teachers, students, busi­nessmen, and both blue-collar and white-collar wage earners.

Send for your own copy, or order in quantities to dis-tribute to people you think should read it.

25c per copy up to 100.20c each in quantities of 100 to 500.Cost for larger quantities quoted on request.

Send orders to: Campbell HouseP.O. Box 877San Jacinto, California

FAITH AND FREEDOM is published by Spir­itual Mobilization, a national nonprofit, non­partisan, nonsectarian organization foundedin 1935. james C. Ingebretsen, President.James W. Fifield, Jr., Chairman.

SUBSCRIPTIONS: sent without charge tothose who ask for it. If you wish to pay foryour subscription, a $5 con tribu tion covers alittle 1Il0re than cost; a contribution over $5pays for subscriptions for libraries, clergymen,students and those not able to pay for theirsubscriptions.

EXTRA COPIES: 25c each up to ten; 20c eachover ten. Introductory copies will be sent freeto those you suggest. Should you suggest one

or more, we would appreciate a contributionto cover the cost of lIlailing.

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STAFF: The Rev. Edward W. Greenfield, Ed­itor; C. C. Johnston, Business Manager;

Publi~hed by Spiritual Mobilization fromsix to eight times a year, at Campbell House,P.O. Box 877, San jacinto, California. Copy­right 1959. All rights l'eserved.

IN THIS ISSUE

You will find both timely andtimeless discussion of the follow­ing:

'" ." '"»0 ."Z >< -e- co ~» -'I ...n ..... c:Z... J>!J ,..n

~:J>... 0::n0 DC';laZ ...i> N

).-4-0Z

p.14

p.20

p. 9

p. 8

p. 2

A provocative challenge toclergy and laity from anunusual layman

More excerpts from sermon­award winners on laborproblems

Pauses for Reflection

The significance and a sensitivereview of Dr. Zhivago p. 3

Several announcements ofinterest to our readers

"The Spirit of Liberty"

p.23

Letters from readers and someeditorial responses p.22

Announcement of publicationof our new book, "TheIntimidated Society"