Christian Citizenship

ADDRESS BEFORE THE YOUNG MEN’S CHRISTIAN ASSOCIATION, CARNEGIE HALL, NEW YORK, DECEMBER 30, 1900

ADDRESS TO THE YOUNG MEN’S CHRISTIAN ASSOCIATION, CARNEGIE HALL, NEW YORK, DECEMBER 30, 1900

It is a peculiar pleasure to me to come before you to-night to greet you and to bear testimony to the great good that has been done by these Young Men’s and Young Women’s Christian Associations throughout the United States. More and more we are getting to recognize the law of combination. This is true of many phases in our industrial life, and it is equally true of the world of philanthropic effort. Nowhere is it, or will it ever be, possible to supplant individual effort, individual initiative; but in addition to this there must be work in combination. More and more this is recognized as true not only in charitable work proper, but in that best form of philanthropic endeavor where we all do good to ourselves by all joining together to do good to one another. This is exactly what is done in your associations.

It is a special pleasure to come before you tonight, to greet you, and to recognize the great good done by the Young Men’s and Young Women’s Christian Associations throughout the United States. More and more, we recognize the importance of working together. This is true in many areas of industrial life, and it is equally true in efforts to help others. Individual effort and initiative can never be replaced. But we must also work together. More and more, we recognize this not only in charity itself, but also in the best kind of effort to help others. In that kind of effort, we all help ourselves by joining together to help one another. That is exactly what happens in your associations.

It seems to me that there are several reasons why you are entitled to especial recognition from all who are interested in the betterment of our American social system. First and foremost, your organization recognizes the vital need of brotherhood, the most vital of all our needs here in this great Republic. The existence of a Young Men’s or Young Women’s Christian Association is certain proof that some people at least recognize in practical shape the identity of aspiration and interest, both in things material and in things higher, which with us must be widespread through the masses of our people if our national life is to attain full development. This spirit of brotherhood recognizes of necessity both the need of self-help and also the need of helping others in the only way which ever ultimately does great good, that is, of helping them to help themselves. Every man of us needs such help at some time or other, and each of us should be glad to stretch out his hand to a brother who stumbles. But while every man needs at times to be lifted up when he stumbles, no man can afford to let himself be carried, and it is worth no man’s while to try thus to carry some one else. The man who lies down, who will not try to walk, has become a mere cumberer of the earth’s surface.

It seems to me that you deserve special recognition for several reasons. Everyone interested in improving our American social system should recognize your work. First and foremost, your organization recognizes the vital need for brotherhood. Brotherhood is the most vital of all our needs in this great Republic. A Young Men’s or Young Women’s Christian Association proves that at least some people put this recognition into practice. They recognize that we share the same aspirations and interests, both in material things and in higher matters. This recognition must be widespread among our people if our national life is to reach its full development. This spirit of brotherhood necessarily recognizes the need for both self-help and helping others. Helping others does great good in the end only when we help them to help themselves. Every one of us needs such help at some time, and each should gladly reach out to a brother who stumbles. But while every man sometimes needs to be lifted up, no man can afford to let himself be carried. Nor is it worthwhile for anyone to try to carry another person. The man who lies down and refuses to try to walk has become a mere burden on the earth.

These Associations of yours try to make men self-helpful and to help them when they are self-helpful. They do not try merely to carry them, to benefit them for the moment at the cost of their future undoing. This means that all in any way connected with them not merely retain but increase their self-respect. Any man who takes part in the work of such an organization is benefited to some extent and benefits the community to some extent—of course, always with the proviso that the organization is well managed and is run on a business basis, as well as with a philanthropic purpose.

Your associations try to help men help themselves, and support them when they do. They do not merely try to carry men along, helping them now at the cost of ruining their future. As a result, everyone connected with the associations not only keeps their self-respect but gains more. Any man who takes part in the work of such an organization benefits to some extent and benefits the community to some extent. Of course, this is true only if the organization is well managed and run on sound business principles, as well as for charitable purposes.

The feeling of brotherhood is necessarily as remote from a patronizing spirit, on the one hand, as from a spirit of envy and malice, on the other. The best work for our uplifting must be done by ourselves, and yet with brotherly kindness for our neighbor. In such work, and therefore in the kind of work done by the Young Men’s Christian Associations, we all stand on the self-respecting basis of mutual benefit and common effort. All of us who take part in any such work, in whatever measure, both receive and confer benefits. This is true of the founder and giver, and it is no less true of every man who takes advantage of what the founder and giver have done. These bodies make us all realize how much we have in common, and how much we can do when we work in common. I doubt if it is possible to overestimate the good done by the mere fact of association with a common interest and for a common end, and when the common interest is high and the common end peculiarly worthy, the good done is of course many times increased.

Brotherhood has nothing to do with either a patronizing attitude or a spirit of envy and malice. We must do the most important work of improving ourselves, while showing brotherly kindness to our neighbors. In such work, including the work of the Young Men’s Christian Associations, we stand together with self-respect, helping one another and sharing the effort. Everyone who takes part, however much or little, both gives and receives benefits. This is true of the founder and donor. It is equally true of every man who benefits from what the founder and donor have done. These organizations help us all realize how much we have in common and how much we can accomplish together. I doubt we can overestimate the good that comes from joining together around a shared interest and goal. When that interest is noble and the goal especially worthy, the good is of course many times greater.

Besides developing this sense of brotherhood, the feeling which breeds respect both for one’s self and for others, your Associations have a peculiar value in showing what can be done by acting in combination without aid from the State. While on the one hand it has become evident that under the conditions of modern life we can not allow an unlimited individualism which may work harm to the community, it is no less evident that the sphere of the State’s action should be extended very cautiously, and so far as possible only where it will not crush out healthy individual initiative. Voluntary action by individuals in the form of associations of any kind for mutual betterment or mutual advantage often offers a way to avoid alike the dangers of State control and the dangers of excessive individualism. This is particularly true of efforts for that most important of all forms of betterment, moral betterment—the moral betterment which usually brings material betterment in its train.

Your associations foster a sense of brotherhood that encourages respect for oneself and for others. They also have a special value in showing what people can accomplish together without help from the state. Modern life has made it clear that we cannot allow unlimited individualism that may harm the community. But it is equally clear that we should expand the state's role very cautiously. As far as possible, we should expand it only where it will not crush healthy individual initiative. People who voluntarily form associations for mutual improvement or advantage can often avoid both state control and excessive individualism. This is especially true of efforts toward the most important form of improvement: moral improvement. Moral improvement usually brings material improvement with it.

It is only in this way, by all of us working together in a spirit of brotherhood, by each doing his part for the betterment of himself and of others, that it is possible for us to solve the tremendous problems with which as a nation we are now confronted. Our industrial life has become so complex, its rate of movement so very rapid, and the specialization and differentiation so intense that we find ourselves face to face with conditions that were practically unknown in this nation half a century ago. The power of the forces of evil has been greatly increased, and it is necessary for our self-preservation that we should similarly strengthen the forces for good. We are all of us bound to work toward this end. No one of us can do everything, but each of us can do something, and if we work together the aggregate of these somethings will be very considerable.

Only by working together in a spirit of brotherhood can we solve the tremendous problems our nation now faces. Each of us must do our part to improve ourselves and help others. Our industrial life has become so complex and moves so rapidly. Work has become so specialized and divided that we face conditions practically unknown in this nation fifty years ago. The forces of evil have grown much more powerful. To survive, we must strengthen the forces for good just as much. We all have a duty to work toward this goal. No one can do everything, but each of us can do something. If we work together, all those individual efforts will add up to a great deal.

There are, of course, a thousand different ways in which the work can be done, and each man must choose as his tastes and his powers bid him, if he is to do the best of which he is capable. But all the kinds of work must be carried along on certain definite lines if good is to come. All the work must be attempted as on the whole this Young Men’s Christian Association work has been done, that is, in a spirit of good will toward all and not of hatred toward some; in a spirit in which to broad charity for mankind there is added a keen and healthy sanity of mind. We must retain our self-respect, each and all of us, and we must beware alike of mushy sentimentality and of envy and hatred.

There are, of course, a thousand different ways to do the work. Each man must choose according to his interests and abilities if he is to do his best. But all kinds of work must follow certain clear principles if they are to do good. All the work must be undertaken in the spirit that has generally guided the Young Men’s Christian Association’s work. That means a spirit of goodwill toward all, not hatred toward some. It means combining broad compassion for humanity with a clear and healthy mind. Every one of us must keep our self-respect. We must guard against both mushy sentimentality and envy and hatred.

It ought not to be necessary for me to warn you against mere sentimentality, against the philanthropy and charity which are not merely insufficient but harmful. It is eminently desirable that we should none of us be hard-hearted, but it is no less desirable that we should not be soft-headed. I really do not know which quality is most productive of evil to mankind in the long run, hardness of heart or softness of head. Naked charity is not what we permanently want. There are of course certain classes, such as young children, widows with large families, or crippled or very aged people, or even strong men temporarily crushed by stunning misfortune, on whose behalf we may have to make a frank and direct appeal to charity, and who can be the recipients of it without any loss of self-respect. But taking us as a whole, taking the mass of Americans, we do not want charity, we do not want sentimentality; we merely want to learn how to act both individually and together in such fashion as to enable us to hold our own in the world, to do good to others according to the measure of our opportunities, and to receive good from others in ways which will not entail on our part any loss of self-respect.

I should not need to warn you against mere sentimentality, or against charity and philanthropy that are not just inadequate but harmful. It is very important that none of us be hard-hearted. But it is just as important that we not be foolish. I really do not know which does more harm to humanity in the long run, a hard heart or a foolish mind. We do not want to rely on charity forever. Of course, some people may need a direct appeal for charity on their behalf. They include young children, widows with large families, and people with disabilities or of very advanced age. They also include strong men temporarily overwhelmed by a devastating misfortune. These people can accept charity without losing their self-respect. But Americans as a whole do not want charity or sentimentality. We simply want to learn how to act, both individually and together, so that we can hold our own in the world. We want to do good for others as our opportunities allow. And we want to receive good from others without losing our self-respect.

It ought to be unnecessary to say that any man who tries to solve the great problems that confront us by an appeal to anger and passion, to ignorance and folly, to malice and envy, is not, and never can be, aught but an enemy of the very people he professes to befriend. In the words of Lowell, it is far safer to adopt “All men up” than “Some men down” for a motto. Speaking broadly, we can not in the long run benefit one man by the downfall of another. Our energies, as a rule, can be employed to much better advantage in uplifting some than in pulling down others. Of course there must sometimes be pulling down, too. We have no business to blink evils, and where it is necessary that the knife should be used, let it be used unsparingly, but let it be used intelligently. When there is need of a drastic remedy, apply it, but do not apply it in the spirit of hate. Normally a pound of construction is worth a ton of destruction.

It should go without saying that anyone who appeals to anger and passion, ignorance and folly, or malice and envy to solve our great problems is an enemy of the very people he claims to support. He can never be anything else. As Lowell said, it is far safer to adopt “All men up” than “Some men down” as a motto. Generally speaking, we cannot benefit one person in the long run by bringing down another. As a rule, our energy is much better spent lifting some people up than pulling others down. Of course, sometimes we must also pull things down. We must not ignore evils. Where the knife is needed, let us use it without restraint, but intelligently. When a drastic remedy is needed, apply it, but not in a spirit of hate. Normally, a pound of construction is worth a ton of destruction.

There is degradation to us if we feel envy and malice and hatred toward our neighbor for any cause; and if we envy him merely his riches, we show we have ourselves low ideals. Money is a good thing. It is a foolish affectation to deny it. But it is not the only good thing, and after a certain amount has been amassed it ceases to be the chief even of material good things. It is far better, for instance, to do well a bit of work which is well worth doing, than to have a large fortune. I do not care whether this work is that of an engineer on a great railroad, or captain of a fishing-boat, or foreman in a factory or machine-shop, or section boss, or division chief, or assistant astronomer in an observatory, or a second lieutenant somewhere in China or the Philippines—each has an important piece of work to do, and if he is really interested in it, and has the right stuff in him, he will be altogether too proud of what he is doing, and too intent on doing it well, to waste his time in envying others.

We degrade ourselves if we feel envy, malice, or hatred toward our neighbor for any reason. And if we envy him merely for his wealth, we show that our own ideals are low. Money is a good thing. It is foolish to pretend otherwise. But money is not the only good thing. Once a person has accumulated a certain amount, money is no longer even the most important material good. For example, doing a worthwhile job well is far better than having a large fortune. It does not matter to me what the work is. A man might be an engineer on a great railroad, a fishing boat captain, or a factory or machine shop foreman. He might be a railroad section boss, a division chief, or an assistant astronomer at an observatory. Or he might be a second lieutenant somewhere in China or the Philippines. Each has important work to do. If he is truly interested in his work and has the right qualities, he will be proud of what he does. He will be so focused on doing it well that he has no time to waste envying others.

From the days when the chosen people received the Decalogue to our own, envy and malice have been recognized as evils, and woe to those who appeal to them. To break the Tenth Commandment is no more moral now than it has been for the past thirty centuries. The vice of envy is not only a dangerous but also a mean vice, for it is always a confession of inferiority. It may provoke conduct which will be fruitful of wrongdoing to others, and it must cause misery to the man who feels it. It will not be any the less fruitful of wrong and misery if, as is so often the case with evil motives, it adopts some high-sounding alias. The truth is that each one of us has in him certain passions and instincts which if they gained the upper hand in his soul would mean that the wild beast had come uppermost in him. Envy, malice, and hatred are such passions, and they are just as bad if directed against a class or group of men as if directed against an individual. What we need in our leaders and teachers is help in suppressing such feelings, help in arousing and directing the feelings that are their extreme opposites. Woe to us as a nation if we ever follow the lead of men who seek not to smother but to inflame the wild-beast qualities of the human heart! In social and industrial no less than in political reform we can do healthy work, work fit for a free Republic, fit for self-governing democracy, only by treading in the footsteps of Washington and Franklin and Adams and Patrick Henry, and not in the steps of Marat and Robespierre.

From the days when the chosen people received the Ten Commandments to our own, envy and malice have been recognized as evils. Woe to those who appeal to them. Breaking the Tenth Commandment is no more moral now than it has been for the past thirty centuries. Envy is not only dangerous but also a mean vice, because it is always an admission of inferiority. It may lead people to harm others, and it must make the person who feels it miserable. Envy will cause no less harm and misery if it takes on a noble-sounding name, as evil motives so often do. The truth is that each of us has certain passions and instincts within us. If they gained control of our souls, the wild beast in us would take over. Envy, malice, and hatred are such passions. They are just as bad when directed against a class or group of men as when directed against an individual. We need leaders and teachers to help us suppress these feelings. They should help us awaken and direct the feelings that are their complete opposites. Woe to us as a nation if we ever follow men who seek to inflame rather than suppress the wild-beast qualities of the human heart! In social and industrial reform, no less than in political reform, we can do sound work only by following certain examples. Such work is fit for a free Republic and a self-governing democracy. We must follow in the footsteps of Washington and Franklin and Adams and Patrick Henry, not Marat and Robespierre.

So far, what I have had to say has dealt mainly with our relations to one another in what may be called the service of the State. But the basis of good citizenship is the home. A man must be a good son, husband, and father, a woman a good daughter, wife, and mother, first and foremost. There must be no shirking of duties in big things or in little things. The man who will not work hard for his wife and his little ones, the woman who shrinks from bearing and rearing many healthy children, these have no place among the men and women who are striving upward and onward. Of course the family is the foundation of all things in the State. Sins against pure and healthy family life are those which of all others are sure in the end to be visited most heavily upon the nation in which they take place. We must beware, moreover, not merely of the great sins, but of the lesser ones which when taken together cause such an appalling aggregate of misery and wrong. The drunkard, the lewd liver, the coward, the liar, the dishonest man, the man who is brutal to or neglectful of parents, wife, or children—of all of these the shrift should be short when we speak of decent citizenship. Every ounce of effort for good in your Associations is part of the ceaseless war against the traits which produce such men. But in addition to condemning the grosser forms of evil we must not forget to condemn also the evils of bad temper, lack of gentleness, nagging and whining fretfulness, lack of consideration for others—the evils of selfishness in all its myriad forms. Each man or woman must remember his or her duty to all around, and especially to those closest and nearest, and such remembrance is the best possible preparation for doing duty for the State as a whole.

So far, I have spoken mainly about our relations with one another in what may be called service to the State. But the home is the basis of good citizenship. First and foremost, a man must be a good son, husband, and father. A woman must be a good daughter, wife, and mother. No one should neglect duties, whether big or small. Some men refuse to work hard for their wives and children. Some women shrink from bearing and raising many healthy children. Such men and women have no place among those striving to move upward and onward. Of course, the family is the foundation of everything in the State. Sins against pure and healthy family life will, in the end, bring the heaviest punishment upon the nation where they occur. We must also beware not only of great sins, but of lesser ones. Taken together, these lesser sins cause an appalling amount of misery and injustice. We should show no tolerance for the drunkard, the sexually immoral person, the coward, the liar, or the dishonest man. Nor should we tolerate a man who abuses or neglects his parents, wife, or children. None of them has a claim to decent citizenship. Every effort your Associations make to do good is part of the endless fight against the traits that produce such people. But as we condemn the more obvious forms of evil, we must not forget the lesser ones. We must also condemn bad temper, lack of gentleness, nagging, whining, irritability, and lack of consideration for others. We must condemn selfishness in all its countless forms. Each man and woman must remember their duty to everyone around them, especially those closest to them. Remembering this duty is the best possible preparation for doing one's duty to the State as a whole.

We ask that these Associations, and the men and women who take part in them, practice the Christian doctrines which are preached from every true pulpit. The Decalogue and the Golden Rule must stand as the foundation of every successful effort to better either our social or our political life. “Fear the Lord and walk in his ways” and “Love thy neighbor as thyself”—when we practice these two precepts, the reign of social and civic righteousness will be close at hand. Christianity teaches not only that each of us must so live as to save his own soul, but that each must also strive to do his whole duty by his neighbor. We can not live up to these teachings as we should; for in the presence of infinite might and infinite wisdom, the strength of the strongest man is but weakness, and the keenest of mortal eyes see but dimly. But each of us can at least strive, as light and strength are given him, toward the ideal. Effort along any one line will not suffice. We must not only be good, but strong. We must not only be high-minded, but brave-hearted. We must think loftily, and we must also work hard. It is not written in the Holy Book that we must merely be harmless as doves. It is also written that we must be wise as serpents. Craft unaccompanied by conscience makes the crafty man a social wild beast who preys on the community and must be hunted out of it. Gentleness and sweetness unbacked by strength and high resolve are almost impotent for good.

We ask these Associations and the men and women who take part in them to practice the Christian teachings preached from every true pulpit. The Ten Commandments and the Golden Rule must be the foundation of every successful effort to improve our social or political life. “Fear the Lord and walk in his ways” and “Love thy neighbor as thyself.” When we practice these two teachings, social and civic righteousness will be close at hand. Christianity teaches that each of us must live so as to save our own soul. But it also teaches that each of us must strive to do our full duty to our neighbor. We cannot live up to these teachings as we should. In the presence of infinite might and wisdom, even the strongest person is weak, and the sharpest human eyes see only dimly. But each of us can at least strive toward the ideal, with whatever light and strength we are given. Effort in only one direction will not be enough. We must be not only good but strong. We must be not only noble in spirit but brave at heart. We must think noble thoughts, and we must also work hard. The Holy Book does not say that we must merely be harmless as doves. It also says that we must be wise as serpents. A cunning person without a conscience becomes a wild beast in society, preying on the community. Such a person must be hunted out of it. Gentleness and sweetness, without strength and firm resolve behind them, have almost no power to do good.

The true Christian is the true citizen, lofty of purpose, resolute in endeavor, ready for a hero’s deeds, but never looking down on his task because it is cast in the day of small things; scornful of baseness, awake to his own duties as well as to his rights, following the higher law with reverence, and in this world doing all that in him lies, so that when death comes he may feel that mankind is in some degree better because he has lived.

The true Christian is the true citizen. He has high aims and pursues them with determination. He is ready for heroic deeds, but never looks down on his work because the times call for small tasks. He despises what is dishonorable and is mindful of his duties as well as his rights. He follows the higher law with reverence and does all he can in this world. So when death comes, he may feel that humanity is better in some degree because he lived.