The Most Exciting Fellowship I Know!D. ELTON TRUEBLOOD

Felix Morley is a noted author, educatorand commentator.

Alfred Noyes is a famed author, poet andphilosopher.

Dr. Norman Vincent Peale is pastor of theMarble Collegiate Church in New York.

]. C. Penney is chairman of the Board ofDirectors of J. C. Penney Company, Inc.

Norris Poulson is mayor of the City of LosAngeles.

Roscoe Pound is dean emeritus of the Har­vard Law School.

Bishop Reverdy C. Ransom is historiog­rapher of the African Methodist EpiscopalChurch and a noted \vriter and educator.

Leonard E. Read is president of The Foun­dation for Economic Education, Inc.

Dr. Robert Gordon Sproul is president ofthe University of California.

Dr. John James Tigert is president emeritusof the University of Florida.

Dr. Rufus B. von KleinSmid is chancellor ofthe University of Southern California.

usAMONG

The US in Among Us is too often only a pictureof the staff at work. But for the inspirationand guidance, you should be aware of ourAdvisorv Con1mittee. ~'leeting thenl once ayear is 'not enough. ~lay. \ve introduce ...

Dr. Donald J. Cou;ling,chairman of the Advis­ory Committee, \vaspresident of CarletonCollege for thirty-sixyears. Dr. Cowling \vasrecently honored as"lifelong exponent of

Dr. Donald J. Cowling progress and freedomin higher education; outstanding worker fortile advancement of the arts and sciences, re­

, ligion and international understanding."Roger W. Babson is founder of the Babson

Institute.Dr. William F. Braasch is a member of the

Emeritus Staff, ~1ayo Clinic.Dr. Cary Eggleston is the developer of the

Eggleston method for inducting digitalis di­rectly into the heart.

Dr. Edgar ]. Goodspeed is former head ofthe New Testament Department of the Uni­versity of Chicago's Divinity School.

Dr. Alfred P. Haake is a noted economist,lecturer and author.

Dr. Sam Higginbottom is a reno\vned mis­sionary and educator.

FAITH AND FREEDOM is published by SpiritualMobilization, a national nonprofit, nonpartisan,noftsectarian organization founded in 1935. JamesC. Ingebretsen, President. James W. Fifield, Jr.,Chairman.

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Published September 15th to June 15th at 1521Wilshire Boulevard, Los Angeles 17, California.

2 FAITH AND FREEDOM

DR. D. ELTON TRUEBLOOD, author, ledYrer~

teacher, lay minister for Christ, is professor ofphilosophy at Earlham College, and the leadinglight in the Yokefellow Associates Movement.

N notat 2025 whereold brownstone house

st Excitinwshipwi

The travels taketo see

and his Church. of The SavioLnot use the word in the sense that is

We heard Dr. D. Elton True..blood teU an audience offorty-fiveabout thisWashington,quietly and thenTrueblood how?. . . We asked Dr. Truebloodrepeat the for our readers-lay and you willwelcome it, too.

ELY

TheFellI Kn

APRil 1957 3

like the way a church is supposed to look;on top of that, it belongs to no denomina­tion and its total membership adds up toonly sixty men and WOInen.

Yet this tiny church-in all of my years ofvisiting and lecturing and counseling acrossthis country-this tiny church is the mostexciting and rewarding fellowship I know.

1:'ake a 'Walk

Let me tell you about their plant first.Cosby and his fellow ministers (every mem­ber is a minister) have built a chapel on theground floor; knocked out a few walls tomake enough room to seat about a hundredpeople, Most of the other rooms are as theyalways were. Young people (known as"church mice") live and sleep in the bed­rooms on the top floor. Come down stairs tothe second floor to find the guest room, li­brary, pastor's study and nursery. Besidethe chapel on the ground floor, you'll findthe office, dining room and kitchen. Walkdown into the basement for the classroomswhich buzz which activity almost every eve­ning in the week.

Life and friendship fill the whole buildingevery hour of every day. Often someoneprays in the chapel; nearly always someread in the library. The "church mice," likemost young people, naturally seek out thekitchen almost any time of day or night.Consequently, the mood of the building dif­fers from the ordinary church. It seems, in­stead, to be a laboratory of spiritual life.

\Vorldng in the Lord's PastureNearby in Rockville, Maryland, the mem­bers purchased a farm called Dayspring,which they used as a retreat. Working Sat­urdays and holidays, they built the RetreatHouse at fantastically small expense. I knowof one member who, instead of giving hislabor for this project, could have been earn­ing time and a half at his regular job. Hechose to work in the Lord's pasture.

If you happen to visit the Church of TheSavior on Sunday morning, though you willfind the two simliar hours of public worship~

significant and rewarding, you will have to

4

look elsewhere for the uniqueness of thefellowship.

Join the Church? \Vait Two Years

Just suppose you were going to settledown in Washington and thought you mightlike to join the church. You soon find outthat membership is difficult; most peoplework at least two years before they caneven apply for membership.

All members, as well as many attenders,engage in serious educational pursuits near­ly every night of each week. All membersparticipate in prayer groups where theydeeply share insights and needs; all lookupon their daily work as a Christian min­istry, whatever their secular occupationmay be.

You can't belong to the church withouttaking academic work. Competent teacherssit with the classes each evening. The mem­bers take their attendance seriously. Theybelieve each member needs to have a realgrasp of the meaning of the Christian Cause.Listen to them in the classrooms as theydiscuss Old Testament, New Testament,Christian History, The Nature of theChurch, and the Philosophy of Religion.They expect their members to go on withmore advanced study all the rest of theirlives, even after they have completed theminiulum studies required for membership.

Suppose by now you meet the require­ments for membership. You are ready to be­come a card-carrying Christian. You signa card which spells out the precise natureof your commitment. You accept the dis­cipline of prayer (at least fifteen minutes aday) and the discipline of daily Scripture.You promise to give at least one-tenth ofyour annual income (before Federal taxes)to the Church of The Savior.

Not long ago, I attended a business ses­sion of the church where they set the an­nual budget at $62,000; more than an aver­age of $1000 for their sixty members, notone memher being a wealthy person. Youcan understand when Cosby tells you that,apart from other church expenses, it is eas­ily possible for ten committed families to

FAITH AND FREEDOM

at

riel'S,

Reared atthe Southern

their inter-racialof

The'UA .. "JLA<:o ..... to transcend

sense ofchurch lLIl.l.'-./llll.lIV'-.dl':U. .I.,J.!J.

of what he saw in lives of the men undercare, He determined he

would start a new kind of one inwhich would be real and nevernominaL He dreamed of a church in \vhichall would be comrnitted to Christ's

of theirin the minis­

all held a total concern forothers' lives and in which

not in the case,hc<F'..... +..-,'" or inactive in which

distinctions of race and sex would countnot at

You can see the inter-racial aspect of hisdream more when yon know bothGordon and his were born Southerners,who had learned the sinfulness of racial dis­crimination the hard \\Tay. Look about his

at the of theand work hand in

with the white members. He findssome of the ablest lnt-,01l"-n'1l".ot'a~·C' of the

his colored Y¥\ClYY\r,o,,'C'

you search the faces of the mem-you notice the are

unconscious of race. are not beingnot

character involvesI

is simply realthe trivial bar-

rY1lc..rY1lII""'::>-" rnoves fromallies hilnself 'with some

"'''n''''''' ...' ...... "'''.,,.., of Christian

nn.,rnn.iDY"D cOlnmitrnent. he afterhe that he cannot or win not rnaintainthis standard of prayer, 'L"VJUUUlU.lL.U. .I. ....,. .. JH.,

and he out of -nt1>'O"-"'~·__ j{~ ...,C'hll.,,....

cd· ... ," ..... £1f,n ... din-n-f-t-n~",~hr>r'! a class

conscious ofI call it a

I

when one member a fair-and business venture,

of the members their bankcredit to him started. When heneeds no to an-other the same way,

You this is unu.sual for church mem-bers. members of the Church of The

does seem at all or...."""',••+&-",,, of notice. take con-

one another as a natural feature ofundertakes to be

Christ. It seemsable to them that the churchunlimited

this church inan article written

Catherine others saw itdetermined to attend various church occa-sions. has tothe of their

APRIL 957 5

Louisville before entering the Chaplaincy.Though ordained as a Baptist, h~ wanted hisnew church to be wholly ecumenical.Though he valued his heritage, and thoughhe married the gifted daughter of a promi­nent Baptist clergyman, Gordon was surethat Christ's Church was larger than hischurch.

And just as he wanted his church to betruly ecumenical, he wanted it to be small.He knew how easily pride in size and powercan corrupt even a religious organization,and he determined to avoid this at all costs.This is why the church, after ten years ofslow growth, has only sixty members.

Gordon and his wife Mary undertook alaboratory experiment in Christian living.Convinced that a demonstration was need­ed, a demonstration is what they provided.

God granted them great gifts of leader­ship and it would have been comparativelyeasy for them to have produced a vastchurch of a thousand men1bers with a mil­lion dollar building to attract general atten­tion. But they turned their backs on thisthought.

They knew that many such churches existand nobody in particular needed another.America sorely needed a demonstration ofwhat could be done by a high concentra­tion of concern. Gordon and Mary saw thetrelnendous challenge in the laboratory ex­periment from the start and knew it wouldhelp shake some observers out of their com­placency or their conventional conceptionsof success.

The Story Is a Shocker

Because the story of the Church of TheSavior produces a beneficent shock, I tellabout it wherever I go. Many of my au­diences ask me to repeat the figures \vhenI tell them that sixty members take on a$62,000 budget. They feel helped to knowof a church which demands a real priorityof time as well as money. They feel com­forted to learn that in most instances whenthe members of this church have a conflictbetween secular and church responsibilities,their commitment to Christ wins out. Conse-

6

quently, empty seats at a members' meetingare a rarity. No member misses.

If you are like many people I tell thisstory to, at this point you ask me a question:How does Cosby keep the membership sosmall? Back of your question lies the doubt,Inaybe, that this limitation seems like a lackof concern for the outsiders who wish tojoin, or the neighbors who could be reachedby community effort. Maybe you even ques­tion the wisdom or the righteousness of theprocedure.

Why Don't You Leave?

Here's how I ans\ver the question: themembers of the Church of The Savior de­velop to its fullest the novel Christian ideathat we gain life by losing it. New peopleare always qualifying for membership inthe church, but they keep the membershipsmall by constantly urging the strongermembers to leave. The best qualified r.l1ern~

bel'S, who have already learned rnost ofwhat the fello~wship can teach arepushed lovingly, but firrnly, from the nest.

"Go join another church and witness yourfull commitment there," the tenthe stronger ones. "Take YOlH leavenestablished denominational churches in theWashington area and allow it to \vork.'~

Leaving friends in the fello\vship, chart··ing your own course in strange \vaters; thafsdifficult and painful. But several IIH3111bers

have already done so, and thus they haveprovided places in the Church of The Saviorfor other people who can then have the joysof leadership and participation.

Some of the departing members have fol­lowed the familiar device of starting a newchurch. Thus, the Church of the Masterhas been set off with a young pastor andenough members to support him. Volun­teers for the new Christian colony, whichmet first in the parent quarters, were so­licited and some, after searching times ofprayer, answered the call.

Now the new church has moved to quar­ters of its own and has identified itself withthe Presbyterian system of church order.They wanted to avoid the formation of a

FAITH AND FREEDOM

new denomination, which, while calling it­self ecumenical, would actually be sectarian.

How Do Clergymen Feel About It?

How do clergyn1en react to this uniqueexperiment of Cosby's? All seem to admirehim and to be grateful for what he hasdone. The most common reaction, however:"It is far easier to start such an experiment

in a new and unaffiliated organization. Trystarting one in an established church likethe Episcopal, Congregational or Presby­terian. We, too, would like to have reality inmembership but what do we do with thegreat number of men and women who arenow nominal members? We can't cut themoff-too cruel and probably harmful to theChristian cause. Furthermore, even a partialcommitInent to Christ may sometimes bebetter than nothing."

Gordon Cosby says he recognizes the diffi­culty and' he understands very well that histask would have been practically impossiblein a conventional or established church.That is why, with so much labor and risk,he started a new one!

Now that we can call the demonstrationa success, we see at least one way it appliesto ordinary denon1inational churches: Buildat the heart of each church, a hard coreof committed people ""ho stand, in relationto the ordinary members, much as the sixtyin Washington stand in relation to the nu­merous attenders of their public meetings.

Of course, every good church enjoys ahard core already. But the advance we seewill come by making it a consciously pro­duced fellowship, with the very standardsof membership which the commitment cardof the ~hurch of The Savior now lists. TheCause of Christ goes forward as the ordi­nary members are drawn, one by one, withgreat affection, into the central fellowship.

Won't the hard core become a societyimbued with spiritual pride? A good criti­cism, say Gordon Cosby and his closestassociates. But, they say, we've recognizedthis danger from the beginning and haveworked diligently to avoid it. As a result,the problem seems never to arise. I know of

APRIL 1957

no more truly humble group than those Imeet when I go to the old brownstonehouse on Massachusetts Avenue.

Deeply involved in prayer and the hurn­ble service which flows from prayer, theysee their sins and shortcomings more vivid­ly than they ever did before. OUf achieve­ment, they say, seems feeble when you con­trast it with the glory of the standard towhich we have committed ourselves.

The Light of the Witness

I thank God for the wonder of the Churchof The Savior, that it survived for ten years,that it has not succumbed to the ordinarytemptations of success. May its witness con­tinue for many years. Very likely it ~01ill,

since Gordon Cosby pledges his still COITI­

paratively young life to the demonstrationwhich rests so near to his heart. He andthose with him caused their light to shineand it gives light to all who visit withinthe house.

Only Church that Attracted the Russians

Do you want a story which illustrates howmuch power may be bound up in this con­trolled Christian experiment? Not long ago,a group of Russian journalists visited thiscountry. All were atheists; none came to ob­serve church life which they held in con­tempt. But their State Department guideturned out to be an attender, though not amember, of the Church of The Savior.

Naturally, he spent much time 'with them.And just as naturally, he was always enthu­siastic about the little church which he at­tended. You won't be surprised then tolearn that, on their last Sunday in America,the Russian journalists attended public wor­ship and heard Gordon Cosby preach.

I spent the Friday before with the mem­bers and heard them pray that their lifemight be such that it would affect these vis­iting n1en. Now the men have returned toRussia and we do not kno\tv what will result.

We do know the only church in Americawhich attracted them was one vvhich em­phasized quality of commitment rather thansize. ==F =t=

7

BREAD AND STARS FOR AGEE. MERRILL ROOT

Too often we suppose we solve the question of what to do in retirement bygiving the aged economic and social lisecurity.1I Bread alone is not an answer.

I can remember statistics no better thanan aster or a gopher can. What the exactproportion of 9ur citizens who are now oversixty-five and who may live to be a hundredis, I don't know. But I do know the numberof those whom we loosely call "elderly"

DR. E. MERRILL ROOT, poet, professor and pa­triot, plys his trade at Earlham College. Recall his"Thaw, Then Serve" last November?

8

mounts greater than ever before, and willgrow increasingly greater still. Medicalknow-how, better diet, wonder drugs and·easier living conditions enable more peopleto live longer and to keep their bodily vigorto the three-quarter century mark andmore.

But this potential good sits next to acramping evil. The mischief is that, evenwhile we enable more people to live longer,

FAITH AND FREEDOM

thisgold-brick

New Caesar.will be supported, at least

invested, theytheir own

in theirown thrift and .... n. ...".-,." .. rd'~-I-

does not their "..... 'n .... ' .... "

~v,~~~~.Lv0. That is theOr they Inay still

at least Hnleof their nhl,lrll"C:n...

the

Somehowafter a fashion.

But too often we suppose we solve theissue if we the aged econon1ic and so-cial " If have and anoccasional more couldask? life on

Sam becomeUncle like sleek old work horsesturned out to very moderate clover. OUf too

answer, that to a questionto be a 1naterial answer.

a chicken in everyi".oID"i[71C'lr1,n set in

1n€?anrzn;q. For theJ.J.J.VL4.J.J..i..i..i.t:;;.. the saint win the

custs and wild of the desert, or thewill open his arms to the embrace of

the fire as to the arms of his beloved.We too seldom ask: What is the n~e~al1:£n!!.

of the life of the More than seCUI-

them or even themmore than settling them in a

Buy a Flower for the Soul

The Arabians were wiser."If thou hast two loaves

sell one and therewith a flower,for the soul also must be " Even if "socialsecurity" could solve the problem of bread,

individual (and wisdomphilosophy can the answer to

the need for the flower. The ad-vance in American life will come as werealize that the elemental and thebasic of or old-is forthe bubbles at the brim ofthe world and the casements rvn"oY"\' .........

wisdom (the)

Bread and Stars

Even

we .make it more difficult for them to live

While we livewe lower the limit at which we \vel-

come him at work. In some \veconsider a lnan of or evenleast has less chance of ....,.'V-'"'-A.L.L-'".s;;..

a l1e\v afterin your paper, and see

Q~Y\lrn:7.a·TI"C' fix the limit

enhances. for exam-seeks to find for the brilliant tal-

ents of teachers ofthe arts and sciences. I too, the

to search out and make avail-.arrITIl!,,","i[n'Y'l.onf"C' and self-built

considered tooindustrial jobs. Ian eye on the

as anmy own age both interest

<'old" for routinehave alwaysthe humblethatand reward.

I do nothow theit nlay makeGrandma and ~.LU..L.L\.AI-'U

lated property,

APRil 1957 9

congenial environment in Florida; morethan amusing thern with canasta or fishing.We answer only as we provide them witha philosophy; and as we help to providethem with a world that has a philosophynot only of the glory of youth but of theequal glory (and functional value) of age.I forget who it was who said, HI tried hardto be a philosopher, but happiness was al­ways breaking in." Whoever he was, he wasan amateur of reality: for happiness is im­possible without a philosophy that shows usthe way, the truth, and the life.

Traditionally, Americans stress youth asthe best of life. We do not believe that weshould grow gloriously old with Rabbi BenEzra because "the best is yet to be:" We donot understand the subtle wisdom of Ber­nard Shaw: "Youth is so wonderful a timethat it is a shame to waste it on the young."

Ripeness Is All

The wisest peoples, fron1 the Hebrews tothe Greeks and the classical Chinese, haveseen the essential and unique contributionof age as more profound and precious thanmere continuing vitality. Age is the timewhen we may "see all, nor be afraid"; whenwe may say, with Edgar in King Lear,"Ripeness is ,all." It is the time when thephysical seed, passing through the beautyof the Hower, reaches the richness of thefruit.

We can best help our elderly citizens tolead a purposeful life by reverencing themas a reservoir of potential wisdom. Theyhave lived more years than we: we shouldexpect them to have turned those years intoa garnered harvest of life. Those who livelong have a potential of wisdom; if weexpect wisdom of them, and encouragethem to develop and contribute wisdom, astheir purpose and meaning, we give them ahigh place in the total integrity of man'sbeing. We give them the highest purposelife can have.

Thus we need, most of all, a philosophyof age. Other peoples-notably the Ameri­can Indians, the Chinese, the classic Hin­dus, have had such a philosophy. It may

10

help us to reach this to see what the Hindusbelieved. In perhaps his greatest story, "TheMiracle of Purun Bhagat," Kipling wrote:

He had been, as the Old Law recom­luends, twenty years a youth, twentyyears a fighter,-though he had never car­ried a weapon in his life,-and twentyyears head of a household. He had usedhis wealth and his power for what heknew both to be worth; ... and cities hadstood up and honoured him. Now hewould let these things go, as a man dropsthe cloak he no longer needs.

For Purun Bhagat had come to the summitof life, where purposes are lost in Purpose;

.where there are no miracles, but only Mir­acle; and where a luan, having first expe­rienced, can then express life's meaning.

He knew for a certainty that there \vasnothing great and nothing little in thisworld: and day and night he strove tothink out his way into the heart of things,back to the place whence his soul hadcome.This is not a selfish or lonely thing: alone

in the Himalayas, Purun Bhagat found thatthe wise and loving soul vTill never be alone.It was not only God who was with him.The very wild things of the mountains cameto him who was gentle, and loved him wholoved them. The simple folk of the villagecame to him who was so subtle that hecould be simple, for help in their lives andholiness beyond their lives.

And in the end, when Hood and landslidestruck, it was Purun Bhagat alone, who,awake to the needs of time as well as to thegoal of Eternity, could save his fellow men.

Not a Pause, End or Brake

We Americans need such a transvaluationof values. We need to think of age not as apause but as a promotion to a higher pur­pose; not as an end, but as a beginning; notas a brake upon use, but as a dynamo ofvalue.

As aged, we can contemplate garneredexperience; with space for the creation ofcharacter; with freedofrt from the compro­mises of the politics of time.In China there

FAITH AND FREEDOM

more beautifully here, and the old nlay helpto weave it more beautifully hereafter, thatis to be one of "God's spies."

And what greater purpose do we need?Youth feels free because it has not yet liftedthe burden of the world upon its shoulders;age can be free because at last it has set theworld beneath its feet. Of the two, age is byfar the greater (because it has done andwon) and by far the richer (because it hasdared and learned): its freedom comesafter accomplishment.

vidual life in the pattern of the God-wovenworld; to see and say the Ineaning of things,so that others lnay help weave the pattern

We would be pleasedif you would read

the story onpage 14

lived a poet and namedHo. After a long anlong men, he retiredto the mists and mountains where hehis time angling. But he no bait uponhis hook ... his not to catchfish. We in modern America more eld-erly fishermen, not for tarpon or trout butfor truth and God.

The elderly do not have to gomay, and most of them should,places and ways where havelived; they need not write learned tomes or

found schools of wisdom. But they shouldrealize that the humblest individual canin Shakespeare's great words, one of "God'sspies."

To be fascinated by thecalled life, yet to climb above ambitionnesire; to study the threads of one's indi-

APRil 1957 11

The greatest purpose for your mellowyears? Be a witness to life. Stand up, bestrong in character, rich in consciousness,joyous in consummation. Live as an ~nswer

to the doubts and confusions of youth. Gath­er all your living into a life which is a workof art. That's what we most, need today:a justification of life's ways to man. By beingwise, joyous, integral, you say: "Life iscosmos: it is men who, by their mistakes,make it seem a chaos. See, we have livedthrough the stresses and agonies, we haveturned them into pattern and music. Wewrite our testament of life not with ourhands but with our lives. We do not say,'Life may be victory.' We are a victory."

Let the aged live with a renewed senseof mystery and wonder: as if, every day, thesplendid and haughty sun were dawningfor the first time; as if the frost on the win­dowpane, or the three orchids in the RhodeIsland swamp, were hieroglyphs of God (asthey are); as if, at any moment, "a leaf, astone, a door," might offer intimations of in­finite destiny. To turn the paste of livinginto the pearl of life is the purpose of all ofus at every age. But age alone can proveand present the fully rounded pearl.

Pluck Not the Star

Youth dreams a star, enlarged and low,possible to be grasped frOITi the next hill­top; but age visions the star as it is andshould be, never to be plucked from heavenwith the human hand, and therefore thesky's unending beauty and man's unvaryingguide and delight.

Literature, as well as life, shows whatsuch a purpose means to the elderly.

John Bunyan, over sixty and in prison,wrote Pilgrim's Progress-the purpose of hislife was to turn his living into a consumma­tion of character and consciousness in theintegrity of art. John Bunyan had no prob­lem a~ to the "purposefulness" of his life!

No more important or picturesque char­acter lives in all of Dickens than Mr. Pick­wick. He was "elderly," he had voluntarilygiven up his conventional employment; buthe was busier and more purposeful than

12

most of us-not in making a living, but increating a life. He had the innocence ofwonder and surprise, the poet's exquisitesensitivity to experience, the eager ardor ofthe ageless soul. \1r. Pickwick had no prob­lem as to the "purposefulness" of his life!

Read of the noble apostle John who grewold in captivity on Patmos. 'For him, theheavens opened out of his years, and theNew Jerusalem descended, and he heardthe Voice speaking to age as to youth: "La,I make all things new." John had no prob­lem as to the "purposefulness" of his life!

The Purpose of Age

The goal of this world and life lies in per­fecting that which consun1mates the worldand leads beyond the world. Perfect thethings you can (and do) take with you­consciousness and character. That is evenmore possible in age than in youth, so howcan we fail to have a purpose to the end?

There was once a man so fascinated bythe wonder of the world, so eager to makehis life the outward and visible sign of hisinward and invisible meaning, that he neverthought of time or the years, but only howbest- he might enrich his consciousness withthat wonder. And so, with the joy and inno­cence of a child, be wandered the world asa child wanders' the seashore, picking up apebble here, a shell there, and listening tothe symphony of the sea.

Ships sailed and returned; tides \vashedcities away and built new continents; thegenerations of rnen bought, and sold, andlaid waste their powers. All this he sawwith sympathy and wonder, but withoutenvy or fear, while still he wandered theshore of the infinite ocean, seeking the sea­weed and the shell, the driftwood and thepearl, never bored, never wearied, neversatiated.

And he will still be seeking, growing everyounger as he grows older, till God gathersthe stars like fairer shells and pebbles, andwelcomes him into the world beyond timewhere character and consciousness growinto a new intensity. Anyone of us can bethat man! =t= *

FAITH AND FREEDOM

DR. JAMES W. FIFIELD, JR.

be husbanded, increased and effectivelymobilized. Just as a candle gives no lightwhen "under a bushel," so an individualwho has faith under lock and key, but doesnot apply it to the day-by-day problems oflife, is no factor of helpfulness and contdb-·utes nothing to the strength of the lastbastions.

Raise a Standard

One of the special tragedies of our tin1eis that so much of our faith is static, lockedup, on paper, or in the Bible, instead ofbeing made the dominant rule of theroutine. Those who would destroy the the­istic position, earth-wide, Inake their atheistcredos their marching song. They live, inevery detail, by the patterns professand the programs they preach.

Some of us in Spiritual Mobilization thinkour greatest need is a stalwart, upstandingand adequate leader, who would raise andmake manifest a standard to which all goodmen could repair. They would not need tosurrender of their specific positions.

\vould companies in a moreeffectively integrated effort which could beof determinative ilnportance.

When their leader, a man of such integ­rHy and stature as a Douglas :NlacArthur,for would speak, people would

would be persuaded by theof his position-the eloquence andness of truth.

We have been told that great crises pro­duce great leaders. I all who read thispage to me in the prayer that such Dlaycome to soon.

Whether our last bastions will prove ade­quate or fail us may be determined abso­lutely within the relatively near future.Appraising the general world situation, Iwould say that our military, political, andeconomic efforts have all failed. I believethe world is worse off than it was when weinaugurated our current programs. It ap­pears to me that we have hurt, rather thanhelped, through the Marshall Plan, Point 4,UNRA, and all the rest of it.

The testimony given by the distinguishedcounsel of the Senate Sub-Committee on In­ternal Security indicates we occupy a worseposition with relation to the internationalCommunist threat by exactly the extent towhich that conspiracy has been strength­ened during the last decade. That I believe,and that I consider incontrovertible.

Invisible, Intangible, Indispensable

It's about time,then, that we re-examineour "last bastions." They are the moral andspiritual strength of our individual citizens.They appear on no ledger as assets. Theycannot be measured in terms of hA'"CCl,r\n'''7<:~'''

kinetic energy, monetary value, or even ten­sile strength-they are invisible, intangible,and yet indispensable.

Students of history know well that thelack of moral and spiritual strength has de­termined the outcome for manywhich have risen, solidified, jelled, and thendeclined into oblivion.

We of Spiritual Mobilization arevinced that this country, conceivedvout folk with profound andfaith in God, has spiritual strength, if it can

APRIL 1957 13

I fumbled for

my passport . . .

A rough rap on the door of our apartment.Drowsy, I rolled out of bed, stumbledtoward the entry. I glanced at my watch.3 a.m. Just about what I would have ex­pected.

The rap-rapping kept on, and a hoarsevoice shouted-CCOkroytee! Open!" Froln ourbedroom to the door took perhaps 20 sec­onds. Not long to collect my thoughts. ButI had been expecting this. I should havebeen ready.

"Okroytee," the voice shouted once moreas I slipped back the night latch. There theywere, black leather boots and all. A smallSoviet army squad, not more than five orsix men.

The sergeant's order was brusque. "Getdressed. Come with us, in ten minutes."

I knew I was not the only young Polishcitizen of Krakow who was getting such asummons this night. In the past few weeksblock after apartment house block had beensystematically cleaned of its able bodied.Noone saw it happen. The city was asleepwhen the convoy of trucks rumbled in.Those who were taken left quietly, each es­corted by Soviet soldiers. Noone but theirown fa~ilies knew. Next day, it was thesame as the last-except it seerned that allthe men from that part of the city hadvanished.

14

But not 1. I faced the slant-eyed sergeantthrough the crack of my apartment door.«I aln an American citizen. You cannot takeme." I nudged the door shut in his face.

Then I heard them shuffling away. Notfor long, I was sure. In a moment, the rapcame again. A lieutenant this time-dressedin the typical Mongolian fur cap and longcloak. He was brighter than his sergeant."All right, Preeyately [I noted he used theRussian word for friend], let me see yourAmerican passport,"

Passport? I had no passport. I had beenin America, true, but I had nothing to proveI was not Jan Wirski, native of Poland,for in truth, that is what I was.

Frantically I went to the desk in the par­lor, shuffling through my papers. Had Iany official looking mementoes at all? Ah,yes, here was something. I turned bravelyback to the door, thrust the card into theofficer's hand.

«There," I said, u you see. Proof of myAmerican citizenship. You can check myname downstairs."

FAITH AND FREEDOM

NOTE: We have not used his rea~ name, but UJan

Wirskili is rea; person: a native of Poland: nowan American dtizen and generous supporter ofSpiritual Mobilization. This is his story as he toldit to us.

We think that among our 32,000 readers, thereare many who will want to ioin Jan Wirsid andmake a contribution to keep up the work ofUfaith and Freedom/' Your help is imporhHd~

espedaUy now. Yotr'lI find a rephtenvelope when you turn this page. P~ei'jse

whatever you can,JAMES C. INGEBRETSEN, President'

of my friends do not see it. Theyadvise me to count and notborrow not see it because

have not the road. But I knowit welL Believe me, the danger is there.

Some in the far-sighted, soundthe did in Poland. Thereare outcries big a budget," and"too much for the president." Theypoint out a planned economy is a con-trolled and always leads to impov-erishment. these things are true, ofcourse, but I do not think the protest alonedoes much good,

Watch the Communists. They revile the"system," and "the rich," but they do notstop there. They offer "equality," "justice,""a better world." It does not matter thattheir win not these Atleast it is something to hope for andin. Who in America offers hope and belief?

paused. "It has been a longto travel to my gift to Spiritual; !,,,,,,,T'ir.n " he said. ~(But you asked

and I could not cover so iInportant ain a paragraph-Faith and Freedom is one

the few voices I have found in my newthat is aware of the spiritual

vacuunl and offers real hope filling it,((One more," he continued. ('When

you write tell your readers not toas I for a soldier to awaken at

3 a.m. When you find a true voice likeand lone and frail though it mayseern, it a haneL In time to comewill be that it stood there of-fered that you it to stand.

The fur-capped officer squinted as hestudied the card in the dim light of the hall.Over and over he turned it, puzzling,ing out letters. Or so it seemed to m.e, untilhe asked, "Where is your nanle?" Then Iknew. I showed him my name.

"Ah.H His face lifted. He seemed re­lieved. "So, there is the name." He handedthe card back through the turned hisback. "All right, you have proof. You maystay." He shepherded his squad

I looked again at the "passport.H Iwondered, did I ever happen to save mycard from the N'ew York City 11h...,'1""'-";

(That is the end of the anecdote as JanWirski told it to us. But there is more tothe story.)

"Sounds like comic opera," we told him,He continued:

But it was not funny.With that early morning knock on the

door, the whole thing had, at last, burstright into our lives,

Before that it had been more of a spec­tator sport. It was in the 30's, I was alawyer, just beginning practice.was in the University I remember the de..bates. The Communists were butthey were not logical. We could always out­argue them in debates. They were raga­muffins. None of the better class respectedthem, or paid much attention.

Yet when the showdown came, in time ofcrisis, it was the Communists who took over.And they had the support of theHow could this be-such poor arguments,but so much power?

Then I did not know. Now, I think I do.I got Iny passport to America. some

miracle, Olga did too. Now we are citizensof the land of the free, and \-ve have be­come prosperous our dreams. Yeteven here the skies are r.IA·'~n1f~"'1

At first I only it. But now Ithat we are living what wewitnessed in Poland more than yearsThe prosperity, the fast pace, evenspeeches about freedom-all are excusesfor running away. Meanwhile shadowstretches across this country.

APRIL 1957 15

SEEKING NEW IDEAS WITH GERALD HEARD

Harper~s Magazine, in Feb­ruary, tried to follow themodern taste by giving asophisticated evaluation ofthe United States~ returninginterest in religion. Dr. D.W. Brogan, a Scotch Profes­sor of Political Science atCambridge, England,wrotethe piece (see last month'sChurchman's Digest). He isacknowledged to be one ofthe most penetrating diag­nosticians of America.

He calls this latest check­up of his, "Unnoticed Chan­ges in America." And he, likemany informed outsiders,holds distinct hope for us.

Half of Dr. Brogan~s article deals with amuch advertised change about which he isadmittedly puzzled:-What is this re-inter­est in religion?

He tries to show how it came about. Theold Liberalism, he says, was very largelySecularism. For it held that men must be­come better as they became more widelyinformed, and thus more powerful. Keeppeople well-fed, well-housed, well-ma­chined and news-ful and they would behealthy, happy and wise.

Dr. .Brogan, of course, merely surveyssurface phenomena when he notices thattwo sCientiRcally armed world wars, heavilyhyphenated by intercalary confusions, havemade the average person doubtful about in­evitable progress. But when he mentionsFreud as being among the demoted mentors(along with Marx, Ford and Dewey) onebegins to wonder whether he is going toprove to be so penetrating after all.

Certainly, Freud was insufficient. But heplayed a lead part in the Psychological Rev­olution. While Marx, Ford and even Deweybelonged to the age which held that if onlyyou would set men free they would be nne.Certaintly, too, Freud, as a reactionary,

16

wanted to go back, back be­hind the birth of religion.He didn't see religion as anopium, or a decent cover forpractical enterprise, or thearchaic expression of human­ity~s will-to-be-good whentreated nicely. He looked onreligion as a dangerous illu­sion. Something drastic hadto be done about man's deepnature, but religion, he felt,was not the way. Freud sawreligion as a cosmetic nota probe.

He insisted that mankindmust face up to its racialnature. He made people ask

themselves such questions as CCAre we ra­tional? Can we be?". For, as it is with mostprovokers of revolutions, the detonatingcharge in his teaching hid among the ques­tions he asked, not the answers he gave.

Certainly there lies half the cause of so'rnany people turning to religion today. Theyfeel that reason falls short. They see suchassociations as Alcopolics Anonymous sal­vaging people whom neither reason normedicine could stop from drinking them­selves to death. They wonder whether areligion-for-all might give them the samedeliverance from futility and frustration.

What makes up the other half of the rea­son for cthe return?' Dr. Brogan and manyother inquirers agree, the CCreturnees" do notwish to lay themselves bare but desire tocover up against the paranoid suspicions ofwhat sociologist Reisman calls cCthe lonelycrowd."

Dr. Brogan notes, with 'some irony, thatso many Americans don't seem to care asto what are the exact doctrines of the par­ticular church they may join. Provided thechurch is a 'fold,' the brand of its 'fodder'does not excite examination or interest.

This fact, however, could carry anotherinterpretation. AITlericans probably account

FAITH AND FREEDOM

=l=

'a', Being well they know that St.Aquinas declares Cod is, of

His nature, unknowable and \ve can only.....IJIJ ... '--/A ... V ............. Hirn through our feeble symbol­

also know that Meister Eckhartsame thing, with sernantic ac­

when he counsels, "Anything weGod must of necessity be

ism,tells us

The sciences of psychia-psychology, sociology and anthropology

have pressed these intelligences on. Psy-and have led the way.

attention been focused onwhich real seekers have been

to face IIp to:-the non-rationalityway in which we

twoforcedoftrain the emotions.

Then demonstrated that, forbetter or worse, we are all ineradicably so­cial creatures. And no\" anthropology hasshown that in traditional patterns of cultureand sacramental rituals there can be 'en­

of solidarity which we...a~iniro",·n1r'L::>t- and use for our own "acts

" our own group mental hygiene.the real hope and, I believe,

Drn'O"l",r;'O'Y1t" meaning of our puzzledsocieties." Nothing of the

LlV~.J.J.".I.Ll".J.'''''''''''~'V'''''''' 'egg-head' exists in this pro­cess. It's not a fastidious reactionary's dis­

at a 'crude new \vorId,' as were Henryand recoils half a cen-

Nor a fascist notion of an'existentialist' elite that plans to saddle andride the ignorant mass-animal. Ithas with what that impatientold called "the

of learn­into the

then, strike me asmodern. Their desire to

an open mind has led them to an ad-vanced where they entertain noroom for and to a strenuous vig-Hance allows no time for settlingdown.

Focused on Two Things

on re-

for the least 1YYI£lt-<:l1n.h'l7c-vn<:l I

-Americansthings that work.concerns them. Dr. .JlJ", ~.J'~u.......

think that this factligion's re-emergence.

But it does.~odern go

affirm their solidarity andgo to war against another .Jl.'UI."-"'J..a.U'l;;.

pens to be both inhuman and ............,"--' ... ...,,, ... ""'.history of religion warns us theciation of religious faith and nationalty is but invariable. asChristianity's ..... "'ni-L:>,rl out, can di-vide households as as itunites them.

But modern Americans, the in-·

telligent, go to church to seek forpersonal solidarity.

What Do You Believe, Doctor?

Dr. Brogan a little vexed when abrighton theBrogan'splied. To a first-rate mind, theyoung builder's views on 'the Architect ofthe Universe' seemed brash. Still, theer man might his criticfor offering a counter .............. "" ... JO.,U' ......

(like gnostic datesyou. H. Huxley, one of its "--''J ........v-'-",

erally defined it as a belief that cer­tain ultirnate facts cannot be known. But inthe three since his theword has modulated toward Nowit usually means, more 11loreaccurately, HAs yet I don't know." As any­one who has lived in America, say for twen­ty .years, hasmen who are sure thatand cannot arefrequently in ."-'........~U' ............ '--~A .......-'"

The people Icould, I believe,conundrun1. Ithey areprobably have called themThey are 'agnostic' with that small

APRil 1957 17

PAUSE FOR REFLECTION JAMES C. INGEBRETSEN

On page 24, in "What a Hol­iday That Was," we inviteour friends to supply spirit­uallneaning to the programson the 4th of July. Thismarks the seventh annualFreedom under God observ­ance of Independence Week.which w'e of Spiritual Mobi­lization originated in 1951through the famous Commit­tee to Proclaim Liberty.

At that time, former Pres­ident Herbert Hoover andGeneral of the Army Doug­las NIacArthur led a call totheir fellow Americans tomark the 175th. anniversaryof our nation's birth with arenewed emphasis on thespiritual heritage symbo­lized in the Declaration of Independence.

The ceremonies arranged by the Commit­tee included a national radio broadcast inwhich Bing Crosby" Jimmy Stewart, andother stars gave thanks to God for libertyin an impressive performance long to beremembered by those who heard it.

(tr (tr (tr

Which reminds me that it was this broad­cast which won for Spiritual Mobilizationone of the nineteen Freedoms Foundationawards shared over the past eight yearswith Dr. Fifield. Number eighteen andnineteen were received· last month, includ­ing a rare Distinguished Service Award,marking successive recognition each yearsince the Award Program began. Dr. Ken­neth Wells, Freedoms Foundation Presi­dent, tells me that in total number ofawards, we continue to lead all others by awide margin.

Skyrocketing government budgets, increas­ing international tensions, mounting evi­dence of spiritual frustration in individuallives are bulding a growing reader interest

18

in our newspaper column,Pause for Reflection. We arehappy with the nearly fourhundred papers now usingour column on a weeklybasis.

Judging by our mail, thetime may be ripe to make anew effort '''~ to expand ourcoverage in the daily field.We are told that editors areincreasingly ready to give ahearing to the point of viewreflected by the sample col­umns below. These are notour "best," but simply thoseprepared for use next Mon­day through Friday in ascore of daily papers scat­tered from California toOhio.

If you would like to help expand our out­reach and have means of seeking friendlyconsideration from editors of newspapers,church bulletins or business house organs,I hope you will write me for further infor­mation. Here are the samples:

Following That Chalk Line"You can take a hen," says a friend of mine,"put her nose down on a chalk line and keepher on it for five or six feet, and she'll just keepright on following that chalk line whereverit leads."

Well, I have never tried it but I wouldn'tbe surprised if that is so, since a lot of peopleact pretty much the same way. Start them offon some line and they'll keep right on followingit regardless of where it leads them. Only whenthey bump into a stone wall or fall into aswamp do they wake up to the realization thatthey might have done better to have lookedwhere they were going.

This is why it is so important for people toget started on the right road early in life. Afterthey reach maturity they seldom change.

The collectivists know this-and have actedconsistently upon it. Dr. Harry F. Ward, Com­munist, deliberately entered the clergy and be-

FAITH AND FREEDOM

came a theology professor at Columbia Uni­versity in order to indoctrinate young preacherswith his Communist doctrines. And many ofthese preachers, having had their noses put onthe collectivist line in their youth, are still fol-lowing it. =F

Cluttering Up a LifeT",,'o women sat among the diners in a lunchroonl the other day. One woman was telling

the other about her son who, she said, was a"success." With obvious pride, she talked on.Among other things, she said, "1 never clut­tered up his life with religion:'

Well, well. "Never cluttered up his life withreligion," eh? I wonder what's going to happento him when the going gets rough?

That, as I see it, is like a highway contractorsaying, "1 never clutter up my concrete high­ways with steel reinforcing rods." Or a railroadbuilder saying, "I never clutter up my railroadswith crossties."

To see what eventually happens to lives thathave not been "cluttered up with religion," allyou have to do is read the front page of yourdaily newspaper. Personally, I feel sorry forboth this mother and her son-for the issure to come when both of them will see thata life without religion simply vlon't stand upunder the demands that are sure to conte.

What's Wrong With Cheating?

"Frequent cheating is admitted by 40% or lnoreat a large number of colleges, often vvith noapology or sense of ~ vvrong-doing."

Philip E. Jacob, social science professor atthe University of Pennsylvania, reported thisresult from a survey he made among Americar.college students. To the extent that this is true,it is one of the worst indictments of our edu­cation systelTI that can be made. WilliamJames O'Shea, American educator, says, "Char­acter development is the great, if not the sole,aim of education."

But Irving Babbitt, American critic and edu­cator, declares, "The standards of a genuinelyliberal education, as they have been under­stood, more or less from the time of Aristotle,are being progressively undermined by theutilitarians and the sentinlental£sts."

In our eagerness to educate for ~~social co­operation" rather than for stability of charac­ter, \ve have obviously missed the mark. Aneducation that leads to frequent cheating withno sense of wrong-doing is a counterfeit.

APRIL 1957

Money Talks

Money talks, they say. And the Almighty Dol­lar has reputedly been the god of businessfor some time. Apparently, it is now organizedlabor's god and mouthpiece.

At any rate, Dave Beck reportedly said re­cently that he will ask the executive board ofthe International Brotherhood of Teamsters toappropriate at least $2 million to Hintensify ourorganizing and strengthen our union." He indi­cated that this will be the union's reply to theSenate racketeering investigation.

The very fact that Beck proposed to counterthe evidence against his union with the flourishof a fistful of money is, I think, symptomatic ofour moral decadence. Apparently we haveabout come to the place where we think moneywill do anything-buy foreign friends, providenational security, educate our children, andturn corruption into purity.

Does it? If we lack integrity of character,the more money we have, the faster we go toperdition. And, if we don't face up to this factpretty soon, we shall be so far down the skidsthat we'll never be able to avoid landing on thescrapheap of history-along with all the othercivilizations that put material gain on thethrone where God belongs. =f= =F

Last Summer's Joy

Feeling a little lo\v-what with all the news ofmeanness and corruption breaking in the pub­lic prints? Well, here are two news items whichI found in the same issue of a newspaper:

Item 1. W. Maxey Jarman, 52, head ofthe General Shoe Company (second largest inthe industry), "has made prayer the guidingfactor in his business operations and Christianprinciples his business policy. He opens his di­rectors' meetings with prayers, gives recogni­tion to the Deity in his annual reports, readshis Bible through once a year, and vvhen homeholds daily devotions with his family."

Item 2. Miss Adelaide O'Mara, 48, a ste­nographer for the New York Life Insurance Co.for 32 years who lives in Brooklyn, paid $400to put a subway card advertisement containingthe Ten Commandments on the BMT line fora month. She explained: "I've heard it said thatsometimes a small thing can change the \vorld."

Feeling better?Wouldn't it be a wonderful world if all of us,

whatever our position in life, followed, each inhis way, these examples of Christian living?

19

EST

HUR,CH

God, Gold and Government. Howard E.Kershner. New Jersey: Prentice-Hall.1957. 146 pp. $2.95.An excellent study showing the relationshipof Christianity, freedom and economic well­being, this book by Dr. Kershner comesfrom first-hand observation of some 40 coun­tries by the author.

Here is an unusual, stimulating bookproving that only a minimum of govern­ment interference with our economic systen1is necessary or desirable.

Good business and good government bothspring from the all-embracing spirit of God'sLaw, says Dr. Kershner. «It is my purpose,"he says, «to show that the Laws of God,whether in the moral world or the realm ofeconomics are one and the same, and tomake clear, by use of history, reason andexperience, how religion, economics, andgovernment intertwine and' intermingle­how they act and react on one another."

Dr. Kershner, President of the ChristianFreedom Foundation and Editor of Chris­tian Economics, breaks up his book intothree sections as indicated in the title: Cod,Gold and Government. Each is handled in­telligently and interestingly.

Crisis in Communication. Malcolm Boyd.New York: Doubleday. 1957. 128 pp.$2.95.Malcolm Boyd started his career with Foote,Cone & Belding ad agency as an assistantradio producer. He became general mana­ger and partner \vith Mary Pickford andBuddy Rogers in a firm that put out radioand TV programs. Then he did a rare thingfor an ad man; he turned in his gray flannelsand button down shirt, and donned theblacks and reversed collar of an Episcopalclergyman. At present, he serves as tutorassistant at Union Theological Seminary andis working on a radio program dealing with

AN'S

a theological interpretation of the news andarts.

His book gives us a Christian examinationof the mass media, and takes us into a studyof radio, TV, movies and public relations asthey relate to Christian judgment. The au­thor turns the spotlight on the movies BenHUT, The CountTy Girl, Umberto D., onArthur Godfrey, Billy Graham, BishopSheen, on the plays The Cocktail Party andSeparate Tables.

At the end of the book, Mr. Boyd de­scribes several successful but little kno\vnexperiments in which the Christian messagehas been communicated to the modern mindwithout losing its essential character.

Stay Alive All Your Life. Norman VincentPeale. New Jersey: Prentice-Hall. 1957.300 pp. $3.95.If ever the world splits into two warringand bloodthirsty camps, for reasons otherthan political, you will probably find your­self lined up with one of tvvo powers: 1)light reading enthusiasts or 2) heavy read­ing enthusiasts.

If in the first, Dr. Peale's newest issueshould make regulation reading, togetherwith his The Power of Positive Thinking.The trouble with the world you will say:"not enough of this kind of thing."

If in the second, Dr. Peale's newest willbe on the proscribed listings, together withhis The Power of Positive Thinking. Thetrouble with the world you will say: ~'too

much of this kind of thing."Needless to say, there is already a solid

band lined up on each side of the Pealefence, and Dr. Peale's new book is not like­ly to make converts on either side.

Here is more of the Doctor's \vriting. Asin his previous book, the goal is positivethinking, uplifting and faith inspiring stor­ies, anecdotes, advice. Here, Dr. Peale dis­cusses: The Magnificent Power of Belief,

Peace of Mind, Living Above Pain andSuffering, Enthusiasm Can Do WondersFor You, Stop Being Tired.

Dr. Peale gives us much new material;he says "This volume goes further than myprevious yet its pace, Inood andmethod .run paranel to it.

It's a safe prediction that this latest winalso parallel The Power of Positive Thinkingin sales volume-a popular new book forthe church loan library.

Prayer Can Change Your Life. William R.Parker and Elaine St. Johns Dare. NewJersey: Prentice-Hall. 270 pp.

Dr. Parker of California's Redlands Univer­sity found himself tottering on the raggededge of a nervous breakdown seven yearsago. Other failing, he began prayingfor health and wholeness, and says that afterthree months he was a new man.

That might have been the end of theexperience for someone else, but Dr. Park­er's scientific bent 'wanted to know if thispower that helped him could be exploredfurther, tested, documented. He began anexperiment in prayer at Redlands in Sep­tember, 1951.

Forty-five volunteers participated. Peo­ple from all walks of life-a good samplingof rnany occupations, age, economic, social,intelligence groups.

The experiment results, if accurate, lookimpressive. Three control groups formedwith fifteen participants in each group. Allsuffering in some degree discords of mindand body) some worn out, inactive, otherswith visible psychosomatic symptoms: mi­graine headache, arthritis, tuberculosis,functional heart trouble, blood pres­sure, acne, allergies, etc.

Group I received Psychotherapy alone indealing with its 15 different problems.

Croup II was left alone to pray for re­lief on its own-each participant believedpsychology unnecessary, and felt they couldpray on their own.

Group III was the Prayer Therapy Group.And Dr, Parker lists the following results:Group I-65% improvement (Psychother­apy); Group II-No improvement (Random

Prayers) ; Group 111-72% improvement(Prayer Therapy).

How the three groups went about theirown techniques; more particularly, how thePrayer Therapy techniques developed andworked its cures makes fascinating study,and gives us new reason to look to the oldmethod of prayer as a virtually untappedarea of health-giving, life-giving power.

Parker gives a point-by-point plan fordigging into ourselves and rooting out thefour trouble-makers of our lives: fear, hate,guilt and inferiority-then outlines prayermethods his Therapy groups found success­ful in rooting out and replacing undesirablepersonality qualities.

The Whole Gospel for the Whole World.Alan Walker. Abingdon. 128 pp. $2.00.

In April of 1953, the Methodist Church ofAustralasia launched its now famous missionto the nation. Originally planned for threemonths, the mission continued for threeyears.

Alan Walker, responsible for themission's success, presents here the findingswhich came out of this nation-wide attemptto link churchmen and non-churchmen in acommon effort to Christianize the society.

Walker contends that most modern evan­gelism is not contemporary. Weare using19th century methods in the 20th century,he says. The church must come to appre­ciate and use such mediums as films, mass­circulation newspapers, radio and television,"The church persists with a single-furrow­plow mentality in a tractor age," he flatlystates, It is a stuffy place where most non­church members 'who are this-worldly feelvery uncomfortable.

The author says that 19th century preach­ing will not satisfy 20th century congrega­tions. Evangelism which preaches the atone­ment and nothing more is not the wholegospel. Men need to know how God can berelated to their work in today's world.

One nlight argue that much of what theauthor writes is old stuff in America. Theresults he has secured in Australia, how­ever, behooves a second look at his methodsand findings.

REV. NORMAN S. REAM

Articles in Revie""

Is man the depraved being offallen first parents-a sin and guilt riddencreature? Is this the Christian picture?

John C. Bennett examines today's view ofman and brings us to look Toward a ChristianHumanism (Christian Century, March 6, 1957).He feels that taken out of their true contextthe ideas of the fall of man and of his sinand guilt have put across a very false ideaof Christian teaching. He thinks we needmore emphasis on "the greatness and dig­nity of man in the light of his creation inGod's image and in the light of his redemp­tion in Christ."

In today's plague of inferiority complexes,the primary danger is that man will come totake a low and mean view of himself-ahelpless victim of historical forces.

Whenever we emphasize the greatnessand goodness of man or the sin and miseryof man, it is essential to keep both emphasesin the context of the Christian faith as awhole, says Mr. Bennett.

Quoting Earl Barth, he says: "From theChristian point of view man is no higher,no lower, no other than this Word (Christ)declares him to be. He is the creature madevisible in the mirror of Jesus Christ."

However, if this view makes us overly selfcongratulatory, we need only be remindedthat the one who brought this glory to menwas also crucified by them.

The time has come, nevertheless, for thechurch to proclaim more clearly than it haslately done a Christian humanism, says Ben­nett, to call men to a sense of their dignityas human beings.

Is there such a thing as faithhealing today? Why don't organizedchurches practice it? If some people arebeing healed by faith, why cannot sick peo­ple everywhere have the opportunity?

M'r. Willis W. Willard, Jr., Minister ofFirst Methodist Church, Milton, Pennsyl­vania, tries to answer some of these oftenasked questions in his sermon on Faith Heal­ing, What Faith Can Do, reprinted by PulpitDigest, March, 1957.

We must recognize that faith healing

.

cults have sprung up to meet a real need,begins the Methodist minister-a real need,all too long neglected by the Church in itsspiritual ministry. He point~ to Christ's heal­ing the sick, an important part of His min­istry. The modern psychosomatic approachin medicine is simply a rediscovery of thisprinciple of the oneness of soul and body,and their interaction on one another.

The purpose of the gospel is to makemen whole, to give them health in everyway possible, says Mr. Willard.

However, he points out it's sheer error toassume, as some faith healers do, that Godwill heal all who gather "in the healing line."

lIe warns of the dangers of fake healersand the irreparable harm they can cause andconcludes with Rosiah Royce's definition offaith as ~~the soul's insight or discovery ofsome Reality that enables a man to standanything that can happen to him in theuniverse."

~~There is scarcely any casefor the continued existence of trade unionsin a fully employed welfare state," claimsPeter Wiles who wrote an article titledAre Trade Unions Necessary? in Encounter(London, Sept. 195,6). Economic Intelligencereports the article for us (February, 1957,p. 2), quotes Wiles as saying: a trade unionis an exceedingly blunt, awkward and evenantisocial instrument for bringing aboutequality or justice.

With all the social legislation on thebooks, with full employment and the in­creasing attention paid by employers to hu­man relations and two-way in-plant com­munications, the case for unions is weak in­deed, argues the author.

Wiles says that all people should gainfrom the improvements in technology:"Thus since the Middle Ages, there hasbeen great technical progress in the pro­duction of wheat, a little in the building ofhouses, and none in the saving of souls. Yetthe relative incomes of farmers, bricklayersand priests have not, after making all quali­fications, greatly changed; nor should theyhave."

He goes on to point out that had the econ­omy been unionized all this time, the farm­ers would have collared all the benefitsfrom lower cost of producing wheat and

.

. . '

bread and the priest would still be OR aMedieval standard of living.

Looking at the current out­cropping of news about the current religiousrevival, Percy L. Greaves, Jr., wonders howreal this return to God is. The outward signsare all present, he says, but asks: are ouractions more motivated by Christian ideas?Is the Bible an increasingly greater guide?

Let's look at The Budget & the Bible, hesays (Christian Economics, March 5, 1951).

The philosophy of the budget, which isthe popular philosophy of our era, is in di­rect contradiction to God's Commandments,charges the author. It starts by defying theTenth Commandment and works its wayupward. Followeq to its logical conclusion,it ends by denying the 1st Commandment.

People today are spending their entireincomes on luxury payments for cars, cigar­ettes, liquor, dish washers, TV, etc. Thenwhen their incomes are so pledged, they askthe government to supply them with morefood, roads, houses, schools, hospitals.

"If this is an age of religious revival, it iscertainly not an age of Christian resur­gence," says Greaves; "The Devil may pickup the check temporarily," he warns, "buthe will, before long, demand full paymentunto the third and fourth generations. Ofthat we can be sure."

There are three basic objec­tions that Bible-believing Christians have toDr. Billy Graham, says the Christian Beacon,discussing The Graham Debate (Thursday,February 28, 1957). .

They are: 1) In specific violation of thecommands of God, he puts unbelievers,modernist and ungodly men who profess tobe Cministers of light' on his sponsoring com­mittee; 2) He directs his converts, all ofthem, to churches of their choice, includingmodernist, fundamentalist, Roman Catho­lic, and even Jewish synagogues; 3) His ownmessage, in its content, ignores and tem­porizes with the major sin of the hour in thehouse of God-the sin of apostasy, the sinof . . . modernism.

The Beacon, picking up an editorial inChristianity Today in defense of Billy Gra-

ham, lays waste all defenses of the evan­gelist and presents the fundamentalist view.The Beacon puts in some barbed jest bypointing out that Christ came to Jerusalemas an independent. cCDid Jesus Christ cometo Jerusalem under the sponsorship of theProtestant Council of Jerusalem?" it askswryly. "Those who are questioning Dr.Graham's approach have been hoping andpraying that he would follow the exampleof Jesus Christ and go to Ne\v York on hisO\VI1."

The article goes on to charge Grahamwith trying to straddle the fence-practicingecclesiastical and spiritual coexistence. Hewants two worlds which are diametricallyopposed and which cannot possibly peace­full coexist, says the Christian Beacon, "oneunder Christ and the other under Satan."

"With boys' and men's voicesswelling in the traditional chant 'Tu esPetrus,' (Thou art Peter), a luminously paleold man will be borne into the church onhis golden sedia gestatoris, carried aloft bytwelve throne bearers ...."

This colorful pageant marked the 18thanniversary of the coronation of Pope PiusXII. It was the se.cond papal anniversary ofthe month (the Pope's birthday was March2) and spurred a Newsweek report on PopePius and his accomplishments in 18 difficultyears, outlining The Pope and Papacy Now(March 11, 1957).

The report notes the paradox today, withthe Pope's geographical kingdom reduced toits historical minimum, that the officeshould have achieved such world impor­tance. Writes Newsweek 'cwhile the Popeslost temporal power, their invisible powerincreased and the church grew mightily."

But apparently the Holy Father has nodesire to reclaim his predecessor's teni­torial responsibilities. His own view he stat­ed in 1946: "A concept of the church as anearthly empire and world domination isfundamentally false."

The report goes on to point out a fewthings today's Pope has over predecessors:He is the first Pope to use a typewriter ortelephone, ride in a plane, shave with anelectric razor, the first to play a part in amovie, to be televised.

WHAT A HOLIDAY THAT WAS!

It was the year Johnny went to vacationschool. One day just before the 4th of July,he brought me one of those wierd, wonder­ful pictures that children draw.

"What do you think of it, Mom?"It appeared to be a tired oyster eating

burnt scrambled eggs. I said: "Very nice.""But it doesn't quite look like an explod­

ing firecracker," he said. "Maybe it wouldbe better to draw one that hasn't been lityet."

Without missing a beat in the frosting, Iwas mixing, I asked, "Why do you want todraw a firecracker?"

"Miss Mitchell said for us to draw pic­tures about the 4th of July to decorate theschool."

"Does the 4th of July mean firecrackers,Johnny?"

"Well mostly. 'Course there's chocolatecake and the ball game and no school. But

24

mostly firecrackers."Penny, a year older than Johnny, had run

into the room a minute before. With loftypatience she said, "Oh Johnny, those thingsare because it's a holiday. Don't you knowwhy we have a holiday on the 4th?"

Ah-one of my children had acquired,after all, an understanding of the event be­hind the holiday, perhaps even of the mean­ing behind the event. I looked up expect­antly only to hear Penny say, ~~George

Washington was born on the 4th of July."I set the frosting aside to cool, and began

to tell Johnny and Penny what I could re­member about a strange tea party, a steeple­lighting ride through the night, brave menstanding on a village square in Concord, ashout "Give me liberty or give me deathl"

I was icing the cake now. The other chil­dren had come in and appeared to be almostas interested in my story as the bowl that

FAITH AND FREEDOM

would soon be ready for licking. Feelinglike the producer of a TV spectacular, Iflash-backed to scenes of rock-bound coasts,on the frozen land of aNew England win­ter, in tiny meeting houses in a savage, un­tamed wilderness.

Tom got home from work before I fin­ished my tale. Soon he was talking about'the things that went on in the minds andhearts of the people rd been telling about.Before long, Tom and I were dusting off ne­glected books and thumbing through theAlmanac to the page that begins "When inthe course of human events."

We read and talked and thought a lotabout independence that year. And Johnnywasn't the only one who drew pictures"about the 4th of July." The other childrenhad to express what they'd discovered aboutthis exciting day too.

Their pictures-well, you can see theycouldn't draw a picture of freedom anymore than you and I could. But they gotthe idea that the 4th of July isn't only nre­crackers and chocolate cake and ball games.

APRil 1957

They saw it's about something they've onlybegun to understand, something none of usunderstand half "veIl enough. For they sawthat the 4th of July is "mostly" about free­dom and God's closeness to us.

When at breakfast that July 4th morning,Johnny asked to say grace-when, in re­sponse to Tom's nod, Johnny bowed hishead and said, "Thank you, God, for all thefun we're going to have and thank you espe­cially for making us free to have fun"-rightthen I knew it was going to be the best July4th we'd ever had.

(Spiritual Mobilization has prepared ma­terial that may help you, too, make thisJuly 4th the best you and your neighborshave ever known. Drop us a request. Aprilisn't too early.) =t= =t=

25

THE DOWNFALL OF PRETONIUS SMITHTamas Meander MacBroon

Once ... once upon a dayPetronius Arbiter SmithCame to win the illustrious title­Dean of the Social Sciences.

He then came to a violent endAt the peak of this earthly achievement­I shall now relate this sad story ...I begin at the beginning ...

The youngest of thirteen Smiths­Pete was far the more precocious;He babbled Latin at three­Went on to confound his mentorsBy expounding nuclear fission-This while skipping thru grade school!

In High School he straightened out EinsteinOnce when he lost count of light yearsAnd then-as a Junior at collegeHe had mastered all human knowledge­Scaled the Everest of Ideas-Then sought new worlds to conquer ...So descending from these heightsDown into the sullen depthsHe regarded the heaps and huddlesKnown as the Homo SapiensTo grant them curious study.

I must say that he was, idealist ...He had found small time in youthTo dabble in things economicOr to soil his hands with soil ...Earth ...? - the earth was beneath him(For all that his feet touched it not)

26

Science-social science, that is-wins its ob­iective; but with what catastrophic results!

And withal he was always, alwaysAnd forever looking up ...Some call it 'Forward looking'What a splendid, splendid posture! ­Except-that in that postureHe observed but the under-sideThat vasty, dismal down-sideOf that called Society-That un-blest by registration.

Good, great-hearted Petronius­He cared not for worldly pleasuresAnd being of simple requirementHe early retired from the worldInto a vine-covered cottageSet on bucolic landscapeSurrounded by fragrant rose treesCircumscribed by a dachshund­There he continued his researchSupported by copious writings.

Strangely enough, reputationSuffered not by isolation-It had rather become turgescent­His name in all cultural circlesWas breathed with a reverent exhalement­His whiskers somewhat the symbolOf love and faith ... and high-purpose.

This now brings us to the storyOf the good man's destruction­Sad ... sad, sad ... Oh Sad!

PAITH AND FREEDOM

It began upon the dayWhen arrived an urgent summonsFrom an International(More or less self-constitutedAnd ~pl~t-ndPrnp.t111.::ltlnO"

MuchOld to elder to ancient, .. )

The message read "Confidential!­

Greetings, Gurreeee-tingslAt last Sir, \ve have a commissionSeeming of

If you missed it l

please read theimportant storyon page 14.

It all odds,The world's most Puh-ressing Puh-roblelu­For without its early solving

v\lorld shall ... shan, shall, shall ...

Now-the answer to this summonsWas characteristically cryptic­"Dispatch the memoranda-Accept. Arbiter."

It was sooner, much, much soonerThan was anticipatedThat the Chairman of the commissionReceived the notification-"Sirs: Mission is accomplished.Yours Very Truly, Smith,"

And such his reputation­All were sure it had been .. ,The commentators drooledAs the story hit the headlines . , .The congress and the senateCeased the investigationsOf their investigators, . ,With the U. N., took adjournment ...All ... ALL officialdom

So we must, we must, we MUST "Et cetera, et cetera, and so forth .UMoney is no objectUNESCO is behind usSo the bureau of pulp-wood and printingAt Washington, D.C.Will dash off what is needed­Please Sir-B. S. V. P."(signed) S. F. E. H. S,(S'ciety for Elimination of Human Suffering)

APRil 1957

Formed up in delegationsSwarmed out across the country,Swamped the rails and airwaysGlutted all the FreewaysTo converge upon his cottage.

But Petronius has retired­Sought his sleeping cotExhausted beyond measureBy days and nights of research ...

27

Thus he is calmly sleepingThe slumbers he has earnedAs the crowds all come a-rumbling.

He thinks now he is dreaming .Swarms of bees are buzzing .Swarms of jets are zooming .Brass of horn is blattingDrum and.squalling bag-pipeAdd it up to bedlam!

"Methinks I am not dreaming!"Exclaims the good man waking­He takes the tousled housingOf his thinking apparatusAnd thrusts it towards the window."Wh t C' ? C ? Q' ?a Ives.. .. omment.... UI es ...Ach Himmel, was ist los?"He cries in all twelve lingoesIn which he is so fluent ....

Then the joyful crowds have at him.He is dragged thru vine and rosebushForthwith hugged and hoistedTransported to the city-Humanity streaming aft~r

Cheering, cheering, cheering!

And so they wined and dined him­Praised and complimentedScreamed congratulationsMid deluge of confettiMade out of brand new phone books!They thrust upon him honors,

28

All manner of degreesDoctorates and what-notsLavish decorations,Emoluments, citations­Medals by the dozen;Statuettes and punch-bowls,Certificates on parchmentSwords with gilded handles ...

They could hardly let him go­They flew him here and thitherCreating stir and ditherAll around the country-The nations all competingTo give him full assuranceThat-"these poor gifts we offerAre so inadequate .. .1"

But-at last when all the great onesWere tired to full exhaustion,The poor man then was carriedOnce more to his mattress­Fatigued beyond the telling ...Tucked in by reverent handsAnd soothed by blood transfusionsFrom many willing donors.

Next event-it came to passSome snoopy young reporterTook thought to analyzeThat which Smith had concocted­A new amazing platformWhere men may take a stanceWith long linguistic lever

FAITH AND FREEDOM

Thus move the stubborn worldInto less swirling eddies ...

He gaped in sheer apallment!He ran to call his paper­"Hold everythingl" he shouted."Atomic bombs are nothingCompared to this explosive ..."He mentioned implications.

The '\Torld of eruditionThen saw the implications ...And truth could not be hidden­All leaped again to action!

Alas for poor Petronius!Again the bees a-buzzingAgain the clash and clamorConverging on his cottage.

Again he thrust his head outAnd again they rudely seized him­This time they cruelly beat himAnd after they had skinned himAlive before dismembering,

Some skilled investigatorsFrom the police headquartersRansacked the premisesTo make most absolute certainThat not one shred of paperTo give a hint or inklingOf the nature of his findingsRemained to plague the species.

At last, they burned his house down.

APRil 1957

I was mystified ...?I had been far off huntingAway up in the wildsBeyond communicationAnd thus had seen no papers­But was caught up in the mobsDown by the railroad stationThus much against my willCame to witness the holocaustHereinbefore described ...

I had withdrawn myselfFrom out the milling meleeTo find myself consolingA lonely orphan DachshundFound myself standing next toA grave and ancient fellowOf philosophic mien ...

"Old Timer," I addressed him­"Explain what we have witnessed­This mob-scene of destruction­Who ... who was this fellowWhom we have seen thus butchered?"

The old one heaved a sigh ..."Smith ... that fellow Smith,The wordy world upsetter."

"In what way?" I asked him.

"Why man!-He did the research­Then wrote the formulaFor banishing from earthAll suffering and want."

"You can't mean all, not alll"I said to him protesting.

"All!" replied the ancient.

"Not drouth and flies and cut-worms!"

"Everything!" He assured me.

"Not arthritis and bursitis,Whooping-cough and cancer ...?"

"Perhaps you did not hear me ..."He did not lose his patience-

29

"Polio and pollution­E'en poverty and war ...All human difficulty."

I stood there flabbergasted­All but dropped tHe hund-dog';';For such work they would kill him ...?"

Again he heaved that sighOf wisdom's comprehension-';';See ye not that he had robbed themOf all prerogative ...?"

"I do not see ..." I told him.

';';Look then-and mark me well­I'll name ye an example-Take simple ecstasy,The joy most overwhelming­That surcease after pain-No pain, no ecstasy ...He took away their pain!"

';';Oh ... Oh ..." I thought to answer."';T'ake people, by and largely-Just see with what great pleasureThey clasp to father, mother,To nurture and grow outTheir own, or their adoptedFamilies of troublesTo exhibit them like jewels."

';'That I have seen," I cried,Beginning to comprehend.';';Others," he went on,';';Find their delight in causingRelatives and neighborsTo squirm in dire discomfortOf mind when not in fIeshdom ...See what he did to them ..."

';';That has happened to me, Sir!"I found myself confessing.

';';And how many flay their ownMinds and hearts and spirits.;...Self-deny all pleasures,

Thinking to please their creator­These too, were caught in the cure

30

To be robbed of their dearest daftness."

'';You mean then," I inquired,'';The Creator knew what he was up toWhen he made things as they are ...?"

"Shhhhhhhh!" The old man shooshed me;';'Would ye have them skin ye too?Speak not so in public ...Rather think on Smith's greatest offenseAgainst the Human Nature-In banishing mal-adjustmentHe would leave all men bereft-(And more to the point, the women)Of subjects for conversations-Gossip, writings and sermons,Their reasons for publishing papers­Even the themes of their music ...Why, armies and churches and clinicsWould be forced to go out of businessDid people cease to suffer .See what endless havoc ?"

"Ah, it explains many thingsThanks for the kindly counsel­But who were these, the foremostWho led the mob to slay him ...?"

Once again that heavy sigh ..."Ah those ... those the zealful zealotsAmong the vast, vast armiesOf those who do good for payIn the coin of the realm-or fame ...All threatened with loss of employment."

FAITH AND FREEDOM

N

The Organization Man. By William H. Whyte,Jr. $5.00. 429 pp. Simon & Schuster.

Do you participate in, share your life with, be­long to the organization you work for? Thesegoals, worthy as they may be, have becomethe new tyranny, the new threat to the indi­vidual, says William H. Whyte, Jr.

Belongingness, togetherness, participation­ism, the new shibboleths, are producing a gen­eration of bureaucrats. These ideals are askingman to sacrifice his his individual-ity, for the benefit of social group. The goalis to produce the organization man, the out­going man, the well-rounded man,

Here's the new management type, whichseventy percent of the corporation personnelmen interviewed told Whyte, they hoped todevelop:

"Men of strong personal convictions, willingto make unorthodox decisions, are more fre­quently given to the characteristics of driverather than leadership. ~ ..

ctWe used to look primarily for brilliance,"said one corporation president, "Now we wanta· \vell-rounded person who can handle well­rounded people."

Whyte has stolen a march over most menwho believe in capitalism; where they showthat the threat to individual freedom COUlesfrom government, Whyte probes deeper, showsthat seniors educated in college to become bur­eaucrats are taking over the corporations. Asthey do, the corporations become more andmore like government.

But the· threat the corporations pose is notbased on coercion. It is, on the contrary, basedon the corporation's benevolence.

In making group harmony the goad, in defy­ing the group, and consequently the corpora­tion, the new social ethic eradicates the indi­vidual with a surfeit of benevolence: security,a comfortable guaranteed life, a womb to crawlinto, a life that makes no demands on h~

mind, which doesn't ask him to be brilliant­gets rid of the creative genius quicker thanconcentration camps.

When I finished reading about the evilswhich Whyte so brilliantly lays open I felt sick

APRIL 1957

at my stomach, the way I felt when I finishedDave Reismann's The Lonely Crowd. It's likereading a book on deadly diseases far into thenight; you're bound to look a little pale thenext day. Whyte has the stomach required ofmedical students. He even seems to enjoy hiswork. You wonder what he would do if he everfound a positive philosophy which "vould movehiIn to write a book spelling out his own curefor the disease which he admirably diagnoses.

To some extent he does suggest cures: Theindividual should fight the organization. Morecorporations should follow the lead of Bell Labsand General Electric who encourage individ­ualists and geniuses, at least in their~esearch

jobs. lIe suggests that a corporation couldmake more llloney by developing new products,and that the best way to do this is to concen­trate on producing creative individualists.

To sum up Whyte's ideas: Put teamplay andgroup harmony first and you discourage crea­tive individualists. Put creative individualistsfirst, and you can still have teamplay and groupharmony, but without sacrificing individualiststo these goals, and without defying these goals.Teamplay and group harmony are useful tothe extent that they help turn out creative in­dividuali.sts. To the extent that they discouragethe individualist, they are destructive andshould be abandoned.

As corporations come to put organizationismahead of individualism,' they become static.Says Whyte: "Organization of itself has nodynamic. The dynamic i~ in the individual andthus he must not only question how the Organ­ization interprets his interests, he must questionhow it interprets its own. The bold new planhe feels is necessary. He cannot trust that TheOrganization will recognize this. Most probablyit win not. It is the nature of a new idea toconfound current consensus-even the mildlynew idea. It might be patently in order, butunfortunately, the group has a V#ested interestin its miseries as well as its pleasures, and irra­tional as this may be, many a member of theorganization life can recall instances where thegroup clung to known disadvantages ratherthan risk the anarchies of change."

The alternative? General Electric's researchdepartment and Bell Labs, the two laboratories

31

SPIRITUAL MOBILIZATION ACTIVITIES:Daily and Weekly-the column, Pause for Reflec­tion, carried nationally by nearly 400 newspapers;Monthly-the magazine, Faith and Freedom, withmore than 32,200 circulation; Annually-the na­tional Freedom Under God observance of Inde­pendence Day; Year Around-speaking engagementsand business-education-dergy conferences nation­wide.

FINANCED solely by contributions of individuals,businesses and foundations. Donations deductibleon income tax form.

TI-IE ADVISORY COMMITTEE has as its chair­man, Dr. Donald J. Cowling, President Emeritus ofCarleton College. Should you like to have a list of

the well-known men in many fields who serve onthe Committee, we would be glad to send it.

BELIEF _ We believe the following ideas need topermeate life. And we believe Spiritual Mobiliza­tion can provide an emphasis now lacking; 8 Webelieve that each man is potentially of supremeworth and should work to achieve spiritual andcreative wholeness; _ We believe that when menforce their wills upon others, even for "their owngood," it frustrates man's basic need. We see thistoday primarily in uncontrolled political interven­tion and the excesses of the labor union movement;

_ We believe that spiritual and moral leaders mustresist-not promote-the abuses of power which de­stroy man's integrity of spirit.

most famous for their encouragement of indi-.vidualism-the most tolerant of individual dif­ferences, the most patient with off-tangentideas, the least given to the immediate, closelysupervised team project.

"By all accounts," says Whyte, "the scientistsin them get along quite well, but they do notmake a business of [getting along], neither dothe people who run the labs. They care not awhit if scientists' ey~s fail to grow moist atcompany anthems; it is enough that the scien­tists do superbly well what they want to do,for though the consequence of profit for TheOrganization is secondary to the scientist, even­tually there are these consequences, and aslong as the interests of the group and the indi­vidual touch at this vital point, such questionsas belongingness are irrelevant."

Whyte seems to agree with Gerald Heardhere, that profits are a natural by-product ofcreativity. And the way to profits, even for thegreediest, most short-sighted company, wouldbe to develop creativity-and that means devel­oping the individual, and putting the individualahead of the group.

Never sacrifice him to anything, for anypurpose; for no matter how great the needs ofthe group, the group's greatest need is to ad­vance; it advances only through the pulling,tugging, sometimes shocking innovations, madeby the free, dynmnic creative individualist. Hedoes not work to serve The Organization (andThe Organization should recognize this). Thecreative individual works' to save his own soul,and incidentally, the souls of all mankind.

THADDEUS ASHBY

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