Towards the Great Peace Part 2

It is this "Materia Primo Prima," the term of G.o.d's creative activity, that is eternally subjected to the regenerative process of spiritual interpenetration, and the result is organic life.

What is spirit? The creative power of the Logos, in the sense in which St. John interprets and corrects the early, partial, and therefore erroneous theories of the Stoics and of Philo. G.o.d the Son, the Eternal Word of the Father, "the brightness of His glory and the figure of His Substance." "G.o.d of G.o.d, Light of Light, very G.o.d of very G.o.d, begotten, not made, being of one substance with the Father: by Whom all things were made." Pure wisdom, pure will, pure energy, unconditioned by matter, but creating life out of the operation of the Holy Spirit on and through matter, and in the fullness of time becoming Incarnate for the purpose of the final redemption of man.

Now since man is so compact of matter and spirit, it must follow that he cannot lay hold of pure spirit, the Absolute that lies beyond and above all material conditioning, except through the medium of matter, through its figures, its symbols, its "phantasms." Says St. Thomas: "From material things we can rise to some kind of knowledge of immaterial things, but not to the perfect knowledge thereof." The way of life therefore, is the incessant endeavour of man sacramentally to approach the Absolute through the leading of the Holy Spirit, so running parallel to the slow perfecting of matter which is being effected by the same operation. So matter itself takes on a certain sanct.i.ty, not only as something susceptible, and in process, of perfection, but as the vehicle of spirit and its tabernacle, since in matter spirit is actually incarnate.

From this process follows of necessity the whole sacramental system, in theology, philosophy and operation, of Christianity. It is of its _esse;_ its great original, revolutionary and final contribution to the wisdom that man may have for his own, and it follows inevitably from the basic facts of the Incarnation and Redemption, which are also its perfect showing forth.

Philosophically this is the great contribution of Christianity and for fifteen centuries it was held implicitly by Christendom, yet it was rejected, either wholly or in part, by the Protestant organizations that came out of the Reformation, and it fell into such oblivion that outside the Catholic Church it was not so much ignored or rejected as totally forgotten. Recently a series of lectures were delivered at King's College, London, by various carefully chosen authorities, all specialists in their own fields, under the general t.i.tle "Mediaeval Contributions to Modern Civilization," and neither the pious author of the address on "The Religious Contribution of the Middle Ages," nor the learned author of that on "Mediaeval Philosophy," gave evidence of ever having heard of sacramental philosophy. It may be that I do them an injustice, and that they would offer as excuse the incontestible fact that Mediaevalism contributed nothing to "modern civilization," either in religion or philosophy, that it was willing to accept.

The peril of all philosophies, outside that of Christianity as it was developed under the Catholic dispensation, is dualism, and many have fallen into this grave error. Now dualism is not only the reversal of truth, it is also the destroyer of righteousness.

Sacramentalism is the anthithesis of dualism. The sanct.i.ty of matter as the potential of spirit and its dwelling-place on earth; the humanizing of spirit through its condescension to man through the making of his body and all created things its earthly tabernacle, give, when carried out into logical development, a meaning to life, a glory to the world, an elucidation of otherwise unsolvable mysteries, and an impulse toward n.o.ble living no other system can afford. It is a real philosophy of life, a standard of values, a criterion of all possible postulates, and as its loss meant the world's peril, so its recovery may mean its salvation.

Now as the philosophy of Christianity is purely and essentially sacramental, so must be the operation of G.o.d through the Church. This "Body of Christ" on earth is indeed a fellowship, a veritable communion of the faithful, whether living or dead, but it is also a divine organism which lives, and in which each member lives, not by the preaching of the Word, not even by and through the fellowship in living and worship, but through the ordained channels of grace known as the Sacraments. In accordance with the sacramental system, every material thing is proclaimed as possessing in varying degree sacramental potentiality, while seven great Sacraments were inst.i.tuted to be, each after its own fashion, a special channel for the inflowing of the power of the Divine Actuality. Each is a symbol, just as so many other created things are, or may become, symbols, but they are also _realities,_ veritable media for the veritable communications of veritable divine grace. Here is the best definition I know, that of Hugh of St. Victor.

"A sacrament is the corporeal or material element set out sensibly, representing from its similitude, signifying from its inst.i.tution, and containing from its sanctification, some invisible and spiritual grace."

This is the unvarying and invariable doctrine of historic Christianity, and the reason for the existence of the Church as a living and functioning organism. The whole sacramental system is in a sense an extension, in time, of the Redemption, just as one particular Sacrament, the Holy Eucharist, is also in a sense an extension of the Incarnation, as it is also an extension, in time, of the Atonement, the Sacrifice of Calvary.

The Incarnation and the Redemption are not accomplished facts, completed nineteen centuries ago; they are processes that still continue, and their term is fixed only by the total regeneration and perfecting of matter, while the Seven Sacraments are the chiefest amongst an infinity of sacramental processes which are the agencies of this eternal transfiguration.

G.o.d the Son became Incarnate, not only to accomplish the redemption of men as yet unborn, for endless ages, through the Sacrifice of Calvary, but also to initiate and forever maintain a new method whereby this result was to be more perfectly attained; that is to say, the Church, working through the specific sacramental agencies He had ordained, or was from time to time to ordain, through His everlasting presence in the Church He had brought into being at Pentecost. He did not come to establish in material form a Kingdom of Heaven on Earth, or to provide for its ultimate coming. He indeed established a Spiritual Kingdom, His Church, "in the world, not of it," which is a very different matter indeed, as the centuries have proved. His Kingdom is not of this world, nor will it be established here. There has been no _absolute_ advance in human development since the Incarnation. Nations rise and fall, epochs wax and wane, civilizations grow out of savagery, crest and sink back into savagery and oblivion. Redemption is for the individual, not for the race, nor yet for society as a whole. Then, and only then, and under that form, it is sure, however long may be the period of its accomplishment. "Time is the ratio of the resistance of matter to the interpenetration of spirit," and by this resistance is the duration of time determined. When it shall have been wholly overcome then "time shall be no more."

See therefore how perfect is the correspondence between the Sacraments and the method of life where they are the agents, and which they symbolically set forth. There is in each case the material form and the spiritual substance, or energy. Water, chrism, oil, the spoken word, the touch of hands, the sign of the cross, and finally and supremely the bread and wine of the Holy Eucharist. Each a material thing, but each representing, signifying and containing some gift of the Holy Spirit, real, absolute and potent. So matter and spirit are linked together in every operation of the Church, from the cradle to the grave, and man has ever before him the eternal revelation of this linked union of matter and spirit in his life, the eternal teaching of the honour of the material thing through its agency and through its existence as the subject for redemption. So also, through the material a.s.sociation, and the divine condescension to his earthly and fallible estate (limited by a.s.sociation with matter only to inadequate presentation) he makes the Spirit of G.o.d his own, to dwell therewith after the fashion of man.

And how much this explains and justifies: Man approaches, and must always approach, spiritual things not only through material forms but by means of material agencies. The highest and most beautiful things, those where the spirit seems to achieve its loftiest reaches, are frequently a.s.sociated with the grossest and most unspiritual forms, yet the very splendour of the spiritual verity redeems and glorifies the material agency, while on the other hand the homeliness, and even animal quality, of the material thing, brings to man, with a poignancy and an appeal that are incalculable, the spiritual thing that, in its absolute essence, would be so far beyond his ken and his experience and his powers of a.s.similation that it would be inoperative.

This is the true Humanism; not the fict.i.tious and hollow thing that was the offspring of neo-paganism and took to itself a t.i.tle to which it had no claim. Held tacitly or consciously by the men of the Middle Ages, from the immortal philosopher to the immortal but nameless craftsman, it was the force that built up the n.o.ble social structure of the time and poised man himself in a sure equilibrium. Already it had of necessity developed the whole scheme of religious ceremonial and given art a new content and direction through its new service. By a.n.a.logy and a.s.sociation all material things that could be so used were employed as figures and symbols, as well as agencies, through the Sacraments, and after a fashion that struck home to the soul through the organs of sense. Music, vestments, incense, flowers, poetry, dramatic action, were linked with the major arts of architecture, painting and sculpture, and all became not only ministers to the emotional faculties but direct appeals to the intellect through their function as poignant symbols. So art received its soul, and was almost a living creature until matter and spirit were again divorced in the death that severed them during the Reformation. Thereafter religion had entered upon a period of slow desiccation and sterilization wherever the symbol was cast away with the Sacraments and the faith and the philosophy that had made it live. The bitter hostility to the art and the liturgies and the ceremonial of the Catholic faith is due far less to ignorance of the meaning and function of art and to an inherited jealousy of its quality and its power, than it is to the conscious and determined rejection of the essential philosophy of Christianity, which is sacramentalism.

The whole system was of an almost sublime perfection and simplicity, and the formal Sacraments were both its goal and its type. If they had been of the same value and identical in nature they would have failed of perfect exposition, in the sense in which they were types and symbols.

They were not this, for while six of the explicit seven were substantially of one mode, there was one where the conditions that held elsewhere were transcended, and where, in addition to the two functions it was inst.i.tuted to perform it gave, through its similitude, the clear revelation of the most significant and poignant fact in the vast mystery of life. I mean, of course, the Holy Eucharist, commonly called the Ma.s.s.

If matter is _per se_ forever inert, unchangeable, indestructible, then we fall into the dilemma of a materialistic monism on the one hand, Manichaean dualism on the other. Even under the most spiritual interpretation we could offer--that, shall we say, of those today who try to run with the hare of religion and hunt with the hounds of rationalistic materialism--matter and spirit unite in man as body and soul, and in the Sacraments as the vehicle and the essence, but temporally and temporarily; doomed always to ultimate severance by death in the one case, by the completion of the sacramental process in the other. If, on the other hand, the object of the universe and of time is the constant redemption and transformation of matter through its interpenetration by spirit in the power of G.o.d the Holy Ghost, then we escape the falsities of dualism, while in the miracle of the Ma.s.s we find the type and the showing forth of the constant process of life whereby every instant, matter itself is being changed and glorified and transferred from the plane of matter to the plane of spirit.

If this is so: if the Incarnation and the Redemption are not only fundamental facts but also types and symbols of the divine process forever going on here on earth, then, while the other Sacraments are in themselves not only instruments of grace but manifestations of that process whereby in all things matter is used as the vehicle of spirit, the Ma.s.s, transcending them all, is not only Communion, not only a Sacrifice acceptable before G.o.d, it is also the unique symbol of the redemption and transformation of matter; since, of all the Sacraments, it is the only one where the very physical qualities of the material vehicle are transformed, and while the accidents alone remain, the substance, finite and perishable, becomes, in an instant of time and by the operation of G.o.d, infinite and immortal.

It is to sacramentalism then that we must return, not only in religion and its practice, but in philosophy, if we are to establish a firm foundation for that newer society and civilization that are to help us to achieve the "Great Peace." Antecedent systems failed, and subsequent systems have failed; in this alone, the philosophy of Christianity, is there safety, for it alone is consonant with the revealed will of G.o.d.

III

THE SOCIAL ORGANISM

Society, that is to say, the a.s.sociation in life of men, women and children, is the fundamental fact of life, and this is so whether the a.s.sociation is of the family, the school, the community, industry or government. Everything else is simply a series of forms, arrangements and devices by which society works, either for good or ill. Man makes or mars himself in and through society. He is responsible for his own soul, but if he sees only this and works directly for his soul's salvation, disregarding the society of which he is a part, he may lose it, whereas, if he is faithful to society and honourably plays his part as a social animal with a soul, he will very probably save it, even though he may for the time have quite ignored its existence. Man is a member of a family, a pupil under education, a worker and a citizen. In all these relationships he is a part of a social group; he is also a component part of the human race and linked in some measure to every other member thereof whether living or dead. Into every organization or inst.i.tution in which he is involved during his lifetime--family, school, art or craft, trade union, state, church--enters the social equation. If society is ill organized either in theory or in practice, in any or all of its manifestations, then the engines or devices by which it operates will be impotent for good. Defective society cannot produce either a good fundamental law, a good philosophy, a good art, or any other thing.

Conversely, these, when brought forth under an wholesome society, will decay and perish when society degenerates.

In its large estate, that is, comprehending all the minor groups, as a nation, a people or an era, society is always in a state of unstable equilibrium, tending either toward better or worse. It may indeed be of the very essence of human life, but it is a plant of tender growth and needs delicate nurture and jealous care; a small thing may work it irreparable injury. It may reach very great heights of perfection and spread over a continent, as during the European Middle Ages; it may sink to low depths with an equal dominion, as in the second dark ages of the nineteenth century. Sometimes little enclaves of high value hide themselves in the midst of degradation, as Venice and Ireland in the Dark Ages. Always, by the grace of G.o.d, the primary social unit, the family may, and frequently does, achieve and maintain both purity and beauty when the world without riots in ruin and profligacy.

I have taken the problem of the organization of society as the first to be considered, for it is fundamental. If society is of the wrong shape it does not matter in the least how intelligent and admirable may be the devices we construct for the operation of government or industry or education; they may be masterly products of human intelligence but they will not work, whereas on the other hand a sane, wholesome and decent society can so interpret and administer clumsy and defective instruments that they will function to admiration. A perfect society would need no such engines at all, but a perfect society implies perfect individuals, and I think we are now persuaded that a society of this nature is a purely academic proposition both now and in the calculable future. What we have to do is to take mankind as it is; made up of infinitely varied personalities ranging from the idiot to the "super-man"; cruel and compa.s.sionate, covetous and self-sacrificing, silly and erudite, cynical and emotional, vulgar and cultured, brutal and fastidious, shameful in their degradation and splendid in their honour and chivalry, and by the franchise of liberty and the binding of law, facilitate in every way the process whereby they themselves work out their own salvation. You cannot impose morality by statute or guarantee either character or intelligence by the perfection of the machine. Every inst.i.tution, good or bad, is the result of growth from many human impulses, not the creation of autocratic fiat. But growth may be impeded, hastened, or suspended, and the most that can be done is to offer incentives to action, remove the obstacles to development, and establish conditions and influences that make more easy the finding of the right way.

Now it seems to me that the two greatest obstacles to the development of a right society have been first, the enormous scale in which everything of late has been cast, and second, that element in modern democracy which denies essential differences in human character, capacity and potential, and so logically prohibits social distinctions, and refuses them formal sanction or their recognition through conferred honours. In questioning the validity and the value of these two factors, imperialism and social democracy, and in suggesting subst.i.tutes, I am, I suppose, attacking precisely the two inst.i.tutions which are today--or at all events have been until very recently--held in most conspicuous honour by the majority of people, but the question is at least debateable, and for my own part I have no alternative but to a.s.sert their mistaken nature, and to offer the best I can in the way of subst.i.tutes.

The question of imperialism, of a gross and unhuman and therefore absolutely wrong scale, is one that will enter into almost all of the matters with which I propose to deal, certainly with industrialism, with politics, with education, with religion, as well as with the immediate problem of the social organism, for not only has it destroyed the human scale in human life, and therefore brought it into the danger of immediate destruction, but it has also been a factor in establishing the quant.i.tative standard in all things, in place of the qualitative standard, and this, in itself, is simply the antecedent of well-merited catastrophe. In considering the social organism, therefore, we must have in mind that this is intimately affected by every organic inst.i.tution which man has developed and into which he enters in common with others of his kind.

The situation as it confronts us today is one in which man by his very energy and the stimulus of those cosmic energies he has so astonishingly mastered, has got far beyond his depth. I say man has mastered these energies; yes, but this was true only of a brief period in the immediate past. They now have mastered him. It is the old story of the Frankenstein monster over again. Man is not omnipotent, he is not G.o.d.

There are limits beyond which he cannot go without coming in peril of death. An isolated individual here and there may become super-man, perhaps, though at grievous peril to his own soul, and it is conceivable that to such an one it might be possible to live beyond the human scale, though hardly. If one could envisage so awful a thing as a community made up entirely of super-men, one might concede that here also the human scale might be exceeded without danger of catastrophe. With society as it is, and always will be, a welter of defectives and geniuses in small numbers and a vast majority of just plain men, with all that that implies, the breaking through into the imperial scale is simply a letting in the jungle; walls and palings and stockades, the delicate fabrics of architecture, the clever inst.i.tutions of law, the thin red line of the army, all melt, crumble, are overcome by the onrush of primordial things, and where once was the white man's city is now the eternal jungle, and the vines and thrusting roots and rank herbage blot out the very memory of a futile civilization, while the monkey and the jackal and the python come again into their heritage.

Alexander and Caesar, Charles V and Louis XIV and Napoleon and Disraeli and William III could function for a few brief years beyond the limits of the human scale, though even they had an end, but you cannot link imperialism and democracy without the certainty of an earlier and a more ignominious fall.

I have already spoken of the malignant and pathological quality of the quant.i.tative standard. It is indeed not only the nemesis of culture but even of civilization itself. Out of this same gross scale of things come many other evils; great states subsisting on the subjugation and exploitation of small and alien peoples; great cities which when they exceed more than 100,000 in population are a menace, when they exceed 1,000,000 are a crime; division of labour and specialization which degrade men to the level of machines; concentration and segregation of industries, the factory system, high finance and international finance, capitalism, trades-unionism and the International, standardized education, "metropolitan" newspapers, pragmatic philosophy, and churches "run on business methods" and recruited by advertising and "publicity agents."

Greater than all, however, is the social poison that effects society with pernicious anaemia through cutting man off from his natural social group and making of him an undistinguishable particle in a sliding stream of grain. Man belongs to his family, his neighbourhood, his local trade or craft guild and to his parish church: the essence of wholesome a.s.sociation is that a man should work with, through and by those whom he knows personally--and preferably so well that he calls them all by their first names.

As a matter of fact, today he works with, through and by the individuals whom he probably has never seen, and frequently would, as a matter of personal taste, hesitate to recognize if he did see them. He belongs to the "local" of a union which is a part of a labour organization which covers the entire United States and is controlled in all essential matters from a point from one hundred to two thousand miles away. He votes for mayor with a group of men, less than one per cent of whom he knows personally (unless he is a professional politician), with another group for state officers, and with the whole voting population of the United States, for President. If he goes to church in a city he finds himself amongst people drawn from every ward and outlying district, if he mixes in "society" he a.s.sociates with those from everywhere, perhaps, except his own neighbourhood. Only when he is in college, in his club or in his secret society lodge or the quarters of his ward boss does he find himself in intimate social relations with human beings of like mind and a similar social status. He is a cog in a wheel, a thing, a point of potential, a lonely and numerical unit, instead of a gregarious human animal rejoicing in his friends and companions, and working, playing and quarreling with them, as G.o.d made him and meant him to be and to do.

Of course the result of this is that men are forced into unnatural a.s.sociations, many of which are purely artificial and all of which are unsound. It is true that the trade union, the professional society, the club are natural and wholesome expressions of common and intimate interests, but they acquire a false value when they are not balanced and regulated by a prior and more compelling a.s.sociation which cuts, not vertically but horizontally through society, that is to say, the neighbourhood or community group. The harsh and perilous division into cla.s.ses and castes which is now universal, with its development of "cla.s.s consciousness," is the direct and inevitable result of this imperial scale in life which has annihilated the social unit of human scale and brought in the gigantic aggregations of peoples, money, manufacture and labourers, where man can no longer function either as a human unit or an essential factor in a workable society.

It is hard to see just how we are to re-fashion this impossible society in terms even nearly approaching the normal and the human. It is universal, and it is accepted by everyone as very splendid and quite the greatest achievement of man. It is practically impossible for any one today to conceive of a world where great empires, populous cities, mills and factories and iron-works in their thousands, and employing their millions through their billions of capitalization, where the stock exchange and the great banking houses and the insurance companies and the department stores, the nation-wide trade unions and professional a.s.sociations and educational foundations and religious corporations, do not play their predominant part. Nevertheless they are an aggregation of false values, their influence is anti-social, and their inherent weakness was so obviously revealed through the War and the Peace that it has generally escaped notice.

There seem but two ways in which the true scale of life can be restored; either these inst.i.tutions will continue, growing greater and more unwieldy with increasing speed until they burst in anarchy and chaos, and after ruin and long rest we begin all over again (as once before after the bursting of Roman imperialism), or we shall repeat history (as we always do) only after another fashion and, learning as we always can from the annals of monasticism, build our small communities of the right shape and scale in the very midst of the imperial states themselves, so becoming perhaps the leavening of the lump. This of course is what the monasteries of St. Benedict did in the sixth century and those of the Cluniacs and the Cistercians in the eleventh, and it is what the Franciscans and Dominicans tried to do in the fourteenth century, and failed because the fall of the cultural and historic wave had already begun.

The trouble today with nearly all schemes of reform and regeneration is that they are infected with the very imperialism in scale that has produced the conditions they would redeem. Socialism is now as completely materialistic as the old capitalism, and as international in its scope and methods. Anarchy is becoming imperial and magnificent in its operations. Secular reformers must organize vast committees with intricate ramifications and elaborate systems supported by "drives" for money which must run into at least seven figures, and by vast and efficient bureaus for propaganda, before they can begin operations, and then the chief reliance for success is frequently placed on legislation enacted by the highest lawmaking bodies in the land. Even religion has now surrendered to the same obsession of magnitude and efficiency, and nothing goes (or tries to, it doesn't always succeed) unless it is conceived in gigantic "nation-wide" terms and is "put across" by efficiency experts, highly paid organizers, elaborate "teams" of propagandists and solicitors, and plenty of impressive advertising. A good deal can be bought this way, but it will not "stay bought," for no reform of any sort can be established after any such fashion, since reform begins in and with the individual, and if it succeeds at all it will be by the c.u.mulative process.

I shall speak of this element of scale in every succeeding lecture, for it vitiates every inst.i.tution we have. Here, where I am dealing with society in itself, I can only say that I believe the sane and wholesome society of the future will eliminate great cities and great corporations of every sort. It will reverse the whole system of specialization and the segregation and unification of industries and the division of labour. It will build upward from the primary unit of the family, through the neighbourhood, to the small, and closely knit, and self-supporting community, and so to the state and the final unifying force which links together a federation of states. In general it will be a return in principle, though not in form, to the social organization of a Mediaeval Europe before the extinction of feudalism on the Continent, and the suppression of the monasteries and the enclosure of the common lands in England.

The grave perils of this false scale in human society have been recognized by many individuals ever since the thing itself became operative, and every Utopia conceived by man during the last two centuries, whether it was theoretical or actually put into ephemeral practice, has been couched in terms of revolt away from imperialism and towards the unit of human scale. In every case however, the introduction of some form of communism has been the ruin of those projects actually materialized, for this in itself is imperialistic in its nature.

Communism implies the standard of the gross aggregate, the denial of human differentiation and the quant.i.tative standard, as well as the elimination of private property and the negation of sacred individuality. Its inst.i.tution implies an almost immediate descent into anarchy with a sequent dictatorship and autocracy, for it is the reversal of the foundation laws of life. Such reversals cannot last, nothing can last that is inimical to flourishing life; it may triumph for a day but life itself sloughs it off as a sound body rids itself of some foreign substance through the sore that festers, bursts and, the septic conditions done away with, heals itself and returns to normal.

Now the inhuman scale has produced one set of septic conditions in society while what is commonly called "democratization" has produced another. We have a bloated society, but also we have one in which a false theory has grown up and been put in practice, in accordance with which an uniformity of human kind has been a.s.sumed which never has existed and does not now, and in the effort to enforce this false theory the achievement of distinction has been impeded, leadership discouraged and leaders largely eliminated, the process of leveling downward carried to a very dangerous point, the sane and vital organization of society brought near to an end and a peculiarly vicious scale and standard of social values established. I have urged the return to human scale in human a.s.sociations, but this does not imply any admixture of communism, which is its very ant.i.thesis, still less does it permit the retention of the theoretical uniformity and the unescapable leveling process of so-called democracy.

Before the law all men are equal, that is, they are ent.i.tled to even-handed justice. Before G.o.d all men are equal, that is, they are granted charity and mercy which transcends the law, also they possess immortal souls of equal value. Here their equality stops. In every other respect they vary in character, capacity, intelligence and potentiality for development along any or all these lines, almost beyond the limits of computation. A sane society will recognize this, it will organize itself accordingly, it will deny to one what it will concede to another, it will foster emulation and reward accomplishment, and it will add another category to those in which all men are equal, that is, the freest scope for advancement, and the greatest facility for pa.s.sing from one social group into another, the sole test being demonstrated merit.

I am prepared at this point to use the word "aristocracy" for we have the thing even now, only in its worst possible form. The word itself means two things: a government by the best and most able citizens and, to quote a standard dictionary "Persons noted for superiority in any character or quality, taken collectively." There is no harm here, but the harm comes, and the odium also, and justly, when an aristocratic government degenerates into an oligarchy of privilege without responsibility, and when socially it is not "superiority in character or quality" but political cunning, opulence and sycophancy that are the touchstones to recognition and acceptance. The latter are the ant.i.thesis of Christianity and common sense, the former is consonant with both and, paradoxical as it may seem, it is also the fulfilling of the ideals of a real democracy, since its honours and distinctions imply service, its relations with those in other estates are reciprocal, it is not a closed caste but the prize of meritorious achievement, and it is therefore equality of opportunity, utilization of ability and the abolition of privilege without responsibility.

Men are forever and gloriously struggling onward towards better things, but there is always the gravitational pull of original sin which scientists denominate "reversion to type." The saving grace in the individual is the divine gift of faith, hope and charity implanted in every soul. These every man must guard and cherish for they are the way of advancement in character. But society is man in a.s.sociation with men, in a sense a new and complex personality, and the same qualities are as necessary here as in the individual. Society, like man, may be said to possess body, soul and spirit, and it must function vitally along all these lines if it is to maintain a normal and wholesome existence.

Somewhere there must be something that achieves high ideals of honour, chivalry, courtesy; that maintains right standards of comparative value, and that guards the social organism as a whole from the danger of surrender to false and debased standards, to plausible demagogues, and to mob-psychology.

The greater the prevalence of democratic methods, the greater is the danger of this surrender to propaganda of a thousand sorts and to the dominance of the demagogue, and the existence of an estate fortified by the inheritance of high tradition, measurably free from the necessity of engaging too strenuously in the "struggle for life," guaranteed security of status so long as it does not betray the ideals of its order, but open to accessions from other estates on the basis of conspicuous merit alone, such a force operating in society has proved, and will prove, the best guardian of civilization as a whole and of the interests and liberties of those who may rank in what are known as lower social scales.

But, it may be objected, such an inst.i.tution as this has never existed.

Every political or social aristocracy in history has been mixed and adulterated with bad characters and recreant representatives. There never has been and never will be a perfect aristocracy. Quite true; neither has there ever been a perfect democracy, or a perfect monarchy for that matter. As men we work with imperfections, but we live by faith, and our sole duty is to establish the highest ideals, and to compa.s.s them, in so far as we may, with unfailing courage, patience and steadfastness. The _ideal_ of democracy is a great ideal, but the _working_ of democracy has been a failure because, amongst other things, it has tried to carry on without the aid of true aristocracy. If the two can be united, first in ideal and in theory, then in operation, our present failure may be changed into victory.

What, after all, does this imply, so far as the social organism is concerned? It seems to me, something like this. First of all, recognition of the fact that there are differences in individuals, in strains of blood, in races, that cannot be overcome by any power of education and environment, and can only be changed through very long periods of time, and that these differences must work corresponding differences in position, function and status in the social organism.

Second, that since society automatically develops an aristocracy of some sort or other, and apparently cannot be stopped from doing this, it must be protected from the sort of thing it has produced of late, which is based on money, political expediency and the unscrupulous cleverness of the demagogue, and given a more rational subst.i.tute in the shape of a permanent group representing high character and the traditions of honour, chivalry and courtesy. Third, that character and service should be fostered and rewarded by that formal and august recognition, that secure and unquestioned status, and those added opportunities for service that will form a real and significant distinction. Finally, that this order or estate must be able to purge itself of unworthy material, and also must be freely open to constant accessions from without, whatever the source, and for proved character and service.

I fear I must argue this case of the inequality in individual potential, that inequality that does not yield to complex education or favourable environment, for it is fundamental. If it does not exist, then my argument for the organization of society along lines that recognize and regularize diversity of social status and functions, falls to the ground. I affirm that, the doctrine of evolution and modern democratic theory to the contrary, it does exist and that the mitigating influence of education, environment and inherited acquired characters, is small at best.