The voice of God, then, must be heard and heeded in our nation, and if the people rule, and the nation prosper, the voice of God must become the voice of the people. In this sense, and this only, are any people capable of self-government. To this end we need more extended culture, and that of a higher order. Our politics must be purified by our religion, and our religion must be a religion of the spirit, not of the flesh. We need more religion in our politics, and less politics in our religion. The history of other nations fully confirms the language of Goethe: "All epochs," says he, "in which faith prevailed have been the most heart-stirring and fruitful, both as regards contemporaries and posterity; whereas, on the other hand, all epochs in which unbelief obtains its miserable triumphs, even when they boast of some apparent brilliancy, are not less surely doomed to speedy oblivion." Liberty is the twin sister of Faith. In the language of Seneca: "To obey God is freedom. A nation that desires to be free must believe, and a nation that will not believe must be in servitude; only despotism can dispense with faith, but not liberty."
History clearly proves that national prosperity depends on an appreciation of the intimate relation existing between culture and Christianity. Of this relation Christlieb truly speaks: "No one, indeed," says he, "will wish to deny that in our modern culture there is much that is false, egotistic, and selfish; much that is misleading and exaggerated, and consequently opposed to true culture. Against these untrue elements of culture, Christianity will and must always take the field; it must not oppose progress, although it is at all times bound to show itself hostile to the sins of progress, just as from its very commencement it has always testified and striven against such sins. Between Christless culture and Christianity a bridge of accommodation can no more be built than between light and darkness, and woe to him who undertakes this! But whatever in our modern culture is thoroughly Christless, and therefore Godless, is unworthy of the name and can, therefore, claim from us no further consideration; it is mere naked rudeness and selfishness, ill-disguised by the gaudy rays of outward decency; a mere cherishing of the sensual nature which, left to itself, would soon degenerate into monstrous barbarism, of which we already see many indications."
Intellectual, at the expense of moral, culture is one of the curses of this age. By such culture man acquires power without the principles which alone can make that power a blessing. Intellect is deified; but intellect unsubdued by Christianity is a remorseless god. True culture would lift man above this low conception of his own nature. It would give him a more comprehensive view of himself; of the infinite development of which he is susceptible; of the rulings of an all-wise Providence, whose loving care
"From seeming evil still educing good,
And better thence again, and better still,
In infinite progression."
True culture consists not in an accumulation of facts or ideas, but in developing a force of thought that is ever a ready and willing servant. To educate is to lead out and develop the faculties, not to break them down with the endless rubbish of other minds. The collection of facts amounts to but little unless with those facts we build towers from which to take higher and wider views of truth. Thus it is that culture demands them as a means, not as an end. To build up the mental and moral faculties, so as to comprehend and appreciate the great principles which control the life that now is, and that which is to come, is the highest culture in our probationary state. This can be accomplished only by an education in which the Bible and the authority of Christ are made paramount. On this, as we have seen, our free institutions and the perpetuity of religious liberty depend. This is the secret of Roman Catholic opposition to the Bible in our public schools. And it is not simply the Bible in the public schools that Rome opposes; she is opposed to the existence of the schools themselves; to the system of free education. No people understand better than the Catholics the power of religious teaching in connection with education. Hence they are the foe to all religion in connection with education that is not Catholic. Rome is the friend of education and religion when that education is priestly and that religion Romish; otherwise she is the enemy of both. Hence those who support Catholic schools foster the deadliest foe of our religious liberties. There will ever be, therefore, an irrepressible conflict between Roman Catholicism and Christian culture. Let him who doubts this study impartially the history of Catholic countries. We ask no more.
The idea is fast passing away, and it can not pass too rapidly, that the mass of the people need no other culture than that which fits them for their various vocations. The world is beginning to learn that culture is due to our nature, not to our calling. It is not the calling nor the place of residence that makes the man. It is what a man is, not what he does, that makes him great. True greatness is in the man, not in circumstances. True greatness and worldly fame are two widely different things. The greatest men of earth may be but little known. As force of thought measures intellectual, so force of principle measures moral, greatness. There is more true greatness in the huts of poverty than in the palaces of kings, only it is undeveloped. Here, therefore, is where we need true Christian culture. I can not better express my appreciation of obscure greatness, which culture should develop, than by repeating the words of Dr. Channing: "The greatest man," says he, "is he who chooses the right with invincible resolution, who resists the sorest temptation from within and without, who bears the heaviest burdens cheerfully, who is calmest in storms and most fearless under menace and frowns, whose reliance on truth, on virtue, on God, is most unfaltering; and is this a greatness which is apt to make a show, or which is most likely to abound in conspicuous stations? The solemn conflicts of reason with passion; the victories of moral and religious principles over urgent and almost irresistible solicitations to self-indulgence; the hardest sacrifices of duty, those of deep-seated affection and of the heart's fondest hopes; the consolations, hopes, joys, and peace, of disappointed, persecuted, scorned, deserted virtue; these are of course unseen, so that the true greatness of human life is almost wholly out of sight. Perhaps in our presence the most heroic deed on earth is done in some silent spirit, the loftiest purpose cherished, the most generous sacrifices made, and we do not suspect it. I believe this greatness to be most common among the multitude, whose names are never heard." Most beautifully has the poet expressed the same fine thought:
"Full many a gem of purest ray serene,
The dark, unfathomed caves of ocean bear;