Moral Problems of the Nations
Nationalism and patriotism; international treaties and covenants; war and peace; the natural law as the foundation of justice among nations.
The moral problems of international relations are examined. Nationalism — the legitimate love of one's country and the defence of its genuine interests — is distinguished from nationalist ideology, which absolutises the nation as the supreme value and subordinates all moral considerations to its aggrandisement. International treaties and covenants are morally binding in conscience as well as in law: pacta sunt servanda — agreements must be honoured — is a demand of natural justice, and their violation is a moral act for which nations bear genuine responsibility before God and the moral order. War is the supreme moral catastrophe; its justification requires the strict conditions of the just war doctrine — just cause, right intention, legitimate authority, last resort, and proportionate means — and even a justified war imposes strict obligations of humane conduct toward non-combatants.
a) Nationalism and Patriotism
Nationalism is a term of many meanings. Sometimes it indicates the spirit and tendency of people of common blood, language, and tradition, to set up their own government. Sometimes the term means the clannishness of immigrants and their descendants who strive to hold their group intact and to preserve their language and customs while refusing to amalgaipate: thoroughly with the common citizenry of the country. Sometimes nationalism means merely a lively interest in the political and economic welfare of one’s country. But the term usually—and at the present time almost exclusively—means the spirit and tendency to set up one’s State or nation as a kind of god, the final goal of human activity, the measure of right and wrong. Needless to say, this sort of nationalism is a pagan and perverse thing, and leads to untold evils. The spirit of pagan nationalism is the source of wars and injustice among nations. Recently it brought on the World War, and at the present moment it manifests itself in the embroilment of Europeain States. It begets contempt for people of alien nations; it arouses hostility among States; it lives on suspicions and deadly jealousies; it is swollen with Satanic pride; it speaks the language of boorishness, and its normal actions are domineering, inhuman, ’ and cruel. We in America who have at our borders i no jealous neighbors likely to encroach upon our territory, can have no adequate idea of the insane intensity which the spirit of pagan nationalism can develop. Yet our relative freedom from this “curse of modern Europe” comes rather from our geographical situation than from any native virtue. Fot the spirit of this evil nationalism is not unknown among us, and there is current here in America a tendency to hear and to admire its jingoisms as the expression of true devotion to country. It is now one hundred and eighteen years since Stephen Decatur proposed the shameful toast which dishonors true patriotism; yet his words still live in books of quotation, and are not infrequently heard as a challenge to patriotism. It was in April, 1816, that Decatur, a naval commander in the war of 1812, proposed the toast: “Our country! In her intercourse with foreign nations may she always be in the right; but our country, right or wrong!” Far removed from the evil nationalism of which we have been speaking is true patriotism■> the sane love of country. Patriotism is a well-ordered love and loyalty; it involves an affectionate allegiance to one’s country, without bitterness, hatred, or ill-will for other nations. Patriotism is a glorious and a necessary virtue. The man who lacks it well deserves to “go down to the vile dust from which he sprung, unwept, unhonored, and unsung.” It is natural and right that we should appreciate the land of our birth, the place where God’s goodness has placed us. It is human and proper to feel an abiding interest in our fellow-countrymen above others, to hold the homeland in deep affection, to be ready to offer our services in defence of our country, its liberty, its integrity, and its worthy institutions. A nation stands in much the same relation to other nations as a family does to other families of the same community. A man naturally loves his family btzst, but he does not hate his neighbors because he loves his own. Indeed, a man who appreciates the blessings of a good home will be eager to see that blessing enjoyed by his whole community, and he wishes to see his family a worthy family in a group of worthy families. In a word, he wishes to see his family a happy and respected home-group in a wellbeloved home-town. Thus one sees that true patriotism is the basis of a sane internationalism. Just as the m&n who promotes sound and virtuous familylife, promotes sound and virtuous community-life, so the man who promotes true patriotism promotes good-will and the spirit of cooperation among nations. The jingo nationalist is like a man who would try to make his own family the dominant power and influence in the community, regardless of justice and charity. He would be one to cry, “My family, right or wrong!” The jingo internationalist is like a man who would say, “I love the town so well that I don’t wish to see any families in it; let us all burn down our houses and live in one group without special loyalties.” The sane patriot is like the man who wbuld say, “My family and my community! May my family deserve well of all others; may it be ever right; but if it be wrong, by God’s grace and my unsparing effort, I’ll make it right!”
b) Treaties and Covenants
A treaty is a public and formal agreement between or among States. It may be the final settlement of affairs and boundaries at the end of a war; it may be a compact for mutual benefit enacted by States. An agreement of alliance to guarantee peace, or to assure backing in the event of war, is usually called a covenant. A compact between Church and State is called a concordat. A treaty is not valid unless enacted by the supreme governing authority of the States concerned, and when the terms are agreed upon by delegates, the treaty itself is valid only if properly ratified. In the United States, all treaties with foreign powers require ratification by the Senate. Treaties cannot violate the natural law, which is the Eternal Law of God as manifest to human reason. Thus a treaty formed for the purpose of destroying or enslaving a particular State would be invalid on the score of injustice. A treaty which is forced upon a State under conditions manifestly unjust is certainly rescindable, and probably without binding power. But the injustice must be manifest, the duress must be extreme, the rejection of the treaty must be the one means available to escape the injustice which it imposes. Mere inconvenience in fulfilling the requirements of a treaty can have no effect on its validity; nor can even grave inconvenience invalidate a treaty freely agreed upon. Further, treaties entered upon under duress, but without imposition of gravely unjust conditions, are valid and binding if the parties who make such treaties are personally free. It is of the greatest social importance that nations enter upon just treaties only, and that they keep perfect faith in seeing them executed. It is true, of course—human nature being what it is—that when passions are aroused and war threatens, a treaty is often only “a scrap of paper.” But to the Christian nation, a treaty is a sacred thing. Until the world recognizes the Prince of Peace and His one true religion, there is little hope that treaties will hold nations to fair dealings, prevent wars, promote prosperous peace. Mere “honor” is cheap in pagan ethics; it lacks sanction, and is easily thrown aside for material advantages. And the best human means —such as Leagues and Covenants of Nations—are not strong enough to insure the perfect fulfillment of treaty requirements. The sociologist who concerns hitnself with international affairs has here, as in every department of effort for social welfare, to work for the spread of the Christian religion and Christian culture, for these alone can give effectiveness to the compacts of nations and offer assurance of justice, charity, fidelity, and peace.
Summary of the Article
In this very short Article we have touched upon