whether in Poland, or Alsace, or Bohemia, we need the spread, not of patriotism, but of true Christianity.
Some may say, "We do not wish to accept Christianity, and we are therefore free to exalt patriotism." But once men have acknowledged Christianity, or at least the perception of human equality and respect for human dignity which flow from Christianity, there is then no longer room for patriotism. What, again, most astonishes me in all this is, that the upholders of the patriotism of the oppressed do not see how harmful patriotism, however perfect and refined they may represent it to be, is to their own particular cause.
Those attacks upon language and religion in Poland, the Baltic provinces, Alsace, Bohemia, upon the Jews in Russia, in every place that such acts of violence occur—in what name have they been, and are they, perpetrated? In none other than the name of that patriotism which you defend.
Ask our savage Russifiers of Poland and the Baltic provinces, ask the persecutors of the Jews, why they act thus. They will tell you it is in defence of their native religion and language; they will tell you that if they do not act thus, their religion and language will suffer—the Russians will be Polonised, Teutonised, Judaised.
Were there no doctrine that patriotism is beneficial, men of the end of the nineteenth century would never be found sunken so low as to determine upon the abominations they at present enact.
Now, learned men (our most savage religious persecutor is an ex-professor) find standing-ground upon patriotism. They know history, they know of all the fruitless horrors of persecution for the sake of language and religion; but, thanks to the doctrine of patriotism, they have a justification.
Patriotism gives them a standing-ground, which Christianity takes from under their feet. Therefore itconquered nations, sufferers from oppression, to destroy patriotism, to destroy its doctrinal foundations, to ridicule it, and not to exalt it.
Defending patriotism, people go on to talk of the individuality of nations, of patriotism aiming to save the individuality of a nation; while the individuality of nations is assumed to be a necessary condition of progress. But, to begin with, who says that such individuality is necessary to progress? This is in no way proved, and we have no right to take such an arbitrary assumption as an axiom. In the next place, even if it be accepted, even then, the way for a nation to assert its individuality is, not to struggle to do so, but, on the contrary, to forget