On Civilization

There are words which are familiar to everyone, used daily by all, [...] yet which convey, for the vast majority of men, only a vague and undefined meaning. [...] Civilization is always used in opposition to barbarism, but where civilization ends and what its essential elements are [...] remain[s] very different in different minds.

It seems that for many the measure of civilization is the length of railroads, the progress of navigation, the perfection or multiplication of machinery, the extent of discoveries and inventions [...] the increase of population, the accumulation of knowledge, the strength of armies, the extension of telegraph lines, the multiplication of factories, the [magnificence] of buildings, and even, we might add, the number of flounces on a dress, the brilliancy of diamonds, and the reckless use of paint and powder. Whatsoever foundation there may be for this, it is certain that these things are taken as evidences of civilization, and that by them nations are judged and their degree assigned in the scale of [progress].

[...] yet [many] know not what they [truly mean by it] [...]

The term civilization is derived from the Latin civis, a citizen, whose [etymology] signifies the union of man for society, or his fitness to dwell with others. The true principle of civilization is Christianity, which teaches the love of neighbors and bids us do unto others as we would wish it done unto us. It is in Christianity that we find that idea of humanity, kindness, respect, chastity, freedom, justice, and honesty which render our social relations not only possible, but also agreeable. Wherever these are lacking, civilization is nothing but a cultivated barbarism.

Men of learning and genius have kindled the flames of revolution upon their fellow citizens,

like a host of barbarians, and tortured them with a demoniacal pleasure, and after imbruing their hands in the blood of the most civilized portion of France, they turned upon each other with the fury of wild beasts.

The Augustan age has left to posterity master-pieces of literature and art, but the sculptor would leave his chisel and the philosopher and poet their pen, to enjoy the barbarity of the Coliseum. The civilization of the Roman nobility was the quintessence of selfishness, and the poorer classes were degraded slaves. The Lacedemonians carried their barbarity so far as to forbid the support of all those whom deformities of nature rendered useless to society.

The Christian, on the contrary, who may be ignorant of letters and fine arts, but has a thorough knowledge of his religion, is gentle, charitable, polite, respectful, honest, faithful to his word, sincere in his expressions, always ready to assist the needy, always willing to interchange kind offices, and seeks with all the power of his soul the welfare of his neighbor, whether he be rich or poor. He would not be a slave, and does not seek to enslave his fellow beings; he is pained by sufferings, and endeavors to remove them from others; he derives pleasure from the kind and gentle manner of others, and he finds in his heart the rudiments of true refinement, which he develops and perfects by the practice of social virtues. In our opinion a saint is the ideal of a civilized man, because his life is in conformity with the true law of civilization—eternal truth, and is most beneficial to society. If we seek the true type of civilization we must turn our eyes toward the mountains of Judea and fix them upon Him who left everywhere the traces of his good deeds; who knew infirmity, sympathized with sorrow, rebuked the oppressor, was kind and gentle to the oppressed, and prayed for his persecutors.

The true Christian, though cast on a wild desert, [...]