Can the Peace be Won - 1941

Peace or War - 1941

In this 1941 broadcast and Senate speech, U. S. Senator Hiram W. Johnson, fiercely argues against the erosion and potential repeal of the Neutrality Act and what he views as the administration's deceptive march toward war. Johnson expresses outrage that a bill once praised by President Roosevelt and the State Department is now being vilified to justify interventionist policies, particularly criticizing the Lend-Lease bill and aid directed toward Russia. The Senator systematically quotes Roosevelt's past promises of peace and non-intervention to highlight the President's alleged shift toward a warmongering stance that threatens the nation's safety and economic stability. Ultimately, Johnson pleads with his colleagues to avoid war and maintain an American-centric policy, decrying the notion that the country must fight in foreign conflicts to spread the "Four Freedoms."

Can the Peace be Won - 1941

In 1941, Henry P. Van Dusen, a Professor at Union Theological Seminary, delivered a speech over the British Broadcasting System during World War II. Speaking to the British public, Van Dusen emphasizes his strong personal and professional ties to Great Britain before addressing the United States' slow move toward full participation in the conflict. He asserts that American entry is inevitable, noting a recent shift in U.S. policy toward military action, but identifies three main obstacles to immediate, unified American action: deeply rooted national insularity, profound disillusionment with pre-war world politics, and the failure to present the war as having compelling objectives beyond self-defense or aiding Britain. Ultimately, Van Dusen concludes that the greater concern is not whether the war will be won, but whether the peace can be secured afterward, urging Christians in both nations to unite in working toward a lasting world order.

Man is His own Fate - 1941

In 1941, John Haynes Holmes delivers a speech titled "Man Is His Own Fate," which serves as a profound theological and philosophical critique of fatalism in modern society. Holmes observes that the first four decades of the twentieth century, marked by world wars and global upheaval, shattered the previous era's optimistic belief in continuity and inevitable progress. He outlines how this earlier complacency was rooted in an "optimistic fatalism"—the belief that impersonal, beneficent forces (like economic determinism or evolution) assured a glorious future—which has since been replaced by a "pessimistic fatalism" characterized by despair, insecurity, and the feeling that humanity is doomed by internal societal forces. To save the world from this destructive mindset, Holmes argues that humanity must reject all forms of fatalism, recovering the core truth of religion and education: that man possesses divine capacity and freedom, making him responsible for his own destiny and the world's survival.

The Causes of our Current Troubles - 1941

In this episode, we discuss an excerpt from a 1941 broadcast by anthropologist Ales Hrdlicka, where he examines the fundamental material causes of the prevailing global distress, which he describes as a pervasive illness affecting a large part of the world. Hrdlicka asserts that the current turmoil stems from humanity's imperfect and unfinished evolutionary state, noting that humankind is still young and close to its "savage ancestry." He outlines several core factors, including man's inherent imperfections, the wide range of inborn differences among individuals, and the physical and mental weakening of civilized populations over time. The author argues that civilization is merely an acquired "veneer" that must be cultivated through careful training and instruction of the young to counteract these innate flaws. Ultimately, Hrdlicka proposes that the only enduring solution to global conflict and "international piracy" is a fundamental change in the upbringing and education of children worldwide.

The Unsung Virtue of Tolerance - 1941

This overview of the radio address "The Unsung Virtue of Tolerance" by English journalist and commentator E. M. Forster, delivered in July 1941 during World War II, argues that tolerance, not love, is the essential psychological foundation for rebuilding civilization after the war. Forster asserts that while everyone is preoccupied with architectural and political plans for reconstruction, a sound state of mind is required for any lasting structure. He dismisses the common belief that universal love can succeed in public affairs, calling it unrealistic and dangerous sentimentality because people can only genuinely love those they know personally. Instead, Forster champions the "dull," "negative" virtue of tolerance—the act of merely "putting up with people"—as the practical and necessary approach for different races, classes, and nations to coexist in a crowded post-war world, citing historical figures like Emperor Asoka and Erasmus as proponents of this overlooked ideal.