Whittaker Chambers

As I continued to pray raggedly, prayer ceased to be an awkward and self-conscious act. It became a daily need to which I looked forward. If, for any reason, I were deprived of it, I was distressed as if I had been deprived of some life necessity, like water. I cannot say I changed. There tore through me a transformation with the force of a river, which, dammed up and diverted for a lifetime, bursts its way back to its true channel. I became what I was. I ceased to be what I was not.

On a scale personal enough to be felt by all, but big enough to be symbolic, the two irreconcilable faiths of our time - Communism and Freedom - came to grips in the persons of two conscious and resolute men.

A witness, in the sense that I am using the word, is a man whose life and faith are so completely one that when the challenge comes to step out and testify for his faith, he does so, disregarding all risks, accepting all consequences.

The Communist vision is the vision of man without God.

_ my century..is unique in the history of men for two reasons. It is the first century since life began when a decisive part of the most articulate section of mankind has not merely ceased to believe in God, but has deliberately rejected God. And it is the century in which this religious rejection has taken a specifically political form_.

It [Communism] is not new. It is, in fact, man's second oldest faith. Its promise was whispered in the first days of the Creation under the Tree of the Knowledge of Good and Evil: "Ye shall be as gods." It is the great alternative faith of mankind. Like all great faiths, its force derives from a simple vision. Other ages have had great visions. They have always been different versions of the same vision: the vision of God and man's relationship to God. The Communist vision is the vision of Man without God.It is the vision of man's mind displacing God as the creative intelligence of the world. It is the vision of man's liberated mind, by the sole force of its rational intelligence, redirecting man's destiny and reorganizing man's life and the world. It is the vision of man, once more the central figure of the Creation, not because God made man in his image, but because man's mind makes him the most intelligent of the animals. Copernicus and his successors displaced man as the central fact of the universe by proving that the earth was not the central star of the universe. Communism restores man to his sovereignty by the simple method of denying God.

[It is b]etter to die on the losing side than to live under communisim.

Economics is not the central problem of this century. It is a relative problem which can be solved in relative ways. Faith is the central problem of this age. The Western world does not know it, but it already possesses the answer to this problem-but only provided that its faith in God and the freedom He enjoins is as great as Communism's faith in Man.

Experience had taught me that innocence seldom utters outraged shrikes. Guilt does. Innocence is a mighty shield, and the man or woman covered by it, is much more likely to answer calmly: 'My life is blameless. Look into it, if you like, for you will find nothing.' That is the tone of innocence.

Crime, violence, infamy are not tragedy. Tragedy occurs when a human soul awakes and seeks, in suffering and pain, to free itself from crime, violence, infamy, even at the cost of life. The struggle is the tragedy - not defeat or death. That is why the spectacle of tragedy has always filled men, not with despair, but with a sense of hope and exaltation.