I am a patriot.  And I do things patriots do.

I stand for the national anthem.

I put my hand over my heart, or somewhere near it, when the flag passes by or when I say the Pledge of Allegiance.

When I say the pledge, I say it as a pledge not as a rote statement poorly delivered:

I pledge allegiance (pause)

To the flag (pause)

Of the United States of American (pause)

And to the Republic for which it stands (pause)

One nation (pause)

Under God (pause)

With Liberty and Justice for All.

After which I sometimes mutter, “Play Ball,” because it just seems like the right thing to do.

But I say the pledge the way it ought to be said:

“I pledge allegiance to the flag of the United States of America (comma) and to the republic for which it stands—One nation, under God, indivisible, with liberty and justice for all.”  I usually finish and drop my hand while other about me are saying “Under God.”

I don’t rush through it. It is my personal pledge, said as one not said as a group rote.  I confess that the phrase “under God” is bothersome because it assumes something we might believe but cannot know. Perhaps someday it will permissible to say, “One nation, hopefully under God….”

That position is heavily influenced by Abraham Lincoln, whose family lived in the town where I was born, and who practiced law as a circuit-riding attorney in the two towns where I was raised. He once supposedly said, “My concern is not whether God is on our side; My greatest concern is to be on God’s side, for God is always right.”  Scholars have not been able to confirm that Lincoln actually said that and the statement might be distilled from part of the oration given at Lincoln’s funeral in Springfield Illinois on May 4, 1865 by Reverend Matthew Simpson of the Methodist Episcopal Church, who had a “long and intimate friendship” with Lincoln:

“To a minister who said he hoped the Lord was on our side, he replied that it gave him no concern whether the Lord was on our side or not, “For,” he added, “I know the Lord is always on the side of right;” and with deep feeling added, “But God is my witness that it is my constant anxiety and prayer that both myself and this nation should be on the Lord’s side.”  

I stand for the flag, but I respect others who do not see the symbolism in our flag that I see. I have not walked in their shoes or in the shoes of their ancestors. I cannot be confident that I am on God’s side in such circumstances because to do so would be to assume that God is not on the side of others or wished others to be less free than me.  While others might be comfortable in assuming they know the mind of God and are therefore entitled to a definition of patriotism that allows them to judge others from their sacred viewpoint, I cannot reach that level of confidence. I prefer the other approach—hoping that I should be on God’s side rather than assuming that God is on mine.

It is a liberating rather than a confining position for it leaves me free to accept others and to see their possibilities, which I believe is the direction a great nation must go if it is to be even greater.

It enables me to suggest to those who cite early American naval hero Stephen Decatur’s after-dinner toast (“Our  Country! In her intercourse with foreign nations may she always be in the right; but right or wrong, our country!”) that adhering to such a sentiment requires no consideration of the narrowness of it.

English philosopher, lay theologian, critic, and writer G. K. Chesterton was more abrupt in dismissing the idea by saying it is equivalent to saying, “My Mother, drunk or sober.” His comment is drawn from his first book of essays, The Defendant, published in 1901.  The sixteenth chapter is “A Defence of Patriotism”

Better, I find, are words from Missouri Senator Carl Schurz, a German immigrant who became a Civil War General, St. Louis newspaper publisher, and later Secretary of the Interior, from the Senate Floor on February 29, 1872:

“The Senator from Wisconsin cannot frighten me by exclaiming, ‘My country, right or wrong.’ In one sense I say so too. My country; and my country is the great American Republic. My country, right or wrong; if right, to be kept right; and if wrong, to be set right.” 

He elaborated on those thoughts on October 17, 1899 at the Anti-Imperialistic Conference in Chicago:

“I confidently trust that the American people will prove themselves … too wise not to detect the false pride or the dangerous ambitions or the selfish schemes which so often hide themselves under that deceptive cry of mock patriotism: ‘Our country, right or wrong!’ They will not fail to recognize that our dignity, our free institutions and the peace and welfare of this and coming generations of Americans will be secure only as we cling to the watchword of true patriotism: ‘Our country—when right to be kept right; when wrong to be put right.’”

We recently came across an article by Noah Millman in The American Conservative from 2017 about teaching children about patriotism, “if you want them to understand their country’s crimes and failures as well as its achievements.”  Love of country, he suggests, cannot be narrow because love, if true love, cannot ignore differences. He cited Chesterton’s comment as he outlined why patriotism cannot be selfish but must involve responsibility for others, just as love grows from an awareness of, and acceptance of, and a responsibility for another.

People feel an attachment, and a willingness to fight to protect, their homes, and their communities. That can take noble and ignoble forms — sometimes fighting to defend your community means committing injustice (as, for example, if you band together with your neighbors to prevent someone from a disfavored ethnic group from moving to the neighborhood). But the feeling is rooted in a direct experience, not an abstract attachment.

For any political community larger than a city, though, that attachment necessarily becomes abstract. So you need to teach your children why they should care about that larger community, be proud of it, and treat it as constituent of their identity…

Chesterton famously quipped that the sentiment, “my country, right or wrong” is like the sentiment, “my mother, drunk or sober.” But the thing about the latter is that she is your mother whether she’s drunk or sober — it’s just that your obligations change based on her condition. If she’s drunk, you won’t let her drive — instead, you’ll make sure she gets home safely.

The question, then, is how you teach your children to see their country as, in some sense, like a mother when their relationship is necessarily abstract rather than directly felt. A love of country based on the lie that your mother is never drunk will be too brittle to survive any kind of honest encounter with reality. But it seems to me equally problematic to say that you should love your country because it is on-balance a good one. Does anyone say about their mother that they love them because on-balance they are sober?

Filial love is first and foremost rooted in gratitude for existence itself. That applies to adopted children as well; we are not born able to fend for ourselves, but radically dependent on others’ love and care, and however imperfectly it was provided if we survived at all then it was provided in some measure. And that gratitude extends to the larger society. None of us were raised in the wilderness; whoever we are, we are because of the world that shaped us, and we are grateful to be ourselves even if we are not always happy being ourselves.

In this time when the word “patriot” has been abused and has been turned into a term of narrowness, when love of country has been defined as fear or hatred of those who are different and therefore unacceptable, when violence has become a sanctioned way of expressing patriotism, it is time to learn what love is.

Paul defined it for us in one of his letters to the believers at Corinth: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered. It keeps no record of wrongs.”

Sounds like an outstanding definition of what a Patriot is, or should be. This is a time to be a Paulist Patriot. But being a Paulist Patriot will require a stern unwillingness to let Chesterton’s drunk mothers prevail.

I stand with Paul. And Schurz. And Lincoln.

I am a Patriot.