terrible, shocked audiences in 1927 withnhis “Ballet Mecanique,” scored for airplanenpropeller, siren, elearic bells, etc.nThe notoriety of this early music has unfortunatelyneclipsed interest in his later,ntamer efforts. My only acquaintance withnhis music came from an Everest recordingnof his Symphony No. 4 (1942), nownapparently deleted. The Symphony No. 5nI enjoy not quite as much, but grownfonder of it with each hearing. The reviewernin Fanfare magazine found thenstyle of Antheil’s Symphony No. 5 embarrassinglynderivative—from Shostakovich,nhe said: others say Prokofiev. I myselfnwould tag him as an American MalcolmnArnold. Whomever he mav remindnCORRESPONDENCEnLetter from Washington:nFaith and the Futurenby James HamiltonnAlthough the opulence of Senatenmeeting rooms contrasts sharply withnthe poverty that surrounds her in Calcutta,nMother Teresa does not seem outnof place mixing with those who exercisentemporal power. She visited WashingtonnJune 3 and 4 and impressed hernaudiences with the simple strength ofnher message. Of course official Washingtonnis more open to her message todaynthan it has been in recent years.nOpen to, but not comfortable with, yet.nIntroducing Mother Teresa to a gatheringnof the American Family Institute,nUnder Secretary of State for SecuritynAffairs James L. Buckley noted that shenis a woman who speaks to concerns othernthan the ones that dominate our secularnage. The terms in which she speaks restnuneasily among the terms that dominatenpolitical discourse in a commercial republic.nGeorge Gilder, supply-side economistnand author of Wealth and Pover-nMr. Hamilton is a scholar who specializesnin American political thought.nyou of, he is enough of a musician to keepnyou thoroughly engaged and occasionallynentranced. So if you like your Prokofiev,nShostakovich or Arnold Americanized,ntry Antheil. The reverse side of this recordnfeatures the Englishman Peter MaxwellnDavies’s “St. Thomas Wake: Foxtrotnfor Orchestra.” I have no idea ofnwhat Davies is attempting to accomplishnwith this composition, because I cannotnfollow it musically, despite his advicento view the foxtrot band music in it asnan “object,” and the orchestral music asnan attitude toward this object. I wouldnhave preferred one of Antheil’s othernsymphonies, and I hope the Louisville Orchestranwill consider recording them. Dnty, spoke on the same American FamilynInstitute program. The contrast betweennhis concerns for the material well-beingnof secular man and her concerns for thenspiritual health of the human race outlinenthe central tension of contemporarynpolitics.nMother Teresa and George Gildernshare a buoyant optimism about thencapacities of free people. Mother Teresanobserves the wealth of America andnbrings a message of thanks. She assertsnthat she has never begged, and that hernmission in Calcutta has no need to asknfor money. She thanks those who havenbeen generous in the past, knowingnthat the sincerity of her gratitude, andnthe generosity of our real Provider, willnenable her to continue her work in thisnworld.nThe Sisters of Charity care for 7,000npeople every day in Calcutta, and MothernTeresa is in the process of establishingnhomes in several American cities.nAmericans are unfamiliar with the materialnpoverty of India, but this womannspies a far more terrifying poverty innthe American soul. “No poor family willnnnever destroy a child.” she teaches, “sonlet us learn from them.’ She calls uponnher listeners to deepen their faith thatnGod’s message of His creation is innevery child. She knows, “The child isnthe image of God, the temple of God …nAnd we must answer to God for eachnabortion.” Mother Teresa notes thatnabortion demonstrates a fear of the future,na fear of providing for succeedingngenerations, and a fear of educating ourndescendants. In short, abortion symbolizesna basic fear of our ability to providenfor others. She remembers that Godnnurtures the lilies of the field and thenbirds of the air, and that He has promisednto do as much for human beings asnHe has done for the least of His creatures.nGeorge Gilder understands thenstrength of faith that is needed to sustainna free people. Indeed, Gilder believesnthat the system of capitalismndepends critically upon the altruisticnimpulses of people. He affirms that wencannot create wealth unless we give ofnourselves first. We give of ourselvesnby offering the best of our skills in servicento others. If those skills are treasurednin this world, others will reward ourngenerosity by giving of their own treasurento accumulate what we have tonoffer. The creative impulse that is thenstart of a free economy does not knownwhat others will want; it creates in thenhope of inspiring desires in the heartsnof others.nGilder is attempting to save capitalismnfrom the rhetoric of vulgar selfinterestnthat has cluttered its vocabulary,neven among its defenders, sincenAdam Smith first promoted his “systemnof natural liberty.” In a capitalist society,nmaterial concerns alone cannot providenthe strength necessary to sustain freenpeople.nContemporary conservatives combinenan admiration for the idea of thengood life that animates George Gildernand a concern for the ultimate mattersnthat preoccupy Mother Teresa. MothernTeresa realizes that success in her temporalnconcerns depends critically uponnSeptember/October 1981n