,,religion ,,and ,,the ,,war            
,,religion ,,and ,,the ,,war    ,,by    
,,members ,,of ,,the ,,faculty ,,of     
,,the   ,,school ,,of ,,religion1 ,,yale
 ,,university    ,,edited ,,by    ,e4   
,,hershey ,,sneath1 ,,ph4,d41 ,,ll4,d4  
,illustration    ,,new ,,haven   ,,yale 
,,university ,,press   ,,london3        
,,humphrey ,,milford   ,,oxford         
,,university ,,press   ,,mdccccxviii    
,,copyright1 #aiah1 ,,by   ,,yale       
,,university ,,press       ,,published  
,,on ,,the ,,foundation   ,,established 
,,in ,,memory ,,of    ,,james ,,wesley  
,,cooper    ,,of ,,the ,,class ,,of     
#ahfe1 ,,yale ,,college   ,the present  
volume is the second work published by  
the ,yale ,university ,press on the     
,james ,wesley ,cooper ,memorial        
,publication ,fund4 ,this ,foundation   
was established ,march #cj1 #aiah1 by a 
gift to ,yale ,university from ,mrs4    
,ellen ,h4 ,cooper in memory of her     
husband1 ,rev4 ,james ,wesley ,cooper1  
,d4,d41 who was born in ,new ,haven1    

,connecticut1 ,october #f1 #ahdb1 and   
died in ,new ,york ,city1 ,march #af1   
#aiaf4 ,dr4 ,cooper was a member of the 
,class of #ahfe1 ,yale ,college1 and for
 twenty-five years pastor of the ,south 
,congregational ,church of ,new         
,britain1 ,connecticut4 ,for thirty     
years he was a corporate member of the  
,american ,board of ,commissioners for  
,foreign ,missions and from #ahhe until 
the time of his death was a ,fellow of  
,yale ,university1 serving on the       
,corporation as one of the ,successors  
of the ,original ,trustees4    ,not in  
dumb resignation1     ,we lift our hands
 on high2   ,not like the nerveless     
fatalist1     ,content to do and die4   
,our faith springs like the eagle's1    
,that soars to meet the sun1   ,and     
cries exulting unto ,thee1     ,o ,lord1
 ,thy will be done4    ,when tyrant feet
 are trampling     ,upon the common     
weal1   ,thou dost not bid us bend and  
writhe     ,beneath the iron heel2   ,in
 ,thy name we assert our right     ,by  

sword1 or tongue1 or pen1   ,and e'en   
the headsman's axe may flash     ,thy   
message unto men4    ,thy will1--it bids
 the weak be strong2     ,it bids the   
strong be just3   ,no lip to fawn1 no   
hand to beg1     ,no brow to seek the   
dust4   ,wherever man oppresses man     
,beneath the liberal sun1   ,o ,lord1 be
 there1 ,thine arm made bare1     ,thy  
righteous will be done4        --,,john 
,,hay4     ,,preface   ,religious       
interests are quite as much involved in 
the world war as social and political   
interests4 ,the moral and spiritual     
issues are tremendous1 and the problems 
that arise concerning the mighty hopes  
that make us men1--hopes that relate to 
the ,kingdom of ,god on earth1--are such
 as not only to perplex our most earnest
 faith1 but also to challenge our most  
consecrated purpose4 ,it is the sincere 
hope of those who have contributed to   
this volume that it may prove helpful in
 the solution of some of these problems4
    ,e4 ,h4 ,s4    ,yale ,university1   

,august #ba1 #aiah     ,,contents       
,,page      ,i4 ,moral and ,spiritual   
,forces in the ,war                  #aa
          ,charles ,reynolds ,brown1    
,d4,d41 ,,ll4,d41 ,dean of          the 
,school of ,religion and ,pastor of the 
,university          ,church     ,,ii4  
,god and ,history                       
#bb          ,douglas ,clyde ,macintosh1
 ,ph4,d41 ,professor of                 
,theology    ,,iii4 ,the ,christian     
,hope in ,times of ,war                 
#cc          ,frank ,chamberlin ,porter1
 ,ph4,d41 ,professor of                 
,biblical ,theology     ,,iv4           
,non-,resistance3 ,christian or ,pagan8 
#ei          ,benjamin ,wisner ,bacon1  
,d4,d41 ,litt4,d41 ,,ll4,d41            
,professor of ,new ,testament ,criticism
 and          ,interpretation      ,v4  
,the ,ministry and the ,war             
#hb          ,henry ,hallam ,tweedy1    
,m4,a41 ,professor of ,practical        
,theology     ,,vi4 ,the ,effect of the 
,war upon ,religious ,education         

#aje          ,luther ,allan ,weigle1   
,ph4,d41 ,d4,d41 ,professor of          
,christian ,nurture    ,,vii4 ,foreign  
,missions and the ,war1 ,today and      
,tomorrow      #abb          ,harlan ,p4
 ,beach1 ,d4,d41 ,f4,r4,g4,s41          
,professor of the          ,theory and  
,practice of ,missions   ,,viii4 ,the   
,war and ,social ,work                  
#ada          ,william ,bacon ,bailey1  
,ph4,d41 ,professor of                  
,practical ,philanthropy     ,,ix4 ,the 
,war and ,church ,unity                 
#aea          ,williston ,walker1       
,ph4,d41 ,d4,d41 ,professor of          
,ecclesiastical ,history      ,x4 ,the  
,religious ,basis of ,world             
,re-,organization          #afa         
,e4 ,hershey ,sneath1 ,ph4,d41 ,,ll4,d41
 ,professor of          the ,philosophy 
of ,religion and ,religious ,education  
,i  ,,moral ,,and ,,spiritual ,,forces  
,,in ,,the ,,war  ,,charles ,,reynolds  
,,brown   ,in one of our more thoughtful
 magazines we were favored last         

,february with an article entitled1     
,peter ,sat by the ,fire ,warming       
,himself4 ,it was a bitter1             
undiscriminating arraignment of the     
ministers and churches of the ,united   
,states for their alleged lack of       
intelligent1 sympathetic interest in the
 war4 ,it was written by an ,englishman 
who for several years has been          
vacillating between the ministry and    
secular journalism1 but is now the      
pastor of a small church in northern    
,new ,york4 ,the vigor of his literary  
style in trenchant criticism was matched
 by an equally vigorous disregard for   
many of the plain facts in the case4    
,his tone1 however1 was loud and        
confident1 so that the article secured  
for itself a wide reading4  ,what became
 of the spiritual leaders of ,america   
during those thirty-two months when     
,europe and parts of ,asia were passing 
through ,gehenna8 the writer of this    
article asked in scornful fashion4 ,and 
then after listing the enormities of the

 mad military caste which heads up at   
,potsdam1 he asked the clergymen of the 
,united ,states1 ,why were you so       
scrupulously neutral1 so benignly dumb8 
,his main contention was to the effect  
that the religious leaders of this      
country had been altogether negligent of
 their duty in the present world        
struggle1 and that the churches were    
small potatoes and few in a hill4  ,it  
has been regarded as very good form in  
certain quarters to cast aspersion upon 
the ministers of the ,gospel4 ,when the 
war came men began to ask1 sometimes    
with a sneer1 and sometimes with a look 
of pain1 ,why did not ,christianity     
prevent the war8 ,it never seemed to    
occur to anyone to ask1 ,why did not    
,science prevent the war8 ,no one       
supposed that ,science would or could4  
,it was the most scientific nation on   
earth which brought on the war4  ,it    
never occurred to anyone to ask1 ,why   
did not ,big ,business1 or the          
,newspapers1 or the ,universities       

prevent the war8 ,no one supposed that  
commerce or the press or education could
 avert such disasters4 ,these useful    
forms of social energy are not strong   
enough4 ,they do not go deep enough in  
their hold upon the lives of men to curb
 those forces of evil which let loose   
upon the world this frightful war4 ,it  
was a magnificent tribute which men paid
 to the might of spiritual forces when  
they asked1 sometimes wistfully1 and    
sometimes scornfully1 ,why did not      
,christianity prevent the war8  ,the    
terrible events of the last four years  
have taught the world a few lessons     
which it will not soon forget4 ,they    
have shown us the utter impotence of    
certain forces in which some            
shortsighted people were inclined to put
 their whole trust3 ,the little toy gods
 of the ,amorites--,evolution1 with a   
capital ,e1 not as the designation of a 
method which all intelligent people     
recognize1 but as a kind of home-made   
deity operating on its own behalf6 ,the 

,zeitgeist1 the ,spirit of the ,age1 all
 in capitals6 ,the ,cosmic ,urge1       
whatever that pretentious phrase may    
mean in the mouths of those who use it  
in grandiloquent fashion6 ,the ,stream  
of ,progress1 the idea that there are   
certain resident forces in the physical 
order itself which make inevitably for  
human well-being and advance quite apart
 from any thought of ,god6  ,all these  
have shown themselves no more able to   
safeguard the welfare of society than so
 many stone images4 ,they broke down    
utterly in the presence of those forces 
of evil which now menace the very fabric
 of civilization4 ,the forces of        
self-interest unhallowed and undirected 
by any finer forms of spiritual energy  
have covered a whole continent with     
grief and pain4 ,they have written a    
most impressive commentary upon that    
word of the ancient prophet1 ,the wicked
 shall be turned into hell1 and all the 
nations that forget ,god4 ,men are      
saying on all sides that unless hope is 

to be found in religion1 in the action  
of the spirit of the ,living ,god upon  
the lives of men1 then hope there is    
none4 ,what other guarantee have we that
 the greed and the lust1 the hatred and 
the ambition of wrong-hearted men may   
not again wreck the hopes of the race6  
,but still that question presses for an 
answer--,why did not these spiritual    
forces for which ,christianity stands   
prevent the war8 ,i have my own idea    
about that4 ,it was because we did not  
have enough of ,christianity on hand in 
those fateful summer days of #aiad1 and 
what we had was not always of the right 
sort4 ,in certain countries the churches
 had been emphasizing the personal and  
private virtues of sobriety1 chastity1  
kindliness and the like2 they had been  
preparing the souls of men for residence
 in a blessed ,hereafter4 ,but they had 
not given adequate attention to the     
organized life of men in political and  
economic relations4 ,they had not       
sufficiently exalted the weightier      

matters of justice1 mercy and truth in  
the social organism4 ,these things they 
ought to have done1 and not to have left
 the other undone4  ,the founder of our 
faith in the first public address he    
gave there in the synagogue at ,nazareth
 struck the social note clearly and     
firmly4 ,the ,spirit of the ,lord is    
upon me because he hath anointed me to  
preach good tidings to the poor4 ,he    
hath sent me to bind up the             
broken-hearted1 to preach deliverance to
 the captives1 to set at liberty them   
that are bruised1 and to proclaim--in   
all the high places of the organized    
life of the race--the acceptable year of
 the ,lord4  ,this was the platform on  
which he stood4 ,this indicated the     
spirit and method of his mission4       
,organized and corporate righteousness  
was to be an essential element in the   
,gospel of the ,son of ,god4 ,the       
leaders of our ,christian faith should  
have been voicing that same demand for  
social righteousness all the way from   

,berlin to ,bagdad1 and from ,london to 
the uttermost parts of the earth4 ,the  
only ,christianity which can avert      
similar disaster in the future is that  
,christianity which1 like the ,apostles 
of old1 goes everywhere1 preaching and  
practising the ,gospel of the ,kingdom1 
the sway and rule of the ,divine ,spirit
 in all the affairs of men4  ,it was    
highly significant1 however1 that the   
one nation in ,europe which had gone    
farthest toward an atheistic            
materialism1 toward a philosophy of     
force1 a complete reliance upon physical
 efficiency and mental cleverness quite 
apart from any moral considerations1    
toward a flat indifference to all those 
manifestations of the religious spirit  
which are found in public worship1 in   
missionary effort1 and in the           
cultivation of a humble1 devout         
spirit--it was the nation which had gone
 farthest in that direction which did   
more than any other nation to bring on  
the war4  ,and1 conversely1 it was that 

nation which had gone farther than any  
other nation in ,europe toward making   
the religion of ,jesus ,christ a power  
for good in public and in private life  
which did more than any other single    
nation in those fateful ,july days to   
avert the war1 and when war came it was 
that same nation which did more than any
 other nation to resist the             
encroachments of lawlessness and crime  
as we have seen them in ,belgium and in 
northern ,france4 ,we have had abundant 
reason to thank ,god for the            
,christianity there was in the lives of 
such men as ,herbert ,h4 ,asquith1      
,arthur ,j4 ,balfour1 and ,david ,lloyd 
,george1 and in the lives of the brave  
men and women who have nobly sustained  
them in their righteous contention4 ,we 
could only have wished that the world   
had been possessed of a hundred times as
 much of that sort of ,christianity2    
that would have prevented the war4  ,and
 when war came these spiritual forces   
still had something to say for          

themselves4 ,christianity had been      
pressing home upon the hearts of men    
those more vital principles until       
nine-tenths of all the earth was ashamed
 of the war4 ,not a single nation was   
willing to stand up and accept          
responsibility for bringing it on--not  
even ,germany4 ,that military caste in  
,potsdam has tried by all manner of     
intellectual shuffling to save its face 
by seeking to make it appear to its own 
people that the war was one of          
self-defense thrust upon them by        
unscrupulous enemies4 ,the claim was so 
absurd that the whole world laughed it  
to scorn1 even before the striking      
revelations were made by ,prince        
,lichnowsky1 the ,german ambassador at  
,london in the summer of #aiad4 ,the    
effort did1 however1 serve to make plain
 the fact that the ,german ,government  
has not entirely lost the power of being
 ashamed of itself4  ,one hundred years 
ago it was not so4 ,the ,napoleonic wars
 dragged out their weary length for     

twenty-two sad years1 but it never      
occurred to ,napoleon or to ,france to  
apologize for those wars which were1 for
 the most part1 frankly wars of         
aggression and conquest4 ,war was taken 
as a matter of course4 ,it was costly1  
irrational1 inhuman1 then as it is now1 
but it did not have arrayed against it  
the moral sense of the race as that     
moral sense has come to be arrayed      
against this method of settling         
international difficulties in this      
twentieth century4 ,in these days war is
 looked upon by all right-minded nations
 as the devil's own business1 only to be
 accepted by right-minded nations as a  
last dire necessity when thrust upon    
them by governments which scruple not at
 either honor or right4 ,it is something
 for the spiritual forces of earth to   
have accomplished that4  ,moreover1 when
 the war came never before in all its   
history had the world seen so much done 
in the way of humane service4 ,it has   
been done to relieve the pain of wounded

 soldiers and to meet the necessities of
 those helpless people whose homes have 
been destroyed by the ravages of war4   
,it has all been done in the name of the
 ,red ,cross--the name is significant1  
as is the spirit behind it4 ,it is the  
flowering out1 not of ,buddhism or      
,mohammedanism1 not of some fancy brand 
of atheism or some philosophy of        
force--men do not gather grapes of      
thorns nor figs from thistles4 ,it is   
the flowering out of the religion of him
 who died for men upon a cross4  ,the   
people of this country alone came       
forward and in a single week by         
voluntary contributions gave one hundred
 millions of dollars for this humane    
service4 ,then within less than a year  
the same people contributed a further   
fund of one hundred and seventy millions
 of dollars for the relief of wounded   
soldiers and for the relief of stricken 
people in ,belgium and ,poland1 in      
,serbia and ,armenia1 whose names we do 
not know1 whose languages we cannot     

speak1 but whose sufferings we have made
 our own in warmest sympathy4 ,it was   
the response of a nation to the words of
 its ,master--,i was hungry and ye fed  
me4 ,i was naked and ye clothed me4 ,i  
was sick and in prison and ye visited   
me4 ,i was a stranger and ye took me in4
 ,it is something for the spiritual     
forces to have thus enthroned the spirit
 of humane service in the hearts of men4
  ,more than that1 never before in      
military history has so much been done  
to safeguard the moral welfare of the   
young men who have been called to the   
colors4 ,the officers of our own army   
and of those armies with whom we are    
allied have by personal example and by  
public utterance struck a clear1 firm   
note for sobriety and clean living1     
which cannot be matched in the history  
of any other war4  ,the ,young ,men's   
,christian ,association by its work for 
the soldiers has leaped at a bound into 
a place of national and international   
significance4 ,and the ,young ,men's    

,christian ,association is simply the   
,christian church functioning in a      
particular way4 ,its honored head1 ,john
 ,r4 ,mott1 was converted in and is now 
a member of the ,methodist ,episcopal   
,church4 ,its secretaries and other     
workers are drawn1 all of them1 from the
 membership of our churches4 ,and the   
money which makes possible its          
world-wide activities is given mainly by
 the people of the churches4 ,the people
 of this country were asked for         
thirty-five millions of dollars1 and in 
a single week they oversubscribed the   
request1 giving fifty millions of       
dollars to carry on this fine form of   
,christian effort4 ,it was the act of a 
nation saying to the young men under    
arms1 ,fight your good fight but keep   
your faith1 and finish your course with 
honor1 that there may be laid up for    
every man of you a crown of rejoicing4  
,and more than that1 the spiritual      
forces at work in this broad land have  
kept the motives of our country high and

 fine4 ,we have not entered into this   
war with any selfish desire for         
conquest--as ,god knows our hearts1 we  
do not covet an acre of territory       
belonging to any other power on earth4  
,we have not entered this war with any  
sordid desire for material gain4 ,we    
were already becoming disgracefully rich
 in the manufacture of munitions and in 
furnishing supplies to the belligerent  
nations4 ,if they could have fought it  
through without our help1 it would have 
been money in our purse to have stayed  
out--as it is1 it will cost us no one   
can say how many billions of dollars4   
,we have not entered this war in any    
spirit of touchiness because our        
national honor has been offended--it has
 been offended most grievously1 but we  
are too strong and too sane to plunge a 
whole country into war for that4  ,we   
are not undertaking to punish ,germany1 
greatly as we believe the present       
government of ,germany needs punishing4 
,we remember who it was who said1       

,vengeance is mine4 ,i will repay1 saith
 the ,lord1 and we are content to leave 
the matter of penalty in his powerful   
hands4 ,we are not undertaking to       
dictate to the ,german people what sort 
of government they should have4 ,we are 
willing they should have any sort of    
government they like1 so long as they   
keep it for home consumption4 ,we       
believe here that all governments derive
 their just powers from the consent of  
the governed4 ,we confess to a frank    
preference for the methods of democracy1
 and we could wish no happier lot for   
any land than to live under the reign of
 the common people4 ,we like to remember
 that in the year of our ,lord #ahae1   
,great ,britain and her ,allies put a   
certain island on the map--they put the 
island of ,st4 ,helena on the map by    
banishing to that island the disturber  
of the peace of ,europe4 ,and if in the 
year of our ,lord #aiai the ,united     
,states and her ,allies should in       
similar fashion put some other island on

 the map by banishing to that island the
 present disturber of the peace of      
,europe1 nine-tenths of all the human   
race would rise up and thank ,god4  ,we 
entered upon this war because we were   
not willing to stand by and allow other 
nations to be crippled and broken in the
 resistance they were offering to       
lawlessness and crime1 and in the       
defense they were making for those      
principles of justice and freedom which 
are the glory of our own national       
history4 ,and so we have come forward to
 do our part and to fill up that which  
is lacking in the sacrifices which other
 nations have been making for the sake  
of principle4  ,as ,i move about among  
my fellow citizens1 north1 south1 east  
and west1 these are the questions which 
,i find engaging their minds3 ,is might 
to be allowed to usurp the place of     
right1 or are we here to see to it that 
in the long run right is the only might8
 ,is international good faith only an   
empty phrase1 or is it a magnificent    

reality in the moral world to be upheld 
at any cost8 ,is that body of usages and
 agreements slowly built up by centuries
 of effort1 which constitutes our       
international law1 to be trampled under 
foot by any nation for the sake of some 
immediate advantage1 or is it meant to  
be obeyed8 ,is the whole world to be    
permanently at the mercy of any military
 caste which may undertake to impose its
 will upon the rest of mankind by the   
practice of frightfulness1 or is there  
possible some such ,world ,league of    
,nations as shall have both the mind and
 the power to keep the peace and good   
order of the world8  ,these are moral   
questions4 ,they are religious          
questions1 where there is a will of ,god
 to be ascertained and realized4 ,and   
because our people have vision for the  
full recognition of the place spiritual 
forces have in the making of history1   
this struggle enlists the complete moral
 support of the nation4  ,it was the    
moral idealism of the war which brought 

,great ,britain and all her distant     
colonies promptly into line the moment  
the moral quality of the ,german        
,government stood revealed in all its   
hideousness by its outrage upon         
,belgium4 ,it was the moral passion of  
,britain which enabled her to raise by  
voluntary enlistment an army of more    
than five millions of men4  ,it was the 
moral idealism of the war which brought 
all sections of our own country strongly
 to the support of the ,president when  
the fact was made plain that it was a   
fight for the right of free peoples to  
live and move and have their being in   
honor4 ,it was the moral idealism of the
 war which brought the choicest youth of
 our land1 the sons of good fortune and 
the sons of toil1 the young men of the  
colleges and the young men less         
privileged1 to stand shoulder to        
shoulder in this struggle for           
righteousness4 ,we have seen it on the  
,campus here at ,yale1 as other men have
 seen it in all the colleges and        

universities of the land4 ,the spirit of
 our youth has been nobly expressed in  
those lines on ,the ,spires of ,oxford3 
,i saw the spires of ,oxford   ,as ,i   
was passing by1   ,the gray spires of   
,oxford   ,against the pearl-gray sky2  
,my heart was with the ,oxford men      
,who went abroad to die4    ,the years  
go fast in ,oxford1   ,the golden years 
and gay4   ,the hoary colleges look down
   ,on careless boys at play2   ,but    
when the bugles sounded war   ,they put 
their games away4    ,they left the     
peaceful river1   ,the cricket field1   
the quad1   ,the shaven lawns of ,oxford
   ,to seek a bloody sod2   ,they gave  
their merry youth away   ,for country   
and for ,god4    ,god rest you happy1   
gentlemen1   ,who laid your good lives  
down1   ,who took the khaki and the gun 
,instead of cap and gown4   ,god bring  
you to a fairer place   ,than even      
,oxford town4  ,it was a great          
,christian statesman1 it was ,william   
,ewart ,gladstone1 prime minister of    

,great ,britain1 who said more than     
thirty years ago1 ,the greatest triumph 
of the twentieth century will be the    
enthronement of the idea of public right
 as the governing idea in the affairs of
 ,europe4 ,we are here this day to      
assist with the last ounce of our       
strength and with the full might of our 
moral purpose in the enthronement and   
the coronation of that idea of public   
right as the governing idea in the      
affairs of the whole world4  ,the moral 
values which are at stake in all this   
national and international action have  
been made so clear in the fierce red    
light which has beat upon the world that
 the very conscience of the country has 
put on khaki4 ,the moral sense of the   
whole nation has become militant4 ,the  
brave men and women of this land are    
working and fighting for human          
betterment with their eyes upon that    
social order which hath foundations     
whose builder and maker is ,god4 ,and   
because we feel that our cause is just1 

we feel in our arms and in our hearts1  
each man of us1 the strength of ten4    
,may we not believe that this country1  
strong and brave1 generous and hopeful1 
is called of ,god to be in its own way a
 ,messianic nation in whose mighty      
unfolding life all the nations of the   
earth may be blessed8 ,hear these words 
of an ancient prophet and make them your
 own6 ,what people has ,god so nigh unto
 them as the ,lord our ,god is in all   
things that we call upon ,him for8 ,has 
,god assayed to take him a nation from  
the midst of another nation by signs1 by
 wonders and by war1 as the ,lord hath  
done for you8 ,did ever a people hear   
the ,voice of ,god speaking out of the  
midst of the fire as thou hast heard8   
,what nation has statutes and judgments 
so righteous as the law which ,i set    
before you this day8 ,keep therefore and
 do them1 for this is your wisdom and   
your understanding among the nations4   
,it is for this country to keep its     
motives high and fine1 to set its       

affections upon those principles of     
action which are above the dead level of
 self-interest1 and to so bear itself in
 the service of the higher civilization 
that in its purposes and methods all the
 nations of the earth may be blessed4   
,o beautiful my country1 ours once more1
   ,what were our lives without thee1   
,what all our lives to save thee6   ,we 
reek not what we give thee1   ,we will  
not dare to doubt thee1   ,but ask      
whatever else and we will dare4     ,,ii
  ,,god ,,and ,,history  ,,douglas      
,,clyde ,,macintosh   ,most urgent among
 the religious problems of the day is   
the question as to the relation of ,god 
to the events of current history4 ,as   
was to be expected1 many erroneous      
notions are prevalent concerning divine 
providence and the present war4 ,some of
 these errors are owing to intellectual 
confusion2 others1 however1 impress one 
as due to an almost wilful perversion of
 the impulses of religious faith4 ,in   
any case1 most conspicuous among the    

erroneous doctrines of the day with     
reference to divine providence is that  
voiced by the ,german ,emperor1 in      
speaking of the ,teutonic triumph over  
disorganized ,russia4 ,his words are    
reported as follows3 ,the complete      
victory fills me with gratitude4 ,it    
permits us to live again one of those   
great moments in which we can reverently
 admire ,god's hand in history4 ,what   
turn events have taken is by the        
disposition of ,god4 ,one could scarcely
 be blamed for inferring that the       
,kaiser imagines1 or affects to believe1
 that the ,almighty has entered into a  
favored-nation treaty of some sort with 
,germany4 ,but even this would seem to  
fall short of what is claimed4 ,we quote
 further from the same theological      
authority4 ,the year #aiag with its     
great battles has proved1 he asserts1   
with almost incredible                  
simple-mindedness1 that the ,german     
people has in the ,lord of ,creation    
above an unconditional and avowed ally  

on whom it can absolutely rely4 ,this   
curious reversion to religious tribalism
 in the case of the ,german ,emperor is 
not without its parallel in the belief  
of his subjects4 ,assiduously taught1 as
 they have been1 that they are fighting 
a justified defensive war1 and praying1 
as they have been1 for victory over     
their enemies1 their conviction has come
 to be1 pretty generally1 what a        
,german-,american in the early days of  
the war expressed in these words1 ,if   
,germany doesn't win this war1 there is 
no ,god6 ,well1 in view of what the     
world knows as to the causation and the 
conduct of this war on the part of      
,germany1 the only answer so            
preposterous a doctrine deserves is that
 given by ex-,president ,taft1 ,germany 
has mistaken the devil for ,god6  ,but  
the ,germans are not the only ones who  
are cherishing mistaken notions as to   
the providence of ,god in human affairs4
 ,we and our ,allies reject the idea of 
a national ,god1 and any notion of the  

,lord of ,creation being our            
unconditional ally4 ,the morally perfect
 ,god is too just and impartial to have 
any favorites among the nations1 whether
 ,jewish1 or ,german1 or ,british1 or   
,american4 ,might does not make right1  
we know2 and no more is might an        
infallible index to ,god's will4 ,god is
 not necessarily on the side of the     
heaviest battalions4 ,on the contrary1  
the true ,god1 as the ,god of           
righteousness1 must be1 we feel sure1 on
 the side of right and justice1         
whichever side that may be4 ,being      
confident1 therefore1 of the justice of 
our cause1 we feel that we have the best
 of reasons for believing that we are   
fighting on the side of ,god1 as well as
 for the true well-being of humanity4   
,so far1 good2 but many among us proceed
 to put two and two together and find   
that they make five4 ,if we are on the  
side of human rights and the will of    
,god1 and if ,god is sufficient for our 
religious needs1 is it not clear that we

 may be absolutely certain of winning   
the war1 whatever temporary reverses may
 have to be encountered8 ,moreover1     
especially since we have had our days of
 prayer for victory1 are we not entitled
 to sing1    ,then conquer we must1 for 
our cause it is just1   ,and this be our
 motto1 ,in ,god is our trust8  ,indeed1
 so satisfied are we with the logic of  
our position that multitudes of us would
 agree with the sentiment expressed by a
 ,british-,american in the early days of
 the war1 ,if ,germany wins this war1   
there is no ,god4  ,but there are       
reasons for doubting the correctness of 
this view4 ,right makes ,god's will1    
surely enough2 but is it certain that   
the side whose cause is just will win   
the war1 simply because it is the side  
of right and of ,god8 ,ultimately1 we   
may be sure1 right must prevail1 for    
wrong is not the sort of thing that can 
permanently succeed2 it contains within 
itself the germs of its own ultimate    
destruction4 ,but nothing in history can

 be surer than that this ultimate       
judgment upon evil does not necessarily 
involve the defeat of all unjustified   
military undertakings4 ,the side with   
the greater moral justification has not 
always won its battles1 nor even its    
wars4 ,it is not enough to have justice 
on our side2 we must use our might on   
the side of right4 ,right has to be     
worked for1 and sometimes it has to be  
fought for4 ,that is the kind of world  
that--not unfortunately for our         
development1 probably--we are living in4
 ,and the fighting is no sham battle4   
,its issue is not predetermined4 ,it is 
being decided while the fighting is     
going on4  ,moreover1 with reference to 
prayer as a military factor1 it is only 
fair to note that in the present war    
many sincere and believing prayers for  
victory have been offered on both sides4
 ,it is not intended to deny that       
religion of a certain sort is an        
important military factor2 sincere and  
believing prayer for a cause that is    

regarded as sacred and just undoubtedly 
helps morale1 both in the army and      
throughout the nation4 ,but it is a     
factor which in this war has operated on
 both sides4 ,man has the capacity for  
misusing not only physical1 but even    
spiritual forces4 ,but1 on the other    
hand1 when prayer and religious faith   
encourage an easy-going attitude1 and   
are thus made to some extent a          
substitute for effort1 such prayer and  
faith cannot but prove a serious        
military hindrance1 no matter how just  
the cause may be that they are designed 
to support4 ,they may even conceivably  
make enough of a difference on the wrong
 side to lead to the defeat of          
righteousness4  ,these notions as to    
,god's providence in war1 which we have 
criticized as manifestly mistaken and   
dangerously misleading1 are symptomatic 
of confused and muddy thinking on the   
whole subject of the providence of ,god 
in human history4 ,how does ,god secure 
his adequate providential control of the

 course of history8 ,one theory is that 
he has secured it by having absolutely  
predetermined from the beginning all    
events of nature and history1 so that   
all process is the simple unfolding of  
what has been eternally decreed4 ,there 
are the strongest ethical and religious 
reasons for refusing to accept this     
unproved and unprovable dogma4 ,on the  
one hand1 it would mean that man's      
consciousness of free agency and moral  
responsibility would have to be regarded
 as quite illusory1 since what has been 
decided and made inevitable before man's
 life began cannot have been originated 
by man himself4 ,on the other hand1 this
 predestination doctrine would mean that
 ,god should be regarded as the real and
 responsible cause of all evil1         
including what we call human sin4 ,no   
such ,god would be moral enough to be   
trustworthy or deserving of human       
adoration4  ,another theory as to how   
,god secures his adequate providential  
control of the course of events is that 

it is by various sorts of arbitrary or  
unconditioned interventions in external 
nature1 as well as in human life1 in    
order to realize the ends he may desire 
to accomplish from time to time4 ,it has
 often been suggested1 for instance1    
that a miracle of this sort took place  
at the ,marne1 preventing the ,german   
entry into ,paris4 ,but this theory is  
open to the objection that it raises    
three unanswerable questions4 ,in the   
first place1 how can we be sure that    
such interventions have taken place1    
particularly in the external world8 ,how
 do you suppose it will ever be         
established sufficiently for confident  
rational belief1 that only by special   
miracle were the ,german armies turned  
back from ,paris in #aiad8 ,in the      
second place1 if such special miraculous
 interventions do take place for the    
sake of preventing evil1 why do they not
 take place oftener1 especially in these
 times of unprecedented disaster to     
human life8 ,a miracle like that of the 

,marne1 such as would have turned the   
,turks back from the helpless           
,armenians1 would have been much        
appreciated4 ,but1 for a third question1
 if such miracles were to take place as 
often as this theory of providence would
 seem to call for1 what would become of 
the order of nature1 and how could man  
learn what to expect1 or how to adjust  
himself to his environment8  ,as against
 these theories of absolute             
predetermination and arbitrary          
intervention1 we may point out that ,god
 secures his adequate providential      
control of the course of history in two 
principal ways1 viz41 by enough         
predetermination of events to give man a
 dependable universe to live in and     
learn from1 and by enough intervention  
to admit of a response to man's need of 
the religious experience of salvation1  
that is1 of being inwardly or           
spiritually prepared to meet in the     
right way and with triumphant spirit the
 very worst that the future may bring4  

,the predetermined order of the laws of 
nature and mind exhibits the general    
providence of ,god4 ,by means of this   
order1 or in the light of consequences1 
,god is teaching man both science and   
morality1 that is1 how to adapt means to
 the realization of ends1 and what      
ideals and principles of action must be 
employed if the most desirable results  
are to be obtained4 ,the intervention   
enough of which we spoke--if indeed it  
is to be called intervention--or1 in    
other words1 the response of the divine 
,reality to the right religious attitude
 on the part of man1 is an exhibition of
 the special providence of ,god4 ,when  
one has found the right relation to ,god
 and gained access to the divine power  
for the inner life1 one is virtually    
prepared for whatever can happen to him4
 ,but1 as we have indicated1 his        
preparedness is primarily inner1        
spiritual4 ,he is in a position to meet 
danger with moral courage1 to gain the  
victory over temptation2 to make the    

most of opportunities for service2 to   
endure hardship1 pain and privation1 as 
a good soldier1 with patience and       
cheerfulness2 to face death--his own or 
that of others--and whatever there may  
be after death1 with faith and          
equanimity4  ,there are two possible    
ways1 then1 in which ,god may exercise  
his providence in the events of human   
history4 ,there is his shorter and      
preferred method1 and his longer and    
more roundabout method4 ,if the         
individuals concerned come into the     
right relation to ,god1 there is the    
best possible guarantee that they will  
be made ready for all there may be for  
them to do and to experience1 and thus  
conditions will be most favorable for   
the speedy realization of the will of   
,god4 ,but if this shorter1 preferred   
method cannot be employed1 because men  
fail to rise to the occasion as they    
might if they would rightly relate      
themselves to ,god1 the divine          
providence will still be exercised1     

although necessarily in the less        
desirable1 more roundabout way4 ,god    
will let man choose the wrong way1      
through thoughtlessness or wilfulness1  
and then let him take the bitter        
consequences of failure1 that he may    
finally learn to guard against similar  
mistakes and faults in the future4  ,let
 us now return to the more particular   
question of the relation of the         
providence of ,god to the present war4  
,before discussing again the question   
with which we started1 viz41 as to the  
final outcome of the conflict1 we may   
deal with some other aspects of the     
problem4 ,in the light of what has been 
said of the two possible methods of     
divine providence1 it may be denied that
 the war was providentially caused by   
,god in order to curb other evils1 such 
as softness and idleness1 or the selfish
 pursuit of wealth and pleasure1 or     
drunkenness and vice1 or thoughtlessness
 and irreligion4 ,it is true enough that
 in the face of war conditions some of  

these evils have been decreased1 and the
 martial qualities of self-sacrificing  
courage and fortitude have been         
stimulated4 ,but it is notoriously true 
that the advent of war introduces a host
 of evils1 in some cases necessarily1 in
 others almost as inevitably4           
,drunkenness tends to increase greatly1 
unless stern measures are taken for its 
repression4 ,vice1 with the resulting   
transmissible diseases1 ordinarily      
becomes much more prevalent4 ,hatred1   
cruelty1 and even the most fiendish     
brutality are given ample opportunity to
 develop1 and in many instances they    
become relatively fixed attitudes and   
attributes of character4 ,so far from   
the biologically fittest tending to     
survive1 under modern war conditions    
these are the very ones who1 for the    
most part and to the incalculable       
detriment of the future of the race1 are
 killed off1 even granting that of those
 who are fit enough to get to the front1
 the weakest are those who have the     

poorest chance of survival4 ,and        
finally1 when the stress of war         
conditions becomes acute1 innumerable   
enterprises for social betterment are   
constrained to be given up1 at least for
 the time being4 ,in view1 then1 of all 
this1 not to dwell upon the unspeakable 
suffering1 physical and mental1 on the  
part not only of combatants1 but of     
noncombatants as well1 and considering  
the merely problematical nature of the  
good to which the crisis involved in a  
state of war may prove a stimulus1 it   
must be regarded as incredible that a   
,god good enough and wise enough to be  
worthy of absolute dependence and       
worship could have ordered so stupendous
 a catastrophe as a possible means of   
human salvation4 ,neither is it         
reasonable to suppose that ,god is      
prolonging the war1 in order that some  
social evils1 such as drunkenness1 may  
be eradicated before victory is finally 
secured4 ,this might1 perhaps1 be the   
outcome1 if the war were greatly        

prolonged2 but it could not be at all   
certain beforehand that any such        
improvement would be permanent enough to
 offset the evils involved in the       
continuation of the war4 ,we cannot     
suppose anyone who was wise enough and  
good enough to be ,god would be so far  
below our best human standards as to    
will either the existence or the        
continuation of the war as a whole1 with
 all its attendant evils1 in order that 
final good might abound4 ,any ,god who  
might be thought of as doing so would be
 a false ,god2 his condemnation would be
 just4  ,understanding1 then1 that in so
 far as human hatred1 selfishness and   
stupidity have been factors in leading  
to the war1 it has been originated1 not 
by the will or in the providence of     
,god1 but against his will and          
providence2 understanding also that in  
so far as it has been prolonged by human
 inefficiency or stupidity1 or by the   
efficiency of evil wills1 or of wills in
 the service of wrong1 its continuation 

has not been in accordance with but in  
opposition to his will and providence1  
let us turn to the more positive aspect 
of the divine providence in connection  
with the war4 ,it may be said to begin  
with1 that in so far as going into this 
war has been correctly judged by any    
party to it to be the necessary         
alternative to national perfidy1 or     
ignoble servitude1 or any other evil    
greater than those involved in passing  
through the ordeal of war1 and in so far
 as the task has been accepted as a     
solemn duty and entered upon in brave   
and self-sacrificing spirit1 the act of 
going to war is to be regarded as in    
accord with the will of ,god4 ,indeed1  
if we may regard the divine spirit as   
immanent where we find the divine       
qualities present in human life1 we may 
go further and say that such righteous  
participation in the war is the work of 
,god within the soul of man1 fighting   
against the forces of evil4 ,moreover1  
in so far as the war is prolonged by the

 fortitude of men of good intentions and
 their fidelity to a just cause1 the war
 may similarly be said to be prolonged  
in accord with the will and even by the 
work of ,god in and through the good    
will and work of men4  ,but of          
providence in relation to the war as a  
whole1 it can only be said that man's   
evil choice has compelled ,god to use   
the long1 roundabout method4 ,it is the 
second best method1 although the best   
possible under the circumstances4 ,the  
sinful choices of men and nations were  
not1 of course1 divinely predetermined4 
,what has been divinely predetermined1  
we may well believe1 is the law-abiding 
order of nature and of individual and   
social mind1 according to which the     
disasters and sufferings incidental to  
war are the inevitable consequences of  
certain forms of individual and         
corporate wrong doing4 ,in this         
roundabout way certain reforms may be   
providentially forced upon the nations  
by the war4 ,the evil consequences of   

certain former evils tend to be more    
acutely felt under the strain and stress
 of severe and prolonged warfare4 ,let  
us suppose that in order to win the war 
we and our ,allies may yet find it      
necessary to take drastic steps to      
eradicate drunkenness with its attendant
 evils1 or even to prohibit the waste of
 food-stuffs and fuel involved in the   
manufacture of alcoholic beverages4     
,this would not mean that the war had   
been divinely caused in order to realize
 this end1 but only that it was and     
always is the divine will that man      
should learn the lessons of the law of  
consequences1 which lessons are in some 
instances more readily learned in time  
of war4  ,but what ,god is teaching most
 directly through the law of            
consequences in connection with the war 
is the necessity of correcting certain  
immoral international relations4 ,he is 
teaching the nations through bitter     
experience how imperative are           
international righteousness and some    

practicable and adequately democratic   
scheme of world-government4  ,but we    
must not close our eyes to the          
possibility that through our failure to 
do our part1 ,god may be forced to take 
the long1 sad1 roundabout way of        
exercising his providence in connection 
with the end1 as he had to in the       
beginning of the war4 ,what we must wake
 up to is this1 that in spite of the    
justice of our cause1 in spite of its   
being the cause of humanity and in      
essential accord with the will of ,god1 
and in spite of our days of prayer and  
our optimistic religious faith1         
,,germany ,,may ,,win ,,this ,,war6 ,if 
our consciousness of being right and our
 religious optimism make us so          
complacent that we shall fail to exert  
our utmost strength on behalf of our    
righteous cause1 they may be the very   
factors that will turn the tide of war  
against us4 ,we have resources enough   
for the winning of victory4 ,if we fail 
it will be a moral failure4 ,if we fail 

to rise to the moral demands of this    
great occasion1 ,god may have to let us 
fail to win the war and then learn what 
we can from the bitter consequences of  
this failure4 ,we and future generations
 may have to learn through tragic       
experience how imperative it is that    
right be not left to enforce itself1 but
 that we devote our full might to the   
cause of right1 and that before it is   
too late4  ,at the time of writing these
 words--in the early days of ,may1      
#aiah--;it seems not yet too late1      
however critical the situation1 for the 
winning of victory for the cause of     
liberty and justice4 ,but the surest way
 of providing for success would be for  
all who recognize the right so to       
surrender themselves to the will of ,god
 for self-sacrificing service1 and so to
 depend upon the indwelling power of    
,god for inner preparedness for whatever
 may have to be faced and whatever may  
have to be done1 that their whole might 
may be made use of in this warfare for  

the right4 ,our primary need is         
morale--morale in the government1 morale
 in the shipyards1 morale in the        
munitions factories1 morale among all   
our people in their business and home   
life1 as well as fighting spirit in our 
army and navy abroad4 ,enough religion  
of the right sort may make enough       
difference in morale to make all the    
difference between defeat and victory as
 the outcome of this war4 ,and if in    
this way victory for the right should   
come as a result of religion1 it would  
be not only a crowning example of the   
short and preferred method of divine    
providence2 it would be1 literally      
speaking1 victory by the ,grace of ,god4
  ,in any case1 the situation for the   
,western ,allies is such that neither   
faith without works nor works without   
faith can accomplish what waits to be   
done4 ,there must be1 if we would win1  
faith and works together4  ,before      
leaving this topic of ,god and history1 
a word may be said on the question of   

what1 on this interpretation of         
providence1 we may expect to be the     
final outcome of this war for the future
 of the race4 ,will the result be more  
harm than good1 or more good than harm8 
,it is very certain that the war will   
need to be the occasion of an immense   
amount of good to balance up to the race
 the evils that have been involved in it
 thus far and that will be involved in  
its prolongation4 ,much possible evil   
will be avoided if the immoral ,prussian
 militaristic ideal is finally crushed4 
,moreover1 there will be the tendency   
for humanity to learn1 at least         
temporarily and as an intellectual      
conviction1 the undesirability of war   
and of the conditions that make for war4
 ,but attention and moral effort will be
 necessary to retain this lesson with   
sufficient impressiveness1 and to put it
 into effect1 and the best power of     
thought will be needed to determine just
 how this putting it into effect may be 
most fully and lastingly secured4 ,there

 seems real danger that the human race  
on earth will be permanently poorer and 
worse off1 spiritually and socially as  
well as biologically and economically1  
as a result of this nearest approach to 
racial suicide4 ,undoubtedly it will be 
so1 if the nations fail to learn and to 
put into effect the lesson of the       
necessity of international righteousness
 and a just and efficient system of     
world-government4  ,it is perhaps still 
possible for the race to learn enough   
from this period of strife and carnage  
for the resultant good to out-balance   
the total evil4 ,but even then no one   
would have the right to credit the war  
with having been the means of greater   
good than could have been accomplished  
without it4 ,all its moral evil at any  
rate will be regrettable forever4 ,and  
the only possible way of guaranteeing   
beforehand greater good than evil as an 
outcome of the war1 even supposing the  
side of justice and liberty to be       
victorious1 will be for individuals and 

groups so to relate themselves to truth1
 to right and to ,god that flagrantly   
immoral international relations will    
become practically impossible4 ,the only
 safety of the race lies in an          
essentially ,christian international    
morality1 and the only adequate         
guarantee of this is an essentially     
,christian personal religion4 ,the only 
failure of essential ,christianity of   
which the war may fairly be regarded as 
evidence was its failure to be given an 
adequate trial2 which means1 of course1 
not a failure of ,christianity as an    
ethical or as a religious system1 but a 
failure of the human will to be         
adequately ,christian4     ,,iii  ,,the 
,,christian ,,hope ,,in ,,times ,,of    
,,war  ,,frank ,,chamberlin ,,porter    
,of ,paul's three things that abide1    
hope is the one of which we are now most
 conscious of our need4 ,never before in
 our experience has hope been so much   
the center of our inner life and the    
heart of our religion4 ,our mood        

alternates between hope and depression1 
hope and fear2 and we look to our       
religion to make hope strong1 and turn  
to our sacred book to seek secure       
grounds and satisfying expressions for  
our hope4 ,we hope for the winning of   
the war4 ,we hope for the safety and the
 home-coming of those we love4 ,we hope 
for a new world-order organized to make 
war impossible1 inspired by a spirit of 
cooperation and good will between       
classes and between nations4 ,we hope as
 never before for an assured and        
abundant life after death4 ,we put these
 hopes in some relation to each other1  
weighing one against another1           
subordinating one to another4 ,and when 
we seek their right relationship and    
look for their ultimate grounds1 we ask 
what ,christianity has to say and to do 
about them4 ,what is ,christian in these
 hopes that are filling the mind and    
heart of the world8 ,the importance of  
this question is very great4 ,the future
 of the world depends on the truth and  

the strength of the hopes that now      
inspire and direct men's purposes and   
efforts4 ,the future of the ,christian  
religion turns in no small measure on   
its ability now to keep the hope of     
mankind high and pure1 free from        
self-seeking and from material          
interests1 and true to the ultimate     
reality of things1 and to give this hope
 confidence and prevailing strength4    
,christians are not at one over the     
question what1 as ,christians1 they have
 a right to hope for4 ,most evidently is
 this the case between us and our enemy4
 ,we differ in things hoped for2 and it 
is perhaps not too much to say that the 
truth of our hope and the strength of   
our hope constitute and measure our     
spiritual equipment for the winning of  
the war4 ,the ,germans are fighting for 
their hope of national expansion and    
domination1 for their dream of a new    
world empire of the chosen and fit      
people of ,god4 ,we cannot question the 
strength of this hope of theirs1 and its

 powerful influence toward bringing     
itself to realization4 ,we and our      
,allies are resisting these             
nationalistic and arrogant hopes1 and   
are appealing to the contrary hope of an
 inclusive human brotherhood1 in which  
good will shall prevail between nations1
 and hence right and peace4 ,the hope   
that is truer1 more in accordance with  
the nature of things1 the nature of man1
 the will of ,god1 and the hope that is 
most deeply felt and most loyally       
served1 with most conviction and most   
sacrifice1 will prevail in the end4     
,that is the hope that will come true4  
,ours is inevitably a religious hope1   
for it is universal in range1 big as the
 world1 and needs not only every power  
of ours but the ,power not ourselves to 
bring it about4 ,it is for every one who
 holds it intensely1 in a real sense1 a 
hope in ,god and a hope for ,god4 ,but  
is it certain that it is also a         
,christian hope1 a hope in ,christ and a
 hope for ,christ8  ,there are1 not only

 between us and our enemy1 but among    
ourselves1 radical differences as to    
what a ,christian should hope for in the
 present world crisis4 ,there are those 
who search the ,scriptures for          
predictions of the ,kaiser and his      
overthrow1 and see in the               
anti-,christian philosophy and in the   
anti-,christian arrogance and cruelty of
 his militaristic state1 a sign that the
 end of this evil world-age is near1 and
 that ,christ will come quickly and set 
up his reign on earth4 ,and there are   
those to whom such literalism in the use
 of ,scripture and such externality in  
the hope for ,christ's coming are       
intellectually impossible and untrue1   
and religiously harmful4 ,to them the   
meaning of the ,bible is to be found in 
the tendency and spirit of its          
teachings1 and their hope is for the    
presence and rule of the spirit of      
,christ and the dominance of his        
principles in the common life of        
humanity4 ,this involves a radical      

difference in the hope of ,christians   
for a new world1 a new human society1   
and in the ways in which this hope will 
affect their motives and efforts4 ,there
 are also deep-going differences in     
regard to the hope for a life after     
death4 ,that many are looking eagerly   
for material1 scientific proof through  
physical communications from the dead1  
while many1 on the other hand1 are      
feeling that immortality belongs to the 
race and not to the individual1 and that
 the sacrifice of the young and the     
strong finds its only and sufficient end
 and justification in the new humanity  
they die to create1 indicates that      
,christ has not yet brought life and    
immortality to clear light for humanity4
 ,such differences are not to be        
desired4 ,if ,christianity is to be the 
religion of the present eager and       
pressing hopes of mankind and give these
 hopes elevation1 truth1 and victorious 
endurance and enthusiasm1 ,christians   
should be clear and united in the       

contents and character of their hope4   
,among these hopes of mankind there can 
be no doubt which one has the first     
place in the minds of the intellectual  
leaders and the actual rulers of the    
allied nations4 ,never before has a     
truly prophetic note been so clearly    
sounded by leading men of affairs1 and  
by the press and the leaders of public  
opinion1 as well as by the poets and    
preachers to whom prophecy naturally    
belongs4 ,from all sides we have        
expressions of a hope which four years  
ago was judged to be the dream of       
impractical idealists1 the hope for a   
new order of human life1 in which good  
will and mutual cooperation shall take  
the place of suspicion and competitive  
struggle4 ,we need not be blind to      
whatever motives of self-interest may   
have entered into the action of this or 
that one of our ,allies in undertaking  
the war4 ,the outstanding fact remains  
that while the ,german ,government      
appeals to the self-assertion of the    

,german ,state and seeks its            
aggrandizement through force at the     
expense of its neighbors1 the allied    
governments appeal to national          
self-sacrifice for the sake of          
international redemption4 ,it is to this
 appeal on behalf of the rights1 the    
freedom1 the happiness of mankind1 that 
our soldiers respond2 for humanity1 not 
for national gain1 that our peoples are 
prepared to give and to suffer4 ,this   
hope takes concrete form in the word    
,democracy1 and in the idea of a ,league
 or ,federation of free1 democratic     
nations1 bound together for the defense 
of human rights1 for cooperation in all 
that concerns human welfare and         
progress1 and the repression of every   
attack upon the peace of the world4 ,so 
viewed the war becomes definitely a war 
to end war1 and as such it is engaged in
 and supported by peace-loving peoples1 
against the nation that glorifies war   
and would perpetuate it4  ,is this great
 hope ,christian8 ,is ,christianity the 

religion which a hope so high and so    
difficult needs if it is to keep its    
height amid the many influences that    
tend to lower it1 and if it is to prove 
possible and become actual in spite of  
powerful forces that work against it8   
,it is not self-evident that            
,christianity will prove equal to this  
which is clearly the greatest task that 
the present imposes upon it4 ,there are 
many who doubt its adequacy2 many who   
see that it has brought division and    
warfare1 and think it unfitted to create
 unity2 many who see that it has        
withdrawn from the world1 and think it  
unadapted to provide the moral          
principles and spiritual energies of the
 new social and political world-order4  
,it is for us who believe in the        
sufficiency of ,christ to prove that he 
alone provides those religious and moral
 principles and forces without which no 
democracy1 still less any federation of 
democracies1 can stand4  ,the ideal of  
human brotherhood which the war has     

revealed as the deepest desire and faith
 of men and has put before us as a goal 
that we must now set out to reach is of 
course old in its beginnings1 and for a 
generation it has been taking ever      
stronger hold on the minds of men4      
,prophetic utterances of this ideal     
could be quoted in abundance4 ,a        
striking example is a saying of         
,alexander ,dumas in #ahic3 ,i believe  
our world is about to begin to realize  
the words ',love one another1' without1 
however1 being concerned whether a man  
or a ,god uttered them4444 ,mankind1    
which does nothing moderately1 is about 
to be seized with a frenzy1 a madness1  
of love4 ,and ,tolstoy's comment on this
 at the time of the ,russian revolution1
 in #aije3 ,i believe that this thought1
 however strange the expression1 'seized
 with a frenzy of love1' may seem1 is   
perfectly true and is felt more or less 
clearly by all men of our day4 ,a time  
must come when love1 which forms the    
fundamental essence of the soul1 will   

take the place natural to it in the life
 of mankind1 and will become the chief  
basis of the relations between man and  
man4 ,that time is coming2 it is at     
hand4  ,the world war seems like a      
violent contradiction of the truth of   
such prophecies4 ,it seems for the time 
to have made love inadequate as a       
summing up of morals and religion4 ,we  
almost feel that the ,sermon on the     
,mount must be kept in reserve for other
 times4 ,the war has made love itself a 
hope4 ,we renounce it for a time that we
 may resist a power that threatens to   
destroy it altogether and put           
selfishness and cruelty on the throne of
 the world4 ,but the war has not in fact
 disproved the faith that ,god is love  
and that love is the supreme law and    
power among men4 ,it has made mankind   
more conscious of its ideal of community
 and fellowship1 and seems to be        
carrying us faster toward the           
realization of human brotherhood than   
peace and prosperity were doing4 ,the   

greatest and most widely approved       
sentences of ,president ,wilson's war   
papers are those that give expression to
 what the thinking peoples of the world 
desire1 with their longing hope for     
justice and for social freedom and      
opportunity4 ,on the anniversary of our 
entering the war1 ,gilbert ,murray      
declared that ,england needed our help  
in battle1 but even more in upholding   
their true faith4 ,americans            
instinctively believe 444 in freedom1   
peace1 democracy1 arbitration1 and      
international good will4444 ,when the   
war is over there will be a world to    
rebuild1 and the only principles on     
which to rebuild it are these           
principles4 ,germany denies the truth of
 these principles1 but in doing so it   
denies human nature and derives from    
physical nature a state-ethics of       
struggle and the survival of the strong4
 ,it denies the prophet of ,galilee1 and
 looks for its example to ,rome4        
,sometimes it has seemed as if the      

,german denial of humanity and          
affirmation of material and brute force 
were in danger of justifying itself by  
the only test they admit1 that of       
physical success4 ,where can we look for
 help toward a living faith in liberty  
and brotherhood over against the        
powerful demonstration we are offered of
 faith in material force and in the     
progress of nations through aggression  
and tyranny8 ,we must look no doubt     
first of all to our own souls and oppose
 to the faith in physical and animal    
nature a faith in human nature and in   
the truth of its best instincts and     
ideals2 and then to those who know best 
and most worthily express the human soul
 and the reality of its spiritual       
possessions4 ,not from the ,bible alone1
 and not only from ,christ are such     
reassuring testimonies to be gained2 and
 we are not renouncing the unique value 
of the ,christian religion when we find 
that the faith and hope which it teaches
 are the faith and the hope of the      

universal heart of man4  ,the poet      
laureate of ,england made his special   
contribution to his nation's needs in   
time of war in the anthology1 ,the      
,spirit of ,man4 ,our country1 he says1 
is called of ,god to stand for the truth
 of man's hope4 ,truly it is the hope of
 man's great desire1 the desire for     
brotherhood and universal peace to men  
of good will1 that is at stake in this  
struggle4 ,from the miseries and        
slaughter and hate of war1 we can turn1 
he says1 to seek comfort only in the    
quiet confidence of our souls2 and we   
look instinctively to the seers and     
poets of mankind1 whose sayings are the 
oracles and prophecies of loveliness and
 loving kindness4 ,they help us gain the
 conviction our time most needs1 that   
spirituality is the basis and foundation
 of human life1 that man is a spiritual 
being1 and the proper work of his mind  
is to interpret the world according to  
his higher nature1 and to conquer the   
material aspects of the world so as to  

bring them into submission to the       
spirit4  ,but the ,bible also is a      
witness to just these convictions and   
contains prophecies of just such hopes4 
,bridges includes very few citations    
from the ,bible1 chiefly because it is  
so well known1 but also because this    
familiarity implies deep-rooted         
associations1 which would be likely to  
distort the context4 ,alas1 for these   
associations1 for the interpretations   
that confuse and the prejudices that    
blind the readers of the greatest       
literature of spirituality and of hope  
which the world contains4 ,in spite of  
this1 the ,bible will be looked to by   
multitudes for guidance and support in  
those hopes on which the future turns1  
while the poet's fine work will be      
prized by few4 ,it is only too possible 
to fail to find in the ,bible its       
testimony to that hope of man's great   
desire of brotherhood and peace which   
constitutes the most living religion of 
our time2 and this failure will mean    

loss to the hope itself of its most     
powerful support1 and loss to the       
,christian religion of contact and      
sympathy with the most urgent spiritual 
need and aspiration of men today4  ,the 
,bible does contain various and         
contradictory hopes1 and can encourage  
expectations that are not in accordance 
with the best conscience of our age1 nor
 with our knowledge of the way in which 
human progress is achieved4 ,but there  
is nothing more instructive than the    
relation of these different hopes to    
each other as the historian understands 
them and there is nothing more worthy   
and inspiring than the language in which
 the most spiritual and the most        
universal of these hopes are expressed4 
,the original hope of the religion of   
,israel was that involved in the unique 
and exclusive relation between the      
nation ,israel and ,yahweh1 its ,god4   
,it was the hope of ,israel's prosperity
 and power through the certain favor of 
,yahweh1 and his intervening help in    

times of danger1 most of all his help in
 the nation's wars4 ,these were the     
,wars of ,yahweh4 ,both the strength and
 the defect of the ,old ,testament      
religion lie in this fundamental faith1 
the peculiarity and exclusiveness of the
 relation between ,israel and its ,god4 
,it inspired its early victories and    
created the kingdom of ,david4 ,it      
sustained the nation amid calamities and
 enabled it to maintain itself when     
other small nations disappeared before  
the great world empires1 and while these
 also came and passed4 ,it was a natural
 and not unreasonable faith for its     
time1 so long as ,yahweh was only       
,israel's national ,god1 even though he 
was believed to be better and stronger  
than the gods of other nations and      
destined to triumph over them2 but when 
,israel's ,god was believed to be the   
one and only ,god of all the world the  
doctrine of ,israel as his peculiar     
people must either lead to false claims 
and have bad effects upon temper and    

conduct1 or else be reinterpreted and   
radically changed4 ,nothing can be more 
instructive as to the nature of         
religious hope than to follow out two   
main lines of development by which an   
adjustment was attempted between this   
primitive nationalism and the later1    
larger thought of ,god and the world4   
,the great prophets before the exile1   
,amos1 ,hosea1 ,isaiah1 ,jeremiah1 and  
after exile ,deutero-,isaiah1 were those
 through whom the faith was attained    
that ,yahweh is the one and only ,god2  
and the modification of the national    
exclusiveness of ,israel which they made
 was in the direction of its complete   
subordination to ethical and spiritual  
ideals4 ,the one ,god of all was the    
,god of righteousness1 and of ,israel   
only on the condition and for the end of
 righteousness4 ,but an ethical in place
 of a national relation to ,god meant1  
if it was carried through consistently1 
a universal relation of ,god to all men 
as individuals1 instead of a peculiar   

relation to one favored nation4         
,consistency was not reached1 yet       
glimpses1 sometimes clear momentary     
visions1 of this individual1 universal1 
ethical religion are to be found in the 
great prophets2 and in them the ,old    
,testament religion reaches its height4 
,it is the prophetic denial of national 
claims and hopes1 not the older and     
always prevalent assertion of them1 that
 constitutes the reality and truth of   
the ,old ,testament hope4 ,it is hope   
for ,yahweh and his righteousness1 not  
for ,israel and its glory4 ,it finds its
 highest expression in such predictions 
as ,isaiah's promise of security to the 
humble and believing2 and ,jeremiah's   
expectation of the time when no special 
revelation will make known the will of  
,god to a chosen few1 but when everyone 
will have his own inward knowledge of   
,god2 and ,ezekiel's belief that the new
 inward nature which every man requires 
if he is to do that will of ,god which  
he knows1 will be achieved not only by  

his own free moral choice 7#ah3ca71 but 
also by the divine spirit1 the          
transforming presence and power of ,god 
7#cf3bf1 #bg72 and in ,deutero-,isaiah's
 interpretation of the peculiar relation
 of ,israel to the one ,god of all the  
world as that of ,yahweh's ,servant1 his
 prophet to all nations1 who brings     
light to the heathen and deliverance    
from bondage1 and who effects this      
ministry even through his own shame and 
suffering for others' sins4  ,but there 
was a second still later way of         
adjusting the original nationalism of   
,israel's faith and hope to monotheism  
and the conception of a unity in nature 
and history2 and this proved easier and 
more popular than the other4 ,in late   
prophecy and apocalypse the hope of     
,israel's national and worldly          
prosperity and power takes on an        
unearthly character4 ,instead of        
righteousness and spirituality as in the
 earlier prophets1 transcendence and    
heavenliness interpret or displace the  

primitive hope4 ,the heavenly region to 
which apocalyptic prophecy transferred  
,israel's hope was a refinement of the  
physical1 but it was still essentially  
physical1 a region whose riches could be
 as sensibly enjoyed and as selfishly   
desired as the palace and throne of an  
earthly kingdom4 ,the heavenly powers by
 which this hope was to be realized were
 divine1 yet they were essentially      
material forces4 ,the prophetic hopes at
 their highest rest on human nature at  
its highest1 on the conscience and      
reason of man recognized as the will and
 thought of ,god4 ,but the apocalyptic  
hope1 though it strains language to     
magnify the contrast between its two    
worlds1 the earthly and the heavenly1   
the present and the future1 does not    
succeed in making them really different4
 ,supernaturalism always fails to find  
the real difference between man and ,god
 and so the way in which the difference 
is to be overcome4 ,this supernaturalism
 of the apocalypse is seen also in the  

ways in which the hope is revealed4 ,the
 seer interprets in literal or artful   
ways the language of prophetic          
scriptures regarded as divine oracles1  
or he is translated in ecstasy to heaven
 and shown the secrets of the upper     
world and the future4 ,the coming of    
this new heavenly world men may pray    
for1 and the time of its coming they may
 seek to discover from sacred writings  
and traditions and from the signs of the
 times1 but only divine powers can bring
 this evil world to an end1 and only    
from heaven where they already are can  
descend1 in heaven's own time and way1  
the scenery and the actors in the last  
great drama of history4 ,there is in    
this hope no strong ethical appeal1 no  
prevailing sense that in the inward     
region of the heart and in its instincts
 and desires and wills1 ,god's presence 
is to be found and his work for man     
experienced4 ,moreover this hope for a  
new heavenly world means no hope for the
 present world4 ,it is evil and must    

grow more evil until ,god intervenes to 
destroy it and brings down from heaven  
the realm of good4 ,to renounce the     
world and withdraw from it is the course
 of wisdom and holiness4 ,as a way of   
adjusting ,israel's national hope to    
monotheism it is not comparable with the
 prophetic way of ethics and inwardness4
 ,it is still ,israel1 or the true      
,israel1 that is to inherit the world to
 come2 and at its coming the world      
empire must first of all be overthrown1 
for the new kingdom1 heavenly and       
supernatural though it is1 is enough    
like the kingdom of ,greece or of ,rome 
to require its fall and to take its     
place4 ,the apocalyptic hope is the end 
of ,old ,testament prophecy1 but not its
 height4 ,it was no doubt in some sense 
fitted for its times1 hard times1       
always1 when the evils of life seemed   
irremediable4 ,it knew the need of      
divine help1 and it encouraged endurance
 and fidelity even to death4 ,but it was
 not grounded in the nature of men1 and 

it was mistaken in its conception of the
 nature of the world4 ,it never quite   
escapes this inherent falseness and     
confusion in its fundamental            
assumptions4  ,it cannot be hard to pass
 judgment on the relative value of these
 three main hopes of the ,old           
,testament4 ,the primitive hope for     
,god's special favor to his own peculiar
 people who are destined to have        
dominion over all others would have     
seemed1 before the war1 safely outgrown 
by humanity4 ,if the world still needed 
a demonstration of the danger and       
falsity of any nation's belief in its   
peculiar excellence and in its exclusive
 right and destiny to rule1 and the     
intolerable morals and preposterous     
religion that finally result from such  
claims1 the aggressors in the present   
war have supplied it1 and the rest of   
the world is united in the resolve that 
no further demonstration of this hope be
 undertaken4 ,the early histories of the
 ,old ,testament and parts of its laws1 

its psalms and even its prophecies1     
contain expressions of just this belief 
in a peculiar people1 for whom ,god made
 the world1 and to whom the right       
belongs1 secured by the divine favor and
 promise1 to rule over all other        
nations4 ,some of the inferences and    
consequences of this faith that now     
shock the world1 something of the hatred
 and the cruelty toward foreign peoples1
 the exaltation of vengeance1 the       
arrogance and the inhumanity1 find      
unreserved expression in this           
literature4 ,but the meaning of the ,old
 ,testament is to be found in the denial
 and overcoming of this doctrine and of 
its results4  ,in regard to the two ways
 in which this denial and correction    
were chiefly undertaken1 there can be no
 question where the greater value and   
truth are to be found4 ,the prophet's   
criticism of the national hope and      
reinterpretation of it as the hope for  
righteousness really struck at the heart
 of the materialism and selfishness of  

the popular national hope1 its false    
pride and its denial of trust and of    
good will toward mankind4 ,but the      
apocalyptic modification of the older   
hope1 though it fitted it for a wider   
view of the world and of history and a  
deeper experience of the power of evil1 
did not correct those moral and         
spiritual faults which were inherent in 
the older hope4 ,there is no generosity1
 no faith in human nature1 no sense of  
the present prevailing rule of ,god and 
power of good1 no thought of the secret 
of inwardness and the method of         
self-renouncement1 in the religion of   
the apocalypse4 ,the righteous kernel of
 ,judaism1 the holy few who feared the  
,lord1 expected an invasion of divine   
forces on their behalf1 the destruction 
of their oppressors and their own       
elevation to angel-like natures and     
,god-like authority and blessedness4 ,it
 could hardly be expected that they     
would exhibit ,isaiah's virtue of       
humility1 or ,jeremiah's of inwardness  

and satisfaction in the communion of the
 soul with ,god1 or ,deutero-,isaiah's  
impulse to turn their present lowliness 
to greatness by ministry to those who   
persecuted them and even by death for   
others' transgressions4 ,the greatest of
 the apocalypses are no doubt the       
canonical ones1 ,daniel and ,revelation2
 and they are great in their confidence 
in the divine government of the world1  
and in its final vindication1 and in    
their assertion of the martyr virtues4  
,but they do not believe in man1 and in 
,god in man1 though their belief in a   
,god above is heroic4 ,they do not hope 
for the world1 or find ,god in the      
world2 nor do they feel that they are in
 any sense responsible for the evil of  
the world and for its salvation from    
evil4 ,righteousness and blessedness    
belong only to heaven1 and can come only
 from heaven to earth1 and only by an   
act of ,god which will bring the present
 world to a sudden end4 ,the faults of  
materialism and of self-interest which  

belong to the naive nationalism of      
,israel's beginnings are still present  
in the conscious and sophisticated      
other-worldliness of the apocalyptic    
hopes1 and reveal the inner untruth of a
 supernaturalism which reckons in terms 
of place and time1 and looks above and  
ahead instead of about and within for   
the ,kingdom of ,god4  ,the             
post-canonical apocalypses of ,judaism  
fall within the period beginning with   
the attempt of ,antiochus ,,iv to make  
the ,jews ,greeks1 and the successful   
resistance of the ,maccabees and their  
establishment of an independent ,jewish 
kingdom1 and ending with the            
,jewish-,roman wars1 the destruction of 
,jerusalem and the suppression by       
,hadrian of the final ,messianic1       
political uprising under ,bar ,cochba2  
that is1 from #ajh ,b4 ,c4 to #ace ,a4  
,d4 ,it is of the highest importance to 
note that ,christianity took its rise in
 the midst of this period1 and that the 
apocalyptic hopes which these events    

encouraged and which in turn partly     
shaped the events1 formed the immediate 
environment and inheritance of the new  
religion4 ,the question as to the nature
 of the hope of the ,new ,testament     
becomes therefore largely the question  
of the place which ,jewish apocalyptical
 expectations had in the new religion   
and in the mind of its founder4  ,there 
are three elements in the hope of the   
,new ,testament which are found in the  
later ,jewish apocalypses1 but not in   
the ,old ,testament3 #a4 ,the coming of 
the ,son of ,man as judge of men and    
angels at the last day1 which is always 
thought to be near at hand4 #b4 ,the    
reign on earth of ,messiah and his      
saints1 the living and the risen dead1  
for a certain period1 during which they 
will overcome all the powers of evil4   
#c4 ,the immortality of the spirit1 the 
transformation of the righteous into    
angelic natures1 fitting them to be     
companions of heavenly beings in the    
final consummation4 ,for our            

understanding of these hopes and for our
 decision as to their truth and value it
 is necessary to look at them as they   
arise in ,jewish writings and not only  
in their appearance in the ,new         
,testament4  ,the ,son of ,man appears  
first in ,daniel1 but there he is not an
 individual1 but the symbol of a nation1
 the people of the saints of the ,most  
,high2 and the vision pictures ,israel  
as coming on a cloud1 not from heaven1  
but to ,god1 to receive from him        
authority to rule over the world4 ,it is
 first in a part of the ,book of ,enoch1
 the ,parables1 chapters #cg-ga1 dating 
probably from the reign of ,herod1 that 
,daniel's ,son of ,man becomes an       
individual4 ,it is important to         
understand the religion of this writer  
in order to appreciate the significance 
of this heavenly ,messiah4 ,his religion
 consists in faith in the reality of a  
spiritual world which is destined to    
displace the present world and to be the
 blessed abode of the righteous4 ,god is

 the ,lord of ,spirits1 and the voice of
 ,isaiah's seraphim becomes1 ,holy1     
holy1 holy1 is the ,lord of ,spirits3 he
 filleth the earth with spirits4 ,the   
sin of the kings and mighty of the earth
 is that they deny the ,lord of ,spirits
 and the hidden dwelling places of the  
righteous4 ,this is a religion of faith 
in heaven and its ,god and its angelic  
inhabitants1 and in the destiny of the  
righteous soon to share its beauty and  
blessedness4 ,among those whom ,enoch   
sees there1 one is above all significant
 for man4 ,he has the appearance of a   
man1 with a face of graciousness and    
beauty1 like an angel's4 ,he is         
described as the ,son of ,man to whom   
righteousness and wisdom belong4 ,he has
 existed from before the creation1 and  
has been revealed to the righteous4     
,faith in him and hope for his coming   
have sustained the righteous in times of
 trouble1 and by faith in him and in the
 ,lord of ,spirits and the heavenly     
dwelling places1 they have hated and    

despised the world of unrighteousness   
and have hated all its works and ways4  
,here is a religion of pure             
other-worldliness4 ,the calling of this 
heavenly ,son of ,man is to be the judge
 of the world at the last day4 ,he will 
then sit on the throne of his glory1    
will choose the righteous and holy from 
among the risen dead1 will condemn and  
send away to destruction the kings and  
mighty of the earth1 who because of     
their unbelief in the unseen world have 
been proud and worldly and unjust4 ,the 
righteous will dwell in the new heaven  
and earth1 with the ,lord of ,spirits   
over them and the ,son of ,man as their 
companion1 having been clothed with     
garments of glory and immortal life4    
,the likeness between this religion and 
the apocalyptic type of ,new ,testament 
,christianity is striking4 ,but it is   
not ,christian because it is without    
,jesus himself4 ,this ,son of ,man has  
not already come and lived among men4   
,the righteous have not learned of him  

that ,god is in this world as well as in
 the other1 that he is a ,god of human  
beings1 even the lowliest1 and of birds 
and grass1 of rain and growth4 ,they    
have not learned that good is already   
stronger than evil2 least of all do they
 know the greatest thing1 that love is  
supreme1 and that not by hating the     
world and its ways but by the ministry  
of love is the new world to be brought  
in4 ,the religion of ,enoch presents in 
pure and simple form1 in pre-,christian 
,judaism1 just that religion of dualism 
and pessimism1 of despair of the present
 and the renunciation of effort to      
better the world1 of strained           
expectation of divine intervention1     
which sometimes1 and even now in some   
quarters1 claims to be the only true    
,christianity4 ,it is1 in fact1         
,christianity with ,christ left out4    
,the second element which the           
apocalypses add to the hope of the ,old 
,testament and which the ,new ,testament
 ,apocalypse adopts1 is the conception  

of a millennial earthly kingdom4 ,this  
appears in probably an earlier part of  
,enoch1 chapters #ia-ajd4 ,in a short   
,apocalypse of ,weeks1 after seven weeks
 of world-history up to the writer's    
present1 an eighth week is predicted1 in
 which the righteous shall wield the    
sword against their oppressors and      
establish the ,messianic kingdom2 then a
 ninth week in which the preaching of   
judgment to come will convert all men to
 righteousness2 finally1 a tenth week of
 final judgment against all angelic     
powers of evil1 ending with a new heaven
 and an eternity of blessedness4  ,it is
 not only the fact that here and        
elsewhere these two hopes are proved to 
be ,jewish1 not ,christian1 in origin1  
that influences our judgment on them    
when they reappear in the ,new          
,testament2 it is also the understanding
 of them which their ,jewish form makes 
possible4 ,they are two forms of        
adjusting the old national and earthly  
hope of ,israel to a new1 more universal

 and transcendent form of faith and     
hope4 ,in the religion of the ,parables 
of ,enoch the transcendent practically  
transforms and displaces the earthly4   
,in the millennial scheme1 the heavenly 
follows the earthly in time4            
,resurrection enables some of the dead  
to have part in the earthly1 while      
translation into angel-like1 immortal   
natures fits men for the final heavenly 
life4 ,the understanding of the origin  
and purpose of these hopes makes it     
unnatural and irrational to regard them 
as literal disclosures of the unseen    
world and of future events4  ,the third 
hope which ,judaism added to what its   
sacred scriptures contained was the hope
 for immortality of the spirit4 ,it     
happens that this also appears earliest 
in ,judaism in the ,book of ,enoch      
7especially chapters #ajb-ajd74 ,enoch  
solemnly assures his readers that he has
 seen it written in heavenly books that 
joy and glory are prepared for the      
spirits of those who have died in       

righteousness4 ,this is not a           
resurrection of the body to enable one  
to have a share in the earthly kingdom1 
but a transformation which fits men for 
the realm of spirits4  ,when we turn in 
the light of the older hopes to the ,new
 ,testament and ask what are the hopes  
that belong properly to ,christianity1  
and how are they related to the present 
hopes of the world1 we meet the problem 
presented by the importance of properly 
apocalyptical expectations in the first 
,christian community4 ,the case is      
something like that which meets us in   
the ,old ,testament1 and we have here no
 less than there to distinguish and to  
choose4 ,the hope of the early          
,christian community was no doubt first 
of all for the physical coming of       
,christ and the establishment of his    
kingdom2 but there developed also within
 the ,new ,testament period two         
movements away from this1 one in an     
ethical and spiritual direction1 and the
 other toward emphasis on the individual

 life after death4 ,the first of these  
is more characteristic of the ,new      
,testament religion than the other4 ,it 
is the tendency of ,paul to emphasize   
the present inward experience of        
,christ1 and the transforming power of  
his spirit more than the hope of his    
coming1 though he receives this from    
primitive ,christianity and does not    
doubt its literal and early fulfilment4 
,it is1 ,i believe1 beyond question that
 ,paul's ,christian hope is chiefly1 as 
,royce has argued1 the hope for a new   
humanity created by the spirit of       
,christ1 which is the spirit of love4   
,this is in a measure already           
experienced4 ,christ dwells in the      
,christian and makes him a center and   
source of love4 ,his spirit breaks down 
barriers and ends divisions4 ,unity and 
peace are its effects4 ,through this    
one1 present spirit of ,christ each man 
becomes a distinct but essential member 
of the new body2 and ,paul's greatest   
hope is for the completion of this      

unification of man in mutual helpfulness
 and brotherhood4 ,paul attests also the
 other tendency away from the outward   
future coming of ,christ to the hope for
 a life with ,christ and like ,christ's 
after death4 ,this eternal life with    
,christ is also experienced by ,paul as 
in some real sense present4 ,the        
indwelling spirit of ,christ is already 
transforming the ,christian into his own
 immortal nature4 ,in the ,johannine    
writings these two tendencies of hope   
away from the apocalyptic toward the    
spiritual go still further4 ,the ,christ
 in whom the ,christian now abides      
creates a distinctive unity among his   
disciples1 a love one to another which  
the world has not known2 and at the same
 time the experience of this present    
,christ is already the possession of    
eternal life4 ,according to this which  
we might call the prophetic in          
distinction from the apocalyptic hope of
 the ,new ,testament the new world of   
human unity in love and cooperation is  

to be brought about not only by the     
present spirit of ,christ1 but also by  
the moral choice and endeavor of man4   
,it is through human love that the      
divine love works1 and the rule of ,god 
is present so far as men overcome evil  
and create good4 ,and even the immortal 
life is not solely a hope in ,god1 but  
is to be attained by each soul here and 
now through its choice of the will of   
,god and in the degree of its moral     
oneness with ,god4  ,that which most    
concerns us is no doubt the question    
which of these hopes1 the eschatological
 or the ethical and inward1 was held and
 taught by ,christ4 ,my own conviction  
is that the new and distinct hope1 the  
spiritual1 belongs to him and proceeds  
from him1 and not the familiar ,jewish  
apocalyptic4 ,two opinions stand in the 
way of this judgment2 two opposite types
 of literalism in ,biblical             
interpretation4 ,dogmatic literalism    
accepts scripture throughout1 and       
refuses to distinguish between higher   

and lower1 between truth and error1 in  
what is written4 ,in regard to hope1    
this view leads to great stress on      
prediction and fulfilment4 ,the         
assumption is that the ,biblical        
predictions that have not been fulfilled
 will come to pass in the future4 ,this 
is precisely a fundamental assumption of
 the apocalypse4 ,it is solely upon this
 conception of scripture that many      
devout ,christians rest their           
expectations of the outward coming of   
,christ and his thousand-year reign on  
earth1 just as the same idea of         
,biblical predictions leads orthodox    
,jews to expect that ,jerusalem will be 
the capital and ,israel the ruling      
nation of the world4 ,this literalism   
stands in the way of the world's present
 acceptance of ,christianity as the     
religion of its highest hopes4  ,but    
there is a like danger in the opposite  
literalism of the historian4 ,we have   
already seen how the history of ,jewish 
hopes makes the literal acceptance of   

similar ,new ,testament hopes unnatural 
if not impossible4 ,the literalism of   
the historian is1 of course1 to us true 
and immediately helpful in liberating us
 from bondage to the letter of an       
ancient book4 ,it leaves us free to     
apply our own reason and conscience and 
experience to the interpretation of our 
own life and times4 ,it turns us back   
upon our own souls1 upon our faith1 our 
desire1 our will1 to unveil and shape   
the future4 ,but the historian is in    
danger of doing less than justice to the
 ethical and spiritual contents of the  
hopes of the ,bible because of his very 
love of truth and willingness to        
sacrifice his wishes to it4 ,the        
unpardonable sin to him is the          
modernizing of an ancient writing       
because of reverence for it1 and the    
effort to find in it what he likes      
rather than things outgrown and         
unwelcome4 ,this conscientious fear1 ,i 
cannot but believe1 has resulted in a   
one-sided interpretation of the ,new    

,testament1 especially the teachings of 
,jesus and of ,paul1 as essentially     
apocalyptic in contents and spirit1 and 
a hesitation to recognize the           
essentially inward1 rational and ethical
 quality1 the prophetic character of the
 ,new ,testament as a whole1 and to make
 due allowance for the ease and         
naturalness with which the current      
apocalyptic ideas of early ,jewish      
,christians could persist and be applied
 to ,jesus and attributed to him4  ,this
 problem over which ,new ,testament     
scholars are divided into two groups or 
tendencies is of course much too        
complicated to discuss here4 ,but it is 
necessary at least to point out that    
there is a danger in the historian's    
anxiety to be without prejudice1 and to 
view the past as past4 ,the greatness of
 great men and great books is to be     
found in the eternal meaning1 not in the
 mere form1 of what they say4           
,historians no less than other men have 
the right and duty to ask in what       

direction an ancient teacher is looking1
 toward what goal the movement of his   
mind is tending1 what final effects he  
produced1 what therefore he would think 
and say if he lived in our time4 ,we are
 told that it is unhistorical to seek in
 the ,new ,testament for the modern     
liberal ,christ2 but it is not          
unhistorical to look for the human      
beneath the ,jewish1 the eternal and    
universal within the temporary and      
limited4 ,the mind of ,christ1 his      
manner and mood1 his quality1 his       
spirit1 is not less a historical reality
 than his literal words4 ,this is of    
course true also of ,paul1 and1 in his  
measure1 of every man4  ,there can be no
 doubt that like the great prophets     
before him ,jesus was chiefly a critic  
and corrector of the hopes of his time4 
,he did not approve the national hopes  
that had been kindled by the ,maccabean 
kingdom and were soon to issue in the   
suicidal revolt against ,rome4 ,whether 
,jesus expected the speedy coming of the

 ,son of ,man and the end of the world1 
and whether he identified himself with  
this transcendent ,messiah-,judge1 are  
questions made difficult1 not by our    
wishes1 but by the nature of the        
evidence4 ,my own inclination is1 at    
this point1 to attribute more to the    
influence of ,jewish expectations on the
 gospel traditions than to ,jesus' own  
words4 ,what seems to me certain is that
 the bearing of the teaching of ,jesus  
was in the direction of the spiritual   
hopes of ,paul and ,john rather than the
 apocalyptic hopes which they still held
 in common with the first disciples4    
,it is the fundamental principle of the 
apocalyptic hope that ,god made not one 
world but two 7,,ii ,esdras #g3ej74     
,this world must end and the other world
 must come if evil is to end and good   
prevail4 ,but ,jesus believed that this 
world is already ,god's world1 and that 
in it good is already stronger than     
evil4 ,the ,kingdom of ,god is indeed   
still to come1 but it is already within4

 ,it is already upon us when by the     
spirit of ,god evil is cast out4 ,it has
 been said that it was the ,greeks who  
believed in one world in contrast to the
 ,jews who believed in two2 and that    
,poseidonius1 the ,platonic ,stoic1 an  
oriental1 of the century before ,christ1
 wrote to make men at home in the       
universe4 ,but it is surely not a       
mistake to say that ,jesus felt at home 
in the world and meant to make others at
 home4 ,this is precisely the meaning of
 the word ,father1 of which ,paul       
testifies that ,jesus' use was to a ,jew
 new1 and that it meant freedom from    
mental bondage and fear4 ,poseidonius   
made men feel at home in the universe by
 denying the existence of evil1 which is
 of course one way of making one world  
out of two2 ,jesus by affirming the     
reality of a goodness in ,god and in man
 capable of conquering evil4 ,that ,god 
is ,father1 the ,father of all men1     
even1 and especially1 of sinners1 is not
 the basis of an apocalyptic hope4      

,jesus did not chiefly foretell the end 
of the world through the catastrophic   
intervention of ,god or of the ,son of  
,man4 ,he did chiefly teach that the    
power not ourselves is fatherly1 that it
 is human1 that we can trust our own    
souls at their best to teach us the     
nature of ,god1 that our highest human  
values are the ultimate realities of the
 universe4 ,jesus found that the chief  
fears and hopes of men were concerned   
with bodily welfare and possessions and 
with power over others4 ,mammon and     
dominion were the false gods men        
worshipped4 ,wealth and power seem now  
the objects of the hope and the         
religious devotion of the ,central      
,powers4 ,jesus declared that it is the 
heathen who are anxious about food and  
raiment4 ,it is the heathen who lord it 
over their fellow men4 ,not so was it to
 be among his disciples4 ,since the     
,father knows our needs and wills to    
give good things1 since the outer world 
belongs to him and since the things of  

the soul are of the greater value1 we   
men are free to put first things first1 
to seek ,god's ,kingdom and             
righteousness4 ,and since ,god's rule   
consists in love and in doing good1     
without reserve or regard for deserts or
 for returns1 the only real rulership   
among men also must be the renunciation 
of rulership for the sake of ministry4  
,not to be masters over others1 not to  
be strong by making others weak1 but to 
serve and to give is the divine plan1   
the real nature of things4 ,this is not 
what the war lords learn from physical  
and animal nature as to the way to      
success and primacy1 but it is true to  
that human nature to which they do      
violence4 ,the ,christian hope is       
therefore not for material possessions  
nor for authority and power2 it is that 
spiritual realities shall vindicate and 
make effectual their preeminence1 and   
shall master matter and all outward     
things for their own ends2 and that     
unselfish love shall measure greatness  

among men and shall destroy hatred and  
fear and create a human family4  ,if    
this1 according to ,christ1 is the      
,christian hope1 then ,christianity is  
certainly the religion for the present  
hope of the world4 ,the hope of a league
 of free nations1 of a federated world  
in which democracy is safe1 is clearly  
seen by those who see best what it      
involves and what obstacles stand in its
 way to be first of all the hope for a  
new spirit among men1 a new inward      
temper1 a new will2 it is also seen to  
be something universal in its range4    
,not again one league against another1  
but a league that at least aims at being
 inclusive of humanity4 ,spirituality   
and universality1 inwardness and        
good-will1 belong to the hope that is   
now inspiring the nations2 and these are
 just the marks of the religion of      
,christ2 they are what ,matthew ,arnold 
called the method of inwardness and the 
secret of self-renouncement1 controlled 
by the mildness and sweet reasonableness

 of ,christ2 reverence for the soul1    
meaning both the preeminent worth of    
every individual and the primacy in each
 of the things of the soul2 and among   
these the chief greatness and           
,god-likeness of love4 ,however one     
attempts to sum up the religion of      
,jesus it is sure to mean in the end the
 same two things which the world now    
sees to be its great needs and the      
ground and heart of its hope4  ,it would
 be tragic indeed if ,christianity      
should lose its supreme opportunity by  
failing to lead and inspire this newly  
emerging and ,christ-like hope of men4  
,it can fail if it confuses itself in   
the details of ,biblical predictions1 if
 it becomes involved in apocalyptic     
fancies4 ,it can fail if in reaction    
against these and under the influence of
 an equally literalistic criticism men  
turn from the ,bible altogether as a    
book of the past4  ,the men of our time 
are shaping the hope of a united and    
friendly human family of free peoples1  

united not only against war but for all 
kinds of mutual help and cooperative    
progress2 and the ,bible1 the prophets  
of the ,old ,testament1 ,jesus and ,paul
 in the ,new1 are the chief creative    
sources of just such hopes4 ,these hopes
 must have religion beneath them if they
 are to endure and be realized in spite 
of their powerful foes1 the fears and   
hatreds which materialism and           
selfishness create4 ,and ,christianity  
is the only religion which has the      
quality and the right to meet this need4
  ,the ,christian hope is also the hope 
of immortality2 and just now the reality
 and power of this hope are put to the  
test4 ,paul1 who knew how far ,judaism  
had gone toward faith in the eternal    
life of the spirit1 testifies that it   
was only as a ,christian and because of 
,christ that this hope had become to him
 a certainty1 almost a present          
experience4 ,the nature of ,god as      
,christ knew him1 and the nature of     
man's sonship to ,god1 carry immortality

 with them as an inward and immediate   
assurance4 ,god is not the ,god of the  
dead1 but of the living4 ,here again the
 ,christian religion has an opportunity 
and an obligation in times of war4 ,men 
are seeking assurance of life to come   
for those who have given their lives for
 human right and liberty4 ,it is not to 
be desired that this pressing religious 
need of our day should turn to physical 
evidences1 to messages from the dead    
through abnormal experiences and dubious
 agencies4 ,the ,christian faith in     
immortality is to be experienced as     
faith in the ,god who loves as a father1
 and who gives as love must give his    
best to his children4 ,if ,god is love1 
then our love does not deceive us4 ,if  
,god is spirit1 then our spirits are    
from ,god and will return to him4 ,if   
the soul1 the person1 is of supreme     
worth and reality1 then it will not be  
involved in the body's destruction1 nor 
lost as a drop in the ocean or as a     
breath in the wind1 either in the divine

 being from whom it came1 or in the     
human race1 the beloved community1 to   
which its service is given4  ,it is     
perhaps in the relation to each other of
 the hope for a new human brotherhood   
and the hope for the life of the soul   
with ,god1 that the distinction and     
preeminence of the religion of ,jesus   
come most clearly to light4 ,he feels no
 need of sacrificing one to the other1  
but holds his hope for this world and   
the oneness of men in love side by side 
with the hope for the other world4 ,he  
does call upon individuals to give their
 lives in ministry to others1 but in the
 losing of life he declares that life is
 gained4 ,paradoxes express his faith   
and insight1 and the nature of love in  
,god and in man brings with it the key  
to the solution of the paradox4  ,the   
,christian hopes for a new human        
brotherhood on earth and for the        
immortality of the individual are       
involved1 and their principles given1 in
 the simple and profound sayings of     

,jesus1 and no other testimony as to    
their nature and certainty can be       
compared with his4 ,to no other words is
 the response of our own spirits so     
instant and sure4 ,blessed are the poor 
in spirit1 the meek1 the merciful1 the  
pure in heart3 theirs is the kingdom of 
heaven2 they shall see ,god4 ,love your 
enemies1 that ye may be sons of your    
,father4 ,ye shall be perfect as your   
heavenly ,father is perfect4 ,lay not up
 for yourselves treasures upon earth4   
,ye cannot serve ,god and mammon4 ,be   
not anxious for your life what ye shall 
eat or what ye shall drink1 nor yet for 
your body what ye shall put on4 ,is not 
the life more than food and the body    
than raiment8 ,behold the birds of the  
heaven 444 ,are not ye of much more     
value than they8 ,your ,father knoweth  
that ye have need of all these things4  
,but seek ye his kingdom and            
righteousness4 ,be not afraid of them   
that kill the body4 ,the very hairs of  
your head are all numbered4 ,fear not   

therefore4 ,if ye being evil know how to
 give good gifts unto your children1 how
 much more shall your ,father give good 
things to them that ask him4 ,all things
 whatsoever ye would that men should do 
unto you1 even so do ye also unto them4 
,not every one that saith unto me1 ,lord
 444 but he that doeth the will of my   
,father4 ,freely ye have received1      
freely give4 ,it is more blessed to give
 than to receive4 ,he that findeth his  
life shall lose it3 and he that loseth  
his life for my sake shall find it4 ,i  
thank thee1 ,father 444 that thou hast  
hid these things from the wise 444 and  
revealed them unto babes4 ,except ye    
turn and become as little children ye   
shall in no wise enter into the kingdom 
of heaven4 ,forbid them not 444 for to  
such belongeth the kingdom of heaven4   
,what shall a man be profited if he     
shall gain the whole world and forfeit  
his life8 ,it is hard for the rich man  
to enter into the kingdom of ,god4 ,keep
 yourselves from all covetousness3 for a

 man's life consisteth not in the       
abundance of the things which he        
possesseth4 ,the rulers of the ,gentiles
 lord it over them1 444 but whosoever   
would be great among you shall be your  
minister2 and whosoever would be first  
among you shall be your servant4 ,render
 unto ,caesar the things that are       
,caesar's and unto ,god the things that 
are ,god's4 ,inasmuch as ye did it unto 
one of the least of these my brethren ye
 did it unto me4 ,nevertheless not as ,i
 will1 but as thou wilt4 ,father1       
forgive them1 for they know not what    
they do4  ,here is the ,christian hope2 
here its grounds and motives2 here      
rather than in apocalyptic foretellings 
of the coming of the ,son of ,man and   
the near end of the world4 ,here is an  
anthology of testimonies to the faith   
which a world at war to end war most    
needs1 that man is a spiritual being and
 that his proper work is to interpret   
the world according to his higher       
nature1 and to bring the material       

aspects of the world into subjection to 
the spirit4 ,other oracles and          
prophecies of loveliness and            
loving-kindness in the ,bible and in the
 world's literature have their abiding  
worth1 but no other of the seers and    
poets of mankind reach humanity so      
widely and none so deeply4  ,certain    
marks and tests of the ,christian hope  
come clearly into view in these         
characteristic sayings of ,jesus4 ,it is
 a hope not imposed upon the mind by the
 outward authority of a book or even of 
,christ himself1 but one that appeals to
 conscience4 ,our spirit answers to it1 
and our answer is not only the consent  
of the mind but the disclosure of       
character and the choice of the will4   
,it is a hope for which we cannot merely
 wait1 for we are ourselves challenged  
to bring it to realization4 ,the        
,christian hope is fundamentally inward1
 and is always in part already          
experienced4 ,paul and ,john knew the   
mind of ,christ in this striking quality

 of it better than later generations4   
,the spirit of ,god is already a love   
that creates unity and fellowship among 
men2 and it is already the presence and 
power of divine and eternal life4 ,the  
,christian hope unites the community and
 the individual1 and contains the clue  
to the mystery that now obscures our    
minds4 ,we know that the ruthless       
sacrifice of individuals for the        
abstract idol called the ,state is a    
denial of ,christ's reverence for the   
human personality4 ,but we know also    
that the devotion of the soldier's life 
to the cause of human liberty and right1
 to the destruction of the idol of      
nationality and the creation of the     
ideal brotherhood of man1 is in         
accordance with that giving of life for 
many which ,jesus taught1 and is that   
loss which is the true finding of life4 
,the ,christian hope is too inward and  
too secure to depend on outward success4
 ,the doctrine of physical force is     
judged by physical success1 but not the 

doctrine of love4 ,yet though superior  
to outward fortune1 the hope of ,christ 
is certain of ultimate vindication1     
because it is hope in ,god4 ,it is a    
hope according to ,christ1 and for      
,christ's coming as the ruling spirit in
 the life of humanity4 ,but if it is a  
hope for ,christ1 if it is ,christ's    
hope for the coming ,kingdom of ,god1 it
 is a hope for radical change1 and for  
the sacrifice of our prejudices and     
customs1 our personal wishes and our    
material advantage4  ,the hope for a new
 world-order which is the most          
significant spiritual event of our age1 
requires religion if it is to maintain  
itself and work powerfully for its own  
realization4 ,for it is the hope for a  
purified human nature as well as for a  
changed human organization4             
,christianity is the chief source of    
this hope1 and is summoned to prove     
itself equal to the task of keeping the 
hope high and giving it inward energy   
and resource4 ,but it will require      

boldness of faith and the spirit of     
sacrifice1 a sense of the excellence and
 worth of spiritual things1 and         
willingness to trust our own souls and  
the souls of our fellow men1 to trust   
ourselves to the instincts and ways of a
 ,christ-like love1 if the ,christian   
hope is to prove able to create a new   
world4     ,,iv  ,,non-,,resistance3    
,,christian ,,or ,,pagan8  ,,benjamin   
,,wisner ,,bacon   ,all forms of peace  
propaganda are at present justly and    
properly repressed by the ,government as
 a war measure4 ,this has served in some
 degree to silence the voice of the     
pacifist1 but manifestly it cannot serve
 to quiet the disturbed feeling in the  
minds of many ,christians1 that to      
engage in war under any conditions is to
 come short of the idealism of ,jesus4  
,forcible measures produce the reverse  
effect1 if any4  ,non-resistance1 under 
some circumstances and conditions if not
 under all1 is a duty which ,jesus      
undeniably taught4 ,moreover1 his       

conduct was fully in accord with his    
principles2 otherwise his following     
could not have maintained their         
unparalleled loyalty to him4 ,the       
manifest inconsistency between these    
non-resistance sayings 7taken by        
themselves7 and the method advocated and
 used by our ,government in defence of  
democracy and righteousness remains ever
 present4 ,the grave extent of its      
inroads upon the national morale may be 
judged by the circulation attained by a 
typical pacifistic book1 whose principal
 basis of argument is nothing else than 
these non-resistance sayings1 and which 
if it does not attempt to square them in
 all cases with the conduct of ,jesus1  
but rather accords to ,buddha1          
,confucius1 and ,lao-tse the merit of   
greater consistency1 nevertheless owes  
all its real effect to the fact that its
 author speaks as a well-known and      
authorized exponent of ,christian       
teaching1 and leaves in his readers'    
minds the conviction not of the alleged 

inconsistency1 but of an absolute and   
unqualified doctrine of non-resistance  
as supported by both the teaching and   
the conduct of ,jesus4  ,the single year
 #aiae-aiaf witnessed the appearance of 
no less than five successive editions of
 the book entitled ,new ,wars for ,old1 
by ,rev4 ,john ,haynes ,holmes1 and its 
propaganda of absolute and unconditional
 non-resistance was certainly not       
without effect in the military          
cantonments1 if not among the public at 
large where its influence is less easy  
to trace4 ,recently the ,government     
itself has given public and official    
warning against this type of pacifistic 
propaganda2 and there is only too much  
reason to believe that 7quite without   
the intention or knowledge of its       
authors7 those eminent pacifists1 the   
,potsdam conspirators1 have made large  
financial contributions to its success4 
,new ,wars for ,old may be taken as     
representative4 ,it is the best example 
of its type4 ,it seems to be the most   

effective4 ,at all events1 it gives     
concrete and tangible form to that      
interpretation of the teaching of ,jesus
 which we regard as misleading and      
dangerous2 it may therefore well form   
our starting-point toward the attainment
 of another interpretation1 truer at    
once to historical fact and to the      
ethical sense of the religious-minded4  
,recognizing the need for meeting       
present conditions of the public mind by
 other than merely repressive measures  
we may frankly face the question raised 
in ,dr4 ,holmes' book1 whether the      
doctrine of absolute and unqualified    
non-resistance1 traced by him to more   
than one revered teacher of             
pre-,christian paganism1 is indeed      
identical with that of ,jesus2 or       
whether1 with ,israel's ,messianic hope1
 some new factor enters in1 to          
differentiate the ,biblical ideal4      
,isaiah and ,jesus are for this champion
 of pacifism--and doubtless for         
others--the two supreme exemplars of    

non-resistance1 and the eloquence with  
which his thesis is maintained might    
well win an assent which would not be   
granted were account taken of his       
authority to pronounce upon questions of
 historical criticism4 ,however1 few    
,americans1 competent to form a moral   
judgment of their own1 will hold in     
light esteem the authority of ,isaiah   
and ,jesus4 ,we therefore accept the    
exemplars at the risk of seeing our     
native hue of resolution all sicklied   
o'er with this pale cast of thought4    
,but is their teaching justly and fairly
 interpreted8 ,that is the question to  
which we now address ourselves4   ,i    
',,resist not evil1' means never resist1
 never oppose violence4 ,such is the    
motto1 quoted from ,tolstoy1 with which 
our propagandist heads his pages4 ,as he
 cites no other scholar1 critic1 or     
interpreter of the ,sermon on the       
,mount1 in support of this declaration  
of the meaning1 the inference is perhaps
 allowable that the reader is expected  

to endow ,tolstoy with a credit for     
scientific attainments in the difficult 
field of historical criticism and       
interpretation equally great with that  
which all men gladly accord to his noble
 disposition and sincere humanity4      
,whether authority as convincing can be 
cited for the contention that ,buddha   
and ,lao-tse taught the same doctrine of
 absolute non-resistance we are not     
competent to say4 ,it seems at least to 
be beautifully expressed in the saying  
quoted from ,buddha3    ,with mercy and 
forbearance shalt thou disarm every foe4
 ,for want of   fuel the fire expires3  
mercy and forbearance bring violence to 
naught4  ,what ,christian will deny the 
,christ-likeness of this teaching8 ,what
 reader of the ,old ,testament will not 
hasten to add with ,paul from ,jewish   
wisdom3    ,if thine enemy hunger feed  
him1 if he thirst give him drink2 for by
   so doing thou shalt heap coals of    
fire upon his head4#a  ,if1 indeed1 the 
duty in question be that of forbearance1

 all great religious teachers1 whether  
of ,christian or pre-,christian times1  
will be at one4 ,hymns of hate are      
unknown to the ritual of any religion1  
unless it be the ultra-modern of        
,prussian militarism4 ,one must go to   
,nietzsche before attaining to the      
gospel that it is virtuous to have a    
giant's strength and use it like a      
giant4 ,teachers such as ,buddha and    
,lao-tse may well have added to the     
well-nigh universal religious tenet of  
mercy1 forgiveness1 forbearance1 the    
further doctrine of consistent1         
unqualified non-resistance4 ,we accept  
it for the obvious reason that their    
systems of thought1 which are           
philosophies rather than religions1     
contain 7so far as the present writer is
 aware7 no principle of active1 but only
 of passive obligation4 ,the chief end  
of man is for them not to achieve1 in   
loyal service to the ,creator's ideal1  
but to abstain and refrain1 to put the  
brakes on life1 and to teach others to  

do the like4 ,according to the author of
 ,new ,wars for ,old1 ,buddha and       
,lao-tse lived up to their gospel of    
non-resistance4 ,contrariwise1 ,the     
,nazarene had his inconsistent moments  
like the rest of us1 and showed it at   
this point4 ,our propagandist is too    
honest to palter with the quibble of    
,adin ,ballou1 who in his ,christian    
,non-,resistance argues that ,jesus in  
cleansing the temple may have driven the
 money-changers from the courtyard1 but 
that there is no evidence that he struck
 any one of them4 ,with such apologetic 
special pleading he has no patience1    
preferring to give the act of ,jesus its
 full weight in the following           
straightforward words3    ,what we have 
here is a well-authenticated violation  
of the principle   of                   
non-resistance--and why not accept it as
 such8 ,the episode is   chiefly        
remarkable in the life of the ,nazarene1
 not for anything   which it teaches in 
itself1 but for its inconsistency with  

the rest   of his career4 ,never at any 
other time1 so far as we know1 did he   
precipitate riot or himself assault his 
enemies4 ,but this time he   did--this  
time he failed to live up to the        
inordinately exacting   demands of his  
own gospel of brotherhood4 ,nor is the  
circumstance at   all difficult to      
understand6 ,jesus came to ,jerusalem   
tired1 worn1   hunted4 ,he knew that he 
walked straight into the arms of his    
enemies1 and undoubtedly therefore      
straight to his own death4 ,weary1      
desperate1 confused1 he came to the     
temple to pray--and here1 right   before
 the altars of his ,god1 were the       
money-changers--here in the   sacred    
places1 the type and symbol of that     
commercialized religion   which he most 
abhorred1 and which he knew was certain 
in the end to   destroy him4 ,what      
wonder that a mighty flood of anger     
surged up in   his soul1 and for the    
moment overwhelmed him4  ,in short1 the 
weary ,jesus was so irritated by the    

unexpected 787 sight of the traders1    
that he threw to the winds not only his 
principles1 but the dictates of the most
 ordinary prudence1 giving his enemies  
not only their desired opportunity1 but 
provoking the issue at just the point   
where he himself had been betrayed into 
the violation of his own teaching4      
,verily1 great is the insight of the    
modern psychologist4 ,to the observer of
 the phenomena of petulance an incident 
like the cleansing of the temple is easy
 to understand4 ,the scientific         
imagination required is easily attained4
 ,one acquires it by observing the      
irritability of tired children4 ,how    
needless1 then1 to inform oneself as to 
the historical conditions which made    
this great symbolic act of the ,galilean
 prophet full of meaning to every       
patriot ,jew that witnessed it4 ,how    
needless to raise the question why every
 one of our four evangelists should     
report the act and give it the          
prominence they do4 ,for our evangelists

 record it reluctantly1 minimizing its  
political significance and its          
insurrectionary flavor4 ,they naturally 
disliked to give color of justice to    
,pilate's judicial murder1 and to       
,jewish denunciations of the new        
religion as a rebellion against         
established authority4  ,let us then    
take as our point of departure this     
admitted inconsistency4 ,it is not      
historical interpretation1 but the      
subjective variety sometimes            
self-designated psychological which     
finds it easy to set aside the          
representation of the oldest and most   
reliable of our sources1 that ,jesus was
 not weary1 desperate1 confused1 and was
 not in the least taken unawares1 when  
he drove the traders from the temple2   
but that he planned his coup de main    
with careful deliberation4 ,the evening 
before1 says ,mark1 he entered the      
temple and looked round upon all things4
 ,jesus was not unaware of the          
conditions he would find1 for they were 

an abuse as notorious as hateful to     
every right-minded ,israelite4 ,this    
even the ,talmud attests4 ,he was not a 
hunted fugitive seeking asylum at the   
altar4 ,on the contrary2 for weeks past 
he had set his face steadfastly to go to
 ,jerusalem and there lift up the       
standard of the ,son of ,david4 ,the    
initiative was his4 ,he had planned a   
new campaign for his ideal1 the ,kingdom
 of ,god1 a campaign no longer of mere  
teaching but of action1 and he was now  
carrying it to the very seat of hostile 
power4 ,long since1 probably before he  
left ,galilee1 he had planned this very 
act1 a challenge to the corrupt priestly
 control of his ,father's house1 an act 
as full of meaning and as deliberate as 
,luther's nailing of his theses to the  
church doors of ,wittenberg4  ,and when 
the blow had been struck ,jesus stood   
courageously by it4 ,he met the         
inevitable demand of the hierocracy1 ,by
 what authority doest thou these things8
 with a counter demand4 ,whence had the 

,baptist authority to inaugurate his    
prophetic reform1 making ready for      
,jehovah a purified people prepared for 
his coming8 ,the ,sanhedrin evaded this 
counter demand1 and answered only 7as   
,jesus had foreseen they would7 by      
secret denunciation of him to ,pilate4  
,but ,pilate understood the case4 ,we   
have the ,roman governor's official     
interpretation of its significance in a 
certain superscription written aloft in 
,hebrew and ,greek and ,latin on the    
gibbet of an insurrectionist4 ,this1    
too1 ,jesus seems to have foreseen4     
,all this was not a mere episode4 ,it   
was the culminating effort and crisis of
 ,jesus' career1 and richly rewards a   
just understanding4 ,we are told that it
 was inconsistent with the rest of      
,jesus' career4 ,his mission1 we infer1 
was to be a rabbi4 ,his attempt at      
active leadership in achieving the      
,kingdom he preached was an unfortunate 
aberration4 ,he should not have tried to
 be the ,christ1 and thereby incurred a 

needless martyrdom4 ,the cross is still 
a stumblingblock4  ,strange that the    
evangelists who omit so much1 who would 
have so strong a motive for omitting    
this particular inconsistency no less   
for their ,master's good name than for  
the safety of the ,church1 should one   
and all record it4 ,the disposition to  
minimize everything savoring of         
political action on ,jesus' part is very
 marked in all our evangelists1 for     
obvious reasons4 ,to the evidences of   
this belong1 for example1 ,mark's       
denial1 and the fourth evangelist's     
explanation1 of the saying about        
destroying the temple1 together with the
 latter's description of the whip of    
small cords as ,jesus' only weapon in   
the purging of the temple4#b ,are we    
then to admit the inconsistency--not    
casual and incidental1 as conceived in  
this pacifistic interpretation1 but     
deliberate and flagrant8 ,or may we     
perhaps now raise the question whether  
the inconsistency is not rather         

chargeable to the interpreter's account8
  ,the interpretation with which we are 
dealing makes the teaching of ,jesus    
regarding the use of force identical    
with the non-resistance doctrine of     
,buddha and ,lao-tse4 ,on the other     
hand1 it very justly relates it to that 
of the great prophet of the ,davidic    
kingdom of righteousness and peace1     
,isaiah1 the son of ,amoz4 ,from the    
point of view of the historical critic  
the relation of ,jesus' teaching to that
 of ,isaiah is absolutely sound4 ,but   
the effect of this relation is fatal to 
its identification with the             
non-resistance doctrine of ,buddha and  
,lao-tse4  ,apart from the circumstances
 which for the time being made          
non-resistance1 or rather mere passive  
resistance1 the policy of true          
statesmanship alike against ,assyrian   
and against ,roman domination1 ,isaiah  
and ,jesus stood together upon the most 
fundamental point of all1 unqualified1  
unlimited loyalty to the ,god of        

,righteousness and to his sovereignty   
upon earth4 ,their pacifism differs from
 that of ,lao-tse and of ,buddha in the 
important respect of having a pronounced
 theistic basis4 ,buddha and ,lao-tse   
can preach consistently a doctrine of   
absolute non-resistance because their   
systems are destitute of the social     
ideal of ,israel's religion1 and indeed 
ignore the very existence of a ,power   
not ourselves that makes for            
,righteousness4 ,contrariwise with the  
great prophets of the ,kingdom of ,god4 
,whether of the ,christian or           
pre-,christian dispensation1 so far as  
they advocate non-resistance it cannot  
be unlimited1 because their religious   
aim is not merely individual but social4
  ,the non-resistance of ,isaiah and of 
,jesus is not self-centered but         
,god-centered4 ,it is bound to consider 
what is expedient for others1 for the   
weak and dependent1 as well as for the  
individual1 and for the present time4   
,it seeks the welfare of the world and  

of generations to come4 ,it is always   
subsidiary to the paramount interest of 
the ,kingdom of ,god4  ,just because it 
regards non-resistance not as an end in 
itself but only as one of the divinest  
means to an end1 ,biblical pacifism can 
hold before men's eyes the moving figure
 of the martyred ,servant1 dumb as the  
lamb in the shearer's hands1 while it   
can in the same breath commend the men  
of violence that take the ,kingdom of   
,heaven by force4 ,christian or         
pre-,christian1 it rests upon the       
foundation of utter1 absolute loyalty to
 a world-wide ,republic of ,god1 a      
cosmic sovereignty of righteousness1 and
 having this social aim for its         
religious ideal it can and does nourish 
to the highest pitch of devotion the    
heroic virtues of patriotism1 of service
 and of sacrifice4 ,the summons to the  
standard 7not men's but ,god's7 is ever 
the same4 ,the weapon may be the sword  
or the cross1 as the times require4     
,under mere self-centered philosophies  

such as those of ,buddha and ,lao-tse   
the contrary is true4 ,notoriously1     
where these control patriotism and all  
its heroic virtues tend to dwindle1     
approaching often the verge of          
extinction4  ,the pacifism 7not         
non-resistance7 of ,isaiah hardly       
requires elucidation4 ,two or three very
 familiar quotations will suffice4      
,there is1 for example1 the prophet's   
vision of a universal peace based on    
international law4 ,this vision of the  
world's willing acceptance of the       
sovereignty of ,jehovah's justice       
,isaiah shares with his contemporary1   
,micah1 both prophets seeming to choose 
it as a text from some forgotten earlier
 pacifist4    ,it shall come to pass in 
the latter days   ,that the mountain of 
,jehovah's house shall be               
established at the head of mountains1   
,and shall be exalted above the hills1  
,and all nations shall flow unto it4    
,and many peoples shall go and say1     
,come1 let us     go up to the mountain 

of ,jehovah1   ,to the house of the ,god
 of ,jacob1   ,and he will teach us of  
his ways1 and we will walk     in his   
paths4   ,for out of ,zion shall go     
forth law1 and the word of     ,jehovah 
from ,jerusalem4    ,and he shall judge 
between the nations1 and will     be    
arbiter for many peoples2   ,and they   
shall beat their swords into            
plow-shares1     and their spears into  
pruning-hooks4   ,nation shall not lift 
up sword against nation1   ,neither     
shall they learn war any more4          
,manifestly the ideal of an             
international tribunal as the basis of a
 ,league of ,peace is not so novel as   
some modern statesmanship seems to      
conceive4  ,but the consistent1         
thoroughgoing advocate of non-resistance
 rejects even the coercion of           
magisterial and police constraint4 ,to  
,russian idealism restraint of the      
individual as well as the national      
criminal is tainted with the same poison
 of violence4 ,since ,isaiah is the     

exemplar of non-resistance he should be 
permitted again to speak for himself4   
,his words seem to have a singular      
applicability to the land which is now  
testing to the limit the theory of      
,proudhon1 the individualist of         
individualists1 the gospel of anarchism3
    ,for behold the ,lord1 ,jehovah of  
,hosts1 doth take away from             
,jerusalem and from ,judah stay and     
staff1   ,the whole stay of bread and   
the whole stay of water1   ,the mighty  
man1 and the man of war2   ,the judge   
and the prophet1 the diviner and the    
elder2   ,the captain of fifty and the  
honorable man and the counsellor 444    
,and ,i will give children to be their  
princes1   ,and with childishness shall 
they rule over them1   ,and the people  
shall be oppressed every one by another1
 and     every one by his neighbor3     
,the child shall be arrogant against the
 old man1 and the base     against the  
honorable4  ,but ,isaiah1 too1 expects  
deliverance from these miseries of      

foreign servitude and domestic anarchy4 
,he looks for the dawn of a just and    
lasting peace2 only the means of its    
attainment seem strange for an exemplar 
of non-resistance4    ,the people that  
walked in darkness have seen a great    
light2   ,they that dwelt in the land of
 the shadow of death1 upon them     hath
 the light shined4   ,thou hast         
multiplied the nation and increased     
their joy1   ,they joy before thee      
according to the rejoicing at           
harvest-time1   ,as men rejoice when    
they divide the spoil4   ,for the yoke  
of 7,israel's7 burden1 and the rod laid 
to his shoulder1   ,the staff of his    
oppressor1 thou hast broken as in the   
day of     ,midian4    ,for all the     
armor of the armed man in the tumult    
,and the garments rolled in blood shall 
be for burning1 for fuel     of fire4   
,for unto us a child is born1 unto us a 
son is given1   ,and the government     
shall be upon his shoulder3   ,and his  
name shall be called3                   

,wonderful-counsellor2                  
,the-,mighty-,god-the-,everlasting      
7my7-,father2   ,the ,prince of ,peace4 
,of the increase of his government and  
of peace there shall be     no end4     
,upon the throne of ,david and upon his 
kingdom1   ,to establish it1 and to     
uphold it with justice and with         
righteousness from henceforth even      
forever4   ,the zeal of ,jehovah of     
,hosts will perform this4  ,even with   
the devout restraint of the closing line
 it must be admitted that these verses  
have a somewhat martial ring4           
,doubtless the pacifist will emphasize  
the line1 ,the zeal of ,jehovah of      
,hosts will perform this1 taking here   
the view of the ,pharisees1 who in      
contrast with the fanatical nationalism 
of the ,zealots opposed the aggressive  
militarism of the later ,maccabees with 
a doctrine of quietism4 ,their cry was1 
,leave all to ,god4 ,against the ,zealot
 they appealed to the proverb3 ,they    
that take the sword shall perish by the 

sword1 from which the inference is plain
 that if the aim be never to lose one's 
life one should never take weapons4 ,but
 perhaps ,isaiah the non-resistant is   
entitled to one more chance to prove    
himself not a ,pharisee1 even when he   
expects the zeal of ,jehovah of ,hosts  
to win the victory of peace4            
,fortunately he tells us how he expects 
the zeal of ,jehovah to operate1 in the 
doom he pronounces upon drunkard        
,samaria1 the city whose luxuriant      
mountain-top was crowned with mingled   
towers and olive groves1 like the fading
 wreaths upon the heads of drunken      
revellers4 ,in contrast to ,samaria's   
fate ,isaiah has this promise for the   
temple-crowned hill of ,zion1 shadowed  
under its altar smoke3    ,in that day  
will ,jehovah of ,hosts become a crown  
of glory   ,and a diadem of beauty unto 
the residue of his people1   ,a spirit  
of justice to him that sitteth in       
judgment1   ,and a spirit of strength to
 them that turn back the battle at the  

gate4#c   ,,ii  ,it should hardly be    
necessary to explain that ,jesus in     
deliberately giving up the career of    
purely non-political preacher1 teacher1 
and healer1 to assume the career of     
,christ and ,son of ,david1 fully       
conscious as he was of all the dangers  
it implied1 was neither ignorant of the 
,isaian ideal1 nor out of sympathy with 
it4 ,when he rode into ,jerusalem       
accepting the acclamation3 ,blessed be  
the kingdom that cometh1 the kingdom of 
our father ,david1 he was not betraying 
the national hope2 he was lifting it    
toward ultimate realization at the cost 
of ,calvary4  ,it is true that he       
avoided suicidal collision with ,roman  
authority on the one side1 as prudently 
as he forestalled the sweeping off of   
his following into the insane fanaticism
 of the ,zealot nationalists on the     
other4 ,the prophet's method of a       
symbolic purifying of the temple was    
exactly suited to this purpose4 ,in the 
temple ,roman authority explicitly      

renounced control4 ,the policing of this
 combined fortress1 sanctuary1 and      
treasure house was left1 even to the    
power of life and death1 in the hands of
 the ,sadducean hierocracy4 ,it was     
administered by a numerous and efficient
 ,levite police commanded by a captain  
of the temple4 ,on the other hand1      
,sadducean control was notoriously and  
infamously corrupt4 ,the abuses by which
 7with their connivance7 money was      
extorted from the worshippers made it so
 hateful that a worthy reformer might be
 sure of popular support strong enough  
to cow the hissing brood of ,annas into 
an interval of fear of the people4 ,and 
the reform might even be accomplished   
without unchaining the red fool-fury of 
the ,zealot mob1 if it was seen to be   
the work of a prophet1 by authority from
 heaven and not of men1 consistent1 even
 if regarded as a messianic act1 with   
the course of one who had come meek and 
lowly and having salvation1 riding upon 
an ass1 and on a colt the foal of an    

ass4  ,it is of vital importance to a   
historical appreciation of ,jesus' sense
 of his mission to realize fully and    
adequately what he meant by this one    
public overt act of his career2 for by  
it he signalized to all ,israel         
assembled at the ,passover his purpose  
to achieve a national deliverance such  
as the feast commemorated4 ,from it     
every loyal ,israelite might infer that 
the hope of the kingdom of ,david was   
now about to be realized4 ,jesus thus   
entered deliberately upon the stormy and
 dangerous seas of messianistic         
agitation1 as a claimant to leadership  
in the achievement of the national hope4
  ,to herald such a reform as ,jesus    
proposed1 reviving the national ideal1  
the purification of the temple was a    
symbolic act worthy of the greatest of  
prophets4 ,it was exactly fitted to     
raise and define the issues at stake4   
,it would convey just the right         
impression to the multitude1 whose      
attention could be reached by this      

time-honored method1 and by this method 
alone4 ,it was also free from the worst 
dangers of messianistic agitation4 ,it  
would avoid on the one hand the ,scylla 
of needless collision with ,roman       
authority1 and on the other the         
,charybdis of ,zealot turbulence4 ,the  
calm and fearless authority from heaven 
with which it was effected overawed     
resistance1 so that even while asserted 
by force it attained its result with the
 shedding of no other blood than the    
,messenger's own4  ,to show the exact   
meaning to contemporary ,jewish minds of
 this act of the ,prophet of ,nazareth  
we must recall not merely the ,isaian   
ideal of the ,davidic reign as a        
universal kingdom of righteousness and  
peace based on divine law going forth   
from ,zion1 but also the later          
apocalyptic hopes4 ,we must remember    
that all expectation in ,jesus' time was
 focussed on the prophecies of ,malachi1
 which made the purified temple the     
scene of ,jehovah's visitation of his   

people1 after they should have been     
brought to a great repentance by the    
coming of ,elias4 ,a rabbinic parable of
 the period will give us the point of   
view4 ,it is an answer to the reproach  
so bitterly resented by ,isaiah1 ,israel
 is a wife forsaken1 and is based on    
,malachi #a3f-ad1 and #c3a-ab           
interpreting the designation ,tent of   
,witness applied to the tabernacle in   
,exodus #ch3ba3    ,a king was angry    
with his wife and forsook her4 ,the     
neighbors   declared1 ,he will not      
return 7cf4 ,isa4 #di3ad74 ,then the    
king sent   word to her 7,mal4 #a3aj    
ff73 ,cleanse my palace1 and on such and
   such a day ,i will return to thee4   
,he came and was reconciled to   her4   
,therefore is the sanctuary called the  
,tent of ,witness--a   witness to the   
,gentiles that ,god is no longer        
wroth4#d  ,jesus' act was the assertion 
of authority from heaven to make        
,jehovah's will supreme upon earth1     
beginning at his own sanctuary4 ,it was 

effected by direct appeal to the        
conscience of the masses1 which to the  
extent of their understanding responded 
overwhelmingly4 ,jesus did not expect   
his act to be more than a witness to the
 peoples4 ,but on the other hand1 for   
the time being at least1 he sacrificed  
no life save his own4 ,one close        
parallel could be cited from modern     
times if the demonstration could be     
freed from its unfortunate association  
with really fanatical revolt and real   
intention to provoke a servile          
insurrection4 ,in keeping his           
demonstration in the temple free from   
entangling alliance with ,zealot        
nationalism1 ,jesus showed a moderation 
and foresight which were unfortunately  
lacking to the demonstration of ,john   
,brown at ,harpers ,ferry2 otherwise the
 two have many points of affinity4 ,it  
was while the governor of ,virginia was 
still hesitating to sign the death      
warrant of the champion of negro        
emancipation1 long before his martyr    

spirit marched on before great armies of
 liberation1 that ,ralph ,waldo         
,emerson1 once himself a non-resistant  
pacifist1 wrote in his journal3    ,if  
,john ,brown shall suffer1 he will make 
the gallows glorious like   the cross4  
,,iii  ,that ,jesus intended to raise   
the standard of ,david by his public act
 at the ,passover is certain4 ,his      
pacifism was of the type of ,micah's and
 ,isaiah's4 ,that he meant the act to   
convey a religious sense differentiating
 it from the merely political ideal of  
the ,zealots is also certain4 ,his      
doctrine of reliance on spiritual       
methods in the pursuit of the ,god-given
 aim exalts forbearance as a means in   
terms not less noble than the foremost  
champions of non-resistance4 ,we may    
question whether he actually counted    
upon his own only too probable fate of  
crucifixion at ,roman hands as destined 
to serve the precise end which it       
actually has subserved in human history4
 ,those who see it with the wisdom of   

retrospect know that it has furnished to
 all devotees of ,israel's ideal of the 
,kingdom of ,god1 in all races1 unto all
 successive generations1 a rallying     
point and a symbol of final victory4    
,but ,jesus was looking forward with the
 eye of faith1 not backward with the eye
 of knowledge4 ,he believed that even   
through death ,god would give victory to
 those who sacrificed life and all to   
his kingdom's cause1 and that it would  
be given ere their generation had passed
 into oblivion4 ,how much further than  
this his prophetic insight into the ways
 of ,god with men extended is a question
 which will be variously answered in    
accordance with varying views of his    
personality4 ,it need be no matter of   
surprise1 however1 to any discerning    
mind1 that the fourth evangelist should 
also look backward at the significance  
of the cross1 interpreting it in the    
light of its actual results4 ,the fourth
 evangelist is the successor of ,paul at
 ,ephesus4 ,like ,paul he naturally     

emphasizes its effect in reconciliation1
 a twofold atonement1 breaking down the 
enmity between man and ,god1 and also   
that between man and man2 and the great 
barrier of ,paul's experience was that  
erected by the ,mosaic law between ,jew 
and ,gentile4 ,by the cross1 says ,paul 
to the ,ephesians1 ,christ who is our   
peace#e    made both one1 and brake down
 the middle wall of partition1 having   
abolished in his flesh the enmity2 even 
the law of commandments   contained in  
ordinances1 that he might create in     
himself of the   twain one new man1 so  
making peace2 and might reconcile them  
both in   one body unto ,god through the
 cross1 having slain the enmity         
thereby4  ,no wonder ,paul thinks of    
,god as the ,god of peace1 the gospel as
 the gospel of peace and ,christ as our 
peace proclaimed to the nations near and
 far4  ,that is the pacifism of         
,christianity4 ,no wonder ,paul's great 
successor at ,ephesus compares this     
healing and reconciling cross to the    

token of forgiveness and faith which    
,moses lifted up in the wilderness1 and 
repeatedly presents as its divinely     
appointed aim the gathering into one the
 children of ,god that are scattered    
abroad 7,john #aa3ea-eb74  ,the fourth  
evangelist devotes the closing section  
of his story of the public ministry to  
this great question1 ,why ,jesus came   
forward as the ,christ8 ,the scene he   
chooses is ,jerusalem at the ,feast of  
,dedication1 that festival which        
commemorated the death and resurrection 
of the ,maccabean martyrs who had given 
their lives for the national ideal4 ,the
 story begins with the ,jews' demand of 
,jesus that he tell them plainly whether
 he is the ,christ4 ,it ends with the   
mystical utterance of the high priest3  
that ,jesus should die for the nation1  
and not for that nation only1   but that
 he might gather together into one the  
children of ,god which   are scattered  
abroad4  ,to show what alternative lay  
before him we are told of a delegation  

of ,greeks who wait upon ,jesus1        
apparently to invite him to go to the   
,gentiles and teach them1 but who       
receive as their answer1 after a        
momentary soul-conflict paralleling the 
scene of ,gethsemane1 that ,jesus must  
be lifted up1 and thus through his      
martyr death will draw all men unto him4
 ,the central scene of the raising of   
,lazarus is of course directed to the   
resurrection theme appropriate to this  
feast1 the theme of the ,christ who as  
,messenger of ,god brings life and      
immortality to light4 ,but the whole    
section rests back on an opening        
parable1 that of the ,good ,shepherd who
 lays down his life for the sheep 7,john
 #aj3aa-ah74 ,our concern is with this  
parable2 for it is not an invention of  
the fourth evangelist1 but an authentic 
comparison of ,jesus attested by the    
preceding evangelists1#f and merely     
developed in the later interpretative   
gospel along the lines of the original  
prophecy1#g and with special reference  

to the cross as a token of unity in     
estranged and warring humanity evoked by
 loyalty to a common higher ideal4  ,in 
the parable of the ,good ,shepherd1 as  
elsewhere1 the fourth evangelist shows  
that his view of the tragedy of ,calvary
 is determined by its actual result4    
,the function of the ,shepherd is to    
gather a flock now scattered1 and which 
includes other sheep that are not of    
this fold4 ,the aim is that there may be
 one flock2 one ,shepherd1 an aim       
suggested by ,paul4 ,but primarily the  
parable is simply an adaptation of      
,ezekiel's famous indictment of the     
hireling shepherds of ,israel1 who had  
first exploited ,jehovah's flock1 and   
then abandoned it to the ravening of    
wild beasts4 ,because of this1 the      
prophet declares1 ,jehovah himself will 
seek out the scattered and bleeding     
remnant and will set up over them a     
worthy shepherd1 the son of ,david4     
,the special application made by the    
fourth evangelist is to the gathering of

 a flock already scattered1 bleeding1   
and torn of beasts1 because of the      
faithlessness of hireling shepherds4    
,such was in truth the task imposed by  
the conditions of the time4 ,such was in
 the experience of ,paul and his        
generation the actual effect of the     
cross4 ,but primarily and in ,jesus'    
mind it was simply the token of the last
 supreme measure of devotion which he1  
and all who would follow him1 must be   
prepared to pay in loyalty to the       
,kingdom of ,god4 ,its comparison is    
purely and simply a contrast between two
 types of leadership4 ,on the one side  
is he who lays down his life in defence 
of the helpless1 be it in conflict1 as  
when ,david the shepherd lad with sling 
and stone rescued his sheep out of the  
paw of the lion and the bear1 or be it  
in search for the lost lamb upon the    
mountainside4 ,on the other side is he  
who when he seeth the wolf coming       
leaveth the sheep and fleeth4 ,the      
special need of the time1 that which    

appealed to ,jesus as the supreme need  
of those to whom he was sent1 was his   
people's need of a standard and         
leadership1 rescue of the scattered and 
lost4    ,when he saw the multitude he  
had compassion on them because they     
were distressed and scattered as sheep  
that have no shepherd4  ,he gave them   
the needed rallying point1 a sign in    
which afterward they should conquer4 ,he
 also gave them the needed leadership4  
,the former was the need of the first   
age of the ,church4 ,the second need is 
ours2 for defence of the flock is as    
much a shepherd's task as seeking out   
the lost4 ,they who abandon it in the   
face of wolfish attack need expect no   
approval from the ,son of ,david4   ,,iv
  ,there is a certain magnificence of   
logical consistency in the              
non-resistance doctrine of the pacifist 
who chooses the ,empire of ,china 767 as
 the example of its perfect work in the 
field of international relations4#h     
,with the blessed example of the        

,celestial ,kingdom before us we are    
asked3    ,what did it avail ,belgium to
 marshal her armies and hold her forts  
against the irresistible advance of the 
,german legions8#i  ,the question has an
 extraordinary resemblance to that      
addressed by the ,kaiser to ,king       
,albert in ,punch's famous cartoon3     
,don't you see that ,belgium has lost   
everything8 ,and ,albert's answer is    
taken from ,christ's own lips3 ,she has 
not lost her soul4 ,the ,celestial      
,empire on the other hand seems to this 
champion of the pacifism of ,lao-tse to 
have practically realized the blessings 
of the ,kingdom of ,heaven4 ,peacefully 
non-resistant under the corrupt         
domination of its ,manchu conquerors it 
had attained the climax of earthly      
felicity4 ,it had a name to live1 and   
was dead4    ,the ,chinese and the      
,quakers1 each in their own way1 are    
finished   products4 ,what they are is  
all they ever can be4 ,which means from 
the standpoint of national idealism1    

that non-resistance is the   saving     
element4#aj  ,this eulogy of ,china1    
however1 was written before the new     
,republic of ,china1 stirring the long  
dormant instincts of ,chinese           
patriotism1 had roused to new hopes and 
visions of world achievement the body   
that had become as one dead1 insomuch   
that the more part said1 ,he is dead4   
,but non-resistant pacifism is ever rich
 in paradox4 ,today ,china herself1 so  
long inert1 blessed for so many         
centuries with all the felicity of      
submission1 has thrown off the ,manchu  
yoke of domination4 ,and in the first   
surge of new-found strength she declares
 war against ,attila and his ,huns1 and 
in the declaration itself avows that she
 is fighting to establish peace4 ,to    
such inconsistency does non-resistance  
seem fated as soon as life triumphs over
 death1 as soon as the ,christian gospel
 of a world kingdom of righteousness and
 peace triumphs over ,buddha's          
pessimistic obliteration of desire and  

hope together in the gray nirvana of    
extinction4 ,eternal life through       
death-defying loyalty to a divine ideal 
begins at last to seem preferable1 even 
in ,china1 to mere indefinite survival4 
,not ,quakerdom itself seems able to    
maintain consistency with its           
non-resistant ideals4 ,alas1    they    
were abandoned by those who could not   
and would not see the   connection      
between these principles and the        
uninterrupted peace   which had long    
blessed the ,pennsylvania colony4       
,becoming itself directly responsible   
for the order and security hitherto     
guaranteed by the sovereign ,british    
power the ,quaker commonwealth followed 
the example of its neighbor states and  
girt on the sword4#aa ,for this1        
doubtless1 we may hold the influx of    
alien immigrants more responsible than  
the genuine followers of ,fox and ,penn4
 ,but it must at least be admitted that 
,quaker leaven showed little power to   
work1 so far as the doctrine and policy 

of non-resistance are concerned4        
,inconsistencies such as these on the   
part of the greatest modern exemplars of
 non-resistance are saddening to its    
champions1 but there remains ever a more
 ethereal realm1 where philosophy can   
build without fear of the stern         
realities of life1 the limbo of utopias4
   ,v  ,jesus1 too1 they tell us1 though
 greatest of all non-resistants1 was    
also inconsistent4 ,was he1 then1       
inconsistent with himself8 ,or was his  
pacifism the active pacifism of those   
who give their lives for just and       
lasting peace1 the peace that is real   
and not mere devastation1 not           
destruction and tyranny miscalled       
,kultur2 not might triumphant over right
 and unashamed2 but a peace that endures
 because justice and right have been    
enthroned8  ,jesus closed his public    
teaching with the doctrine that all     
religion1 all duty to ,god and man1 is  
summed up in the two commandments3      
,unreserved1 unqualified1 unfaltering   

devotion to the ,one ,god of            
,righteousness and ,truth2 unselfish    
devotion to the common weal of man4 ,one
 who in obedience to this law of love   
took up the succession of ,moses1 ,david
 and the prophets1 raising the standard 
of ,god's real sovereignty on earth1 and
 paying to it the last full measure of  
his own devotion1 has not deserved the  
accusation of inconsistency4 ,jesus was 
sublimely consistent4 ,that             
interpretation of his words which       
refuses the witness of his heroic deeds 
to their true meaning is guilty of the  
inconsistency4  ,it is true1 as ,tolstoy
 finely says1 that ,jesus' noble        
depiction in the ,sermon on the ,mount  
of the forbearance of ,god as the       
standard of the higher righteousness    
means that we should never do anything  
contrary to the law of love4 ,but by    
what right does the great ,russian      
pacifist 7or any other who claims for   
his theory the authority of ,jesus7 omit
 from that law of love its first and    

great commandment8 ,how can we ignore   
the demand of supreme and unqualified   
devotion to the ,god of ,righteousness1 
whose kingdom of righteous peace ,jesus 
gave his life to establish1 and limit   
our obedience to acquiescence in the    
demands of men1 be they righteous or the
 reverse8 ,the second commandment of the
 ,law of ,love is dependent on the      
first1 and in separation from it will   
assuredly be misconstrued4 ,equal love  
of neighbor can be no requirement of    
religion1 save as it depends on the     
prior obligation of supreme devotion to 
a common ,father1 whose forbearing1     
forgiving love extends equally to all4  
,imitation of that ,father's goodness   
and forbearance1 overcoming the evil of 
the world with good1 is the one         
teaching1 the comprehensive1 unifying   
principle1 of the ,sermon on the ,mount4
 ,but the ,god whose goodness this great
 discourse sets up as the standard of   
the righteousness of all sons and       
daughters of the ,highest is not a      

non-resistant ,god4 ,it is the just and 
merciful ,god depicted in those         
,scriptures wherein ,jesus read his     
beneficent will and purpose for the     
world4  ,it is not enough for the       
,christian merely to do nothing contrary
 to the law of love2 he must actively   
toil and suffer in its service1 fighting
 to the death4 ,his personal enemy he   
may and must forgive4 ,enemies have thus
 been won to the kingdom4 ,the enemy of 
the weak and defenceless brother he must
 resist4 ,the enemy of ,god's kingdom he
 must fight to the death4 ,it is true   
that this foe of ,god is no human or    
visible foe4 ,our wrestling is not      
against flesh and blood2 it is against  
the principalities and powers of        
darkness in the heavenly places4 ,but we
 do not beat the air4 ,this power of    
darkness finds incarnation in human form
 at least as readily as the ,power of   
light4 ,he fights with real and concrete
 weapons1 and this reality is the       
ultimate test4 ,for the foe who thus    

incarnates the evil power the ,christian
 has no hatred as brother-man2 only as  
agent of the evil power4 ,the hatred    
ceases when the man renounces the evil  
allegiance4 ,hence the paradox of love  
that may necessitate a blow4            
,self-deception is here all too easy1   
but absolutely selfless devotion may be 
trusted even here not to substitute its 
own cause for ,god's4  ,the very        
paragraph from which the non-resistants 
draw their doctrine has this conclusion3
    ,wherefore seek ye first the kingdom
 of ,god and his righteousness1   and   
all these 7outward blessings7 shall be  
added unto you4  ,it is because ,jesus  
sought first the kingdom1 which means   
righteousness1 peace and good will among
 men1 sovereignty of right over might1  
overthrow of the powers of darkness     
which claim as their own the kingdoms of
 the world and the glory of them1 that  
he could teach as the best means to its 
attainment forbearance and              
loving-kindness to the limit4 ,for a    

limit there is--the divine limit of the 
welfare of all4 ,loyalty to this ideal  
led ,jesus to crown his sublime teaching
 with action sublimer still4 ,when the  
scenes of his earlier ministry were     
closed1 he left the quiet paths of      
teacher and healer in ,galilee to tread 
the martyr's road1 and to set up in his 
own cross an ensign to rally the        
scattered and bleeding flock of ,god4   
,because he sought first the kingdom of 
,god ,jesus held back his disciples from
 the bloody and disastrous path of      
,zealot fanaticism1 and bade ,peter     
return his futile sword to its sheath4  
,for the same reason and no other he    
depicted to his disciples the ,good     
,shepherd laying down his life in       
defence of the flock1 and poured scorn  
upon the hireling who when he seeth the 
wolf coming1 leaveth the sheep and      
fleeth4 ,it is for the same reason and  
no other that he also warned them of    
days to come when it should be the duty 
of the disciple unprovided with a sword 

to sell his garment and buy one1 days   
when only he that endured unto the end1 
fighting to the death against the powers
 of darkness1 should be saved4  ,jesus  
teaches unlimited non-resistance where  
only personal and selfish interests are 
at stake2 but resistance unto blood for 
the sake of the ,kingdom of ,god and his
 righteousness4 ,in this he is          
inconsistent with non-resistant pacifism
 that can see no difference between this
 doctrine and that of ,buddha or        
,lao-tse4 ,jesus even reverses that     
,bolshevist pacifism that to save its   
own skin throws to the ,turkish-,teuton 
wolves the bleeding remnant of the      
earliest historic flock of ,christ4 ,he 
approves rather shepherds that give     
their lives fighting in defence of their
 helpless charge4 ,he is inconsistent   
with the theories and philosophies of   
non-resistance2 but he is consistent1   
sublimely consistent1 with his own      
gospel of the sovereignty of ,god4  ,the
 rule of truly ,christian pacifism is   

not hard to understand when we approach 
it from the standpoint of those who     
after the precept and example of ,jesus 
seek first the ,kingdom of ,god4 ,men of
 this type are ready like all the saints
 who nobly fought of old to lose their  
lives in this high cause1 that they may 
save them unto life eternal4 ,for       
individuals and for nations the rule is 
the same3 ,in thine own cause strike    
never1 not even in self-defence2 in     
,god's cause strike when he bids thee   
strike and cease not1 come victory or   
death4 ,there is1 no doubt1 an easy     
self-delusion1 prone to identify its own
 cause with ,god's4 ,but against this   
blasphemous egotism human history       
henceforth will ever set up the         
abhorrent warning of a certain imperial 
attitudinizer whom we do not need to    
name4 ,there is a time for forbearance1 
patience1 longsuffering1 up to the limit
 of the forbearance of that ,god who    
seeks only the good of all1 and who     
seeks it in wisdom and justice as well  

as in forbearance4 ,the time is up to   
that limit1 and not beyond it4 ,if the  
enemy can be won1 win him4 ,turn the    
other cheek1 surrender tunic along with 
cloak4 ,but forbearance is not meant to 
play into the hands of the evil power4  
,there is also a time when it only gluts
 the ravenous maw of inhuman1 soulless  
tyranny1 a time when incarnate evil sits
 in the very temple of ,god1 setting    
itself forth as ,god1 a time when the   
law of violence is openly avowed and    
exalted above the law of mercy and      
right1 a time of the beast and the false
 prophet1 threatening to turn           
civilization back again to the age of   
,lamech and ,tubal-cain4 ,that is a time
 to remember also the commandment1 ,let 
him that hath no sword sell his cloak   
and buy one1 and the promise3 ,he that  
overcometh1 ,i will give to him to sit  
down with me on my throne1 as ,i also   
overcame1 and sat down with my ,father  
on his throne4  #a ,rom4 #ab3bj1 citing 
,prov4 #be3ba-bb4  #b ,see below as to  

the fourth evangelist's explanation of  
,jesus' claim to be the ,davidic        
,shepherd of ,israel only in the sense  
of uniting the scattered flock of ,god4 
#c ,the citations are all from the      
unquestioned writings of the ,first     
,isaiah1 ,isa4 #b3b-d2 #c3a-e2 #i3b-g   
and #bh3a-f4 ,the rendering is made     
independently from the ,hebrew4  #d     
,mal4 #c3a-d2 #d3a-f4  #e ,paul is      
elaborating ,isa4 #eg3ai4  #f ,mk4      
#f3cd2 #ad3bg and parallels4  #g ,ezek4 
#cd4  #h ,new ,wars for ,old1 pp4       
#beb-beh4  #i ,ibid4 p4 #bbc4  #aj      
,ibid4 p4 #beh4  #aa ,new ,wars for     
,old1 p4 #bda4     ,v  ,,the ,,ministry 
,,and ,,the ,,war  ,,henry ,,hallam     
,,tweedy   ,when the greatest crime in  
all history was perpetrated and the     
world-war began1 it was natural and     
necessary that the ministry of all lands
 should buckle on the ,christian armor  
and take its place in the fighting      
ranks4 ,thousands volunteered as        
chaplains and ,y4 ,m4 ,c4 ,a4 workers4  

,thousands more--two thousand at one    
time in ,canada alone--equally eager to 
don the khaki and endure their share of 
the hardships1 waited impatiently until 
a door could be opened for them to go4  
,in the training camps and in the       
trenches1 in hut and in hospital1 these 
men found new parishes and pulpits1     
ministering in a multitude of ways1 and 
finding opportunities for ,christ-like  
service in the soldier's every need4    
,they did more than preach sermons1 hold
 ,bible classes1 and act as spiritual   
comforters and advisers4 ,to them1 as to
 ,donald ,hankey's beloved captain1 no  
task was too petty or too menial1 no    
lowly service beneath them1 if it       
lightened the burdens or added to the   
comfort and efficiency of the fighters4 
,at all times and everywhere1 in all    
ways and by all means1 they strove to   
represent the ,master1 who cared for    
bodies as well as for souls1 for the    
resting times and food and tired feet as
 well as for the thoughts and motives   

and ambitions of his disciples4 ,they   
were the ambassadors of the ,prince of  
,peace and the army's public friends4   
,all this was only what might have been 
expected4 ,the arresting fact was to    
find these prophets of peace1 with      
comparatively few exceptions1           
proclaiming the righteousness of our    
participation in the war4 ,in #aiae when
 the ,continent1 of ,chicago1 sent out a
 questionnaire among the ,presbyterian  
ministers of the country1 an            
overwhelming majority declared          
themselves in favor of preparedness4 ,a 
vote in ,brooklyn1 embracing ministers  
in something like twenty denominations1 
showed one hundred and fifty-one in     
favor of preparedness1 while six        
qualified their approval and only       
fourteen were opposed4 ,these are       
indications of the trend of thought     
among the ministers of ,america2 and    
though they may not give direct and     
unimpeachable evidence of how these men 
would have viewed the entrance of the   

,united ,states into the ,european      
debacle1 it would seem to be a          
legitimate inference that their attitude
 would be the same4 ,when a nation1     
patient and forbearing until her enemies
 scoffed and her friends grieved1 found 
herself compelled to defend her         
unquestioned rights against lawless and 
brutal pirates1 minds which approved of 
preparedness for war would naturally1   
almost inevitably1 approve of war4 ,nor 
was it our rights only4 ,we entered the 
struggle not through pride or greed or  
hatred1 but as the champion of          
international law1 righteousness1       
liberty1 democracy1 and a world peace   
that shall be abiding and just for all4 
,to the few pacifists among the clergy  
all this seems quite unnecessary4 ,why  
should not ,america walk in the         
footsteps of ,jesus1 set her face       
steadfastly toward her ,jerusalem1 and  
for the world's salvation suffer        
,germany and ,austria and ,turkey to    
drive the spikes through her hands8 ,why

 not permit the ,central ,powers to     
seize and possess our country1 even     
though they dealt with those of us1 who 
could not and would not submit to the   
ethics of ,nietzsche and the diplomacy  
of ,bernhardi and the rule of von       
,hindenburg1 as they treated the fathers
 and mothers and little children of     
,armenia and ,belgium and ,poland8      
,resist not evil6 ,the cure of ,christ's
 time is the cure of our time6 ,the age 
of ,judas and of ,pilate1 of the scribes
 and brutal ,roman soldiers1 has never  
passed4  ,this is not the place to      
attempt to settle the dispute between   
the champions of peace at any price and 
those of a war which1 rightly or        
wrongly1 they regard as righteous and   
unavoidable4 ,it certainly will never be
 decided by calling all pacifists       
cowards and slackers1 and all defenders 
of the course pursued by ,president     
,wilson1 the son of a clergyman1        
exponents of ,prussian militarism4 ,the 
plain fact is that there is no path open

 to us which presents no moral          
difficulties4 ,it is not a choice       
between absolute right and absolute     
wrong1 but between the preponderance of 
right and the preponderance of wrong4   
,as some one has phrased it1 ,war is a  
moral enterprise1 if it redeems a state 
from a condition worse than war2 and    
that--so it seemed to thousands of      
ethical and religious teachers--was the 
situation in ,america4 ,to have watched 
the violation of ,belgium1 the massacre 
of ,armenia1 the destruction of         
,england1 ,france and ,italy1 the       
absorption of ,russia1 and ultimately   
the forging of the chains of our own    
servitude1 without striking a blow to   
protect the world against the           
unspeakable barbarism of a megalomaniac 
would have been ethical madness4        
,granting the culprit's sanity1 it would
 have been a kind of religious paranoia 
not to bring the international butcher  
and brigand to terms4 ,the man who      
stands by1 while a thug robs his        

neighbor's house and murders the wife   
and children1 practically cooperates    
with the criminal4 ,if he is a saint1 he
 is a saintly ,raffles4 ,though he never
 strike a blow1 he bears the mark of    
,cain4 ,leaders like the ,rev4 ,charles 
,a4 ,eaton1 ,d4,d41 of the ,madison     
,avenue ,baptist ,church in ,new ,york  
,city1 have ventured to characterize our
 participation in the struggle as our   
,christian duty4 ,many even of our      
,quakers vigorously champion it4 ,mr4   
,john ,l4 ,carver1 the head of the      
,friends' ,school in ,new ,york and     
,brooklyn1 writes3 ,first and last1 let 
us have no compromise or suggestion of  
compromise as to the justice of the     
,american cause--no admixture of false  
pacifism in relation to one of the few  
absolutely just and unavoidable wars    
that the world has ever seen1 unmarred  
by fanaticism1 mistaken hatred1 or lust 
of gain4 ,let us permit no confusion of 
ideas between old time wars of          
aggression or revenge1 and this present 

war of unselfish sacrifice to save      
humanity from the reign of the beast4   
,with this it is safe to say the great  
majority of ,christians1 lay and        
clerical1 heartily agree4 ,war is always
 bad2 but there are situations when to  
decline to give battle1 permitting the  
foe to work his immoral will1 is not    
only still more terrible in its cost but
 more awful in its moral degradation4   
,to kill is always an evil2 but it is   
less of an evil1 both for society and   
for the evil doer1 than to permit a band
 of deluded assassins to run amuck in   
the ranks of civilization and to        
practice their marksmanship on the      
gentlest of women and the noblest of    
men4 ,almost to a man the leaders of    
thought in the allied countries1 with   
unwilling minds and breaking hearts1    
have reached this decision4 ,rightly or 
wrongly1 it is the answer which has come
 to their agonized petition1 ,lord1 what
 wilt thou have me to do8  ,but there is
 a still more striking fact4 ,not only  

are our ministers like ,sir ,george     
,adam ,smith in khaki and ,dr4 ,henry   
,van ,dyke in the uniform of the navy1  
toiling as spiritual specialists for our
 soldiers and sailors4 ,not only are    
teachers like ,principal ,forsyth and   
ex-,president ,taft proclaiming our     
moral duty and legal right to           
participate in the greatest and most    
terrible of wars4 ,after careful        
deliberation an ever-increasing number  
of ministers1 especially among those of 
draft age1 both in the pastorate and in 
the seminary1 have given up their       
distinctive work1 donned the uniform of 
the soldier1 and sailed for the trenches
 of ,france4 ,to some minds this seems  
incredible folly1 a species of          
ministerial madness4 ,war is so tigerish
 in its ruthlessness1 so demoniacal in  
its treatment of ethical principles1 so 
un-,christian in matter and in method1  
that it appears impossible to           
characterize any participation as       
righteous4 ,it is1 no doubt1 the        

minister's duty to play the role of     
,good ,samaritan when1 with nations as  
his victims1 the modern ,hun repeats the
 parable4 ,but can he still bear the    
title of minister if he joins the police
 force and attempts1 even at the cost of
 killing the robbers1 to clean up the   
,jericho road8  ,the answer of these men
 has been an enthusiastic affirmative4  
,to them their clerical exemption was   
something more than what ,dean ,shailer 
,mathews called it1 an insult or a      
challenge4 ,no doubt there were good    
reasons why certain trained specialists1
 and themselves among them1 should be   
set to work with tools other than       
bayonets4 ,the physician1 the engineer1 
the munitions expert1 the ship-builder  
and the chaplain will all have their    
part in the triumph4 ,mr4 ,hoover1 ,mr4 
,schwab and the ,archbishop of ,york    
will do more in their present positions 
than they could behind a machine gun or 
in an aeroplane4 ,they1 and millions of 
men and women in lowly stations1 can    

fight at home for peace and for freedom2
 and when the burden is heaviest and the
 strain almost unendurable1 call        
cheerily1 as ,harry ,lauder did to the  
,scotch ,highlander3 ,no1 man1 ,i'm no  
tired6 ,if you can die fighting for me1 
,i can die working for you6  ,but this  
patent plea did not satisfy some        
militant ministers4 ,their religion as  
well as their patriotism carried them   
beyond ,dean ,mathews' interpretation of
 the phrase4 ,grant that their exemption
 is an insult if it implies that        
ministers are not as ready to serve     
their country as any other citizens1    
that they are slackers1 or that they are
 so effeminate that they would not make 
good soldiers2 that if they go about    
their work with no increase of labor or 
of sacrifice1 making an excuse out of   
their holy calling1 they accept their   
exemption as an insult to their calling4
 ,grant that1 if this is not true1 it   
comes to them as a great challenge to do
 and to dare as much in their spiritual 

work as the soldier does in his1 toiling
 to the limit of costly sacrifice1      
possibly to overwork and to death4 ,they
 are quite ready to burn out1 and that  
quickly1 when the age demands the heat  
and light of their lives4 ,but there was
 still in their hearts a service        
unexpressed1 an intense desire          
ungratified4 ,one hears the call in the 
following letter from a minister1 who is
 now a lieutenant with a ,canadian      
regiment in ,france3  ,i expect to go to
 the front in ,europe in the near       
future1 he wrote to the editor of the   
,outlook4 ,for six years ,i was a       
,presbyterian minister1 although a      
,canadian1 in the ,presbyterian ,church 
of the ,united ,states4 ,when the cause 
of liberty and the ideals of democracy  
were at stake1 ,i could not withstand   
the 'call'--not so much of my country as
 of civilization--any longer4 ,i        
resigned my charge and came to ,nova    
,scotia1 my boyhood home4 ,it seems     
strange1 but true nevertheless1 that    

today ,i am a happy man4 ,i hate war and
 know something about it--,i served     
through the ,south ,african ,war and saw
 its results--but there are things worse
 than war4 ,i am going1 as ,i find many 
of my comrades going1 not because we    
hate the ,german people1 but because we 
believe that ,prussian militarism would 
be an intolerable system for the world  
to live under4  ,is this a psychological
 and moral paradox8 comments the editor4
 ,we think not4 ,every man who really   
grasps the meaning of the words         
righteousness1 justice and peace1 and   
their true relations1 will understand   
the state of mind of this ,canadian     
clergyman4 ,it is the decision of one   
who loves and honors the calling of the 
ministry1 and yet feels that in this    
crisis there is a place where he1       
whatever may be true of his fellows1 is 
more greatly needed4 ,it is the         
confession of faith on the part of a    
,christian who knows war and hates it1  
and yet is happy to make it because he  

loves peace1 and believes1 rightly or   
wrongly1 that if the world is to possess
 it in our time1 it must be won with the
 sword4 ,it is the deed of a brother of 
all men who declines to be limited by   
his cloth1 who cannot preach to the     
soldier without drinking the soldier's  
cup and being baptized with his baptism 
of mud and of blood4 ,it is the spirit  
of a true ,christian preacher1 who      
cannot urge ,christian laymen to go over
 the top unless at least some ,christian
 ministers go with them4 ,it is the     
jubilant response to the call of the    
heroic1 the comradeship which knows no  
secular and no sacred1 and which covets 
the most intimate fellowship in the life
 and sufferings of brave men4  ,the same
 attitude is being increasingly taken by
 the peace-loving ,friends4 ,the young  
,quaker of the present day1 writes one  
of them1 is so true to his              
inheritance--that of being allowed to   
act as his conscience dictates--that    
there are already many in the service1  

and that1 too1 with the fervent         
cooperation of their ,quaker parents4444
 ,when one of these young ,friends--now 
a trusted officer in the ,american      
infantry1 who enlisted before war was   
declared by our ,government--was        
challenged by a ,quaker friend1 he      
promptly replied3 ',i am showing my     
regard for my ,quaker ancestry and      
training in the fact that ,i cannot and 
will not allow war to stalk upon the    
earth unchecked4 ,only by meeting the   
,devil face to face can we hope to crush
 him4'  ,sir ,george ,adam ,smith in an 
,american address stated that in        
,scotland #ij per cent of the ministers'
 sons of military age entered the army  
before conscription4 ,would it be       
strange if some fathers decided to go   
with them8 ,he also said that of the    
sixty thousand ,catholic priests engaged
 in war work in ,france1 twenty-five    
thousand are fighting in the ranks4     
,some ,chinese missionaries are serving 
behind the lines as officers of         

detachments of ,chinese artisans and    
laborers4 ,other missionaries1 however1 
and sons of missionaries are reported to
 have gone directly into military       
service4 ,our country's ,roll of ,honor 
contains the names of men like ,captain 
,jewett ,williams1 an ,episcopal rector 
and the son-in-law of ,dr4 ,david ,j4   
,barrows1 ,chancellor of the ,university
 of ,georgia1 who declined a chaplaincy1
 trained at ,fort ,oglethorpe1 and was  
killed in action4 ,of recent graduates  
and members of the ,yale ,school of     
,religion1 forty-four are now in khaki4 
,of these nineteen are chaplains and ,y4
 ,m4 ,c4 ,a4 workers1 while eighteen are
 in the regular army1 one each in the   
,british and ,canadian armies1 two in   
the ,ambulance ,corps1 one in aviation  
and one in the navy4 ,already the       
,school ,roll of ,honor bears one name1 
that of a young ,englishman of rare     
promise1 who died in the hospital from  
wounds received on the battlefields of  
,france4  ,these men are following in   

the footsteps of ministers of other     
generations4 ,yale's records show that  
there is scarcely a campaign of note1 or
 an important battle in ,american       
history1 in which her sons among the    
clergy did not share the hardships and  
dangers of the soldier's lot4 ,besides  
the more than one hundred and thirty who
 served as chaplains1 in the thick of   
the fight as well as in camp and        
hospital1 are those who fought shoulder 
to shoulder with their parishioners4    
,when the news of the approach of the   
enemy reached ,thomas ,brockway 7#agfh7 
during service1 he dismissed his        
congregation1 shouldered his long gun1  
and marched away4 ,of ,john ,cleaveland 
7#agde7 it is said that he preached all 
the men of his parish into the army and 
then went himself4 ,they helped to take 
,louisburg in the campaign against ,cape
 ,breton ,island4 ,they marched in the  
,crown ,point ,expedition1 fought at    
,ticonderoga1 and shared with ,wolfe the
 hardships of the campaign against      

,quebec4 ,the record of the             
,revolutionary days is a stirring one4  
,edmund ,foster 7#aggh7 joined the      
,minute ,men on the sounding of the     
alarm in ,lexington4 ,ebenezer ,mosely  
7#agfc7 enlisted in ,israel ,putnam's   
regiment1 and with ,joseph ,badger      
7#aghe71 who served with ,general       
,arnold in ,canada1 fought at the       
,battle of ,bunker ,hill4 ,they were in 
the ranks at ,germantown and at         
,monmouth4 ,samuel ,eells 7#agfe7 was   
elected the captain of a company formed 
among his parishioners to aid ,general  
,washington1 who was then retreating    
through ,new ,jersey4 ,elisha ,scott    
,williams 7#agge7 crossed the ,delaware 
in the boat with ,washington1 and is so 
depicted in ,trumbull's painting4 ,he   
also fought at the battles of ,white    
,plains1 ,trenton and ,princeton1 and   
shared with ,william ,stone 7#aghe7 and 
,benjamin ,wooster 7#agij7 the hardships
 and sufferings at ,valley ,forge4 ,levi
 ,lankton 7#aggg7 was present at        

,burgoyne's surrender4  ,in the ,civil  
,war this record is repeated4 ,the      
ministers of ,yale fought at ,bull ,run1
 ,south ,mountain1 ,antietam1           
,fredericksburg1 ,chancellorsville1     
,gettysburg1 the ,wilderness1           
,spottsylvania and ,cold ,harbor4 ,they 
rode with ,sheridan's cavalry in the    
,army of the ,potomac2 they marched with
 ,general ,sherman to the sea4 ,several1
 like ,erastus ,blakeslee 7#ahfc71 well 
known for his services to the work of   
the ,sunday school1 rose to the rank of 
general4 ,moses ,smith 7#aheb7 entered  
in #ahfe with the first troops into     
,richmond1 while ,samuel ,w4 ,eaton     
7#ahdb71 after fighting in some of the  
hardest battles1 was present at         
,appomattox ,court ,house on the        
surrender of ,general ,lee4  ,in all    
this there is no thought of glorifying  
war1 or of haloing the head of the      
minister who lays down his ,bible to    
take up his bayonet4 ,quite the         
contrary4 ,these fighting chaplains     

condemned war and hated it4 ,they never 
proclaimed that organized slaughter was 
a sane method of settling international 
disputes or ethical questions4 ,they    
would have marched to their own         
,calvaries gladly if this would have    
saved them from the horror of the task  
of the soldier and at the same time     
helped to bring in the ,kingdom of ,god4
 ,but to their minds there was a time   
when a ,christian ought to put up his   
sword1 and another when his duty was to 
buy one4 ,devilishness is not usually   
overcome by allowing the ,devil to have 
his way4 ,if the powers of evil attempt 
by force to overthrow righteousness1    
righteousness may well by force oppose  
and thwart them2 not that it may escape 
martyrdom1 or vent its anger1 but with  
the clear purpose of rescuing the evil  
doer from his devastating delusion1 and 
of saving the most precious treasures of
 civilization from the axe of a         
vandalism1 which can and ought to be    
restrained4 ,the thought finds a crude  

but characteristic expression in        
,kipling's poem of ,mulholland1 the     
coarse sailor1 who1 in fulfilment of the
 vow made during a storm on the         
cattle-ship1 goes back to preach        
religion to the brutal and unsympathetic
 crew3    ,i didn't want to do it1 for  
,i knew what ,i should get1   ,an' ,i   
wanted to preach religion1 handsome an' 
out of the wet2   ,but the ,word of the 
,lord were lain on me1 and ,i done what 
,i was set4    ,i have been smit and    
bruised1 as warned would be the case1   
,an' turned my cheek to the smiter1     
exactly as ,scripture says2   ,but      
following that1 ,i knocked him down an' 
led him up to grace4    ,an' we have    
preaching on ,sundays whenever the sea  
is calm1   ,an' ,i use no knife nor     
pistol1 an' ,i never take no harm2      
,for the ,lord abideth back of me to    
guide my fighting arm4  ,it is devoutly 
to be wished that it was never necessary
 for the preacher to use knife or       
pistol2 but at present apparently there 

is no other means by which the smiter   
may be knocked down4  ,this teaching is 
what might be called1 in ,dr4 ,van      
,dyke's phrase1 ,fighting for ,peace4   
,it is the kind of militant pacifism    
which ,paul hints at4 ,if it be         
possible1 as much as in you lieth1 be at
 peace with all men4 ,sometimes it is   
not possible4 ,it is neither wise nor   
saintly to attempt to negotiate with a  
tiger4 ,it would be something worse than
 folly to allow the ,i4 ,w4 ,w4 to      
dictate the economic policy of our      
country1 or to suffer philosophical and 
practical anarchism to work its will    
with the law and order of the world4    
,war as mere war deserves all the       
vitriolic epithets which have been      
heaped upon it4 ,it is the scourge of   
scourges1 the father of piracy and of   
murder1 the mother of havoc1 desolation 
and woe4 ,it stands clearly revealed as 
a monstrous crime1 man's crowning       
imbecility and folly4 ,but when through 
war the attempt is made to tear down    

law1 overthrow justice and shackle the  
world's liberty1 shall not war be met by
 war in order to preserve these         
priceless possessions1 and perchance end
 all wars by rendering its mad champions
 powerless8 ,no minister can be called  
,christian who does not hate war4 ,but  
most of them hate still more the sinking
 of the ,lusitania1 the rape of         
,belgium1 the massacre of the peaceful  
people of ,armenia4 ,they cannot with   
clear conscience sit still and watch the
 fulfilment of the plot of the ,potsdam 
gang without striking a blow4 ,peace    
proposals from the successful marauders 
sound to them too much like ,dr4 ,van   
,dyke's imaginary conversation between  
an outraged householder and his         
triumphant pacifistic burglar4 ,it is   
not a question of ,christ or ,caesar4   
,there is something of the ,sermon on   
the ,mount in pacifist and militarist   
alike4 ,but in the choice our ministers 
in the army have registered their vote  
for what seems to be by far the lesser  

of two evils4 ,they with their fellows  
have chosen to tread the new ,via       
,sacra1 as the road is now called which 
made the salvation of ,verdun possible2 
and today they stand facing the forces  
of autocracy1 greed and military        
oppression1 uttering that great battle  
cry which broke from the heart of       
,france1 ,they shall not pass6          
,whatever the verdict of history upon   
this decision of brave men in the       
ministry1 certain effects of the war    
upon them and upon their work are sure4 
,these again are both good and evil4 ,on
 the debit side of the ledger will be   
the loss of many in whose future service
 lay much of the hope and strength of   
the church4 ,a large proportion of the  
best men1 who were looking forward to   
the ministry1 are in the training camps 
and trenches4 ,some may now be diverted 
to other callings2 some will never come 
back4 ,their vacant places in the ranks 
will be saddening and for a time        
crippling4 ,great tasks which might have

 been done must needs be left undone4   
,new ,elishas will wear the prophet's   
mantle2 but the memory of many a        
vanished face will waken the old cry    
upon their lips3 ,my father1 my father1 
the chariots of ,israel and the horsemen
 thereof6 ,if the church does not       
begrudge them1 it will mourn them among 
its multitude of sons who        laid   
the world away2 poured out the red1     
,sweet wine of youth3 gave up the years 
to be   ,of work and joy1 and that      
unhoped serene   ,that men call age2 and
 those who would have been   ,their sons
 they gave--their immortality4  ,a      
second regrettable result in the minds  
of some will be the discrediting of the 
ministry4 ,there have been too many     
un-,christian utterances from the       
pulpits of all lands1 though we are     
naturally especially sensitive to those 
made in ,germany2 too many petty1       
superstitious prayers addressed to      
tribal deities as little like the ,god  
of ,jesus as ,moloch and ,mars2 too     

reckless dealing with high literary     
explosives on the part of preachers     
possessing neither the wisdom of        
,solomon nor the restraint of ,paul2 too
 flamboyantly patriotic utterances from 
orators who apparently forgot their     
obligations as citizens of heaven and   
makers of a new world4 ,so far as the   
writer knows1 there have been no        
blasphemies from the pulpits of the     
,allies equal to the saying of ,pastor  
,w4 ,lehmann3 ,the ,german soul is      
,god's soul2 it shall and will rule over
 mankind2 or that still more brutal and 
unblushing pronouncement of ,pastor ,d4 
,baumgarten3 ,whoever cannot prevail    
upon himself to approve from the bottom 
of his heart the sinking of the         
',lusitania1' whoever cannot conquer his
 sense of the gigantic cruelty to       
unnumbered innocent victims1 and give   
himself up to the honest delight at the 
victorious exploit of ,german defensive 
power--him we judge to be no true       
,german4 ,but if none have descended to 

these depths of theological blindness   
and ethical madness1 there has been a   
certain kinship with the spirit of the  
imprecatory psalms1 used as convenient  
and refreshing outlets for pent-up      
tempers1 together with more or less     
pagan treatment of ethical and religious
 questions1 camouflaged with felicitous 
phrases1 which lulled the listener with 
the assurance that the preacher was     
quoting from the ,litany4 ,all this has 
not redounded to the respect of the     
thoughtful for the pulpit1 or for the   
leadership of men supposed to be        
specialists in the rules of right and   
teachers of the counsels of a fatherly  
,god4  ,furthermore1 while the mass of  
,christian unity and cooperation has    
been unprecedented1 there have been here
 and there expressions of denominational
 rivalries4 ,it is not an inspiring     
spectacle when a few--and fortunately   
only a few--bigoted denominationalists  
are seen storming certain camps1 not    
because the religious welfare of the    

soldiers is not being amply cared for1  
but because the accredited purveyor of  
their ecclesiastical shibboleth is not  
teaching his patois and peddling his    
wares4 ,neither our best laymen nor our 
wisest religious leaders have either    
patience or sympathy with modern        
denominational ,pharisees4 ,they        
recognize temperamental1 psychological  
and national differences among fellow   
,christians1 and are content that       
,quaker and ,high ,churchman1 shouting  
,methodist and dignified ,scotch        
,presbyterian1 ,salvation ,army lassie  
and devout ,romanist should choose their
 own liturgy and polity1 and go to      
heaven each in his own way4 ,but to     
their minds1 in everyday life usually   
and in camp life always1 sectarian      
squabbling and doctrinal hair-splitting 
are merely rocks of stumbling and stones
 of offense2 and whenever they witness1 
especially in war time1 such wrangling  
in the porch of the sanctuary1 they     
discount the utterances and even the    

calling of the minister1 and1 instead of
 entering the edifice and joining in the
 service1 pass by on the other side4    
,still more damning will be the         
accusation1 made even by loyal sons of  
the church's own household1 that not    
only has the ministry failed to prevent 
war1 but that it neglected to mass its  
forces and measure its might in the     
great task4 ,to reply to the charge in  
its undiscriminating1 blunderbuss form  
is easy4 ,many ministers gave up their  
lives to the cause1 notably in the      
various forms of the peace movement4    
,others proclaimed and urged a cure1    
which the laity declined to put into    
operation and the governments ignored4  
,the prevention of war should have been 
the work of the educator1 the lawyer1   
the scientist1 the promoters of commerce
 and the prophets of international      
socialism as well as of the minister4   
,if he is blameworthy1 so are they4 ,men
 who love to sit in the seat of the     
scornful and jeer at ,christianity      

should enlarge the scope of their humor4
 ,if1 as ,g4 ,k4 ,chesterton puts it1   
,christianity has not been tried and    
found wanting2 it has been found        
difficult and not tried1 it is equally  
true that the ministry has not been     
trusted and found incompetent2 it has   
been the herald of an unwelcome message 
and ignored4 ,no one class in the       
community could work the miracle of a   
world-peace2 it could be wrought only   
through the faith and works of all4 ,to 
attribute to the ministers the failure  
to achieve it is in part fair2 some of  
them are guilty4 ,as ,dean ,hodges said 
of the much-discussed article1 ,peter   
,sat by the ,fire ,warming ,himself1 the
 charges are richly deserved by those by
 whom they are deserved4 ,in part1      
however1 it is manifestly unfair2       
multitudes honestly tried4 ,in part it  
is one of the greatest compliments ever 
paid them2 for it suggests their power1 
acknowledges their leadership1 and      
honors their task as the constructive   

statesmen of the world4 ,no one ever    
before hinted that the clergy ought to  
have stopped the wars of ,charlemagne or
 of ,napoleon4 ,during the ,civil ,war  
neither the conflict nor the cause was  
laid at the minister's door4 ,but in our
 day many clamor for priests after the  
order of ,joshua as well as of ,moses1  
men at the head of great bodies of      
,christian soldiers1 who shall          
participate vigorously in domestic      
politics and international relations1   
until they actually bring in the reign  
of righteousness and of love and truth  
among men4 ,as ministers we accept the  
compliment while we confess our sins and
 shortcomings4 ,the burthen of having   
done the things we ought not to have    
done and of having left undone the      
things which we ought to have done is   
one that we carry shamefacedly but not  
exclusively4 ,it is shared by all       
mankind4  ,but if the war kills some and
 discredits others1 the credit page in  
the ledger looms large4 ,the experiences

 and tasks of the present can hardly    
fail to make the manliest among us still
 more virile and vigorous4 ,they will   
purge the leaders in every profession of
 all softness and sentimentalism1 and   
lift them above a great danger in peace 
times1 that of living a    ghastly1     
smooth life1 dead at heart4  ,no sane   
and unprejudiced mind1 possessing       
first-hand knowledge of the ministry1   
accepts as a representative of the      
profession the clergyman of the stage   
comedy and the popular novel4 ,he may be
 a sport1 in the biological sense2 but  
it would be equally easy to find as     
ludicrous and despicable examples in    
law1 medicine or business4 ,so far as   
the average1 normal type is concerned1  
this popular clerical clown is a        
wretched caricature1 possessing humor   
because endowed with the exaggeration   
and distortion of a political cartoon4  
,but removing all such weaklings from   
the discussion1 and granting that there 
are no more lax fellows1 lolling through

 life1 in the ministry than in any other
 profession1 there is1 as ,donald       
,hankey points out1 a certain directness
 and sternness in camp and military life
 which is singularly invigorating and   
even ,christ-like4 ,it stiffens a man's 
back to shoulder heavy burdens1 trains  
the eye to face steadily and without    
flinching disagreeable and terrifying   
duties4 ,it tenses muscles with great   
and glorious resolves4 ,it girds up the 
loins for a race the issues of which are
 life and death1 throttles any idea of  
sneaking sinuously through the world    
avoiding large and costly obligations1  
and at the end of the day's labor       
demands visible and tangible results4   
,if any minister was in danger of       
becoming what ,horace ,greeley called a 
pretty man1 or what ,holmes described as
 a wailing poitrinaire1 his experience  
as chaplain and as soldier will         
effectually cure him4 ,we should have   
more prophets after the order of ,amos  
as well as of ,hosea when the men who   

have been under fire come home4  ,such  
men will increasingly merit and possess 
the respect of laymen and of soldiers4  
,their lives have been knit together in 
the fellowship of suffering4 ,their     
bodies are inured to the same hardships1
 their faces lined with the same grim   
marks of dangers laughed at and of      
conquered pain4 ,in the democracy of the
 trenches the sons of the ,pilgrims and 
the immigrant sons of the slums have    
come to know and to understand one      
another4 ,the pagan1 illiterate         
dock-hand has fought shoulder to        
shoulder with the teacher of religion1  
trained in the first universities of our
 own and other lands4 ,when such laymen 
attend plays like ,the ,hypocrites or   
read novels like ,the ,pastor's ,wife1  
they will never be persuaded that the   
clerical cartoons represent reality4    
,each will recall days in the dugouts   
and nights in the hospitals1 when they  
came to know a different type of        
minister1 a beloved captain1 who marched

 through the mire with song and         
laughter1 and crept with them through   
the darkness and shadow of death in ,no 
,man's ,land4 ,an almost irresistible   
attraction will draw them to the        
churches of such ministers4 ,to their   
leadership they will be inclined to     
render obedience2 to their messages they
 will listen with respect4 ,no scoffing 
jests at the minister will be allowed to
 go by them unchallenged4 ,for the first
 time in their lives they have been     
brought into touch with the preachers of
 religion1 and their hearts have burned 
within them while they talked with these
 disciples of ,jesus by the way4        
,furthermore1 they will seek them out in
 the intercourse of ordinary fellowship4
 ,for the ministers have shown          
themselves friendly1 approachable--no   
wan ascetics1 no unhuman monks or       
superstitious other-worldlings1 but     
jolly good fellows in camp life1 sane   
and wholesome counsellors in times of   
perplexity1 comforters in the hours of  

sorrow1 efficient and tireless fellow   
workers2 in brief1 the best type of men 
among men4 ,with such a minister there  
will be no social uneasiness1 no        
camouflaged conversation during a       
pastoral visit or upon his entrance into
 the club4 ,when he opens the front     
door1 the father will not be so apt to  
call1 ,mother1 the dominie has come to  
see you6 ,it will be no longer the      
pastor who wishes to meet and to know   
the male parishioner2 the male          
parishioner will be equally eager to    
meet and to know the pastor4 ,one       
soldier phrased the difference in this  
way3 ,well1 sir1 ,i like our services   
out here1 and the church is all right2  
but our parson at home1 sir--6 ,you     
couldn't go to church or have anything  
to do with him6 ,all this will come to  
the minister as a reward for having     
realized the picture as painted by an   
,english chaplain4 ,i like to think of  
the parish priest as fulfilling the     
,shakespearean stage direction--',scene3

 a public place4 ,enter ,first          
,citizen'2--for his ministry should     
mostly be spent neither in church nor in
 the homes of the faithful1 but in      
public places2 and he should be the     
,first ,citizen of his parish1          
sufficiently well known to all to be    
absolutely at home with each4444 ,and so
 the word 'parson' will revert to its   
old proud meaning of 'persona1' and the 
priest will take in his parish a        
position analogous to that of the best  
chaplains in the army4 ,that is the gift
 which true ministers have always       
coveted4 ,many have already won it1     
turning from the fascination of their   
studies to waste time wisely in the     
market-place1 gossiping like ,socrates  
with all comers4 ,after the war many    
more will possess it1 having gladly paid
 the price4  ,to the spiritual          
practitioner1 moreover1 will have come  
increased skill in that most difficult  
of all arts1 personal work4 ,he will    
have had daily hospital training in     

ministering to the souls of men4 ,he    
will speak their language1 even their   
lingo1 rather than what is to multitudes
 the unintelligible patois of the       
seminary ,canaan4 ,he will know not only
 his own theories but their difficulties
 and experiences in regard to a belief  
in immortality and the practice of      
prayer4 ,like ,jesus at the well1 he    
will have learned the method and value  
of gaining a point of contact in        
teaching4 ,formerly it was easy to      
discourse from the pulpit concerning the
 being and nature of ,god and to        
champion theories of the atonement4 ,the
 prophet of the regiment will have      
learned what is far more difficult and  
more necessary--to persuade a man to    
follow the teaching and to practice the 
friendship of ,jesus4 ,that is his task1
 and he will have become efficient in   
its accomplishment--so to bring modern  
prodigals to themselves that they loathe
 the far country1 and arise1 and go home
 to their ,father's house4  ,another    

gain will be that of a deeper           
appreciation of denominational          
cooperation and an enlarged scope for   
the practice of it4 ,sectarian rivalries
 and ecclesiastical trivialities vanish 
in the trenches4 ,man-made walls between
 ,christian brethren are crumbling4     
,petty partisanship becomes first       
ridiculous and then wicked in the light 
of the universal church's ambition4 ,we 
need a standard so universal1 writes ,h4
 ,g4 ,wells1 that the plate-layer may   
say to the barrister or the duchess1 or 
the ,red ,indian to the ,limehouse      
sailor1 or the ,anzac soldier to the    
,sinn ,feiner or the ,chinaman1 ',what  
are we two doing for it8' ,and to fill  
the place of that ',it' no other idea is
 great enough or commanding enough1 but 
only the world ,kingdom of ,god4 ,the   
same buildings are now serving          
congregations of ,jews1 ,protestants and
 ,romanists4 ,instant calls come when   
rabbis1 priests1 rectors1 and           
representatives of every hue in the     

rainbow of ,protestantism minister to   
men of other creeds and of no creed4    
,partisan politics in the field of pure 
religion are seen to be essentially     
irreligious2 and chaplains of every ilk 
and kirk are working together like ,bill
 and ,alf1 two cockney soldiers1 one of 
whom had lost a right arm and the other 
a left4 ,they always sat side by side at
 the ,c4 ,c4 ,s4 concerts so as we can  
have a clap1 as ,alf put it4 ,bill puts 
'is 'and out1 an' ,i smacks it with     
mine4 ,such men cannot come home and    
take part in the heresy trials and      
ecclesiastical hecklings of men whom at 
heart they recognize as ,christian      
brethren4 ,it is perfectly safe to      
prophesy that there will be more of     
church unity1 and possibly more of      
uniformity1 so far as this is desirable1
 when these apostles of hundreds of     
churches come home from the war4  ,with 
this enlarged cooperation will come also
 an enlarged ambition4 ,the pastor who  
has been plodding along the familiar    

ways of an uninspiring parish will never
 be content to suffer his people to     
travel in the old ruts or to countenance
 out-worn and inefficient methods4 ,that
 way1 he now knows1 lies ministerial    
melancholia and the present situation1  
something far worse than ,lear's        
madness4 ,his task1 and that of his     
people1 is nothing less than to         
transform their portion of the world    
into heaven4 ,singing and praying about 
it are good and necessary2 but in the   
words of the old negro spiritual1 it is 
perfectly patent that ,eberybody talks  
'bout heaben ain't a-gwine dah1 and the 
work of the church is to see to it that 
they go4 ,some of the strongest and most
 venturesome among the clergy1 unwilling
 to turn back to the safe life after the
 thrill of the trenches1 will seek      
adventure in pioneer work in our own    
land and abroad4 ,home missions will    
come as a challenge to men inured to    
danger and hardship4 ,foreign missions  
will have a new and poignant meaning for

 all the world4 ,we knew before that the
 bubonic plague in ,calcutta was a      
menace to ,san ,francisco2 we know now  
that the cult of militarism in a single 
group in ,germany can crucify mankind4  
,no chaplain will ever settle down into 
a parish as if it were a pent-up ,utica4
 ,no cultivation of individual piety    
will atone for the failure to           
,christianize society1 leaven industry  
with the principles of ,jesus1 and      
convert from its ,machiavellian         
heathendom and ,bismarckian brutality   
the diplomacy of the old-time state4    
,nothing less than the ambition to take 
the world and its kingdoms for ,christ  
can ever satisfy his soldiers2 not1 like
 the ,central ,powers1 in order that    
they may be enslaved and exploited1 but 
that they may know the fullness of joy  
and of freedom1 and possess the true    
riches of that divine life which is life
 indeed4  ,almost of necessity the      
experience at the front will simplify   
and vitalize the minister's message4    

,for many all discussion of the future  
of unbaptized infants1 and              
premillenialism1 and the verbal         
inspiration of the ,pentateuch had long 
ago lost interest4 ,in the minds of     
others1 matters regarded by some earnest
 ,christians as of vital importance1    
like the ,virgin ,birth and the physical
 resurrection of ,jesus1 had ceased to  
function4 ,to them ,jesus would still be
 the unique ,son of ,god1 the divine    
,saviour of the world1 whatever the     
method of his human generation2 and he  
would still be alive1 their unseen      
friend and present helper1 whether or   
not his body had remained in the tomb4  
,belief or disbelief in such articles of
 faith would never transform a demon    
into a saint or a saint into a demon4   
,even to those accepting them1 they had 
no visible effect upon character or upon
 the course of ordinary daily life4 ,no 
soldiers ever asked about such          
scholastic problems as they faced going 
over the top on the morrow4 ,in the     

hospital they never mentioned them1 as  
they lay lonely and fearful on their    
beds of pain4 ,but they did ask1 or long
 to ask1 had shyness not prevented them1
 about the treasures for which the heart
 hungers and to which religion alone    
holds the key4  ,dear ,sir1 wrote a     
wounded soldier to the chaplain of his  
battalion2 ,i often used to wish that   
you would talk seriously and privately  
to me about religion1 though ,i never   
dared to ask you1 and ,i must admit that
 ,i seemed to be very antagonistic when 
you did start4 ,i wish you'd tell me    
what you think about it1 padre1 said    
another4 ,is there anything really      
afterwards8444 ,i'd like you to tell me 
as man to man what you really think     
about it4 ,do we go on living afterwards
 in any sort of way or--6 ,he struck a  
match to light a cigarette4 ,a gust of  
wind1 which carried a gust of snow round
 our legs1 blew the match out again4 ,i 
daresay it was that which suggested his 
next words3 ,or do we just go out8 ,i   

know the creed1 he went on4 444 ,but    
that's not what ,i want4 ,i want to know
 what you really believe yourself1 as a 
man1 you know4  ,is there a ,god1 and   
can we actually lead men to experience  
him and to grow like him8 ,is there any 
power in ,jesus to save a brute and a   
drunkard1 a selfish worldling and a     
contented prig1 not from a hell of fire 
after death from which he is snatched by
 some theological transaction1 but from 
his degradation and meanness in the     
present1 until he is fit to be a husband
 and a father1 a patriot and a friend8  
,are the fruits of the ,christian spirit
 love1 joy1 peace1 longsuffering1       
goodness1 meekness1 faithfulness1 and   
self-control1 the qualities of character
 which alone can make heaven anywhere1  
and without which a potential ,paradise 
would be transformed into an actual     
hell8 ,are the wages of sin death1 or   
does the good man simply lose a deal of 
fun and prove himself to be a foolish   
prig and superstitious other-worlding8  

,does death end all1 or are there many  
mansions in the ,father's house8 ,such  
are the great questions2 and to them    
,christianity has very definite answers1
 capable of being tried out in          
experience4 ,in the past much of        
so-called religion has seemed to        
thoughtful minds remote from the facts  
of life1 unreal1 a bit queer if not     
abnormal4 ,if the flames of war are     
purging it from such unrealities and    
abnormalities1 the facts which lie at   
the heart of the world's faith are being
 saved1 yet so as by fire4 ,the         
,christianity of the camp is no pious   
sentimentalism1 no sweet dream or       
unvirile worship of a gentle ,jesus4 ,it
 is a living1 indubitable experience1   
full of strength and of joy4 ,men are   
fighting to the death a thought and a   
purpose in the ,german armies which     
,prince ,lichnowsky1 their own          
ambassador to the ,british ,court1      
characterized as perfidy and the sin    
against the ,holy ,ghost2 and in that   

fight they hunger and thirst for the    
power of a religion of the ,spirit1     
which--however the battle of bodies and 
of brute force may be decided--in ,god's
 good time is bound to win the day4     
,the last effect of the war upon the    
work and message of the minister will be
 to furnish it with a new dynamic4 ,as  
he returns from the battle with sin in  
the trenches1 he will find in the same  
battle at home ,william ,james' moral   
equivalent for war4 ,the call to arms   
has revealed the fact1 seen in the      
success of the ,student ,volunteer      
,movement1 that the church has not      
sufficiently appealed to men's latent   
heroism4 ,the ordinary individual has   
revealed an enthusiastic readiness for  
high adventure and an almost limitless  
capacity for self-sacrifice1 qualities  
upon which the work and preaching of the
 average parish made practically        
negligible demands4 ,there was a        
contrast as noticeable as it was        
lamentable between the pompous phrases  

of certain militant hymns1 sung chiefly 
by the choir1 and the lack of ethical   
passion and aggressive righteousness on 
the part of the pews4 ,there was too    
little doing of brave deeds and too much
 flabby irresolution and orthodox       
laziness4 ,christianity seemed to act as
 a narcotic rather than a stimulant4    
,any preacher might say to any          
congregation with perfect safety1 ,ye   
have not yet resisted unto blood1       
striving against sin4  ,for the chaplain
 fresh from the front all this will be  
changed4 ,not only will he be the       
flaming apostle of a new enthusiasm2 his
 church will have been saved from the   
old lethargy and lukewarmness of        
,laodicea1 the minds of his people      
purged from the dolce far niente        
pietism1 which dreamed sweet dreams     
while the wreckers of the world prepared
 for war4 ,for today religion stands    
revealed as the greatest of all         
adventures4 ,christianity is history's  
crowning crusade4 ,the greed1 the       

brutality1 the imbecile and devilish    
lawlessness1 which have revelled in an  
orgy of spiritual vandalism1 are not    
peculiar to war4 ,they have long been   
with us1 in city and in country1 in the 
slums and on the avenue1 among peoples  
supposed to be civilized and enjoying   
the blessings of an era of prosperity   
and of peace4 ,it was an amazed world1  
rudely roused from its comfortable      
slumbers1 which found these forces      
organized for battle2 it will be a      
bloody and dishevelled but determined   
and aggressive world that1 when our men 
have laid aside their khaki1 will strive
 to hold them in the ranks of an equally
 fearless and fighting army1 which will 
never retreat from its trenches until   
these enemies of the world's peace and  
happiness are driven from the field4    
,men who hated dirt and discomfort1     
blood and vermin1 have endured and      
laughed at them for the sake of their   
cause and their country4 ,when the call 
comes to carry on the same fight in the 

homeland1 such heroic souls will        
scarcely decline to sacrifice something 
of their peace and comfort1 or to attack
 the forces entrenched in saloon and    
dive and political cave of ,adullam1    
because in the struggle they may be     
shorn of delights and dollars1 know the 
shame and agony of temporary defeat1 and
 as victors find themselves with mire   
upon their garments and blood upon their
 hands4 ,never was there a religion more
 combative than ,christianity1 wrote    
,bernhardi4 ,that is false as the       
apostle of carnage meant it2 but it is  
true to the disciple of ,jesus1 who has 
heard ,paul's summons to don the full   
panoply of the ,christian armor1 and who
 so loves the ,lord as to hate evil with
 the just but terrible wrath of the     
,lamb4 ,here is a new dynamic1 an       
irresistible appeal1 which should and   
must be utilized by the minister4 ,if   
the ,christian ,church is an army with  
the greatest of fights on its hands1    
there will be a place for the soldier4  

,with the church service of the         
religious slacker he may be pardoned if 
he declines to have anything to do4  ,t4
 ,r4 ,glover in ,the ,jesus of ,history 
has said that the ,christian conquered  
because he out-lived and out-thought and
 out-died the pagan4 ,it is beginning to
 dawn upon the ministry that we must    
out-fight him1 if he is to be conquered 
in our day4 ,the clergy have seen their 
opportunity pictured in the words with  
which ,john ,masefield in ,gallipoli has
 told the story of the final attack upon
 ,suvla ,bay4 ,there was the storm1 he  
writes1 there was the crisis1 the one   
picked hour1 to which this death and    
agony 444 had led4 ,then was the hour   
for the casting off of self1 and a      
setting aside of every pain and longing 
and sweet affection1 a giving up of all 
that makes a man to the something which 
makes a race1 and a going forth to death
 resolvedly to help out their brothers  
high above in the shell bursts and the  
blazing gorse4 ,the thousands who are   

responding to that call are the priests 
of today and the prophets of tomorrow4  
,they can cry to us1 with their fellow  
soldiers1 living and dead1 in the words 
of ,lawrence ,binyon3    ,o you that    
still have rain and sun1     ,kisses of 
children and of wife1   ,and the good   
earth to tread upon1     ,and the mere  
sweetness that is life1   ,forget not us
 who gave all these   ,for something    
dearer1 and for you6   ,think in what   
cause we crossed the seas6   ,remember1 
he who fails the challenge   ,fails us1 
too4    ,now in the hour that shows the 
strong--     ,the soul no evil powers   
affray--   ,drive straight against      
embattled ,wrong3     ,faith knows but  
one1 the hardest1 way4   ,endure2 the   
end is worth the throw4   ,give1 give2  
and dare1 and again dare6   ,on1 to the 
,wrong's great overthrow6   ,we are with
 you1 of you2 we the pain and   ,victory
 share4     ,,vi  ,,the ,,effect ,,of   
,,the ,,war ,,upon ,,religious          
,,education  ,,luther ,,allan ,,weigle  

,the term religious education stands for
 two ideas that are ultimately one3 for 
the inclusion of religion in our        
educational program1 and for the use of 
educational methods in the propagation  
of religion from generation to          
generation4  ,over seventy years ago1   
,horace ,bushnell pointed out the folly 
of reliance upon the revival method of  
dealing with the children of ,christian 
homes1 and urged the educational method 
of ,christian nurture4 ,he did more than
 any other one man to determine the     
present trend in religious education4   
,yet his work was prophetic2 it took    
fifty years more of ostrich nurture1 as 
he called it1 to reveal to ,christian   
people generally the full truth of his  
position4  ,the past twenty years1      
however1 have witnessed a great movement
 among the ,protestant churches of      
,america toward clearer aims and better 
methods in religious education4 ,a      
situation had developed that bid fair to
 let religion drop out of the education 

of ,american children4 ,changed social1 
economic and industrial conditions had  
transferred to the school many of the   
educational functions once fulfilled by 
the home1 and had wrought a change in   
the forms of family religion4 ,the      
public schools had become increasingly  
secular in aim1 in control1 and in      
material taught4 ,the development of    
science and philosophy in independence  
of religion had made it possible for    
college students to get the idea that   
religion is not a significant part of   
the life and culture of the time4 ,the  
,sunday school1 indeed1 was at work1    
teaching children of ,god and his will4 
,but its curriculum was ungraded1 its   
teachers untrained1 and its instruction 
limited to one period of half an hour in
 each week4  ,roughly speaking1 the     
beginning of the present century may be 
taken as the date when the ,christian   
people of ,america began to awake to the
 danger involved in this situation4 ,as 
early as the late eighties1 ,president  

,w4 ,r4 ,harper1 then ,woolsey          
,professor of ,biblical ,literature at  
,yale1 had organized the ,american      
,institute of ,sacred ,literature1 and  
had begun to publish a graded series of 
,inductive ,studies in the ,bible4 ,in  
#aijj1 under his leadership1 the        
,university of ,chicago published the   
first of its present series of          
,constructive ,studies1 which provides  
text-books for a graded curriculum of   
religious education4 ,in #aijc1 the     
,religious ,education ,association was  
organized1 its membership drawn from the
 whole of the ,united ,states and       
,canada1 and its purpose declared to be 
threefold3 ,to inspire the educational  
forces of our country with the religious
 ideal2 to inspire the religious forces 
of our country with the educational     
ideal2 and to keep before the public    
mind the ideal of religious education1  
and the sense of its need and value4 ,in
 #aijh1 the ,international ,sunday      
,school ,association authorized its     

,lesson ,committee to construct and     
issue a graded series of ,sunday school 
lessons in addition to the uniform      
series which it had issued year after   
year since #ahgb4 ,in #aiaj the ,sunday 
,school ,council of ,evangelical        
,denominations was organized1 a mark of 
the more definite assumption by the     
several denominations of responsibility 
for the educational work of their       
,sunday schools and for the training of 
teachers4 ,in #aiab1 the ,council of    
,church ,boards of ,education came into 
being1 which has devoted its energies   
thus far mainly to cooperative effort in
 behalf of ,christian colleges and for  
the religious welfare of college and    
university students generally4  ,these  
are but a few outstanding factors in a  
movement greater far than any single    
organization or group of organizations4 
,there has been an awakening of the     
spirit of education in religion4 ,sunday
 schools the country over have been     
graded1 and here and there week-day     

schools of religion have been begun2    
problems of curriculum1 method and      
organization have been studied and      
graded curricula devised2 classes and   
schools for the training of teachers    
have been organized2 and attempts of    
various sorts have been made to         
correlate public and religious          
education4 ,churches in general have    
come to see that they have an           
educational as well as a religious      
function in the community1 and that     
there is a sense in which they share    
with the public school a common task4   
,the public school can teach the three  
,r's1 the sciences1 arts and vocations2 
the church must teach religion4 ,both   
are needed if the education of our      
children is to be complete4 ,many       
churches are employing paid teachers of 
religion and directors of religious     
education4 ,courses in religious        
education have been organized and       
professorships of religious education   
established in colleges and theological 

seminaries4 ,the ,educational ,ideal in 
the ,christian ,ministry was the subject
 of the ,lyman ,beecher ,lectures on    
,preaching1 in the ,yale ,school of     
,religion1 a few years ago4 ,the young  
men who are entering the ,christian     
ministry in these days are being        
trained1 not simply to preach and to    
care for a parish1 but to teach and to  
direct the educational work of a church4
  ,the immediate effect of the war has  
been to retard this movement in some    
degree4 ,preoccupation with the war     
itself and with more immediately        
pressing needs1 has made more difficult 
the work of the churches in this as in  
other respects4 ,churches that had      
planned new buildings for their schools 
are postponing their erection till the  
war is over4 ,training classes for      
teachers are harder to keep up4         
,ministers are going into war service2  
and those who stay at home are doing    
double work or more4 ,churches1 like    
business houses and factories1 have     

found their organizations broken by the 
departure of members of military age4   
,many of their best teachers and leaders
 have gone to war2 and it is not easy1  
in these days of urgency and stress1 to 
discover others to take their places4   
,it is probable1 however1 that a deeper 
effect of the war will be to intensify  
our sense of the importance of religious
 education and to clarify the church's  
educational program1 in point both of   
content and method4 ,this conviction    
rests upon these fundamental facts3 that
 the world is achieving democracy2 that 
it believes in and relies upon          
education2 that it is experiencing what 
may prove to be a renewal of religion4  
,education1 democracy1 religion--these  
three1 we have long professed and more  
or less fully believed1 belong together4
 ,the full life of each of the three is 
bound up in that of the other two4      
,education without religion is          
incomplete and abortive2 it falls short 
of that life more abundant which is     

education's goal4 ,religion without     
education lacks intelligence and power1 
and condemns itself to what ,horace     
,bushnell called conquest from without1 
as contrasted with growth from within4  
,democracy without education cannot long
 hold together or be saved from         
mediocrity and caprice4 ,education      
without democracy perpetuates caste     
divisions1 or else breeds discontent and
 class hatred4  ,democracy without      
religion is doomed to fail2 and religion
 without democracy cannot realize the   
,fatherhood of ,god and the brotherhood 
of man4  ,these1 ,i say1 are familiar   
convictions4 ,they are natural to       
,protestantism2 they have entered into  
the very making of ,america4 ,yet just  
these old convictions are gaining a new 
force and a deeper meaning in and       
through the experiences of these years  
of war4 ,the struggle for democracy is  
not only leading us to a new            
comprehension of the meaning of         
democracy itself2 it is helping us to   

understand better both education and    
religion4  ,it does not lie within the  
limits of this paper to canvass the     
wider and deeper meaning of democracy   
which is opening before us4 ,the        
messages and addresses of ,president    
,wilson have interpreted that meaning   
not simply to ,america but to the world4
 ,no one yet knows the full promise of  
life after the war1 when ,pan-,germanism
 shall have been not only balked but    
destroyed4 ,the democracy for which we  
fight to make the world safe will be a  
chastened1 changed1 completer democracy4
 ,it will be a democracy between nations
 as well as within nations1 for the     
doctrine of the irresponsible1          
beyond-moral sovereignty of the state   
must return to the perdition whence it  
came4 ,it will be a democracy applied   
more fully to the whole of life1 social1
 economic and industrial as well as     
political4 ,it will be a democracy of   
completer citizenship1 that gives place 
to women as to men4 ,it will be a       

democracy of duties as well as of       
rights4  ,the world is acquiring a new  
conscience4 ,just as the nineteenth     
century made slavery abhorrent to the   
moral sense of men in general1 the      
twentieth century will likely be looked 
back to as the time when the world's    
conscience decided that the exploitation
 of man by man is wrong4 ,the general   
moral sense of men has not been         
over-tender on this point hitherto4     
,they have checkmated the exploiter if  
they could1 as they did checkmate       
,napoleon1 but they have not always1 or 
even usually1 looked upon him as a wrong
 doer4 ,it required ,germany's attempts 
at conquest and subjugation to wake the 
world to the absolute wrong of that     
monstrous thing--that one man should use
 another as a mere means to his own     
pleasure or aggrandizement1 or that one 
people should so determine the destiny  
of another people4  ,here lies the      
supreme moral issue of the war4 ,shall  
the world1 which has become a           

neighborhood1 organize itself into a    
great community of mutual respect1 good 
will and brotherhood1 or shall its      
structure be that of restless orders of 
exploiters and exploited8 ,it is        
over-familiar2 yet1 lest we forget1 hear
 some random verses from various        
,pan-,germanist scriptures3 ,not to live
 and let live1 but to live and direct   
the lives of others1 that is power4 ,to 
compel men to a state of right1 to put  
them under the yoke of right by force1  
is not only the right but the sacred    
duty of every man who has the knowledge 
and the power4 ,the ,german race is     
called to bind the earth under its      
control1 to exploit the natural         
resources and the physical powers of    
man1 to use the passive races in        
subordinate capacity for the development
 of its ,kultur4 ,life is essentially   
appropriation1 injury1 conquest of the  
strange and weak1 suppression1 severity1
 obtrusion of its own forms1            
incorporation at the least1 and in its  

mildest form exploitation4  ,contrast   
with this the words of ,jesus3 ,ye know 
that they who are accounted to rule over
 the ,gentiles lord it over them2 and   
their great ones exercise authority over
 them4 ,but it is not so among you3 but 
whosoever would become great among you1 
shall be your minister2 and whosoever   
would be first among you1 shall be      
servant of all4 ,the present struggle is
 not merely between democracy and       
autocracy as rival systems of           
government4 ,it is a struggle between   
opposed philosophies of life4 ,nietzsche
 was more consistent than the ,kaiser   
who has followed him1 for ,nietzsche did
 not claim to be a ,christian4 ,he      
frankly proposed a transvaluation of    
values which would do away with the     
religion of ,jesus as fit only for      
slaves4 ,that proposed transvaluation of
 values the ,kaiser is trying to bring  
about1 however piously he may lie about 
it or claim ,god's partnership in his   
enterprise4  ,prophecies are always     

hazardous2 never more so than now4 ,the 
outlook for religion has been discussed 
both by puzzled pacifists and by facile 
forecasters of the fulfilment of their  
own wishes4 ,one may perhaps question   
whether there will be any one trend of  
the churches in the immediate future4   
,yet this is clear3 that the interests  
of democracy and the interests of true  
religion are ultimately one4 ,we may    
confidently expect the churches of      
tomorrow to realize this more fully1 not
 simply in the ideals they preach1 but  
in the temper and quality of their own  
life4 ,one effect of the war upon       
religious education1 undoubtedly1 will  
be to make it more democratic in aim1   
content and method4  ,education in      
general will become more democratic4    
,the experiences of these years are     
helping us to understand education and  
to estimate its values4 ,our eyes are   
being opened to the diametrical         
difference between democratic and       
undemocratic education4 ,we have come to

 see that the latter may be as great a  
menace to the world as the former is a  
vital resource4  ,the time was1 not long
 ago1 when ,germany was deemed the      
school-master of the world4 ,german     
efficiency and ,german obedience to     
authority were seen to be the products  
of ,german teachers and ,german schools4
 ,in methods of teaching and in school  
organization1 as well as in ideals of   
scholarship1 the world sought to follow 
,germany4 ,if here and there one        
objected that ,german education seemed  
to sacrifice the individual to the      
system and to beget an obedience too    
implicit1 we felt that it was only      
because the ,germans are such docile1   
pious1 family folk1 and we rather chided
 ourselves for our rougher ways and for 
that self-will that made us unholily    
thankful that we had been born in a     
freer land4  ,but now the character of  
,german education stands revealed4 ,we  
are no longer as hopeful as we once were
 of the possible success of an appeal to

 the ,german people over the heads of   
their military masters4 ,they seem on   
the whole to like the kind of government
 they have1 and to want to be exploited 
by ,prussia4 ,they are perilously near  
to what ,mr4 ,h4 ,g4 ,wells has given as
 his definition of                      
damnation--satisfaction with existing   
things when existing things are bad4    
,they are experiencing what ,mr4 ,edmond
 ,holmes has called the ,nemesis of     
docility4  ,and it is their system of   
education that has brought about this   
result4 ,if the ,german people are      
damned to satisfaction with             
irresponsible autocracy and fatuous     
docility1 their schools have damned     
them4 ,for a century1 ,german education 
has been at work to breed the present   
world-menace4 ,the ,german schools have 
made the ,german people what they are4  
,they have sought to develop habits of  
mind rather than free intelligence2 they
 have valued efficiency in a given task 
above initiative and power to think for 

oneself4 ,they have set children in     
vocational grooves and molded them to   
pattern4 ,they have educated the few to 
exert authority1 and have trained the   
many to obey4 ,they have nurtured the   
young upon hatred of other peoples2 and1
 much as the ,jews of old awaited the   
,messiah1 they have lived and labored in
 expectation of ,the ,day4 ,they have   
exalted ,vaterland into a religion1 and 
have degraded ,god into a ,german       
tutelary deity4 ,the ,german schools    
have welded the ,german people into a   
compact1 efficient1 military machine4   
,the desires of the ,state are their    
desires2 the ,kaiser's will is their    
will4  ,we have been following false    
gods1 therefore1 in so far as we have   
sought to shape our schools upon ,german
 models4 ,the ,german teacher teaches1  
wrote one of our great educators some   
years ago1 in criticism of our ,american
 way of giving to children text-book    
assignments which they are expected to  
study for themselves2 yet the text-book 

method1 fumblingly as we have so often  
used it1 gives better training in       
initiative and intelligence than the    
,german teacher's dictation methods4    
,professor ,charles ,h4 ,judd has       
recently pointed out the confusion and  
waste of time brought about by the fact 
that our eight-year elementary school   
was modeled upon the ,german            
,volksschule1 which is a school for the 
lower classes1 and not intended to lead 
on to higher education4 ,our purpose1 on
 the contrary1 is to maintain for every 
,american child an open ladder through  
elementary school1 secondary school and 
college to the university2 and to that  
purpose a six-year period of elementary 
education is much better adapted--a plan
 which many of our school systems have  
adopted within the last decade4 ,we need
 better vocational education in this    
country and better systems of vocational
 guidance2 but we are becoming clear    
that these must not be of the ,german   
sort1 that compel a choice before the   

teens4  ,education in a democracy must  
be education for democracy2 and         
education for democracy must itself be  
democratic in content and method4 ,such 
education practices and aims at         
intelligence rather than habit of mind4 
,it trains its pupils to think and      
choose for themselves4 ,it prizes       
initiative above conformity1            
responsibility above mere efficiency1   
social good will above unthinking       
obedience4  ,such education is more     
difficult1 of course1 than education of 
the undemocratic type4 ,we shall at     
times be tempted to fall back into the  
ways of the ,german schools in some     
respect or other1 because they represent
 the line of least resistance in        
education4 ,specious arguments will be  
presented in favor of these ways by     
shortsighted practical men4 ,education  
of the ,german type is more efficient1  
they will say2 it is more direct and    
practical2 it brings more immediate     
results4 ,it is more patriotic1         

moreover1 they will insist2 it better   
serves the ends of authority2 it makes  
people more prosperous and contented1   
each in his appointed niche4 ,but such  
arguments1 we may well hope1 will no    
longer win the uncritical assent that   
they have sometimes found4 ,german      
education may be more efficient in the  
fulfilment of its end than ,american    
education--but what an end it has sought
 and reached6 ,in the moment of our     
temptation to undemocratic short cuts in
 education1 we shall henceforth look to 
the ,germany of yesterday and today1 and
 shall be strengthened to resist4 ,her  
ways are not our ways4 ,her schools     
cannot be ours4 ,education must mean to 
,america something quite different from 
what it has meant to ,germany4  ,the    
contrast between democratic and         
undemocratic types of education is as   
great with respect to religion as with  
respect to the rest of life4 ,germany   
has been most careful to maintain       
religion as a subject of instruction in 

her schools4 ,but the content of this   
instruction in religion has been        
intellectualistic and formal4 ,it has   
pressed upon ,german children a body of 
historical facts1 moral precepts and    
theological dogmas2 but it has not      
begotten the freedom of inward spiritual
 initiative4 ,state-controlled1 it has  
bent religion to state uses1 and has in 
time begotten a generation who can      
believe in the good old ,german ,god4   
,religious education in ,america has    
been and will be more democratic4       
,horace ,bushnell used to say that the  
aim of all education is the emancipation
 of the child4 ,we teach and train our  
children in order that they may in due  
time be set free from paternal          
discipline4 ,we fail in the religious   
education of our children if our        
teaching does not result in their final 
emancipation from a religion of mere    
authority and convention and their      
growth into a religion of the spirit4   
,we aim1 not simply to win their assent 

to a given body of beliefs or to attach 
them to the church as a saving          
institution1 but to help them to become 
men and women who can think and choose  
for themselves4 ,the ,protestant        
principle of the universal priesthood of
 believers involves democracy in        
religion4 ,and just as democracy can    
look forward only to failure unless it  
can educate its citizens1 ,protestantism
 will fail unless it can educate men and
 women fit to stand on their own feet   
before ,god1 able to understand his will
 and ready to enter intelligently and   
effectively into the common human       
enterprises of ,christian living4  ,a   
second effect of the war1 closely       
related to this1 is that religious      
education will concern itself more      
directly with life1 and will put less   
emphasis upon dogma1 especially upon    
those refinements of creed which have   
operated divisively in the life of the  
,christian ,church4 ,its method will be 
more vital1 and less intellectualistic4 

,instead of proceeding upon the         
assumption that true belief comes first 
and that right life is the expression of
 prior belief1 it will recognize that   
adequate insight and true belief are    
more often the result of right life and 
action4 ,if any man willeth to do his   
will1 he shall know of the teaching4 ,if
 this be true of adults1 it is even more
 true of children4 ,our plans of        
religious education will first seek to  
influence the life1 and will deal with  
beliefs as an explanation of life's     
purposes and motives and an             
interpretation of its realities and     
values4  ,if they will realize this     
primacy of life1 the ,christian churches
 stand in the presence of a great       
opportunity4 ,the experiences of these  
years have shown us how much more of    
,christian living there is in the world 
than bears the label4 ,religion is being
 tested1 stripped of sham and           
embroidery1 and reduced to reality4 ,and
 there are being revealed breadths and  

depths of real religion that we had not 
understood4 ,there is a vast amount of  
inarticulate religion actually moving   
the lives of men which the churches may 
lift to the level of intelligent and    
articulate belief if they will but      
approach it with understanding and a    
willingness to be taught as well as to  
teach4  ,in ,jesus' story of the last   
judgment1 there is surprise all around4 
,both those on the right hand and those 
on the left stand fully revealed to     
themselves for the first time1 it seems4
 ,lord1 when saw we thee 444 they cry on
 both sides4 ,this war has constituted  
such a judgment day4 ,a great moral     
issue has stood out1 sharp1 clean-cut   
and clear4 ,it has set men on the right 
hand and on the left4 ,it brooks no     
moral hyphenates2 it permits no         
half-allegiance1 either to country or to
 ,god4 ,beneath all pretense and        
profession1 it lays bare the real man4  
,it reveals the hidden qualities of     
nations4 ,there have been many          

surprises4 ,it has shown far more of    
evil in the world that we had deemed    
possible2 but it has shown1 too1 far    
more of goodness and courage and true   
religion than we had thought was there4 
,evil is here--real1 powerful1 poignant1
 and more unutterably bad than the      
farthest stretch of imagination had     
hitherto conceived that evil could be4  
,since the world began it was never so  
full of pain and suffering in body and  
mind1 of needless death and of mothers  
brave but broken-hearted4 ,and most of  
this is the result of supreme moral     
evil1 the work of a power deliberately  
seeking world-domination and            
exploitation of the rest of mankind1    
even though it involve the extermination
 of other peoples1 determined to use any
 methods that bid fair to bring about   
this result1 and organizing deceit and  
lust and murder as the instruments of   
,schrecklichkeit4  ,but goodness is here
 too--strong1 calm1 cheerful1 brave1    
self-devoting goodness4 ,these years of 

war have revealed to us the supreme     
power of the human spirit to endure     
pain1 to resist evil1 and to count all  
else naught for sake of the right in    
which it believes and the good upon     
which its heart is set4  ,this goodness 
does not always call itself ,christian1 
be it granted1 or even know itself to be
 such4 ,a chaplain in the ,english army 
writes3 ,there is in the army a very    
large amount of true religion4 ,it is   
not1 certainly1 what people before the  
war were accustomed to call religion1   
but perhaps it may be nearer the real   
thing4 ,it is startling1 no doubt1 and  
humiliating to find out how very little 
hold traditional ,christianity has upon 
men4444 ,so far as ,i am able to        
estimate1 we are faced now with this    
situation1 a ,christian life combined   
with a pagan creed4 ,for while men's    
conduct and their outlook are to a large
 extent unconsciously ,christian1 their 
creed 7or what they think to be their   
creed7 most emphatically is not4444     

,nevertheless ,i feel that out here one 
is very near to the spirit of ,christ4  
,there is a general wholesomeness of    
outlook1 a sense of justice1 honor and  
sincerity1 a readiness to take what     
comes and carry on1 a power of endurance
 genuinely sublime1 a light-heartedness 
and cheeriness 7nearly always1 ,i       
believe1 put on for the sake of other   
people71 a generosity and comradeship   
which are obviously ,christ-like4#a     
,there is strength and goodness at home1
 too4 ,we had become accustomed in late 
years to hear it said that the churches 
were losing their hold upon the people  
of ,america4 ,whether or not that be    
true1 the war has begun to reveal to    
,america1 as it has to our ,allies1 the 
depth and power of the real moral and   
spiritual life beneath the surface4     
,granted that we are witnessing no      
widespread evangelistic stirrings1 no   
indications of a great revival4 ,it     
seems probable1 indeed1 that the        
itinerant evangelists who had lately    

become the fashion among us1 have passed
 the heyday of their power4 ,neither are
 the prophetic folk who misunderstand   
their ,bibles so persistently and look  
so confidently for the second coming of 
the ,lord1 winning an assent at all     
commensurate with their effort4 ,but    
there is a vast amount of quiet1        
sensible1 devoted ,christian living in  
,america4 ,there is more of genuine     
religion among us than we had realized4 
,that religion1 for the most part       
inarticulate1 and hardly knowing itself 
to be ,christian1 is finding expression 
in action4 ,the spirit in which ,america
 entered the war2 the high moral aims   
which ,president ,wilson1 interpreter   
yet leader of his people1 has set before
 the world2 the quiet1 matter-of-fact   
and matter-of-duty way in which the     
principle of selective service was      
accepted and carried out as democracy's 
method of mobilizing its power2 the     
cooperation and the giving2 the         
uncomplaining solemn pride of homes that

 have already made the supreme          
sacrifice--these are but the first      
evidences in ,america of a moral        
virility1 a real religion1 which1 we may
 confidently hope1 will strengthen us1  
with our ,allies1 not only to carry on  
to victory1 but to resist the victor's  
temptations4  ,will this deep1          
elemental1 common religion of ,america  
come to understand itself1 and to       
recognize its fundamentally ,christian  
character8 ,the answer to that question 
lies with the churches4 ,and there are  
clear indications that many of them1 at 
least1 will not fail to realize and meet
 their opportunity4  ,not that we shall 
do without dogmas4 ,religion cannot     
maintain itself as mere ethics4 ,it is a
 way of living2 but a way of living that
 justifies itself by a way of believing 
about ,god and duty and immortality4    
,the point is1 that in the natural order
 of growth life has a certain priority  
to belief1 action to full understanding4
 ,and that certainly is the order of    

growth involved in the present          
situation4  ,as the churches share in   
the expanding and deepening common life 
and bring their beliefs to bear upon it1
 in interpretation of its ultimate      
motives and hopes1 there will be growth 
on both sides4 ,men elementally         
,christian in action will come to know  
what they believe2 and on the other hand
 the churches themselves will discern   
more clearly which of their customs and 
beliefs are relevant to the real issues 
of life and function in essential ways4 
,our creeds will become simpler1 but    
more vital4 ,and that will make possible
 a closer unity of the churches4 ,one   
may well question both the possibility  
and the desirability of a complete      
obliteration of denominational lines4   
,we may always have and need            
denominational loyalty just as we shall 
always have and need patriotism4 ,but   
denominational loyalties can be         
incorporated into a higher loyalty to   
the inclusive fellowship of ,christ's   

,church as a whole1 just as national    
loyalties1 we now see1 can and must be  
incorporated into a higher loyalty to   
humanity which will be given expression 
and body in a world-wide ,league of     
,nations4  ,we may expect religious     
education after the war1 again1 to be   
more fully ,christian in its conception 
of ,god as well as in its view of life4 
,jesus1 so far as we know1 never used   
the word democracy4 ,yet just such a    
democratic world-community as we are now
 beginning in a practical way to        
understand and strive for1 he taught and
 lived and died for4 ,christianity's    
ultimate ideal is no longer a mere      
ideal4 ,it has become an actual         
political and social program and        
possibility4  ,the brotherhood of       
mankind must no longer be a fair but    
empty phrase1 wrote ,president ,wilson  
to ,russia2 it must be given a structure
 of force and reality4 ,the nations must
 realize their common life and effect a 
workable partnership to secure that life

 against the aggressions of autocratic  
and self-pleasing power4 ,the world's   
choice is between ,utopia or hell1 is   
,mr4 ,wells' striking phrase1 which he  
expounds in a remarkable article in ,the
 ,new ,republic on ,the ,league of      
,nations4 ,existing states1 he says1    
have become impossible as absolutely    
independent sovereignties4 ,the new     
conditions bring them so close together 
and give them such extravagant powers of
 mutual injury that they must either    
sink national pride and dynastic        
ambitions in subordination to the common
 welfare of mankind or else utterly     
shatter one another4 ,it becomes more   
and more plainly a choice between the   
,league of free nations and famished men
 looting in search of non-existent food 
amidst the burning ruins of our world4  
,in the end ,i believe the common sense 
of mankind will prefer a revision of its
 ideas of nationality and imperialism to
 the latter alternative4  ,mr4 ,wells is
 right4 ,the proposal to establish a    

league of nations presents itself in our
 day as a matter of plain common sense4 
,yet if there is one lesson written with
 perfect clearness on the pages of      
history1 it is that common sense alone  
cannot save the world from the tragedies
 of error1 self-will and sin1 and that  
common sense motived by self-interest   
will in the end defeat itself4 ,in his  
,lyman ,beecher ,lectures on ,preaching1
 ,dr4 ,henry ,sloane ,coffin has called 
our attention to the remarkable prophecy
 of the present world war made by       
,frederick ,w4 ,robertson in a sermon   
preached at ,brighton on ,january #aa1  
#aheb1 addressed to a generation that   
glorified commerce as the guarantor of  
world unity and sought to establish     
morality upon a basis of enlightened    
self-interest4 ,the passage cannot be   
quoted too often1 nor too firmly        
impressed upon the minds of the present 
generation1 for there were those among  
us who1 even up until the invasion of   
,belgium1 kept protesting that there    

could be no war in a world so bound     
together by economic and commercial     
ties1 and there are those now who find  
in such interests the only durable basis
 for world reconstruction4 ,brethren1   
said ,robertson1 that which is built on 
selfishness cannot stand4 ,the system of
 personal interest must be shriveled to 
atoms4 ,therefore1 we who have observed 
the ways of ,god in the past are waiting
 in quiet but awful expectation until   
,he shall confound this system as ,he   
has confounded those which have gone    
before1 and it may be effected by       
convulsions more terrible and bloody    
than the world has yet seen4 ,while men 
are talking of peace and of the great   
progress of civilization1 there is heard
 in the distance the noise of arms1     
gathering rank on rank1 east and west1  
north and south1 and there come rolling 
toward us the crushing thunders of      
universal war4444 ,there is but one     
other system to be tried1 and that is   
the cross of ,christ--the system that is

 not to be built upon selfishness nor   
upon blood1 not upon personal interest1 
but upon love4  ,if ,wells has stated   
the world's alternative1 ,robertson has 
shown the way of final and permanent    
right decision4 ,to common sense must be
 added love4 ,the brotherhood of man    
must be established upon a common       
acknowledgment of the ,fatherhood of    
,god4 ,the world community can          
ultimately be motived by nothing less   
than the life within the hearts of men  
of the ,god whom they come to know      
through ,jesus ,christ4  ,this means    
both that the world must become more    
religious1 and that religion must become
 more fully ,christian4 ,we can no      
longer believe in any ,god less great or
 less good than the ,god whom ,jesus    
,christ reveals4 ,however much it may be
 tempted to the lower view from time to 
time1 we may reasonably expect that     
henceforth the world is done with belief
 in a mere tribal or national ,god4 ,the
 supreme and inmost bond of the world   

community can be nothing other and      
nothing less than the ,father of our    
,lord ,jesus ,christ1 who regards all   
men as his children and who steadfastly 
seeks1 with them and through them1 the  
good of all4  ,religious education after
 the war will be more democratic1 more  
immediately concerned with life1 more   
fully ,christian4 ,in so interpreting   
the present situation1 we have had in   
mind especially the more or less formal 
religious education in the church and   
the church school4 ,the same tendencies 
will influence the more informal and    
indirect religious education of children
 in the family4 ,we have reason1 indeed1
 to hope for a strengthening of family  
ties and a renewal of family religion4  
,the sacrifices of these days are       
rendering relationships very precious   
that in a more careless1 unthinking time
 we had accepted as a matter of course4 
,and it is entirely possible that       
victory may wait until in ,america1 as  
in ,england and ,france1 there are few  

families that do not live in closer     
fellowship with the unseen world because
 their sons are there4 ,the gradual     
disintegration of family life which the 
past half century has witnessed was but 
incidental to a rapid change in social1 
economic and industrial conditions4     
,there is reason to expect that the     
family will so adjust its life to these 
conditions as to maintain its character 
as a social group1 wherein genuine      
democracy and true religion may be      
propagated from generation to generation
 by that sharing of interests1          
occupations and affections which is the 
most potent and vital of all educational
 methods4 ,that it should so adjust     
itself and so fulfill its primary       
educational function1 should be a matter
 of the utmost concern to both ,church  
and ,state1 for it is hard to conceive  
how either the ,christian religion or a 
democratic society could maintain itself
 without the aid of the family4  #a ,the
 ,church in the ,furnace1 pp4 #ec-ed4   

,,vii  ,,foreign ,,missions ,,and ,,the 
,,war1 ,,today ,,and ,,tomorrow         
,,harlan ,p4 ,,beach   ,it might seem to
 the uninformed reader that foreign     
missions and war have nothing in common2
 for what communion hath light with     
darkness8 ,and what concord hath ,christ
 with ,belial8 ,fuller knowledge of the 
varied work of missions and of its many 
helpful contributions to ,african1      
,asiatic and ,oceanic peoples would     
remove this misapprehension4 ,professor 
,coolidge1 of ,harvard1 suggests some   
important points of contact between     
missions and the less developed races1  
particularly of the enterprise as       
carried on today in contrast with its   
earlier objectives4#a ,how the races of 
mission fields that have been thus      
affected are contributing to the war at 
home and in the trenches1 ,dr4 ,arthur  
,j4 ,brown has described most vividly in
 a paragraph upon the cosmopolitan      
composition of the allied forces at the 
front4#b ,missionary periodical files   

abound in references to the war's       
inroads upon missionary enterprises1 and
 to the important mediating work of     
missions4 ,a great volume of testimony  
would show that while missionaries still
 regard the upbuilding of the mind and  
the saving of souls as fundamentally    
desirable1 the enterprise affects every 
phase of the personal and community life
 of the peoples to which it ministers4  
,statistics of the missionary situation 
at the beginning of the war reveal the  
extent and scope of present-day foreign 
missions4 ,in the latest full collection
 of such statistics1#c one finds a      
series of tables devoted to ,general and
 ,evangelistic data1 to ,educational    
activities of missions1 and to ,medical 
and ,philanthropic enterprises conducted
 by missionaries4 ,it is impracticable  
to present the totals of the seventy-two
 columns1 suggestive of the many        
subordinate activities of missions2 a   
few items will indicate the more        
important contacts established between  

the ,protestant churches of ,christendom
 and the fifty fields which their       
missions have touched in many helpful   
ways4 ,in these mission countries #cea  
,protestant societies had as their      
foreign staff #bd1jci missionaries1     
including #ac1gai women workers and     
wives4 ,stationed at #d1jid towns and   
villages1 they directed the activities  
of a native staff of #aji1jii and of    
#bf1baj churches1 the communicant       
membership of which was #b1djh1ijj1 with
 #a1dbc1cad others under religious      
instruction4 ,in their elementary       
schools were #a1fii1gge pupils1 while in
 secondary schools were #bah1bjg1 and in
 the colleges and universities #ae1fcf  
students were enrolled4 ,in theological 
and ,bible training institutions #aj1ehh
 were preparing for the ,christian      
leadership of the churches4 ,their      
industrial schools had an enrolment of  
#aj1abe1 and their normal students      
numbered #g1ejd4 ,mission hospitals and 
dispensaries were presided over by      

#a1ehi physicians and trained nurses1   
aided by a native staff of #b1ccf4 ,in  
the year reported1 #c1ajg1gee           
individuals were treated1 in single     
visits or during prolonged residence in 
hospitals4 ,orphanages numbered #bde1   
with #i1gcf inmates1 and #ci leper homes
 sheltered #a1hhj unfortunate outcasts4 
,such an exhibit1 incomplete as it is1  
will indicate the manifold tendrils     
which have bound ,christian missionaries
 to the hearts of the nations2 and if   
,roman ,catholic statistics for this    
date were available1#d the importance of
 missions as a steadying and            
reconstructive force at present and in  
post-bellum readjustments would be even 
more manifest4  ,in discussing the war  
as affecting missions1 only a few       
outstanding facts can be mentioned4     
,practically all of the mission world   
has taken sides in the tremendous       
conflict1 most of these nations         
declaring for the ,allies4 ,many of them
 have generously contributed the means  

and man force to hasten the day of      
peace4 ,in #aiag nearly half a million  
from ,india were enlisted1 of whom      
#bhe1bjj were combatants and the rest   
were employed behind the lines in       
multifarious tasks4 ,as a result of the 
recent conference at ,delhi1 it is hoped
 that another half million may be       
secured this year1#e thus giving that   
,empire the numerical precedence among  
,britain's dominions4 ,from ,north      
,china alone some #ace1jjj laborers are 
serving the ,british forces in varied   
ways4 ,they come1 also1 from ,morocco1  
,algeria1 ,tunis and the jungles of     
,senegal2 from ,madagascar and ,tahiti1 
and several hundred thousand from       
,french ,indo-,china and ,china proper4 
,black1 yellow and white1 ,east and     
,west1 educated and ignorant1           
progressive and backward1 are laboring  
side by side4#f ,so important is it that
 these polyglot assistants and warriors 
should be cared for in a ,christian way 
that many missionaries have been called 

away from their distant fields to a     
manifold ministry to their adopted      
countrymen behind the trenches4 ,many of
 these recruits are ,christian          
volunteers1 especially so in the ,indian
 contingent4  ,the effects of this      
,european ,armageddon upon the mission  
fields themselves has been less harmful 
than had been expected and more         
advantageous than was anticipated4      
,german missions have been affected most
 among the ,protestants1 and among      
,roman ,catholics ,france has been the  
chief sufferer4 ,in the latter country  
there is no exemption for either        
,protestant or ,catholic ministers of   
military age4 ,missions-,direktor       
,axenfeld of ,berlin1 in a recent       
publication1#g states that ,german      
,protestant work in ,africa has been    
practically disrupted1 in ,india        
crippled by enforced withdrawals1 in    
smaller ,british colonies similarly     
weakened by the expulsions1 and         
permitted to go on with restrictions in 

other parts of ,asia and ,north         
,america4 ,according to later           
information1 about #djj ,german         
,protestant missionaries and missionary 
candidates are in military service1 #fh 
are in hospitals1 #abj are prisoners of 
war in various countries1 and about     
#a1jjj missionaries are still working in
 various fields4 ,referring to the      
,zeitschrift fuer ,missionswissenschaft1
 in the files for #aiae and #aiaf1 one  
learns that #c1jjj ,catholic            
missionaries are estimated to have been 
called to the colors1 and that in #aiaf 
there were #b1ccf serving in the army4  
,french ,protestant missions1 with a    
much smaller force abroad1 have suffered
 in similar proportion2 so that in      
,french and ,german mission fields the  
personnel has been greatly reduced1     
limited1 or has been obliterated        
entirely4 ,british missions have        
likewise sent to the colors many of     
their best men from the field and the   
candidate list1 while a number have been

 transferred from field service to work 
among their constituency in             
,mesopotamian and ,french camps4        
,relatively few native ,christian       
leaders have enlisted4  ,the ,christian 
communities in mission lands have       
suffered in various ways through the    
war4 ,the removal of supervising        
missionaries in part--almost wholly in  
the case of ,german societies--has left 
many flocks without their chief         
shepherds4 ,great as has been this loss1
 it has wrought a greater benefit in    
churches whose native leaders thus have 
been brought to the front and have      
proved to their congregations that the  
church was so far indigenous as to      
survive the withdrawal of missionaries4 
,to help their pastors1 the people have 
undertaken responsibilities which       
without this necessity would not have   
been borne1 thus developing unsuspected 
gifts and engendering hope for the      
future4 ,during the war1 evangelistic   
campaigns1 largely participated in by   

the native church1 have been carried on 
in a number of countries and with marked
 success4  ,participation in the great  
conflict by the ,christians and         
non-,christians of mission lands has had
 mixed results4 ,on the one hand1 any   
delusion as to the civilization and     
attitudes of so-called ,christian       
countries has been dissipated by the    
undreamed of savagery and international 
hatred which they have seen4 ,this has  
led to opposition to missionaries on the
 fields1 especially in ,persia and in   
,morocco1 where a ,moslem said to ,dr4  
,kerr3 ,why don't you turn your         
attention to ,christians8 ,with all our 
faults1 we have some religion left1 but 
the ,christians have none4 ,on the other
 hand1 it has revealed to the peoples so
 aiding their ,european rulers their    
real values to them4 ,this has given to 
,indians especially a renewed           
determination to secure from ,england   
quid pro quo in the form of greater     
political liberty and social privileges4

 ,while this has been especially        
emphasized by ,moslems and ,indians1 it 
has affected the ,christians with so    
great a spirit of nationalism that the  
recent ,all-,india ,christian ,council  
sent a deputation to the ,viceroy       
requesting the ,government to recognize 
the #c1hgf1bjc ,christians of the #aiaa 
census as a community deserving         
political representation in the         
,imperial ,legislative ,council4 ,the   
increasing demand of all ,indians for   
greater freedom led ,parliament to send 
out a ,commission to investigate the    
situation2 and while their report at    
time of writing has not been published  
in full1 the people of that ,empire are 
assured of many alleviations of existing
 disabilities4 ,the independent ,powers 
of the ,far ,east also will be benefited
 in many ways through their cooperation 
in the war4 ,a greatly feared backset to
 the cause of missions in ,china1       
through the exposure to fierce          
temptations and from the harsh treatment

 unavoidable in war of its labor        
contingent in ,france1 has been met in  
part by sending to those camps many     
successful missionaries from ,north     
,china1 as well as a delegation of      
,christian ,chinese studying in         
,american institutions4 ,in             
,mesopotamia1 also1 similar work        
undertaken by ,indian missionaries will 
do much to lessen the ill effects of the
 war4  ,another resultant of the        
unprecedented conflict comes from the   
ethical and religious reactions         
occasioned by seas of ,christian blood4 
,an old convert in ,india pathetically  
asked his pastor if the great fire in   
the ,west were still burning1 and a     
,south ,sea islander stood bewildered   
and shaken when he learned that the war 
was primarily between ,christian        
nations4 ,keen ,japanese were at first  
ready to declare ,christianity a failure
 because of this stupendous crime of    
,christendom2 but their maturer thought 
and the increasing barbarity in ,german 

initiative has convinced them that      
instead of its proving the bankruptcy of
 ,christianity1 to quote ,secretary     
,oldham1 the ,war has shown the         
bankruptcy of a society which has       
refused to accept and apply the         
principles of ,christianity in social1  
national and international affairs4 ,as 
has been well said1 ',christianity has  
not been tried and found wanting2 it has
 been found difficult and never         
tried4'#h ,so contrary is it to         
,christian teachings that for a time the
 churches in one district in ,china set 
apart a day each week for special prayer
 that this demoniacal evil might be     
divinely conquered4  ,but it is more    
than a problem of ,christianity4 ,the   
,moslem world has been fighting against 
itself4 ,the ,jihad1 declared by the    
,sheikh-ul-,islam and the ,sultan of    
,turkey most solemnly in ,november1     
#aiae1 failed to call to arms a body of 
fifty millions of fanatical             
,mohammedans1 as had been fervently     

hoped would be the case4 ,there was no  
shock1 since there was no sympathetic   
response4 ,protests were made by the    
,moslems of ,turkey1 while the eighty   
millions under ,british control         
proclaimed their unshaken loyalty2 and  
from ,persia1 ,morocco1 ,egypt1 ,india1 
,russia1 ,algeria and other ,moslem     
countries1 ,turkey was taken severely to
 task for forming an alliance with two  
,christian ,powers in a conflict with   
other ,christian nations4444            
,mohammedans are in despair especially  
since1 as a last fatal blow1 the ,arabs 
have arisen in open rebellion against   
,turkey1 seizing the sacred places of   
,islam1 and repudiating the right to the
 office of caliph or of the sultan of   
,turkey4#i ,similarly an ,arabic        
periodical published in ,zanzibar says3 
,the pillars of the ,east are tottering1
 its thrones are being destroyed1 its   
power is being shattered and its        
supremacy is being obliterated4 ,the    
,moslem world is divided against        

itself4#aj  ,but what have been the     
effects of this war upon the home base  
of missions8 ,the financial drafts made 
by the governments and voluntary        
organizations of warring nations upon   
their peoples and the increased cost of 
everything have affected the treasuries 
of some of the smaller societies        
unfavorably4 ,for the most part1        
however1 the mission boards have not    
only met their expenses but in many     
cases receipts have been larger than    
ever before4 ,the contributions thus    
given have called attention to missions 
as being both worthy and indispensable  
elements in the world situation1 and    
hence necessitating their support4      
,perhaps this is felt most generally    
among friends of ,british missions4     
,man power causes the societies greater 
difficulty4 ,practically the entire     
,german force has been sent from ,india1
 or else interned1 and to fill their    
places has made new demands upon other  
nationalities4 ,the depleted ranks of   

,french societies have not been filled4 
,great ,britain needs all her men for   
the trenches and has been sorely pressed
 in trying to supply the foreign fields 
with the workers absolutely required4   
,even the ,united ,states1 since her    
entry into the war1 is experiencing     
difficulty in keeping missionary        
candidates from going to the front in   
,europe instead of re-enforcing the thin
 ,asiatic and ,african battle lines4    
,hope for improvement in this recruiting
 is slight1 since the call to arms has  
laid strongest hold upon college and    
university men4 ,thus in #aiae1 out of  
#eb1jjj students in ,german             
universities1 #da1jjj were under arms2  
in ,france all students except those    
physically unfit were called out2 in    
,great ,britain and ,ireland about #ej  
per cent of the male students were in   
the army or navy1 in ,canada #dj per    
cent1 and in ,australia #cj per cent4#aa
 ,in the ,united ,states volunteering   
and the draft have emptied the colleges 

and universities of practically all the 
choicest men of twenty-one and upward4  
,if this continues long1 an interim must
 ensue before another college generation
 furnishes a sufficient number of       
missionary candidates4 ,yet it may be   
expected that the present devotion to a 
cause that ends so commonly in death or 
lifelong crippling will end forever the 
old excuse urged against missionary     
enlistment1 that the service is a hard  
one and often fatal1 in certain         
unhealthful countries4 ,men will join   
the colors of the ,prince of ,peace and 
of ,life even more willingly than they  
now march under the banners of          
destruction and death in the hope of    
establishing once more justice1         
righteousness and lasting freedom in the
 earth4  ,a happy effect of the present 
stress is found in the growing          
rapprochement between the missions of a 
given national group1 and to a less     
extent between those of different       
nations4 ,this is due to the necessity  

for cooperation in order to make a      
reduced force serve for the needs of an 
increasing work4 ,in a few cases already
 a desire to economize resources has led
 to readjustment of fields2 in others to
 a temporary filling of vacant places by
 missionaries of a different            
denomination or nationality4 ,the home  
constituencies are thus being taught the
 beautiful lesson of the trenches as    
related to true brotherhood and         
essential ,christianity4 ,perhaps one of
 the best discussions of this war as    
affecting the international and         
interconfessional relationships of      
missions is that of ,dr4 ,j4 ,schmidlin1
 a ,roman ,catholic professor of        
theology in the ,university of          
,muenster1 found in ,the ,constructive  
,quarterly for ,december1 #aiae1 from   
which we quote two sentences3 ,thus that
 which has served to separate           
missionaries who were comrades in belief
 and confession--national solidarity and
 love of country--has also united and   

reconciled children of the same country 
who were separated in their belief4     
,surmounting all barriers of dogma and  
church polity1 men have learned to love 
and cherish one another1 yes1 even to   
recognize that in spite of all that     
separates us there is much also that    
binds us together4  ,turning now from   
the effect of the war upon missions1 a  
few paragraphs may be devoted to        
considering post-bellum reconstruction  
in mission lands4 ,the ,germans1 even   
more than the ,allies1 are diligently   
studying the many problems and          
possibilities of changes necessitated by
 the readjustments that must surely     
come4 ,the economic waste of the past   
four years is almost inconceivably      
great2 and to restore this waste puts   
upon every nation an amount of          
production vastly greater than any known
 in the past4 ,raw material1 freedom of 
the seas that the manufacturing         
countries may buy from every land and   
carry back for sale and distribution the

 manufactured products1 a new enlistment
 of labor in countries where climate and
 primitive living make work irksome and 
unnecessary1 an uplift in desires and   
ideals that new markets may be created1 
increasing intelligence and friendliness
 so that cooperation may be willing and 
profitable--these are some of the       
essentials of progress after the war4   
,in earlier cognate discussions1 men    
like ,captain ,mahan have emphasized the
 importance of eastward and westward    
movements in the temperate zone1 while  
others of ,benjamin ,kidd's school have 
insisted no less strongly upon the      
importance of the ,tropics and the      
consequent north and south line of      
industrial life4 ,a score of years ago  
nearly1 ,professor ,reinsch1 in his     
,world ,politics1 startled many         
,american readers by his insistence upon
 the importance of the undeveloped and  
unoccupied tropical regions of the      
globe1 mainly in ,south ,america and    
,africa4 ,even more insistently ,kidd's 

,control of the ,tropics had1 two years 
before1 magnified the same zone1 but    
more particularly the densely peopled   
tracts with their varied possibilities  
of production and exploitation4 ,in a   
recent article by ,j4 ,a4 ,r4 ,marriott1
 ,m4,p41 entitled ,welt-,politik1       
,general ,smuts of ,africa is thus      
quoted3 ,formerly we did not fully      
appreciate the ,tropics as in the       
economy of civilization4 ,it is only    
quite recently that people have come to 
realize that without an abundance of raw
 material which the ,tropics alone can  
supply1 the highly developed industries 
of today would be impossible4 ,vegetable
 and mineral oils1 cotton1 sisal1       
rubber1 jute and similar products in    
vast quantities are essential for the   
industrial world4#ab  ,another aspect of
 tropical ,africa is brought out in an  
article by ,herr ,emil ,zimmerman1      
writing in the ,europaeische ,staats und
 ,wirtschaft ,zeitung of ,june #bc1     
#aiag3 ,if the ,great ,war makes        

,central ,africa ,german1 fifty years   
hence #ejj1jjj and more ,germans can be 
living there by the side of #ej1jjj1jjj 
blacks4 ,then there may be an army of   
#a1jjj1jjj men in ,german ,africa1 and  
the colony will have its own war navy1  
like ,brazil4 ,an ,england that is      
strong in ,africa dominates the         
situation in ,southern ,europe and does 
not heed us4 ,but from ,central ,africa 
we shall dominate the ,english          
connections with ,south ,africa1 ,india 
and ,australia1 and we shall force      
,english policy to reckon with us4#ac   
,and again ,dr4 ,solf1 the ,german      
,secretary for ,colonies1 has lately    
proposed a simple solution of ,africa's 
industrial future4 ,in redividing       
,africa those nations which have proved 
most humane toward the natives must be  
favored4 ,germany has always considered 
that to colonize meant doing mission    
work4 ,that is why in the present ,war  
the natives of our colonies stick to us4
 ,england's colonial history1 on the    

other hand1 is nothing but a list of    
dark crimes4#ad ,the principle          
enunciated in the first sentence of this
 statement is as important and true as  
the later ones are incorrect1 if the    
present writer's inquiries and          
observations in ,british and ,german    
,east ,africa in #aiab are indicative of
 the facts in the case4  ,the political 
problems of the countries here          
considered are quite as important and   
perplexing as is their economic status4 
,three theories of control have been    
tried3 7#a7 ,that of plantations or     
possessions1 worked for the possessor's 
profit with little regard for the       
governed2 7#b7 the policy of vigorous   
expansion by the whites themselves1     
despite the perils of tropical          
environments2 and 7#c7 permitting the   
natives to work out their own           
development independently1 with or      
without white oversight4 ,of these the  
third is the only one favored by the    
ethics and political sagacity of        

enlightened nations today4 ,but this    
demands the consent and good will of the
 governed1 and how may these essentials 
be secured8  ,india is the most         
important1 politically considered1 of   
all tropical lands4 ,and that ,empire's 
relation to ,england the eminent ,indian
 ruler1 ,sir ,herbert ,edwardes1        
declared in an address delivered at     
,liverpool in #ahfj1 should be that of a
 stewardship in ,christian hands1 a     
designation echoed in ,kidd's general   
phrase1 a trust of civilization1 and    
,john ,h4 ,harris's trusteeship vs4     
possession4 ,how shall this trust be    
fulfilled8 ,certainly one must consider 
the question of ,india's poet laureate1 
,sir ,rabindranath ,tagore1 ,is the     
instinct of the ,west right where she   
builds her national welfare behind the  
barricade of a universal distrust of    
humanity8#ae ,such distrust is not      
removed by the ,indian educational      
scheme alone1 or with the addition of   
civilization4 ,if we pursue the ignis   

fatuus of secular education in a pagan  
land1 destitute of other light1 quoting 
,sir ,herbert again1 then we ,english   
will lose ,india without those ,indians 
gaining any future4#af ,in a similar    
vein ,sir ,alfred ,lyall testified3 ,the
 wildest1 as well as the shallowest     
notion of all1 seems to me that         
universally prevalent belief that       
education1 civilization and increased   
material prosperity will reconcile the  
people of ,india eventually to our      
rule4#ag  ,a partial solution of        
,india's political problems is found in 
the deputation to that ,empire in       
accordance with ,mr4 ,montagu's speech  
in the ,house of ,commons of ,august    
#cj1 #aiag1 in the course of which he   
said3 ,the policy of ,his ,majesty's    
,government1 with which the ,government 
of ,india is in complete accord1 is that
 of the increasing association of       
,indians in every branch of the         
administration1 and the gradual         
development of self-governing           

institutions1 with a view to the        
progressive realization of responsible  
government in ,india as an integral part
 of the ,indian ,empire4#ah ,the        
favorable outcome of the deputation's   
visit has been mentioned already4       
,religious problems and readjustments   
will also be part of the aftermath of   
the war4 ,at least six millions of      
,jews1 who rightly or wrongly are the   
objects of the ,christian missionary    
propaganda1 have been released from     
disabilities in ,europe1 and new careers
 and educational opportunities will lie 
before that remarkable race4 ,jewish    
influence in the life of the world1     
already great in proportion to the size 
of the community1 will gain a fresh     
accession of strength4 ,religiously the 
emancipation may be expected to result1 
as it has done in other countries1 in a 
decay of ,jewish orthodoxy1 of which the
 ,jews of the ,ghetto have been the main
 support4 ,while the weakening of the   
forces of conservatism will open new    

doors of opportunity to the ,christian  
,church1 there is on the other hand the 
grave danger that many ,jews may drift  
into irreligion and cast the weight of  
their natural ability and energy on the 
side of materialism4#ai ,mr4 ,balfour's 
letter to ,lord ,rothschild of ,november
 #b1 #aiag1 stated that the ,british    
,government viewed with favor the       
establishment in ,palestine of a        
national home for the ,jewish people4   
,in the case of missions to ,moslem     
lands1 if the ,allies are victorious1   
the work in ,turkey will be greatly     
simplified4 ,whether this will be the   
case in ,africa depends upon whether the
 dominant ,powers permit missionary     
organizations to act with greater       
freedom than they have been granted in  
the past in ,north ,africa and in       
certain ,british possessions4 ,in any   
case ,islam will present strong claims  
and serious problems for consideration  
by missionary organizations4  ,is the   
foreign missionary enterprise willing   

and competent to aid in the             
reconstruction soon to come in mission  
lands8 ,here are a few typical and      
representative replies to this important
 question4  ,representing in a          
semi-official way the missionary        
societies of the ,united ,states and    
,canada1 ,dr4 ,robert ,e4 ,speer writes 
thus3 ,foreign ,missions are the direct 
antithesis of the world conditions which
 men most deplore and the purest        
expression of the principles which      
underlie the world order for which men  
are longing4 ,foreign ,missions         
represent international friendship and  
good will4 ,the missionary goes out to  
help and serve4 ,he bridges the gulf    
between his own nation and the nation to
 which he goes4 ,he is not seeking to   
exploit1 or to take advantage1 or to    
make gain4 ,he is seeking only to       
befriend and aid4 ,and his aim and      
spirit are internationally unifying4    
,the missionaries succeed in surmounting
 all the hindrances of nationality and  

language in binding different peoples   
together in good will4 ,furthermore1    
they are demonstrating the possibility  
of the existence of a strong            
nationalistic spirit side by side with  
human brotherhood and international     
unity4 ,they are seeking to develop in  
each nation a national church embodying 
and inspiring and consecrating to ,god  
the genius and destiny of each nation4  
,but they are doing this because these  
are the elements of a yet larger unity1 
the unity of mankind4 ,the first is not 
contradictory to the second2 it is      
essential to it1 as the perfection of   
the ,state requires the perfection of   
the family unit1 and the family demands 
and does not exclude the richest        
individualism4 ,it is out of her perfect
 ministry to the life of each nation    
that the ,church is to be prepared to   
minister to the life of all humanity and
 to achieve its unity4#bj  ,as editor of
 ,the ,international ,review of         
,missions and secretary of the          

,edinburgh ,continuation ,committee1    
,mr4 ,j4 ,h4 ,oldham states his views of
 the world-functions of missions3       
,missions are the antithesis of war4    
,they have created between different    
peoples relations1 not of competition1  
but of cooperation4 ,with all their     
shortcomings they are an embodiment of  
the idea that the stronger and more     
advanced nations exist to uplift the    
weaker and more backward4 ,they are a   
vital expression of the principle on    
which the new society must rest4444 ,the
 gospel of love must embody itself in   
act no less manifestly than selfishness 
and brutality have expressed themselves 
in the terrible scenes that the world   
has witnessed4 ,the non-,christian races
 fear1 not without cause1 that the      
object of western peoples is to exploit 
them4 ,missions must convince them that 
the ,church exists to help and serve    
them1 and the desire to serve them must 
be made evident in ways that they can   
understand4 ,the task of ,missions thus 

grows broader and larger than we at     
first conceived4#ba  ,and such          
statements are not the claims of        
interested propagandists                
merely1--officials employed by          
missionary organizations1 and hence     
liable to overrate the character and    
importance of missions to the nations4  
,few men have traversed the world as    
extensively and observantly as ,sir     
,harry ,johnston1 and probably no one   
equals him in his varied administrative 
and anthropological services to ,africa4
 ,in his ,introduction to the ,cambridge
 ,university ,maitland ,prize ,essay for
 #aiae1 he says3 ,although the writer   
444 is so heterodox a professor of      
,christianity1 practical experience in  
,africa1 ,asia and ,america has brought 
home to him ever and again during the   
last thirty-four years the splendid work
 which has been and is being            
accomplished by all types of ,christian 
missionary amongst the ,black1 ,brown   
and ,yellow peoples of non-,caucasian   

race1 and amid those ,mediterranean or  
,asiatic ,caucasians whose skins may be 
a little duskier than ours1 but whose   
far-back ancestry was the same1 whose   
minds and bodies are of our type1 but   
whose mentality has been dwarfed and    
diverted from the amazing development of
 the ,european by false faiths1--false  
in their interpretation of ,cosmos1     
false to the best human ideals in daily 
life4  ,on a later page he upholds with 
the author the work of ,christian       
missionaries in general and lays down   
the rule that our relations with the    
backward peoples of the world should be 
carried on consonantly with the         
principles of ,christian ethics--pity1  
patience1 fair-mindedness1 protection   
and instruction2 with a view not to     
making them the carefully guarded serfs 
of the ,white race1 but to enable them  
some day to be entirely self-dependent1 
and yet interdependent with us on       
universal human cooperation in world    
management4  ,and once more this        

,british administrator asserts3 ,the    
value of the ,christian missionary is   
that he serves no government4 ,he is not
 the agent of any selfish ,state1 or    
self-seeking community4 ,he does not    
even follow very closely the            
narrow-minded limitations of the ,church
 or the sect that has sent him on his   
mission4 ,he is the servant of an       
,ideal1 which he identifies with ,god2  
and this ideal is in its essence not    
distinguishable from essential          
,christianity2 which is at one and the  
same time essential common sense1 real  
liberty1 a real seeking after progress  
and betterment4 ,he preaches chastity   
and temperance1 the obeying of such laws
 as are made by the community2 but      
consonantly with all constitutional and 
peaceful efforts1 he urges the bringing 
of man-made laws more and more into     
conformity with ,christian              
principles4#bb  ,as representing nations
 of ancient culture coming under the    
helpful influences of ,christian        

missions1 perhaps no one will command a 
more attentive hearing than ,marquis    
,okuma1 ex-premier of ,japan and one of 
the world's foremost statesmen4 ,from a 
summary of his address1 delivered at the
 semi-centennial of ,protestant missions
 in that ,empire1 we excerpt the        
following3 ,the coming of missionaries  
to ,japan was the means of linking this 
country to the ,anglo-,saxon spirit to  
which the heart of ,japan has always    
responded4 ,the success of ,christian   
work in ,japan can be measured by the   
extent to which it has been able to     
infuse the ,anglo-,saxon and the        
,christian spirit into the nation4 ,it  
has been a means of putting into these  
fifty years an advance equivalent to    
that of a hundred years4 ,japan has a   
history of #b1ejj years1 and #a1ejj     
years ago had advanced in civilization  
and domestic arts1 but never took wide  
views1 nor entered upon wide work4 ,only
 by the coming of the ,west in its      
missionary representatives1 and by the  

spread of the ,gospel1 did the nation   
enter upon world-wide thoughts and      
world-wide work4 ,this is a great result
 of the ,christian spirit4 ,to be sure  
,japan had her religions1 and ,buddhism 
prospered greatly2 but this prosperity  
was largely through political means4    
,now this creed ,buddhism has been      
practically rejected by the better      
classes who1 being spiritually thirsty1 
have nothing to drink4#bc  ,these       
representative testimonies suggest both 
the fitness and the willingness of      
,christian missions to participate in   
the coming international readjustments  
necessitated by the war4 ,such an       
enterprise supplies what the war-weary  
world so greatly needs--the elan vital  
et creatur1 to borrow ,bergson's fine   
phrase4 ,and the missionary leaders are 
alert and at their task4 ,on ,april #d1 
#aiah1 ,drs4 ,john ,r4 ,mott and        
,charles ,r4 ,watson1 representing the  
missionary boards of the ,united ,states
 and ,canada1 met with the ,standing    

,committee of ,missionary ,societies in 
,great ,britain and ,ireland1 when it   
was resolved to form an international   
,emergency ,committee of ,cooperating   
,missions4 ,already the ,british        
committee had been consulted by the     
,government concerning certain important
 matters affecting the mission fields   
and their problems arising from the war4
 ,such questions are becoming           
increasingly numerous1 and their        
solution demands an intimate knowledge  
of missions and of the spirit and       
aspirations of ,african and ,asiatic    
races4 ,america is likewise needing such
 a body of experts to supplement        
government investigations4 ,this country
 has a slight preponderance in          
representation on the ,emergency        
,committee2 and in the chairman1 ,dr4   
,john ,r4 ,mott1 the foremost           
,protestant leader of the world1 and a  
man of such diplomatic gifts that       
,president ,wilson twice vainly called  
him to the position of minister to      

,china1--though he accepted appointment 
upon commissions to deal with ,mexico   
and ,russia later1--the committee has a 
missionary statesman who is equal to the
 important trusts that will be committed
 to its consideration4 ,to serve as the 
eyes1 ears and hands of this important  
post-bellum council1 the two largest    
fields1 ,india and ,china1 have each an 
energetic ,continuation ,committee of   
the ,edinburgh ,conference of #aiaj1    
established as the result of ,dr4       
,mott's visits and conferences in       
#aiab-aiac4 ,the ,foreign ,missions     
,conference of ,north ,america1 and     
especially its ,board of ,reference and 
,counsel1 are in annual and ad interim  
consultation as questions arise from    
time to time4  ,president ,king quotes  
these words from ,lloyd ,george's       
address to a labor delegation3 ,don't   
always be thinking of getting back where
 we were before the ,war4 ,get a really 
new world4 ,i firmly believe that what  
is known as the after-the-,war          

settlement will direct the destinies of 
all classes for generations to come4 ,i 
believe the settlement after the ,war   
will succeed in proportion to its       
audacity4 ,the readier we are to cut    
away from the past1 the better we are   
likely to succeed4 ,think out new ways1 
new methods1 of dealing with old        
problems4#bd  ,another horizon of the   
same idealistic character opens before  
the eyes of our own ,president1 the seer
 to the nations in this epoch-making    
time4 ,in an address delivered on       
,october #e1 #aiaf1 ,president ,wilson  
proclaims the new day to the ,united    
,states3 ,america up to the present time
 has been1 as if by deliberate choice1  
confined and provincial1 and it will be 
impossible for her to remain confined   
and provincial4 ,henceforth she belongs 
to the world and must act as part of the
 world1 and all the attitudes of        
,america will henceforth be altered4    
,and again three weeks later he adds3   
,america was established in order to    

indicate1 at any rate in one government1
 the fundamental rights of man4 ,america
 must hereafter be ready as a member of 
the family of nations to exert her whole
 force1 moral and physical1 to the      
assertion of those rights throughout the
 round world4 ,here is a sentence from  
his greetings to ,france on ,bastille   
,day1 #aiah3 ,the ,war is being fought  
to save ourselves from intolerable      
things2 but it is also being fought to  
save mankind4 ,and as a final word from 
,president ,wilson1 taken from his      
discussion of the new international     
morality3 ,my urgent advice to you would
 be1 not always to think first of       
,america1 but always1 also1 to think    
first of humanity4 ,you do not love     
humanity1 if you seek to divide humanity
 into jealous camps4 ,humanity can be   
welded together only by love1 by        
sympathy1 by justice1 not by jealousy   
and hatred4 ,while none of these        
utterances refer specifically to        
missions1 yet surely ,dr4 ,w4 ,i4 ,hull 

is correct in interpreting ,president   
,wilson's relation to races of the      
mission fields in these words3 ,instead 
of exploiting backward peoples1 he would
 apply the maxim of noblesse oblige1 and
 would summon all nations to mutual aid 
in their ascent of 'the world's great   
altar stairs' up to the law and order1  
peace and justice1 which constitute the 
true sunshine of ,god4#be  ,the really  
new world of ,britain's ,premier will   
not be dominated by ,machiavelli1 the   
motto of whose sixteenth and seventeenth
 century monarchs was ,l'etat c'est moi6
 even though ,treitschke ranked him     
second only to ,aristotle as a political
 philosopher4#bf ,the present cataclysm 
of woes does not prove ,professor       
,cramb's contention that ,corsica has   
conquered ,galilee2 nor has ,nietzsche  
thrust the pale ,galilean from his      
throne4 ,that semi-insane philosopher's 
,uebermenschen must fall before ,sir    
,john ,macdonnell's ,super-,nationalism 
as set forth in the ,march1 #aiah1 issue

 of the ,contemporary ,review4 ,and the 
,president's world-echoed phrase1       
world-democracy1 is uttered only with   
the corrective in mind that was sounded 
forth a score of years ago by ,england's
 ,colonial ,secretary1 ,joseph          
,chamberlain1 ,think imperially4 ,it is 
only by the establishment of an         
,imperium in imperio through obedience  
to what the ,duke of ,wellington called 
the ,christian's ,marching ,orders1 the 
,great ,commission1 that the new reign  
of the ,prince of ,peace can become     
possible4 ,if the blood-soaked savagery 
of civilization on the march to save the
 world from the civilization of savagery
 is the dolorous duty of the present    
hour1 there is solace in the thought    
that ,golgotha was but the prelude to   
the ,resurrection and ,ascension4 ,the  
,ascent of ,mankind in all its nations  
and peoples and kindreds and tongues is 
at hand4 ,to hasten this universal      
uplift and aid the ,world ,powers as    
they seek to inaugurate the ,new ,order1

 no agency is likely to aid more than   
foreign missions among the peoples      
reached by that enterprise4 ,and the new
 ,imperial ,thinking and ,acts are      
simply those of the seven-fold          
,commission of the ,saviour of the      
,world1 ,behold1 pray1 go1 heal1 preach1
 teach1 baptize1 all nations1 the       
conquering ,labarum of an onward-moving 
,church4  #a ,a4 ,c4 ,coolidge1 ,the    
,united ,states as a ,world ,power1 p4  
#cbi4  #b ,f4 ,lynch1 ,president ,wilson
 and the ,moral ,aims of the ,war1 ,new 
,york1 #aiah1 pp4 #ej-ea4  #c ,beach and
 ,st4 ,john1 ,world ,statistics of      
,christian ,missions1 #aiaf1 pp4 #ei-fa4
  #d ,for the year #aiac1 see ,p4 ,k4   
,streit1 ,atlas ,hierarchieus1          
summarized in ,world ,statistics of     
,christian ,missions1 pp4 #ajc-ajd4  #e 
,london ,times1 ,may #af1 #aiah4  #f    
,personal letter from an investigator in
 ,france1 ,may #bi1 #aiah4  #g ,das     
,kriegserlebnis der deutschen ,mission  
in ,lichte der ,heiligen ,schrift as    

quoted in ,the ,missionary ,review of   
the ,world for ,june1 #aiah1 pp4        
#dbc-dbd4  #h ,j4 ,h4 ,oldham1 ,the     
,world and the ,gospel1 p4 #bjj4  #i ,j4
 ,l4 ,barton in ,missionary ,ammunition1
 ,number ,one1 #aiaf1 p4 #ai4  #aj      
,missionary ,review of the ,world1      
,january1 #aiag1 p4 #d4  #aa            
,international ,review of ,missions1    
,april1 #aiaf1 p4 #ahc4  #ab ,nineteenth
 ,century and ,after1 ,april1 #aiah1 pp4
 #fge-fgf4  #ac ,reported in the ,london
 ,times1 ,november #i1 #aiag4  #ad      
,nineteenth ,century and ,after1 ,april1
 #aiah1 p4 #fha4  #ae ,r4 ,tagore1      
,nationalism1 p4 #aja4  #af ,quoted in  
,w4 ,archer's ,india and ,its ,future1  
pp4 #cjg-cjh4  #ag ,m4 ,durand1 ,life of
 ,sir ,alfred ,comyn ,lyall1 p4 #hi4    
#ah ,international ,review of ,missions1
 ,january1 #aiah1 p4 #bc4  #ai ,ibid41  
p4 #ec4  #bj ,missionary ,ammunition1   
,number ,one1 #aiaf1 pp4 #ab-ac4  #ba   
,international ,review of ,missions1    
,october1 #aiad1 pp4 #fcb-fcc4  #bb ,a4 

,j4 ,macdonald1 ,trade1 ,politics and   
,christianity in ,africa and the ,east1 
xii1 xv1 xviii4  #bc ,japan ,daily      
,mail1 ,october #i1 #aiji4  #bd ,f4     
,lynch1 ,president ,wilson and the      
,moral ,aims of the ,war1 p4 #gb4  #be  
,f4 ,lynch1 ,president ,wilson and the  
,moral ,aims of the ,war1 p4 #fd4  #bf  
,h4 von ,treitschke1 ,politik1 p4 #c4   
,,viii  ,,the ,,war ,,and ,,social      
,,work  ,,william ,,bacon ,,bailey      
,although the duration of this          
world-war1 and the part which we may be 
called upon to play in it1 makes the    
destruction in wealth and human life in 
this country uncertain1 and although we 
cannot tell so far in advance what will 
be the probable extent of social        
reconstruction to follow1 still the war 
has progressed far enough1 and its      
effects upon this country are           
sufficiently apparent1 to enable us to  
forecast more or less indefinitely      
certain changes which are likely to     
follow its close4  ,with regard to the  

future of social service1 three facts   
are apparent3  ,first1 the people of our
 country are contributing money as never
 before to social work4 ,we have for a  
long time realized that there was a     
reservoir in this country upon which we 
had drawn but little1 but few realized  
the extent of this surplus4 ,at times of
 great distress both here and abroad1   
our sympathy had been expressed by      
generous contributions4 ,we had annually
 contributed large sums for the support 
of various philanthropies in this       
country1 but as a nation we never       
realized how much we could give until   
the test came4 ,one drive is hardly     
completed before another comes4 ,we are 
surprised as a nation and as individuals
 at the amounts we can repeatedly give  
and still continue to meet our ordinary 
expenditures4 ,this giving is getting to
 be almost a habit with us and when the 
war is over1 although we may be helping 
to carry a huge national debt1 ,i       
believe that our deserving charities    

will be supported more adequately than  
before the war4  ,second1 we are getting
 more trained volunteer workers4 ,one of
 the principal problems of charitable   
organizations engaged in case work has  
been to secure a sufficient number of   
capable volunteers who would keep their 
interest in the work and be regular in  
their attendance4 ,the past few months  
have seen an increase in this volunteer 
service which a year ago we should never
 have deemed possible4 ,the ,home       
,service ,section of the ,american ,red 
,cross has enlisted the service as      
visitors of thousands of our men and    
women who are anxious to do what they   
can to preserve the homes from which    
some member has been called to the      
colors4 ,in a large number of cities    
this service has been placed under the  
supervision of paid workers who had been
 connected with charity organization    
societies and who brought with them the 
experience of years in directing and    
training volunteer friendly visitors4   

,they recognized the advantage of       
classroom instruction for these         
visitors1 even if necessity compelled   
that it be extremely limited4           
,accordingly training schools for these 
volunteers have been started in many    
places in this country and the          
attendance has been surprisingly large  
and regular4 ,these volunteers are no   
longer timidly inquiring whether there  
is some opportunity for friendly        
visiting in the homes2 they are         
demanding that some opportunity be given
 them4 ,after the war this vast army of 
workers with limited training will      
demand work of a similar nature and the 
problem of finding satisfactory         
volunteers should be solved for many    
years to come4  ,third1 the war is      
raising the standard of care in         
charitable work4 ,most of these         
volunteers are visiting in soldiers'    
families4 ,the allowance from the       
,government1 the ,state and the ,red    
,cross makes possible a good standard of

 living4 ,while our soldiers are at the 
front they do not need to fear that the 
standard to which the family had been   
accustomed will be allowed to fall4 ,at 
the close of hostilities these          
volunteers1 accustomed to this standard1
 will demand that the same standard     
apply to the out-door relief given by   
charitable societies4 ,the result will  
be a considerable rise in the standard  
of care4 ,professional social workers   
are not talking so much as they did     
about cases4 ,they are talking more     
about families4 ,this is the express    
desire of those who are directing the   
,home ,service ,section of the ,red     
,cross4 ,it is felt that in this way a  
more personal note may be brought into  
family rehabilitation in the future4 ,it
 would appear1 therefore1 that the      
future should find our charities more   
adequately financed1 better supplied    
with trained volunteers1 and inspired to
 a higher standard of work4  ,the habit 
of saving is likely to become much more 

firmly established among our people4 ,we
 may never be so thrifty as the ,french 
nation1 but we are progressing in that  
direction4 ,subscriptions to the ,third 
,liberty ,loan were received from       
seventeen millions of our people4 ,in   
many of our public schools the purchase 
of thrift stamps by the scholars has    
been almost universal4 ,it is probable  
that a very large proportion of those   
who are now purchasing liberty bonds    
never owned a bond of any description   
before4 ,the habit formed in this way   
will continue in many cases4 ,a banker a
 short time ago prophesied that upon the
 conclusion of this war the savings     
banks would receive far larger deposits 
than had ever been the case before4     
,this habit of saving and the ownership 
of bonds will not fail to have its      
influence upon the rank and file of our 
people4 ,at the close of the war we     
shall have our troubles with those who  
will advance repudiation or some scheme 
by which the burden of our national debt

 may be shifted and the necessity for   
saving miraculously avoided in some way4
 ,but the common sense of our people    
will assert itself and we shall realize 
that the only way by which we can       
replace this capital is by spending less
 than we earn4 ,the plain word thrift   
seems likely to come into its own again4
  ,up to the present time social work   
has appeared to many persons to be a    
fad4 ,some have felt that people with   
too little to do have spent their time  
in interfering with the affairs of      
people who had too much to do4 ,the     
charge has been made that social service
 was only a temporary phenomenon which  
would soon disappear4 ,but the war has  
taught us a lesson4 ,the military       
authorities were among the first to     
recognize the need of proper recreation 
for the troops1 and the demand for      
workers in the cantonments and at the   
front has been too great to be met4 ,we 
see now that the need for recreation is 
a real need4 ,it seems likely that      

commercialized recreation and amusement 
is likely to play a smaller part        
hereafter1 and that the community is    
going to demand a share in this         
enterprise in the future4 ,assembly     
halls1 playgrounds1 and similar         
provisions for the public will be       
required4  ,we have never had a caste   
system in this country and aristocracy  
based upon birth has been unknown4 ,it  
is probable that nowhere in the world   
during the past two centuries has it    
been easier for a man to improve his    
financial and social standing by his own
 efforts than in this country4 ,land    
ownership has been widely distributed1  
we have had a large middle class and men
 have been constantly changing from the 
group of employees to that of employers4
 ,but notwithstanding these factors1    
there has been a growth of class feeling
 in this country4 ,employers have been  
mistrusted by employees4 ,the growth of 
large fortunes has given rise to envy   
and bitterness in many quarters4 ,many  

have felt that ignorance was the        
principal cause for this growing        
antipathy4 ,employer and employee no    
longer met upon a common footing4 ,many 
attempts have been made to bridge this  
chasm4 ,settlement houses have been     
erected in order that individuals who   
would not be likely to meet in the usual
 course of business or social           
intercourse might here become acquainted
 and learn one another's viewpoint4 ,the
 industrial service movement has been an
 attempt to link the interests of       
employer and employee together4 ,but    
these movements have only scratched the 
surface4 ,the distinctions based on     
difference have persisted4 ,it has      
remained for the war to bring the       
members of these opposing groups        
together4 ,camp and trench life know no 
class distinction4 ,rich and poor1      
educated and illiterate1 rub elbows and 
share common life4 ,it is no uncommon   
sight to find four men with three       
different mother tongues sharing a tent 

together4 ,the effect of this close     
companionship1 this sharing of dangers  
in common1 cannot help but breed a      
companionship which will do much to     
bring together men of different birth1  
breeding and social station4  ,another  
effect of this war has been to lessen   
sectarian and religious differences4    
,protestant1 ,roman ,catholic and       
,jewish organizations are working side  
by side in our military camps4 ,the     
contributions to the work of the        
,knights of ,columbus and of the ,y4 ,m4
 ,c4 ,a4 have come from the community as
 a whole4 ,men of different faiths have 
served as members of the same teams in  
these drives4 ,the lessons learned in   
this way are not likely to be forgotten 
and the great charities to survive this 
war will probably draw their support    
from a wider public regardless of       
sectarian affiliation4  ,we often heard 
at the beginning of this conflict that  
it was a rich man's war2 that this      
country had been drawn into it through  

the machinations of wealthy men who     
wished to make more wealth through army 
contracts4 ,this charge has been pretty 
thoroughly disproven1 and now little is 
heard of it4 ,the rich have proved their
 patriotism as conclusively as any class
 in this country4 ,they have contributed
 generously to our war charities1 have  
submitted to unprecedented taxation with
 very little grumbling1 have bought     
,liberty ,bonds generously1 and have    
seen their sons volunteer for military  
service with commendable pride4 ,many of
 our most efficient executives have     
contributed their time to the service of
 the ,government4 ,in fact1 one of the  
most interesting and inspiring features 
of this war has been the service        
rendered by our men and women of wealth 
and social position4  ,the war is also  
likely to change the extent and         
direction of the social movements in    
this country4 ,in the early days most of
 the charitable work in this country was
 directed to the amelioration of the    

condition of some particular group of   
unfortunates4 ,a group of their         
compatriots in this country would form a
 society for the assistance of ,scotch  
widows4 ,no study was made of the causes
 of this unfortunate situation4 ,the    
widows were there and their helpless    
condition called for aid4 ,there was no 
attempt to reduce the number of widows  
by safeguarding the lives of their      
husbands4 ,in this assistance there was 
much duplication as the number of these 
societies increased4 ,then came the     
attempt to eliminate this waste by the  
formation of societies to coordinate    
these charitable activities in our      
cities4 ,although the idea of           
constructive work entered the minds of  
these pioneers1 the contributors were   
interested chiefly in the relief of     
want4  ,it soon became evident that this
 want was the result of certain         
well-defined causes4 ,sickness1         
unemployment1 intemperance and child    
labor were recognized as the causes of  

misery and the extent of these causes   
was studied by societies which worked   
for their removal4 ,these activities    
soon brought the realization that many  
of these causes were social rather than 
individual4 ,sickness is sometimes      
caused by individual excesses1 but it is
 also caused by unhealthful occupations 
and life in miserable tenements4 ,we had
 held property rights as sacred1 but    
when greed brought a train of social    
evils we directed our attention to      
regulation4 ,it may be meritorious to   
help a widow whose husband has been     
killed at a machine1 but it is equally  
meritorious to safeguard the machine    
that it may cease to be the cause of    
widowhood in the future4 ,it is good    
philanthropy to assist those afflicted  
with tuberculosis1 but it is better to  
remove the disease-breeding lung blocks 
from our communities4  ,this brought the
 realization that these are community   
problems which must be met by community 
action4 ,the state legislatures were    

appealed to with ever increasing        
success1 but ,federal action was        
difficult to obtain4 ,the war has made  
us impatient with half-measures4 ,the   
exigency demanded immediate and drastic 
action4 ,things have been done to obtain
 efficiency which we would have         
considered impossible five years ago4   
,the rights of private property have had
 to give way before community need4 ,we 
have begun to deal on a larger scale    
with ultimate causes and less with the  
relief of apparent effects4 ,this       
movement may receive a temporary setback
 at the close of the war1 but as a      
community we have learned what is       
possible and this lesson will not be    
lost4  ,certain social reforms are being
 hastened by the war4 ,we have long felt
 that certain practices were harmful or 
wasteful1 but in our easy-going manner  
had kept putting the matter off in the  
hope that the evil would cure itself4   
,the necessity of waging successful war 
has compelled the immediate elimination 

of this waste4 ,take one or two         
instances only4  ,for a long time we    
have been more or less familiar with the
 financial1 physical and spiritual waste
 resulting from the consumption of      
intoxicants in this country4 ,we have   
been interested in this problem for a   
half century and various attempts have  
been made to eliminate the most serious 
evils connected with excessive drinking 
without interfering with a moderate use 
of alcohol4 ,our half-hearted attempts  
were not very successful and finally1   
after we had experienced a coal         
shortage1 and had accepted wheatless and
 meatless days1 the country at last made
 up its mind that intoxicants must go   
and the liquor traffic in this country  
appears to be doomed4 ,it might have    
come sooner or later in any case1 but   
the war has hastened the day4  ,for a   
long time penologists have realized that
 it was poor economy to shut prisoners  
into dark and dismal cells1 giving them 
but scant exercise with little or no    

employment and then to expect them1 at  
the expiration of their terms1 to be    
returned ready to take their proper     
places in society4 ,we have realized    
that out-door labor on farms was one of 
the best things for this class because  
in this way the prisoners could be built
 up in health and be made more or less  
self-supporting while serving their     
terms4 ,but we had the jails on hand and
 it was perhaps the easiest plan to lock
 the prisoners in their cells with the  
assurance that they could be found when 
wanted4 ,the demand for farm labor has  
finally forced our jails and            
penitentiaries to give up the labor so  
sorely needed on the farms4 ,it is      
probable that during the coming summer a
 million acres of land in this country  
will be tilled by those undergoing      
sentence4  ,we had recognized for years 
the ravages of venereal disease upon our
 manhood and womanhood1 and a national  
society and a large number of state     
societies had been organized to combat  

the evil4 ,but when the figures began to
 be published showing the incidence of  
these diseases among our troops the     
public awoke to the seriousness of the  
situation4 ,the ,federal ,government has
 taken steps to remove diseased women   
from the neighborhood of the army       
cantonments and naval bases4 ,the       
,government is footing the bills for the
 treatment of these women in state      
institutions1 where such exist1 and is  
providing suitable facilities for their 
care in the states where no such        
opportunity for treatment existed4      
,after the war the lesson we have       
learned in this way is not likely to be 
forgotten4 ,another lesson we have      
learned from the war has been that a    
considerable proportion of our young men
 are physically below par4 ,poor care of
 the teeth and body1 improper or        
insufficient food1 lack of proper       
exercise1 unhygienic methods of living1 
and various forms of excesses have      
produced a generation of young men many 

of whom are physically unfit for active 
military service4 ,the importance of    
this fact has now been driven home1 and 
although much had been said and written 
upon this subject in recent years1 it   
will have added emphasis in the future4 
,we have always had a democratic form of
 government1 and have in a way          
considered this country an asylum for   
the oppressed of all nations4 ,for      
several years previous to the outbreak  
of the war in ,europe1 we had been      
receiving into this country immigrants  
at the rate of about a million a year4  
,we had gradually increased the number  
of restrictions until most of the       
undesirable types were excluded4 ,we had
 made the process of naturalization     
comparatively easy and had left it to   
the individual immigrant to decide      
whether or not he would become a        
citizen4 ,we had recognized the         
desirability of ,americanizing these    
immigrants as soon as possible1 but had 
proceeded about the proposition in a    

more or less half-hearted way4 ,the ,y4 
,m4 ,c4 ,a41 through its industrial     
department1 and through the industrial  
service work in connection with the     
colleges1 had done considerable to teach
 ,english and civics to the             
non-,english-speaking foreigners4       
,several other organizations1 some of   
them national in scope1 had interested  
themselves in this problem1 but our     
country seemed slow to appreciate the   
necessity of making true ,americans from
 these various racial groups at the     
earliest possible moment4 ,the war has  
brought home to us the fact that we have
 alien enemies in our midst and from    
this time we may expect to make a much  
more thoroughgoing attempt to           
,americanize these groups4 ,the         
,national ,council of ,defense is       
investigating this question at present  
and we may with confidence look to a    
well-considered plan of campaign from   
this body4  ,the very fact that we were 
receiving from the ,old ,world annually 

a gift of a million foreign-born1 most  
of whom were in the active ages1 has led
 us to think that the supply of labor   
for this country was assured4 ,we were  
receiving from ,europe all of the       
natural increase from a population half 
as large as our own4 ,the ships that    
brought these hopeful workers to this   
country took back many who had been     
maimed in our industries4 ,we had paid  
too little attention to this problem    
since the source of this supply of cheap
 labor seemed inexhaustible4 ,upon the  
declaration of hostilities in ,europe1  
the stream of labor to this country     
suddenly ceased and it is a serious     
question whether it will ever again     
reach its former proportion4 ,most of   
the ,european countries are going to be 
so drained of their young men that a    
large emigration from them is not to be 
expected for a long time to come4 ,the  
demands for raw material and finished   
products from certain of the ,european  
countries has increased tremendously and

 a shortage of labor in this country has
 been the result4 ,concerns have bid    
against one another to secure sufficient
 labor and for the first time in years  
we have a condition in which the demand 
for labor of all kinds exceeds the      
supply4 ,with the impossibility of      
securing this needed labor from abroad1 
we have realized the necessity of       
conserving the supply in this country4  
,every effort must be made to reduce the
 toll from accident and injury and to   
decrease the amount of sickness in the  
country4 ,we may expect an increase in  
compensation insurance and in health    
insurance among the states4 ,this summer
 we are having a campaign to save the   
lives of a hundred thousand children4   
,this movement for the conservation of  
life would undoubtedly have come in time
 but has been hastened by the war4      
,thousands of our young men will be     
returned to us from overseas more or    
less crippled and steps are already     
being taken to give them expert training

 to fit them for some useful occupation4
 ,it is only a step to provide the same 
sort of training for those who are      
maimed in our industries4  ,no matter   
what may be the waste in life and       
property resulting from such a conflict1
 if the people of this country can      
preserve in their purity the ideals with
 which they have entered upon this      
crusade1 social workers may face the    
future with confidence4     ,,ix  ,,the 
,,war ,,and ,,church ,,unity            
,,williston ,,walker   ,the great war   
has been conspicuously one of alliances4
 ,for its successful accomplishment     
cooperation and individual subordination
 have been manifested in military1      
political and economic fields in        
heretofore unexampled fulness4          
,liberties1 the result of long          
struggles1 and deeply cherished1 have   
been laid aside1 for the time1 that     
larger efficiency may be accomplished4  
,individual opinions strongly held have 
been subordinated to a common purpose4  

,the time has witnessed a reappreciation
 of values in many realms4 ,much that in
 days of peace has seemed of importance1
 has appeared in the fierce light of war
 of relatively minor significance4 ,a   
change of perspective has been the      
consequence4 ,has this result1 so       
apparent in most realms of activity and 
of ordinary life1 been manifest in the  
realm of religion8 ,are the same forces 
at work there also8 ,an answer to these 
questions cannot as yet be fully        
formulated2 but it is at least possible 
to indicate certain influences which are
 at work4  ,the entry of the ,united    
,states into the world-war has been in a
 degree unexampled in the history of    
this country a response to the appeal of
 righteousness4 ,no action in which the 
nation has ever engaged has been so     
unselfish4 ,we have taken our part in   
the struggle without hate1 and with full
 consciousness of the prospective cost  
in life and treasure1 that certain      
principles of justice may prevail1 and  

that despotism1 brutality and falsehood 
may not dominate the civilized world4   
,we look for no indemnities1 no         
annexations1 and no pecuniary rewards4  
,the ,american people has never more    
fully exhibited that idealism which1 in 
spite of frequent misapprehension by    
those unacquainted with the real        
national spirit1 is its fundamental     
characteristic4 ,the consonance of this 
attitude with some primary teachings of 
religion is apparent4 ,self-sacrifice   
that the weak may be helped1 that wrong 
may be resisted1 and that a truer and   
juster order may be established among   
the nations1 are aims that are closely  
akin to those of the ,christian faith in
 its aspect of love to one's neighbor4  
,nor is it without evidential value to  
the essentially religious quality of    
,american life that no enterprise has   
ever so united the people1 and that     
,americans1 whether so by long          
inheritance or immigrants who have more 
recently caught the national spirit1    

have never before been so at one in a   
common endeavor4 ,nothing less noble1   
less idealistic1 less in a true sense   
religious could so have fused them into 
one4  ,the war1 furthermore1 has been a 
revelation of the fundamental           
purposefulness of the rising generation4
 ,the years immediately antecedent to   
the struggle saw not a little shaking of
 older heads over what were called the  
irresponsibility and pleasure-seeking of
 our young people4 ,the call to arms has
 shown them as patriotic1 as            
whole-hearted in devotion1 as           
sacrificial as ever their elders were4  
,they need bow in reverence to none who 
have gone before them4 ,the cheerfulness
 with which a selective draft has been  
accepted1 and in thousands of cases     
anticipated1 has shown the readiness of 
youthful response to high appeal4 ,this 
demonstration of the soundness1 the     
earnestness and the unselfishness of    
those who are soon to be the leaders of 
the national life is full of religious  

encouragement4  ,equally heartening has 
been the cheerful and effective answer  
of the responsible population of        
,america to limitations in food and     
drink that the needs of the ,allies     
should be met and the national resources
 conserved4 ,doubtless other nations in 
the world-struggle have made larger     
sacrifices and endured far severer      
privations2 but the impressive quality  
of what ,america has done is that it has
 been so largely self-imposed1 a        
voluntary sacrifice1 in which suggestion
 rather than compulsion has been the    
task of its leaders4 ,strikingly        
impressive1 also1 has been the          
outpouring of wealth and effort to      
relieve human suffering through the ,red
 ,cross and kindred agencies1 not only  
for the alleviation of the miseries of  
our own sons1 but of the martyred       
population of ,belgium1 of ,france1 of  
,poland and of ,syria4 ,no village has  
been too small1 no community too remote 
or too rural1 to have a share in this   

altruistic endeavor4 ,its spirit is in a
 true sense that of religion4 ,more     
openly and professedly religious has    
been the marvelous work of the ,young   
,men's ,christian ,association and of   
the ,knights of ,columbus4 ,no previous 
war has seen anything comparable in     
extent of effort or scope of plan4 ,the 
aim1 and to a great extent the          
accomplishment1 has been to cast        
,christian sympathy and brotherly       
helpfulness around the soldier and      
sailor in every camp at home and abroad1
 in the trenches1 the hospitals1 the    
battleships1 the transports1 and in the 
cities where his furlough is spent and  
his ideals so easily forgotten4 ,these  
agencies have not labored for our own   
sons alone1 but for those of ,france and
 ,italy also4 ,even more impressive than
 the vast sums of money contributed from
 all over the ,united ,states for this  
cause have been the numbers and the     
quality of the men and women who have   
given themselves freely and in          

,christian consecration to this service4
 ,the ,young ,men's ,christian          
,association and the ,knights of        
,columbus have been in truth the right  
arm of ,american ,christianity stretched
 out to shelter1 to hearten and to aid4 
,they have been the agents of the       
churches in their ministry4 ,without    
them the contribution of organized      
,american ,christianity would have been 
relatively ineffective4 ,through them   
that ,christianity has exhibited itself 
in practical and achieving power as     
never before4  ,the outstanding feature 
of these conspicuous manifestations of  
,american religious life is that they   
have been absolutely undogmatic4 ,their 
type of ,christianity has been broadly  
inclusive of what may be called         
universally accepted doctrine4          
,chaplains from most various            
denominational antecedents have labored 
together in a spirit of ,christian      
comradeship1 bearing only the sign of   
the cross4 ,the workers1 ministerial and

 lay1 recruited by the ,young ,men's    
,christian ,association have been drawn 
from all shades of ,american            
,evangelicalism and have wrought not    
only harmoniously one with another1 but 
with the ,knights of ,columbus and with 
the representatives of ,jewish faith4   
,in common efforts to reach common      
needs1 differences which loomed large at
 home have been laid aside4 ,the        
requirements and experiences of our     
soldiers and sailors have been          
elemental1 and these agencies have      
sought to meet them with a simple1      
earnest1 uncontroversial ,gospel1--the  
common denominator1 if it may so be     
called1 of our ,american ,christianity4 
,they have presented ,god1 sin1         
salvation1 faith in ,christ1 purity of  
life1 brotherly helpfulness2 and to this
 presentation the young manhood of our  
armies and navies has been quick to     
respond4 ,these young men have cared    
little as to the particular             
denominational label which these        

messengers may have worn at home4       
,spoken with manliness1 sincerity and   
sympathy1 the message has won their     
hearts4  ,these experiences have        
inevitably raised the question more     
insistently1 which had already before   
the war been sounded increasingly loudly
 in our home churches1 whether the      
divided state of ,american ,christianity
 is to continue4 ,it has long been      
deplored4 ,can it not be in a measure   
abated8 ,a disposition to believe that  
it can is increasingly evident4 ,the    
enlarging support given to the ,federal 
,council of the ,churches of ,christ    
since the beginning of the war is       
significant of a growing conviction that
 at least a larger federal cooperation  
is not merely desirable but feasible4   
,the much-divided ,lutheran body has    
taken steps which promise its union in  
one fold4 ,the last ,general ,assembly  
of the ,presbyterian ,church of the     
,united ,states has empowered a         
committee to issue a call for a ,council

 to meet before the close of the present
 year by which practical action may be  
initiated looking towards the organic   
union of all ,american ,evangelical     
,christianity4 ,the ,protestant         
,episcopal ,church of the ,united       
,states still urges its ambitious and   
remote plan of a ,world ,conference on  
,faith and ,order1 aiming at a general  
reunion of ,christendom2 though in this 
case the war seems to have delayed      
rather than furthered the project4 ,in  
the local field1 the scarcity of fuel   
during the recent winter led to hundreds
 of instances of temporary combinations 
of congregations representative of      
different denominations throughout the  
northern portion of the ,united ,states4
 ,not only has no evil been the         
consequence1 but better acquaintance and
 larger ,christian sympathy have        
resulted4 ,in some places1 as in ,new   
,brunswick1 ,n4 ,j41 these temporary    
unions have led to efforts to make these
 combinations permanent4 ,it is evident 

that the possibility of a larger unity  
is being discussed as never before1 and 
in a spirit which more than at any      
previous time tends to emphasize the    
great truths in which ,christians are   
agreed and to minimize their            
differences4  ,will anything permanently
 effective come out of this widely      
diffused desire8 ,shall we be satisfied 
with the remarkable exhibitions of      
,christian cooperation in our army and  
navy1 shall we entertain a pious wish   
that something similar may be achieved  
at home1 and will the end of the war    
find us1 nevertheless1 in our present   
divided state8 ,the answer will depend  
on the sacrificial willingness of our   
,american ,christianity4 ,is it ready to
 pay the cost8 ,that is a far-reaching  
question any answer to which is at      
present impossible1 for the difficulties
 in the path of a larger union are      
enormous4 ,such a greater unity can be  
achieved only as several barriers of    
great strength are overthrown4  ,one    

such barrier is the inertia of local    
organizations4 ,few ,american           
communities are not confessedly         
overchurched1 as far as the ,protestant 
population is concerned4 ,the spectacle 
of eight or ten relatively feeble       
churches ministering to needs which two 
or three larger bodies could much more  
effectively meet is one exhibited in    
hundreds of communities4 ,yet effective 
consolidation is opposed by serious     
obstacles4 ,long custom1 ancient        
disputes1 denominational loyalties1 keep
 these relatively feeble bodies asunder4
 ,these prejudices are hard to overcome4
 ,our fathers worshipped in this        
mountain1 is a feeling not peculiar to  
,samaria4 ,much of this local loyalty is
 not without its commendable qualities4 
,it is bound up with traditions of      
parental piety1 of devotion to a        
particular house of worship and to a    
congregation of believers in which one  
has grown up in the ,christian life4    
,these feelings are very real4 ,yet it  

is only as the advantages of a larger   
local unity become evident that our     
churches can rise to a greater          
consolidation and more effectively meet 
the local situation4 ,only the larger   
good can drive out the lesser goods4  ,a
 further barrier1 and one of no         
inconsiderable magnitude1 which renders 
local union difficult is that our local 
churches are parts of large organic     
wholes for the advancement of the       
,kingdom of ,god at home and abroad4 ,by
 their gifts1 their sons and daughters  
and their prayers1 the missionary       
societies are supported1 by which the   
outreaching work of the ,kingdom of     
,christ is carried forward4 ,these      
societies are now denominational4 ,if   
two local churches are to become one1   
where will their joint contributions go8
 ,one has aided one group of missionary 
societies hitherto1 the other another4  
,shall the new union divide its gifts8  
,if it does1 will they be as extensive  
or the interest as great as formerly8   

,these are practical questions for the  
missionary societies4 ,the only final   
solution of such a situation would seem 
to be an extensive consolidation of the 
missionary societies themselves1 so that
 they might become more representative  
of ,american ,christianity1 at least of 
,american ,evangelical ,christianity1 as
 a whole1 rather than simply the organs 
of particular denominations4  ,a third  
barrier of difficulty barring the       
pathway of local consolidation is that  
of ministerial and ecclesiastical       
responsibility4 ,each of the various    
denominations now has its definite      
method of entrance on its ministry1 and 
of responsibility for the character and 
standing of those in its pastorates4    
,each holds itself bound to aid its     
feebler churches in their pecuniary     
necessities4 ,if a new congregation     
results from the union of two or more   
existing bodies representative of       
different denominations1 where is the   
test of ministerial fitness1 and the    

guarantee of continued ministerial      
standing to be found1 and who is to aid 
such a church if financially feeble8    
,these are the problems which are often 
raised by the so-called community       
church4 ,of course these difficulties   
are often met by the united organization
 attaching itself to the denomination   
originally represented by one of its    
component parts2 but this solution1     
though effective1 makes so large demands
 on ,christian self-denial as often to  
be impracticable in the present still   
comparatively feebly developed desire   
for unity4  ,a still further barrier to 
unity1 both on the local field and on   
the larger national scale1 is the fact1 
often overlooked1 that the separations  
of ,american ,christianity are really   
due quite as much to differences of     
taste as to divergencies of doctrines or
 of polity4 ,there is an ,episcopal1 a  
,presbyterian or a ,methodist way of    
doing things that really differentiates 
these great families of believers quite 

as fully as their more generally        
acknowledged divergencies4 ,they view   
the ,christian life1 they look upon     
worship1 they express their deeper      
feelings1 in unlike ways4 ,the variety  
is not so much a diversity of belief as 
a contrast of temperaments4 ,being so1  
it is not susceptible to argument1 or to
 adjustment by conventions or creedal   
agreements4 ,it is to be met1 if met at 
all1 by the increasing spirit of        
democracy1 which the war has done so    
much to foster4 ,in proportion as the   
fundamental ,christian democracy of     
,america becomes a real consciousness   
these temperamental unlikenesses will   
tend to be subordinated to a larger     
unity of spirit4 ,they will continue4   
,men are not all made in the same mould4
 ,but1 it may be believed that they may 
be overcome by a growing recognition of 
unity in variety4  ,moreover1 in spite  
of an increasing longing that the       
multitudinous subdivisions of ,american 
,christianity be merged in a larger     

whole1 much tenacious holding of        
peculiar denominational tenets will have
 to be overcome4 ,the simplicity of the 
great truths which ,christians hold in  
common will need to be more fully       
realized4 ,most ,american ,evangelical  
denominations are now willing freely to 
admit that the essential verities of    
,christianity are held by their         
associated communions1 and that a true  
,christian life is possible in each of  
them4 ,the evident working of the spirit
 of ,god makes a denial impossible4 ,but
 while each denomination is thus willing
 to recognize a real1 if grudgingly     
admitted1 sisterhood as the share of the
 others1 each regards its peculiarities 
of belief or practice as of extreme     
importance1 if not to the being1 at     
least to the well-being of the church1  
so that effective inter-communion seems 
impossible4 ,an interesting illustration
 of this spirit has recently been shown 
in a discussion involving a communion   
which professes1 one cannot doubt with  

sincerity1 a desire for a reunion of    
,christendom4 ,a proposition was made to
 it by a number of representatives of   
other communions1 urging that the unity 
of ,american ,christianity be           
illustrated by joint ordinations of     
chaplains for service with the army and 
navy4 ,that proposal1 which involved no 
question of ministerial status in the   
home churches1 was declined by its      
highest authorities4 ,it is not         
conceivable that those who thus refused 
it believed that chaplains went forth to
 their arduous task in the name of      
,christ from other communions without   
the blessing of ,god2 but such          
differences of apprehension as may still
 coexist with obedience to the one      
,master are evidently yet deemed too    
great to permit mutual ,christian       
authorization for service4 ,doubtless   
many similar instances could be found1  
but as long as they characterize        
,american ,christianity at all they     
reveal the persistence of a spirit which

 exalts denominational peculiarities    
above the full recognition of common    
,christian discipleship4  ,these        
barriers have been thus frankly stated  
because they are very real1 and while   
the impulse toward ,christian unity now 
flows in increasing strength from the   
experiences of the great war1 the       
movement in that direction must acquire 
far greater momentum before its work can
 be accomplished4 ,christian unity was  
never so fully before the thought of the
 ,american churches as now4 ,never were 
so many sincerely desirous of it4 ,never
 was its need so obvious as in these    
days when the church faces the          
tremendous problem of the reconstruction
 on a ,christian basis of a shattered   
social order4 ,it is a task which       
demands all the forces of an undivided  
,christianity4 ,yet desirable as the    
goal of unity is1 it will never be      
reached save through the strenuous      
cooperant effort of all who long for it4
 ,that effort must be greater than any  

heretofore made4 ,it must be patient and
 persistent and in full faith that the  
,master's prayer for his disciples      
demands their utmost endeavor4  ,three  
steps are certainly needful for         
effective progress towards a larger     
unity3  ,there must be a clearer        
recognition of the things in the        
,christian faith which are of vital     
significance4 ,the really great truths  
must be seen in their proper            
perspective4 ,the simplicity of the     
,gospel must be increasingly recognized4
 ,we have too often elevated relatively 
subordinate convictions to an equality  
with the fundamentals of the faith4 ,in 
this clearer perception of proportions  
the experiences of the religious work of
 the war is greatly aiding4 ,we are     
seeing that in the ,christian life we   
need not so many things as much4  ,no   
less necessary is it that a spirit ready
 to sacrifice the important1 but        
relatively subordinate1 be developed4   
,no denomination is called upon to      

sacrifice alone4 ,if unity is to be     
achieved1 each must feel a willingness  
to subordinate that which though        
precious by custom or antiquity or      
cherished possession is yet divisive4   
,even more imperative is it that        
,american religious bodies know each    
other better4 ,existing side by side1   
laboring in the same communities1 it is 
amazing how little real comprehension of
 each other's spiritual life now exists4
 ,in mutual acquaintance by common      
association1 wherever such intercourse  
can be brought about1 lies the          
corrective of much present              
misunderstanding that separates us4 ,all
 that aids a common acquaintance is an  
aid to ultimate unity4  ,the            
consideration just mentioned makes it   
probable that the most promising present
 step is in the direction of federal    
cooperation4 ,religious bodies that are 
far from willing to sink their present  
differences may yet work in harmony1 and
 by working together increase that      

mutual understanding and thereby        
confidence in each other's ,christian   
spirit which is so essential a          
preliminary to unity4 ,that is what     
makes the ,federal ,council of the      
,churches of ,christ and similar        
movements eminently worthy of support4  
,they are not ends in themselves4 ,they 
are means of utmost significance to a   
larger end4  ,the war is showing a      
vision of our need and of the goal of   
our effort4 ,that the road to a larger  
and more effective unity of the         
religious forces of ,america is full of 
difficulties is no reason why a         
,christian man should hesitate to tread 
it4 ,it is as true now as when the      
,master said it1 that with ,god all     
things are possible4     ,x  ,,the      
,,religious ,,basis ,,of ,,world        
,,re-,,organization#a  ,e4 ,,hershey    
,,sneath   ,when we reflect upon the    
situation of the race today1 with the   
leading nations in the throes of a war  
of unparalleled dimensions and          

destructiveness1 we are appalled at the 
impotency of those forces that          
heretofore have tended toward           
world-organization4 ,time was when      
international treaties and laws seemed  
to have at least a semblance of         
inhibiting sanctity1 but in recent years
 they are regarded in certain quarters  
as mere scraps of paper1 and the        
supposed rights of nations are treated  
with scorn and contempt4 ,the black flag
 of piracy1 hitherto regarded as the    
symbol of international outlawry1 floats
 on the high seas1 and the assassination
 of neutrals and noncombatants is       
regarded by some as a national virtue4  
,for centuries humane considerations    
obtained with reference to prisoners of 
war and to partially conquered nations4 
,now1 certain nations have substituted  
for such humanitarianism1 outrage1      
brutality and enforced slavery4 ,in     
short1 international pact and law seem  
to have broken down4 ,their restraints  
have yielded to the unbridled force of  

national greed and lust for power4      
,again1 in the past1 the moral          
imperatives1 independent of political   
treaties and laws1 have exercised a     
wholesome constraining and restraining  
influence on the relations of different 
peoples1 and have made for fraternal    
world-organization4 ,man is             
constitutionally a moral being1 and is1 
to a certain extent1 governed by        
sentiments of justice and benevolence4  
,these moral elements of our nature have
 led us to have regard for man as man1  
rather than for men as members of       
particular nations and races4 ,hence1 in
 our interaction there has been a       
tendency to recognize and respect what  
we have been wont to call human rights  
as growing out of the essential         
constitution of personality4 ,the same  
tendency has characterized our attitude 
toward men organized under political    
government4 ,but alas6 these fundamental
 moral claims are now flagrantly        
violated4 ,the morally right has1 with  

some nations1 degenerated into the right
 of might4  ,again1 in the past1 art has
 made for the unification of the race4  
,the aesthetic consciousness is on the  
side of harmony4 ,it hates chaos and    
loves order4 ,it functions in the social
 and political spheres and tends toward 
unity rather than anarchy--toward peace 
rather than war4 ,art binds together and
 unites the members of the nation2 nay1 
all the members of a sphere of          
civilization2 all those who have the    
same faith and the same ideals4         
,opinions and interests differ and      
produce discord2 art presents in        
sensuous symbols the ideals which are   
cherished by all1 and so arouses the    
feeling that all are1 in the last       
analysis1 of the same mind1 that all    
recognize and adore the same ultimate   
and highest things4#b ,when we deal with
 the ideal we are dealing with the      
universal4 ,thus art transcends both    
individualism and nationalism4 ,it      
contributes toward international good   

will4 ,but how ineffective it has proven
 along these lines during the last few  
tragic years4 ,one of the first great   
outrages of the war was the wanton      
bombardment of the beautiful ,rheims    
cathedral4 ,the world protested against 
this iconoclasm1 but it continued4      
,vandalism and robbing nations of their 
art treasures are features of ,kultur2  
so the breach between nations widens    
despite the supposed unifying power of  
art4 ,the nation of ,bach1 ,beethoven1  
,mozart1 ,mendelssohn and ,wagner grips 
with mailed fist the throat of the      
nation of ,michelangelo1 ,titian1 ,da   
,vinci1 ,correggio and ,raphael1 and    
tries to strangle the nation of ,david1 
,delacroix and ,millet4 ,the nation of  
,lessing1 ,goethe and ,schiller schools 
its children in a gospel of hate toward 
the nation of ,shakespeare and ,milton  
and a long line of glorious poets from  
,chaucer to ,browning4 ,the refining and
 organizing influences of art have given
 way to the brutal instincts of         

malevolence and greed1 and a lofty      
idealism that bound the nations together
 in a golden chain of beauty finds the  
precious chain rudely broken4 ,art1 like
 the other binding forces1 has          
apparently failed in its work of        
unification4  ,another force that has   
been operative in world-organization is 
religion1 and especially the ,christian 
religion4 ,with its proclamation of the 
universal fatherhood of ,god and        
brotherhood of man2 with the law of love
 as its law of social interaction2 with 
its ,go ye into all the world and preach
 my gospel--a gospel of universal       
membership in a kingdom of supreme      
values--in which every member is on a   
moral equality with his neighbor--the   
,christian religion has been promotive  
of a spirit of good will among men1 and 
of harmony among the nations4 ,but what 
is the case today8 ,a nominally         
,christian nation joins bloody hands    
with a traditionally murderous nation of
 ,mohammedan faith in wholesale         

assassination of one of the most ancient
 ,christian peoples1 and attempts to    
incite the ,moslem world to warfare     
against nations of ,christian faith1    
merely to enhance her own selfish       
interests4 ,furthermore1 in the present 
crisis we find ,christian nation arrayed
 against ,christian nation3 ,protestant 
against ,protestant2 ,catholic against  
,catholic2 ,protestant and ,catholic    
united against ,protestant and          
,catholic4 ,peoples in whose ears for   
centuries have rung the glad tidings of 
peace on earth1 good will toward men are
 today gripping one another in mortal   
combat4 ,the star of the ,east that1    
according to the story1 guided the ,wise
 ,men to the manger of the ,prince of   
,peace seems to have lost its radiance  
and directing power4 ,never since the   
star is said to have shone were men     
apparently farther from beating their   
swords into plow-shares and their spears
 into pruning hooks4 ,the unifying power
 of him whose life illustrated even     

better than his parable of the ,good    
,samaritan the highest law of human     
relationship is not in evidence today4  
,where is the power of that cross1 the  
vision of which carried with it still   
another vision of a world attracted to1 
and unified by1 the power of            
self-sacrificing love--,and ,i1 if ,i be
 lifted up1 will draw all men unto me8  
,is the power of sacrificial love       
drawing the hearts of men and of nations
 together in the fellowship of ,jesus   
,christ8 ,are not the dominant forces   
operating today centrifugal rather than 
centripetal8 ,it is not the skeptic1 or 
cynic1 or pessimist1 who asks these     
questions4 ,they are the questions of   
thousands of earnest men and women who  
face the supreme crisis of human        
history4 ,they bring home to us the fact
 that religion1 even in its highest     
form1 like international law1 like      
morality1 like art1 however promotive of
 human brotherhood it has been1 has     
failed in this most crucial test to     

prevent the dreadful work of the        
destructive forces of mankind4 ,this is 
a fact that the sincere believer in     
religion must face whether he wants to  
or not4  ,in view of the failure of all 
of these more or less harmonizing and   
synthesizing forces to prevent such a   
gigantic war1 what are we to say about  
world-organization after the conflict8  
,nations must live and sustain relations
 to one another4 ,they must establish   
some modus vivendi1 and it must be      
founded on justice4 ,the necessity of   
righteousness and good will in          
international relations has been made   
more apparent than ever by this most    
tragic conflict4 ,and the question      
arises3 ,what organized forces are to   
establish such righteousness and good   
will among the nations8 ,we must depend 
upon the very same forces that have been
 operative in the past2 that is1 upon   
international law1 morality1 art and    
religion1 but they must be made more    
effective4 ,how this may be done in the 

case of religion it is the aim of this  
paper to try to explain4  ,in the first 
place1 if religion is to become         
powerfully effective in this direction1 
it must take a really ethical view of   
,god4 ,he must be regarded as           
essentially moral in his constitution2  
as ruling in absolute righteousness1 and
 a being whose ultimate aim with        
reference to men and the world is the   
realization of a new heaven and a new   
earth wherein righteousness is to dwell4
 ,much as believers in religion have    
said on this subject1 the conceptions of
 many as expressed in belief and conduct
 have contradicted their words4 ,when   
the nation of ,martin ,luther1 including
 not merely the docile masses1 but the  
spiritually enslaved clergy and servile 
university professors1#c among whom may 
be numbered such religious leaders as   
,harnack1 can accept and pray for the   
success of the war program of a ruler   
who regards himself to be the vicegerent
 of the ,almighty1 cooperating with him 

in a scientifically organized movement  
for the triumph of the most diabolical  
forces the human race has ever          
witnessed--approving the vices of hell  
as though they were the virtues of      
heaven--this nominally ,christian nation
 is either guilty of awful blasphemy or 
it has lost its vision of an ethical    
,god4 ,such a conception of the ,deity  
proves divisive rather than unifying4   
,it recognizes merely a partisan tribal 
,deity who cooperates with a people to  
realize its own ends1 however unworthy  
and debasing those ends may be4 ,its    
influence is promotive of national      
selfishness1 and makes against a        
brotherhood of nations4 ,professor      
,leuba speaks of the utilitarian ends   
for which men believe in ,god--making   
him hardly more than a meat purveyor2#d 
but the ,german conception of ,god is   
much crasser than this4#e ,gott mit uns 
is a ,god that is asked and believed to 
cooperate in the most damnable          
atrocities the human mind ever conceived

 in order to further low national aims4 
,now1 there is an important psychology  
here that we must reckon with4          
,professor ,stratton1 in his work on    
,the ,psychology of the ,religious      
,life1 calls attention to the fact that 
religion breeds conflict1 it gives birth
 to opposites or antitheses1 and he     
devotes nearly the entire volume to a   
consideration of these conflicts4 ,in   
one of his most interesting chapters#f  
he points out the fact that religion is 
productive of both breadth and          
narrowness of sympathy1 of both social  
and anti-social feelings1 of both egoism
 and altruism4 ,he illustrates this in  
pointing out the exclusiveness of some  
religions1 such as that of the ,jews1   
and of the catholicity of others1 such  
as ,buddhism and ,christianity4 ,he     
points out1 also1 the jealousy and      
intolerance of the monotheistic         
religions1 such as ,judaism1            
,christianity and ,mohammedanism1 as    
compared with polytheistic religions1   

like ,buddhism4 ,the former1 like       
,elijah1 are very jealous for their     
,lord1 and such jealousy breeds         
narrowness and intolerance4 ,it breeds  
exclusiveness1 strife and often         
persecution4 ,now most of the conflict  
between narrowness and breadth of       
sympathy to which religion gives rise is
 due to wrong conceptions of the ethical
 nature of ,god4 ,this manifests itself 
in many ways4 ,god is conceived as a    
,god of one people1 rather than of      
others2 or of one people particularly   
and peculiarly1 and of other peoples    
merely generally2 or a ,god choosing and
 rewarding the elect and damning the    
non-elect2 or a ,god favoring only one  
mode of salvation peculiar to a certain 
people or sect1 and hostile to all      
others2 or a ,god of one revelation     
rather than of another4 ,in short1 ,god 
is a ,god of favoritism instead of the  
impartial ,god and father of all        
mankind4 ,such a ,god is not a ,god of  
justice1 much less of love4 ,such a     

conception is productive of division1   
rather than of unity in the race4 ,it   
begets strife1 rather than harmony4     
,witness the religious wars that history
 records4 ,witness1 for example1 the    
history of the conflict between         
,mohammedanism and ,christianity2       
between ,protestantism and ,catholicism4
 ,as a rule1 religion is so involved in 
the life of a people that it becomes an 
integral part of their nationalism4     
,historians call attention to the fact  
that the monotheism of the ,jews was    
largely the outgrowth of reflection upon
 their own history as a people4 ,they   
saw in this history a ,divinity that had
 shaped their ends1 however roughhewn   
they may have been4 ,they regarded      
themselves a peculiar people1 specially 
chosen of ,god4 ,for more than a century
 a similar belief prevailed in ,america4
 ,our wonderful history led people to   
believe that we are a favored nation4   
,god's providential government reveals a
 partiality for ,america when compared  

with other nations4 ,with such          
conceptions of a partial ,god1 it is but
 a short step to making use of ,god for 
national ends1 and1 as illustrated in   
the case of the ,german nation today1   
only another step to conceiving ,god's  
willingness to cooperate in realizing   
ends which1 in the judgment of the      
world1 as expressed in international    
law1 as well as in its own unwritten    
verdict1 are regarded as unrighteous4   
,until the ,god of the race supersedes  
in actual belief and practice the ,god  
of nationalism2 until the ,god and      
father of all mankind displaces in our  
belief the ,god of sect or of one       
religion rather than of another2 until  
the ,god of absolute and universal      
righteousness takes the place in our    
minds and hearts of the ,god of         
partiality and favoritism1 which is the 
,god of injustice2 men and nations will 
not be bound together in one great and  
glorious fraternity4 ,the root idea of  
religion is the idea of ,god1 and as is 

our idea of ,god1 so will our religious 
life be4 ,if it is the idea of an       
unrighteous ,deity1 our individual1     
national and international life will be 
unrighteous4 ,a fundamental necessity in
 the determination of the religious     
basis of world-organization is an       
ethical conception of ,god4  ,in the    
second place1 in our religious efforts  
at world-organization we must entertain 
and put in practice a far more ethical  
conception of man than we have in the   
past4 ,the inalienable rights of        
personality must be recognized and their
 sanctity remain inviolable4 ,that      
valuation which ,christianity places on 
man as man must be seriously reckoned   
with in our reconstructive efforts after
 the war4 ,or1 as ,kant states it1 every
 man must be regarded as an end in      
himself4 ,he must not be used merely as 
a means to an end4 ,the significance of 
this is1 that there is an essential     
moral equality among men4 ,on it all    
political relations1 whether national or

 international1 must be based4 ,this    
means1 first1 that within each nation a 
true form of government1 under          
whatsoever name it may be known1 must be
 democratic4 ,it must derive its        
authority and power from the consent of 
the governed4 ,autocracy is opposed to  
moral and political equality4 ,it treats
 its subjects as tools or instruments4  
,it builds governments of force that    
ignore the moral and political claims of
 their own people1 reducing them to a   
docility in which they are little more  
than dumb driven cattle4 ,thus          
subjugated1 they are schooled from      
childhood in a creed of jealousy and    
hatred of other nations4 ,they can be   
hurled in masses into the jaws of ,death
 in an unrighteous war of conquest4     
,autocracy is upheld by militarism1 and 
militarism means strife4 ,on the other  
hand1 militarism is upheld by autocracy4
 ,it first robs the people of its own   
nation of their rights and then proceeds
 to plunder other nations4 ,it is       

essentially anti-social in character1   
and it is so because it is anti-moral4  
,it overlooks the moral equality of men4
 ,the religion of the future must set   
its face like flint against this immoral
 view of man4 ,it must emphasize the    
autonomy of the human spirit--the       
essential value of a soul that can      
determine its own conduct in the light  
of ideals of worth4 ,once it does this1 
democracy will assert itself in         
government1 and autocracy1 responsible  
for so many of the wars that have       
afflicted the race1 will be abolished4  
,in the next place1 this essential moral
 equality of men1 when recognized1 means
 that their mutual relations will become
 more ethically articulate1 and the law 
of social interaction will be at least  
the law of justice1 and in a measure the
 law of love1--,thou shalt love thy     
neighbor as thyself1--which being       
interpreted means1 that just as one is  
under obligations to labor for the      
realization of the highest good in one's

 own person1 so he is under obligations 
to work for the realization of the      
highest good in the person of others4   
,and this highest law of human          
relationship must be recognized1 not    
merely as obligatory upon individuals in
 their relations to other individuals1  
but also upon nations in their mutual   
relations4 ,morality is transcendental  
in its character4 ,it overleaps the     
bounds of individualism4 ,it knows not  
men merely1 nor nations merely1 nor     
groups of nations merely2--it knows the 
race4 ,it knows man1 rather than men4   
,it is difficult for us to realize this4
 ,just as it was hard for primitive     
tribes to realize any obligations to    
other tribes1 so today1 notwithstanding 
centuries of so-called civilization1    
somehow or other an international       
morality fails to have the binding force
 either of personal1 community1 or      
national morality4 ,the righteousness   
that exalts a people seems largely to be
 a righteousness within its own borders4

 ,egoism in a nation is just as         
blameworthy as egoism in an individual4 
,in the vast group of nations1 no nation
 liveth unto itself alone1 if it is to  
live according to the moral law of      
benevolence1 or according to the        
,christian law of love4 ,the religion of
 the future must1 in its practical      
belief1 emphasize this fact far more    
than it has in the past4 ,nations are   
simply larger human units1 and the moral
 law in its obligations applies just as 
truly to their interrelations as it does
 to those of individuals4 ,its demands  
are no more ,utopian in the former case 
than in the latter4 ,it can at least    
serve as an ideal or guide to conduct4  
,as in the case of individuals1 so in   
the case of nations1 each has its       
rights1 and in their mutual relations   
the moral law or the law of love        
requires the recognition of the rights  
or just claims of each4 ,as ,president  
,wilson said in his memorable message to
 ,congress on ,april #b1 #aiag3 ,we are 

at the beginning of an age in which it  
will be insisted that the same standards
 of conduct and of responsibility for   
wrong done shall be observed among      
nations and their governments that are  
observed among individuals of civilized 
states4 ,and again3 ,it is clear that   
nations must in the future be governed  
by the same high code of honor that we  
demand of individuals4 ,of course the   
cynical political philosopher and       
practical stateman will regard this as  
unpractical idealism4 ,but the ethics of
 the ,nazarene will prove far more      
effective in promoting a satisfactory   
modus vivendi among the nations than the
 revived ,machiavellianism of modern    
,germany1 or the ethics of a ,nietzsche1
 a ,treitschke1 and a ,bernhardi4 ,we   
see the inevitable outcome of the latter
 in the most ghastly war of all history4
 ,there never will be peace on such a   
brutally egoistic basis as that laid    
down in the political philosophy of     
these writers so prized by many         

,germans4 ,the doctrines of the superman
 with their contempt for the weak1 and  
of war as a biological necessity1 so    
dear to ,junkerdom1 are confessedly the 
affirmation that might makes right4 ,if 
peace be attainable and preservable on  
such a basis1 and the lion and the lamb 
are to lie down together1 it will only  
be as the lamb lies inside of the lion4 
,some lamb-like pacifists and           
conscientious objectors to war may be   
content with such a place of residence2 
but physically and morally red-blooded  
and self-respecting men and nations not 
only prefer1 but feel it a moral        
obligation to maintain the individual   
and national self against an            
unscrupulous and barbarous aggressor and
 destroyer4 ,they feel so1 too1 in      
obedience to the ,christian command1    
,thou shalt love thy neighbor as        
thyself--a command that not only        
includes self as the object of moral    
regard1 but that makes it the norm      
according to which we are to determine  

our duty to others4 ,men and nations do 
feel morally responsible for their own  
preservation and development1 and will1 
as a rule1 defend the essential         
conditions of these against             
unjustifiable attack4 ,hence1 as long as
 nations exist1 war will remain a       
possibility4 ,the only way to avert it  
is through mutual respect for           
fundamental rights4 ,both the law of    
benevolence and the ,christian law of   
love demand this4 ,indeed1 they demand  
more6 ,they call for a manifestation or 
fuller expression of good will and      
fraternal regard both in feeling and in 
conduct4  ,now1 in the work of          
establishing a real brotherhood among   
individuals and among nations1 religion 
has the advantage over mere morality1   
for it can avail itself of the power of 
the religious sanctions in trying to    
realize the kingdom of righteousness4   
,but1 on the other hand1 a subtle danger
 lurks in religion which it may be well 
to point out here1 and which must be    

guarded against in our future efforts at
 community1 national and                
world-organization1 for it tends to     
subordinate the ethical element in      
religion1 and often degenerates into an 
anti-social program4 ,according to the  
sanest views of the psychology of       
religion1 the whole mind as intellect1  
sensibility and will functions in the   
religious consciousness4 ,because of    
this1 there is a possibility of         
developing a wrong sense of values in   
the religious life4 ,there has been a   
notable tendency in human history to    
stress the intellectual element in      
religion4 ,this has resulted in a large 
body of doctrine which frequently       
assumes extraordinary significance4 ,the
 main thing1 then1 is to give           
intellectual assent to dogma and creed4 
,orthodoxy of belief rather than        
orthodoxy of life becomes the primary   
thing4 ,the ethical element in religion 
is subordinated to intellectual belief4 
,and how divisive and anti-social1      

rather than unifying1 dogma has been1   
and how deadening to real moral         
endeavor6 ,this constitutes a long and  
very tragic chapter in the history of   
,christianity1 as well as of other      
religions4  ,again1 there has been      
another marked tendency in the history  
of religion and that is the substitution
 of the religion of feeling for the     
religion of will4 ,pietism and          
sentimentalism have supplanted in a     
large measure the ethical4 ,such        
religion is dominantly non-social1 if   
not1 indeed1 anti-social in its         
character4 ,it does not make for        
brotherhood4 ,the pietistic monk shuts  
himself in a monastery and tries to work
 out his soul's salvation with fear and 
trembling1 rather than to work it out by
 aiding his neighbor or society to work 
out theirs4 ,buddhism and ,christianity 
have been most unfortunate victims of   
this substitution of solitude for       
solidarity4 ,dean ,brown once said to   
the writer that there is a great deal of

 pietism that is utterly wanting in     
ethical quality1 and that is true4 ,it  
is a kind of selfish subjectivism devoid
 of any real moral character4 ,it is    
self-centered and non-social4 ,it       
represents the minimum of true religion4
 ,where in such pietism do we find the  
universality of obligation involved in  
the ethical law of benevolence or in the
 ,christian law of love8 ,such religion 
does not bear the marks of a really     
socialized gospel4 ,it has developed a  
wrong sense of values4  ,again1 there is
 in practically all religions a large   
element of symbolism--the religious life
 expressing itself in worship--in rites 
and ceremony4 ,and this carries with it 
a dangerous tendency in evaluation4 ,it 
often substitutes ritual and ceremonial 
for what is the real essence of         
religion--namely1 righteousness4 ,the   
great ,hebrew prophets contended        
strongly against this misinterpretation 
of religion4 ,with them it represented  
an erroneous estimate of the essentials 

of religion4 ,indeed1 it threatened its 
very life--the heart of which in their  
conception is righteousness in ,god and 
man4 ,isaiah represents ,jehovah as     
being weary of sacrifice1 incense and   
other forms of worship--regarding them  
as an abomination1 and calling upon the 
people to live a life of righteousness3 
,wash you1 make you clean2 put away the 
evil of your doings from before mine    
eyes2 cease to do evil2 learn to do     
well2 seek justice1 relieve the         
oppressed4#g ,hosea exclaims3 ,i desired
 mercy1 and not sacrifice4#h ,micah1    
inveighing against burnt offerings1     
says3 ,he hath shewed thee1 ,o man1 what
 is good1 and what doth ,jehovah require
 of thee1 but to do justly1 and to love 
mercy1 and to walk humbly with thy      
,god8#i ,and ,jesus1 all through the    
,sermon on the ,mount and in the        
parables1 in the most positive manner   
represents righteous living as the very 
core of religion4  ,all of these        
elements--the intellectual1 the         

pietistic1 the aesthetic or             
symbolical--have a rightful place in the
 religious life1 but they are all       
subordinate1 and exceedingly            
subordinate1 to the one great dominating
 element1 the moral4 ,and it is because 
of a failure to adequately recognize and
 practise this element that so many     
supposedly ,christian nations are today 
in deadly conflict4 ,all of them persist
 in their theological beliefs2 all of   
them persist in pietistic communion2 all
 of them persist in rite and ceremony2  
but some of them at least fail even to  
approximate the exemplification of the  
fundamental ethical requirements of     
their faith4 ,their theology1 their     
pietism1 their worship1--their          
religion1--have not been moralized2 and 
unless we are willing to make1 both in  
belief and practice1 the religious basis
 of world-organization truly ethical1 we
 will fail as lamentably in the future  
as we have in the past4  ,finally1 how  
is such a religious program to be       

carried forward8 ,the answer is1 by     
systematic religious education4 ,such an
 educational procedure involves         
beginning at the beginning1 and that is1
 with the child4 ,here1 again1 we meet  
with a melancholy failure in the        
development of a true sense of values4  
,despite the progress that modern       
religious educational effort has made1  
there is still a widespread lack of     
genuine appreciation of the importance  
of childhood for moral and religious    
instruction4 ,the premium is still      
placed on the adult4 ,we have but to    
examine the average church program to be
 convinced of this4 ,in a large number  
of churches we have three ,sunday       
services--two of which are devoted to   
adults and one to children4 ,in the     
average church the week-day services are
 largely services for adults4 ,our      
sermons1 our hymns1 our prayers1 many of
 our week-day meetings cover chiefly the
 interests of grown-ups3 and the        
lamentable condition of home religious  

education painfully fails to make up    
this deficiency in what ,dr4 ,horace    
,bushnell called ,christian nurture4    
,indeed1 under a false conception of    
conversion1 and a false apprehension of 
the spiritual birthright of children in 
most ,protestant quarters1 the child1 as
 the late ,professor ,george ,p4 ,fisher
 once remarked to the writer1 is        
regarded as an alien to the             
,commonwealth of ,israel4 ,instead of   
being born into the church and treated  
as a member of the household of faith1  
he must serve his probation as a        
heathen1 and await the dawn of          
adolescence when he will have developed 
sufficient maturity of mind to interpret
 and give intellectual assent to a      
creed4 ,the absurdity and tragedy of it 
all are manifest when we take into      
consideration the ethical character of  
religion1 and the fact that childhood is
 preeminently the period for            
establishing the individual in habits of
 virtue4 ,there may be some exaggeration

 in ,dr4 ,g4 ,stanley ,hall's           
affirmation1 that the moral and         
spiritual destiny of the average person 
is determined in the first ten years of 
his life2 but1 to anyone who has studied
 the psychology of moral and spiritual  
development1 it is evident that ,hall is
 dealing with far more than a           
half-truth4 ,the receptivity and        
plasticity of the child make it possible
 for those to whom his most vital       
interests are committed to really save  
him or damn him4 ,and1 as we establish  
children in right thinking and right    
living1 so we establish the community1  
the state1 the nation1 and ultimately   
the nations in their reciprocal         
relations4 ,in more ways than one is    
,wordsworth's statement true1 ,the child
 is father to the man4 ,it is           
preeminently true in the moral and      
religious sphere4 ,the ,kingdom of ,god 
and his righteousness will never make   
the progress on earth that they should  
make until the scales really fall from  

our eyes1 and we gain a true vision of  
our duty to the child in establishing   
him in personal and community           
righteousness1 and thus pave the way for
 the application of the law of          
righteousness in the state and among the
 nations of the earth4  ,in still       
another way1 to one who is convinced of 
the supremacy of moral and spiritual    
worths and of the ethical aim of all    
true religion1 is the lamentable failure
 to develop a true sense of values      
manifest4 ,professor ,pratt calls       
attention in his ,psychology of         
,religious ,belief to what he regards to
 be a fact1 that in the average         
,american community1 we find our friends
 and neighbors1 of all degrees of       
education and intellectual ability1     
almost to a man accepting ,god as one of
 the best recognized realities of their 
world and as simply not to be           
questioned4#aj ,that statement is in the
 main true4 ,in other words1 we are a   
religious people4 ,and yet1             

notwithstanding this fact1 so far as    
thoroughgoing1 systematic religious     
education is concerned1 when compared   
with the time and efforts devoted to    
education along other lines1 and its    
quality1 it suffers painfully4 ,in      
nearly all of the states1 five days a   
week1 of at least four or five hours    
each1 are given to what we call secular 
education1 as against one day per week1 
of one hour each1 to religious          
instruction and worship4 ,in secular    
education we have1 on the whole1 a      
trained body of teachers4 ,in religious 
education we are dependent largely on   
amateurs4 ,in most places religion is   
not allowed a voice in our schools1 so  
far as systematic training is concerned1
 and in comparatively few communities   
has a systematic course of moral        
training even been introduced4 ,what    
does all this mean8 ,does it not mean   
that we err tremendously in our sense of
 values8 ,if there is any doubt         
concerning this1 reflect for a moment on

 the possibility of organizing a        
community on a basis of the vices       
instead of the virtues4 ,try to found a 
community on sensuality1 falsehood1     
dishonesty1 injustice1 hate and murder1 
and see how far you will succeed4       
,society could not exist on such a      
basis4 ,were the ,german people to put  
into practice among themselves the vices
 and crimes they have committed against 
other peoples1 their existence as a     
nation would be exceedingly short-lived4
 ,the vices are anti-social in their    
character4 ,the virtues are social3 they
 make for unity1 for organization4 ,and 
what is true of communities is true of  
states and nations--not only in their   
internal relations but in their         
relations to other nations4 ,the virtues
 make for national and international    
organization4 ,now1 religion deals with 
these sovereign values1 and yet1        
comparatively speaking1 we--a religious 
people--relegate them to the background 
in our educational schemes4 ,we will    

never succeed in world-organization     
until we genuinely appreciate the       
unifying power of the virtues1 the      
harmonizing and binding force of        
righteousness1 and systematically train 
a generation from childhood in a        
knowledge and an appreciation of their  
supreme worth1 and try to mould their   
wills in conformity to their            
requirements4  ,but1 as ,herbert        
,spencer wisely remarks1 we have not an 
ideal environment in which to work out  
our ideals4 ,and that is eminently true 
in this case2 therefore1 wisdom dictates
 that we try to do our work with        
reference to the conditions of the      
actual environment in which we are      
placed4 ,if1 for apparently good        
reasons1 it be not expedient under      
present conditions to introduce         
systematic religious education into the 
public schools1 it is possible for us to
 make provision in some other way for   
religion to have its rightful place in  
the general training of our children4   

,this would require a religious school  
organization1 with a curriculum that    
interprets religion as ethical in its   
aim4 ,it would require a scientifically 
graded moral scheme with its            
corresponding religious sanctions2 also 
the creation of a literature to meet    
these demands4 ,it would require1 at    
least1 three sessions a week4 ,it should
 be separate from the ,sunday school1   
where1 with present conditions1         
sectarianism still enters into          
education1 and yet it should be         
supplementary to it4 ,it would call for 
a specially trained teaching force2 and 
for skilled professional supervision4   
,all this ought to be done2 it can be   
done2 and it must be done4 ,we must do  
it in the interests of the individual1  
of the family1 of the community1 of the 
state1 of the nation1 and of the        
brotherhood of nations4 ,it is a        
thoroughly practicable scheme4 ,the     
literature exists already2 colleges1    
schools of religion1 and theological    

seminaries can easily become training   
schools for the preparation of religious
 teachers4 ,the only difficulty in the  
way1 which is1 indeed1 a serious one1   
but by no means insuperable1 is the     
time-schedule of the children4 ,in my   
own judgment1 if a real effort were made
 by the churches of any community1 a    
plan could be formulated in relation to 
the public schools whereby the children 
would become available for such         
religious instruction4 ,if the community
 is a religious one1 it has a right to1 
and must insist upon1 having the        
children a fair share of the time for   
such purposes4 ,if the moral and        
spiritual values are the supreme values 
of society1 then it is in the interests 
of society itself that these values     
should receive proper recognition in    
formal education for citizenship4 ,the  
real trouble is1 that the churches are  
not really in earnest concerning this   
important matter4 ,it has taken an awful
 social cataclysm to make us realize    

that nations1 like families and         
communities1 can hang together on no    
other basis than the cardinal virtues1  
and that something more than a mere     
formal recognition of these virtues is  
required for world-organization4 ,men   
and nations must be disciplined in them1
 and the way to do this is to begin in  
childhood4 ,if the schooling of a nation
 in a gospel of national egoism and hate
 be largely responsible for the present 
war1 with the brutal indifference of the
 ,german people to moral considerations 
in provoking it and to humane methods of
 waging it1 why is it not possible to   
school the nations in those things that 
make for good will and                  
world-organization8 ,to doubt it is to  
doubt the might of right4  ,in          
conclusion1 my plea is1 that1 in our    
efforts at world re-organization1 so far
 as religion is concerned1 we adequately
 reckon with its ethical character4 ,let
 us take1 first1 an ethical view of     
,god--that he is a righteous being1 that

 he deals justly with all men and all   
nations1 that he cannot be used by any  
individual or nation for unrighteous    
ends1 that he is the father of us all1  
and that he cooperates with men in their
 efforts to bring in the reign of       
righteousness upon earth4 ,and1         
secondly1 let us take a more ethical    
view of man2 recognizing the worth and  
inalienable rights of personality2 that 
no man may be used merely as a means1   
but must be regarded as an end in       
himself2 and thus1 whatever may be the  
outward form of government1 it must in  
essence be democratic1 rather than      
autocratic2 that the law of interaction 
among nations must be the same as the   
law among individuals--the law of       
benevolence or the law of love4 ,let us 
develop a true sense of values in       
religion that will place emphasis on the
 voluntaristic or ethical element rather
 than on either the intellectual1       
pietistic and symbolical or aesthetic4  
,finally1 let us try to realize this    

program by thorough1 systematic         
religious education in which we shall   
emphasize the interests of the child    
rather than the interests of the adult2 
by giving an ethical interpretation to  
the curriculum2 by organizing a trained 
body of teachers2 and by insisting that 
a fair amount of the child's time and   
effort shall be devoted to education in 
the supreme values of society4 ,if we   
act on this program1 if we make this    
really the religious basis of world     
re-organization1 we will make long      
strides toward the dawn of a better day1
 when nations shall seek war no more2   
and the kingdoms of this world shall    
become the kingdoms of our righteous    
,god and his ,christ1 whose gospel and  
life teach the universal fatherhood of  
,god and the universal brotherhood of   
man4  #a ,address delivered at the      
,fifteenth ,annual ,meeting of the      
,national ,religious ,education         
,association1 ,new ,york1 ,march #e1    
#aiah4 ,republished with modifications  

by courtesy of ,religious ,education4   
#b ,paulsen1 ,a ,system of ,ethics1     
trans41 p4 #eei4  #c ,on the servility  
of ,german university professors consult
 ,david ,jayne ,hill1 ,harper's         
,magazine1 ,july1 #aiah1 pp4 #cj-cc4  #d
 ,monist1 ,,xi1 p4 #ega4  #e ,see1 for  
example1 the views of ,pastors ,w4      
,lehmann 7,about the ,german ,god72 ,h4 
,francke 7,war ,sermons72 ,j4 ,rump     
7,war ,devotions and ,memorial ,services
 for the ,fallen72 ,k4 ,koenig 7,six    
,war ,sermons72 also ,tolzien and others
 in ,patriotic ,evangelical ,war        
,lectures4  #f ,pt4 ,i1 ch4 ,,ii4  #g   
,isaiah #b3aj4  #h ,hosea #f3f4  #i     
,micah #f3h4  #aj ,page #bca4           
,transcriber's ,note3  ,italics are     
enclosed in underscores4 ,hyphenated    
words have been standardized4 ,on page  
#fg1 stablished changed to established2 
on page #afg1 sancity changed to        
sanctity4 ,illustration on title page is
 variant of ,yale ,university crest4