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+The Project Gutenberg EBook of Religion and the War, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Religion and the War
+
+Author: Various
+
+Editor: E. Hershey Sneath
+
+Release Date: July 17, 2011 [EBook #36757]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK RELIGION AND THE WAR ***
+
+
+
+
+Produced by Chris Pinfield, Dave Kline and the Online
+Distributed Proofreading Team at https://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive/Canadian Libraries)
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+
+
+
+  RELIGION AND THE WAR
+
+
+
+
+  RELIGION AND THE WAR
+
+  BY MEMBERS OF THE FACULTY OF THE
+  SCHOOL OF RELIGION, YALE UNIVERSITY
+
+  EDITED BY
+
+  E. HERSHEY SNEATH, PH.D., LL.D.
+
+  [Illustration]
+
+  NEW HAVEN
+  YALE UNIVERSITY PRESS
+  LONDON: HUMPHREY MILFORD
+  OXFORD UNIVERSITY PRESS
+  MDCCCCXVIII
+
+  COPYRIGHT, 1918, BY
+  YALE UNIVERSITY PRESS
+
+
+
+
+  PUBLISHED ON THE FOUNDATION
+  ESTABLISHED IN MEMORY OF
+
+  JAMES WESLEY COOPER
+
+  OF THE CLASS OF 1865, YALE COLLEGE
+
+
+The present volume is the second work published by the Yale University
+Press on the James Wesley Cooper Memorial Publication Fund. This
+Foundation was established March 30, 1918, by a gift to Yale
+University from Mrs. Ellen H. Cooper in memory of her husband, Rev.
+James Wesley Cooper, D.D., who was born in New Haven, Connecticut,
+October 6, 1842, and died in New York City, March 16, 1916. Dr. Cooper
+was a member of the Class of 1865, Yale College, and for twenty-five
+years pastor of the South Congregational Church of New Britain,
+Connecticut. For thirty years he was a corporate member of the
+American Board of Commissioners for Foreign Missions and from 1885
+until the time of his death was a Fellow of Yale University, serving
+on the Corporation as one of the Successors of the Original Trustees.
+
+  Not in dumb resignation,
+    We lift our hands on high;
+  Not like the nerveless fatalist,
+    Content to do and die.
+  Our faith springs like the eagle's,
+    That soars to meet the sun,
+  And cries exulting unto Thee,
+    "O Lord, Thy will be done."
+
+  When tyrant feet are trampling
+    Upon the common weal,
+  Thou dost not bid us bend and writhe
+    Beneath the iron heel;
+  In Thy name we assert our right
+    By sword, or tongue, or pen,
+  And e'en the headsman's axe may flash
+    Thy message unto men.
+
+  Thy will,--it bids the weak be strong;
+    It bids the strong be just:
+  No lip to fawn, no hand to beg,
+    No brow to seek the dust.
+  Wherever man oppresses man
+    Beneath the liberal sun,
+  O Lord, be there, Thine arm made bare,
+    Thy righteous will be done.
+
+      --JOHN HAY.
+
+
+
+
+PREFACE
+
+
+Religious interests are quite as much involved in the world war as
+social and political interests. The moral and spiritual issues are
+tremendous, and the problems that arise concerning "the mighty hopes
+that make us men,"--hopes that relate to the Kingdom of God on
+earth,--are such as not only to perplex our most earnest faith, but
+also to challenge our most consecrated purpose. 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 problems.
+
+  E. H. S.
+
+  Yale University,
+    August 21, 1918
+
+
+
+
+CONTENTS
+
+
+                                                            PAGE
+
+    I. Moral and Spiritual Forces in the War                  11
+         Charles Reynolds Brown, D.D., LL.D., Dean of
+         the School of Religion and Pastor of the University
+         Church
+
+   II. God and History                                        22
+         Douglas Clyde Macintosh, Ph.D., Professor of
+         Theology
+
+  III. The Christian Hope in Times of War                     33
+         Frank Chamberlin Porter, Ph.D., Professor of
+         Biblical Theology
+
+   IV. Non-Resistance: Christian or Pagan?                    59
+         Benjamin Wisner Bacon, D.D., Litt.D., LL.D.,
+         Professor of New Testament Criticism and
+         Interpretation
+
+    V. The Ministry and the War                               82
+         Henry Hallam Tweedy, M.A., Professor of Practical
+         Theology
+
+   VI. The Effect of the War upon Religious Education        105
+         Luther Allan Weigle, Ph.D., D.D., Professor of
+         Christian Nurture
+
+  VII. Foreign Missions and the War, Today and Tomorrow      122
+         Harlan P. Beach, D.D., F.R.G.S., Professor of the
+         Theory and Practice of Missions
+
+ VIII. The War and Social Work                               141
+         William Bacon Bailey, Ph.D., Professor of
+         Practical Philanthropy
+
+   IX. The War and Church Unity                              151
+         Williston Walker, Ph.D., D.D., Professor of
+         Ecclesiastical History
+
+    X. The Religious Basis of World Re-Organization          161
+         E. Hershey Sneath, Ph.D., LL.D., 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 entitled, "Peter Sat by the Fire Warming Himself." It
+was a bitter, undiscriminating arraignment of the ministers and
+churches of the United States for their alleged lack of intelligent,
+sympathetic interest in the war. It was written by an Englishman who
+for several years has been vacillating between the ministry and
+secular journalism, but is now the pastor of a small church in
+northern New York. The vigor of his literary style in trenchant
+criticism was matched by an equally vigorous disregard for many of the
+plain facts in the case. His tone, however, was loud and confident, so
+that the article secured for itself a wide reading.
+
+"What became of the spiritual leaders of America during those
+thirty-two months when Europe and parts of Asia were passing through
+Gehenna?" the writer of this article asked in scornful fashion. And
+then after listing the enormities of the mad military caste which
+heads up at Potsdam, he asked the clergymen of the United States, "Why
+were you so scrupulously neutral, so benignly dumb?" 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 struggle, and that the churches were small potatoes and few in a
+hill.
+
+It has been regarded as very good form in certain quarters to cast
+aspersion upon the ministers of the Gospel. When the war came men
+began to ask, sometimes with a sneer, and sometimes with a look of
+pain, "Why did not Christianity prevent the war?" It never seemed to
+occur to anyone to ask, "Why did not Science prevent the war?" No one
+supposed that Science would or could. It was the most scientific
+nation on earth which brought on the war.
+
+It never occurred to anyone to ask, "Why did not Big Business, or the
+Newspapers, or the Universities prevent the war?" No one supposed that
+commerce or the press or education could avert such disasters. These
+useful forms of social energy are not strong enough. 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 war. It was a
+magnificent tribute which men paid to the might of spiritual forces
+when they asked, sometimes wistfully, and sometimes scornfully, "Why
+did not Christianity prevent the war?"
+
+The terrible events of the last four years have taught the world a few
+lessons which it will not soon forget. They have shown us the utter
+impotence of certain forces in which some shortsighted people were
+inclined to put their whole trust: The little toy gods of the
+Amorites--Evolution, with a capital E, not as the designation of a
+method which all intelligent people recognize, but as a kind of
+home-made deity operating on its own behalf! The Zeitgeist, the Spirit
+of the Age, all in capitals! The "Cosmic Urge," whatever that
+pretentious phrase may mean in the mouths of those who use it in
+grandiloquent fashion! The "Stream of Progress," 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 God!
+
+All these have shown themselves no more able to safeguard the welfare
+of society than so many stone images. They broke down utterly in the
+presence of those forces of evil which now menace the very fabric of
+civilization. The forces of self-interest unhallowed and undirected by
+any finer forms of spiritual energy have covered a whole continent
+with grief and pain. They have written a most impressive commentary
+upon that word of the ancient prophet, "The wicked shall be turned
+into hell, and all the nations that forget God." Men are saying on all
+sides that unless hope is to be found in religion, in the action of
+the spirit of the Living God upon the lives of men, then hope there is
+none. What other guarantee have we that the greed and the lust, the
+hatred and the ambition of wrong-hearted men may not again wreck the
+hopes of the race!
+
+But still that question presses for an answer--Why did not these
+spiritual forces for which Christianity stands prevent the war? I have
+my own idea about that. It was because we did not have enough of
+Christianity on hand in those fateful summer days of 1914, and what we
+had was not always of the right sort. In certain countries the
+churches had been emphasizing the personal and private virtues of
+sobriety, chastity, kindliness and the like; they had been preparing
+the souls of men for residence in a blessed Hereafter. But they had
+not given adequate attention to the organized life of men in political
+and economic relations. They had not sufficiently exalted the
+weightier matters of justice, mercy and truth in the social organism.
+These things they ought to have done, and not to have left the other
+undone.
+
+The founder of our faith in the first public address he gave there in
+the synagogue at Nazareth struck the social note clearly and firmly.
+"The Spirit of the Lord is upon me because he hath anointed me to
+preach good tidings to the poor. He hath sent me to bind up the
+broken-hearted, to preach deliverance to the captives, to set at
+liberty them that are bruised, and to proclaim"--in all the high
+places of the organized life of the race--"the acceptable year of the
+Lord."
+
+This was the platform on which he stood. This indicated the spirit and
+method of his mission. Organized and corporate righteousness was to be
+an essential element in the Gospel of the Son of God. The leaders of
+our Christian faith should have been voicing that same demand for
+social righteousness all the way from Berlin to Bagdad, and from
+London to the uttermost parts of the earth. The only Christianity
+which can avert similar disaster in the future is that Christianity
+which, like the Apostles of old, goes everywhere, preaching and
+practising the Gospel of the Kingdom, the sway and rule of the Divine
+Spirit in all the affairs of men.
+
+It was highly significant, however, that the one nation in Europe
+which had gone farthest toward an atheistic materialism, toward a
+philosophy of force, a complete reliance upon physical efficiency and
+mental cleverness quite apart from any moral considerations, toward a
+flat indifference to all those manifestations of the religious spirit
+which are found in public worship, in missionary effort, and in the
+cultivation of a humble, devout spirit--it was the nation which had
+gone farthest in that direction which did more than any other nation
+to bring on the war.
+
+And, conversely, 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 war, 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 France. We have had abundant
+reason to thank God for the Christianity there was in the lives of
+such men as Herbert H. Asquith, Arthur J. Balfour, and David Lloyd
+George, and in the lives of the brave men and women who have nobly
+sustained them in their righteous contention. We could only have
+wished that the world had been possessed of a hundred times as much of
+that sort of Christianity; that would have prevented the war.
+
+And when war came these spiritual forces still had something to say
+for themselves. 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 war. Not a single nation was willing to stand up and
+accept responsibility for bringing it on--not even Germany. 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 enemies. The claim was so absurd that the whole world
+laughed it to scorn, even before the striking revelations were made by
+Prince Lichnowsky, the German ambassador at London in the summer of
+1914. The effort did, however, serve to make plain the fact that the
+German Government has not entirely lost the power of being ashamed of
+itself.
+
+One hundred years ago it was not so. The Napoleonic wars dragged out
+their weary length for twenty-two sad years, but it never occurred to
+Napoleon or to France to apologize for those wars which were, for the
+most part, frankly wars of aggression and conquest. War was taken as a
+matter of course. It was costly, irrational, inhuman, then as it is
+now, 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 century. In
+these days war is looked upon by all right-minded nations as the
+devil's own business, 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 right. It is something for the spiritual forces
+of earth to have accomplished that.
+
+Moreover, when the war came never before in all its history had the
+world seen so much done in the way of humane service. 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 war. It has all been done in the name of the Red Cross--the name is
+significant, as is the spirit behind it. It is the flowering out, not
+of Buddhism or Mohammedanism, not of some fancy brand of atheism or
+some philosophy of force--men do not gather grapes of thorns nor figs
+from thistles. It is the flowering out of the religion of him who died
+for men upon a cross.
+
+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 service. 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 Poland, in Serbia and Armenia, whose
+names we do not know, whose languages we cannot speak, but whose
+sufferings we have made our own in warmest sympathy. It was the
+response of a nation to the words of its Master--"I was hungry and ye
+fed me. I was naked and ye clothed me. I was sick and in prison and ye
+visited me. I was a stranger and ye took me in." It is something for
+the spiritual forces to have thus enthroned the spirit of humane
+service in the hearts of men.
+
+More than that, 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 colors. 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 clear, firm note for sobriety and clean living, which cannot
+be matched in the history of any other war.
+
+The Young Men's Christian Association by its work for the soldiers has
+leaped at a bound into a place of national and international
+significance. And the Young Men's Christian Association is simply the
+Christian church functioning in a particular way. Its honored head,
+John R. Mott, was converted in and is now a member of the Methodist
+Episcopal Church. Its secretaries and other workers are drawn, all of
+them, from the membership of our churches. And the money which makes
+possible its world-wide activities is given mainly by the people of
+the churches. The people of this country were asked for thirty-five
+millions of dollars, and in a single week they oversubscribed the
+request, giving fifty millions of dollars to carry on this fine form
+of Christian effort. It was the act of a nation saying to the young
+men under arms, "Fight your good fight but keep your faith, and finish
+your course with honor, that there may be laid up for every man of you
+a crown of rejoicing."
+
+And more than that, the spiritual forces at work in this broad land
+have kept the motives of our country high and fine. We have not
+entered into this war with any selfish desire for conquest--as God
+knows our hearts, we do not covet an acre of territory belonging to
+any other power on earth. We have not entered this war with any sordid
+desire for material gain. We were already becoming disgracefully rich
+in the manufacture of munitions and in furnishing supplies to the
+belligerent nations. If they could have fought it through without our
+help, it would have been money in our purse to have stayed out--as it
+is, it will cost us no one can say how many billions of dollars. We
+have not entered this war in any spirit of touchiness because our
+national honor has been offended--it has been offended most
+grievously, but we are too strong and too sane to plunge a whole
+country into war for that.
+
+We are not undertaking to punish Germany, greatly as we believe the
+present government of Germany needs punishing. We remember who it was
+who said, "Vengeance is mine. I will repay, saith the Lord," and we
+are content to leave the matter of penalty in his powerful hands. We
+are not undertaking to dictate to the German people what sort of
+government they should have. We are willing they should have any sort
+of government they like, so long as they keep it for home consumption.
+We believe here that all governments derive their just powers from the
+consent of the governed. We confess to a frank preference for the
+methods of democracy, and we could wish no happier lot for any land
+than to live under the reign of the common people. We like to remember
+that in the year of our Lord 1815, Great Britain and her Allies put a
+certain island on the map--they put the island of St. Helena on the
+map by banishing to that island the disturber of the peace of Europe.
+And if in the year of our Lord 1919 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 Europe,
+nine-tenths of all the human race would rise up and thank God.
+
+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 crime, and in the defense they were
+making for those principles of justice and freedom which are the glory
+of our own national history. 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 principle.
+
+As I move about among my fellow citizens, north, south, east and west,
+these are the questions which I find engaging their minds: Is might to
+be allowed to usurp the place of right, or are we here to see to it
+that in the long run right is the only might? Is international good
+faith only an empty phrase, or is it a magnificent reality in the
+moral world to be upheld at any cost? Is that body of usages and
+agreements slowly built up by centuries of effort, which constitutes
+our international law, to be trampled under foot by any nation for the
+sake of some immediate advantage, or is it meant to be obeyed? 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 frightfulness, 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 world?
+
+These are moral questions. They are religious questions, where there
+is a will of God to be ascertained and realized. And because our
+people have vision for the full recognition of the place spiritual
+forces have in the making of history, this struggle enlists the
+complete moral support of the nation.
+
+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 Belgium. It was the moral passion of Britain which
+enabled her to raise by voluntary enlistment an army of more than five
+millions of men.
+
+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 honor. It was the moral idealism of
+the war which brought the choicest youth of our land, the sons of good
+fortune and the sons of toil, the young men of the colleges and the
+young men less privileged, to stand shoulder to shoulder in this
+struggle for righteousness. We have seen it on the Campus here at
+Yale, as other men have seen it in all the colleges and universities
+of the land. The spirit of our youth has been nobly expressed in those
+lines on "The Spires of Oxford":
+
+  I saw the spires of Oxford
+  As I was passing by,
+  The gray spires of Oxford
+  Against the pearl-gray sky;
+  My heart was with the Oxford men
+  Who went abroad to die.
+
+  The years go fast in Oxford,
+  The golden years and gay.
+  The hoary colleges look down
+  On careless boys at play;
+  But when the bugles sounded war
+  They put their games away.
+
+  They left the peaceful river,
+  The cricket field, the quad,
+  The shaven lawns of Oxford
+  To seek a bloody sod;
+  They gave their merry youth away
+  For country and for God.
+
+  God rest you happy, gentlemen,
+  Who laid your good lives down,
+  Who took the khaki and the gun
+  Instead of cap and gown.
+  God bring you to a fairer place
+  Than even Oxford town.
+
+It was a great Christian statesman, it was William Ewart Gladstone,
+prime minister of Great Britain, who said more than thirty years ago,
+"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 Europe." 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 world.
+
+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 khaki. The moral sense of the whole nation has become
+militant. 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 God. And because we
+feel that our cause is just, we feel in our arms and in our hearts,
+each man of us, the strength of ten.
+
+May we not believe that this country, strong and brave, generous and
+hopeful, 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
+blessed? Hear these words of an ancient prophet and make them your
+own! "What people has God so nigh unto them as the Lord our God is in
+all things that we call upon Him for? Has God assayed to take him a
+nation from the midst of another nation by signs, by wonders and by
+war, as the Lord hath done for you? Did ever a people hear the Voice
+of God speaking out of the midst of the fire as thou hast heard? What
+nation has statutes and judgments so righteous as the law which I set
+before you this day? Keep therefore and do them, for this is your
+wisdom and your understanding among the nations."
+
+It is for this country to keep its motives high and fine, to set its
+affections upon those principles of action which are above the dead
+level of self-interest, 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 blessed.
+
+  O beautiful my country, ours once more,
+  What were our lives without thee,
+  What all our lives to save thee!
+  We reek not what we give thee,
+  We will not dare to doubt thee,
+  But ask whatever else and we will dare.
+
+
+
+
+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 history. As was to be
+expected, many erroneous notions are prevalent concerning divine
+providence and the present war. Some of these errors are owing to
+intellectual confusion; others, however, impress one as due to an
+almost wilful perversion of the impulses of religious faith. In any
+case, most conspicuous among the erroneous doctrines of the day with
+reference to divine providence is that voiced by the German Emperor,
+in speaking of the Teutonic triumph over disorganized Russia. His
+words are reported as follows: "The complete victory fills me with
+gratitude. It permits us to live again one of those great moments in
+which we can reverently admire God's hand in history. What turn events
+have taken is by the disposition of God." One could scarcely be blamed
+for inferring that the Kaiser imagines, or affects to believe, that
+the Almighty has entered into a favored-nation treaty of some sort
+with Germany. But even this would seem to fall short of what is
+claimed. We quote further from the same theological authority. "The
+year 1917 with its great battles has proved," he asserts, with almost
+incredible simple-mindedness, "that the German people has in the Lord
+of Creation above an unconditional and avowed ally on whom it can
+absolutely rely." This curious reversion to religious tribalism in the
+case of the German Emperor is not without its parallel in the belief
+of his subjects. Assiduously taught, as they have been, that they are
+fighting a justified defensive war, and praying, as they have been,
+for victory over their enemies, their conviction has come to be,
+pretty generally, what a German-American in the early days of the war
+expressed in these words, "If Germany doesn't win this war, there is
+no God!" Well, in view of what the world knows as to the causation and
+the conduct of this war on the part of Germany, the only answer so
+preposterous a doctrine deserves is that given by ex-President Taft,
+"Germany has mistaken the devil for God!"
+
+But the Germans are not the only ones who are cherishing mistaken
+notions as to the providence of God in human affairs. We and our
+Allies reject the idea of a national God, and any notion of the "Lord
+of Creation" being our "unconditional ally." The morally perfect God
+is too just and impartial to have any favorites among the nations,
+whether Jewish, or German, or British, or American. Might does not
+make right, we know; and no more is might an infallible index to God's
+will. God is not necessarily "on the side of the heaviest battalions."
+On the contrary, the true God, as the God of righteousness, must be,
+we feel sure, on the side of right and justice, whichever side that
+may be. Being confident, therefore, of the justice of our cause, we
+feel that we have the best of reasons for believing that we are
+fighting on the side of God, as well as for the true well-being of
+humanity.
+
+So far, good; but many among us proceed to put two and two together
+and find that they make five. If we are on the side of human rights
+and the will of God, and if God is sufficient for our religious needs,
+is it not clear that we may be absolutely certain of winning the war,
+whatever temporary reverses may have to be encountered? Moreover,
+especially since we have had our days of prayer for victory, are we
+not entitled to sing,
+
+  Then conquer we must, for our cause it is just,
+  And this be our motto, "In God is our trust"?
+
+Indeed, 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 war, "If Germany wins this
+war, there is no God."
+
+But there are reasons for doubting the correctness of this view. Right
+makes God's will, surely enough; but is it certain that the side whose
+cause is just will win the war, simply because it is the side of right
+and of God? Ultimately, we may be sure, right must prevail, for wrong
+is not the sort of thing that can permanently succeed; it contains
+within itself the germs of its own ultimate destruction. But nothing
+in history can be surer than that this ultimate judgment upon evil
+does not necessarily involve the defeat of all unjustified military
+undertakings. The side with the greater moral justification has not
+always won its battles, nor even its wars. It is not enough to have
+justice on our side; we must use our might on the side of right. Right
+has to be worked for, and sometimes it has to be fought for. That is
+the kind of world that--not unfortunately for our development,
+probably--we are living in. And the fighting is no sham battle. Its
+issue is not predetermined. It is being decided while the fighting is
+going on.
+
+Moreover, with reference to prayer as a military factor, it is only
+fair to note that in the present war many sincere and believing
+prayers for victory have been offered on both sides. It is not
+intended to deny that religion of a certain sort is an important
+military factor; sincere and believing prayer for a cause that is
+regarded as sacred and just undoubtedly helps morale, both in the army
+and throughout the nation. But it is a factor which in this war has
+operated on both sides. Man has the capacity for misusing not only
+physical, but even spiritual forces. But, on the other hand, when
+prayer and religious faith encourage an easy-going attitude, and are
+thus made to some extent a substitute for effort, such prayer and
+faith cannot but prove a serious military hindrance, no matter how
+just the cause may be that they are designed to support. They may even
+conceivably make enough of a difference on the wrong side to lead to
+the defeat of righteousness.
+
+These notions as to God's providence in war, which we have criticized
+as manifestly mistaken and dangerously misleading, are symptomatic of
+confused and muddy thinking on the whole subject of the providence of
+God in human history. How does God secure his adequate providential
+control of the course of history? One theory is that he has secured it
+by having absolutely predetermined from the beginning all events of
+nature and history, so that all process is the simple unfolding of
+what has been eternally decreed. There are the strongest ethical and
+religious reasons for refusing to accept this unproved and unprovable
+dogma. On the one hand, it would mean that man's consciousness of free
+agency and moral responsibility would have to be regarded as quite
+illusory, since what has been decided and made inevitable before man's
+life began cannot have been originated by man himself. On the other
+hand, this predestination doctrine would mean that God should be
+regarded as the real and responsible cause of all evil, including what
+we call human sin. No such God would be moral enough to be trustworthy
+or deserving of human adoration.
+
+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 nature, as well as in human
+life, in order to realize the ends he may desire to accomplish from
+time to time. It has often been suggested, for instance, that a
+miracle of this sort took place at the Marne, preventing the German
+entry into Paris. But this theory is open to the objection that it
+raises three unanswerable questions. In the first place, how can we be
+sure that such interventions have taken place, particularly in the
+external world? How do you suppose it will ever be established
+sufficiently for confident rational belief, that only by special
+miracle were the German armies turned back from Paris in 1914? In the
+second place, if such special miraculous interventions do take place
+for the sake of preventing evil, why do they not take place oftener,
+especially in these times of unprecedented disaster to human life? A
+miracle like that of the Marne, such as would have turned the Turks
+back from the helpless Armenians, would have been much appreciated.
+But, for a third question, if such miracles were to take place as
+often as this theory of providence would seem to call for, what would
+become of the order of nature, and how could man learn what to expect,
+or how to adjust himself to his environment?
+
+As against these theories of absolute predetermination and arbitrary
+intervention, we may point out that God secures his adequate
+providential control of the course of history in two principal ways,
+viz., by _enough_ predetermination of events to give man a
+dependable universe to live in and learn from, and by _enough_
+intervention to admit of a response to man's need of the religious
+experience of salvation, that is, of being inwardly or spiritually
+prepared to meet in the right way and with triumphant spirit the very
+worst that the future may bring. The predetermined order of the laws
+of nature and mind exhibits the _general providence_ of God. By
+means of this order, or in the light of consequences, God is teaching
+man both science and morality, that is, how to adapt means to the
+realization of ends, and what ideals and principles of action must be
+employed if the most desirable results are to be obtained. The
+"intervention enough" of which we spoke--if indeed it is to be called
+intervention--or, in other words, the response of the divine Reality
+to the right religious attitude on the part of man, is an exhibition
+of the _special providence_ of God. When one has found the right
+relation to God and gained access to the divine power for the inner
+life, one is virtually prepared for whatever can happen to him. But,
+as we have indicated, his preparedness is primarily inner, spiritual.
+He is in a position to meet danger with moral courage, to gain the
+victory over temptation; to make the most of opportunities for
+service; to endure hardship, pain and privation, as a good soldier,
+with patience and cheerfulness; to face death--his own or that of
+others--and whatever there may be after death, with faith and
+equanimity.
+
+There are two possible ways, then, in which God may exercise his
+providence in the events of human history. There is his shorter and
+preferred method, and his longer and more roundabout method. If the
+individuals concerned come into the right relation to God, there is
+the best possible guarantee that they will be made ready for all there
+may be for them to do and to experience, and thus conditions will be
+most favorable for the speedy realization of the will of God. But if
+this shorter, preferred method cannot be employed, because men fail to
+rise to the occasion as they might if they would rightly relate
+themselves to God, the divine providence will still be exercised,
+although necessarily in the less desirable, more roundabout way. God
+will let man choose the wrong way, through thoughtlessness or
+wilfulness, and then let him take the bitter consequences of failure,
+that he may finally learn to guard against similar mistakes and faults
+in the future.
+
+Let us now return to the more particular question of the relation of
+the providence of God to the present war. Before discussing again the
+question with which we started, viz., as to the final outcome of the
+conflict, we may deal with some other aspects of the problem. In the
+light of what has been said of the two possible methods of divine
+providence, it may be denied that the war was providentially caused by
+God in order to curb other evils, such as softness and idleness, or
+the selfish pursuit of wealth and pleasure, or drunkenness and vice,
+or thoughtlessness and irreligion. It is true enough that in the face
+of war conditions some of these evils have been decreased, and the
+martial qualities of self-sacrificing courage and fortitude have been
+stimulated. But it is notoriously true that the advent of war
+introduces a host of evils, in some cases necessarily, in others
+almost as inevitably. Drunkenness tends to increase greatly, unless
+stern measures are taken for its repression. Vice, with the resulting
+transmissible diseases, ordinarily becomes much more prevalent.
+Hatred, cruelty, and even the most fiendish brutality are given ample
+opportunity to develop, and in many instances they become relatively
+fixed attitudes and attributes of character. So far from the
+biologically fittest tending to survive, under modern war conditions
+these are the very ones who, for the most part and to the incalculable
+detriment of the future of the race, are killed off, even granting
+that of those who are "fit" enough to get to the front, the weakest
+are those who have the poorest chance of survival. And finally, when
+the stress of war conditions becomes acute, innumerable enterprises
+for social betterment are constrained to be given up, at least for the
+time being. In view, then, of all this, not to dwell upon the
+unspeakable suffering, physical and mental, on the part not only of
+combatants, but of noncombatants as well, and considering the merely
+problematical nature of the good to which the crisis involved in a
+state of war may prove a stimulus, 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 salvation. Neither is it reasonable to
+suppose that God is prolonging the war, in order that some social
+evils, such as drunkenness, may be eradicated before victory is
+finally secured. This might, perhaps, be the outcome, if the war were
+greatly prolonged; 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 war. 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 whole, with all its attendant evils, in
+order that final good might abound. Any God who might be thought of as
+doing so would be a false God; his condemnation would be just.
+
+Understanding, then, that in so far as human hatred, selfishness and
+stupidity have been factors in leading to the war, it has been
+originated, not by the will or in the providence of God, but against
+his will and providence; understanding also that in so far as it has
+been prolonged by human inefficiency or stupidity, or by the
+efficiency of evil wills, or of wills in the service of wrong, its
+continuation has not been in accordance with but in opposition to his
+will and providence, let us turn to the more positive aspect of the
+divine providence in connection with the war. It may be said to begin
+with, 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
+perfidy, or ignoble servitude, or any other evil greater than those
+involved in passing through the ordeal of war, and in so far as the
+task has been accepted as a solemn duty and entered upon in brave and
+self-sacrificing spirit, the act of going to war is to be regarded as
+in accord with the will of God. Indeed, if we may regard the divine
+spirit as immanent where we find the divine qualities present in human
+life, we may go further and say that such righteous participation in
+the war is the work of God within the soul of man, fighting against
+the forces of evil. Moreover, in so far as the war is prolonged by the
+fortitude of men of good intentions and their fidelity to a just
+cause, 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 men.
+
+But of providence in relation to the war as a whole, it can only be
+said that man's evil choice has compelled God to use the long,
+roundabout method. It is the second best method, although the best
+possible under the circumstances. The sinful choices of men and
+nations were not, of course, divinely predetermined. What has been
+divinely predetermined, we may well believe, is the law-abiding order
+of nature and of individual and social mind, according to which the
+disasters and sufferings incidental to war are the inevitable
+consequences of certain forms of individual and corporate wrong doing.
+In this roundabout way certain reforms may be providentially forced
+upon the nations by the war. The evil consequences of certain former
+evils tend to be more acutely felt under the strain and stress of
+severe and prolonged warfare. 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 evils, or even to prohibit
+the waste of food-stuffs and fuel involved in the manufacture of
+alcoholic beverages. This would not mean that the war had been
+divinely caused in order to realize this end, but only that it was and
+always is the divine will that man should learn the lessons of the law
+of consequences, which lessons are in some instances more readily
+learned in time of war.
+
+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 relations. He is teaching the nations through
+bitter experience how imperative are international righteousness and
+some practicable and adequately democratic scheme of world-government.
+
+But we must not close our eyes to the possibility that through our
+failure to do our part, God may be forced to take the long, sad,
+roundabout way of exercising his providence in connection with the
+end, as he had to in the beginning of the war. What we must wake up to
+is this, that _in spite of the justice of our cause, in spite of its
+being the cause of humanity and in essential accord with the will of
+God, and in spite of our days of prayer and our optimistic religious
+faith_, GERMANY MAY WIN THIS WAR! 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
+cause, they may be the very factors that will turn the tide of war
+against us. We have resources enough for the winning of victory. If we
+fail it will be a moral failure. If we fail to rise to the moral
+demands of this great occasion, God may have to let us fail to win the
+war and then learn what we can from the bitter consequences of this
+failure. We and future generations may have to learn through tragic
+experience how imperative it is that right be not left to enforce
+itself, but that we devote our full might to the cause of right, and
+that before it is too late.
+
+At the time of writing these words--in the early days of May,
+1918--it seems not yet too late, however critical the situation,
+for the winning of victory for the cause of liberty and justice.
+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 service, 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 done, that their whole might may
+be made use of in this warfare for the right. Our primary need is
+_morale_--morale in the government, morale in the shipyards,
+morale in the munitions factories, morale among all our people in
+their business and home life, as well as fighting spirit in our
+army and navy abroad. 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 war. And if in this way
+victory for the right should come as a result of religion, it would
+be not only a crowning example of the short and preferred method of
+divine providence; it would be, literally speaking, victory by the
+Grace of God.
+
+In any case, the situation for the Western Allies is such that neither
+faith without works nor works without faith can accomplish what waits
+to be done. There must be, if we would win, faith and works together.
+
+Before leaving this topic of God and history, a word may be said on
+the question of what, on this interpretation of providence, we may
+expect to be the final outcome of this war for the future of the race.
+Will the result be more harm than good, or more good than harm? 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 prolongation.
+Much possible evil will be avoided if the immoral Prussian
+militaristic ideal is finally crushed. Moreover, there will be the
+tendency for humanity to learn, at least temporarily and as an
+intellectual conviction, the undesirability of war and of the
+conditions that make for war. But attention and moral effort will be
+necessary to retain this lesson with sufficient impressiveness, and to
+put it into effect, and the best power of thought will be needed to
+determine just how this putting it into effect may be most fully and
+lastingly secured. There seems real danger that the human race on
+earth will be permanently poorer and worse off, spiritually and
+socially as well as biologically and economically, as a result of this
+nearest approach to racial suicide. Undoubtedly it will be so, 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-government.
+
+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 evil. 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 it. All its moral evil at any rate will be
+regrettable forever. And the only possible way of guaranteeing
+beforehand greater good than evil as an outcome of the war, even
+supposing the side of justice and liberty to be victorious, will be
+for individuals and groups so to relate themselves to truth, to right
+and to God that flagrantly immoral international relations will become
+practically impossible. The only safety of the race lies in an
+essentially Christian international morality, and the only adequate
+guarantee of this is an essentially Christian personal religion. The
+only failure of essential Christianity of which the war may fairly be
+regarded as evidence was its failure to be given an adequate trial;
+which means, of course, not a failure of Christianity as an ethical or
+as a religious system, but a failure of the human will to be
+adequately Christian.
+
+
+
+
+III
+
+THE CHRISTIAN HOPE IN TIMES OF WAR
+
+FRANK CHAMBERLIN PORTER
+
+
+Of Paul's three things that abide, hope is the one of which we are now
+most conscious of our need. Never before in our experience has hope
+been so much the center of our inner life and the heart of our
+religion. Our mood alternates between hope and depression, hope and
+fear; and we look to our religion to make hope strong, and turn to our
+sacred book to seek secure grounds and satisfying expressions for our
+hope. We hope for the winning of the war. We hope for the safety and
+the home-coming of those we love. We hope for a new world-order
+organized to make war impossible, inspired by a spirit of coöperation
+and good will between classes and between nations. We hope as never
+before for an assured and abundant life after death. We put these
+hopes in some relation to each other, weighing one against another,
+subordinating one to another. And when we seek their right
+relationship and look for their ultimate grounds, we ask what
+Christianity has to say and to do about them. What is Christian in
+these hopes that are filling the mind and heart of the world? The
+importance of this question is very great. The future of the world
+depends on the truth and the strength of the hopes that now inspire
+and direct men's purposes and efforts. The future of the Christian
+religion turns in no small measure on its ability now to keep the hope
+of mankind high and pure, free from self-seeking and from material
+interests, and true to the ultimate reality of things, and to give
+this hope confidence and prevailing strength.
+
+Christians are not at one over the question what, as Christians, they
+have a right to hope for. Most evidently is this the case between us
+and our enemy. We differ in things hoped for; 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 war. The Germans are fighting for their hope of national expansion
+and domination, for their dream of a new world empire of the chosen
+and fit people of God. We cannot question the strength of this hope of
+theirs, and its powerful influence toward bringing itself to
+realization. We and our Allies are resisting these nationalistic and
+arrogant hopes, and are appealing to the contrary hope of an inclusive
+human brotherhood, in which good will shall prevail between nations,
+and hence right and peace. The hope that is truer, more in accordance
+with the nature of things, the nature of man, the will of God, and the
+hope that is most deeply felt and most loyally served, with most
+conviction and most sacrifice, will prevail in the end. That is the
+hope that will come true. Ours is inevitably a religious hope, for it
+is universal in range, big as the world, and needs not only every
+power of ours but the Power not ourselves to bring it about. It is for
+every one who holds it intensely, in a real sense, a hope in God and a
+hope for God. But is it certain that it is also a Christian hope, a
+hope in Christ and a hope for Christ?
+
+There are, not only between us and our enemy, but among ourselves,
+radical differences as to what a Christian should hope for in the
+present world crisis. There are those who search the Scriptures for
+predictions of the Kaiser and his overthrow, and see in the
+anti-Christian philosophy and in the anti-Christian arrogance and
+cruelty of his militaristic state, a sign that the end of this evil
+world-age is near, and that Christ will come quickly and set up his
+reign on earth. 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 untrue, and religiously harmful. To them
+the meaning of the Bible is to be found in the tendency and spirit of
+its teachings, 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 humanity. This involves a radical difference in the hope of
+Christians for a new world, a new human society, and in the ways in
+which this hope will affect their motives and efforts. There are also
+deep-going differences in regard to the hope for a life after death.
+That many are looking eagerly for material, "scientific" proof through
+physical communications from the dead, while many, on the other hand,
+are feeling that immortality belongs to the race and not to the
+individual, 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 create, indicates that Christ has not yet brought life and
+immortality to clear light for humanity. Such differences are not to
+be desired. If Christianity is to be the religion of the present eager
+and pressing hopes of mankind and give these hopes elevation, truth,
+and victorious endurance and enthusiasm, Christians should be clear
+and united in the contents and character of their hope.
+
+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 nations. Never before has a truly prophetic note
+been so clearly sounded by leading men of affairs, and by the press
+and the leaders of public opinion, as well as by the poets and
+preachers to whom prophecy naturally belongs. From all sides we have
+expressions of a hope which four years ago was judged to be the dream
+of impractical idealists, the hope for a new order of human life, in
+which good will and mutual coöperation shall take the place of
+suspicion and competitive struggle. 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 war. 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 neighbors, the allied governments appeal to national
+self-sacrifice for the sake of international redemption. It is to this
+appeal on behalf of the rights, the freedom, the happiness of mankind,
+that our soldiers respond; for humanity, not for national gain, that
+our peoples are prepared to give and to suffer. This hope takes
+concrete form in the word Democracy, and in the idea of a League or
+Federation of free, democratic nations, bound together for the defense
+of human rights, for coöperation in all that concerns human welfare
+and progress, and the repression of every attack upon the peace of the
+world. So viewed the war becomes definitely a war to end war, and as
+such it is engaged in and supported by peace-loving peoples, against
+the nation that glorifies war and would perpetuate it.
+
+Is this great hope Christian? 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 it, and if it is to prove
+possible and become actual in spite of powerful forces that work
+against it? It is not self-evident that Christianity will prove equal
+to this which is clearly the greatest task that the present imposes
+upon it. There are many who doubt its adequacy; many who see that it
+has brought division and warfare, and think it unfitted to create
+unity; many who see that it has withdrawn from the world, and think it
+unadapted to provide the moral principles and spiritual energies of
+the new social and political world-order. 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 democracy,
+still less any federation of democracies, can stand.
+
+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 beginnings, and
+for a generation it has been taking ever stronger hold on the minds of
+men. Prophetic utterances of this ideal could be quoted in abundance.
+A striking example is a saying of Alexander Dumas in 1893: "I believe
+our world is about to begin to realize the words 'Love one another,'
+without, however, being concerned whether a man or a God uttered
+them.... Mankind, which does nothing moderately, is about to be seized
+with a frenzy, a madness, of love." And Tolstoy's comment on this at
+the time of the Russian revolution, in 1905: "I believe that this
+thought, however strange the expression, 'seized with a frenzy of
+love,' may seem, is perfectly true and is felt more or less clearly by
+all men of our day. A time must come when love, which forms the
+fundamental essence of the soul, will take the place natural to it in
+the life of mankind, and will become the chief basis of the relations
+between man and man. That time is coming; it is at hand."
+
+The world war seems like a violent contradiction of the truth of such
+prophecies. It seems for the time to have made love inadequate as a
+summing up of morals and religion. We almost feel that the Sermon on
+the Mount must be kept in reserve for other times. The war has made
+love itself a hope. 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 world. But the war has not in fact
+disproved the faith that God is love and that love is the supreme law
+and power among men. It has made mankind more conscious of its ideal
+of community and fellowship, and seems to be carrying us faster toward
+the realization of human brotherhood than peace and prosperity were
+doing. 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 desire, with their longing hope for
+justice and for social freedom and opportunity." On the anniversary of
+our entering the war, Gilbert Murray declared that England needed our
+help in battle, but even more in upholding their true faith.
+"Americans instinctively believe ... in freedom, peace, democracy,
+arbitration, and international good will.... When the war is over
+there will be a world to rebuild, and the only principles on which to
+rebuild it are these principles." Germany denies the truth of these
+principles, but in doing so it denies human nature and derives from
+physical nature a state-ethics of struggle and the survival of the
+strong. It denies the prophet of Galilee, and looks for its example to
+Rome. 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 admit, that of physical success. 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
+tyranny? 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 ideals; and then to
+those who know best and most worthily express the human soul and the
+reality of its spiritual possessions. Not from the Bible alone, and
+not only from Christ are such reassuring testimonies to be gained; 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 man.
+
+The poet laureate of England made his special contribution to his
+nation's needs in time of war in the anthology, "The Spirit of Man."
+"Our country," he says, "is called of God to stand for the truth of
+man's hope." "Truly it is the hope of man's great desire, the desire
+for brotherhood and universal peace to men of good will, that is at
+stake in this struggle." From the miseries and slaughter and hate of
+war, "we can turn," he says, "to seek comfort only in the quiet
+confidence of our souls; and we look instinctively to the seers and
+poets of mankind, whose sayings are the oracles and prophecies of
+loveliness and loving kindness." They help us gain the conviction our
+time most needs, "that spirituality is the basis and foundation of
+human life," that "man is a spiritual being, and the proper work of
+his mind is to interpret the world according to his higher nature, and
+to conquer the material aspects of the world so as to bring them into
+submission to the spirit."
+
+But the Bible also is a witness to just these convictions and contains
+prophecies of just such hopes. Bridges includes very few citations
+from the Bible, chiefly because it is so well known, but also because
+"this familiarity implies deep-rooted associations, which would be
+likely to distort the context." Alas, for these associations, for the
+interpretations that confuse and the prejudices that blind the readers
+of the greatest literature of spirituality and of hope which the world
+contains. In spite of this, the Bible will be looked to by multitudes
+for guidance and support in those hopes on which the future turns,
+while the poet's fine work will be prized by few. 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 time; and this failure will mean loss to
+the hope itself of its most powerful support, and loss to the
+Christian religion of contact and sympathy with the most urgent
+spiritual need and aspiration of men today.
+
+The Bible does contain various and contradictory hopes, and can
+encourage expectations that are not in accordance with the best
+conscience of our age, nor with our knowledge of the way in which
+human progress is achieved. 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 expressed.
+
+The original hope of the religion of Israel was that involved in the
+unique and exclusive relation between the nation Israel and Yahweh,
+its God. It was the hope of Israel's prosperity and power through the
+certain favor of Yahweh, and his intervening help in times of danger,
+most of all his help in the nation's wars. These were "the Wars of
+Yahweh." Both the strength and the defect of the Old Testament
+religion lie in this fundamental faith, the peculiarity and
+exclusiveness of the relation between Israel and its God. It inspired
+its early victories and created the kingdom of David. It sustained the
+nation amid calamities and enabled it to maintain itself when other
+small nations disappeared before the great world empires, and while
+these also came and passed. It was a natural and not unreasonable
+faith for its time, so long as Yahweh was only Israel's national God,
+even though he was believed to be better and stronger than the gods of
+other nations and destined to triumph over them; 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 conduct, or else be reinterpreted and
+radically changed. 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 later, larger thought of God and the world.
+
+The great prophets before the exile, Amos, Hosea, Isaiah, Jeremiah,
+and after exile Deutero-Isaiah, were those through whom the faith was
+attained that Yahweh is the one and only God; and the modification of
+the national exclusiveness of Israel which they made was in the
+direction of its complete subordination to ethical and spiritual
+ideals. The one God of all was the God of righteousness, and of Israel
+only on the condition and for the end of righteousness. But an ethical
+in place of a national relation to God meant, if it was carried
+through consistently, a universal relation of God to all men as
+individuals, instead of a peculiar relation to one favored nation.
+Consistency was not reached, yet glimpses, sometimes clear momentary
+visions, of this individual, universal, ethical religion are to be
+found in the great prophets; and in them the Old Testament religion
+reaches its height. It is the prophetic denial of national claims and
+hopes, not the older and always prevalent assertion of them, that
+constitutes the reality and truth of the Old Testament hope. It is
+hope for Yahweh and his righteousness, not for Israel and its glory.
+It finds its highest expression in such predictions as Isaiah's
+promise of security to the humble and believing; and Jeremiah's
+expectation of the time when no special revelation will make known the
+will of God to a chosen few, but when everyone will have his own
+inward knowledge of God; and Ezekiel's belief that the new inward
+nature which every man requires if he is to do that will of God which
+he knows, will be achieved not only by his own free moral choice
+(18:31), but also by the divine spirit, the transforming presence and
+power of God (36:26, 27); 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 Servant, his prophet to all nations, who brings light
+to the heathen and deliverance from bondage, and who effects this
+ministry even through his own shame and suffering for others' sins.
+
+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 history; and this proved easier
+and more popular than the other. In late prophecy and apocalypse the
+hope of Israel's national and worldly prosperity and power takes on an
+unearthly character. Instead of righteousness and spirituality as in
+the earlier prophets, transcendence and heavenliness interpret or
+displace the primitive hope. The heavenly region to which apocalyptic
+prophecy transferred Israel's hope was a refinement of the physical,
+but it was still essentially physical, a region whose riches could be
+as sensibly enjoyed and as selfishly desired as the palace and throne
+of an earthly kingdom. The heavenly powers by which this hope was to
+be realized were divine, yet they were essentially material forces.
+The prophetic hopes at their highest rest on human nature at its
+highest, on the conscience and reason of man recognized as the will
+and thought of God. But the apocalyptic hope, though it strains
+language to magnify the contrast between its two worlds, the earthly
+and the heavenly, the present and the future, does not succeed in
+making them really different. Supernaturalism always fails to find the
+real difference between man and God and so the way in which the
+difference is to be overcome. This supernaturalism of the apocalypse
+is seen also in the ways in which the hope is revealed. The seer
+interprets in literal or artful ways the language of prophetic
+scriptures regarded as divine oracles, or he is translated in ecstasy
+to heaven and shown the secrets of the upper world and the future. The
+coming of this new heavenly world men may pray for, and the time of
+its coming they may seek to discover from sacred writings and
+traditions and from the signs of the times, but only divine powers can
+bring this evil world to an end, and only from heaven where they
+already are can descend, in heaven's own time and way, the scenery and
+the actors in the last great drama of history. There is in this hope
+no strong ethical appeal, no prevailing sense that in the inward
+region of the heart and in its instincts and desires and wills, God's
+presence is to be found and his work for man experienced. Moreover
+this hope for a new heavenly world means no hope for the present
+world. It is evil and must grow more evil until God intervenes to
+destroy it and brings down from heaven the realm of good. To renounce
+the world and withdraw from it is the course of wisdom and holiness.
+As a way of adjusting Israel's national hope to monotheism it is not
+comparable with the prophetic way of ethics and inwardness. It is
+still Israel, or the true Israel, that is to inherit the world to
+come; and at its coming the world empire must first of all be
+overthrown, for the new kingdom, heavenly and supernatural though it
+is, is enough like the kingdom of Greece or of Rome to require its
+fall and to take its place. The apocalyptic hope is the end of Old
+Testament prophecy, but not its height. It was no doubt in some sense
+fitted for its times, hard times, always, when the evils of life
+seemed irremediable. It knew the need of divine help, and it
+encouraged endurance and fidelity even to death. But it was not
+grounded in the nature of men, and it was mistaken in its conception
+of the nature of the world. It never quite escapes this inherent
+falseness and confusion in its fundamental assumptions.
+
+It cannot be hard to pass judgment on the relative value of these
+three main hopes of the Old Testament. The primitive hope for God's
+special favor to his own peculiar people who are destined to have
+dominion over all others would have seemed, before the war, safely
+outgrown by humanity. 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 rule, and the intolerable
+morals and preposterous religion that finally result from such claims,
+the aggressors in the present war have supplied it, and the rest of
+the world is united in the resolve that no further demonstration of
+this hope be undertaken. The early histories of the Old Testament and
+parts of its laws, its psalms and even its prophecies, contain
+expressions of just this belief in a peculiar people, for whom God
+made the world, and to whom the right belongs, secured by the divine
+favor and promise, to rule over all other nations. Some of the
+inferences and consequences of this faith that now shock the world,
+something of the hatred and the cruelty toward foreign peoples, the
+exaltation of vengeance, the arrogance and the inhumanity, find
+unreserved expression in this literature. But the meaning of the Old
+Testament is to be found in the denial and overcoming of this doctrine
+and of its results.
+
+In regard to the two ways in which this denial and correction were
+chiefly undertaken, there can be no question where the greater value
+and truth are to be found. 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 hope, its false pride and its denial of trust and
+of good will toward mankind. But the apocalyptic modification of the
+older hope, though it fitted it for a wider view of the world and of
+history and a deeper experience of the power of evil, did not
+correct those moral and spiritual faults which were inherent in the
+older hope. There is no generosity, no faith in human nature, no
+sense of the present prevailing rule of God and power of good, no
+thought of the "secret of inwardness" and "the method of
+self-renouncement," in the religion of the apocalypse. The righteous
+kernel of Judaism, the holy few who feared the Lord, expected an
+invasion of divine forces on their behalf, the destruction of their
+oppressors and their own elevation to angel-like natures and
+God-like authority and blessedness. It could hardly be expected that
+they would exhibit Isaiah's virtue of humility, or Jeremiah's of
+inwardness and satisfaction in the communion of the soul with God,
+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' transgressions. The greatest of the apocalypses are no
+doubt the canonical ones, Daniel and Revelation; and they are great
+in their confidence in the divine government of the world, and in
+its final vindication, and in their assertion of the martyr virtues.
+But they do not believe in man, and in God in man, though their
+belief in a God above is heroic. They do not hope for the world, or
+find God in the world; nor do they feel that they are in any sense
+responsible for the evil of the world and for its salvation from
+evil. Righteousness and blessedness belong only to heaven, and can
+come only from heaven to earth, and only by an act of God which will
+bring the present world to a sudden end. The faults of materialism
+and of self-interest which belong to the naïve nationalism of
+Israel's beginnings are still present in the conscious and
+sophisticated other-worldliness of the apocalyptic hopes, and reveal
+the inner untruth of a supernaturalism which reckons in terms of
+place and time, and looks above and ahead instead of about and
+within for the Kingdom of God.
+
+The post-canonical apocalypses of Judaism fall within the period
+beginning with the attempt of Antiochus IV to make the Jews Greeks,
+and the successful resistance of the Maccabees and their establishment
+of an independent Jewish kingdom, and ending with the Jewish-Roman
+wars, the destruction of Jerusalem and the suppression by Hadrian of
+the final Messianic, political uprising under Bar Cochba; that is,
+from 108 B. C. to 135 A. D. It is of the highest importance to note
+that Christianity took its rise in the midst of this period, and that
+the apocalyptic hopes which these events encouraged and which in turn
+partly shaped the events, formed the immediate environment and
+inheritance of the new religion. 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 founder.
+
+There are three elements in the hope of the New Testament which are
+found in the later Jewish apocalypses, but not in the Old Testament:
+1. The coming of the Son of Man as judge of men and angels at the last
+day, which is always thought to be near at hand. 2. The reign on earth
+of Messiah and his saints, the living and the risen dead, for a
+certain period, during which they will overcome all the powers of
+evil. 3. The immortality of the spirit, the transformation of the
+righteous into angelic natures, fitting them to be companions of
+heavenly beings in the final consummation. 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 Testament.
+
+The Son of Man appears first in Daniel, but there he is not an
+individual, but the symbol of a nation, "the people of the saints of
+the Most High"; and the vision pictures Israel as coming on a cloud,
+not from heaven, but to God, to receive from him authority to rule
+over the world. It is first in a part of the Book of Enoch, the
+"Parables," chapters 37-71, dating probably from the reign of Herod,
+that Daniel's "Son of Man" becomes an individual. It is important to
+understand the religion of this writer in order to appreciate the
+significance of this heavenly Messiah. 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 righteous. God is
+"the Lord of Spirits," and the voice of Isaiah's seraphim becomes,
+"Holy, holy, holy, is the Lord of Spirits: he filleth the earth with
+spirits." 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
+righteous. This is a religion of faith in heaven and its God and its
+angelic inhabitants, and in the destiny of the righteous soon to share
+its beauty and blessedness. Among those whom Enoch sees there, one is
+above all significant for man. He has the appearance of a man, with a
+face of graciousness and beauty, like an angel's. He is described as
+the Son of Man to whom righteousness and wisdom belong. He has existed
+from before the creation, and has been revealed to the righteous.
+Faith in him and hope for his coming have sustained the righteous in
+times of trouble, and by faith in him and in the Lord of Spirits and
+the heavenly dwelling places, they "have hated and despised the world
+of unrighteousness and have hated all its works and ways." Here is a
+religion of pure other-worldliness. The calling of this heavenly Son
+of Man is to be the judge of the world at the last day. He will then
+"sit on the throne of his glory," will "choose the righteous and holy"
+from among the risen dead, will condemn and send away to destruction
+the kings and mighty of the earth, who because of their unbelief in
+the unseen world have been proud and worldly and unjust. The righteous
+will dwell in the new heaven and earth, with the Lord of Spirits over
+them and the Son of Man as their companion, having been clothed with
+garments of glory and immortal life. The likeness between this
+religion and the apocalyptic type of New Testament Christianity is
+striking. But it is not Christian because it is without Jesus himself.
+This Son of Man has not already come and lived among men. The
+righteous have not learned of him that God is in this world as well as
+in the other, that he is a God of human beings, even the lowliest, and
+of birds and grass, of rain and growth. They have not learned that
+good is already stronger than evil; least of all do they know the
+greatest thing, that love is supreme, and that not by hating the world
+and its ways but by the ministry of love is the new world to be
+brought in. The religion of Enoch presents in pure and simple form, in
+pre-Christian Judaism, just that religion of dualism and pessimism, of
+despair of the present and the renunciation of effort to better the
+world, of strained expectation of divine intervention, which
+sometimes, and even now in some quarters, claims to be the only true
+Christianity. It is, in fact, Christianity with Christ left out.
+
+The second element which the apocalypses add to the hope of the Old
+Testament and which the New Testament Apocalypse adopts, is the
+conception of a millennial earthly kingdom. This appears in probably
+an earlier part of Enoch, chapters 91-104. In a short Apocalypse of
+Weeks, after seven weeks of world-history up to the writer's present,
+an eighth week is predicted, in which the righteous shall wield the
+sword against their oppressors and establish the Messianic kingdom;
+then a ninth week in which the preaching of judgment to come will
+convert all men to righteousness; finally, a tenth week of final
+judgment against all angelic powers of evil, ending with a new heaven
+and an eternity of blessedness.
+
+It is not only the fact that here and elsewhere these two hopes are
+proved to be Jewish, not Christian, in origin, that influences our
+judgment on them when they reappear in the New Testament; it is also
+the understanding of them which their Jewish form makes possible. They
+are two forms of adjusting the old national and earthly hope of Israel
+to a new, more universal and transcendent form of faith and hope. In
+the religion of the "Parables" of Enoch the transcendent practically
+transforms and displaces the earthly. In the millennial scheme, the
+heavenly follows the earthly in time. Resurrection enables some of the
+dead to have part in the earthly, while translation into angel-like,
+immortal natures fits men for the final heavenly life. 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 events.
+
+The third hope which Judaism added to what its sacred scriptures
+contained was the hope for immortality of the spirit. It happens that
+this also appears earliest in Judaism in the Book of Enoch (especially
+chapters 102-104). 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 righteousness. This is not a
+resurrection of the body to enable one to have a share in the earthly
+kingdom, but a transformation which fits men for the realm of spirits.
+
+When we turn in the light of the older hopes to the New Testament and
+ask what are the hopes that belong properly to Christianity, and how
+are they related to the present hopes of the world, we meet the
+problem presented by the importance of properly apocalyptical
+expectations in the first Christian community. The case is something
+like that which meets us in the Old Testament, and we have here no
+less than there to distinguish and to choose. The hope of the early
+Christian community was no doubt first of all for the physical coming
+of Christ and the establishment of his kingdom; but there developed
+also within the New Testament period two movements away from this, one
+in an ethical and spiritual direction, and the other toward emphasis
+on the individual life after death. The first of these is more
+characteristic of the New Testament religion than the other. It is the
+tendency of Paul to emphasize the present inward experience of Christ,
+and the transforming power of his spirit more than the hope of his
+coming, though he receives this from primitive Christianity and does
+not doubt its literal and early fulfilment. It is, I believe, beyond
+question that Paul's Christian hope is chiefly, as Royce has argued,
+the hope for a new humanity created by the spirit of Christ, which is
+the spirit of love. This is in a measure already experienced. Christ
+dwells in the Christian and makes him a center and source of love. His
+spirit breaks down barriers and ends divisions. Unity and peace are
+its effects. Through this one, present spirit of Christ each man
+becomes a distinct but essential member of the new body; and Paul's
+greatest hope is for the completion of this unification of man in
+mutual helpfulness and brotherhood. 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 death. This eternal life
+with Christ is also experienced by Paul as in some real sense present.
+The indwelling spirit of Christ is already transforming the Christian
+into his own immortal nature. In the Johannine writings these two
+tendencies of hope away from the apocalyptic toward the spiritual go
+still further. The Christ in whom the Christian now abides creates a
+distinctive unity among his disciples, a love one to another which the
+world has not known; and at the same time the experience of this
+present Christ is already the possession of eternal life. 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 coöperation is to be brought about not only by the present
+spirit of Christ, but also by the moral choice and endeavor of man. It
+is through human love that the divine love works, and the rule of God
+is present so far as men overcome evil and create good. And even the
+immortal life is not solely a hope in God, 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 God.
+
+That which most concerns us is no doubt the question which of these
+hopes, the eschatological or the ethical and inward, was held and
+taught by Christ. My own conviction is that the new and distinct hope,
+the spiritual, belongs to him and proceeds from him, and not the
+familiar Jewish apocalyptic. Two opinions stand in the way of this
+judgment; two opposite types of literalism in Biblical interpretation.
+Dogmatic literalism accepts scripture throughout, and refuses to
+distinguish between higher and lower, between truth and error, in what
+is written. In regard to hope, this view leads to great stress on
+prediction and fulfilment. The assumption is that the Biblical
+predictions that have not been fulfilled will come to pass in the
+future. This is precisely a fundamental assumption of the apocalypse.
+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 earth, 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 world. This literalism
+stands in the way of the world's present acceptance of Christianity as
+the religion of its highest hopes.
+
+But there is a like danger in the opposite literalism of the
+historian. We have already seen how the history of Jewish hopes makes
+the literal acceptance of similar New Testament hopes unnatural if not
+impossible. The literalism of the historian is, of course, to us true
+and immediately helpful in liberating us from bondage to the letter of
+an ancient book. It leaves us free to apply our own reason and
+conscience and experience to the interpretation of our own life and
+times. It turns us back upon our own souls, upon our faith, our
+desire, our will, to unveil and shape the future. 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 it. The unpardonable sin to
+him is the modernizing of an ancient writing because of reverence for
+it, and the effort to find in it what he likes rather than things
+outgrown and unwelcome. This conscientious fear, I cannot but believe,
+has resulted in a one-sided interpretation of the New Testament,
+especially the teachings of Jesus and of Paul, as essentially
+apocalyptic in contents and spirit, and a hesitation to recognize the
+essentially inward, rational and ethical quality, the prophetic
+character of the New Testament as a whole, 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 him.
+
+This problem over which New Testament scholars are divided into two
+groups or tendencies is of course much too complicated to discuss
+here. But it is necessary at least to point out that there is a danger
+in the historian's anxiety to be without prejudice, and to view the
+past as past. The greatness of great men and great books is to be
+found in the eternal meaning, not in the mere form, of what they say.
+Historians no less than other men have the right and duty to ask in
+what direction an ancient teacher is looking, toward what goal the
+movement of his mind is tending, what final effects he produced, what
+therefore he would think and say if he lived in our time. We are told
+that it is unhistorical to seek in the New Testament for "the modern
+liberal Christ"; but it is not unhistorical to look for the human
+beneath the Jewish, the eternal and universal within the temporary and
+limited. The mind of Christ, his manner and mood, his quality, his
+spirit, is not less a historical reality than his literal words. This
+is of course true also of Paul, and, in his measure, of every man.
+
+There can be no doubt that like the great prophets before him Jesus
+was chiefly a critic and corrector of the hopes of his time. 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 Rome.
+Whether Jesus expected the speedy coming of the Son of Man and the end
+of the world, and whether he identified himself with this transcendent
+Messiah-Judge, are questions made difficult, not by our wishes, but by
+the nature of the evidence. My own inclination is, at this point, to
+attribute more to the influence of Jewish expectations on the gospel
+traditions than to Jesus' own words. 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 disciples.
+
+It is the fundamental principle of the apocalyptic hope that God made
+not one world but two (II Esdras 7:50). This world must end and
+the other world must come if evil is to end and good prevail. But
+Jesus believed that this world is already God's world, and that in it
+good is already stronger than evil. The Kingdom of God is indeed still
+to come, but it is already within. It is already upon us when by the
+spirit of God evil is cast out. It has been said that it was the
+Greeks who believed in one world in contrast to the Jews who believed
+in two; and that Poseidonius, the Platonic Stoic, an oriental, of the
+century before Christ, wrote to make men at home in the universe. But
+it is surely not a mistake to say that Jesus felt at home in the world
+and meant to make others at home. This is precisely the meaning of the
+word Father, of which Paul testifies that Jesus' use was to a Jew new,
+and that it meant freedom from mental bondage and fear. Poseidonius
+made men feel at home in the universe by denying the existence of
+evil, which is of course one way of making one world out of two; Jesus
+by affirming the reality of a goodness in God and in man capable of
+conquering evil. That God is Father, the Father of all men, even, and
+especially, of sinners, is not the basis of an apocalyptic hope. Jesus
+did not chiefly foretell the end of the world through the catastrophic
+intervention of God or of the Son of Man. He did chiefly teach that
+the power not ourselves is fatherly, that it is human, that we can
+trust our own souls at their best to teach us the nature of God, that
+our highest human values are the ultimate realities of the universe.
+Jesus found that the chief fears and hopes of men were concerned with
+bodily welfare and possessions and with power over others. Mammon and
+dominion were the false gods men worshipped. Wealth and power seem now
+the objects of the hope and the religious devotion of the Central
+Powers. Jesus declared that it is the heathen who are anxious about
+food and raiment. It is the heathen who lord it over their fellow men.
+Not so was it to be among his disciples. Since the Father knows our
+needs and wills to give good things, since the outer world belongs to
+him and since the things of the soul are of the greater value, we men
+are free to put first things first, to seek God's Kingdom and
+righteousness. And since God's rule consists in love and in doing
+good, without reserve or regard for deserts or for returns, the only
+real rulership among men also must be the renunciation of rulership
+for the sake of ministry. Not to be masters over others, not to be
+strong by making others weak, but to serve and to give is the divine
+plan, the real nature of things. This is not what the war lords learn
+from physical and animal nature as to the way to success and primacy,
+but it is true to that human nature to which they do violence. The
+Christian hope is therefore not for material possessions nor for
+authority and power; it is that spiritual realities shall vindicate
+and make effectual their preëminence, and shall master matter and all
+outward things for their own ends; and that unselfish love shall
+measure greatness among men and shall destroy hatred and fear and
+create a human family.
+
+If this, according to Christ, is the Christian hope, then Christianity
+is certainly the religion for the present hope of the world. The hope
+of a league of free nations, of a federated world in which democracy
+is safe, 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 men, a new inward temper, a new will; it is also seen to
+be something universal in its range. Not again one league against
+another, but a league that at least aims at being inclusive of
+humanity. Spirituality and universality, inwardness and good-will,
+belong to the hope that is now inspiring the nations; and these are
+just the marks of the religion of Christ; they are what Matthew Arnold
+called the method of inwardness and the secret of self-renouncement,
+controlled by the mildness and sweet reasonableness of Christ;
+reverence for the soul, meaning both the preëminent worth of every
+individual and the primacy in each of the things of the soul; and
+among these the chief greatness and God-likeness of love. 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 hope.
+
+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 men. It can fail if it confuses itself in the
+details of Biblical predictions, if it becomes involved in apocalyptic
+fancies. 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 past.
+
+The men of our time are shaping the hope of a united and friendly
+human family of free peoples, united not only against war but for all
+kinds of mutual help and coöperative progress; and the Bible, the
+prophets of the Old Testament, Jesus and Paul in the New, are the
+chief creative sources of just such hopes. These hopes must have
+religion beneath them if they are to endure and be realized in spite
+of their powerful foes, the fears and hatreds which materialism and
+selfishness create. And Christianity is the only religion which has
+the quality and the right to meet this need.
+
+The Christian hope is also the hope of immortality; and just now the
+reality and power of this hope are put to the test. Paul, who knew how
+far Judaism had gone toward faith in the eternal life of the spirit,
+testifies that it was only as a Christian and because of Christ that
+this hope had become to him a certainty, almost a present experience.
+The nature of God as Christ knew him, and the nature of man's sonship
+to God, carry immortality with them as an inward and immediate
+assurance. God is not the God of the dead, but of the living. Here
+again the Christian religion has an opportunity and an obligation in
+times of war. Men are seeking assurance of life to come for those who
+have given their lives for human right and liberty. It is not to be
+desired that this pressing religious need of our day should turn to
+physical evidences, to messages from the dead through abnormal
+experiences and dubious agencies. The Christian faith in immortality
+is to be experienced as faith in the God who loves as a father, and
+who gives as love must give his best to his children. If God is love,
+then our love does not deceive us. If God is spirit, then our spirits
+are from God and will return to him. If the soul, the person, is of
+supreme worth and reality, then it will not be involved in the body's
+destruction, nor lost as a drop in the ocean or as a breath in the
+wind, either in the divine being from whom it came, or in the human
+race, "the beloved community," to which its service is given.
+
+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 God, that
+the distinction and preëminence of the religion of Jesus come most
+clearly to light. He feels no need of sacrificing one to the other,
+but holds his hope for this world and the oneness of men in love side
+by side with the hope for the other world. He does call upon
+individuals to give their lives in ministry to others, but in the
+losing of life he declares that life is gained. Paradoxes express his
+faith and insight, and the nature of love in God and in man brings
+with it the key to the solution of the paradox.
+
+The Christian hopes for a new human brotherhood on earth and for the
+immortality of the individual are involved, and their principles
+given, in the simple and profound sayings of Jesus, and no other
+testimony as to their nature and certainty can be compared with his.
+To no other words is the response of our own spirits so instant and
+sure. Blessed are the poor in spirit, the meek, the merciful, the pure
+in heart: theirs is the kingdom of heaven; they shall see God. Love
+your enemies, that ye may be sons of your Father. Ye shall be perfect
+as your heavenly Father is perfect. Lay not up for yourselves
+treasures upon earth. Ye cannot serve God and mammon. Be not anxious
+for your life what ye shall eat or what ye shall drink, nor yet for
+your body what ye shall put on. Is not the life more than food and the
+body than raiment? Behold the birds of the heaven ... Are not ye of
+much more value than they? Your Father knoweth that ye have need of
+all these things. But seek ye his kingdom and righteousness. Be not
+afraid of them that kill the body. The very hairs of your head are all
+numbered. Fear not therefore. If ye being evil know how to give good
+gifts unto your children, how much more shall your Father give good
+things to them that ask him. All things whatsoever ye would that men
+should do unto you, even so do ye also unto them. Not every one that
+saith unto me, Lord ... but he that doeth the will of my Father.
+Freely ye have received, freely give. It is more blessed to give than
+to receive. He that findeth his life shall lose it: and he that loseth
+his life for my sake shall find it. I thank thee, Father ... that thou
+hast hid these things from the wise ... and revealed them unto babes.
+Except ye turn and become as little children ye shall in no wise enter
+into the kingdom of heaven. Forbid them not ... for to such belongeth
+the kingdom of heaven. What shall a man be profited if he shall gain
+the whole world and forfeit his life? It is hard for the rich man to
+enter into the kingdom of God. Keep yourselves from all covetousness:
+for a man's life consisteth not in the abundance of the things which
+he possesseth. The rulers of the Gentiles lord it over them, ... but
+whosoever would be great among you shall be your minister; and
+whosoever would be first among you shall be your servant. Render unto
+Cæsar the things that are Cæsar's and unto God the things that are
+God's. Inasmuch as ye did it unto one of the least of these my
+brethren ye did it unto me. Nevertheless not as I will, but as thou
+wilt. Father, forgive them, for they know not what they do.
+
+Here is the Christian hope; here its grounds and motives; here rather
+than in apocalyptic foretellings of the coming of the Son of Man and
+the near end of the world. Here is an anthology of testimonies to the
+faith which a world at war to end war most needs, that man is a
+spiritual being and that his proper work is "to interpret the world
+according to his higher nature," and to bring the material aspects of
+the world into subjection to the spirit. Other "oracles and prophecies
+of loveliness and loving-kindness" in the Bible and in the world's
+literature have their abiding worth, but no other of "the seers and
+poets of mankind" reach humanity so widely and none so deeply.
+
+Certain marks and tests of the Christian hope come clearly into view
+in these characteristic sayings of Jesus. It is a hope not imposed
+upon the mind by the outward authority of a book or even of Christ
+himself, but one that appeals to conscience. Our spirit answers to it,
+and our answer is not only the consent of the mind but the disclosure
+of character and the choice of the will. It is a hope for which we
+cannot merely wait, for we are ourselves challenged to bring it to
+realization. The Christian hope is fundamentally inward, and is always
+in part already experienced. Paul and John knew the mind of Christ in
+this striking quality of it better than later generations. The spirit
+of God is already a love that creates unity and fellowship among men;
+and it is already the presence and power of divine and eternal life.
+The Christian hope unites the community and the individual, and
+contains the clue to the mystery that now obscures our minds. 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
+personality. But we know also that the devotion of the soldier's life
+to the cause of human liberty and right, to the destruction of the
+idol of nationality and the creation of the ideal brotherhood of man,
+is in accordance with that giving of life for many which Jesus taught,
+and is that loss which is the true finding of life. The Christian hope
+is too inward and too secure to depend on outward success. The
+doctrine of physical force is judged by physical success, but not the
+doctrine of love. Yet though superior to outward fortune, the hope of
+Christ is certain of ultimate vindication, because it is hope in God.
+It is a hope according to Christ, and for Christ's coming as the
+ruling spirit in the life of humanity. But if it is a hope for Christ,
+if it is Christ's hope for the coming Kingdom of God, it is a hope for
+radical change, and for the sacrifice of our prejudices and customs,
+our personal wishes and our material advantage.
+
+The hope for a new world-order which is the most significant spiritual
+event of our age, requires religion if it is to maintain itself and
+work powerfully for its own realization. For it is the hope for a
+purified human nature as well as for a changed human organization.
+Christianity is the chief source of this hope, and is summoned to
+prove itself equal to the task of keeping the hope high and giving it
+inward energy and resource. But it will require boldness of faith and
+the spirit of sacrifice, a sense of the excellence and worth of
+spiritual things, and willingness to trust our own souls and the souls
+of our fellow men, to trust ourselves to the instincts and ways of a
+Christ-like love, if the Christian hope is to prove able to create a
+new world.
+
+
+
+
+IV
+
+NON-RESISTANCE: CHRISTIAN OR PAGAN?
+
+BENJAMIN WISNER BACON
+
+
+All forms of peace propaganda are at present justly and properly
+repressed by the Government as a war measure. This has served in some
+degree to silence the voice of the pacifist, but manifestly it cannot
+serve to quiet the disturbed feeling in the minds of many Christians,
+that to engage in war under any conditions is to come short of the
+idealism of Jesus. Forcible measures produce the reverse effect, if
+any.
+
+Non-resistance, under some circumstances and conditions if not under
+all, is a duty which Jesus undeniably taught. Moreover, his conduct
+was fully in accord with his principles; otherwise his following could
+not have maintained their unparalleled loyalty to him. The manifest
+inconsistency between these non-resistance sayings (taken by
+themselves) and the method advocated and used by our Government in
+defence of democracy and righteousness remains ever present. The grave
+extent of its inroads upon the national morale may be judged by the
+circulation attained by a typical pacifistic book, whose principal
+basis of argument is nothing else than these non-resistance sayings,
+and which if it does not attempt to square them in all cases with the
+conduct of Jesus, but rather accords to Buddha, Confucius, and Lao-tse
+the merit of greater consistency, nevertheless owes all its real
+effect to the fact that its author speaks as a well-known and
+authorized exponent of Christian teaching, and leaves in his readers'
+minds the conviction not of the alleged inconsistency, but of an
+absolute and unqualified doctrine of non-resistance as supported by
+both the teaching and the conduct of Jesus.
+
+The single year 1915-1916 witnessed the appearance of no less than
+five successive editions of the book entitled "New Wars for Old," by
+Rev. John Haynes Holmes, and its propaganda of absolute and
+unconditional non-resistance was certainly not without effect in the
+military cantonments, if not among the public at large where its
+influence is less easy to trace. Recently the Government itself has
+given public and official warning against this type of pacifistic
+propaganda; and there is only too much reason to believe that (quite
+without the intention or knowledge of its authors) those eminent
+pacifists, the Potsdam conspirators, have made large financial
+contributions to its success.
+
+"New Wars for Old" may be taken as representative. It is the best
+example of its type. It seems to be the most effective. At all events,
+it gives concrete and tangible form to that interpretation of the
+teaching of Jesus which we regard as misleading and dangerous; it may
+therefore well form our starting-point toward the attainment of
+another interpretation, truer at once to historical fact and to the
+ethical sense of the religious-minded. 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 Dr.
+Holmes' book, whether the doctrine of absolute and unqualified
+non-resistance, traced by him to more than one revered teacher of
+pre-Christian paganism, is indeed identical with that of Jesus; or
+whether, with Israel's Messianic hope, some new factor enters in, to
+differentiate the Biblical ideal.
+
+Isaiah and Jesus are for this champion of pacifism--and doubtless for
+others--the two supreme "exemplars of non-resistance," 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 criticism. However, few
+Americans, competent to form a moral judgment of their own, will hold
+in light esteem the authority of Isaiah and Jesus. We therefore accept
+the exemplars at the risk of seeing our native hue of resolution all
+sicklied o'er with this pale cast of thought. But is their teaching
+justly and fairly interpreted? That is the question to which we now
+address ourselves.
+
+
+I
+
+"'RESIST not evil,' means never resist, never oppose
+violence." Such is the motto, quoted from Tolstoy, with which our
+propagandist heads his pages. As he cites no other scholar, critic,
+or interpreter of the Sermon on the Mount, in support of this
+declaration of the meaning, 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 humanity. 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 say. It seems at least to be beautifully expressed in the
+saying quoted from Buddha:
+
+  With mercy and forbearance shalt thou disarm every foe. For want of
+  fuel the fire expires: mercy and forbearance bring violence to
+  naught.
+
+What Christian will deny the Christ-likeness of this teaching? What
+reader of the Old Testament will not hasten to add with Paul from
+Jewish "wisdom":
+
+  If thine enemy hunger feed him, if he thirst give him drink; for by
+  so doing thou shalt heap coals of fire upon his head.[1]
+
+If, indeed, the duty in question be that of _forbearance_, all
+great religious teachers, whether of Christian or pre-Christian times,
+will be at one. "Hymns of hate" are unknown to the ritual of any
+religion, unless it be the ultra-modern of Prussian militarism. 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 giant. Teachers
+such as Buddha and Lao-tse may well have added to the well-nigh
+universal religious tenet of mercy, forgiveness, forbearance, the
+further doctrine of consistent, unqualified non-resistance. We accept
+it for the obvious reason that their systems of thought, which are
+philosophies rather than religions, contain (so far as the present
+writer is aware) no principle of active, but only of passive
+obligation. The chief end of man is for them not to achieve, in loyal
+service to the Creator's ideal, but to abstain and refrain, to put the
+brakes on life, and to teach others to do the like. According to the
+author of "New Wars for Old," Buddha and Lao-tse lived up to their
+gospel of non-resistance. Contrariwise, "The Nazarene had his
+inconsistent moments like the rest of us," and showed it at this
+point. Our propagandist is too honest to palter with the quibble of
+Adin Ballou, who in his "Christian Non-Resistance" argues that Jesus
+in cleansing the temple may have driven the money-changers from the
+courtyard, but that there is no evidence that he struck any one of
+them. With such apologetic special pleading he has no patience,
+preferring to give the act of Jesus its full weight in the following
+straightforward words:
+
+  What we have here is a well-authenticated violation of the principle
+  of non-resistance--and why not accept it as such? The episode is
+  chiefly remarkable in the life of the Nazarene, not for anything
+  which it teaches in itself, but for its inconsistency with the rest
+  of his career. Never at any other time, so far as we know, did he
+  precipitate riot or himself assault his enemies. But this time he
+  did--this time he failed to live up to the inordinately exacting
+  demands of his own gospel of brotherhood. Nor is the circumstance at
+  all difficult to understand! Jesus came to Jerusalem tired, worn,
+  hunted. He knew that he walked straight into the arms of his
+  enemies, and undoubtedly therefore straight to his own death. Weary,
+  desperate, confused, he came to the temple to pray--and here, right
+  before the altars of his God, were the money-changers--here in the
+  sacred places, the type and symbol of that commercialized religion
+  which he most abhorred, and which he knew was certain in the end to
+  destroy him. What wonder that a mighty flood of anger surged up in
+  his soul, and for the moment overwhelmed him.
+
+In short, the weary Jesus was so irritated by the unexpected (?) sight
+of the traders, that he threw to the winds not only his principles,
+but the dictates of the most ordinary prudence, giving his enemies not
+only their desired opportunity, but provoking the issue at just the
+point where he himself had been betrayed into the violation of his own
+teaching. Verily, great is the insight of the modern psychologist. To
+the observer of the phenomena of petulance an incident like the
+cleansing of the temple is "easy to understand." The scientific
+imagination required is easily attained. One acquires it by observing
+the irritability of tired children. How needless, then, 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 it. How needless to raise the question why every one of our
+four evangelists should report the act and give it the prominence they
+do. For our evangelists record it reluctantly, minimizing its
+political significance and its insurrectionary flavor. They naturally
+disliked to give color of justice to Pilate's judicial murder, and to
+Jewish denunciations of the new religion as a rebellion against
+established authority.
+
+Let us then take as our point of departure this admitted
+"inconsistency." It is not historical interpretation, 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 sources, that Jesus was _not_ "weary, desperate,
+confused," and was not in the least taken unawares, when he drove the
+traders from the temple; but that he planned his _coup de main_
+with careful deliberation. The evening _before_, says Mark, "he
+entered the temple and looked round upon all things." Jesus was not
+unaware of the conditions he would find, for they were an abuse as
+notorious as hateful to every right-minded Israelite. This even the
+Talmud attests. He was not a hunted fugitive seeking asylum at the
+altar. On the contrary; for weeks past he had set his face steadfastly
+to go to Jerusalem and there lift up the standard of the Son of David.
+The initiative was his. He had planned a new campaign for his ideal,
+the Kingdom of God, a campaign no longer of mere teaching but of
+action, and he was now carrying it to the very seat of hostile power.
+Long since, probably before he left Galilee, he had planned this very
+act, a challenge to the corrupt priestly control of his Father's
+house, an act as full of meaning and as deliberate as Luther's nailing
+of his theses to the church doors of Wittenberg.
+
+And when the blow had been struck Jesus stood courageously by it. He
+met the inevitable demand of the hierocracy, "By what authority doest
+thou these things?" with a counter demand. Whence had the Baptist
+authority to inaugurate his prophetic reform, making ready for Jehovah
+a purified people prepared for his coming? The Sanhedrin evaded this
+counter demand, and answered only (as Jesus had foreseen they would)
+by secret denunciation of him to Pilate. But Pilate understood the
+case. 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 insurrectionist. This, too, Jesus
+seems to have foreseen.
+
+All this was not a mere "episode." It was the culminating effort and
+crisis of Jesus' career, and richly rewards a just understanding. We
+are told that it was "inconsistent with the rest of Jesus' career."
+His mission, we infer, was to be a rabbi. His attempt at active
+leadership in achieving the Kingdom he preached was an unfortunate
+aberration. He should not have tried to be "the Christ," and thereby
+incurred a needless martyrdom. The cross is still a stumblingblock.
+
+Strange that the evangelists who omit so much, 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 Church,
+should one and all record it. The disposition to minimize everything
+savoring of political action on Jesus' part is very marked in all
+our evangelists, for obvious reasons. To the evidences of this
+belong, for example, Mark's denial, and the fourth evangelist's
+explanation, of the saying about destroying the temple, together
+with the latter's description of the whip "of small cords" as Jesus'
+only weapon in the purging of the temple.[2] Are we then to admit
+the "inconsistency"--not casual and incidental, as conceived in this
+pacifistic interpretation, but deliberate and flagrant? Or may we
+perhaps now raise the question whether the "inconsistency" is not
+rather chargeable to the interpreter's account?
+
+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-tse. On the other hand, it very justly
+relates it to that of the great prophet of the Davidic kingdom of
+righteousness and peace, Isaiah, the son of Amoz. From the point of
+view of the historical critic the relation of Jesus' teaching to that
+of Isaiah is absolutely sound. But the effect of this relation is
+fatal to its identification with the non-resistance doctrine of Buddha
+and Lao-tse.
+
+Apart from the circumstances which for the time being made
+non-resistance, or rather mere passive resistance, the policy of true
+statesmanship alike against Assyrian and against Roman domination,
+Isaiah and Jesus stood together upon the most fundamental point of
+all, unqualified, unlimited loyalty to the God of Righteousness and to
+his sovereignty upon earth. Their pacifism differs from that of
+Lao-tse and of Buddha in the important respect of having a pronounced
+theistic basis. 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 religion, and indeed ignore the very
+existence of a "Power not ourselves that makes for Righteousness."
+Contrariwise with the great prophets of the Kingdom of God. Whether of
+the Christian or pre-Christian dispensation, so far as they advocate
+non-resistance it cannot be unlimited, _because their religious aim
+is not merely individual but social_.
+
+The non-resistance of Isaiah and of Jesus is not self-centered but
+God-centered. It is bound to consider what is expedient for others,
+for the weak and dependent, as well as for the individual, and for the
+present time. It seeks the welfare of the world and of generations to
+come. It is always subsidiary to the paramount interest of the Kingdom
+of God.
+
+Just because it regards non-resistance not as an end in itself but
+only as one of the divinest means to an end, Biblical pacifism can
+hold before men's eyes the moving figure of the martyred Servant, dumb
+as the lamb in the shearer's hands, while it can in the same breath
+commend the men of violence that take the Kingdom of Heaven by force.
+Christian or pre-Christian, it rests upon the foundation of utter,
+absolute loyalty to a world-wide Republic of God, a cosmic sovereignty
+of righteousness, and having this social aim for its religious ideal
+it can and does nourish to the highest pitch of devotion the heroic
+virtues of patriotism, of service and of sacrifice. The summons to the
+standard (not men's but God's) is ever the same. The weapon may be the
+sword or the cross, as the times require. Under mere self-centered
+philosophies such as those of Buddha and Lao-tse the contrary is true.
+Notoriously, where these control patriotism and all its heroic virtues
+tend to dwindle, approaching often the verge of extinction.
+
+The pacifism (not non-resistance) of Isaiah hardly requires
+elucidation. Two or three very familiar quotations will suffice. There
+is, for example, the prophet's vision of a universal peace based on
+international law. This vision of the world's willing acceptance of
+the sovereignty of Jehovah's justice Isaiah shares with his
+contemporary, Micah, both prophets seeming to choose it as a text from
+some forgotten earlier pacifist.
+
+  It shall come to pass in the latter days
+  That the mountain of Jehovah's house shall be
+    established at the head of mountains,
+  And shall be exalted above the hills,
+  And all nations shall flow unto it.
+
+  And many peoples shall go and say, Come, let us
+    go up to the mountain of Jehovah,
+  To the house of the God of Jacob,
+  And he will teach us of his ways, and we will walk
+    in his paths.
+  For out of Zion shall go forth law, and the word of
+    Jehovah from Jerusalem.
+
+  And he shall judge between the nations, and will
+    be arbiter for many peoples;
+  And they shall beat their swords into plow-shares,
+    and their spears into pruning-hooks.
+  Nation shall not lift up sword against nation,
+  Neither shall they learn war any more.
+
+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
+conceive.
+
+But the consistent, thoroughgoing advocate of non-resistance rejects
+even the coercion of magisterial and police constraint. To Russian
+idealism restraint of the individual as well as the national criminal
+is tainted with the same poison of violence. Since Isaiah is the
+exemplar of non-resistance he should be permitted again to speak for
+himself. His words seem to have a singular applicability to the land
+which is now testing to the limit the theory of Proudhon, the
+individualist of individualists, the gospel of anarchism:
+
+  For behold the Lord, Jehovah of Hosts, doth take away from
+    Jerusalem and from Judah stay and staff,
+  The whole stay of bread and the whole stay of water,
+  The mighty man, and the man of war;
+  The judge and the prophet, the diviner and the elder;
+  The captain of fifty and the honorable man and the counsellor ...
+  And I will give children to be their princes,
+  And with childishness shall they rule over them,
+  And the people shall be oppressed every one by another, and
+    every one by his neighbor:
+  The child shall be arrogant against the old man, and the base
+    against the honorable.
+
+But Isaiah, too, expects deliverance from these miseries of foreign
+servitude and domestic anarchy. He looks for the dawn of a just and
+lasting peace; only the means of its attainment seem strange for an
+"exemplar of non-resistance."
+
+  The people that walked in darkness have seen a great light;
+  They that dwelt in the land of the shadow of death, upon them
+    hath the light shined.
+  Thou hast multiplied the nation and increased their joy,
+  They joy before thee according to the rejoicing at harvest-time,
+  As men rejoice when they divide the spoil.
+  For the yoke of (Israel's) burden, and the rod laid to his shoulder,
+  The staff of his oppressor, thou hast broken as in the day of
+    Midian.
+
+  For all the armor of the armed man in the tumult
+  And the garments rolled in blood shall be for burning, for fuel
+    of fire.
+  For unto us a child is born, unto us a son is given,
+  And the government shall be upon his shoulder:
+  And his name shall be called: Wonderful-counsellor;
+  The-Mighty-God-the-Everlasting (my)-Father;
+  The Prince of Peace.
+
+  Of the increase of his government and of peace there shall be
+    no end.
+  Upon the throne of David and upon his kingdom,
+  To establish it, and to uphold it with justice and with
+    righteousness from henceforth even forever.
+  The zeal of Jehovah of Hosts will perform this.
+
+Even with the devout restraint of the closing line it must be admitted
+that these verses have a somewhat martial ring.
+
+Doubtless the pacifist will emphasize the line, "The zeal of Jehovah
+of Hosts will perform this," taking here the view of the Pharisees,
+who in contrast with the fanatical nationalism of the Zealots opposed
+the aggressive militarism of the later Maccabees with a doctrine of
+quietism. Their cry was, "Leave all to God." Against the Zealot they
+appealed to the proverb: "They that take the sword shall perish by the
+sword," from which the inference is plain that if the aim be never to
+lose one's life one should never take weapons. But perhaps Isaiah the
+"non-resistant" is entitled to one more chance to prove himself not a
+Pharisee, even when he expects "the zeal of Jehovah of Hosts" to win
+the victory of peace. Fortunately he tells us _how_ he expects
+the zeal of Jehovah to operate, in the doom he pronounces upon
+"drunkard" Samaria, the city whose luxuriant mountain-top was crowned
+with mingled towers and olive groves, like the fading wreaths upon the
+heads of drunken revellers. In contrast to Samaria's fate Isaiah has
+this promise for the temple-crowned hill of Zion, shadowed under its
+altar smoke:
+
+  In that day will Jehovah of Hosts become a crown of glory
+  And a diadem of beauty unto the residue of his people,
+  _A spirit of justice to him that sitteth in judgment,
+  And a spirit of strength to them that turn back the battle at the
+    gate_.[3]
+
+
+II
+
+It should hardly be necessary to explain that Jesus in deliberately
+giving up the career of purely non-political preacher, teacher, and
+healer, to assume the career of _Christ_ and Son of David, fully
+conscious as he was of all the dangers it implied, was neither
+ignorant of the Isaian ideal, nor out of sympathy with it. When he
+rode into Jerusalem accepting the acclamation: "Blessed be the kingdom
+that cometh, the kingdom of our father David," he was not betraying
+the national hope; he was lifting it toward ultimate realization at
+the cost of Calvary.
+
+It is true that he avoided suicidal collision with Roman authority on
+the one side, as prudently as he forestalled the sweeping off of his
+following into the insane fanaticism of the Zealot nationalists on the
+other. The prophet's method of a symbolic purifying of the temple was
+exactly suited to this purpose. In the temple Roman authority
+explicitly renounced control. The policing of this combined fortress,
+sanctuary, and treasure house was left, even to the power of life and
+death, in the hands of the Sadducean hierocracy. It was administered
+by a numerous and efficient Levite police commanded by a "captain of
+the temple." On the other hand, Sadducean control was notoriously and
+infamously corrupt. The abuses by which (with their connivance) 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 people." And
+the reform might even be accomplished without unchaining the red
+fool-fury of the Zealot mob, if it was seen to be the work of a
+prophet, by authority "from heaven" and not "of men," consistent, even
+if regarded as a messianic act, with the course of one who had come
+"meek and lowly and having salvation, riding upon an ass, and on a
+colt the foal of an ass."
+
+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 career; for by it he signalized to all
+Israel assembled at the Passover his purpose to achieve a national
+deliverance such as the feast commemorated. From it every loyal
+Israelite might infer that the hope of "the kingdom of David" was now
+about to be realized. Jesus thus entered deliberately upon the stormy
+and dangerous seas of messianistic agitation, as a claimant to
+leadership in the achievement of the national hope.
+
+To herald such a reform as Jesus proposed, reviving the national
+ideal, the purification of the temple was a symbolic act worthy of the
+greatest of prophets. It was exactly fitted to raise and define the
+issues at stake. It would convey just the right impression to the
+multitude, whose attention could be reached by this time-honored
+method, and by this method alone. It was also free from the worst
+dangers of messianistic agitation. It would avoid on the one hand the
+Scylla of needless collision with Roman authority, and on the other
+the Charybdis of Zealot turbulence. The calm and fearless "authority
+from heaven" with which it was effected overawed resistance, so that
+even while asserted _by force_ it attained its result with the
+shedding of no other blood than the Messenger's own.
+
+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 Zion, but also the later
+apocalyptic hopes. We must remember that all expectation in Jesus'
+time was focussed on the prophecies of Malachi, which made the
+purified temple the scene of Jehovah's visitation of his people, after
+they should have been brought to a "great repentance" by the coming of
+Elias. A rabbinic parable of the period will give us the point of
+view. It is an answer to the reproach so bitterly resented by Isaiah,
+"Israel is a wife forsaken," and is based on Malachi 1:6-14, and
+3:1-12 interpreting the designation "Tent of Witness" applied to the
+tabernacle in Exodus 38:21:
+
+  A king was angry with his wife and forsook her. The neighbors
+  declared, "He will not return" (cf. Isa. 49:14). Then the king sent
+  word to her (Mal. 1:10 ff): "Cleanse my palace, and on such and
+  such a day I will return to thee." He came and was reconciled to
+  her. Therefore is the sanctuary called the Tent of "Witness"--a
+  witness to the Gentiles that God is no longer wroth.[4]
+
+Jesus' act was the assertion of authority "from heaven" to make
+Jehovah's will supreme upon earth, beginning at his own sanctuary. It
+was effected by direct appeal to the conscience of the masses, which
+to the extent of their understanding responded overwhelmingly. Jesus
+did not expect his act to be more than "a witness to the peoples." But
+on the other hand, for the time being at least, he sacrificed no life
+save his own. 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
+insurrection. In keeping his demonstration in the temple free from
+entangling alliance with Zealot nationalism, Jesus showed a moderation
+and foresight which were unfortunately lacking to the demonstration of
+John Brown at Harpers Ferry; otherwise the two have many points of
+affinity. It was while the governor of Virginia was still hesitating
+to sign the death warrant of the champion of negro emancipation, long
+before his martyr spirit marched on before great armies of liberation,
+that Ralph Waldo Emerson, once himself a non-resistant pacifist, wrote
+in his journal:
+
+  If John Brown shall suffer, he will make the gallows glorious like
+  the cross.
+
+
+III
+
+That Jesus intended to raise the standard of David by his public act
+at the Passover is certain. His pacifism was of the type of Micah's
+and Isaiah's. That he meant the act to convey a religious sense
+differentiating it from the merely political ideal of the Zealots is
+also certain. 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-resistance. 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 history. 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 God, in all races,
+unto all successive generations, a rallying point and a symbol of
+final victory. But Jesus was looking forward with the eye of faith,
+not backward with the eye of knowledge. He believed that even through
+death God would give victory to those who sacrificed life and all to
+his kingdom's cause, and that it would be given ere their generation
+had passed into oblivion. 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
+personality. It need be no matter of surprise, however, to any
+discerning mind, that the fourth evangelist should also look backward
+at the significance of the cross, interpreting it in the light of its
+actual results. The fourth evangelist is the successor of Paul at
+Ephesus. Like Paul he naturally emphasizes its effect in
+"reconciliation," a twofold atonement, "breaking down the enmity"
+between man and God, and also that between man and man; and the great
+barrier of Paul's experience was that erected by the Mosaic law
+between Jew and Gentile. By the cross, says Paul to the Ephesians,
+Christ who is "our peace"[5]
+
+  made both one, and brake down the middle wall of partition, having
+  abolished in his flesh the enmity; even the law of commandments
+  contained in ordinances, that he might create in himself of the
+  twain one new man, so making peace; and might reconcile them both in
+  one body unto God through the cross, having slain the enmity
+  thereby.
+
+No wonder Paul thinks of God as "the God of peace," the gospel as "the
+gospel of peace" and Christ as "our peace" proclaimed to the nations
+near and far.
+
+That is the pacifism of Christianity. 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 wilderness, and
+repeatedly presents as its divinely appointed aim the "gathering into
+one the children of God that are scattered abroad" (John 11:51-52).
+
+The fourth evangelist devotes the closing section of his story of the
+public ministry to this great question, Why Jesus came forward as the
+Christ? The scene he chooses is Jerusalem at the Feast of Dedication,
+that festival which commemorated the death and resurrection of the
+Maccabean martyrs who had given their lives for the national ideal.
+The story begins with the Jews' demand of Jesus that he "tell them
+plainly" whether he is the Christ. It ends with the mystical utterance
+of the high priest:
+
+  that Jesus should die for the nation, and not for that nation only,
+  but that he might gather together into one the children of God which
+  are scattered abroad.
+
+To show what alternative lay before him we are told of a delegation of
+Greeks who wait upon Jesus, apparently to invite him to "go to the
+Gentiles and teach them," but who receive as their answer, after a
+momentary soul-conflict paralleling the scene of Gethsemane, that
+Jesus "must be lifted up," and thus through his martyr death "will
+draw all men unto him." The central scene of the raising of Lazarus is
+of course directed to the resurrection theme appropriate to this
+feast, the theme of the Christ who as Messenger of God brings life and
+immortality to light. But the whole section rests back on an opening
+parable, that of the Good Shepherd who lays down his life for the
+sheep (John 10:11-18). Our concern is with this parable; for it is
+not an invention of the fourth evangelist, but an authentic comparison
+of Jesus attested by the preceding evangelists,[6] and merely
+developed in the later interpretative gospel along the lines of the
+original prophecy,[7] and with special reference to the cross as a
+token of unity in estranged and warring humanity evoked by loyalty to
+a common higher ideal.
+
+In the parable of the Good Shepherd, as elsewhere, the fourth
+evangelist shows that his view of the tragedy of Calvary is determined
+by its actual result. The function of the Shepherd is to gather a
+flock now scattered, and which includes "other sheep that are not of
+this fold." The aim is "that there may be one flock; one Shepherd," an
+aim suggested by Paul. But primarily the parable is simply an
+adaptation of Ezekiel's famous indictment of the hireling shepherds of
+Israel, who had first exploited Jehovah's flock, and then abandoned it
+to the ravening of wild beasts. Because of this, the prophet declares,
+Jehovah himself will seek out the scattered and bleeding remnant and
+will set up over them a worthy shepherd, the son of David.
+
+The special application made by the fourth evangelist is to the
+gathering of a flock already scattered, bleeding, and torn of beasts,
+because of the faithlessness of hireling shepherds. Such was in truth
+the task imposed by the conditions of the time. Such was in the
+experience of Paul and his generation the actual effect of the cross.
+But primarily and in Jesus' mind it was simply the token of the last
+supreme measure of devotion which he, and all who would follow him,
+must be prepared to pay in loyalty to the Kingdom of God. Its
+comparison is purely and simply a contrast between two types of
+leadership. On the one side is he who lays down his life in defence of
+the helpless, be it in conflict, as when David the shepherd lad with
+sling and stone rescued his sheep "out of the paw of the lion and the
+bear," or be it in search for the lost lamb upon the mountainside. On
+the other side is he who "when he seeth the wolf coming leaveth the
+sheep and fleeth." The special need of the time, that which appealed
+to Jesus as the supreme need of those to whom he was sent, was his
+people's need of a standard and leadership, rescue of the scattered
+and lost.
+
+  When he saw the multitude he had compassion on them because they
+  were distressed and scattered as sheep that have no shepherd.
+
+He gave them the needed rallying point, a sign in which afterward they
+should conquer. He also gave them the needed leadership. The former
+was the need of the first age of the Church. The second need is ours;
+for defence of the flock is as much a shepherd's task as seeking out
+the lost. They who abandon it in the face of wolfish attack need
+expect no approval from the Son of David.
+
+
+IV
+
+There is a certain magnificence of logical consistency in the
+non-resistance doctrine of the pacifist who chooses the Empire of
+China (!) as the example of its perfect work in the field of
+international relations.[8] With the blessed example of the Celestial
+Kingdom before us we are asked:
+
+  What did it avail Belgium to marshal her armies and hold her forts
+  against the irresistible advance of the German legions?[9]
+
+The question has an extraordinary resemblance to that addressed by the
+Kaiser to King Albert in _Punch's_ famous cartoon: "Don't you see
+that Belgium has lost everything?" And Albert's answer is taken from
+Christ's own lips: "She has not lost her soul." 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 Heaven.
+Peacefully non-resistant under the corrupt domination of its Manchu
+conquerors it had attained the climax of earthly felicity. It had a
+name to live, and was dead.
+
+  The Chinese and the Quakers, each in their own way, are finished
+  products. What they are is all they ever can be. Which means from
+  the standpoint of national idealism, that non-resistance is the
+  "saving element."[10]
+
+This eulogy of China, however, was written before the new Republic of
+China, stirring the long dormant instincts of Chinese patriotism, had
+roused to new hopes and visions of world achievement the body that had
+become as one dead, insomuch that the more part said, He is dead. But
+non-resistant pacifism is ever rich in paradox. Today China herself,
+so long inert, blessed for so many centuries with all the felicity of
+submission, has thrown off the Manchu yoke of domination. And in the
+first surge of new-found strength she declares war against Attila and
+his Huns, and in the declaration itself avows that she is "fighting to
+establish peace." To such inconsistency does non-resistance seem fated
+as soon as life triumphs over death, 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 extinction. "Eternal life" through death-defying
+loyalty to a divine ideal begins at last to seem preferable, even in
+China, to mere indefinite "survival."
+
+Not Quakerdom itself seems able to maintain consistency with its
+non-resistant ideals. Alas,
+
+  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 colony.
+
+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 sword.[11] For this, doubtless, we may hold the influx of alien
+immigrants more responsible than the genuine followers of Fox and
+Penn. But it must at least be admitted that Quaker leaven showed
+little power to work, so far as the doctrine and policy of
+non-resistance are concerned.
+
+Inconsistencies such as these on the part of the greatest modern
+exemplars of non-resistance are saddening to its champions, but there
+remains ever a more ethereal realm, where philosophy can build without
+fear of the stern realities of life, the limbo of utopias.
+
+
+V
+
+Jesus, too, they tell us, though greatest of all non-resistants, was
+also "inconsistent." Was he, then, inconsistent with himself? Or was
+his pacifism the active pacifism of those who give their lives for
+just and lasting peace, the peace that is real and not mere
+devastation, not destruction and tyranny miscalled _Kultur_; not
+might triumphant over right and unashamed; but a peace that endures
+because justice and right have been enthroned?
+
+Jesus closed his public teaching with the doctrine that all religion,
+all duty to God and man, is summed up in the two commandments:
+Unreserved, unqualified, unfaltering devotion to the One God of
+Righteousness and Truth; unselfish devotion to the common weal of man.
+One who in obedience to this law of love took up the succession of
+Moses, David and the prophets, raising the standard of God's real
+sovereignty on earth, and paying to it the last full measure of his
+own devotion, has not deserved the accusation of inconsistency. Jesus
+was sublimely consistent. That interpretation of his words which
+refuses the witness of his heroic deeds to their true meaning is
+guilty of the inconsistency.
+
+It is true, as Tolstoy finely says, 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 love_." But by what right does the great
+Russian pacifist (or any other who claims for his theory the authority
+of Jesus) omit from that law of love its "first and great
+commandment"? How can we ignore the demand of supreme and unqualified
+devotion to the God of Righteousness, whose kingdom of righteous peace
+Jesus gave his life to establish, and limit our obedience to
+acquiescence in the demands of men, be they righteous or the reverse?
+The second commandment of the Law of Love is dependent on the first,
+and in separation from it will assuredly be misconstrued. Equal love
+of neighbor can be no requirement of _religion_, save as it
+depends on the prior obligation of supreme devotion to a common
+Father, whose forbearing, forgiving love extends equally to all.
+Imitation of that Father's goodness and forbearance, overcoming the
+evil of the world with good, is the one teaching, the comprehensive,
+unifying principle, of the Sermon on the Mount. 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_ God. It is the just and merciful God depicted in
+those Scriptures wherein Jesus read his beneficent will and purpose
+for the world.
+
+It is not enough for the Christian merely "to do nothing contrary to
+the law of love"; he must actively toil and suffer in its service,
+fighting to the death. His personal enemy he may and must forgive.
+Enemies have thus been won to the kingdom. The enemy of the weak and
+defenceless brother he must resist. The enemy of God's kingdom he must
+fight to the death. It is true that this foe of God is no human or
+visible foe. Our wrestling is not against flesh and blood; it is
+against the principalities and powers of darkness in the heavenly
+places. But we do not beat the air. This power of darkness finds
+incarnation in human form at least as readily as the Power of light.
+He fights with real and concrete weapons, and this reality is the
+ultimate test. For the foe who thus incarnates the evil power the
+Christian has no hatred as brother-man; only as agent of the evil
+power. The hatred ceases when the man renounces the evil allegiance.
+Hence the paradox of love that may necessitate a blow. Self-deception
+is here all too easy, but absolutely selfless devotion may be trusted
+even here not to substitute its own cause for God's.
+
+The very paragraph from which the non-resistants draw their doctrine
+has this conclusion:
+
+  Wherefore seek ye _first_ the kingdom of God and his righteousness,
+  and all these (outward blessings) shall be added unto you.
+
+It is because Jesus sought _first_ the kingdom, which means
+righteousness, peace and good will among men, sovereignty of right
+over might, overthrow of the powers of darkness which claim as their
+own the kingdoms of the world and the glory of them, that he could
+teach as the best means to its attainment forbearance and
+loving-kindness to the limit. For a limit there is--the _divine_
+limit of the welfare of all. Loyalty to this ideal led Jesus to crown
+his sublime teaching with action sublimer still. When the scenes of
+his earlier ministry were closed, he left the quiet paths of teacher
+and healer in Galilee to tread the martyr's road, and to set up in his
+own cross an ensign to rally the scattered and bleeding flock of God.
+Because he sought "first the kingdom of God" Jesus held back his
+disciples from the bloody and disastrous path of Zealot fanaticism,
+and bade Peter return his futile sword to its sheath. For the same
+reason and no other he depicted to his disciples the Good Shepherd
+laying down his life in defence of the flock, and poured scorn upon
+the hireling who "when he seeth the wolf coming, leaveth the sheep and
+fleeth." 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 one," days when
+only he that endured unto the end, fighting to the death against the
+powers of darkness, should be saved.
+
+Jesus teaches _unlimited_ non-resistance where only personal and
+selfish interests are at stake; but resistance unto blood for the sake
+of the Kingdom of God and his righteousness. In this he _is_
+inconsistent with non-resistant pacifism that can see no difference
+between this doctrine and that of Buddha or Lao-tse. 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 Christ. He approves rather shepherds that give their
+lives fighting in defence of their helpless charge. He _is_
+inconsistent with the theories and philosophies of non-resistance; but
+he is consistent, sublimely consistent, with his own gospel of the
+sovereignty of God.
+
+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 God. Men of this
+type are ready like "all the saints who nobly fought of old" to lose
+their lives in this high cause, that they may save them unto life
+eternal. For individuals and for nations the rule is the same: "In
+thine own cause strike never, not even in self-defence; in God's cause
+strike when he bids thee strike and cease not, come victory or death."
+There is, no doubt, an easy self-delusion, prone to identify its own
+cause with God's. 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 name. There is a time
+for forbearance, patience, longsuffering, up to the limit of the
+forbearance of that God who seeks only the good of all, and who seeks
+it in wisdom and justice as well as in forbearance. The time is _up
+to that limit_, and not beyond it. If the enemy can be won, win
+him. Turn the other cheek, surrender tunic along with cloak. But
+forbearance is not meant to play into the hands of the evil power.
+There is also a time when it only gluts the ravenous maw of inhuman,
+soulless tyranny, a time when incarnate evil sits in the very temple
+of God, setting itself forth as God, a time when the law of violence
+is openly avowed and exalted above the law of mercy and right, a time
+of the beast and the false prophet, threatening to turn civilization
+back again to the age of Lamech and Tubal-cain. That is a time to
+remember also the commandment, "Let him that hath no sword sell his
+cloak and buy one," and the promise: "He that overcometh, I will give
+to him to sit down with me on my throne, as I also overcame, and sat
+down with my Father on his throne."
+
+[1] Rom. 12:20, citing Prov. 25:21-22.
+
+[2] 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 God.
+
+[3] The citations are all from the unquestioned writings of the First
+Isaiah, Isa. 2:2-4; 3:1-5; 9:2-7 and 28:1-6. The rendering is made
+independently from the Hebrew.
+
+[4] Mal. 3:1-4; 4:1-6.
+
+[5] Paul is elaborating Isa. 57:19.
+
+[6] Mk. 6:34; 14:27 and parallels.
+
+[7] Ezek. 34.
+
+[8] "New Wars for Old," pp. 252-258.
+
+[9] _Ibid._ p. 223.
+
+[10] _Ibid._ p. 258.
+
+[11] "New Wars for Old," p. 241.
+
+
+
+
+V
+
+THE MINISTRY AND THE WAR
+
+HENRY HALLAM TWEEDY
+
+
+When the greatest crime in all history was perpetrated and the
+world-war began, it was natural and necessary that the ministry of all
+lands should buckle on the Christian armor and take its place in the
+fighting ranks. Thousands volunteered as chaplains and Y. M. C. A.
+workers. Thousands more--two thousand at one time in Canada
+alone--equally eager to don the khaki and endure their share of the
+hardships, waited impatiently until a door could be opened for them to
+go. In the training camps and in the trenches, in hut and in hospital,
+these men found new parishes and pulpits, ministering in a multitude
+of ways, and finding opportunities for Christ-like service in the
+soldier's every need. They did more than preach sermons, hold Bible
+classes, and act as spiritual comforters and advisers. To them, as to
+Donald Hankey's "beloved captain," no task was too petty or too
+menial, no lowly service beneath them, if it lightened the burdens or
+added to the comfort and efficiency of the fighters. At all times and
+everywhere, in all ways and by all means, they strove to represent the
+Master, who cared for bodies as well as for souls, for the resting
+times and food and tired feet as well as for the thoughts and motives
+and ambitions of his disciples. They were the ambassadors of the
+Prince of Peace and the army's public friends.
+
+All this was only what might have been expected. The arresting fact
+was to find these prophets of peace, with comparatively few
+exceptions, proclaiming the righteousness of our participation in the
+war. In 1915 when the _Continent_, of Chicago, sent out a
+questionnaire among the Presbyterian ministers of the country, an
+overwhelming majority declared themselves in favor of preparedness. A
+vote in Brooklyn, embracing ministers in something like twenty
+denominations, showed one hundred and fifty-one in favor of
+preparedness, while six qualified their approval and only fourteen
+were opposed. These are indications of the trend of thought among the
+ministers of America; 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 _débâcle_, it would seem
+to be a legitimate inference that their attitude would be the same.
+When a nation, patient and forbearing until her enemies scoffed and
+her friends grieved, found herself compelled to defend her
+unquestioned rights against lawless and brutal pirates, minds which
+approved of preparedness for war would naturally, almost inevitably,
+approve of war. Nor was it our rights only. We entered the struggle
+not through pride or greed or hatred, but as the champion of
+international law, righteousness, liberty, democracy, and a world
+peace that shall be abiding and just for all.
+
+To the few pacifists among the clergy all this seems quite
+unnecessary. Why should not America walk in the footsteps of Jesus,
+set her face steadfastly toward her Jerusalem, and for the world's
+salvation suffer Germany and Austria and Turkey to drive the spikes
+through her hands? Why not permit the Central Powers to seize and
+possess our country, even though they dealt with those of us, who
+could not and would not submit to the ethics of Nietzsche and the
+diplomacy of Bernhardi and the rule of von Hindenburg, as they treated
+the fathers and mothers and little children of Armenia and Belgium and
+Poland? "Resist not evil!" The cure of Christ's time is the cure of
+our time! The age of Judas and of Pilate, of the scribes and brutal
+Roman soldiers, has never passed.
+
+This is not the place to attempt to settle the dispute between the
+champions of peace at any price and those of a war which, rightly or
+wrongly, they regard as righteous and unavoidable. It certainly will
+never be decided by calling all pacifists cowards and slackers, and
+all defenders of the course pursued by President Wilson, the son of a
+clergyman, exponents of Prussian militarism. The plain fact is that
+there is no path open to us which presents no moral difficulties. It
+is not a choice between absolute right and absolute wrong, but between
+the preponderance of right and the preponderance of wrong. As some one
+has phrased it, "War is a moral enterprise, if it redeems a state from
+a condition worse than war"; and that--so it seemed to thousands of
+ethical and religious teachers--was the situation in America. To have
+watched the violation of Belgium, the massacre of Armenia, the
+destruction of England, France and Italy, the absorption of Russia,
+and ultimately the forging of the chains of our own servitude, without
+striking a blow to protect the world against the unspeakable barbarism
+of a megalomaniac would have been ethical madness. Granting the
+culprit's sanity, it would have been a kind of religious paranoia not
+to bring the international butcher and brigand to terms. The man who
+stands by, while a thug robs his neighbor's house and murders the wife
+and children, practically coöperates with the criminal. If he is a
+saint, he is a saintly Raffles. Though he never strike a blow, he
+bears the mark of Cain. Leaders like the Rev. Charles A. Eaton, D.D.,
+of the Madison Avenue Baptist Church in New York City, have ventured
+to characterize our participation in the struggle as "our Christian
+duty." Many even of our Quakers vigorously champion it. Mr. John L.
+Carver, the head of the Friends' School in New York and Brooklyn,
+writes: "First and last, 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 seen, unmarred by fanaticism,
+mistaken hatred, or lust of gain. Let us permit no confusion of ideas
+between old time wars of aggression or revenge, and this present war
+of unselfish sacrifice to save humanity from the reign of the beast."
+With this it is safe to say the great majority of Christians, lay and
+clerical, heartily agree. War is always bad; but there are situations
+when to decline to give battle, permitting the foe to work his immoral
+will, is not only still more terrible in its cost but more awful in
+its moral degradation. To kill is always an evil; but it is less of an
+evil, both for society and for the evil doer, 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 men. Almost to a man the leaders of thought in the allied
+countries, with unwilling minds and breaking hearts, have reached this
+decision. Rightly or wrongly, it is the answer which has come to their
+agonized petition, "Lord, what wilt thou have me to do?"
+
+But there is a still more striking fact. Not only are our ministers
+like Sir George Adam Smith in khaki and Dr. Henry Van Dyke in the
+uniform of the navy, toiling as spiritual specialists for our soldiers
+and sailors. 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 wars. After careful
+deliberation an ever-increasing number of ministers, especially among
+those of draft age, both in the pastorate and in the seminary, have
+given up their distinctive work, donned the uniform of the soldier,
+and sailed for the trenches of France. To some minds this seems
+incredible folly, a species of ministerial madness. War is so tigerish
+in its ruthlessness, so demoniacal in its treatment of ethical
+principles, so un-Christian in matter and in method, that it appears
+impossible to characterize any participation as righteous. It is, no
+doubt, the minister's duty to play the role of Good Samaritan when,
+with nations as his victims, the modern Hun repeats the parable. But
+can he still bear the title of minister if he joins the police force
+and attempts, even at the cost of killing the robbers, to clean up the
+Jericho road?
+
+The answer of these men has been an enthusiastic affirmative. To them
+their clerical exemption was something more than what Dean Shailer
+Mathews called it, "an insult or a challenge." No doubt there were
+good reasons why certain trained specialists, and themselves among
+them, should be set to work with tools other than bayonets. The
+physician, the engineer, the munitions expert, the ship-builder and
+the chaplain will all have their part in the triumph. Mr. Hoover, Mr.
+Schwab and the Archbishop of York will do more in their present
+positions than they could behind a machine gun or in an aeroplane.
+They, and millions of men and women in lowly stations, can fight at
+home for peace and for freedom; and when the burden is heaviest and
+the strain almost unendurable, call cheerily, as Harry Lauder did to
+the Scotch Highlander: "No, man, I'm no tired! If you can die fighting
+for me, I can die working for you!"
+
+But this patent plea did not satisfy some militant ministers. Their
+religion as well as their patriotism carried them beyond Dean Mathews'
+interpretation of the phrase. Grant that their exemption is an insult
+if it "implies that ministers are not as ready to serve their country
+as any other citizens, that they are slackers, or that they are so
+effeminate that they would not make good soldiers; that if they go
+about their work with no increase of labor or of sacrifice, making an
+excuse out of their holy calling, they accept their exemption as an
+insult to their calling." Grant that, if this is not true, it comes to
+them as a great challenge to do and to dare as much in their spiritual
+work as the soldier does in his, toiling to the limit of costly
+sacrifice, possibly to overwork and to death. They are quite ready to
+burn out, and that quickly, when the age demands the heat and light of
+their lives. But there was still in their hearts a service
+unexpressed, an intense desire ungratified. One hears the call in the
+following letter from a minister, who is now a lieutenant with a
+Canadian regiment in France:
+
+"I expect to go to the front in Europe in the near future," he
+wrote to the editor of the _Outlook_. "For six years I was a
+Presbyterian minister, although a Canadian, in the Presbyterian
+Church of the United States. When the cause of liberty and the
+ideals of democracy were at stake, I could not withstand the
+'call'--not so much of my country as of civilization--any longer. I
+resigned my charge and came to Nova Scotia, my boyhood home. It
+seems strange, but true nevertheless, that today I am a happy man.
+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
+war. I am going, as I find many of my comrades going, not because
+we hate the German people, but because we believe that Prussian
+militarism would be an intolerable system for the world to live
+under."
+
+"Is this a psychological and moral paradox?" comments the editor. "We
+think not. Every man who really grasps the meaning of the words
+righteousness, justice and peace, and their true relations, will
+understand the state of mind of this Canadian clergyman." It is the
+decision of one who loves and honors the calling of the ministry, and
+yet feels that in this crisis there is a place where he, whatever may
+be true of his fellows, is more greatly needed. It is the confession
+of faith on the part of a Christian who knows war and hates it, and
+yet is happy to make it because he loves peace, and believes, rightly
+or wrongly, that if the world is to possess it in our time, it must be
+won with the sword. It is the deed of a brother of all men who
+declines to be limited by his cloth, who cannot preach to the soldier
+without drinking the soldier's cup and being baptized with his baptism
+of mud and of blood. It is the spirit of a true Christian preacher,
+who cannot urge Christian laymen to "go over the top" unless at least
+some Christian ministers go with them. It is the jubilant response to
+the call of the heroic, the comradeship which knows no secular and no
+sacred, and which covets the most intimate fellowship in the life and
+sufferings of brave men.
+
+The same attitude is being increasingly taken by the peace-loving
+Friends. "The young Quaker of the present day," writes one of them,
+"is so true to his inheritance--that of being allowed to act as his
+conscience dictates--that there are already many in the service, and
+that, too, with the fervent coöperation of their Quaker parents....
+When one of these young Friends--now a trusted officer in the American
+infantry, who enlisted before war was declared by our Government--was
+challenged by a Quaker friend, he promptly replied: '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 unchecked. Only by
+meeting the Devil face to face can we hope to crush him.'"
+
+Sir George Adam Smith in an American address stated that in Scotland
+90 per cent of the ministers' sons of military age entered the army
+before conscription. Would it be strange if some fathers decided to go
+with them? He also said that of the sixty thousand Catholic priests
+engaged in war work in France, twenty-five thousand are fighting in
+the ranks. Some Chinese missionaries are serving behind the lines as
+officers of detachments of Chinese artisans and laborers. Other
+missionaries, however, and sons of missionaries are reported to have
+gone directly into military service. Our country's Roll of Honor
+contains the names of men like Captain Jewett Williams, an Episcopal
+rector and the son-in-law of Dr. David J. Barrows, Chancellor of the
+University of Georgia, who declined a chaplaincy, trained at Fort
+Oglethorpe, and was killed in action. Of recent graduates and members
+of the Yale School of Religion, forty-four are now in khaki. Of these
+nineteen are chaplains and Y. M. C. A. workers, while eighteen are in
+the regular army, one each in the British and Canadian armies, two in
+the Ambulance Corps, one in aviation and one in the navy. Already the
+School Roll of Honor bears one name, that of a young Englishman of
+rare promise, who died in the hospital from wounds received on the
+battlefields of France.
+
+These men are following in the footsteps of ministers of other
+generations. Yale's records show that there is scarcely a campaign of
+note, or an important battle in American history, in which her sons
+among the clergy did not share the hardships and dangers of the
+soldier's lot. Besides the more than one hundred and thirty who served
+as chaplains, in the thick of the fight as well as in camp and
+hospital, are those who fought shoulder to shoulder with their
+parishioners. When the news of the approach of the enemy reached
+Thomas Brockway (1768) during service, he dismissed his congregation,
+shouldered his long gun, and marched away. Of John Cleaveland (1745)
+it is said that he preached all the men of his parish into the army
+and then went himself. They helped to take Louisburg in the campaign
+against Cape Breton Island. They marched in the Crown Point
+Expedition, fought at Ticonderoga, and shared with Wolfe the hardships
+of the campaign against Quebec. The record of the Revolutionary days
+is a stirring one. Edmund Foster (1778) joined the Minute Men on the
+sounding of the alarm in Lexington. Ebenezer Mosely (1763) enlisted in
+Israel Putnam's regiment, and with Joseph Badger (1785), who served
+with General Arnold in Canada, fought at the Battle of Bunker Hill.
+They were in the ranks at Germantown and at Monmouth. Samuel Eells
+(1765) was elected the captain of a company formed among his
+parishioners to aid General Washington, who was then retreating
+through New Jersey. Elisha Scott Williams (1775) crossed the Delaware
+in the boat with Washington, and is so depicted in Trumbull's
+painting. He also fought at the battles of White Plains, Trenton and
+Princeton, and shared with William Stone (1785) and Benjamin Wooster
+(1790) the hardships and sufferings at Valley Forge. Levi Lankton
+(1777) was present at Burgoyne's surrender.
+
+In the Civil War this record is repeated. The ministers of Yale
+fought at Bull Run, South Mountain, Antietam, Fredericksburg,
+Chancellorsville, Gettysburg, the Wilderness, Spottsylvania and Cold
+Harbor. They rode with Sheridan's cavalry in the Army of the Potomac;
+they marched with General Sherman to the sea. Several, like Erastus
+Blakeslee (1863), well known for his services to the work of the
+Sunday school, rose to the rank of general. Moses Smith (1852)
+entered in 1865 with the first troops into Richmond, while Samuel W.
+Eaton (1842), after fighting in some of the hardest battles, was
+present at Appomattox Court House on the surrender of General Lee.
+
+In all this there is no thought of glorifying war, or of haloing the
+head of the minister who lays down his Bible to take up his bayonet.
+Quite the contrary. These fighting chaplains condemned war and hated
+it. They never proclaimed that organized slaughter was a sane method
+of settling international disputes or ethical questions. 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 God. But to their minds there was a
+time when a Christian ought to put up his sword, and another when his
+duty was to buy one. Devilishness is not usually overcome by allowing
+the Devil to have his way. If the powers of evil attempt by force to
+overthrow righteousness, righteousness may well by force oppose and
+thwart them; not that it may escape martyrdom, or vent its anger, but
+with the clear purpose of rescuing the evil doer from his devastating
+delusion, and of saving the most precious treasures of civilization
+from the axe of a vandalism, which can and ought to be restrained. The
+thought finds a crude but characteristic expression in Kipling's poem
+of Mulholland, the coarse sailor, who, in fulfilment of the vow made
+during a storm on the cattle-ship, goes back to preach religion to the
+brutal and unsympathetic crew:
+
+  I didn't want to do it, for I knew what I should get,
+  An' I wanted to preach religion, handsome an' out of the wet;
+  But the Word of the Lord were lain on me, and I done what I was set.
+
+  I have been smit and bruised, as warned would be the case,
+  An' turned my cheek to the smiter, exactly as Scripture says;
+  But following that, I knocked him down an' led him up to grace.
+
+  An' we have preaching on Sundays whenever the sea is calm,
+  An' I use no knife nor pistol, an' I never take no harm;
+  For the Lord abideth back of me to guide my fighting arm.
+
+It is devoutly to be wished that it was never necessary for the
+preacher to use knife or pistol; but at present apparently there is no
+other means by which the smiter may be knocked down.
+
+This teaching is what might be called, in Dr. Van Dyke's phrase,
+"Fighting for Peace." It is the kind of militant pacifism which Paul
+hints at. "If it be possible, as much as in you lieth, be at peace
+with all men." Sometimes it is not possible. It is neither wise nor
+saintly to attempt to negotiate with a tiger. It would be something
+worse than folly to allow the I. W. W. to dictate the economic policy
+of our country, or to suffer philosophical and practical anarchism to
+work its will with the law and order of the world. War as mere war
+deserves all the vitriolic epithets which have been heaped upon it. It
+is the scourge of scourges, the father of piracy and of murder, the
+mother of havoc, desolation and woe. It stands clearly revealed as "a
+monstrous crime, man's crowning imbecility and folly." But when
+through war the attempt is made to tear down law, overthrow justice
+and shackle the world's liberty, shall not war be met by war in order
+to preserve these priceless possessions, and perchance end all wars by
+rendering its mad champions powerless? No minister can be called
+Christian who does not hate war. But most of them hate still more the
+sinking of the Lusitania, the rape of Belgium, the massacre of the
+peaceful people of Armenia. They cannot with clear conscience sit
+still and watch the fulfilment of the plot of "the Potsdam gang"
+without striking a blow. Peace proposals from the successful marauders
+sound to them too much like Dr. Van Dyke's imaginary conversation
+between an outraged householder and his triumphant pacifistic burglar.
+It is not a question of Christ or Cæsar. There is something of the
+Sermon on the Mount in pacifist and militarist alike. But in the
+choice our ministers in the army have registered their vote for what
+seems to be by far the lesser of two evils. They with their fellows
+have chosen to tread the new Via Sacra, as the road is now called
+which made the salvation of Verdun possible; and today they stand
+facing the forces of autocracy, greed and military oppression,
+uttering that great battle cry which broke from the heart of France,
+"They shall not pass!"
+
+Whatever the verdict of history upon this decision of brave men in the
+ministry, certain effects of the war upon them and upon their work are
+sure. These again are both good and evil. 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 church. A large proportion of the best
+men, who were looking forward to the ministry, are in the training
+camps and trenches. Some may now be diverted to other callings; some
+will never come back. Their vacant places in the ranks will be
+saddening and for a time crippling. Great tasks which might have been
+done must needs be left undone. New Elishas will wear the prophet's
+mantle; but the memory of many a vanished face will waken the old cry
+upon their lips: "My father, my father, the chariots of Israel and the
+horsemen thereof!" If the church does not begrudge them, it will mourn
+them among its multitude of sons who
+
+      laid the world away; poured out the red,
+  Sweet wine of youth: gave up the years to be
+  Of work and joy, and that unhoped serene
+  That men call age; and those who would have been
+  Their sons they gave--their immortality.
+
+A second regrettable result in the minds of some will be the
+discrediting of the ministry. There have been too many un-Christian
+utterances from the pulpits of all lands, though we are naturally
+especially sensitive to those "made in Germany"; too many petty,
+superstitious prayers addressed to tribal deities as little like the
+God of Jesus as Moloch and Mars; too reckless dealing with "high
+literary explosives" on the part of preachers possessing neither the
+wisdom of Solomon nor the restraint of Paul; too flamboyantly
+patriotic utterances from orators who apparently forgot their
+obligations as citizens of heaven and makers of a new world. So far as
+the writer knows, there have been no blasphemies from the pulpits of
+the Allies equal to the saying of Pastor W. Lehmann: "The German soul
+is God's soul; it shall and will rule over mankind"; or that still
+more brutal and unblushing pronouncement of Pastor D. Baumgarten:
+"Whoever cannot prevail upon himself to approve from the bottom of his
+heart the sinking of the 'Lusitania,' whoever cannot conquer his sense
+of the gigantic cruelty to unnumbered innocent victims, and give
+himself up to the honest delight at the victorious exploit of German
+defensive power--him we judge to be no true German." But if none have
+descended to these depths of theological blindness and ethical
+madness, there has been a certain kinship with the spirit of the
+imprecatory psalms, used as convenient and refreshing outlets for
+pent-up tempers, together with more or less pagan treatment of ethical
+and religious questions, camouflaged with felicitous phrases, which
+lulled the listener with the assurance that the preacher was quoting
+from the Litany. All this has not redounded to the respect of the
+thoughtful for the pulpit, or for the leadership of men supposed to be
+specialists in the rules of right and teachers of the counsels of a
+fatherly God.
+
+Furthermore, while the mass of Christian unity and coöperation has
+been unprecedented, there have been here and there expressions of
+denominational rivalries. It is not an inspiring spectacle when a
+few--and fortunately only a few--bigoted denominationalists are seen
+storming certain camps, not because the religious welfare of the
+soldiers is not being amply cared for, but because the accredited
+purveyor of their ecclesiastical shibboleth is not teaching his patois
+and peddling his wares. Neither our best laymen nor our wisest
+religious leaders have either patience or sympathy with modern
+denominational Pharisees. They recognize temperamental, psychological
+and national differences among fellow Christians, and are content that
+Quaker and High Churchman, shouting Methodist and dignified Scotch
+Presbyterian, Salvation Army lassie and devout Romanist should choose
+their own liturgy and polity, and go to heaven each in his own way.
+But to their minds, in everyday life usually and in camp life always,
+sectarian squabbling and doctrinal hair-splitting are merely rocks of
+stumbling and stones of offense; and whenever they witness, especially
+in war time, such wrangling in the porch of the sanctuary, they
+discount the utterances and even the calling of the minister, and,
+instead of entering the edifice and joining in the service, pass by on
+the other side.
+
+Still more damning will be the accusation, made even by loyal sons
+of the church's own household, that not only has the ministry failed
+to prevent war, but that it neglected to mass its forces and measure
+its might in the great task. To reply to the charge in its
+undiscriminating, blunderbuss form is easy. Many ministers gave up
+their lives to the cause, notably in the various forms of the peace
+movement. Others proclaimed and urged a cure, which the laity
+declined to put into operation and the governments ignored. The
+prevention of war should have been the work of the educator, the
+lawyer, the scientist, the promoters of commerce and the prophets of
+international socialism as well as of the minister. If he is
+blameworthy, so are they. Men who love to sit in the seat of the
+scornful and jeer at Christianity should enlarge the scope of their
+humor. If, as G. K. Chesterton puts it, "Christianity has not been
+tried and found wanting; it has been found difficult and not tried,"
+it is equally true that the ministry has not been trusted and found
+incompetent; it has been the herald of an unwelcome message and
+ignored. No one class in the community could work the miracle of a
+world-peace; it could be wrought only through the faith and works of
+all. To attribute to the ministers the failure to achieve it is in
+part fair; some of them are guilty. As Dean Hodges said of the
+much-discussed article, "Peter Sat by the Fire Warming Himself," the
+charges are richly deserved by those by whom they are deserved. In
+part, however, it is manifestly unfair; multitudes honestly tried.
+In part it is one of the greatest compliments ever paid them; for it
+suggests their power, acknowledges their leadership, and honors
+their task as the constructive statesmen of the world. No one ever
+before hinted that the clergy ought to have stopped the wars of
+Charlemagne or of Napoleon. During the Civil War neither the
+conflict nor the cause was laid at the minister's door. But in our
+day many clamor for priests after the order of Joshua as well as of
+Moses, men at the head of great bodies of Christian soldiers, who
+shall participate vigorously in domestic politics and international
+relations, until they actually bring in the reign of righteousness
+and of love and truth among men. As ministers we accept the
+compliment while we confess our sins and shortcomings. 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 exclusively. It is shared by all mankind.
+
+But if the war kills some and discredits others, the credit page in
+the ledger looms large. The experiences and tasks of the present can
+hardly fail to make the manliest among us still more virile and
+vigorous. They will purge the leaders in every profession of all
+softness and sentimentalism, and lift them above a great danger in
+peace times, that of living a
+
+  ghastly, smooth life, dead at heart.
+
+No sane and unprejudiced mind, possessing first-hand knowledge of the
+ministry, accepts as a representative of the profession the clergyman
+of the stage comedy and the popular novel. He may be a "sport," in the
+biological sense; but it would be equally easy to find as ludicrous
+and despicable examples in law, medicine or business. So far as the
+average, normal type is concerned, this popular clerical clown is a
+wretched caricature, possessing humor because endowed with the
+exaggeration and distortion of a political cartoon. But removing all
+such weaklings from the discussion, and granting that there are no
+more lax fellows, lolling through life, in the ministry than in any
+other profession, there is, as Donald Hankey points out, a certain
+directness and sternness in camp and military life which is singularly
+invigorating and even Christ-like. It stiffens a man's back to
+shoulder heavy burdens, trains the eye to face steadily and without
+flinching disagreeable and terrifying duties. It tenses muscles with
+great and glorious resolves. It girds up the loins for a race the
+issues of which are life and death, throttles any idea of sneaking
+sinuously through the world avoiding large and costly obligations, and
+at the end of the day's labor demands visible and tangible results. If
+any minister was in danger of becoming what Horace Greeley called "a
+pretty man," or what Holmes described as "a wailing poitrinaire," his
+experience as chaplain and as soldier will effectually cure him. We
+should have more prophets after the order of Amos as well as of Hosea
+when the men who have been under fire come home.
+
+Such men will increasingly merit and possess the respect of laymen and
+of soldiers. Their lives have been knit together in the fellowship of
+suffering. Their bodies are inured to the same hardships, their faces
+lined with the same grim marks of dangers laughed at and of conquered
+pain. 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 another. The pagan, illiterate dock-hand has fought shoulder to
+shoulder with the teacher of religion, trained in the first
+universities of our own and other lands. When such laymen attend plays
+like "The Hypocrites" or read novels like "The Pastor's Wife," they
+will never be persuaded that the clerical cartoons represent reality.
+Each will recall days in the dugouts and nights in the hospitals, when
+they came to know a different type of minister, a "beloved captain,"
+who marched through the mire with song and laughter, and crept with
+them through the darkness and shadow of death in No Man's Land. An
+almost irresistible attraction will draw them to the churches of such
+ministers. To their leadership they will be inclined to render
+obedience; to their messages they will listen with respect. No
+scoffing jests at the minister will be allowed to go by them
+unchallenged. For the first time in their lives they have been brought
+into touch with the preachers of religion, and their hearts have
+burned within them while they talked with these disciples of Jesus by
+the way.
+
+Furthermore, they will seek them out in the intercourse of ordinary
+fellowship. For the ministers have shown themselves friendly,
+approachable--no wan ascetics, no unhuman monks or superstitious
+other-worldlings, but jolly good fellows in camp life, sane and
+wholesome counsellors in times of perplexity, comforters in the hours
+of sorrow, efficient and tireless fellow workers; in brief, the best
+type of men among men. With such a minister there will be no social
+uneasiness, no camouflaged conversation during a pastoral visit or
+upon his entrance into the club. When he opens the front door, the
+father will not be so apt to call, "Mother, the dominie has come to
+see you!" It will be no longer the pastor who wishes to meet and to
+know the male parishioner; the male parishioner will be equally eager
+to meet and to know the pastor. One soldier phrased the difference in
+this way: "Well, sir, I like our services out here, and the church is
+all right; but our parson at home, sir--! You couldn't go to church or
+have anything to do with him!" All this will come to the minister as a
+reward for having realized the picture as painted by an English
+chaplain. "I like to think of the parish priest as fulfilling the
+Shakespearean stage direction--'Scene: a public place. Enter First
+Citizen';--for his ministry should mostly be spent neither in church
+nor in the homes of the faithful, but in public places; and he should
+be the First Citizen of his parish, sufficiently well known to all to
+be absolutely at home with each.... And so the word 'parson' will
+revert to its old proud meaning of 'persona,' and the priest will take
+in his parish a position analogous to that of the best chaplains in
+the army." That is the gift which true ministers have always coveted.
+Many have already won it, turning from the fascination of their
+studies "to waste time wisely in the market-place, gossiping like
+Socrates with all comers." After the war many more will possess it,
+having gladly paid the price.
+
+To the spiritual practitioner, moreover, will have come increased
+skill in that most difficult of all arts, personal work. He will have
+had daily hospital training in ministering to the souls of men. He
+will speak their language, even their lingo, rather than what is to
+multitudes the unintelligible patois of the seminary Canaan. He will
+know not only his own theories but their difficulties and experiences
+in regard to a belief in immortality and the practice of prayer. Like
+Jesus at the well, he will have learned the method and value of
+gaining a point of contact in teaching. Formerly it was easy to
+discourse from the pulpit concerning the being and nature of God and
+to champion theories of the atonement. 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 Jesus. That is his task, and he will have become efficient in its
+accomplishment--so to bring modern prodigals to themselves that they
+loathe the far country, and arise, and go home to their Father's
+house.
+
+Another gain will be that of a deeper appreciation of denominational
+coöperation and an enlarged scope for the practice of it. Sectarian
+rivalries and ecclesiastical trivialities vanish in the trenches.
+Man-made walls between Christian brethren are crumbling. Petty
+partisanship becomes first ridiculous and then wicked in the light of
+the universal church's ambition. "We need a standard so universal,"
+writes H. G. Wells, "that the plate-layer may say to the barrister or
+the duchess, or the Red Indian to the Limehouse sailor, or the Anzac
+soldier to the Sinn Feiner or the Chinaman, 'What are we two doing for
+it?' And to fill the place of that 'It' no other idea is great enough
+or commanding enough, but only the world Kingdom of God." The same
+buildings are now serving congregations of Jews, Protestants and
+Romanists. Instant calls come when rabbis, priests, rectors, and
+representatives of every hue in the rainbow of Protestantism minister
+to men of other creeds and of no creed. Partisan politics in the field
+of pure religion are seen to be essentially irreligious; and chaplains
+of every ilk and kirk are working together like "Bill" and "Alf," two
+cockney soldiers, one of whom had lost a right arm and the other a
+left. They always sat side by side at the C. C. S. concerts "so as we
+can have a clap," as "Alf" put it. "Bill puts 'is 'and out, an' I
+smacks it with mine." Such men cannot come home and take part in the
+heresy trials and ecclesiastical hecklings of men whom at heart they
+recognize as Christian brethren. It is perfectly safe to prophesy that
+there will be more of church unity, and possibly more of uniformity,
+so far as this is desirable, when these apostles of hundreds of
+churches come home from the war.
+
+With this enlarged coöperation will come also an enlarged ambition.
+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
+methods. That way, he now knows, lies ministerial melancholia and the
+present situation, something far worse than Lear's madness. His task,
+and that of his people, is nothing less than to transform their
+portion of the world into heaven. Singing and praying about it are
+good and necessary; but in the words of the old negro spiritual, it is
+perfectly patent that "Eberybody talks 'bout heaben ain't a-gwine
+dah," and the work of the church is to see to it that they go. Some of
+the strongest and most venturesome among the clergy, unwilling to turn
+back to the safe life after the thrill of the trenches, will seek
+adventure in pioneer work in our own land and abroad. Home missions
+will come as a challenge to men inured to danger and hardship. Foreign
+missions will have a new and poignant meaning for all the world. We
+knew before that the bubonic plague in Calcutta was a menace to San
+Francisco; we know now that the cult of militarism in a single group
+in Germany can crucify mankind. No chaplain will ever settle down into
+a parish as if it were a "pent-up Utica." No cultivation of individual
+piety will atone for the failure to Christianize society, leaven
+industry with the principles of Jesus, and convert from its
+Machiavellian heathendom and Bismarckian brutality the diplomacy of
+the old-time state. Nothing less than the ambition to take the world
+and its kingdoms for Christ can ever satisfy his soldiers; not, like
+the Central Powers, in order that they may be enslaved and exploited,
+but that they may know the fullness of joy and of freedom, and possess
+the true riches of that divine life which is life indeed.
+
+Almost of necessity the experience at the front will simplify and
+vitalize the minister's message. For many all discussion of the future
+of unbaptized infants, and premillenialism, and the verbal inspiration
+of the Pentateuch had long ago lost interest. In the minds of others,
+matters regarded by some earnest Christians as of vital importance,
+like the Virgin Birth and the physical resurrection of Jesus, had
+ceased to function. To them Jesus would still be the unique Son of
+God, the divine Saviour of the world, whatever the method of his human
+generation; and he would still be alive, their unseen friend and
+present helper, whether or not his body had remained in the tomb.
+Belief or disbelief in such articles of faith would never transform a
+demon into a saint or a saint into a demon. Even to those accepting
+them, they had no visible effect upon character or upon the course of
+ordinary daily life. No soldiers ever asked about such scholastic
+problems as they faced going over the top on the morrow. In the
+hospital they never mentioned them, as they lay lonely and fearful on
+their beds of pain. But they did ask, or long to ask, had shyness not
+prevented them, about the treasures for which the heart hungers and to
+which religion alone holds the key.
+
+"Dear Sir," wrote a wounded soldier to the chaplain of his battalion;
+"I often used to wish that you would talk seriously and privately to
+me about religion, though I never dared to ask you, and I must admit
+that I seemed to be very antagonistic when you did start." "I wish
+you'd tell me what you think about it, padre," said another. "Is there
+anything really afterwards?... I'd like you to tell me as man to man
+what you really think about it. Do we go on living afterwards in any
+sort of way or--!" He struck a match to light a cigarette. A gust of
+wind, which carried a gust of snow round our legs, blew the match out
+again. I daresay it was that which suggested his next words: "Or do we
+just go out? I know the creed," he went on. "... But that's not what I
+want. I want to know what you really believe yourself, as a man, you
+know."
+
+Is there a God, and can we actually lead men to experience him and to
+grow like him? Is there any power in Jesus to save a brute and a
+drunkard, a selfish worldling and a contented prig, not from a hell of
+fire after death from which he is snatched by some theological
+transaction, but from his degradation and meanness in the present,
+until he is fit to be a husband and a father, a patriot and a friend?
+Are the fruits of the Christian spirit "love, joy, peace,
+longsuffering, goodness, meekness, faithfulness, and self-control,"
+the qualities of character which alone can make heaven anywhere, and
+without which a potential Paradise would be transformed into an actual
+hell? Are the wages of sin death, or does the good man simply lose a
+deal of fun and prove himself to be a foolish prig and superstitious
+other-worlding? Does death end all, or are there many mansions in the
+Father's house? Such are the great questions; and to them Christianity
+has very definite answers, capable of being tried out in experience.
+In the past much of so-called religion has seemed to thoughtful minds
+remote from the facts of life, unreal, a bit queer if not abnormal. If
+the flames of war are purging it from such unrealities and
+abnormalities, the facts which lie at the heart of the world's faith
+are being saved, yet so as by fire. The Christianity of the camp is no
+pious sentimentalism, no sweet dream or unvirile worship of a "gentle
+Jesus." It is a living, indubitable experience, full of strength and
+of joy. Men are fighting to the death a thought and a purpose in the
+German armies which Prince Lichnowsky, their own ambassador to the
+British Court, characterized as "perfidy and the sin against the Holy
+Ghost"; and in that fight they hunger and thirst for the power of a
+religion of the Spirit, which--however the battle of bodies and of
+brute force may be decided--in God's good time is bound to win the
+day.
+
+The last effect of the war upon the work and message of the minister
+will be to furnish it with a new dynamic. As he returns from the
+battle with sin in the trenches, he will find in the same battle at
+home William James' "moral equivalent for war." The call to arms has
+revealed the fact, seen in the success of the Student Volunteer
+Movement, that the church has not sufficiently appealed to men's
+latent heroism. The ordinary individual has revealed an enthusiastic
+readiness for high adventure and an almost limitless capacity for
+self-sacrifice, qualities upon which the work and preaching of the
+average parish made practically negligible demands. There was a
+contrast as noticeable as it was lamentable between the pompous
+phrases of certain militant hymns, sung chiefly by the choir, and the
+lack of ethical passion and aggressive righteousness on the part of
+the pews. There was too little doing of brave deeds and too much
+flabby irresolution and orthodox laziness. Christianity seemed to act
+as a narcotic rather than a stimulant. Any preacher might say to any
+congregation with perfect safety, "Ye have not yet resisted unto
+blood, striving against sin."
+
+For the chaplain fresh from the front all this will be changed. Not
+only will he be the flaming apostle of a new enthusiasm; his church
+will have been saved from the old lethargy and lukewarmness of
+Laodicea, the minds of his people purged from the _dolce far
+niente_ pietism, which dreamed sweet dreams while the wreckers of
+the world prepared for war. For today religion stands revealed as the
+greatest of all adventures. Christianity is history's crowning
+crusade. The greed, the brutality, the imbecile and devilish
+lawlessness, which have revelled in an orgy of spiritual vandalism,
+are not peculiar to war. They have long been with us, in city and in
+country, in the slums and on the avenue, among peoples supposed to be
+civilized and enjoying the blessings of an era of prosperity and of
+peace. It was an amazed world, rudely roused from its comfortable
+slumbers, which found these forces organized for battle; it will be a
+bloody and dishevelled but determined and aggressive world that, when
+our men have laid aside their khaki, will strive to hold them in the
+ranks of an equally fearless and fighting army, which will never
+retreat from its trenches until these enemies of the world's peace and
+happiness are driven from the field. Men who hated dirt and
+discomfort, blood and vermin, have endured and laughed at them for the
+sake of their cause and their country. When the call comes to carry on
+the same fight in the homeland, such heroic souls will scarcely
+decline to sacrifice something of their peace and comfort, or to
+attack the forces entrenched in saloon and dive and political cave of
+Adullam, because in the struggle they may be shorn of delights and
+dollars, know the shame and agony of temporary defeat, and as victors
+find themselves with mire upon their garments and blood upon their
+hands. "Never was there a religion more combative than Christianity,"
+wrote Bernhardi. That is false as the apostle of carnage meant it; but
+it is true to the disciple of Jesus, who has heard Paul's summons to
+don the full panoply of the Christian armor, and who so loves the Lord
+as to hate evil with the just but terrible wrath of the Lamb. Here is
+a new dynamic, an irresistible appeal, which should and must be
+utilized by the minister. If the Christian Church is an army with the
+greatest of fights on its hands, there will be a place for the
+soldier. With the church service of the religious slacker he may be
+pardoned if he declines to have anything to do.
+
+T. R. Glover in "The Jesus of History" has said that the Christian
+conquered because he out-lived and out-thought and out-died the pagan.
+It is beginning to dawn upon the ministry that we must out-fight him,
+if he is to be conquered in our day. 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 Bay.
+"There was the storm," he writes, "there was the crisis, the one
+picked hour, to which this death and agony ... had led. Then was the
+hour for the casting off of self, and a setting aside of every pain
+and longing and sweet affection, a giving up of all that makes a man
+to the something which makes a race, and a going forth to death
+resolvedly to help out their brothers high above in the shell bursts
+and the blazing gorse." The thousands who are responding to that call
+are the priests of today and the prophets of tomorrow. They can cry to
+us, with their fellow soldiers, living and dead, in the words of
+Lawrence Binyon:
+
+  O you that still have rain and sun,
+    Kisses of children and of wife,
+  And the good earth to tread upon,
+    And the mere sweetness that is life,
+  Forget not us who gave all these
+  For something dearer, and for you!
+  Think in what cause we crossed the seas!
+  Remember, he who fails the challenge
+  Fails us, too.
+
+  Now in the hour that shows the strong--
+    The soul no evil powers affray--
+  Drive straight against embattled Wrong:
+    Faith knows but one, the hardest, way.
+  Endure; the end is worth the throw.
+  Give, give; and dare, and again dare!
+  On, to the Wrong's great overthrow!
+  We are with you, of you; we the pain and
+  Victory share.
+
+
+
+
+VI
+
+THE EFFECT OF THE WAR UPON RELIGIOUS EDUCATION
+
+LUTHER ALLAN WEIGLE
+
+
+The term "religious education" stands for two ideas that are
+ultimately one: for the inclusion of religion in our educational
+program, and for the use of educational methods in the propagation of
+religion from generation to generation.
+
+Over seventy years ago, Horace Bushnell pointed out the folly of
+reliance upon the revival method of dealing with the children of
+Christian homes, and urged the educational method of Christian
+nurture. He did more than any other one man to determine the present
+trend in religious education. Yet his work was prophetic; it took
+fifty years more of "ostrich nurture," as he called it, to reveal to
+Christian people generally the full truth of his position.
+
+The past twenty years, however, have witnessed a great movement among
+the Protestant churches of America toward clearer aims and better
+methods in religious education. A situation had developed that bid
+fair to let religion drop out of the education of American children.
+Changed social, economic and industrial conditions had transferred to
+the school many of the educational functions once fulfilled by the
+home, and had wrought a change in the forms of family religion. The
+public schools had become increasingly secular in aim, in control, and
+in material taught. 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 time. The Sunday school, indeed, was at work, teaching
+children of God and his will. But its curriculum was ungraded, its
+teachers untrained, and its instruction limited to one period of half
+an hour in each week.
+
+Roughly speaking, 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 situation. As early as the late eighties,
+President W. R. Harper, then Woolsey Professor of Biblical Literature
+at Yale, had organized the American Institute of Sacred Literature,
+and had begun to publish a graded series of Inductive Studies in the
+Bible. In 1900, under his leadership, the University of Chicago
+published the first of its present series of Constructive Studies,
+which provides text-books for a graded curriculum of religious
+education. In 1903, the Religious Education Association was organized,
+its membership drawn from the whole of the United States and Canada,
+and its purpose declared to be threefold: "To inspire the educational
+forces of our country with the religious ideal; to inspire the
+religious forces of our country with the educational ideal; and to
+keep before the public mind the ideal of religious education, and the
+sense of its need and value." In 1908, 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 1872. In 1910 the
+Sunday School Council of Evangelical Denominations was organized, 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 teachers. In 1912, the Council of Church Boards of
+Education came into being, which has devoted its energies thus far
+mainly to coöperative effort in behalf of Christian colleges and for
+the religious welfare of college and university students generally.
+
+These are but a few outstanding factors in a movement greater far than
+any single organization or group of organizations. There has been an
+awakening of the spirit of education in religion. Sunday schools the
+country over have been graded, and here and there week-day schools of
+religion have been begun; problems of curriculum, method and
+organization have been studied and graded curricula devised; classes
+and schools for the training of teachers have been organized; and
+attempts of various sorts have been made to correlate public and
+religious education. Churches in general have come to see that they
+have an educational as well as a religious function in the community,
+and that there is a sense in which they share with the public school a
+common task. The public school can teach the "three R's," the
+sciences, arts and vocations; the church must teach religion. Both are
+needed if the education of our children is to be complete. Many
+churches are employing paid teachers of religion and directors of
+religious education. Courses in religious education have been
+organized and professorships of religious education established in
+colleges and theological seminaries. "The Educational Ideal in the
+Christian Ministry" was the subject of the Lyman Beecher Lectures on
+Preaching, in the Yale School of Religion, a few years ago. The young
+men who are entering the Christian ministry in these days are being
+trained, not simply to preach and to care for a parish, but to teach
+and to direct the educational work of a church.
+
+The immediate effect of the war has been to retard this movement in
+some degree. Preoccupation with the war itself and with more
+immediately pressing needs, has made more difficult the work of the
+churches in this as in other respects. Churches that had planned new
+buildings for their schools are postponing their erection till the war
+is over. Training classes for teachers are harder to keep up.
+Ministers are going into war service; and those who stay at home are
+doing double work or more. Churches, like business houses and
+factories, have found their organizations broken by the departure of
+members of military age. Many of their best teachers and leaders have
+gone to war; and it is not easy, in these days of urgency and stress,
+to discover others to take their places.
+
+It is probable, however, 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 program, in point both of content and
+method. This conviction rests upon these fundamental facts: that the
+world is achieving democracy; that it believes in and relies upon
+education; that it is experiencing what may prove to be a renewal of
+religion.
+
+Education, democracy, religion--these three, we have long professed
+and more or less fully believed, belong together. The full life of
+each of the three is bound up in that of the other two.
+
+Education without religion is incomplete and abortive; it falls short
+of that life more abundant which is education's goal. Religion without
+education lacks intelligence and power, and condemns itself to what
+Horace Bushnell called conquest from without, as contrasted with
+growth from within.
+
+Democracy without education cannot long hold together or be saved from
+mediocrity and caprice. Education without democracy perpetuates caste
+divisions, or else breeds discontent and class hatred.
+
+Democracy without religion is doomed to fail; and religion without
+democracy cannot realize the Fatherhood of God and the brotherhood of
+man.
+
+These, I say, are familiar convictions. They are natural to
+Protestantism; they have entered into the very making of America. Yet
+just these old convictions are gaining a new force and a deeper
+meaning in and through the experiences of these years of war. The
+struggle for democracy is not only leading us to a new comprehension
+of the meaning of democracy itself; it is helping us to understand
+better both education and religion.
+
+It does not lie within the limits of this paper to canvass the wider
+and deeper meaning of democracy which is opening before us. The
+messages and addresses of President Wilson have interpreted that
+meaning not simply to America but to the world. No one yet knows the
+full promise of life after the war, when Pan-Germanism shall have been
+not only balked but destroyed. The democracy for which we fight to
+make the world safe will be a chastened, changed, completer democracy.
+It will be a democracy between nations as well as within nations, for
+the doctrine of the irresponsible, beyond-moral sovereignty of the
+state must return to the perdition whence it came. It will be a
+democracy applied more fully to the whole of life, social, economic
+and industrial as well as political. It will be a democracy of
+completer citizenship, that gives place to women as to men. It will be
+a democracy of duties as well as of rights.
+
+The world is acquiring a new conscience. Just as the nineteenth
+century made slavery abhorrent to the moral sense of men in general,
+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
+wrong. The general moral sense of men has not been over-tender on this
+point hitherto. They have checkmated the exploiter if they could, as
+they did checkmate Napoleon, but they have not always, or even
+usually, looked upon him as a wrong doer. 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 aggrandizement, or that one people
+should so determine the destiny of another people.
+
+Here lies the supreme moral issue of the war. Shall the world, which
+has become a neighborhood, organize itself into a great community of
+mutual respect, good will and brotherhood, or shall its structure be
+that of restless orders of exploiters and exploited? It is
+over-familiar; yet, lest we forget, hear some random verses from
+various Pan-Germanist scriptures: "Not to live and let live, but to
+live and direct the lives of others, that is power." "To compel men to
+a state of right, to put them under the yoke of right by force, is not
+only the right but the sacred duty of every man who has the knowledge
+and the power." "The German race is called to bind the earth under its
+control, to exploit the natural resources and the physical powers of
+man, to use the passive races in subordinate capacity for the
+development of its _Kultur_." "Life is essentially appropriation,
+injury, conquest of the strange and weak, suppression, severity,
+obtrusion of its own forms, incorporation at the least, and in its
+mildest form exploitation."
+
+Contrast with this the words of Jesus: "Ye know that they who are
+accounted to rule over the Gentiles lord it over them; and their great
+ones exercise authority over them. But it is not so among you: but
+whosoever would become great among you, shall be your minister; and
+whosoever would be first among you, shall be servant of all." The
+present struggle is not merely between democracy and autocracy as
+rival systems of government. It is a struggle between opposed
+philosophies of life. Nietzsche was more consistent than the Kaiser
+who has followed him, for Nietzsche did not claim to be a Christian.
+He frankly proposed a "transvaluation of values" which would do away
+with the religion of Jesus as fit only for slaves. That proposed
+transvaluation of values the Kaiser is trying to bring about, however
+piously he may lie about it or claim God's partnership in his
+enterprise.
+
+Prophecies are always hazardous; never more so than now. The outlook
+for religion has been discussed both by puzzled pacifists and by
+facile forecasters of the fulfilment of their own wishes. One may
+perhaps question whether there will be any _one_ trend of the
+churches in the immediate future. Yet this is clear: that the
+interests of democracy and the interests of true religion are
+ultimately one. We may confidently expect the churches of tomorrow to
+realize this more fully, not simply in the ideals they preach, but in
+the temper and quality of their own life. _One effect of the war
+upon religious education, undoubtedly, will be to make it more
+democratic in aim, content and method._
+
+Education in general will become more democratic. The experiences of
+these years are helping us to understand education and to estimate its
+values. Our eyes are being opened to the diametrical difference
+between democratic and undemocratic education. We have come to see
+that the latter may be as great a menace to the world as the former is
+a vital resource.
+
+The time was, not long ago, when Germany was deemed the school-master
+of the world. German efficiency and German obedience to authority were
+seen to be the products of German teachers and German schools. In
+methods of teaching and in school organization, as well as in ideals
+of scholarship, the world sought to follow Germany. If here and there
+one objected that German education seemed to sacrifice the individual
+to the system and to beget an obedience too implicit, we felt that it
+was only because the Germans are such docile, pious, family folk, 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 land.
+
+But now the character of German education stands revealed. 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 masters. They
+seem on the whole to like the kind of government they have, and to
+want to be exploited by Prussia. They are perilously near to what Mr.
+H. G. Wells has given as his definition of damnation--satisfaction
+with existing things when existing things are bad. They are
+experiencing what Mr. Edmond Holmes has called the Nemesis of
+docility.
+
+And it is their system of education that has brought about this
+result. If the German people are damned to satisfaction with
+irresponsible autocracy and fatuous docility, their schools have
+damned them. For a century, German education has been at work to breed
+the present world-menace. The German schools have made the German
+people what they are. They have sought to develop habits of mind
+rather than free intelligence; they have valued efficiency in a given
+task above initiative and power to think for oneself. They have set
+children in vocational grooves and molded them to pattern. They have
+educated the few to exert authority, and have trained the many to
+obey. They have nurtured the young upon hatred of other peoples; and,
+much as the Jews of old awaited the Messiah, they have lived and
+labored in expectation of "The Day." They have exalted Vaterland into
+a religion, and have degraded God into a German tutelary deity. The
+German schools have welded the German people into a compact,
+efficient, military machine. The desires of the State are their
+desires; the Kaiser's will is their will.
+
+We have been following false gods, therefore, in so far as we have
+sought to shape our schools upon German models. "The German teacher
+_teaches_," wrote one of our great educators some years ago, in
+criticism of our American way of giving to children text-book
+assignments which they are expected to study for themselves; yet the
+text-book method, fumblingly as we have so often used it, gives better
+training in initiative and intelligence than the German teacher's
+dictation methods. Professor Charles H. 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 Volksschule,
+which is a school for the lower classes, and not intended to lead on
+to higher education. Our purpose, on the contrary, is to maintain for
+every American child an open ladder through elementary school,
+secondary school and college to the university; 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 decade.
+We need better vocational education in this country and better systems
+of vocational guidance; but we are becoming clear that these must not
+be of the German sort, that compel a choice before the teens.
+
+Education in a democracy must be education for democracy; and
+education for democracy must itself be democratic in content and
+method. Such education practices and aims at intelligence rather than
+habit of mind. It trains its pupils to think and choose for
+themselves. It prizes initiative above conformity, responsibility
+above mere efficiency, social good will above unthinking obedience.
+
+Such education is more difficult, of course, than education of the
+undemocratic type. We shall at times be tempted to fall back into the
+ways of the German schools in some respect or other, because they
+represent the line of least resistance in education. Specious
+arguments will be presented in favor of these ways by shortsighted
+"practical" men. Education of the German type is more efficient, they
+will say; it is more direct and practical; it brings more immediate
+results. It is more patriotic, moreover, they will insist; it better
+serves the ends of authority; it makes people more prosperous and
+contented, each in his appointed niche. But such arguments, we may
+well hope, will no longer win the uncritical assent that they have
+sometimes found. German education may be more efficient in the
+fulfilment of its end than American education--but what an end it has
+sought and reached! In the moment of our temptation to undemocratic
+short cuts in education, we shall henceforth look to the Germany of
+yesterday and today, and shall be strengthened to resist. Her ways are
+not our ways. Her schools cannot be ours. Education must mean to
+America something quite different from what it has meant to Germany.
+
+The contrast between democratic and undemocratic types of education is
+as great with respect to religion as with respect to the rest of life.
+Germany has been most careful to maintain religion as a subject of
+instruction in her schools. But the content of this instruction in
+religion has been intellectualistic and formal. It has pressed upon
+German children a body of historical facts, moral precepts and
+theological dogmas; but it has not begotten the freedom of inward
+spiritual initiative. State-controlled, it has bent religion to state
+uses, and has in time begotten a generation who can believe in the
+"good old German God."
+
+Religious education in America has been and will be more democratic.
+Horace Bushnell used to say that the aim of all education is the
+emancipation of the child. We teach and train our children in order
+that they may in due time be set free from paternal discipline. 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
+spirit. We aim, not simply to win their assent to a given body of
+beliefs or to attach them to the church as a saving institution, but
+to help them to become men and women who can think and choose for
+themselves. The Protestant principle of the universal priesthood of
+believers involves democracy in religion. And just as democracy can
+look forward only to failure unless it can educate its citizens,
+Protestantism will fail unless it can educate men and women fit to
+stand on their own feet before God, able to understand his will and
+ready to enter intelligently and effectively into the common human
+enterprises of Christian living.
+
+_A second effect of the war, closely related to this, is that
+religious education will concern itself more directly with life, and
+will put less emphasis upon dogma, especially upon those refinements
+of creed which have operated divisively in the life of the Christian
+Church._ Its method will be more vital, and less intellectualistic.
+Instead of proceeding upon the assumption that true belief comes first
+and that right life is the expression of prior belief, it will
+recognize that adequate insight and true belief are more often the
+result of right life and action. "If any man willeth to do his will,
+he shall know of the teaching." If this be true of adults, it is even
+more true of children. Our plans of religious education will first
+seek to influence the life, and will deal with beliefs as an
+explanation of life's purposes and motives and an interpretation of
+its realities and values.
+
+If they will realize this primacy of life, the Christian churches
+stand in the presence of a great opportunity. The experiences of these
+years have shown us how much more of Christian living there is in the
+world than bears the label. Religion is being tested, stripped of sham
+and embroidery, and reduced to reality. And there are being revealed
+breadths and depths of real religion that we had not understood. 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 teach.
+
+In Jesus' story of the last judgment, there is surprise all around.
+Both those on the right hand and those on the left stand fully
+revealed to themselves for the first time, it seems. "Lord, when saw
+we thee ..." they cry on both sides. This war has constituted such a
+judgment day. A great moral issue has stood out, sharp, clean-cut and
+clear. It has set men on the right hand and on the left. It brooks no
+moral hyphenates; it permits no half-allegiance, either to country or
+to God. Beneath all pretense and profession, it lays bare the real
+man. It reveals the hidden qualities of nations. There have been many
+surprises. It has shown far more of evil in the world that we had
+deemed possible; but it has shown, too, far more of goodness and
+courage and true religion than we had thought was there.
+
+Evil is here--real, powerful, poignant, and more unutterably bad than
+the farthest stretch of imagination had hitherto conceived that evil
+could be. Since the world began it was never so full of pain and
+suffering in body and mind, of needless death and of mothers brave but
+broken-hearted. And most of this is the result of supreme moral evil,
+the work of a power deliberately seeking world-domination and
+exploitation of the rest of mankind, even though it involve the
+extermination of other peoples, determined to use any methods that bid
+fair to bring about this result, and organizing deceit and lust and
+murder as the instruments of _Schrecklichkeit_.
+
+But goodness is here too--strong, calm, cheerful, brave, self-devoting
+goodness. These years of war have revealed to us the supreme power of
+the human spirit to endure pain, to resist evil, and to count all else
+naught for sake of the right in which it believes and the good upon
+which its heart is set.
+
+This goodness does not always call itself Christian, be it granted,
+or even know itself to be such. A chaplain in the English army
+writes: "There is in the army a very large amount of true religion.
+It is not, certainly, what people before the war were accustomed to
+call religion, but perhaps it may be nearer the real thing. It is
+startling, no doubt, and humiliating to find out how very little hold
+traditional Christianity has upon men.... So far as I am able to
+estimate, we are faced now with this situation, _a Christian
+life_ combined with _a pagan creed_. For while men's conduct
+and their outlook are to a large extent unconsciously Christian,
+their creed (or what they think to be their creed) most emphatically
+is not.... Nevertheless I feel that out here one is very near to the
+spirit of Christ. There is a general wholesomeness of outlook, a
+sense of justice, honor and sincerity, a readiness to take what comes
+and _carry on_, a power of endurance genuinely sublime, a
+light-heartedness and cheeriness (nearly always, I believe, put on
+for the sake of other people), a generosity and comradeship which are
+obviously Christ-like."[1]
+
+There is strength and goodness at home, too. We had become accustomed
+in late years to hear it said that the churches were losing their hold
+upon the people of America. Whether or not that be true, the war has
+begun to reveal to America, as it has to our Allies, the depth and
+power of the real moral and spiritual life beneath the surface.
+Granted that we are witnessing no widespread evangelistic stirrings,
+no indications of a great revival. It seems probable, indeed, that the
+itinerant evangelists who had lately become the fashion among us, have
+passed the heyday of their power. Neither are the "prophetic" folk who
+misunderstand their Bibles so persistently and look so confidently for
+the second coming of the Lord, winning an assent at all commensurate
+with their effort. But there is a vast amount of quiet, sensible,
+devoted Christian living in America. There is more of genuine religion
+among us than we had realized. That religion, for the most part
+inarticulate, and hardly knowing itself to be Christian, is finding
+expression in action. The spirit in which America entered the war; the
+high moral aims which President Wilson, interpreter yet leader of his
+people, has set before the world; the quiet, 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
+power; the coöperation and the giving; the uncomplaining solemn pride
+of homes that have already made the supreme sacrifice--these are but
+the first evidences in America of a moral virility, a real religion,
+which, we may confidently hope, will strengthen us, with our Allies,
+not only to carry on to victory, but to resist the victor's
+temptations.
+
+Will this deep, elemental, common religion of America come to
+understand itself, and to recognize its fundamentally Christian
+character? The answer to that question lies with the churches. And
+there are clear indications that many of them, at least, will not fail
+to realize and meet their opportunity.
+
+Not that we shall do without dogmas. Religion cannot maintain itself
+as mere ethics. It is a way of living; but a way of living that
+justifies itself by a way of believing about God and duty and
+immortality. The point is, that in the natural order of growth life
+has a certain priority to belief, action to full understanding. And
+that certainly is the order of growth involved in the present
+situation.
+
+As the churches share in the expanding and deepening common life and
+bring their beliefs to bear upon it, in interpretation of its ultimate
+motives and hopes, there will be growth on both sides. Men elementally
+Christian in action will come to know what they believe; 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 ways. Our creeds will become simpler, but more
+vital. And that will make possible a closer unity of the churches. One
+may well question both the possibility and the desirability of a
+complete obliteration of denominational lines. We may always have and
+need denominational loyalty just as we shall always have and need
+patriotism. But denominational loyalties can be incorporated into a
+higher loyalty to the inclusive fellowship of Christ's Church as a
+whole, just as national loyalties, we now see, can and must be
+incorporated into a higher loyalty to humanity which will be given
+expression and body in a world-wide League of Nations.
+
+_We may expect religious education after the war, again, to be more
+fully Christian in its conception of God as well as in its view of
+life._
+
+Jesus, so far as we know, never used the word "democracy." Yet just
+such a democratic world-community as we are now beginning in a
+practical way to understand and strive for, he taught and lived and
+died for. Christianity's ultimate ideal is no longer a mere ideal. It
+has become an actual political and social program and possibility.
+
+"The brotherhood of mankind must no longer be a fair but empty
+phrase," wrote President Wilson to Russia; "it must be given a
+structure of force and reality. The nations must realize their common
+life and effect a workable partnership to secure that life against the
+aggressions of autocratic and self-pleasing power." The world's choice
+is between "Utopia or hell," is Mr. Wells' striking phrase, which he
+expounds in a remarkable article in _The New Republic_ on "The
+League of Nations." "Existing states," he says, "have become
+impossible as absolutely independent sovereignties. 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 another. 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 world. In the end
+I believe the common sense of mankind will prefer a revision of its
+ideas of nationality and imperialism to the latter alternative."
+
+Mr. Wells is right. The proposal to establish a league of nations
+presents itself in our day as a matter of plain common sense. Yet if
+there is one lesson written with perfect clearness on the pages of
+history, it is that common sense alone cannot save the world from the
+tragedies of error, self-will and sin, and that common sense motived
+by self-interest will in the end defeat itself. In his Lyman Beecher
+Lectures on Preaching, Dr. Henry Sloane Coffin has called our
+attention to the remarkable prophecy of the present world war made by
+Frederick W. Robertson in a sermon preached at Brighton on January 11,
+1852, addressed to a generation that glorified commerce as the
+guarantor of world unity and sought to establish morality upon a basis
+of enlightened self-interest. The passage cannot be quoted too often,
+nor too firmly impressed upon the minds of the present generation, for
+there were those among us who, even up until the invasion of Belgium,
+kept protesting that there could be no war in a world so bound
+together by economic and commercial ties, and there are those now who
+find in such interests the only durable basis for world
+reconstruction. "Brethren," said Robertson, "that which is built on
+selfishness cannot stand. The system of personal interest must be
+shriveled to atoms. Therefore, 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
+before, and it may be effected by convulsions more terrible and bloody
+than the world has yet seen. While men are talking of peace and of the
+great progress of civilization, there is heard in the distance the
+noise of arms, gathering rank on rank, east and west, north and south,
+and there come rolling toward us the crushing thunders of universal
+war.... There is but one other system to be tried, and that is the
+cross of Christ--the system that is not to be built upon selfishness
+nor upon blood, not upon personal interest, but upon love."
+
+If Wells has stated the world's alternative, Robertson has shown the
+way of final and permanent right decision. To common sense must be
+added love. The brotherhood of man must be established upon a common
+acknowledgment of the Fatherhood of God. 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 Christ.
+
+This means both that the world must become more religious, and that
+religion must become more fully Christian. We can no longer believe in
+any God less great or less good than the God whom Jesus Christ
+reveals. However much it may be tempted to the lower view from time to
+time, we may reasonably expect that henceforth the world is done with
+belief in a mere tribal or national God. The supreme and inmost bond
+of the world community can be nothing other and nothing less than the
+Father of our Lord Jesus Christ, who regards all men as his children
+and who steadfastly seeks, with them and through them, the good of
+all.
+
+Religious education after the war will be more democratic, more
+immediately concerned with life, more fully Christian. In so
+interpreting the present situation, we have had in mind especially the
+more or less formal religious education in the church and the church
+school. The same tendencies will influence the more informal and
+indirect religious education of children in the family. We have
+reason, indeed, to hope for a strengthening of family ties and a
+renewal of family religion. The sacrifices of these days are rendering
+relationships very precious that in a more careless, unthinking time
+we had accepted as a matter of course. And it is entirely possible
+that victory may wait until in America, as in England and France,
+there are few families that do not live in closer fellowship with the
+unseen world because their sons are there. The gradual disintegration
+of family life which the past half century has witnessed was but
+incidental to a rapid change in social, economic and industrial
+conditions. There is reason to expect that the family will so adjust
+its life to these conditions as to maintain its character as a social
+group, wherein genuine democracy and true religion may be propagated
+from generation to generation by that sharing of interests,
+occupations and affections which is the most potent and vital of all
+educational methods. That it should so adjust itself and so fulfill
+its primary educational function, should be a matter of the utmost
+concern to both Church and State, for it is hard to conceive how
+either the Christian religion or a democratic society could maintain
+itself without the aid of the family.
+
+[1] "The Church in the Furnace," pp. 53-54.
+
+
+
+
+VII
+
+FOREIGN MISSIONS AND THE WAR, TODAY AND TOMORROW
+
+HARLAN P. BEACH
+
+
+It might seem to the uninformed reader that foreign missions and war
+have nothing in common; for "what communion hath light with
+darkness? And what concord hath Christ with Belial?" Fuller
+knowledge of the varied work of missions and of its many helpful
+contributions to African, Asiatic and Oceanic peoples would remove
+this misapprehension. Professor Coolidge, of Harvard, suggests some
+important points of contact between missions and the less developed
+races, particularly of the enterprise as carried on today in
+contrast with its earlier objectives.[1] How the races of mission
+fields that have been thus affected are contributing to the war at
+home and in the trenches, Dr. Arthur J. Brown has described most
+vividly in a paragraph upon the cosmopolitan composition of the
+allied forces at the front.[2] Missionary periodical files abound in
+references to the war's inroads upon missionary enterprises, and to
+the important mediating work of missions. A great volume of
+testimony would show that while missionaries still regard the
+upbuilding of the mind and the saving of souls as fundamentally
+desirable, the enterprise affects every phase of the personal and
+community life of the peoples to which it ministers.
+
+Statistics of the missionary situation at the beginning of the war
+reveal the extent and scope of present-day foreign missions. In the
+latest full collection of such statistics,[3] one finds a series of
+tables devoted to "General and Evangelistic" data, to "Educational"
+activities of missions, and to "Medical and Philanthropic" enterprises
+conducted by missionaries. It is impracticable to present the totals
+of the seventy-two columns, suggestive of the many subordinate
+activities of missions; 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
+ways. In these mission countries 351 Protestant societies had as their
+foreign staff 24,039 missionaries, including 13,719 women workers and
+wives. Stationed at 4,094 towns and villages, they directed the
+activities of a native staff of 109,099 and of 26,210 churches, the
+communicant membership of which was 2,408,900, with 1,423,314 others
+under religious instruction. In their elementary schools were
+1,699,775 pupils, while in secondary schools were 218,207, and in the
+colleges and universities 15,636 students were enrolled. In
+theological and Bible training institutions 10,588 were preparing for
+the Christian leadership of the churches. Their industrial schools had
+an enrolment of 10,125, and their normal students numbered 7,504.
+Mission hospitals and dispensaries were presided over by 1,589
+physicians and trained nurses, aided by a native staff of 2,336. In
+the year reported, 3,107,755 individuals were treated, in single
+visits or during prolonged residence in hospitals. Orphanages numbered
+245, with 9,736 inmates, and 39 leper homes sheltered 1,880
+unfortunate outcasts. Such an exhibit, incomplete as it is, will
+indicate the manifold tendrils which have bound Christian missionaries
+to the hearts of the nations; and if Roman Catholic statistics for
+this date were available,[4] the importance of missions as a steadying
+and reconstructive force at present and in post-bellum readjustments
+would be even more manifest.
+
+In discussing the war as affecting missions, only a few outstanding
+facts can be mentioned. Practically all of the mission world has taken
+sides in the tremendous conflict, most of these nations declaring for
+the Allies. Many of them have generously contributed the means and man
+force to hasten the day of peace. In 1917 nearly half a million from
+India were enlisted, of whom 285,200 were combatants and the rest were
+employed behind the lines in multifarious tasks. As a result of the
+recent conference at Delhi, it is hoped that another half million may
+be secured this year,[5] thus giving that Empire the numerical
+precedence among Britain's dominions. From North China alone some
+135,000 laborers are serving the British forces in varied ways. "They
+come, also, from Morocco, Algeria, Tunis and the jungles of Senegal;
+from Madagascar and Tahiti, and several hundred thousand from French
+Indo-China and China proper. Black, yellow and white, East and West,
+educated and ignorant, progressive and backward, are laboring side by
+side."[6] 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 trenches. Many of these
+recruits are Christian volunteers, especially so in the Indian
+contingent.
+
+The effects of this European Armageddon upon the mission fields
+themselves has been less harmful than had been expected and more
+advantageous than was anticipated. German missions have been affected
+most among the Protestants, and among Roman Catholics France has been
+the chief sufferer. In the latter country there is no exemption for
+either Protestant or Catholic ministers of military age.
+Missions-Direktor Axenfeld of Berlin, in a recent publication,[7]
+states that German Protestant work in Africa has been practically
+disrupted, in India crippled by enforced withdrawals, in smaller
+British colonies similarly weakened by the expulsions, and permitted
+to go on with restrictions in other parts of Asia and North America.
+According to later information, about 400 German Protestant
+missionaries and missionary candidates are in military service, 68 are
+in hospitals, 120 are prisoners of war in various countries, and about
+1,000 missionaries are still working in various fields. Referring to
+the _Zeitschrift für Missionswissenschaft_, in the files for 1915
+and 1916, one learns that 3,000 Catholic missionaries are estimated to
+have been called to the colors, and that in 1916 there were 2,336
+serving in the army. French Protestant missions, with a much smaller
+force abroad, have suffered in similar proportion; so that in French
+and German mission fields the personnel has been greatly reduced,
+limited, or has been obliterated entirely. British missions have
+likewise sent to the colors many of their best men from the field and
+the candidate list, while a number have been transferred from field
+service to work among their constituency in Mesopotamian and French
+camps. Relatively few native Christian leaders have enlisted.
+
+The Christian communities in mission lands have suffered in various
+ways through the war. The removal of supervising missionaries in
+part--almost wholly in the case of German societies--has left many
+flocks without their chief shepherds. Great as has been this loss, 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
+missionaries. To help their pastors, the people have undertaken
+responsibilities which without this necessity would not have been
+borne, thus developing unsuspected gifts and engendering hope for the
+future. During the war, evangelistic campaigns, largely participated
+in by the native church, have been carried on in a number of countries
+and with marked success.
+
+Participation in the great conflict by the Christians and
+non-Christians of mission lands has had mixed results. On the one
+hand, 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 seen. This has led to
+opposition to missionaries on the fields, especially in Persia and in
+Morocco, where a Moslem said to Dr. Kerr: "Why don't you turn your
+attention to Christians? With all our faults, we have some religion
+left, but the Christians have none." On the other hand, it has
+revealed to the peoples so aiding their European rulers their real
+values to them. 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 privileges. While this has
+been especially emphasized by Moslems and Indians, 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 3,876,203 Christians of the
+1911 census as a community deserving political representation in the
+Imperial Legislative Council. The increasing demand of all Indians for
+greater freedom led Parliament to send out a Commission to investigate
+the situation; and while their report at time of writing has not been
+published in full, the people of that Empire are assured of many
+alleviations of existing disabilities. The independent Powers of the
+Far East also will be benefited in many ways through their coöperation
+in the war. A greatly feared backset to the cause of missions in
+China, through the exposure to fierce temptations and from the harsh
+treatment unavoidable in war of its labor contingent in France, has
+been met in part by sending to those camps many successful
+missionaries from North China, as well as a delegation of Christian
+Chinese studying in American institutions. In Mesopotamia, also,
+similar work undertaken by Indian missionaries will do much to lessen
+the ill effects of the war.
+
+Another resultant of the unprecedented conflict comes from the ethical
+and religious reactions occasioned by seas of Christian blood. An old
+convert in India pathetically asked his pastor if the great fire in
+the West were still burning, and a South Sea islander stood bewildered
+and shaken when he learned that the war was primarily between
+Christian nations. Keen Japanese were at first ready to declare
+Christianity a failure because of this stupendous crime of
+Christendom; but their maturer thought and the increasing barbarity in
+German initiative has convinced them that instead of its proving the
+bankruptcy of Christianity, to quote Secretary Oldham, "the War has
+shown the bankruptcy of a society which has refused to accept and
+apply the principles of Christianity in social, national and
+international affairs. As has been well said, 'Christianity has not
+been tried and found wanting; it has been found difficult and never
+tried.'"[8] 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 conquered.
+
+But it is more than a problem of Christianity. The Moslem world has
+been fighting against itself. The Jihad, declared by the
+Sheikh-ul-Islam and the Sultan of Turkey most solemnly in November,
+1915, failed to call to arms a body of fifty millions of fanatical
+Mohammedans, as had been fervently hoped would be the case. "There was
+no shock, since there was no sympathetic response. Protests were made
+by the Moslems of Turkey, while the eighty millions under British
+control proclaimed their unshaken loyalty; and from Persia, Morocco,
+Egypt, India, Russia, Algeria and other Moslem countries, Turkey was
+taken severely to task for forming an alliance with two Christian
+Powers in a conflict with other Christian nations.... Mohammedans are
+in despair especially since, as a last fatal blow, the Arabs have
+arisen in open rebellion against Turkey, seizing the sacred places of
+Islam, and repudiating the right to the office of caliph or of the
+sultan of Turkey."[9] Similarly an Arabic periodical published in
+Zanzibar says: "The pillars of the East are tottering, its thrones are
+being destroyed, its power is being shattered and its supremacy is
+being obliterated. The Moslem world is divided against itself."[10]
+
+But what have been the effects of this war upon the home base of
+missions? 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 unfavorably. For the most part, however, the mission boards
+have not only met their expenses but in many cases receipts have been
+larger than ever before. The contributions thus given have called
+attention to missions as being both worthy and indispensable elements
+in the world situation, and hence necessitating their support. Perhaps
+this is felt most generally among friends of British missions.
+
+Man power causes the societies greater difficulty. Practically the
+entire German force has been sent from India, or else interned, and to
+fill their places has made new demands upon other nationalities. The
+depleted ranks of French societies have not been filled. 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
+required. Even the United States, since her entry into the war, is
+experiencing difficulty in keeping missionary candidates from going to
+the front in Europe instead of re-enforcing the thin Asiatic and
+African battle lines. Hope for improvement in this recruiting is
+slight, since the call to arms has laid strongest hold upon college
+and university men. Thus in 1915, out of 52,000 students in German
+universities, 41,000 were under arms; in France all students except
+those physically unfit were called out; in Great Britain and Ireland
+about 50 per cent of the male students were in the army or navy, in
+Canada 40 per cent, and in Australia 30 per cent.[11] In the United
+States volunteering and the draft have emptied the colleges and
+universities of practically all the choicest men of twenty-one and
+upward. If this continues long, an interim must ensue before another
+college generation furnishes a sufficient number of missionary
+candidates. 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 enlistment, that the
+service is a hard one and often fatal, in certain unhealthful
+countries. 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 justice,
+righteousness and lasting freedom in the earth.
+
+A happy effect of the present stress is found in the growing
+_rapprochement_ between the missions of a given national group,
+and to a less extent between those of different nations. This is due
+to the necessity for coöperation in order to make a reduced force
+serve for the needs of an increasing work. In a few cases already a
+desire to economize resources has led to readjustment of fields; in
+others to a temporary filling of vacant places by missionaries of a
+different denomination or nationality. The home constituencies are
+thus being taught the beautiful lesson of the trenches as related to
+true brotherhood and essential Christianity. Perhaps one of the best
+discussions of this war as affecting the international and
+interconfessional relationships of missions is that of Dr. J.
+Schmidlin, a Roman Catholic professor of theology in the University of
+Münster, found in _The Constructive Quarterly_ for December,
+1915, from which we quote two sentences: "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 belief. Surmounting all barriers of dogma and church polity, men
+have learned to love and cherish one another, yes, even to recognize
+that in spite of all that separates us there is much also that binds
+us together."
+
+Turning now from the effect of the war upon missions, a few paragraphs
+may be devoted to considering post-bellum reconstruction in mission
+lands. The Germans, even more than the Allies, are diligently studying
+the many problems and possibilities of changes necessitated by the
+readjustments that must surely come. The economic waste of the past
+four years is almost inconceivably great; and to restore this waste
+puts upon every nation an amount of production vastly greater than any
+known in the past. Raw material, freedom of the seas that the
+manufacturing countries may buy from every land and carry back for
+sale and distribution the manufactured products, a new enlistment of
+labor in countries where climate and primitive living make work
+irksome and unnecessary, an uplift in desires and ideals that new
+markets may be created, increasing intelligence and friendliness so
+that coöperation may be willing and profitable--these are some of the
+essentials of progress after the war.
+
+In earlier cognate discussions, men like Captain Mahan have emphasized
+the importance of eastward and westward movements in the temperate
+zone, 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 life. A score of years ago nearly,
+Professor Reinsch, in his "World Politics," startled many American
+readers by his insistence upon the importance of the undeveloped and
+unoccupied tropical regions of the globe, mainly in South America and
+Africa. Even more insistently Kidd's "Control of the Tropics" had, two
+years before, magnified the same zone, but more particularly the
+densely peopled tracts with their varied possibilities of production
+and exploitation. In a recent article by J. A. R. Marriott, M.P.,
+entitled "Welt-Politik," General Smuts of Africa is thus quoted:
+"Formerly we did not fully appreciate the Tropics as in the economy of
+civilization. It is only quite recently that people have come to
+realize that without an abundance of raw material which the Tropics
+alone can supply, the highly developed industries of today would be
+impossible. Vegetable and mineral oils, cotton, sisal, rubber, jute
+and similar products in vast quantities are essential for the
+industrial world."[12]
+
+Another aspect of tropical Africa is brought out in an article by Herr
+Emil Zimmerman, writing in the _Europäische Staats und Wirtschaft
+Zeitung_ of June 23, 1917: "If the Great War makes Central Africa
+German, fifty years hence 500,000 and more Germans can be living there
+by the side of 50,000,000 blacks. Then there may be an army of
+1,000,000 men in German Africa, and the colony will have its own war
+navy, like Brazil. An England that is strong in Africa dominates the
+situation in Southern Europe and does not heed us. But from Central
+Africa we shall dominate the English connections with South Africa,
+India and Australia, and we shall force English policy to reckon with
+us."[13] And again Dr. Solf, the German Secretary for Colonies, has
+lately proposed a simple solution of Africa's industrial future. "In
+redividing Africa those nations which have proved most humane toward
+the natives must be favored. Germany has always considered that to
+colonize meant doing mission work. That is why in the present War the
+natives of our colonies stick to us. England's colonial history, on
+the other hand, is nothing but a list of dark crimes."[14] The
+principle enunciated in the first sentence of this statement is as
+important and true as the later ones are incorrect, if the present
+writer's inquiries and observations in British and German East Africa
+in 1912 are indicative of the facts in the case.
+
+The political problems of the countries here considered are quite as
+important and perplexing as is their economic status. Three theories
+of control have been tried: (1) That of plantations or possessions,
+worked for the possessor's profit with little regard for the governed;
+(2) the policy of vigorous expansion by the whites themselves, despite
+the perils of tropical environments; and (3) permitting the natives to
+work out their own development independently, with or without white
+oversight. Of these the third is the only one favored by the ethics
+and political sagacity of enlightened nations today. But this demands
+the consent and good will of the governed, and how may these
+essentials be secured?
+
+India is the most important, politically considered, of all tropical
+lands. And that Empire's relation to England the eminent Indian ruler,
+Sir Herbert Edwardes, declared in an address delivered at Liverpool in
+1860, should be that of a stewardship in Christian hands, a
+designation echoed in Kidd's general phrase, "a trust of
+civilization," and John H. Harris's "trusteeship vs. possession." How
+shall this trust be fulfilled? Certainly one must consider the
+question of India's poet laureate, Sir Rabindranath Tagore, "Is the
+instinct of the West right where she builds her national welfare
+behind the barricade of a universal distrust of humanity?"[15] Such
+distrust is not removed by the Indian educational scheme alone, or
+with the addition of civilization. "If we pursue the _ignis
+fatuus_ of secular education in a pagan land, destitute of other
+light," quoting Sir Herbert again, "then we English will lose India
+without those Indians gaining any future."[16] In a similar vein Sir
+Alfred Lyall testified: "The wildest, as well as the shallowest notion
+of all, seems to me that universally prevalent belief that education,
+civilization and increased material prosperity will reconcile the
+people of India eventually to our rule."[17]
+
+A partial solution of India's political problems is found in the
+deputation to that Empire in accordance with Mr. Montagu's speech in
+the House of Commons of August 30, 1917, in the course of which he
+said: "The policy of His Majesty's Government, with which the
+Government of India is in complete accord, is that of the increasing
+association of Indians in every branch of the administration, and the
+gradual development of self-governing institutions, with a view to the
+progressive realization of responsible government in India as an
+integral part of the Indian Empire."[18] The favorable outcome of the
+deputation's visit has been mentioned already.
+
+Religious problems and readjustments will also be part of the
+aftermath of the war. At least six millions of Jews, who rightly or
+wrongly are the objects of the Christian missionary propaganda, have
+been released from disabilities in Europe, and new careers and
+educational opportunities will lie before that remarkable race.
+"Jewish influence in the life of the world, already great in
+proportion to the size of the community, will gain a fresh accession
+of strength. Religiously the emancipation may be expected to result,
+as it has done in other countries, in a decay of Jewish orthodoxy, of
+which the Jews of the Ghetto have been the main support. While the
+weakening of the forces of conservatism will open new doors of
+opportunity to the Christian Church, 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
+materialism."[19] Mr. Balfour's letter to Lord Rothschild of November
+2, 1917, stated that the British Government viewed with favor the
+establishment in Palestine of a national home for the Jewish people.
+In the case of missions to Moslem lands, if the Allies are victorious,
+the work in Turkey will be greatly simplified. 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
+possessions. In any case Islam will present strong claims and serious
+problems for consideration by missionary organizations.
+
+Is the foreign missionary enterprise willing and competent to aid in
+the reconstruction soon to come in mission lands? Here are a few
+typical and representative replies to this important question.
+
+Representing in a semi-official way the missionary societies of the
+United States and Canada, Dr. Robert E. Speer writes thus: "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 longing. Foreign Missions
+represent international friendship and good will. The missionary goes
+out to help and serve. He bridges the gulf between his own nation and
+the nation to which he goes. He is not seeking to exploit, or to take
+advantage, or to make gain. He is seeking only to befriend and aid.
+And his aim and spirit are internationally unifying. The missionaries
+succeed in surmounting all the hindrances of nationality and language
+in binding different peoples together in good will. Furthermore, they
+are demonstrating the possibility of the existence of a strong
+nationalistic spirit side by side with human brotherhood and
+international unity. They are seeking to develop in each nation a
+national church embodying and inspiring and consecrating to God the
+genius and destiny of each nation. But they are doing this because
+these are the elements of a yet larger unity, the unity of mankind.
+The first is not contradictory to the second; it is essential to it,
+as the perfection of the State requires the perfection of the family
+unit, and the family demands and does not exclude the richest
+individualism. 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 unity."[20]
+
+As editor of _The International Review of Missions_ and secretary
+of the Edinburgh Continuation Committee, Mr. J. H. Oldham states his
+views of the world-functions of missions: "Missions are the antithesis
+of war. They have created between different peoples relations, not of
+competition, but of coöperation. 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 backward. They are a vital
+expression of the principle on which the new society must rest.... 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 witnessed. The non-Christian races fear, not
+without cause, that the object of western peoples is to exploit them.
+Missions must convince them that the Church exists to help and serve
+them, and the desire to serve them must be made evident in ways that
+they can understand. The task of Missions thus grows broader and
+larger than we at first conceived."[21]
+
+And such statements are not the claims of interested propagandists
+merely,--officials employed by missionary organizations, and hence
+liable to overrate the character and importance of missions to the
+nations. Few men have traversed the world as extensively and
+observantly as Sir Harry Johnston, and probably no one equals him in
+his varied administrative and anthropological services to Africa. In
+his Introduction to the Cambridge University Maitland Prize Essay for
+1915, he says: "Although the writer ... is so heterodox a professor of
+Christianity, practical experience in Africa, 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 Black, Brown and Yellow
+peoples of non-Caucasian race, and amid those Mediterranean or Asiatic
+Caucasians whose skins may be a little duskier than ours, but whose
+far-back ancestry was the same, whose minds and bodies are of our
+type, but whose mentality has been dwarfed and diverted from the
+amazing development of the European by false faiths,--false in their
+interpretation of Cosmos, false to the best human ideals in daily
+life."
+
+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--pity, patience,
+fair-mindedness, protection and instruction; with a view not to making
+them the carefully guarded serfs of the White race, but to enable them
+some day to be entirely self-dependent, and yet interdependent with us
+on universal human coöperation in world management."
+
+And once more this British administrator asserts: "The value of the
+Christian missionary is that he serves no government. He is not the
+agent of any selfish State, or self-seeking community. He does not
+even follow very closely the narrow-minded limitations of the Church
+or the sect that has sent him on his mission. He is the servant of an
+Ideal, which he identifies with God; and this ideal is in its essence
+not distinguishable from essential Christianity; which is at one and
+the same time essential common sense, real liberty, a real seeking
+after progress and betterment. He preaches chastity and temperance,
+the obeying of such laws as are made by the community; but consonantly
+with all constitutional and peaceful efforts, he urges the bringing of
+man-made laws more and more into conformity with Christian
+principles."[22]
+
+As representing nations of ancient culture coming under the helpful
+influences of Christian missions, perhaps no one will command a more
+attentive hearing than Marquis Okuma, ex-premier of Japan and one of
+the world's foremost statesmen. From a summary of his address,
+delivered at the semi-centennial of Protestant missions in that
+Empire, we excerpt the following: "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 responded. 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
+nation. It has been a means of putting into these fifty years an
+advance equivalent to that of a hundred years. Japan has a history of
+2,500 years, and 1,500 years ago had advanced in civilization and
+domestic arts, but never took wide views, nor entered upon wide work.
+Only by the coming of the West in its missionary representatives, and
+by the spread of the Gospel, did the nation enter upon world-wide
+thoughts and world-wide work. This is a great result of the Christian
+spirit. To be sure Japan had her religions, and Buddhism prospered
+greatly; but this prosperity was largely through political means. Now
+this creed [Buddhism] has been practically rejected by the better
+classes who, being spiritually thirsty, have nothing to drink."[23]
+
+These representative testimonies suggest both the fitness and the
+willingness of Christian missions to participate in the coming
+international readjustments necessitated by the war. Such an
+enterprise supplies what the war-weary world so greatly needs--the
+_élan vital et créatur_, to borrow Bergson's fine phrase. And the
+missionary leaders are alert and at their task. On April 4, 1918, Drs.
+John R. Mott and Charles R. Watson, representing the missionary boards
+of the United States and Canada, met with the Standing Committee of
+Missionary Societies in Great Britain and Ireland, when it was
+resolved to form an international "Emergency Committee of Coöperating
+Missions." Already the British committee had been consulted by the
+Government concerning certain important matters affecting the mission
+fields and their problems arising from the war. Such questions are
+becoming increasingly numerous, and their solution demands an intimate
+knowledge of missions and of the spirit and aspirations of African and
+Asiatic races. America is likewise needing such a body of experts to
+supplement government investigations. This country has a slight
+preponderance in representation on the Emergency Committee; and in the
+chairman, Dr. John R. Mott, the foremost Protestant leader of the
+world, and a man of such diplomatic gifts that President Wilson twice
+vainly called him to the position of minister to China,--though he
+accepted appointment upon commissions to deal with Mexico and Russia
+later,--the committee has a missionary statesman who is equal to the
+important trusts that will be committed to its consideration. To serve
+as the eyes, ears and hands of this important post-bellum council, the
+two largest fields, India and China, have each an energetic
+Continuation Committee of the Edinburgh Conference of 1910,
+established as the result of Dr. Mott's visits and conferences in
+1912-1913. The Foreign Missions Conference of North America, and
+especially its Board of Reference and Counsel, are in annual and _ad
+interim_ consultation as questions arise from time to time.
+
+President King quotes these words from Lloyd George's address to a
+labor delegation: "Don't always be thinking of getting back where we
+were before the War. Get a really new world. I firmly believe that
+what is known as the after-the-War settlement will direct the
+destinies of all classes for generations to come. I believe the
+settlement after the War will succeed in proportion to its audacity.
+The readier we are to cut away from the past, the better we are likely
+to succeed. Think out new ways, new methods, of dealing with old
+problems."[24]
+
+Another horizon of the same idealistic character opens before the eyes
+of our own President, the seer to the nations in this epoch-making
+time. In an address delivered on October 5, 1916, President Wilson
+proclaims the new day to the United States: "America up to the present
+time has been, as if by deliberate choice, confined and provincial,
+and it will be impossible for her to remain confined and provincial.
+Henceforth she belongs to the world and must act as part of the world,
+and all the attitudes of America will henceforth be altered." And
+again three weeks later he adds: "America was established in order to
+indicate, at any rate in one government, the fundamental rights of
+man. America must hereafter be ready as a member of the family of
+nations to exert her whole force, moral and physical, to the assertion
+of those rights throughout the round world." Here is a sentence from
+his greetings to France on Bastille Day, 1918: "The War is being
+fought to save ourselves from intolerable things; but it is also being
+fought to save mankind." And as a final word from President Wilson,
+taken from his discussion of the new international morality: "My
+urgent advice to you would be, not always to think first of America,
+but always, also, to think first of humanity. You do not love
+humanity, if you seek to divide humanity into jealous camps. Humanity
+can be welded together only by love, by sympathy, by justice, not by
+jealousy and hatred." While none of these utterances refer
+specifically to missions, yet surely Dr. W. I. Hull is correct in
+interpreting President Wilson's relation to races of the mission
+fields in these words: "Instead of exploiting backward peoples, he
+would apply the maxim of _noblesse oblige_, and would summon all
+nations to mutual aid in their ascent of 'the world's great altar
+stairs' up to the law and order, peace and justice, which constitute
+the true sunshine of God."[25]
+
+The "really new world" of Britain's Premier will not be dominated by
+Machiavelli, the motto of whose sixteenth and seventeenth century
+monarchs was "_L'état c'est moi!_" even though Treitschke ranked him
+second only to Aristotle as a political philosopher.[26] The present
+cataclysm of woes does not prove Professor Cramb's contention that
+"Corsica has conquered Galilee"; nor has Nietzsche thrust the "pale
+Galilean" from his throne. That semi-insane philosopher's _Uebermenschen_
+must fall before Sir John Macdonnell's "_Super-Nationalism_" as set
+forth in the March, 1918, issue of the _Contemporary Review_. And the
+President's world-echoed phrase, "world-democracy," is uttered only
+with the corrective in mind that was sounded forth a score of years
+ago by England's Colonial Secretary, Joseph Chamberlain, "Think
+imperially." It is only by the establishment of an _Imperium in
+imperio_ through obedience to what the Duke of Wellington called the
+Christian's Marching Orders, the Great Commission, that the new reign
+of the Prince of Peace can become possible. 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 hour,
+there is solace in the thought that Golgotha was but the prelude to
+the Resurrection and Ascension. The Ascent of Mankind in all its
+nations and peoples and kindreds and tongues is at hand. To hasten
+this universal uplift and aid the World Powers as they seek to
+inaugurate the New Order, no agency is likely to aid more than foreign
+missions among the peoples reached by that enterprise. And the new
+Imperial Thinking and Acts are simply those of the seven-fold
+Commission of the Saviour of the World, "Behold, pray, go, heal,
+preach, teach, baptize, all nations," the conquering Labarum of an
+onward-moving Church.
+
+[1] A. C. Coolidge, "The United States as a World Power," p. 329.
+
+[2] F. Lynch, "President Wilson and the Moral Aims of the War," New
+York, 1918, pp. 50-51.
+
+[3] Beach and St. John, "World Statistics of Christian Missions,"
+1916, pp. 59-61.
+
+[4] For the year 1913, see P. K. Streit, "Atlas Hierarchieus,"
+summarized in "World Statistics of Christian Missions," pp. 103-104.
+
+[5] London _Times_, May 16, 1918.
+
+[6] Personal letter from an investigator in France, May 29, 1918.
+
+[7] "Das Kriegserlebnis der deutschen Mission in Lichte der Heiligen
+Schrift" as quoted in _The Missionary Review of the World_ for June,
+1918, pp. 423-424.
+
+[8] J. H. Oldham, "The World and the Gospel," p. 200.
+
+[9] J. L. Barton in _Missionary Ammunition, Number One_, 1916, p. 19.
+
+[10] _Missionary Review of the World_, January, 1917, p. 4.
+
+[11] _International Review of Missions_, April, 1916, p. 183.
+
+[12] _Nineteenth Century and After_, April, 1918, pp. 675-676.
+
+[13] Reported in the London _Times_, November 9, 1917.
+
+[14] _Nineteenth Century and After_, April, 1918, p. 681.
+
+[15] R. Tagore, "Nationalism," p. 101.
+
+[16] Quoted in W. Archer's "India and Its Future," pp. 307-308.
+
+[17] M. Durand, "Life of Sir Alfred Comyn Lyall," p. 89.
+
+[18] _International Review of Missions_, January, 1918, p. 23.
+
+[19] _Ibid._, p. 53.
+
+[20] _Missionary Ammunition, Number One_, 1916, pp. 12-13.
+
+[21] _International Review of Missions_, October, 1914, pp. 632-633.
+
+[22] A. J. Macdonald, "Trade, Politics and Christianity in Africa and
+the East," xii, xv, xviii.
+
+[23] _Japan Daily Mail_, October 9, 1909.
+
+[24] F. Lynch, "President Wilson and the Moral Aims of the War," p.
+72.
+
+[25] F. Lynch, "President Wilson and the Moral Aims of the War," p.
+64.
+
+[26] H. von Treitschke, "Politik," p. 3.
+
+
+
+
+VIII
+
+THE WAR AND SOCIAL WORK
+
+WILLIAM BACON BAILEY
+
+
+Although the duration of this world-war, and the part which we may be
+called upon to play in it, makes the destruction in wealth and human
+life in this country uncertain, and although we cannot tell so far in
+advance what will be the probable extent of social reconstruction to
+follow, still the war has progressed far enough, and its effects upon
+this country are sufficiently apparent, to enable us to forecast more
+or less indefinitely certain changes which are likely to follow its
+close.
+
+With regard to the future of social service, three facts are apparent:
+
+First, the people of our country are contributing money as never
+before to social work. We have for a long time realized that there was
+a reservoir in this country upon which we had drawn but little, but
+few realized the extent of this surplus. At times of great distress
+both here and abroad, our sympathy had been expressed by generous
+contributions. We had annually contributed large sums for the support
+of various philanthropies in this country, but as a nation we never
+realized how much we could give until the test came. One drive is
+hardly completed before another comes. We are surprised as a nation
+and as individuals at the amounts we can repeatedly give and still
+continue to meet our ordinary expenditures. This giving is getting to
+be almost a habit with us and when the war is over, although we may be
+helping to carry a huge national debt, I believe that our deserving
+charities will be supported more adequately than before the war.
+
+Second, we are getting more trained volunteer workers. 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 attendance.
+The past few months have seen an increase in this volunteer service
+which a year ago we should never have deemed possible. 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 colors. 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
+visitors. They recognized the advantage of classroom instruction for
+these visitors, even if necessity compelled that it be extremely
+limited. Accordingly training schools for these volunteers have been
+started in many places in this country and the attendance has been
+surprisingly large and regular. These volunteers are no longer timidly
+inquiring whether there is some opportunity for friendly visiting in
+the homes; they are demanding that some opportunity be given them.
+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 come.
+
+Third, the war is raising the standard of care in charitable work.
+Most of these volunteers are visiting in soldiers' families. The
+allowance from the Government, the State and the Red Cross makes
+possible a good standard of living. 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 fall. At the close of
+hostilities these volunteers, accustomed to this standard, will demand
+that the same standard apply to the out-door relief given by
+charitable societies. The result will be a considerable rise in the
+standard of care. Professional social workers are not talking so much
+as they did about "cases." They are talking more about "families."
+This is the express desire of those who are directing the Home Service
+Section of the Red Cross. It is felt that in this way a more personal
+note may be brought into family rehabilitation in the future. It would
+appear, therefore, that the future should find our charities more
+adequately financed, better supplied with trained volunteers, and
+inspired to a higher standard of work.
+
+The habit of saving is likely to become much more firmly established
+among our people. We may never be so thrifty as the French nation, but
+we are progressing in that direction. Subscriptions to the Third
+Liberty Loan were received from seventeen millions of our people. In
+many of our public schools the purchase of thrift stamps by the
+scholars has been almost universal. It is probable that a very large
+proportion of those who are now purchasing liberty bonds never owned a
+bond of any description before. The habit formed in this way will
+continue in many cases. 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 before. This habit of saving and
+the ownership of bonds will not fail to have its influence upon the
+rank and file of our people. 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 way. 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 earn.
+The plain word "thrift" seems likely to come into its own again.
+
+Up to the present time social work has appeared to many persons to be
+a fad. 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 do. The charge has been made that social service was only a
+temporary phenomenon which would soon disappear. But the war has
+taught us a lesson. The military authorities were among the first to
+recognize the need of proper recreation for the troops, and the demand
+for workers in the cantonments and at the front has been too great to
+be met. We see now that the need for recreation is a real need. It
+seems likely that commercialized recreation and amusement is likely to
+play a smaller part hereafter, and that the community is going to
+demand a share in this enterprise in the future. Assembly halls,
+playgrounds, and similar provisions for the public will be required.
+
+We have never had a caste system in this country and aristocracy based
+upon birth has been unknown. 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
+country. Land ownership has been widely distributed, we have had a
+large middle class and men have been constantly changing from the
+group of employees to that of employers. But notwithstanding these
+factors, there has been a growth of class feeling in this country.
+Employers have been mistrusted by employees. The growth of large
+fortunes has given rise to envy and bitterness in many quarters. Many
+have felt that ignorance was the principal cause for this growing
+antipathy. Employer and employee no longer met upon a common footing.
+Many attempts have been made to bridge this chasm. 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 viewpoint. The industrial
+service movement has been an attempt to link the interests of employer
+and employee together. But these movements have only scratched the
+surface. The distinctions based on difference have persisted. It has
+remained for the war to bring the members of these opposing groups
+together. Camp and trench life know no class distinction. Rich and
+poor, educated and illiterate, rub elbows and share common life. It is
+no uncommon sight to find four men with three different mother tongues
+sharing a tent together. The effect of this close companionship, this
+sharing of dangers in common, cannot help but breed a companionship
+which will do much to bring together men of different birth, breeding
+and social station.
+
+Another effect of this war has been to lessen sectarian and religious
+differences. Protestant, Roman Catholic and Jewish organizations are
+working side by side in our military camps. The contributions to the
+work of the Knights of Columbus and of the Y. M. C. A. have come from
+the community as a whole. Men of different faiths have served as
+members of the same teams in these drives. 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 affiliation.
+
+We often heard at the beginning of this conflict that it was a rich
+man's war; that this country had been drawn into it through the
+machinations of wealthy men who wished to make more wealth through
+army contracts. This charge has been pretty thoroughly disproven, and
+now little is heard of it. The rich have proved their patriotism as
+conclusively as any class in this country. They have contributed
+generously to our war charities, have submitted to unprecedented
+taxation with very little grumbling, have bought Liberty Bonds
+generously, and have seen their sons volunteer for military service
+with commendable pride. Many of our most efficient executives have
+contributed their time to the service of the Government. In fact, 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
+position.
+
+The war is also likely to change the extent and direction of the
+social movements in this country. 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 unfortunates. A group of
+their compatriots in this country would form a society for the
+assistance of Scotch widows. No study was made of the causes of this
+unfortunate situation. The widows were there and their helpless
+condition called for aid. There was no attempt to reduce the number of
+widows by safeguarding the lives of their husbands. In this assistance
+there was much duplication as the number of these societies increased.
+Then came the attempt to eliminate this waste by the formation of
+societies to coördinate these charitable activities in our cities.
+Although the idea of constructive work entered the minds of these
+pioneers, the contributors were interested chiefly in the relief of
+want.
+
+It soon became evident that this want was the result of certain
+well-defined causes. Sickness, unemployment, 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 removal. These
+activities soon brought the realization that many of these causes were
+social rather than individual. Sickness is sometimes caused by
+individual excesses, but it is also caused by unhealthful occupations
+and life in miserable tenements. We had held property rights as
+sacred, but when greed brought a train of social evils we directed our
+attention to regulation. It may be meritorious to help a widow whose
+husband has been killed at a machine, but it is equally meritorious to
+safeguard the machine that it may cease to be the cause of widowhood
+in the future. It is good philanthropy to assist those afflicted with
+tuberculosis, but it is better to remove the disease-breeding "lung
+blocks" from our communities.
+
+This brought the realization that these are community problems which
+must be met by community action. The state legislatures were appealed
+to with ever increasing success, but Federal action was difficult to
+obtain. The war has made us impatient with half-measures. The exigency
+demanded immediate and drastic action. Things have been done to obtain
+efficiency which we would have considered impossible five years ago.
+The rights of private property have had to give way before community
+need. We have begun to deal on a larger scale with ultimate causes and
+less with the relief of apparent effects. This movement may receive a
+temporary setback at the close of the war, but as a community we have
+learned what is possible and this lesson will not be lost.
+
+Certain social reforms are being hastened by the war. We have long
+felt that certain practices were harmful or wasteful, but in our
+easy-going manner had kept putting the matter off in the hope that the
+evil would cure itself. The necessity of waging successful war has
+compelled the immediate elimination of this waste. Take one or two
+instances only.
+
+For a long time we have been more or less familiar with the financial,
+physical and spiritual waste resulting from the consumption of
+intoxicants in this country. 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 alcohol. Our half-hearted attempts
+were not very successful and finally, after we had experienced a coal
+shortage, and had accepted wheatless and meatless days, the country at
+last made up its mind that intoxicants must go and the liquor traffic
+in this country appears to be doomed. It might have come sooner or
+later in any case, but the war has hastened the day.
+
+For a long time penologists have realized that it was poor economy to
+shut prisoners into dark and dismal cells, giving them but scant
+exercise with little or no employment and then to expect them, at the
+expiration of their terms, to be returned ready to take their proper
+places in society. 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 terms. 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 wanted.
+The demand for farm labor has finally forced our jails and
+penitentiaries to give up the labor so sorely needed on the farms. It
+is probable that during the coming summer a million acres of land in
+this country will be tilled by those undergoing sentence.
+
+We had recognized for years the ravages of venereal disease upon our
+manhood and womanhood, and a national society and a large number of
+state societies had been organized to combat the evil. 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 situation.
+The Federal Government has taken steps to remove diseased women from
+the neighborhood of the army cantonments and naval bases. The
+Government is footing the bills for the treatment of these women in
+state institutions, where such exist, and is providing suitable
+facilities for their care in the states where no such opportunity for
+treatment existed. After the war the lesson we have learned in this
+way is not likely to be forgotten. Another lesson we have learned from
+the war has been that a considerable proportion of our young men are
+physically below par. Poor care of the teeth and body, improper or
+insufficient food, lack of proper exercise, unhygienic methods of
+living, and various forms of excesses have produced a generation of
+young men many of whom are physically unfit for active military
+service. The importance of this fact has now been driven home, and
+although much had been said and written upon this subject in recent
+years, it will have added emphasis in the future.
+
+We have always had a democratic form of government, and have in a way
+considered this country an asylum for the oppressed of all nations.
+For several years previous to the outbreak of the war in Europe, we
+had been receiving into this country immigrants at the rate of about a
+million a year. We had gradually increased the number of restrictions
+until most of the undesirable types were excluded. 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
+citizen. We had recognized the desirability of Americanizing these
+immigrants as soon as possible, but had proceeded about the
+proposition in a more or less half-hearted way. The Y. M. C. A.,
+through its industrial department, and through the industrial service
+work in connection with the colleges, had done considerable to teach
+English and civics to the non-English-speaking foreigners. Several
+other organizations, some of them national in scope, had interested
+themselves in this problem, but our country seemed slow to appreciate
+the necessity of making true Americans from these various racial
+groups at the earliest possible moment. 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 groups. 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 body.
+
+The very fact that we were receiving from the Old World annually a
+gift of a million foreign-born, most of whom were in the active ages,
+has led us to think that the supply of labor for this country was
+assured. We were receiving from Europe all of the natural increase
+from a population half as large as our own. The ships that brought
+these hopeful workers to this country took back many who had been
+maimed in our industries. We had paid too little attention to this
+problem since the source of this supply of cheap labor seemed
+inexhaustible. Upon the declaration of hostilities in Europe, the
+stream of labor to this country suddenly ceased and it is a serious
+question whether it will ever again reach its former proportion. 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 come. 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 result. 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 supply. With the impossibility of securing this
+needed labor from abroad, we have realized the necessity of conserving
+the supply in this country. Every effort must be made to reduce the
+toll from accident and injury and to decrease the amount of sickness
+in the country. We may expect an increase in compensation insurance
+and in health insurance among the states. This summer we are having a
+campaign to save the lives of a hundred thousand children. This
+movement for the conservation of life would undoubtedly have come in
+time but has been hastened by the war. 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 occupation. It is only a step to provide the same sort of
+training for those who are maimed in our industries.
+
+No matter what may be the waste in life and property resulting from
+such a conflict, if the people of this country can preserve in their
+purity the ideals with which they have entered upon this crusade,
+social workers may face the future with confidence.
+
+
+
+
+IX
+
+THE WAR AND CHURCH UNITY
+
+WILLISTON WALKER
+
+
+The great war has been conspicuously one of alliances. For its
+successful accomplishment coöperation and individual subordination
+have been manifested in military, political and economic fields in
+heretofore unexampled fulness. Liberties, the result of long
+struggles, and deeply cherished, have been laid aside, for the time,
+that larger efficiency may be accomplished. Individual opinions
+strongly held have been subordinated to a common purpose. The time has
+witnessed a reappreciation of values in many realms. Much that in days
+of peace has seemed of importance, has appeared in the fierce light of
+war of relatively minor significance. A change of perspective has been
+the consequence. Has this result, so apparent in most realms of
+activity and of ordinary life, been manifest in the realm of religion?
+Are the same forces at work there also? An answer to these questions
+cannot as yet be fully formulated; but it is at least possible to
+indicate certain influences which are at work.
+
+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
+righteousness. No action in which the nation has ever engaged has been
+so unselfish. We have taken our part in the struggle without hate, and
+with full consciousness of the prospective cost in life and treasure,
+that certain principles of justice may prevail, and that despotism,
+brutality and falsehood may not dominate the civilized world. We look
+for no indemnities, no annexations, and no pecuniary rewards. The
+American people has never more fully exhibited that idealism which, in
+spite of frequent misapprehension by those unacquainted with the real
+national spirit, is its fundamental characteristic. The consonance of
+this attitude with some primary teachings of religion is apparent.
+Self-sacrifice that the weak may be helped, that wrong may be
+resisted, and that a truer and juster order may be established among
+the nations, are aims that are closely akin to those of the Christian
+faith in its aspect of love to one's neighbor. Nor is it without
+evidential value to the essentially religious quality of American life
+that no enterprise has ever so united the people, and that Americans,
+whether so by long inheritance or immigrants who have more recently
+caught the national spirit, have never before been so at one in a
+common endeavor. Nothing less noble, less idealistic, less in a true
+sense religious could so have fused them into one.
+
+The war, furthermore, has been a revelation of the fundamental
+purposefulness of the rising generation. 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 people. The call to arms has shown them as patriotic, as
+whole-hearted in devotion, as sacrificial as ever their elders were.
+They need bow in reverence to none who have gone before them. The
+cheerfulness with which a selective draft has been accepted, and in
+thousands of cases anticipated, has shown the readiness of youthful
+response to high appeal. This demonstration of the soundness, the
+earnestness and the unselfishness of those who are soon to be the
+leaders of the national life is full of religious encouragement.
+
+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
+conserved. Doubtless other nations in the world-struggle have made
+larger sacrifices and endured far severer privations; but the
+impressive quality of what America has done is that it has been so
+largely self-imposed, a voluntary sacrifice, in which suggestion
+rather than compulsion has been the task of its leaders. Strikingly
+impressive, also, has been the outpouring of wealth and effort to
+relieve human suffering through the Red Cross and kindred agencies,
+not only for the alleviation of the miseries of our own sons, but of
+the martyred population of Belgium, of France, of Poland and of Syria.
+No village has been too small, no community too remote or too rural,
+to have a share in this altruistic endeavor. Its spirit is in a true
+sense that of religion. More openly and professedly religious has been
+the marvelous work of the Young Men's Christian Association and of the
+Knights of Columbus. No previous war has seen anything comparable in
+extent of effort or scope of plan. The aim, and to a great extent the
+accomplishment, has been to cast Christian sympathy and brotherly
+helpfulness around the soldier and sailor in every camp at home and
+abroad, in the trenches, the hospitals, the battleships, the
+transports, and in the cities where his furlough is spent and his
+ideals so easily forgotten. These agencies have not labored for our
+own sons alone, but for those of France and Italy also. 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 service. The Young Men's Christian Association
+and the Knights of Columbus have been in truth the right arm of
+American Christianity stretched out to shelter, to hearten and to aid.
+They have been the agents of the churches in their ministry. Without
+them the contribution of organized American Christianity would have
+been relatively ineffective. Through them that Christianity has
+exhibited itself in practical and achieving power as never before.
+
+The outstanding feature of these conspicuous manifestations of
+American religious life is that they have been absolutely undogmatic.
+Their type of Christianity has been broadly inclusive of what may be
+called universally accepted doctrine. Chaplains from most various
+denominational antecedents have labored together in a spirit of
+Christian comradeship, bearing only the sign of the cross. The
+workers, ministerial and lay, 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 another, but with the
+Knights of Columbus and with the representatives of Jewish faith. In
+common efforts to reach common needs, differences which loomed large
+at home have been laid aside. The requirements and experiences of our
+soldiers and sailors have been elemental, and these agencies have
+sought to meet them with a simple, earnest, uncontroversial
+Gospel,--the common denominator, if it may so be called, of our
+American Christianity. They have presented God, sin, salvation, faith
+in Christ, purity of life, brotherly helpfulness; and to this
+presentation the young manhood of our armies and navies has been quick
+to respond. These young men have cared little as to the particular
+denominational label which these messengers may have worn at home.
+Spoken with manliness, sincerity and sympathy, the message has won
+their hearts.
+
+These experiences have inevitably raised the question more
+insistently, which had already before the war been sounded
+increasingly loudly in our home churches, whether the divided state of
+American Christianity is to continue. It has long been deplored. Can
+it not be in a measure abated? A disposition to believe that it can is
+increasingly evident. 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
+coöperation is not merely desirable but feasible. The much-divided
+Lutheran body has taken steps which promise its union in one fold. 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 Christianity. The Protestant Episcopal Church of the
+United States still urges its ambitious and remote plan of a World
+Conference on Faith and Order, aiming at a general reunion of
+Christendom; though in this case the war seems to have delayed rather
+than furthered the project. In the local field, 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 States.
+Not only has no evil been the consequence, but better acquaintance and
+larger Christian sympathy have resulted. In some places, as in New
+Brunswick, N. J., these temporary unions have led to efforts to make
+these combinations permanent. It is evident that the possibility of a
+larger unity is being discussed as never before, 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 differences.
+
+Will anything permanently effective come out of this widely diffused
+desire? Shall we be satisfied with the remarkable exhibitions of
+Christian coöperation in our army and navy, shall we entertain a pious
+wish that something similar may be achieved at home, and will the end
+of the war find us, nevertheless, in our present divided state? The
+answer will depend on the sacrificial willingness of our American
+Christianity. Is it ready to pay the cost? That is a far-reaching
+question any answer to which is at present impossible, for the
+difficulties in the path of a larger union are enormous. Such a
+greater unity can be achieved only as several barriers of great
+strength are overthrown.
+
+One such barrier is the inertia of local organizations. Few American
+communities are not confessedly overchurched, as far as the Protestant
+population is concerned. 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
+communities. Yet effective consolidation is opposed by serious
+obstacles. Long custom, ancient disputes, denominational loyalties,
+keep these relatively feeble bodies asunder. These prejudices are hard
+to overcome. "Our fathers worshipped in this mountain," is a feeling
+not peculiar to Samaria. Much of this local loyalty is not without its
+commendable qualities. It is bound up with traditions of parental
+piety, of devotion to a particular house of worship and to a
+congregation of believers in which one has grown up in the Christian
+life. These feelings are very real. 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 situation.
+Only the larger good can drive out the lesser goods.
+
+A further barrier, and one of no inconsiderable magnitude, 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 abroad. By their gifts, their sons and daughters and their
+prayers, the missionary societies are supported, by which the
+outreaching work of the Kingdom of Christ is carried forward. These
+societies are now denominational. If two local churches are to become
+one, where will their joint contributions go? One has aided one group
+of missionary societies hitherto, the other another. Shall the new
+union divide its gifts? If it does, will they be as extensive or the
+interest as great as formerly? These are practical questions for the
+missionary societies. The only final solution of such a situation
+would seem to be an extensive consolidation of the missionary
+societies themselves, so that they might become more representative of
+American Christianity, at least of American Evangelical Christianity,
+as a whole, rather than simply the organs of particular denominations.
+
+A third barrier of difficulty barring the pathway of local
+consolidation is that of ministerial and ecclesiastical
+responsibility. Each of the various denominations now has its definite
+method of entrance on its ministry, and of responsibility for the
+character and standing of those in its pastorates. Each holds itself
+bound to aid its feebler churches in their pecuniary necessities. If a
+new congregation results from the union of two or more existing bodies
+representative of different denominations, where is the test of
+ministerial fitness, and the guarantee of continued ministerial
+standing to be found, and who is to aid such a church if financially
+feeble? These are the problems which are often raised by the so-called
+"community church." Of course these difficulties are often met by the
+united organization attaching itself to the denomination originally
+represented by one of its component parts; but this solution, though
+effective, makes so large demands on Christian self-denial as often to
+be impracticable in the present still comparatively feebly developed
+desire for unity.
+
+A still further barrier to unity, both on the local field and on the
+larger national scale, is the fact, often overlooked, that the
+separations of American Christianity are really due quite as much to
+differences of taste as to divergencies of doctrines or of polity.
+There is an Episcopal, 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 divergencies. They
+view the Christian life, they look upon worship, they express their
+deeper feelings, in unlike ways. The variety is not so much a
+diversity of belief as a contrast of temperaments. Being so, it is not
+susceptible to argument, or to adjustment by conventions or creedal
+agreements. It is to be met, if met at all, by the increasing spirit
+of democracy, which the war has done so much to foster. 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 spirit. They will continue. Men are
+not all made in the same mould. But, it may be believed that they may
+be overcome by a growing recognition of unity in variety.
+
+Moreover, in spite of an increasing longing that the multitudinous
+subdivisions of American Christianity be merged in a larger whole,
+much tenacious holding of peculiar denominational tenets will have to
+be overcome. The simplicity of the great truths which Christians hold
+in common will need to be more fully realized. Most American
+Evangelical denominations are now willing freely to admit that the
+essential verities of Christianity are held by their associated
+communions, and that a true Christian life is possible in each of
+them. The evident working of the spirit of God makes a denial
+impossible. But while each denomination is thus willing to recognize a
+real, if grudgingly admitted, sisterhood as the share of the others,
+each regards its peculiarities of belief or practice as of extreme
+importance, if not to the being, at least to the well-being of the
+church, so that effective inter-communion seems impossible. An
+interesting illustration of this spirit has recently been shown in a
+discussion involving a communion which professes, one cannot doubt
+with sincerity, a desire for a reunion of Christendom. A proposition
+was made to it by a number of representatives of other communions,
+urging that the unity of American Christianity be illustrated by joint
+ordinations of chaplains for service with the army and navy. That
+proposal, which involved no question of ministerial status in the home
+churches, was declined by its highest authorities. 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 God; 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 service. Doubtless many similar instances could be
+found, 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
+discipleship.
+
+These barriers have been thus frankly stated because they are very
+real, and while the impulse toward Christian unity now flows in
+increasing strength from the experiences of the great war, the
+movement in that direction must acquire far greater momentum before
+its work can be accomplished. Christian unity was never so fully
+before the thought of the American churches as now. Never were so many
+sincerely desirous of it. 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 order. It is
+a task which demands all the forces of an undivided Christianity. Yet
+desirable as the goal of unity is, it will never be reached save
+through the strenuous coöperant effort of all who long for it. That
+effort must be greater than any heretofore made. It must be patient
+and persistent and in full faith that the Master's prayer for his
+disciples demands their utmost endeavor.
+
+Three steps are certainly needful for effective progress towards a
+larger unity:
+
+There must be a clearer recognition of the things in the Christian
+faith which are of vital significance. The really great truths must be
+seen in their proper perspective. The simplicity of the Gospel must be
+increasingly recognized. We have too often elevated relatively
+subordinate convictions to an equality with the fundamentals of the
+faith. In this clearer perception of proportions the experiences of
+the religious work of the war is greatly aiding. We are seeing that in
+the Christian life we need not so many things as much.
+
+No less necessary is it that a spirit ready to sacrifice the
+important, but relatively subordinate, be developed. No denomination
+is called upon to sacrifice alone. If unity is to be achieved, each
+must feel a willingness to subordinate that which though precious by
+custom or antiquity or cherished possession is yet divisive.
+
+Even more imperative is it that American religious bodies know each
+other better. Existing side by side, laboring in the same communities,
+it is amazing how little real comprehension of each other's spiritual
+life now exists. In mutual acquaintance by common association,
+wherever such intercourse can be brought about, lies the corrective of
+much present misunderstanding that separates us. All that aids a
+common acquaintance is an aid to ultimate unity.
+
+The consideration just mentioned makes it probable that the most
+promising present step is in the direction of federal coöperation.
+Religious bodies that are far from willing to sink their present
+differences may yet work in harmony, and by working together increase
+that mutual understanding and thereby confidence in each other's
+Christian spirit which is so essential a preliminary to unity. That is
+what makes the Federal Council of the Churches of Christ and similar
+movements eminently worthy of support. They are not ends in
+themselves. They are means of utmost significance to a larger end.
+
+The war is showing a vision of our need and of the goal of our effort.
+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 it. It is as true now as when the Master
+said it, that "with God all things are possible."
+
+
+
+
+X
+
+THE RELIGIOUS BASIS OF WORLD
+RE-ORGANIZATION[1]
+
+E. HERSHEY SNEATH
+
+
+When we reflect upon the situation of the race today, with the leading
+nations in the throes of a war of unparalleled dimensions and
+destructiveness, we are appalled at the impotency of those forces that
+heretofore have tended toward world-organization. Time was when
+international treaties and laws seemed to have at least a semblance of
+inhibiting sanctity, but in recent years they are regarded in certain
+quarters as mere "scraps of paper," and the supposed "rights" of
+nations are treated with scorn and contempt. The black flag of piracy,
+hitherto regarded as the symbol of international outlawry, floats on
+the high seas, and the assassination of neutrals and noncombatants is
+regarded by some as a national virtue. For centuries humane
+considerations obtained with reference to prisoners of war and to
+partially conquered nations. Now, certain nations have substituted for
+such humanitarianism, outrage, brutality and enforced slavery. In
+short, international pact and law seem to have broken down. Their
+restraints have yielded to the unbridled force of national greed and
+lust for power.
+
+Again, in the past, the moral imperatives, independent of political
+treaties and laws, have exercised a wholesome constraining and
+restraining influence on the relations of different peoples, and have
+made for fraternal world-organization. Man is constitutionally a moral
+being, and is, to a certain extent, governed by sentiments of justice
+and benevolence. These moral elements of our nature have led us to
+have regard for man as man, rather than for men as members of
+particular nations and races. Hence, 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
+personality. The same tendency has characterized our attitude toward
+men organized under political government. But alas! these fundamental
+moral claims are now flagrantly violated. The morally right has, with
+some nations, degenerated into the right of might.
+
+Again, in the past, art has made for the unification of the race. The
+æsthetic consciousness is on the side of harmony. It hates chaos and
+loves order. It functions in the social and political spheres and
+tends toward unity rather than anarchy--toward peace rather than war.
+"Art binds together and unites the members of the nation; nay, all the
+members of a sphere of civilization; all those who have the same faith
+and the same ideals. Opinions and interests differ and produce
+discord; art presents in sensuous symbols the ideals which are
+cherished by all, and so arouses the feeling that all are, in the last
+analysis, of the same mind, that all recognize and adore the same
+ultimate and highest things."[2] When we deal with the ideal we are
+dealing with the universal. Thus art transcends both individualism and
+nationalism. It contributes toward international good will. But how
+ineffective it has proven along these lines during the last few tragic
+years. One of the first great outrages of the war was the wanton
+bombardment of the beautiful Rheims cathedral. The world protested
+against this iconoclasm, but it continued. Vandalism and robbing
+nations of their art treasures are features of _Kultur_; so the
+breach between nations widens despite the supposed unifying power of
+art. The nation of Bach, Beethoven, Mozart, Mendelssohn and Wagner
+grips with mailed fist the throat of the nation of Michelangelo,
+Titian, Da Vinci, Correggio and Raphael, and tries to strangle the
+nation of David, Delacroix and Millet. The nation of Lessing, 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 Browning. The refining and organizing influences of
+art have given way to the brutal instincts of malevolence and greed,
+and a lofty idealism that bound the nations together in a golden chain
+of beauty finds the precious chain rudely broken. Art, like the other
+binding forces, has apparently failed in its work of unification.
+
+Another force that has been operative in world-organization is
+religion, and especially the Christian religion. With its proclamation
+of the universal fatherhood of God and brotherhood of man; with the
+law of love as its law of social interaction; 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 men, and of harmony among the nations.
+But what is the case today? 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 peoples,
+and attempts to incite the Moslem world to warfare against nations of
+Christian faith, merely to enhance her own selfish interests.
+Furthermore, in the present crisis we find Christian nation arrayed
+against Christian nation: Protestant against Protestant; Catholic
+against Catholic; Protestant and Catholic united against Protestant
+and Catholic. Peoples in whose ears for centuries have rung the glad
+tidings of "peace on earth, good will toward men" are today gripping
+one another in mortal combat. The star of the East that, according to
+the story, guided the Wise Men to the manger of the Prince of Peace
+seems to have lost its radiance and directing power. 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 hooks. 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 today. Where is the power of that cross, the vision of
+which carried with it still another vision of a world attracted to,
+and unified by, the power of self-sacrificing love--"And I, if I be
+lifted up, will draw all men unto me"? Is the power of sacrificial
+love drawing the hearts of men and of nations together in the
+fellowship of Jesus Christ? Are not the dominant forces operating
+today centrifugal rather than centripetal? It is not the skeptic, or
+cynic, or pessimist, who asks these questions. They are the questions
+of thousands of earnest men and women who face the supreme crisis of
+human history. They bring home to us the fact that religion, even in
+its highest form, like international law, like morality, like art,
+however promotive of human brotherhood it has been, has failed in this
+most crucial test to prevent the dreadful work of the destructive
+forces of mankind. This is a fact that the sincere believer in
+religion must face whether he wants to or not.
+
+In view of the failure of all of these more or less harmonizing and
+synthesizing forces to prevent such a gigantic war, what are we to say
+about world-organization after the conflict? Nations must live and
+sustain relations to one another. They must establish some _modus
+vivendi_, and it must be founded on justice. The necessity of
+righteousness and good will in international relations has been made
+more apparent than ever by this most tragic conflict. And the question
+arises: What organized forces are to establish such righteousness and
+good will among the nations? We must depend upon the very same forces
+that have been operative in the past; that is, upon international law,
+morality, art and religion, but they must be made more effective. How
+this may be done in the case of religion it is the aim of this paper
+to try to explain.
+
+In the first place, if religion is to become powerfully effective in
+this direction, it must take a really ethical view of God. He must be
+regarded as essentially moral in his constitution; as ruling in
+absolute righteousness, 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 dwell. Much as believers in religion
+have said on this subject, the conceptions of many as expressed in
+belief and conduct have contradicted their words. When the nation of
+Martin Luther, including not merely the docile masses, but the
+spiritually enslaved clergy and servile university professors,[3]
+among whom may be numbered such religious leaders as Harnack, can
+accept and pray for the success of the war program of a ruler who
+regards himself to be the vicegerent of the Almighty, coöperating 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 God. Such a conception of the Deity
+proves divisive rather than unifying. It recognizes merely a partisan
+tribal Deity who coöperates with a people to realize its own ends,
+however unworthy and debasing those ends may be. Its influence is
+promotive of national selfishness, and makes against a brotherhood of
+nations. Professor Leuba speaks of the utilitarian ends for which men
+believe in God--making him hardly more than a meat purveyor;[4] but
+the German conception of God is much crasser than this.[5] "_Gott
+mit uns_" is a God that is asked and believed to coöperate in the
+most damnable atrocities the human mind ever conceived in order to
+further low national aims.
+
+Now, there is an important psychology here that we must reckon with.
+Professor Stratton, in his work on "The Psychology of the Religious
+Life," calls attention to the fact that religion breeds conflict, it
+gives birth to opposites or antitheses, and he devotes nearly the
+entire volume to a consideration of these conflicts. In one of his
+most interesting chapters[6] he points out the fact that religion is
+productive of both breadth and narrowness of sympathy, of both social
+and anti-social feelings, of both egoism and altruism. He illustrates
+this in pointing out the exclusiveness of some religions, such as that
+of the Jews, and of the catholicity of others, such as Buddhism and
+Christianity. He points out, also, the jealousy and intolerance of the
+monotheistic religions, such as Judaism, Christianity and
+Mohammedanism, as compared with polytheistic religions, like Buddhism.
+The former, like Elijah, are very jealous for their Lord, and such
+jealousy breeds narrowness and intolerance. It breeds exclusiveness,
+strife and often persecution. 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 God. This manifests
+itself in many ways. God is conceived as a God of one people, rather
+than of others; or of one people particularly and peculiarly, and of
+other peoples merely generally; or a God choosing and rewarding the
+elect and damning the non-elect; or a God favoring only one mode of
+salvation peculiar to a certain people or sect, and hostile to all
+others; or a God of one revelation rather than of another. In short,
+God is a God of favoritism instead of the impartial God and father of
+all mankind. Such a God is not a God of justice, much less of love.
+Such a conception is productive of division, rather than of unity in
+the race. It begets strife, rather than harmony. Witness the religious
+wars that history records. Witness, for example, the history of the
+conflict between Mohammedanism and Christianity; between Protestantism
+and Catholicism. As a rule, religion is so involved in the life of a
+people that it becomes an integral part of their nationalism.
+Historians call attention to the fact that the monotheism of the Jews
+was largely the outgrowth of reflection upon their own history as a
+people. They saw in this history a Divinity that had shaped their
+ends, however roughhewn they may have been. They regarded themselves a
+"peculiar" people, specially chosen of God. For more than a century a
+similar belief prevailed in America. Our wonderful history led people
+to believe that we are a favored nation. God's providential government
+reveals a partiality for America when compared with other nations.
+With such conceptions of a partial God, it is but a short step to
+making use of God for national ends, and, as illustrated in the case
+of the German nation today, only another step to conceiving God's
+willingness to coöperate in realizing ends which, in the judgment of
+the world, as expressed in international law, as well as in its own
+unwritten verdict, are regarded as unrighteous. Until the God of the
+race supersedes in actual belief and practice the God of nationalism;
+until the God and father of all mankind displaces in our belief the
+God of sect or of one religion rather than of another; until the God
+of absolute and universal righteousness takes the place in our minds
+and hearts of the God of partiality and favoritism, which is the God
+of injustice; men and nations will not be bound together in one great
+and glorious fraternity. The root idea of religion is the idea of God,
+and as is our idea of God, so will our religious life be. If it is the
+idea of an unrighteous Deity, our individual, national and
+international life will be unrighteous. A fundamental necessity in the
+determination of the religious basis of world-organization is an
+ethical conception of God.
+
+In the second place, 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 past. The inalienable rights of personality
+must be recognized and their sanctity remain inviolable. That
+valuation which Christianity places on man as man must be seriously
+reckoned with in our reconstructive efforts after the war. Or, as Kant
+states it, every man must be regarded as an end in himself. He must
+not be used merely as a means to an end. The significance of this is,
+that there is an essential moral equality among men. On it all
+political relations, whether national or international, must be based.
+This means, first, that within each nation a true form of government,
+under whatsoever name it may be known, must be democratic. "It must
+derive its authority and power from the consent of the governed."
+Autocracy is opposed to moral and political equality. It treats its
+subjects as tools or instruments. It builds governments of force that
+ignore the moral and political claims of their own people, reducing
+them to a docility in which they are little more than "dumb driven
+cattle." Thus subjugated, they are schooled from childhood in a creed
+of jealousy and hatred of other nations. They can be hurled in masses
+"into the jaws of Death" in an unrighteous war of conquest. Autocracy
+is upheld by militarism, and militarism means strife. On the other
+hand, militarism is upheld by autocracy. It first robs the people of
+its own nation of their rights and then proceeds to plunder other
+nations. It is essentially anti-social in character, and it is so
+because it is anti-moral. It overlooks the moral equality of men. The
+religion of the future must set its face like flint against this
+immoral view of man. 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 worth. Once it does this, democracy
+will assert itself in government, and autocracy, responsible for so
+many of the wars that have afflicted the race, will be abolished.
+
+In the next place, this essential moral equality of men, when
+recognized, means that their mutual relations will become more
+ethically articulate, and the law of social interaction will be at
+least the law of justice, and in a measure the law of love,--"Thou
+shalt love thy neighbor as thyself,"--which being interpreted means,
+that just as one is under obligations to labor for the realization of
+the highest good in one's own person, so he is under obligations to
+work for the realization of the highest good in the person of others.
+And this highest law of human relationship must be recognized, not
+merely as obligatory upon individuals in their relations to other
+individuals, but also upon nations in their mutual relations. Morality
+is transcendental in its character. It overleaps the bounds of
+individualism. It knows not men merely, nor nations merely, nor groups
+of nations merely;--it knows the race. It knows man, rather than men.
+It is difficult for us to realize this. Just as it was hard for
+primitive tribes to realize any obligations to other tribes, so today,
+notwithstanding centuries of so-called civilization, somehow or other
+an international morality fails to have the binding force either of
+personal, community, or national morality. The righteousness that
+exalts a people seems largely to be a righteousness within its own
+borders. Egoism in a nation is just as blameworthy as egoism in an
+individual. In the vast group of nations, no nation liveth unto itself
+alone, if it is to live according to the moral law of benevolence, or
+according to the Christian law of love. The religion of the future
+must, in its practical belief, emphasize this fact far more than it
+has in the past. Nations are simply larger human units, and the moral
+law in its obligations applies just as truly to their interrelations
+as it does to those of individuals. Its demands are no more Utopian in
+the former case than in the latter. It can at least serve as an ideal
+or guide to conduct. As in the case of individuals, so in the case of
+nations, each has its rights, and in their mutual relations the moral
+law or the law of love requires the recognition of the rights or just
+claims of each. As President Wilson said in his memorable message to
+Congress on April 2, 1917: "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
+states." And again: "It is clear that nations must in the future be
+governed by the same high code of honor that we demand of
+individuals." Of course the cynical political philosopher and
+"practical" stateman will regard this as "unpractical idealism." 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 Germany, or the ethics of a Nietzsche, a
+Treitschke, and a Bernhardi. We see the inevitable outcome of the
+latter in the most ghastly war of all history. 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 Germans. The
+doctrines of the superman with their contempt for the weak, and of war
+as a "biological necessity," so dear to Junkerdom, are confessedly the
+affirmation that "might makes right." If peace be attainable and
+preservable on such a basis, and the lion and the lamb are to lie down
+together, it will only be as the lamb lies inside of the lion. Some
+lamb-like pacifists and "conscientious objectors" to war may be
+content with such a place of residence; but physically and morally
+red-blooded and self-respecting men and nations not only prefer, but
+feel it a moral obligation to maintain the individual and national
+self against an unscrupulous and barbarous aggressor and destroyer.
+They feel so, too, in obedience to the Christian command, "Thou shalt
+love thy neighbor as thyself"--a command that not only includes self
+as the object of moral regard, but that makes it the norm according to
+which we are to determine our duty to others. Men and nations do feel
+morally responsible for their own preservation and development, and
+will, as a rule, defend the essential conditions of these against
+unjustifiable attack. Hence, as long as nations exist, war will remain
+a possibility. The only way to avert it is through mutual respect for
+fundamental rights. Both the law of benevolence and the Christian law
+of love demand this. Indeed, they demand more! They call for a
+manifestation or fuller expression of good will and fraternal regard
+both in feeling and in conduct.
+
+Now, in the work of establishing a real brotherhood among individuals
+and among nations, religion has the advantage over mere morality, for
+it can avail itself of the power of the religious sanctions in trying
+to realize the kingdom of righteousness. But, on the other hand, a
+subtle danger lurks in religion which it may be well to point out
+here, and which must be guarded against in our future efforts at
+community, national and world-organization, for it tends to
+subordinate the ethical element in religion, and often degenerates
+into an anti-social program. According to the sanest views of the
+psychology of religion, the whole mind as intellect, sensibility and
+will functions in the religious consciousness. Because of this, there
+is a possibility of developing a wrong sense of values in the
+religious life. There has been a notable tendency in human history to
+stress the intellectual element in religion. This has resulted in a
+large body of doctrine which frequently assumes extraordinary
+significance. The main thing, then, is to give intellectual assent to
+dogma and creed. Orthodoxy of belief rather than orthodoxy of life
+becomes the primary thing. The ethical element in religion is
+subordinated to intellectual belief. And how divisive and anti-social,
+rather than unifying, dogma has been, and how deadening to real moral
+endeavor! This constitutes a long and very tragic chapter in the
+history of Christianity, as well as of other religions.
+
+Again, 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 will. Pietism and sentimentalism have supplanted in a
+large measure the ethical. Such religion is dominantly non-social, if
+not, indeed, anti-social in its character. It does not make for
+brotherhood. The pietistic monk shuts himself in a monastery and tries
+to work out his soul's salvation with fear and trembling, rather than
+to work it out by aiding his neighbor or society to work out theirs.
+Buddhism and Christianity have been most unfortunate victims of this
+substitution of solitude for solidarity. Dean Brown once said to the
+writer that there is a great deal of pietism that is utterly wanting
+in ethical quality, and that is true. It is a kind of selfish
+subjectivism devoid of any real moral character. It is self-centered
+and non-social. It represents the minimum of true religion. Where in
+such pietism do we find the universality of obligation involved in the
+ethical law of benevolence or in the Christian law of love? Such
+religion does not bear the marks of a really socialized gospel. It has
+developed a wrong sense of values.
+
+Again, there is in practically all religions a large element of
+symbolism--the religious life expressing itself in worship--in rites
+and ceremony. And this carries with it a dangerous tendency in
+evaluation. It often substitutes ritual and ceremonial for what is the
+real essence of religion--namely, righteousness. The great Hebrew
+prophets contended strongly against this misinterpretation of
+religion. With them it represented an erroneous estimate of the
+essentials of religion. Indeed, it threatened its very life--the heart
+of which in their conception is righteousness in God and man. Isaiah
+represents Jehovah as being weary of sacrifice, incense and other
+forms of worship--regarding them as an abomination, and calling upon
+the people to live a life of righteousness: "Wash you, make you clean;
+put away the evil of your doings from before mine eyes; cease to do
+evil; learn to do well; seek justice, relieve the oppressed."[7] Hosea
+exclaims: "I desired mercy, and not sacrifice."[8] Micah, inveighing
+against burnt offerings, says: "He hath shewed thee, O man, what is
+good, and what doth Jehovah require of thee, but to do justly, and to
+love mercy, and to walk humbly with thy God?"[9] And Jesus, all
+through the Sermon on the Mount and in the parables, in the most
+positive manner represents righteous living as the very core of
+religion.
+
+All of these elements--the intellectual, the pietistic, the æsthetic
+or symbolical--have a rightful place in the religious life, but they
+are all subordinate, and exceedingly subordinate, to the one great
+dominating element, the moral. And it is because of a failure to
+adequately recognize and practise this element that so many supposedly
+Christian nations are today in deadly conflict. All of them persist in
+their theological beliefs; all of them persist in pietistic communion;
+all of them persist in rite and ceremony; but some of them at least
+fail even to approximate the exemplification of the fundamental
+ethical requirements of their faith. Their theology, their pietism,
+their worship,--their religion,--have not been moralized; and unless
+we are willing to make, both in belief and practice, the religious
+basis of world-organization truly ethical, we will fail as lamentably
+in the future as we have in the past.
+
+Finally, how is such a religious program to be carried forward? The
+answer is, by systematic religious education. Such an educational
+procedure involves beginning at the beginning, and that is, with the
+child. Here, again, we meet with a melancholy failure in the
+development of a true sense of values. Despite the progress that
+modern religious educational effort has made, there is still a
+widespread lack of genuine appreciation of the importance of childhood
+for moral and religious instruction. The premium is still placed on
+the adult. We have but to examine the average church program to be
+convinced of this. In a large number of churches we have three Sunday
+services--two of which are devoted to adults and one to children. In
+the average church the week-day services are largely services for
+adults. Our sermons, our hymns, our prayers, many of our week-day
+meetings cover chiefly the interests of grown-ups: and the lamentable
+condition of home religious education painfully fails to make up this
+deficiency in what Dr. Horace Bushnell called Christian nurture.
+Indeed, under a false conception of conversion, and a false
+apprehension of the spiritual birthright of children in most
+Protestant quarters, the child, as the late Professor George P. Fisher
+once remarked to the writer, is regarded as an alien to the
+Commonwealth of Israel. Instead of being born into the church and
+treated as a member of the household of faith, he must serve his
+probation as a heathen, and await the dawn of adolescence when he will
+have developed sufficient maturity of mind to interpret and give
+intellectual assent to a creed. The absurdity and tragedy of it all
+are manifest when we take into consideration the ethical character of
+religion, and the fact that childhood is preëminently the period for
+establishing the individual in habits of virtue. There may be some
+exaggeration in Dr. G. Stanley Hall's affirmation, that the moral and
+spiritual destiny of the average person is determined in the first ten
+years of his life; but, to anyone who has studied the psychology of
+moral and spiritual development, it is evident that Hall is dealing
+with far more than a half-truth. 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 him. And, as we establish
+children in right thinking and right living, so we establish the
+community, the state, the nation, and ultimately the nations in their
+reciprocal relations. In more ways than one is Wordsworth's statement
+true, "The child is father to the man." It is preëminently true in the
+moral and religious sphere. 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 eyes, and we gain a true vision of our
+duty to the child in establishing him in personal and community
+righteousness, and thus pave the way for the application of the law of
+righteousness in the state and among the nations of the earth.
+
+In still another way, to one who is convinced of the supremacy of
+moral and spiritual worths and of the ethical aim of all true
+religion, is the lamentable failure to develop a true sense of values
+manifest. Professor Pratt calls attention in his "Psychology of
+Religious Belief" to what he regards to be a fact, that in the average
+American community, "we find our friends and neighbors, of all degrees
+of education and intellectual ability, almost to a man accepting God
+as one of the best recognized realities of their world and as simply
+not to be questioned."[10] That statement is in the main true. In
+other words, we are a religious people. And yet, notwithstanding this
+fact, so far as thoroughgoing, systematic religious education is
+concerned, when compared with the time and efforts devoted to
+education along other lines, and its quality, it suffers painfully. In
+nearly all of the states, five days a week, of at least four or five
+hours each, are given to what we call secular education, as against
+one day per week, of one hour each, to religious instruction and
+worship. In secular education we have, on the whole, a trained body of
+teachers. In religious education we are dependent largely on amateurs.
+In most places religion is not allowed a voice in our schools, so far
+as _systematic_ training is concerned, and in comparatively few
+communities has a systematic course of moral training even been
+introduced. What does all this mean? Does it not mean that we err
+tremendously in our sense of values? If there is any doubt concerning
+this, reflect for a moment on the possibility of organizing a
+community on a basis of the vices instead of the virtues. Try to found
+a community on sensuality, falsehood, dishonesty, injustice, hate and
+murder, and see how far you will succeed. Society could not exist on
+such a basis. Were the German people to put into practice among
+themselves the vices and crimes they have committed against other
+peoples, their existence as a nation would be exceedingly short-lived.
+The vices are anti-social in their character. The virtues are social:
+they make for unity, for organization. And what is true of communities
+is true of states and nations--not only in their internal relations
+but in their relations to other nations. The virtues make for national
+and international organization. Now, religion deals with these
+sovereign values, and yet, comparatively speaking, we--a religious
+people--relegate them to the background in our educational schemes. We
+will never succeed in world-organization until we genuinely appreciate
+the unifying power of the virtues, the harmonizing and binding force
+of righteousness, and systematically train a generation from childhood
+in a knowledge and an appreciation of their supreme worth, and try to
+mould their wills in conformity to their requirements.
+
+But, as Herbert Spencer wisely remarks, we have not an ideal
+environment in which to work out our ideals. And that is eminently
+true in this case; therefore, wisdom dictates that we try to do our
+work with reference to the conditions of the actual environment in
+which we are placed. If, for apparently good reasons, it be not
+expedient under present conditions to introduce systematic religious
+education into the public schools, 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 children. This would require a religious
+school organization, with a curriculum that interprets religion as
+ethical in its aim. It would require a scientifically graded moral
+scheme with its corresponding religious sanctions; also the creation
+of a literature to meet these demands. It would require, at least,
+three sessions a week. It should be separate from the Sunday school,
+where, with present conditions, sectarianism still enters into
+education, and yet it should be supplementary to it. It would call for
+a specially trained teaching force; and for skilled professional
+supervision. All this ought to be done; it can be done; and it must be
+done. We must do it in the interests of the individual, of the family,
+of the community, of the state, of the nation, and of the brotherhood
+of nations. It is a thoroughly practicable scheme. The literature
+exists already; colleges, schools of religion, and theological
+seminaries can easily become training schools for the preparation of
+religious teachers. The only difficulty in the way, which is, indeed,
+a serious one, but by no means insuperable, is the time-schedule of
+the children. In my own judgment, if a real effort were made by the
+churches of any community, a plan could be formulated in relation to
+the public schools whereby the children would become available for
+such religious instruction. If the community is a religious one, it
+has a right to, and must insist upon, having the children a fair share
+of the time for such purposes. If the moral and spiritual values are
+the supreme values of society, then it is in the interests of society
+itself that these values should receive proper recognition in formal
+education for citizenship. The real trouble is, that the churches are
+not really in earnest concerning this important matter. It has taken
+an awful social cataclysm to make us realize that nations, like
+families and communities, can hang together on no other basis than the
+cardinal virtues, and that something more than a mere formal
+recognition of these virtues is required for world-organization. Men
+and nations must be disciplined in them, and the way to do this is to
+begin in childhood. If the schooling of a nation in a gospel of
+national egoism and hate be largely responsible for the present war,
+with the brutal indifference of the German people to moral
+considerations in provoking it and to humane methods of waging it, why
+is it not possible to school the nations in those things that make for
+good will and world-organization? To doubt it is to doubt the might of
+right.
+
+In conclusion, my plea is, that, in our efforts at world
+re-organization, so far as religion is concerned, we adequately reckon
+with its ethical character. Let us take, first, an ethical view of
+God--that he is a righteous being, that he deals justly with all men
+and all nations, that he cannot be used by any individual or nation
+for unrighteous ends, that he is the father of us all, and that he
+coöperates with men in their efforts to bring in the reign of
+righteousness upon earth. And, secondly, let us take a more ethical
+view of man; recognizing the worth and inalienable rights of
+personality; that no man may be used merely as a means, but must be
+regarded as an end in himself; and thus, whatever may be the outward
+form of government, it must in essence be democratic, rather than
+autocratic; that the law of interaction among nations must be the same
+as the law among individuals--the law of benevolence or the law of
+love. 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 intellectual, pietistic and symbolical or æsthetic.
+Finally, let us try to realize this program by thorough, systematic
+religious education in which we shall emphasize the interests of the
+child rather than the interests of the adult; by giving an ethical
+interpretation to the curriculum; by organizing a trained body of
+teachers; and by insisting that a fair amount of the child's time and
+effort shall be devoted to education in the supreme values of society.
+If we act on this program, if we make this really the religious basis
+of world re-organization, we will make long strides toward the dawn of
+a better day, when nations shall seek war no more; and the kingdoms of
+this world shall become the kingdoms of our righteous God and his
+Christ, whose gospel and life teach the universal fatherhood of God
+and the universal brotherhood of man.
+
+[1] Address delivered at the Fifteenth Annual Meeting of the National
+Religious Education Association, New York, March 5, 1918. Republished
+with modifications by courtesy of _Religious Education_.
+
+[2] Paulsen, "A System of Ethics," trans., p. 559.
+
+[3] On the servility of German university professors consult David
+Jayne Hill, _Harper's Magazine_, July, 1918, pp. 30-33.
+
+[4] _Monist_, XI, p. 571.
+
+[5] See, for example, the views of Pastors W. Lehmann ("About the
+German God"); H. Francke ("War Sermons"); J. Rump ("War Devotions and
+Memorial Services for the Fallen"); K. König ("Six War Sermons"); also
+Tolzien and others in "Patriotic Evangelical War Lectures."
+
+[6] Pt. I, ch. II.
+
+[7] Isaiah 2:10.
+
+[8] Hosea 6:6.
+
+[9] Micah 6:8.
+
+[10] Page 231.
+
+
+Transcriber's Note:
+
+Italics are enclosed in _underscores_. Hyphenated words have been
+standardized. On page 67, "stablished" changed to "established"; on
+page 167, "sancity" changed to "sanctity". Illustration on title page
+is variant of Yale University crest.
+
+
+
+
+
+End of the Project Gutenberg EBook of Religion and the War, by Various
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+
+<pre>
+
+The Project Gutenberg EBook of Religion and the War, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Religion and the War
+
+Author: Various
+
+Editor: E. Hershey Sneath
+
+Release Date: July 17, 2011 [EBook #36757]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK RELIGION AND THE WAR ***
+
+
+
+
+Produced by Chris Pinfield, Dave Kline and the Online
+Distributed Proofreading Team at https://www.pgdp.net (This
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+by The Internet Archive/Canadian Libraries)
+
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+
+
+
+</pre>
+
+
+<div class="frontm">
+  <span class="normal">RELIGION AND THE WAR</span>
+</div>
+<h1>RELIGION AND THE WAR</h1>
+<div class="frontm">
+  <span class="bigger">BY MEMBERS OF THE FACULTY OF THE<br/>
+                       SCHOOL OF RELIGION, YALE UNIVERSITY</span><br/>
+                       <br/>
+  <span class="normal">EDITED BY</span><br/>
+                       <br/>
+  <span class="bigger">E. HERSHEY SNEATH, <span
+  class="smcap">Ph.D.</span>, LL.D.</span>
+</div>
+
+<div id="crest">
+  <img style="width: 100px; height: 92px;"
+       alt="Yale crest"
+       src="images/image1.png"/>
+</div>
+
+<div class="frontm">
+  <span class="bigger">NEW HAVEN<br/>
+                       YALE UNIVERSITY PRESS<br/>
+                       LONDON: HUMPHREY MILFORD<br/>
+                       OXFORD UNIVERSITY PRESS<br/>
+                       MDCCCCXVIII</span><br/>
+                       <br/>
+  <span class="normal">COPYRIGHT, 1918, BY<br/>
+                       YALE UNIVERSITY PRESS</span><br/>
+                       <br/>
+  <span class="bigger">PUBLISHED ON THE FOUNDATION<br/>
+                       ESTABLISHED IN MEMORY OF<br/>
+                       <span style="line-height:2em">JAMES WESLEY
+                       COOPER<br/></span>
+                       OF THE CLASS OF <span
+                       style="font-size:90%">1865</span>, YALE
+                       COLLEGE</span>
+</div>
+<hr/>
+<p class="nodent">The present volume is the second work published by
+the Yale University Press on the James Wesley Cooper Memorial
+Publication Fund. This Foundation was established March 30, 1918, by a
+gift to Yale University from Mrs. Ellen H. Cooper in memory of her
+husband, Rev. James Wesley Cooper, D.D., who was born in New Haven,
+Connecticut, October 6, 1842, and died in New York City, March 16,
+1916. Dr. Cooper was a member of the Class of 1865, Yale College, and
+for twenty-five years pastor of the South Congregational Church of New
+Britain, Connecticut. For thirty years he was a corporate member of
+the American Board of Commissioners for Foreign Missions and from 1885
+until the time of his death was a Fellow of Yale University, serving
+on the Corporation as one of the Successors of the Original
+Trustees.</p>
+
+<div class="poem">
+ <span class="i0">Not in dumb resignation,</span>
+ <span class="i2">We lift our hands on high;</span>
+ <span class="i0">Not like the nerveless fatalist,</span>
+ <span class="i2">Content to do and die.</span>
+ <span class="i0">Our faith springs like the eagle's,</span>
+ <span class="i2">That soars to meet the sun,</span>
+ <span class="i0">And cries exulting unto Thee,</span>
+ <span class="i2">"O Lord, Thy will be done."</span>
+<br/>
+ <span class="i0">When tyrant feet are trampling</span>
+ <span class="i2">Upon the common weal,</span>
+ <span class="i0">Thou dost not bid us bend and writhe</span>
+ <span class="i2">Beneath the iron heel;</span>
+ <span class="i0">In Thy name we assert our right</span>
+ <span class="i2">By sword, or tongue, or pen,</span>
+ <span class="i0">And e'en the headsman's axe may flash</span>
+ <span class="i2">Thy message unto men.</span>
+<br/>
+ <span class="i0">Thy will,&mdash;it bids the weak be strong;</span>
+ <span class="i2">It bids the strong be just:</span>
+ <span class="i0">No lip to fawn, no hand to beg,</span>
+ <span class="i2">No brow to seek the dust.</span>
+ <span class="i0">Wherever man oppresses man</span>
+ <span class="i2">Beneath the liberal sun,</span>
+ <span class="i0">O Lord, be there, Thine arm made bare,</span>
+ <span class="i2">Thy righteous will be done.</span>
+<br/>
+ <span class="i6">&mdash;<span class="smcap">John Hay</span></span>
+</div>
+
+<h3>PREFACE</h3>
+
+<p class="nodent">Religious interests are quite as much involved in
+the world war as social and political interests. The moral and
+spiritual issues are tremendous, and the problems that arise
+concerning "the mighty hopes that make us men,"&mdash;hopes that relate to
+the Kingdom of God on earth,&mdash;are such as not only to perplex our most
+earnest faith, but also to challenge our most consecrated purpose. 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 problems.</p>
+
+<div class="sigbloc">
+ <span class="name">E. H. S.</span>
+ <span class="yale">Yale University,</span>
+ <span class="date">August 21, 1918</span>
+ <br/>
+ <br/>
+</div>
+
+
+<h3>CONTENTS</h3>
+
+
+<p><span class="ralign">Page</span><br/></p>
+
+<ul class="TOC">
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C1">Moral and Spiritual Forces in the
+War</a><span class="ralign">11</span>
+  <ul class="auth">
+  <li>Charles Reynolds Brown, D.D., LL.D., Dean of</li>
+  <li>the School of Religion and Pastor of the University</li>
+  <li>Church<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C2">God and History</a><span
+class="ralign">22</span>
+  <ul class="auth">
+  <li>Douglas Clyde Macintosh, Ph.D., Professor of</li>
+  <li>Theology<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C3">The Christian Hope in Times of
+War</a><span class="ralign">33</span>
+  <ul class="auth">
+  <li>Frank Chamberlin Porter, Ph.D., Professor of</li>
+  <li>Biblical Theology<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C4">Non-Resistance: Christian or
+Pagan?</a><span class="ralign">59</span>
+  <ul class="auth">
+  <li>Benjamin Wisner Bacon, D.D., Litt.D., LL.D.,</li>
+  <li>Professor of New Testament Criticism and</li>
+  <li>Interpretation<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C5">The Ministry and the War</a><span
+class="ralign">82</span>
+  <ul class="auth">
+  <li> Hallam Tweedy, M.A., Professor of</li>
+  <li>Practical Theology<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C6">The Effect of the War upon
+Religious Education</a><span class="ralign">105</span>
+  <ul class="auth">
+  <li>Luther Allan Weigle, Ph.D., D.D., Professor of</li>
+  <li>Christian Nurture<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C7">Foreign Missions and the War,
+Today and Tomorrow</a><span class="ralign">122</span>
+  <ul class="auth">
+  <li>Harlan P. Beach, D.D., F.R.G.S., Professor of the</li>
+  <li>Theory and Practice of Missions<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C8">The War and Social Work</a><span
+class="ralign">141</span>
+  <ul class="auth">
+  <li>William Bacon Bailey, Ph.D., Professor of</li>
+  <li>Practical Philanthropy<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C9">The War and Church Unity</a><span
+class="ralign">151</span>
+  <ul class="auth">
+  <li>Williston Walker, Ph.D., D.D., Professor of</li>
+  <li>Ecclesiastical History<br/><br/></li>
+  </ul></li>
+
+<li>&nbsp;&nbsp;&nbsp;<a href="#C10">The Religious Basis of World
+Re-Organization</a><span class="ralign">161</span>
+  <ul class="auth">
+  <li>E. Hershey Sneath, Ph.D., LL.D., Professor of</li>
+  <li>the Philosophy of Religion and Religious</li>
+  <li>Education<br/><br/></li>
+  </ul></li>
+</ul>
+
+
+
+
+<h2>I<br/>
+<a name="C1" id="C1">MORAL AND SPIRITUAL FORCES IN THE WAR</a>
+<br/>CHARLES REYNOLDS BROWN</h2>
+
+
+<p class="nodent">In one of our more thoughtful magazines we were
+favored last February with an article entitled, "Peter Sat by the Fire
+Warming Himself." It was a bitter, undiscriminating arraignment of the
+ministers and churches of the United States for their alleged lack of
+intelligent, sympathetic interest in the war. It was written by an
+Englishman who for several years has been vacillating between the
+ministry and secular journalism, but is now the pastor of a small
+church in northern New York. The vigor of his literary style in
+trenchant criticism was matched by an equally vigorous disregard for
+many of the plain facts in the case. His tone, however, was loud and
+confident, so that the article secured for itself a wide reading.</p>
+
+<p>"What became of the spiritual leaders of America during those
+thirty-two months when Europe and parts of Asia were passing through
+Gehenna?" the writer of this article asked in scornful fashion. And
+then after listing the enormities of the mad military caste which
+heads up at Potsdam, he asked the clergymen of the United States, "Why
+were you so scrupulously neutral, so benignly dumb?" 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 struggle, and that the churches were small potatoes and few in a
+hill.</p>
+
+<p>It has been regarded as very good form in certain quarters to cast
+aspersion upon the ministers of the Gospel. When the war came men
+began to ask, sometimes with a sneer, and sometimes with a look of
+pain, "Why did not Christianity prevent the war?" It never seemed to
+occur to anyone to ask, "Why did not Science prevent the war?" No one
+supposed that Science would or could. It was the most scientific
+nation on earth which brought on the war.</p>
+
+<p>It never occurred to anyone to ask, "Why did not Big Business, or the
+Newspapers, or the Universities prevent the war?" No one supposed that
+commerce or the press or education could avert such disasters. These
+useful forms of social energy are not strong enough. 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 war. It was a
+magnificent tribute which men paid to the might of spiritual forces
+when they asked, sometimes wistfully, and sometimes scornfully, "Why
+did not Christianity prevent the war?"</p>
+
+<p>The terrible events of the last four years have taught the world a few
+lessons which it will not soon forget. They have shown us the utter
+impotence of certain forces in which some shortsighted people were
+inclined to put their whole trust: The little toy gods of the
+Amorites&mdash;Evolution, with a capital E, not as the designation of a
+method which all intelligent people recognize, but as a kind of
+home-made deity operating on its own behalf! The Zeitgeist, the Spirit
+of the Age, all in capitals! The "Cosmic Urge," whatever that
+pretentious phrase may mean in the mouths of those who use it in
+grandiloquent fashion! The "Stream of Progress," 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 God!</p>
+
+<p>All these have shown themselves no more able to safeguard the welfare
+of society than so many stone images. They broke down utterly in the
+presence of those forces of evil which now menace the very fabric of
+civilization. The forces of self-interest unhallowed and undirected by
+any finer forms of spiritual energy have covered a whole continent
+with grief and pain. They have written a most impressive commentary
+upon that word of the ancient prophet, "The wicked shall be turned
+into hell, and all the nations that forget God." Men are saying on all
+sides that unless hope is to be found in religion, in the action of
+the spirit of the Living God upon the lives of men, then hope there is
+none. What other guarantee have we that the greed and the lust, the
+hatred and the ambition of wrong-hearted men may not again wreck the
+hopes of the race!</p>
+
+<p>But still that question presses for an answer&mdash;Why did not these
+spiritual forces for which Christianity stands prevent the war? I have
+my own idea about that. It was because we did not have enough of
+Christianity on hand in those fateful summer days of 1914, and what we
+had was not always of the right sort. In certain countries the
+churches had been emphasizing the personal and private virtues of
+sobriety, chastity, kindliness and the like; they had been preparing
+the souls of men for residence in a blessed Hereafter. But they had
+not given adequate attention to the organized life of men in political
+and economic relations. They had not sufficiently exalted the
+weightier matters of justice, mercy and truth in the social organism.
+These things they ought to have done, and not to have left the other
+undone.</p>
+
+<p>The founder of our faith in the first public address he gave there in
+the synagogue at Nazareth struck the social note clearly and firmly.
+"The Spirit of the Lord is upon me because he hath anointed me to
+preach good tidings to the poor. He hath sent me to bind up the
+broken-hearted, to preach deliverance to the captives, to set at
+liberty them that are bruised, and to proclaim"&mdash;in all the high
+places of the organized life of the race&mdash;"the acceptable year of the
+Lord."</p>
+
+<p>This was the platform on which he stood. This indicated the spirit and
+method of his mission. Organized and corporate righteousness was to be
+an essential element in the Gospel of the Son of God. The leaders of
+our Christian faith should have been voicing that same demand for
+social righteousness all the way from Berlin to Bagdad, and from
+London to the uttermost parts of the earth. The only Christianity
+which can avert similar disaster in the future is that Christianity
+which, like the Apostles of old, goes everywhere, preaching and
+practising the Gospel of the Kingdom, the sway and rule of the Divine
+Spirit in all the affairs of men.</p>
+
+<p>It was highly significant, however, that the one nation in Europe
+which had gone farthest toward an atheistic materialism, toward a
+philosophy of force, a complete reliance upon physical efficiency and
+mental cleverness quite apart from any moral considerations, toward a
+flat indifference to all those manifestations of the religious spirit
+which are found in public worship, in missionary effort, and in the
+cultivation of a humble, devout spirit&mdash;it was the nation which had
+gone farthest in that direction which did more than any other nation
+to bring on the war.</p>
+
+<p>And, conversely, 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 war, 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 France. We have had abundant
+reason to thank God for the Christianity there was in the lives of
+such men as Herbert H. Asquith, Arthur J. Balfour, and David Lloyd
+George, and in the lives of the brave men and women who have nobly
+sustained them in their righteous contention. We could only have
+wished that the world had been possessed of a hundred times as much of
+that sort of Christianity; that would have prevented the war.</p>
+
+<p>And when war came these spiritual forces still had something to say
+for themselves. 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 war. Not a single nation was willing to stand up and
+accept responsibility for bringing it on&mdash;not even Germany. 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 enemies. The claim was so absurd that the whole world
+laughed it to scorn, even before the striking revelations were made by
+Prince Lichnowsky, the German ambassador at London in the summer of
+1914. The effort did, however, serve to make plain the fact that the
+German Government has not entirely lost the power of being ashamed of
+itself.</p>
+
+<p>One hundred years ago it was not so. The Napoleonic wars dragged out
+their weary length for twenty-two sad years, but it never occurred to
+Napoleon or to France to apologize for those wars which were, for the
+most part, frankly wars of aggression and conquest. War was taken as a
+matter of course. It was costly, irrational, inhuman, then as it is
+now, 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 century. In
+these days war is looked upon by all right-minded nations as the
+devil's own business, 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 right. It is something for the spiritual forces
+of earth to have accomplished that.</p>
+
+<p>Moreover, when the war came never before in all its history had the
+world seen so much done in the way of humane service. 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 war. It has all been done in the name of the Red Cross&mdash;the name is
+significant, as is the spirit behind it. It is the flowering out, not
+of Buddhism or Mohammedanism, not of some fancy brand of atheism or
+some philosophy of force&mdash;men do not gather grapes of thorns nor figs
+from thistles. It is the flowering out of the religion of him who died
+for men upon a cross.</p>
+
+<p>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 service. 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 Poland, in Serbia and Armenia, whose
+names we do not know, whose languages we cannot speak, but whose
+sufferings we have made our own in warmest sympathy. It was the
+response of a nation to the words of its Master&mdash;"I was hungry and ye
+fed me. I was naked and ye clothed me. I was sick and in prison and ye
+visited me. I was a stranger and ye took me in." It is something for
+the spiritual forces to have thus enthroned the spirit of humane
+service in the hearts of men.</p>
+
+<p>More than that, 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 colors. 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 clear, firm note for sobriety and clean living, which cannot
+be matched in the history of any other war.</p>
+
+<p>The Young Men's Christian Association by its work for the soldiers has
+leaped at a bound into a place of national and international
+significance. And the Young Men's Christian Association is simply the
+Christian church functioning in a particular way. Its honored head,
+John R. Mott, was converted in and is now a member of the Methodist
+Episcopal Church. Its secretaries and other workers are drawn, all of
+them, from the membership of our churches. And the money which makes
+possible its world-wide activities is given mainly by the people of
+the churches. The people of this country were asked for thirty-five
+millions of dollars, and in a single week they oversubscribed the
+request, giving fifty millions of dollars to carry on this fine form
+of Christian effort. It was the act of a nation saying to the young
+men under arms, "Fight your good fight but keep your faith, and finish
+your course with honor, that there may be laid up for every man of you
+a crown of rejoicing."</p>
+
+<p>And more than that, the spiritual forces at work in this broad land
+have kept the motives of our country high and fine. We have not
+entered into this war with any selfish desire for conquest&mdash;as God
+knows our hearts, we do not covet an acre of territory belonging to
+any other power on earth. We have not entered this war with any sordid
+desire for material gain. We were already becoming disgracefully rich
+in the manufacture of munitions and in furnishing supplies to the
+belligerent nations. If they could have fought it through without our
+help, it would have been money in our purse to have stayed out&mdash;as it
+is, it will cost us no one can say how many billions of dollars. We
+have not entered this war in any spirit of touchiness because our
+national honor has been offended&mdash;it has been offended most
+grievously, but we are too strong and too sane to plunge a whole
+country into war for that.</p>
+
+<p>We are not undertaking to punish Germany, greatly as we believe the
+present government of Germany needs punishing. We remember who it was
+who said, "Vengeance is mine. I will repay, saith the Lord," and we
+are content to leave the matter of penalty in his powerful hands. We
+are not undertaking to dictate to the German people what sort of
+government they should have. We are willing they should have any sort
+of government they like, so long as they keep it for home consumption.
+We believe here that all governments derive their just powers from the
+consent of the governed. We confess to a frank preference for the
+methods of democracy, and we could wish no happier lot for any land
+than to live under the reign of the common people. We like to remember
+that in the year of our Lord 1815, Great Britain and her Allies put a
+certain island on the map&mdash;they put the island of St. Helena on the
+map by banishing to that island the disturber of the peace of Europe.
+And if in the year of our Lord 1919 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 Europe,
+nine-tenths of all the human race would rise up and thank God.</p>
+
+<p>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 crime, and in the defense they were
+making for those principles of justice and freedom which are the glory
+of our own national history. 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 principle.</p>
+
+<p>As I move about among my fellow citizens, north, south, east and west,
+these are the questions which I find engaging their minds: Is might to
+be allowed to usurp the place of right, or are we here to see to it
+that in the long run right is the only might? Is international good
+faith only an empty phrase, or is it a magnificent reality in the
+moral world to be upheld at any cost? Is that body of usages and
+agreements slowly built up by centuries of effort, which constitutes
+our international law, to be trampled under foot by any nation for the
+sake of some immediate advantage, or is it meant to be obeyed? 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 frightfulness, 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 world?</p>
+
+<p>These are moral questions. They are religious questions, where there
+is a will of God to be ascertained and realized. And because our
+people have vision for the full recognition of the place spiritual
+forces have in the making of history, this struggle enlists the
+complete moral support of the nation.</p>
+
+<p>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 Belgium. It was the moral passion of Britain which
+enabled her to raise by voluntary enlistment an army of more than five
+millions of men.</p>
+
+<p>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 honor. It was the moral idealism of
+the war which brought the choicest youth of our land, the sons of good
+fortune and the sons of toil, the young men of the colleges and the
+young men less privileged, to stand shoulder to shoulder in this
+struggle for righteousness. We have seen it on the Campus here at
+Yale, as other men have seen it in all the colleges and universities
+of the land. The spirit of our youth has been nobly expressed in those
+lines on "The Spires of Oxford":</p>
+
+<div class="poem">
+ <span class="i0">I saw the spires of Oxford</span>
+ <span class="i0">As I was passing by,</span>
+ <span class="i0">The gray spires of Oxford</span>
+ <span class="i0">Against the pearl-gray sky;</span>
+ <span class="i0">My heart was with the Oxford men</span>
+ <span class="i0">Who went abroad to die.</span>
+<br/>
+ <span class="i0">The years go fast in Oxford,</span>
+ <span class="i0">The golden years and gay.</span>
+ <span class="i0">The hoary colleges look down</span>
+ <span class="i0">On careless boys at play;</span>
+ <span class="i0">But when the bugles sounded war</span>
+ <span class="i0">They put their games away.</span>
+<br/>
+ <span class="i0">They left the peaceful river,</span>
+ <span class="i0">The cricket field, the quad,</span>
+ <span class="i0">The shaven lawns of Oxford</span>
+ <span class="i0">To seek a bloody sod;</span>
+ <span class="i0">They gave their merry youth away</span>
+ <span class="i0">For country and for God.</span>
+<br/>
+ <span class="i0">God rest you happy, gentlemen,</span>
+ <span class="i0">Who laid your good lives down,</span>
+ <span class="i0">Who took the khaki and the gun</span>
+ <span class="i0">Instead of cap and gown.</span>
+ <span class="i0">God bring you to a fairer place</span>
+ <span class="i0">Than even Oxford town.</span>
+</div>
+
+<p>It was a great Christian statesman, it was William Ewart Gladstone,
+prime minister of Great Britain, who said more than thirty years ago,
+"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 Europe." 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 world.</p>
+
+<p>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 khaki. The moral sense of the whole nation has become
+militant. 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 God. And because we
+feel that our cause is just, we feel in our arms and in our hearts,
+each man of us, the strength of ten.</p>
+
+<p>May we not believe that this country, strong and brave, generous and
+hopeful, 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
+blessed? Hear these words of an ancient prophet and make them your
+own! "What people has God so nigh unto them as the Lord our God is in
+all things that we call upon Him for? Has God assayed to take him a
+nation from the midst of another nation by signs, by wonders and by
+war, as the Lord hath done for you? Did ever a people hear the Voice
+of God speaking out of the midst of the fire as thou hast heard? What
+nation has statutes and judgments so righteous as the law which I set
+before you this day? Keep therefore and do them, for this is your
+wisdom and your understanding among the nations."</p>
+
+<p>It is for this country to keep its motives high and fine, to set its
+affections upon those principles of action which are above the dead
+level of self-interest, 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 blessed.</p>
+
+<div class="poem">
+ <span class="i0">O beautiful my country, ours once more,</span>
+ <span class="i0">What were our lives without thee,</span>
+ <span class="i0">What all our lives to save thee!</span>
+ <span class="i0">We reek not what we give thee,</span>
+ <span class="i0">We will not dare to doubt thee,</span>
+ <span class="i0">But ask whatever else and we will dare.</span>
+</div>
+
+
+
+
+<h2>II<br/>
+<a name="C2" id="C2">GOD AND HISTORY</a>
+<br/>DOUGLAS CLYDE MACINTOSH</h2>
+
+
+<p class="nodent">Most urgent among the religious problems of the day
+is the question as to the relation of God to the events of current
+history. As was to be expected, many erroneous notions are prevalent
+concerning divine providence and the present war. Some of these errors
+are owing to intellectual confusion; others, however, impress one as
+due to an almost wilful perversion of the impulses of religious faith.
+In any case, most conspicuous among the erroneous doctrines of the day
+with reference to divine providence is that voiced by the German
+Emperor, in speaking of the Teutonic triumph over disorganized Russia.
+His words are reported as follows: "The complete victory fills me with
+gratitude. It permits us to live again one of those great moments in
+which we can reverently admire God's hand in history. What turn events
+have taken is by the disposition of God." One could scarcely be blamed
+for inferring that the Kaiser imagines, or affects to believe, that
+the Almighty has entered into a favored-nation treaty of some sort
+with Germany. But even this would seem to fall short of what is
+claimed. We quote further from the same theological authority. "The
+year 1917 with its great battles has proved," he asserts, with almost
+incredible simple-mindedness, "that the German people has in the Lord
+of Creation above an unconditional and avowed ally on whom it can
+absolutely rely." This curious reversion to religious tribalism in the
+case of the German Emperor is not without its parallel in the belief
+of his subjects. Assiduously taught, as they have been, that they are
+fighting a justified defensive war, and praying, as they have been,
+for victory over their enemies, their conviction has come to be,
+pretty generally, what a German-American in the early days of the war
+expressed in these words, "If Germany doesn't win this war, there is
+no God!" Well, in view of what the world knows as to the causation and
+the conduct of this war on the part of Germany, the only answer so
+preposterous a doctrine deserves is that given by ex-President Taft,
+"Germany has mistaken the devil for God!"</p>
+
+<p>But the Germans are not the only ones who are cherishing mistaken
+notions as to the providence of God in human affairs. We and our
+Allies reject the idea of a national God, and any notion of the "Lord
+of Creation" being our "unconditional ally." The morally perfect God
+is too just and impartial to have any favorites among the nations,
+whether Jewish, or German, or British, or American. Might does not
+make right, we know; and no more is might an infallible index to God's
+will. God is not necessarily "on the side of the heaviest battalions."
+On the contrary, the true God, as the God of righteousness, must be,
+we feel sure, on the side of right and justice, whichever side that
+may be. Being confident, therefore, of the justice of our cause, we
+feel that we have the best of reasons for believing that we are
+fighting on the side of God, as well as for the true well-being of
+humanity.</p>
+
+<p>So far, good; but many among us proceed to put two and two together
+and find that they make five. If we are on the side of human rights
+and the will of God, and if God is sufficient for our religious needs,
+is it not clear that we may be absolutely certain of winning the war,
+whatever temporary reverses may have to be encountered? Moreover,
+especially since we have had our days of prayer for victory, are we
+not entitled to sing,</p>
+
+<div class="poem">
+ <span class="i0">Then conquer we must, for our cause it is just,</span>
+ <span class="i0">And this be our motto, "In God is our trust"?</span>
+</div>
+
+<p class="nodent">Indeed, 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 war, "If
+Germany wins this war, there is no God."</p>
+
+<p>But there are reasons for doubting the correctness of this view. Right
+makes God's will, surely enough; but is it certain that the side whose
+cause is just will win the war, simply because it is the side of right
+and of God? Ultimately, we may be sure, right must prevail, for wrong
+is not the sort of thing that can permanently succeed; it contains
+within itself the germs of its own ultimate destruction. But nothing
+in history can be surer than that this ultimate judgment upon evil
+does not necessarily involve the defeat of all unjustified military
+undertakings. The side with the greater moral justification has not
+always won its battles, nor even its wars. It is not enough to have
+justice on our side; we must use our might on the side of right. Right
+has to be worked for, and sometimes it has to be fought for. That is
+the kind of world that&mdash;not unfortunately for our development,
+probably&mdash;we are living in. And the fighting is no sham battle. Its
+issue is not predetermined. It is being decided while the fighting is
+going on.</p>
+
+<p>Moreover, with reference to prayer as a military factor, it is only
+fair to note that in the present war many sincere and believing
+prayers for victory have been offered on both sides. It is not
+intended to deny that religion of a certain sort is an important
+military factor; sincere and believing prayer for a cause that is
+regarded as sacred and just undoubtedly helps morale, both in the army
+and throughout the nation. But it is a factor which in this war has
+operated on both sides. Man has the capacity for misusing not only
+physical, but even spiritual forces. But, on the other hand, when
+prayer and religious faith encourage an easy-going attitude, and are
+thus made to some extent a substitute for effort, such prayer and
+faith cannot but prove a serious military hindrance, no matter how
+just the cause may be that they are designed to support. They may even
+conceivably make enough of a difference on the wrong side to lead to
+the defeat of righteousness.</p>
+
+<p>These notions as to God's providence in war, which we have criticized
+as manifestly mistaken and dangerously misleading, are symptomatic of
+confused and muddy thinking on the whole subject of the providence of
+God in human history. How does God secure his adequate providential
+control of the course of history? One theory is that he has secured it
+by having absolutely predetermined from the beginning all events of
+nature and history, so that all process is the simple unfolding of
+what has been eternally decreed. There are the strongest ethical and
+religious reasons for refusing to accept this unproved and unprovable
+dogma. On the one hand, it would mean that man's consciousness of free
+agency and moral responsibility would have to be regarded as quite
+illusory, since what has been decided and made inevitable before man's
+life began cannot have been originated by man himself. On the other
+hand, this predestination doctrine would mean that God should be
+regarded as the real and responsible cause of all evil, including what
+we call human sin. No such God would be moral enough to be trustworthy
+or deserving of human adoration.</p>
+
+<p>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 nature, as well as in human
+life, in order to realize the ends he may desire to accomplish from
+time to time. It has often been suggested, for instance, that a
+miracle of this sort took place at the Marne, preventing the German
+entry into Paris. But this theory is open to the objection that it
+raises three unanswerable questions. In the first place, how can we be
+sure that such interventions have taken place, particularly in the
+external world? How do you suppose it will ever be established
+sufficiently for confident rational belief, that only by special
+miracle were the German armies turned back from Paris in 1914? In the
+second place, if such special miraculous interventions do take place
+for the sake of preventing evil, why do they not take place oftener,
+especially in these times of unprecedented disaster to human life? A
+miracle like that of the Marne, such as would have turned the Turks
+back from the helpless Armenians, would have been much appreciated.
+But, for a third question, if such miracles were to take place as
+often as this theory of providence would seem to call for, what would
+become of the order of nature, and how could man learn what to expect,
+or how to adjust himself to his environment?</p>
+
+<p>As against these theories of absolute predetermination and arbitrary
+intervention, we may point out that God secures his adequate
+providential control of the course of history in two principal ways,
+viz., by <i>enough</i> predetermination of events to give man a
+dependable universe to live in and learn from, and by <i>enough</i>
+intervention to admit of a response to man's need of the religious
+experience of salvation, that is, of being inwardly or spiritually
+prepared to meet in the right way and with triumphant spirit the very
+worst that the future may bring. The predetermined order of the laws
+of nature and mind exhibits the <i>general providence</i> of God. By
+means of this order, or in the light of consequences, God is teaching
+man both science and morality, that is, how to adapt means to the
+realization of ends, and what ideals and principles of action must be
+employed if the most desirable results are to be obtained. The
+"intervention enough" of which we spoke&mdash;if indeed it is to be called
+intervention&mdash;or, in other words, the response of the divine Reality
+to the right religious attitude on the part of man, is an exhibition
+of the <i>special providence</i> of God. When one has found the right
+relation to God and gained access to the divine power for the inner
+life, one is virtually prepared for whatever can happen to him. But,
+as we have indicated, his preparedness is primarily inner, spiritual.
+He is in a position to meet danger with moral courage, to gain the
+victory over temptation; to make the most of opportunities for
+service; to endure hardship, pain and privation, as a good soldier,
+with patience and cheerfulness; to face death&mdash;his own or that of
+others&mdash;and whatever there may be after death, with faith and
+equanimity.</p>
+
+<p>There are two possible ways, then, in which God may exercise his
+providence in the events of human history. There is his shorter and
+preferred method, and his longer and more roundabout method. If the
+individuals concerned come into the right relation to God, there is
+the best possible guarantee that they will be made ready for all there
+may be for them to do and to experience, and thus conditions will be
+most favorable for the speedy realization of the will of God. But if
+this shorter, preferred method cannot be employed, because men fail to
+rise to the occasion as they might if they would rightly relate
+themselves to God, the divine providence will still be exercised,
+although necessarily in the less desirable, more roundabout way. God
+will let man choose the wrong way, through thoughtlessness or
+wilfulness, and then let him take the bitter consequences of failure,
+that he may finally learn to guard against similar mistakes and faults
+in the future.</p>
+
+<p>Let us now return to the more particular question of the relation of
+the providence of God to the present war. Before discussing again the
+question with which we started, viz., as to the final outcome of the
+conflict, we may deal with some other aspects of the problem. In the
+light of what has been said of the two possible methods of divine
+providence, it may be denied that the war was providentially caused by
+God in order to curb other evils, such as softness and idleness, or
+the selfish pursuit of wealth and pleasure, or drunkenness and vice,
+or thoughtlessness and irreligion. It is true enough that in the face
+of war conditions some of these evils have been decreased, and the
+martial qualities of self-sacrificing courage and fortitude have been
+stimulated. But it is notoriously true that the advent of war
+introduces a host of evils, in some cases necessarily, in others
+almost as inevitably. Drunkenness tends to increase greatly, unless
+stern measures are taken for its repression. Vice, with the resulting
+transmissible diseases, ordinarily becomes much more prevalent.
+Hatred, cruelty, and even the most fiendish brutality are given ample
+opportunity to develop, and in many instances they become relatively
+fixed attitudes and attributes of character. So far from the
+biologically fittest tending to survive, under modern war conditions
+these are the very ones who, for the most part and to the incalculable
+detriment of the future of the race, are killed off, even granting
+that of those who are "fit" enough to get to the front, the weakest
+are those who have the poorest chance of survival. And finally, when
+the stress of war conditions becomes acute, innumerable enterprises
+for social betterment are constrained to be given up, at least for the
+time being. In view, then, of all this, not to dwell upon the
+unspeakable suffering, physical and mental, on the part not only of
+combatants, but of noncombatants as well, and considering the merely
+problematical nature of the good to which the crisis involved in a
+state of war may prove a stimulus, 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 salvation. Neither is it reasonable to
+suppose that God is prolonging the war, in order that some social
+evils, such as drunkenness, may be eradicated before victory is
+finally secured. This might, perhaps, be the outcome, if the war were
+greatly prolonged; 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 war. 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 whole, with all its attendant evils, in
+order that final good might abound. Any God who might be thought of as
+doing so would be a false God; his condemnation would be just.</p>
+
+<p>Understanding, then, that in so far as human hatred, selfishness and
+stupidity have been factors in leading to the war, it has been
+originated, not by the will or in the providence of God, but against
+his will and providence; understanding also that in so far as it has
+been prolonged by human inefficiency or stupidity, or by the
+efficiency of evil wills, or of wills in the service of wrong, its
+continuation has not been in accordance with but in opposition to his
+will and providence, let us turn to the more positive aspect of the
+divine providence in connection with the war. It may be said to begin
+with, 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
+perfidy, or ignoble servitude, or any other evil greater than those
+involved in passing through the ordeal of war, and in so far as the
+task has been accepted as a solemn duty and entered upon in brave and
+self-sacrificing spirit, the act of going to war is to be regarded as
+in accord with the will of God. Indeed, if we may regard the divine
+spirit as immanent where we find the divine qualities present in human
+life, we may go further and say that such righteous participation in
+the war is the work of God within the soul of man, fighting against
+the forces of evil. Moreover, in so far as the war is prolonged by the
+fortitude of men of good intentions and their fidelity to a just
+cause, 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 men.</p>
+
+<p>But of providence in relation to the war as a whole, it can only be
+said that man's evil choice has compelled God to use the long,
+roundabout method. It is the second best method, although the best
+possible under the circumstances. The sinful choices of men and
+nations were not, of course, divinely predetermined. What has been
+divinely predetermined, we may well believe, is the law-abiding order
+of nature and of individual and social mind, according to which the
+disasters and sufferings incidental to war are the inevitable
+consequences of certain forms of individual and corporate wrong doing.
+In this roundabout way certain reforms may be providentially forced
+upon the nations by the war. The evil consequences of certain former
+evils tend to be more acutely felt under the strain and stress of
+severe and prolonged warfare. 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 evils, or even to prohibit
+the waste of food-stuffs and fuel involved in the manufacture of
+alcoholic beverages. This would not mean that the war had been
+divinely caused in order to realize this end, but only that it was and
+always is the divine will that man should learn the lessons of the law
+of consequences, which lessons are in some instances more readily
+learned in time of war.</p>
+
+<p>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 relations. He is teaching the nations through
+bitter experience how imperative are international righteousness and
+some practicable and adequately democratic scheme of world-government.</p>
+
+<p>But we must not close our eyes to the possibility that through our
+failure to do our part, God may be forced to take the long, sad,
+roundabout way of exercising his providence in connection with the
+end, as he had to in the beginning of the war. What we must wake up to
+is this, that <i>in spite of the justice of our cause, in spite of its
+being the cause of humanity and in essential accord with the will of
+God, and in spite of our days of prayer and our optimistic religious
+faith</i>, <span class="smcap">Germany may win this war!</span> 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 cause, they may be the very factors that will turn
+the tide of war against us. We have resources enough for the winning
+of victory. If we fail it will be a moral failure. If we fail to rise
+to the moral demands of this great occasion, God may have to let us
+fail to win the war and then learn what we can from the bitter
+consequences of this failure. We and future generations may have to
+learn through tragic experience how imperative it is that right be not
+left to enforce itself, but that we devote our full might to the cause
+of right, and that before it is too late.</p>
+
+<p>At the time of writing these words&mdash;in the early days of May,
+1918&mdash;it seems not yet too late, however critical the situation,
+for the winning of victory for the cause of liberty and justice.
+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 service, 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 done, that their whole might may
+be made use of in this warfare for the right. Our primary need is
+<i>morale</i>&mdash;morale in the government, morale in the shipyards,
+morale in the munitions factories, morale among all our people in
+their business and home life, as well as fighting spirit in our
+army and navy abroad. 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 war. And if in this way
+victory for the right should come as a result of religion, it would
+be not only a crowning example of the short and preferred method of
+divine providence; it would be, literally speaking, victory by the
+Grace of God.</p>
+
+<p>In any case, the situation for the Western Allies is such that neither
+faith without works nor works without faith can accomplish what waits
+to be done. There must be, if we would win, faith and works together.</p>
+
+<p>Before leaving this topic of God and history, a word may be said on
+the question of what, on this interpretation of providence, we may
+expect to be the final outcome of this war for the future of the race.
+Will the result be more harm than good, or more good than harm? 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 prolongation.
+Much possible evil will be avoided if the immoral Prussian
+militaristic ideal is finally crushed. Moreover, there will be the
+tendency for humanity to learn, at least temporarily and as an
+intellectual conviction, the undesirability of war and of the
+conditions that make for war. But attention and moral effort will be
+necessary to retain this lesson with sufficient impressiveness, and to
+put it into effect, and the best power of thought will be needed to
+determine just how this putting it into effect may be most fully and
+lastingly secured. There seems real danger that the human race on
+earth will be permanently poorer and worse off, spiritually and
+socially as well as biologically and economically, as a result of this
+nearest approach to racial suicide. Undoubtedly it will be so, 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-government.</p>
+
+<p>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 evil. But even then no one would have the right to credit the
+war with having been the means of greater good than <i>could</i> have
+been accomplished without it. All its moral evil at any rate will be
+regrettable forever. And the only possible way of guaranteeing
+beforehand greater good than evil as an outcome of the war, even
+supposing the side of justice and liberty to be victorious, will be
+for individuals and groups so to relate themselves to truth, to right
+and to God that flagrantly immoral international relations will become
+practically impossible. The only safety of the race lies in an
+essentially Christian international morality, and the only adequate
+guarantee of this is an essentially Christian personal religion. The
+only failure of essential Christianity of which the war may fairly be
+regarded as evidence was its failure to be given an adequate trial;
+which means, of course, not a failure of Christianity as an ethical or
+as a religious system, but a failure of the human will to be
+adequately Christian.</p>
+
+
+
+
+<h2>III<br/>
+<a name="C3" id="C3">THE CHRISTIAN HOPE IN TIMES OF WAR</a>
+<br/>FRANK CHAMBERLIN PORTER</h2>
+
+
+<p class="nodent">Of Paul's three things that abide, hope is the one
+of which we are now most conscious of our need. Never before in our
+experience has hope been so much the center of our inner life and the
+heart of our religion. Our mood alternates between hope and
+depression, hope and fear; and we look to our religion to make hope
+strong, and turn to our sacred book to seek secure grounds and
+satisfying expressions for our hope. We hope for the winning of the
+war. We hope for the safety and the home-coming of those we love. We
+hope for a new world-order organized to make war impossible, inspired
+by a spirit of coöperation and good will between classes and between
+nations. We hope as never before for an assured and abundant life
+after death. We put these hopes in some relation to each other,
+weighing one against another, subordinating one to another. And when
+we seek their right relationship and look for their ultimate grounds,
+we ask what Christianity has to say and to do about them. What is
+Christian in these hopes that are filling the mind and heart of the
+world? The importance of this question is very great. The future of
+the world depends on the truth and the strength of the hopes that now
+inspire and direct men's purposes and efforts. The future of the
+Christian religion turns in no small measure on its ability now to
+keep the hope of mankind high and pure, free from self-seeking and
+from material interests, and true to the ultimate reality of things,
+and to give this hope confidence and prevailing strength.</p>
+
+<p>Christians are not at one over the question what, as Christians, they
+have a right to hope for. Most evidently is this the case between us
+and our enemy. We differ in things hoped for; 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 war. The Germans are fighting for their hope of national expansion
+and domination, for their dream of a new world empire of the chosen
+and fit people of God. We cannot question the strength of this hope of
+theirs, and its powerful influence toward bringing itself to
+realization. We and our Allies are resisting these nationalistic and
+arrogant hopes, and are appealing to the contrary hope of an inclusive
+human brotherhood, in which good will shall prevail between nations,
+and hence right and peace. The hope that is truer, more in accordance
+with the nature of things, the nature of man, the will of God, and the
+hope that is most deeply felt and most loyally served, with most
+conviction and most sacrifice, will prevail in the end. That is the
+hope that will come true. Ours is inevitably a religious hope, for it
+is universal in range, big as the world, and needs not only every
+power of ours but the Power not ourselves to bring it about. It is for
+every one who holds it intensely, in a real sense, a hope in God and a
+hope for God. But is it certain that it is also a Christian hope, a
+hope in Christ and a hope for Christ?</p>
+
+<p>There are, not only between us and our enemy, but among ourselves,
+radical differences as to what a Christian should hope for in the
+present world crisis. There are those who search the Scriptures for
+predictions of the Kaiser and his overthrow, and see in the
+anti-Christian philosophy and in the anti-Christian arrogance and
+cruelty of his militaristic state, a sign that the end of this evil
+world-age is near, and that Christ will come quickly and set up his
+reign on earth. 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 untrue, and religiously harmful. To them
+the meaning of the Bible is to be found in the tendency and spirit of
+its teachings, 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 humanity. This involves a radical difference in the hope of
+Christians for a new world, a new human society, and in the ways in
+which this hope will affect their motives and efforts. There are also
+deep-going differences in regard to the hope for a life after death.
+That many are looking eagerly for material, "scientific" proof through
+physical communications from the dead, while many, on the other hand,
+are feeling that immortality belongs to the race and not to the
+individual, 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 create, indicates that Christ has not yet brought life and
+immortality to clear light for humanity. Such differences are not to
+be desired. If Christianity is to be the religion of the present eager
+and pressing hopes of mankind and give these hopes elevation, truth,
+and victorious endurance and enthusiasm, Christians should be clear
+and united in the contents and character of their hope.</p>
+
+<p>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 nations. Never before has a truly prophetic note
+been so clearly sounded by leading men of affairs, and by the press
+and the leaders of public opinion, as well as by the poets and
+preachers to whom prophecy naturally belongs. From all sides we have
+expressions of a hope which four years ago was judged to be the dream
+of impractical idealists, the hope for a new order of human life, in
+which good will and mutual coöperation shall take the place of
+suspicion and competitive struggle. 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 war. 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 neighbors, the allied governments appeal to national
+self-sacrifice for the sake of international redemption. It is to this
+appeal on behalf of the rights, the freedom, the happiness of mankind,
+that our soldiers respond; for humanity, not for national gain, that
+our peoples are prepared to give and to suffer. This hope takes
+concrete form in the word Democracy, and in the idea of a League or
+Federation of free, democratic nations, bound together for the defense
+of human rights, for coöperation in all that concerns human welfare
+and progress, and the repression of every attack upon the peace of the
+world. So viewed the war becomes definitely a war to end war, and as
+such it is engaged in and supported by peace-loving peoples, against
+the nation that glorifies war and would perpetuate it.</p>
+
+<p>Is this great hope Christian? 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 it, and if it is to prove
+possible and become actual in spite of powerful forces that work
+against it? It is not self-evident that Christianity will prove equal
+to this which is clearly the greatest task that the present imposes
+upon it. There are many who doubt its adequacy; many who see that it
+has brought division and warfare, and think it unfitted to create
+unity; many who see that it has withdrawn from the world, and think it
+unadapted to provide the moral principles and spiritual energies of
+the new social and political world-order. 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 democracy,
+still less any federation of democracies, can stand.</p>
+
+<p>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 beginnings, and
+for a generation it has been taking ever stronger hold on the minds of
+men. Prophetic utterances of this ideal could be quoted in abundance.
+A striking example is a saying of Alexander Dumas in 1893: "I believe
+our world is about to begin to realize the words 'Love one another,'
+without, however, being concerned whether a man or a God uttered
+them.... Mankind, which does nothing moderately, is about to be seized
+with a frenzy, a madness, of love." And Tolstoy's comment on this at
+the time of the Russian revolution, in 1905: "I believe that this
+thought, however strange the expression, 'seized with a frenzy of
+love,' may seem, is perfectly true and is felt more or less clearly by
+all men of our day. A time must come when love, which forms the
+fundamental essence of the soul, will take the place natural to it in
+the life of mankind, and will become the chief basis of the relations
+between man and man. That time is coming; it is at hand."</p>
+
+<p>The world war seems like a violent contradiction of the truth of such
+prophecies. It seems for the time to have made love inadequate as a
+summing up of morals and religion. We almost feel that the Sermon on
+the Mount must be kept in reserve for other times. The war has made
+love itself a hope. 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 world. But the war has not in fact
+disproved the faith that God is love and that love is the supreme law
+and power among men. It has made mankind more conscious of its ideal
+of community and fellowship, and seems to be carrying us faster toward
+the realization of human brotherhood than peace and prosperity were
+doing. 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 desire, with their longing hope for
+justice and for social freedom and opportunity." On the anniversary of
+our entering the war, Gilbert Murray declared that England needed our
+help in battle, but even more in upholding their true faith.
+"Americans instinctively believe ... in freedom, peace, democracy,
+arbitration, and international good will.... When the war is over
+there will be a world to rebuild, and the only principles on which to
+rebuild it are these principles." Germany denies the truth of these
+principles, but in doing so it denies human nature and derives from
+physical nature a state-ethics of struggle and the survival of the
+strong. It denies the prophet of Galilee, and looks for its example to
+Rome. 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 admit, that of physical success. 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
+tyranny? 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 ideals; and then to
+those who know best and most worthily express the human soul and the
+reality of its spiritual possessions. Not from the Bible alone, and
+not only from Christ are such reassuring testimonies to be gained; 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 man.</p>
+
+<p>The poet laureate of England made his special contribution to his
+nation's needs in time of war in the anthology, "The Spirit of Man."
+"Our country," he says, "is called of God to stand for the truth of
+man's hope." "Truly it is the hope of man's great desire, the desire
+for brotherhood and universal peace to men of good will, that is at
+stake in this struggle." From the miseries and slaughter and hate of
+war, "we can turn," he says, "to seek comfort only in the quiet
+confidence of our souls; and we look instinctively to the seers and
+poets of mankind, whose sayings are the oracles and prophecies of
+loveliness and loving kindness." They help us gain the conviction our
+time most needs, "that spirituality is the basis and foundation of
+human life," that "man is a spiritual being, and the proper work of
+his mind is to interpret the world according to his higher nature, and
+to conquer the material aspects of the world so as to bring them into
+submission to the spirit."</p>
+
+<p>But the Bible also is a witness to just these convictions and contains
+prophecies of just such hopes. Bridges includes very few citations
+from the Bible, chiefly because it is so well known, but also because
+"this familiarity implies deep-rooted associations, which would be
+likely to distort the context." Alas, for these associations, for the
+interpretations that confuse and the prejudices that blind the readers
+of the greatest literature of spirituality and of hope which the world
+contains. In spite of this, the Bible will be looked to by multitudes
+for guidance and support in those hopes on which the future turns,
+while the poet's fine work will be prized by few. 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 time; and this failure will mean loss to
+the hope itself of its most powerful support, and loss to the
+Christian religion of contact and sympathy with the most urgent
+spiritual need and aspiration of men today.</p>
+
+<p>The Bible does contain various and contradictory hopes, and can
+encourage expectations that are not in accordance with the best
+conscience of our age, nor with our knowledge of the way in which
+human progress is achieved. 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 expressed.</p>
+
+<p>The original hope of the religion of Israel was that involved in the
+unique and exclusive relation between the nation Israel and Yahweh,
+its God. It was the hope of Israel's prosperity and power through the
+certain favor of Yahweh, and his intervening help in times of danger,
+most of all his help in the nation's wars. These were "the Wars of
+Yahweh." Both the strength and the defect of the Old Testament
+religion lie in this fundamental faith, the peculiarity and
+exclusiveness of the relation between Israel and its God. It inspired
+its early victories and created the kingdom of David. It sustained the
+nation amid calamities and enabled it to maintain itself when other
+small nations disappeared before the great world empires, and while
+these also came and passed. It was a natural and not unreasonable
+faith for its time, so long as Yahweh was only Israel's national God,
+even though he was believed to be better and stronger than the gods of
+other nations and destined to triumph over them; 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 conduct, or else be reinterpreted and
+radically changed. 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 later, larger thought of God and the world.</p>
+
+<p>The great prophets before the exile, Amos, Hosea, Isaiah, Jeremiah,
+and after exile Deutero-Isaiah, were those through whom the faith was
+attained that Yahweh is the one and only God; and the modification of
+the national exclusiveness of Israel which they made was in the
+direction of its complete subordination to ethical and spiritual
+ideals. The one God of all was the God of righteousness, and of Israel
+only on the condition and for the end of righteousness. But an ethical
+in place of a national relation to God meant, if it was carried
+through consistently, a universal relation of God to all men as
+individuals, instead of a peculiar relation to one favored nation.
+Consistency was not reached, yet glimpses, sometimes clear momentary
+visions, of this individual, universal, ethical religion are to be
+found in the great prophets; and in them the Old Testament religion
+reaches its height. It is the prophetic denial of national claims and
+hopes, not the older and always prevalent assertion of them, that
+constitutes the reality and truth of the Old Testament hope. It is
+hope for Yahweh and his righteousness, not for Israel and its glory.
+It finds its highest expression in such predictions as Isaiah's
+promise of security to the humble and believing; and Jeremiah's
+expectation of the time when no special revelation will make known the
+will of God to a chosen few, but when everyone will have his own
+inward knowledge of God; and Ezekiel's belief that the new inward
+nature which every man requires if he is to do that will of God which
+he knows, will be achieved not only by his own free moral choice
+(18:31), but also by the divine spirit, the transforming presence and
+power of God (36:26, 27); 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 Servant, his prophet to all nations, who brings light
+to the heathen and deliverance from bondage, and who effects this
+ministry even through his own shame and suffering for others' sins.</p>
+
+<p>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 history; and this proved easier
+and more popular than the other. In late prophecy and apocalypse the
+hope of Israel's national and worldly prosperity and power takes on an
+unearthly character. Instead of righteousness and spirituality as in
+the earlier prophets, transcendence and heavenliness interpret or
+displace the primitive hope. The heavenly region to which apocalyptic
+prophecy transferred Israel's hope was a refinement of the physical,
+but it was still essentially physical, a region whose riches could be
+as sensibly enjoyed and as selfishly desired as the palace and throne
+of an earthly kingdom. The heavenly powers by which this hope was to
+be realized were divine, yet they were essentially material forces.
+The prophetic hopes at their highest rest on human nature at its
+highest, on the conscience and reason of man recognized as the will
+and thought of God. But the apocalyptic hope, though it strains
+language to magnify the contrast between its two worlds, the earthly
+and the heavenly, the present and the future, does not succeed in
+making them really different. Supernaturalism always fails to find the
+real difference between man and God and so the way in which the
+difference is to be overcome. This supernaturalism of the apocalypse
+is seen also in the ways in which the hope is revealed. The seer
+interprets in literal or artful ways the language of prophetic
+scriptures regarded as divine oracles, or he is translated in ecstasy
+to heaven and shown the secrets of the upper world and the future. The
+coming of this new heavenly world men may pray for, and the time of
+its coming they may seek to discover from sacred writings and
+traditions and from the signs of the times, but only divine powers can
+bring this evil world to an end, and only from heaven where they
+already are can descend, in heaven's own time and way, the scenery and
+the actors in the last great drama of history. There is in this hope
+no strong ethical appeal, no prevailing sense that in the inward
+region of the heart and in its instincts and desires and wills, God's
+presence is to be found and his work for man experienced. Moreover
+this hope for a new heavenly world means no hope for the present
+world. It is evil and must grow more evil until God intervenes to
+destroy it and brings down from heaven the realm of good. To renounce
+the world and withdraw from it is the course of wisdom and holiness.
+As a way of adjusting Israel's national hope to monotheism it is not
+comparable with the prophetic way of ethics and inwardness. It is
+still Israel, or the true Israel, that is to inherit the world to
+come; and at its coming the world empire must first of all be
+overthrown, for the new kingdom, heavenly and supernatural though it
+is, is enough like the kingdom of Greece or of Rome to require its
+fall and to take its place. The apocalyptic hope is the end of Old
+Testament prophecy, but not its height. It was no doubt in some sense
+fitted for its times, hard times, always, when the evils of life
+seemed irremediable. It knew the need of divine help, and it
+encouraged endurance and fidelity even to death. But it was not
+grounded in the nature of men, and it was mistaken in its conception
+of the nature of the world. It never quite escapes this inherent
+falseness and confusion in its fundamental assumptions.</p>
+
+<p>It cannot be hard to pass judgment on the relative value of these
+three main hopes of the Old Testament. The primitive hope for God's
+special favor to his own peculiar people who are destined to have
+dominion over all others would have seemed, before the war, safely
+outgrown by humanity. 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 rule, and the intolerable
+morals and preposterous religion that finally result from such claims,
+the aggressors in the present war have supplied it, and the rest of
+the world is united in the resolve that no further demonstration of
+this hope be undertaken. The early histories of the Old Testament and
+parts of its laws, its psalms and even its prophecies, contain
+expressions of just this belief in a peculiar people, for whom God
+made the world, and to whom the right belongs, secured by the divine
+favor and promise, to rule over all other nations. Some of the
+inferences and consequences of this faith that now shock the world,
+something of the hatred and the cruelty toward foreign peoples, the
+exaltation of vengeance, the arrogance and the inhumanity, find
+unreserved expression in this literature. But the meaning of the Old
+Testament is to be found in the denial and overcoming of this doctrine
+and of its results.</p>
+
+<p>In regard to the two ways in which this denial and correction were
+chiefly undertaken, there can be no question where the greater value
+and truth are to be found. 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 hope, its false pride and its denial of trust and
+of good will toward mankind. But the apocalyptic modification of the
+older hope, though it fitted it for a wider view of the world and of
+history and a deeper experience of the power of evil, did not
+correct those moral and spiritual faults which were inherent in the
+older hope. There is no generosity, no faith in human nature, no
+sense of the present prevailing rule of God and power of good, no
+thought of the "secret of inwardness" and "the method of
+self-renouncement," in the religion of the apocalypse. The righteous
+kernel of Judaism, the holy few who feared the Lord, expected an
+invasion of divine forces on their behalf, the destruction of their
+oppressors and their own elevation to angel-like natures and
+God-like authority and blessedness. It could hardly be expected that
+they would exhibit Isaiah's virtue of humility, or Jeremiah's of
+inwardness and satisfaction in the communion of the soul with God,
+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' transgressions. The greatest of the apocalypses are no
+doubt the canonical ones, Daniel and Revelation; and they are great
+in their confidence in the divine government of the world, and in
+its final vindication, and in their assertion of the martyr virtues.
+But they do not believe in man, and in God in man, though their
+belief in a God above is heroic. They do not hope for the world, or
+find God in the world; nor do they feel that they are in any sense
+responsible for the evil of the world and for its salvation from
+evil. Righteousness and blessedness belong only to heaven, and can
+come only from heaven to earth, and only by an act of God which will
+bring the present world to a sudden end. The faults of materialism
+and of self-interest which belong to the naïve nationalism of
+Israel's beginnings are still present in the conscious and
+sophisticated other-worldliness of the apocalyptic hopes, and reveal
+the inner untruth of a supernaturalism which reckons in terms of
+place and time, and looks above and ahead instead of about and
+within for the Kingdom of God.</p>
+
+<p>The post-canonical apocalypses of Judaism fall within the period
+beginning with the attempt of Antiochus IV to make the Jews Greeks,
+and the successful resistance of the Maccabees and their establishment
+of an independent Jewish kingdom, and ending with the Jewish-Roman
+wars, the destruction of Jerusalem and the suppression by Hadrian of
+the final Messianic, political uprising under Bar Cochba; that is,
+from 108 B. C. to 135 A. D. It is of the highest importance to note
+that Christianity took its rise in the midst of this period, and that
+the apocalyptic hopes which these events encouraged and which in turn
+partly shaped the events, formed the immediate environment and
+inheritance of the new religion. 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 founder.</p>
+
+<p>There are three elements in the hope of the New Testament which are
+found in the later Jewish apocalypses, but not in the Old Testament:
+1. The coming of the Son of Man as judge of men and angels at the last
+day, which is always thought to be near at hand. 2. The reign on earth
+of Messiah and his saints, the living and the risen dead, for a
+certain period, during which they will overcome all the powers of
+evil. 3. The immortality of the spirit, the transformation of the
+righteous into angelic natures, fitting them to be companions of
+heavenly beings in the final consummation. 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 Testament.</p>
+
+<p>The Son of Man appears first in Daniel, but there he is not an
+individual, but the symbol of a nation, "the people of the saints of
+the Most High"; and the vision pictures Israel as coming on a cloud,
+not from heaven, but to God, to receive from him authority to rule
+over the world. It is first in a part of the Book of Enoch, the
+"Parables," chapters 37-71, dating probably from the reign of Herod,
+that Daniel's "Son of Man" becomes an individual. It is important to
+understand the religion of this writer in order to appreciate the
+significance of this heavenly Messiah. 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 righteous. God is
+"the Lord of Spirits," and the voice of Isaiah's seraphim becomes,
+"Holy, holy, holy, is the Lord of Spirits: he filleth the earth with
+spirits." 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
+righteous. This is a religion of faith in heaven and its God and its
+angelic inhabitants, and in the destiny of the righteous soon to share
+its beauty and blessedness. Among those whom Enoch sees there, one is
+above all significant for man. He has the appearance of a man, with a
+face of graciousness and beauty, like an angel's. He is described as
+the Son of Man to whom righteousness and wisdom belong. He has existed
+from before the creation, and has been revealed to the righteous.
+Faith in him and hope for his coming have sustained the righteous in
+times of trouble, and by faith in him and in the Lord of Spirits and
+the heavenly dwelling places, they "have hated and despised the world
+of unrighteousness and have hated all its works and ways." Here is a
+religion of pure other-worldliness. The calling of this heavenly Son
+of Man is to be the judge of the world at the last day. He will then
+"sit on the throne of his glory," will "choose the righteous and holy"
+from among the risen dead, will condemn and send away to destruction
+the kings and mighty of the earth, who because of their unbelief in
+the unseen world have been proud and worldly and unjust. The righteous
+will dwell in the new heaven and earth, with the Lord of Spirits over
+them and the Son of Man as their companion, having been clothed with
+garments of glory and immortal life. The likeness between this
+religion and the apocalyptic type of New Testament Christianity is
+striking. But it is not Christian because it is without Jesus himself.
+This Son of Man has not already come and lived among men. The
+righteous have not learned of him that God is in this world as well as
+in the other, that he is a God of human beings, even the lowliest, and
+of birds and grass, of rain and growth. They have not learned that
+good is already stronger than evil; least of all do they know the
+greatest thing, that love is supreme, and that not by hating the world
+and its ways but by the ministry of love is the new world to be
+brought in. The religion of Enoch presents in pure and simple form, in
+pre-Christian Judaism, just that religion of dualism and pessimism, of
+despair of the present and the renunciation of effort to better the
+world, of strained expectation of divine intervention, which
+sometimes, and even now in some quarters, claims to be the only true
+Christianity. It is, in fact, Christianity with Christ left out.</p>
+
+<p>The second element which the apocalypses add to the hope of the Old
+Testament and which the New Testament Apocalypse adopts, is the
+conception of a millennial earthly kingdom. This appears in probably
+an earlier part of Enoch, chapters 91-104. In a short Apocalypse of
+Weeks, after seven weeks of world-history up to the writer's present,
+an eighth week is predicted, in which the righteous shall wield the
+sword against their oppressors and establish the Messianic kingdom;
+then a ninth week in which the preaching of judgment to come will
+convert all men to righteousness; finally, a tenth week of final
+judgment against all angelic powers of evil, ending with a new heaven
+and an eternity of blessedness.</p>
+
+<p>It is not only the fact that here and elsewhere these two hopes are
+proved to be Jewish, not Christian, in origin, that influences our
+judgment on them when they reappear in the New Testament; it is also
+the understanding of them which their Jewish form makes possible. They
+are two forms of adjusting the old national and earthly hope of Israel
+to a new, more universal and transcendent form of faith and hope. In
+the religion of the "Parables" of Enoch the transcendent practically
+transforms and displaces the earthly. In the millennial scheme, the
+heavenly follows the earthly in time. Resurrection enables some of the
+dead to have part in the earthly, while translation into angel-like,
+immortal natures fits men for the final heavenly life. 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 events.</p>
+
+<p>The third hope which Judaism added to what its sacred scriptures
+contained was the hope for immortality of the spirit. It happens that
+this also appears earliest in Judaism in the Book of Enoch (especially
+chapters 102-104). 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 righteousness. This is not a
+resurrection of the body to enable one to have a share in the earthly
+kingdom, but a transformation which fits men for the realm of spirits.</p>
+
+<p>When we turn in the light of the older hopes to the New Testament and
+ask what are the hopes that belong properly to Christianity, and how
+are they related to the present hopes of the world, we meet the
+problem presented by the importance of properly apocalyptical
+expectations in the first Christian community. The case is something
+like that which meets us in the Old Testament, and we have here no
+less than there to distinguish and to choose. The hope of the early
+Christian community was no doubt first of all for the physical coming
+of Christ and the establishment of his kingdom; but there developed
+also within the New Testament period two movements away from this, one
+in an ethical and spiritual direction, and the other toward emphasis
+on the individual life after death. The first of these is more
+characteristic of the New Testament religion than the other. It is the
+tendency of Paul to emphasize the present inward experience of Christ,
+and the transforming power of his spirit more than the hope of his
+coming, though he receives this from primitive Christianity and does
+not doubt its literal and early fulfilment. It is, I believe, beyond
+question that Paul's Christian hope is chiefly, as Royce has argued,
+the hope for a new humanity created by the spirit of Christ, which is
+the spirit of love. This is in a measure already experienced. Christ
+dwells in the Christian and makes him a center and source of love. His
+spirit breaks down barriers and ends divisions. Unity and peace are
+its effects. Through this one, present spirit of Christ each man
+becomes a distinct but essential member of the new body; and Paul's
+greatest hope is for the completion of this unification of man in
+mutual helpfulness and brotherhood. 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 death. This eternal life
+with Christ is also experienced by Paul as in some real sense present.
+The indwelling spirit of Christ is already transforming the Christian
+into his own immortal nature. In the Johannine writings these two
+tendencies of hope away from the apocalyptic toward the spiritual go
+still further. The Christ in whom the Christian now abides creates a
+distinctive unity among his disciples, a love one to another which the
+world has not known; and at the same time the experience of this
+present Christ is already the possession of eternal life. 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 coöperation is to be brought about not only by the present
+spirit of Christ, but also by the moral choice and endeavor of man. It
+is through human love that the divine love works, and the rule of God
+is present so far as men overcome evil and create good. And even the
+immortal life is not solely a hope in God, 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 God.</p>
+
+<p>That which most concerns us is no doubt the question which of these
+hopes, the eschatological or the ethical and inward, was held and
+taught by Christ. My own conviction is that the new and distinct hope,
+the spiritual, belongs to him and proceeds from him, and not the
+familiar Jewish apocalyptic. Two opinions stand in the way of this
+judgment; two opposite types of literalism in Biblical interpretation.
+Dogmatic literalism accepts scripture throughout, and refuses to
+distinguish between higher and lower, between truth and error, in what
+is written. In regard to hope, this view leads to great stress on
+prediction and fulfilment. The assumption is that the Biblical
+predictions that have not been fulfilled will come to pass in the
+future. This is precisely a fundamental assumption of the apocalypse.
+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 earth, 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 world. This literalism
+stands in the way of the world's present acceptance of Christianity as
+the religion of its highest hopes.</p>
+
+<p>But there is a like danger in the opposite literalism of the
+historian. We have already seen how the history of Jewish hopes makes
+the literal acceptance of similar New Testament hopes unnatural if not
+impossible. The literalism of the historian is, of course, to us true
+and immediately helpful in liberating us from bondage to the letter of
+an ancient book. It leaves us free to apply our own reason and
+conscience and experience to the interpretation of our own life and
+times. It turns us back upon our own souls, upon our faith, our
+desire, our will, to unveil and shape the future. 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 it. The unpardonable sin to
+him is the modernizing of an ancient writing because of reverence for
+it, and the effort to find in it what he likes rather than things
+outgrown and unwelcome. This conscientious fear, I cannot but believe,
+has resulted in a one-sided interpretation of the New Testament,
+especially the teachings of Jesus and of Paul, as essentially
+apocalyptic in contents and spirit, and a hesitation to recognize the
+essentially inward, rational and ethical quality, the prophetic
+character of the New Testament as a whole, 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 him.</p>
+
+<p>This problem over which New Testament scholars are divided into two
+groups or tendencies is of course much too complicated to discuss
+here. But it is necessary at least to point out that there is a danger
+in the historian's anxiety to be without prejudice, and to view the
+past as past. The greatness of great men and great books is to be
+found in the eternal meaning, not in the mere form, of what they say.
+Historians no less than other men have the right and duty to ask in
+what direction an ancient teacher is looking, toward what goal the
+movement of his mind is tending, what final effects he produced, what
+therefore he would think and say if he lived in our time. We are told
+that it is unhistorical to seek in the New Testament for "the modern
+liberal Christ"; but it is not unhistorical to look for the human
+beneath the Jewish, the eternal and universal within the temporary and
+limited. The mind of Christ, his manner and mood, his quality, his
+spirit, is not less a historical reality than his literal words. This
+is of course true also of Paul, and, in his measure, of every man.</p>
+
+<p>There can be no doubt that like the great prophets before him Jesus
+was chiefly a critic and corrector of the hopes of his time. 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 Rome.
+Whether Jesus expected the speedy coming of the Son of Man and the end
+of the world, and whether he identified himself with this transcendent
+Messiah-Judge, are questions made difficult, not by our wishes, but by
+the nature of the evidence. My own inclination is, at this point, to
+attribute more to the influence of Jewish expectations on the gospel
+traditions than to Jesus' own words. 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 disciples.</p>
+
+<p>It is the fundamental principle of the apocalyptic hope that God
+made not one world but two (<span id="squash">II Esdras 7:50</span>).
+This world must end and the other world must come if evil is to end
+and good prevail. But Jesus believed that this world is already God's
+world, and that in it good is already stronger than evil. The Kingdom
+of God is indeed still to come, but it is already within. It is
+already upon us when by the spirit of God evil is cast out. It has
+been said that it was the Greeks who believed in one world in contrast
+to the Jews who believed in two; and that Poseidonius, the Platonic
+Stoic, an oriental, of the century before Christ, wrote to make men at
+home in the universe. But it is surely not a mistake to say that Jesus
+felt at home in the world and meant to make others at home. This is
+precisely the meaning of the word Father, of which Paul testifies that
+Jesus' use was to a Jew new, and that it meant freedom from mental
+bondage and fear. Poseidonius made men feel at home in the universe by
+denying the existence of evil, which is of course one way of making
+one world out of two; Jesus by affirming the reality of a goodness in
+God and in man capable of conquering evil. That God is Father, the
+Father of all men, even, and especially, of sinners, is not the basis
+of an apocalyptic hope. Jesus did not chiefly foretell the end of the
+world through the catastrophic intervention of God or of the Son of
+Man. He did chiefly teach that the power not ourselves is fatherly,
+that it is human, that we can trust our own souls at their best to
+teach us the nature of God, that our highest human values are the
+ultimate realities of the universe. Jesus found that the chief fears
+and hopes of men were concerned with bodily welfare and possessions
+and with power over others. Mammon and dominion were the false gods
+men worshipped. Wealth and power seem now the objects of the hope and
+the religious devotion of the Central Powers. Jesus declared that it
+is the heathen who are anxious about food and raiment. It is the
+heathen who lord it over their fellow men. Not so was it to be among
+his disciples. Since the Father knows our needs and wills to give good
+things, since the outer world belongs to him and since the things of
+the soul are of the greater value, we men are free to put first things
+first, to seek God's Kingdom and righteousness. And since God's rule
+consists in love and in doing good, without reserve or regard for
+deserts or for returns, the only real rulership among men also must be
+the renunciation of rulership for the sake of ministry. Not to be
+masters over others, not to be strong by making others weak, but to
+serve and to give is the divine plan, the real nature of things. This
+is not what the war lords learn from physical and animal nature as to
+the way to success and primacy, but it is true to that human nature to
+which they do violence. The Christian hope is therefore not for
+material possessions nor for authority and power; it is that spiritual
+realities shall vindicate and make effectual their preëminence, and
+shall master matter and all outward things for their own ends; and
+that unselfish love shall measure greatness among men and shall
+destroy hatred and fear and create a human family.</p>
+
+<p>If this, according to Christ, is the Christian hope, then Christianity
+is certainly the religion for the present hope of the world. The hope
+of a league of free nations, of a federated world in which democracy
+is safe, 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 men, a new inward temper, a new will; it is also seen to
+be something universal in its range. Not again one league against
+another, but a league that at least aims at being inclusive of
+humanity. Spirituality and universality, inwardness and good-will,
+belong to the hope that is now inspiring the nations; and these are
+just the marks of the religion of Christ; they are what Matthew Arnold
+called the method of inwardness and the secret of self-renouncement,
+controlled by the mildness and sweet reasonableness of Christ;
+reverence for the soul, meaning both the preëminent worth of every
+individual and the primacy in each of the things of the soul; and
+among these the chief greatness and God-likeness of love. 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 hope.</p>
+
+<p>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 men. It can fail if it confuses itself in the
+details of Biblical predictions, if it becomes involved in apocalyptic
+fancies. 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 past.</p>
+
+<p>The men of our time are shaping the hope of a united and friendly
+human family of free peoples, united not only against war but for all
+kinds of mutual help and coöperative progress; and the Bible, the
+prophets of the Old Testament, Jesus and Paul in the New, are the
+chief creative sources of just such hopes. These hopes must have
+religion beneath them if they are to endure and be realized in spite
+of their powerful foes, the fears and hatreds which materialism and
+selfishness create. And Christianity is the only religion which has
+the quality and the right to meet this need.</p>
+
+<p>The Christian hope is also the hope of immortality; and just now the
+reality and power of this hope are put to the test. Paul, who knew how
+far Judaism had gone toward faith in the eternal life of the spirit,
+testifies that it was only as a Christian and because of Christ that
+this hope had become to him a certainty, almost a present experience.
+The nature of God as Christ knew him, and the nature of man's sonship
+to God, carry immortality with them as an inward and immediate
+assurance. God is not the God of the dead, but of the living. Here
+again the Christian religion has an opportunity and an obligation in
+times of war. Men are seeking assurance of life to come for those who
+have given their lives for human right and liberty. It is not to be
+desired that this pressing religious need of our day should turn to
+physical evidences, to messages from the dead through abnormal
+experiences and dubious agencies. The Christian faith in immortality
+is to be experienced as faith in the God who loves as a father, and
+who gives as love must give his best to his children. If God is love,
+then our love does not deceive us. If God is spirit, then our spirits
+are from God and will return to him. If the soul, the person, is of
+supreme worth and reality, then it will not be involved in the body's
+destruction, nor lost as a drop in the ocean or as a breath in the
+wind, either in the divine being from whom it came, or in the human
+race, "the beloved community," to which its service is given.</p>
+
+<p>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 God, that
+the distinction and preëminence of the religion of Jesus come most
+clearly to light. He feels no need of sacrificing one to the other,
+but holds his hope for this world and the oneness of men in love side
+by side with the hope for the other world. He does call upon
+individuals to give their lives in ministry to others, but in the
+losing of life he declares that life is gained. Paradoxes express his
+faith and insight, and the nature of love in God and in man brings
+with it the key to the solution of the paradox.</p>
+
+<p>The Christian hopes for a new human brotherhood on earth and for the
+immortality of the individual are involved, and their principles
+given, in the simple and profound sayings of Jesus, and no other
+testimony as to their nature and certainty can be compared with his.
+To no other words is the response of our own spirits so instant and
+sure. Blessed are the poor in spirit, the meek, the merciful, the pure
+in heart: theirs is the kingdom of heaven; they shall see God. Love
+your enemies, that ye may be sons of your Father. Ye shall be perfect
+as your heavenly Father is perfect. Lay not up for yourselves
+treasures upon earth. Ye cannot serve God and mammon. Be not anxious
+for your life what ye shall eat or what ye shall drink, nor yet for
+your body what ye shall put on. Is not the life more than food and the
+body than raiment? Behold the birds of the heaven ... Are not ye of
+much more value than they? Your Father knoweth that ye have need of
+all these things. But seek ye his kingdom and righteousness. Be not
+afraid of them that kill the body. The very hairs of your head are all
+numbered. Fear not therefore. If ye being evil know how to give good
+gifts unto your children, how much more shall your Father give good
+things to them that ask him. All things whatsoever ye would that men
+should do unto you, even so do ye also unto them. Not every one that
+saith unto me, Lord ... but he that doeth the will of my Father.
+Freely ye have received, freely give. It is more blessed to give than
+to receive. He that findeth his life shall lose it: and he that loseth
+his life for my sake shall find it. I thank thee, Father ... that thou
+hast hid these things from the wise ... and revealed them unto babes.
+Except ye turn and become as little children ye shall in no wise enter
+into the kingdom of heaven. Forbid them not ... for to such belongeth
+the kingdom of heaven. What shall a man be profited if he shall gain
+the whole world and forfeit his life? It is hard for the rich man to
+enter into the kingdom of God. Keep yourselves from all covetousness:
+for a man's life consisteth not in the abundance of the things which
+he possesseth. The rulers of the Gentiles lord it over them, ... but
+whosoever would be great among you shall be your minister; and
+whosoever would be first among you shall be your servant. Render unto
+Cæsar the things that are Cæsar's and unto God the things that are
+God's. Inasmuch as ye did it unto one of the least of these my
+brethren ye did it unto me. Nevertheless not as I will, but as thou
+wilt. Father, forgive them, for they know not what they do.</p>
+
+<p>Here is the Christian hope; here its grounds and motives; here rather
+than in apocalyptic foretellings of the coming of the Son of Man and
+the near end of the world. Here is an anthology of testimonies to the
+faith which a world at war to end war most needs, that man is a
+spiritual being and that his proper work is "to interpret the world
+according to his higher nature," and to bring the material aspects of
+the world into subjection to the spirit. Other "oracles and prophecies
+of loveliness and loving-kindness" in the Bible and in the world's
+literature have their abiding worth, but no other of "the seers and
+poets of mankind" reach humanity so widely and none so deeply.</p>
+
+<p>Certain marks and tests of the Christian hope come clearly into view
+in these characteristic sayings of Jesus. It is a hope not imposed
+upon the mind by the outward authority of a book or even of Christ
+himself, but one that appeals to conscience. Our spirit answers to it,
+and our answer is not only the consent of the mind but the disclosure
+of character and the choice of the will. It is a hope for which we
+cannot merely wait, for we are ourselves challenged to bring it to
+realization. The Christian hope is fundamentally inward, and is always
+in part already experienced. Paul and John knew the mind of Christ in
+this striking quality of it better than later generations. The spirit
+of God is already a love that creates unity and fellowship among men;
+and it is already the presence and power of divine and eternal life.
+The Christian hope unites the community and the individual, and
+contains the clue to the mystery that now obscures our minds. 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
+personality. But we know also that the devotion of the soldier's life
+to the cause of human liberty and right, to the destruction of the
+idol of nationality and the creation of the ideal brotherhood of man,
+is in accordance with that giving of life for many which Jesus taught,
+and is that loss which is the true finding of life. The Christian hope
+is too inward and too secure to depend on outward success. The
+doctrine of physical force is judged by physical success, but not the
+doctrine of love. Yet though superior to outward fortune, the hope of
+Christ is certain of ultimate vindication, because it is hope in God.
+It is a hope according to Christ, and for Christ's coming as the
+ruling spirit in the life of humanity. But if it is a hope for Christ,
+if it is Christ's hope for the coming Kingdom of God, it is a hope for
+radical change, and for the sacrifice of our prejudices and customs,
+our personal wishes and our material advantage.</p>
+
+<p>The hope for a new world-order which is the most significant spiritual
+event of our age, requires religion if it is to maintain itself and
+work powerfully for its own realization. For it is the hope for a
+purified human nature as well as for a changed human organization.
+Christianity is the chief source of this hope, and is summoned to
+prove itself equal to the task of keeping the hope high and giving it
+inward energy and resource. But it will require boldness of faith and
+the spirit of sacrifice, a sense of the excellence and worth of
+spiritual things, and willingness to trust our own souls and the souls
+of our fellow men, to trust ourselves to the instincts and ways of a
+Christ-like love, if the Christian hope is to prove able to create a
+new world.</p>
+
+
+
+
+<h2>IV<br/>
+<a name="C4" id="C4">NON-RESISTANCE: CHRISTIAN OR PAGAN?</a>
+<br/>BENJAMIN WISNER BACON</h2>
+
+
+<p class="nodent">All forms of peace propaganda are at present justly
+and properly repressed by the Government as a war measure. This has
+served in some degree to silence the voice of the pacifist, but
+manifestly it cannot serve to quiet the disturbed feeling in the minds
+of many Christians, that to engage in war under any conditions is to
+come short of the idealism of Jesus. Forcible measures produce the
+reverse effect, if any.</p>
+
+<p>Non-resistance, under some circumstances and conditions if not under
+all, is a duty which Jesus undeniably taught. Moreover, his conduct
+was fully in accord with his principles; otherwise his following could
+not have maintained their unparalleled loyalty to him. The manifest
+inconsistency between these non-resistance sayings (taken by
+themselves) and the method advocated and used by our Government in
+defence of democracy and righteousness remains ever present. The grave
+extent of its inroads upon the national morale may be judged by the
+circulation attained by a typical pacifistic book, whose principal
+basis of argument is nothing else than these non-resistance sayings,
+and which if it does not attempt to square them in all cases with the
+conduct of Jesus, but rather accords to Buddha, Confucius, and Lao-tse
+the merit of greater consistency, nevertheless owes all its real
+effect to the fact that its author speaks as a well-known and
+authorized exponent of Christian teaching, and leaves in his readers'
+minds the conviction not of the alleged inconsistency, but of an
+absolute and unqualified doctrine of non-resistance as supported by
+both the teaching and the conduct of Jesus.</p>
+
+<p>The single year 1915-1916 witnessed the appearance of no less than
+five successive editions of the book entitled "New Wars for Old," by
+Rev. John Haynes Holmes, and its propaganda of absolute and
+unconditional non-resistance was certainly not without effect in the
+military cantonments, if not among the public at large where its
+influence is less easy to trace. Recently the Government itself has
+given public and official warning against this type of pacifistic
+propaganda; and there is only too much reason to believe that (quite
+without the intention or knowledge of its authors) those eminent
+pacifists, the Potsdam conspirators, have made large financial
+contributions to its success.</p>
+
+<p>"New Wars for Old" may be taken as representative. It is the best
+example of its type. It seems to be the most effective. At all events,
+it gives concrete and tangible form to that interpretation of the
+teaching of Jesus which we regard as misleading and dangerous; it may
+therefore well form our starting-point toward the attainment of
+another interpretation, truer at once to historical fact and to the
+ethical sense of the religious-minded. 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 Dr.
+Holmes' book, whether the doctrine of absolute and unqualified
+non-resistance, traced by him to more than one revered teacher of
+pre-Christian paganism, is indeed identical with that of Jesus; or
+whether, with Israel's Messianic hope, some new factor enters in, to
+differentiate the Biblical ideal.</p>
+
+<p>Isaiah and Jesus are for this champion of pacifism&mdash;and doubtless for
+others&mdash;the two supreme "exemplars of non-resistance," 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 criticism. However, few
+Americans, competent to form a moral judgment of their own, will hold
+in light esteem the authority of Isaiah and Jesus. We therefore accept
+the exemplars at the risk of seeing our native hue of resolution all
+sicklied o'er with this pale cast of thought. But is their teaching
+justly and fairly interpreted? That is the question to which we now
+address ourselves.</p>
+
+
+<h3>I</h3>
+
+<p class="nodent">"'<span class="smcap">Resist</span> not evil,' means
+never resist, never oppose violence." Such is the motto, quoted from
+Tolstoy, with which our propagandist heads his pages. As he cites no
+other scholar, critic, or interpreter of the Sermon on the Mount, in
+support of this declaration of the meaning, 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 humanity. 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 say. It seems at least to be beautifully expressed in
+the saying quoted from Buddha:</p>
+
+<div class="blockquot">
+With mercy and forbearance shalt thou disarm every foe. For want of
+fuel the fire expires: mercy and forbearance bring violence to naught.
+</div>
+
+<p>What Christian will deny the Christ-likeness of this teaching? What
+reader of the Old Testament will not hasten to add with Paul from
+Jewish "wisdom":</p>
+
+<div class="blockquot">
+If thine enemy hunger feed him, if he thirst give him drink; for by so
+doing thou shalt heap coals of fire upon his head.<a
+name="R4_1" id="R4_1" href="#F4_1" class="fnanchor">[1]</a>
+</div>
+
+<p class="nodent">If, indeed, the duty in question be that of
+<i>forbearance</i>, all great religious teachers, whether of Christian
+or pre-Christian times, will be at one. "Hymns of hate" are unknown to
+the ritual of any religion, unless it be the ultra-modern of Prussian
+militarism. 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
+giant. Teachers such as Buddha and Lao-tse may well have added to the
+well-nigh universal religious tenet of mercy, forgiveness,
+forbearance, the further doctrine of consistent, unqualified
+non-resistance. We accept it for the obvious reason that their systems
+of thought, which are philosophies rather than religions, contain (so
+far as the present writer is aware) no principle of active, but only
+of passive obligation. The chief end of man is for them not to
+achieve, in loyal service to the Creator's ideal, but to abstain and
+refrain, to put the brakes on life, and to teach others to do the
+like. According to the author of "New Wars for Old," Buddha and
+Lao-tse lived up to their gospel of non-resistance. Contrariwise, "The
+Nazarene had his inconsistent moments like the rest of us," and showed
+it at this point. Our propagandist is too honest to palter with the
+quibble of Adin Ballou, who in his "Christian Non-Resistance" argues
+that Jesus in cleansing the temple may have driven the money-changers
+from the courtyard, but that there is no evidence that he struck any
+one of them. With such apologetic special pleading he has no patience,
+preferring to give the act of Jesus its full weight in the following
+straightforward words:</p>
+
+<div class="blockquot">
+What we have here is a well-authenticated violation of the principle
+of non-resistance&mdash;and why not accept it as such? The episode is
+chiefly remarkable in the life of the Nazarene, not for anything which
+it teaches in itself, but for its inconsistency with the rest of his
+career. Never at any other time, so far as we know, did he precipitate
+riot or himself assault his enemies. But this time he did&mdash;this time
+he failed to live up to the inordinately exacting demands of his own
+gospel of brotherhood. Nor is the circumstance at all difficult to
+understand! Jesus came to Jerusalem tired, worn, hunted. He knew that
+he walked straight into the arms of his enemies, and undoubtedly
+therefore straight to his own death. Weary, desperate, confused, he
+came to the temple to pray&mdash;and here, right before the altars of his
+God, were the money-changers&mdash;here in the sacred places, the type and
+symbol of that commercialized religion which he most abhorred, and
+which he knew was certain in the end to destroy him. What wonder that
+a mighty flood of anger surged up in his soul, and for the moment
+overwhelmed him.
+</div>
+
+<p>In short, the weary Jesus was so irritated by the unexpected (?) sight
+of the traders, that he threw to the winds not only his principles,
+but the dictates of the most ordinary prudence, giving his enemies not
+only their desired opportunity, but provoking the issue at just the
+point where he himself had been betrayed into the violation of his own
+teaching. Verily, great is the insight of the modern psychologist. To
+the observer of the phenomena of petulance an incident like the
+cleansing of the temple is "easy to understand." The scientific
+imagination required is easily attained. One acquires it by observing
+the irritability of tired children. How needless, then, 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 it. How needless to raise the question why every one of our
+four evangelists should report the act and give it the prominence they
+do. For our evangelists record it reluctantly, minimizing its
+political significance and its insurrectionary flavor. They naturally
+disliked to give color of justice to Pilate's judicial murder, and to
+Jewish denunciations of the new religion as a rebellion against
+established authority.</p>
+
+<p>Let us then take as our point of departure this admitted
+"inconsistency." It is not historical interpretation, 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 sources, that Jesus was <i>not</i> "weary, desperate,
+confused," and was not in the least taken unawares, when he drove the
+traders from the temple; but that he planned his <i>coup de main</i>
+with careful deliberation. The evening <i>before</i>, says Mark, "he
+entered the temple and looked round upon all things." Jesus was not
+unaware of the conditions he would find, for they were an abuse as
+notorious as hateful to every right-minded Israelite. This even the
+Talmud attests. He was not a hunted fugitive seeking asylum at the
+altar. On the contrary; for weeks past he had set his face steadfastly
+to go to Jerusalem and there lift up the standard of the Son of David.
+The initiative was his. He had planned a new campaign for his ideal,
+the Kingdom of God, a campaign no longer of mere teaching but of
+action, and he was now carrying it to the very seat of hostile power.
+Long since, probably before he left Galilee, he had planned this very
+act, a challenge to the corrupt priestly control of his Father's
+house, an act as full of meaning and as deliberate as Luther's nailing
+of his theses to the church doors of Wittenberg.</p>
+
+<p>And when the blow had been struck Jesus stood courageously by it. He
+met the inevitable demand of the hierocracy, "By what authority doest
+thou these things?" with a counter demand. Whence had the Baptist
+authority to inaugurate his prophetic reform, making ready for Jehovah
+a purified people prepared for his coming? The Sanhedrin evaded this
+counter demand, and answered only (as Jesus had foreseen they would)
+by secret denunciation of him to Pilate. But Pilate understood the
+case. 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 insurrectionist. This, too, Jesus
+seems to have foreseen.</p>
+
+<p>All this was not a mere "episode." It was the culminating effort and
+crisis of Jesus' career, and richly rewards a just understanding. We
+are told that it was "inconsistent with the rest of Jesus' career."
+His mission, we infer, was to be a rabbi. His attempt at active
+leadership in achieving the Kingdom he preached was an unfortunate
+aberration. He should not have tried to be "the Christ," and thereby
+incurred a needless martyrdom. The cross is still a stumblingblock.</p>
+
+<p>Strange that the evangelists who omit so much, 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 Church, should
+one and all record it. The disposition to minimize everything savoring
+of political action on Jesus' part is very marked in all our
+evangelists, for obvious reasons. To the evidences of this belong, for
+example, Mark's denial, and the fourth evangelist's explanation, of
+the saying about destroying the temple, together with the latter's
+description of the whip "of small cords" as Jesus' only weapon in the
+purging of the temple.<a
+name="R4_2" id="R4_2" href="#F4_2" class="fnanchor">[2]</a>
+Are we then to admit the "inconsistency"&mdash;not casual and incidental,
+as conceived in this pacifistic interpretation, but deliberate and
+flagrant? Or may we perhaps now raise the question whether the
+"inconsistency" is not rather chargeable to the interpreter's
+account?</p>
+
+<p>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-tse. On the other hand, it very justly
+relates it to that of the great prophet of the Davidic kingdom of
+righteousness and peace, Isaiah, the son of Amoz. From the point of
+view of the historical critic the relation of Jesus' teaching to that
+of Isaiah is absolutely sound. But the effect of this relation is
+fatal to its identification with the non-resistance doctrine of Buddha
+and Lao-tse.</p>
+
+<p>Apart from the circumstances which for the time being made
+non-resistance, or rather mere passive resistance, the policy of true
+statesmanship alike against Assyrian and against Roman domination,
+Isaiah and Jesus stood together upon the most fundamental point of
+all, unqualified, unlimited loyalty to the God of Righteousness and to
+his sovereignty upon earth. Their pacifism differs from that of
+Lao-tse and of Buddha in the important respect of having a pronounced
+theistic basis. 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 religion, and indeed ignore the very
+existence of a "Power not ourselves that makes for Righteousness."
+Contrariwise with the great prophets of the Kingdom of God. Whether of
+the Christian or pre-Christian dispensation, so far as they advocate
+non-resistance it cannot be unlimited, <i>because their religious aim
+is not merely individual but social</i>.</p>
+
+<p>The non-resistance of Isaiah and of Jesus is not self-centered but
+God-centered. It is bound to consider what is expedient for others,
+for the weak and dependent, as well as for the individual, and for the
+present time. It seeks the welfare of the world and of generations to
+come. It is always subsidiary to the paramount interest of the Kingdom
+of God.</p>
+
+<p>Just because it regards non-resistance not as an end in itself but
+only as one of the divinest means to an end, Biblical pacifism can
+hold before men's eyes the moving figure of the martyred Servant, dumb
+as the lamb in the shearer's hands, while it can in the same breath
+commend the men of violence that take the Kingdom of Heaven by force.
+Christian or pre-Christian, it rests upon the foundation of utter,
+absolute loyalty to a world-wide Republic of God, a cosmic sovereignty
+of righteousness, and having this social aim for its religious ideal
+it can and does nourish to the highest pitch of devotion the heroic
+virtues of patriotism, of service and of sacrifice. The summons to the
+standard (not men's but God's) is ever the same. The weapon may be the
+sword or the cross, as the times require. Under mere self-centered
+philosophies such as those of Buddha and Lao-tse the contrary is true.
+Notoriously, where these control patriotism and all its heroic virtues
+tend to dwindle, approaching often the verge of extinction.</p>
+
+<p>The pacifism (not non-resistance) of Isaiah hardly requires
+elucidation. Two or three very familiar quotations will suffice. There
+is, for example, the prophet's vision of a universal peace based on
+international law. This vision of the world's willing acceptance of
+the sovereignty of Jehovah's justice Isaiah shares with his
+contemporary, Micah, both prophets seeming to choose it as a text from
+some forgotten earlier pacifist.</p>
+
+<div class="poem">
+ <span class="i0">It shall come to pass in the latter days</span>
+ <span class="i0">That the mountain of Jehovah's house shall be</span>
+ <span class="i2">established at the head of mountains,</span>
+ <span class="i0">And shall be exalted above the hills,</span>
+ <span class="i0">And all nations shall flow unto it.</span>
+<br/>
+ <span class="i0">And many peoples shall go and say, Come, let us</span>
+ <span class="i2">go up to the mountain of Jehovah,</span>
+ <span class="i0">To the house of the God of Jacob,</span>
+ <span class="i0">And he will teach us of his ways, and we will walk</span>
+ <span class="i2">in his paths.</span>
+ <span class="i0">For out of Zion shall go forth law, and the word of</span>
+ <span class="i2">Jehovah from Jerusalem.</span>
+<br/>
+ <span class="i0">And he shall judge between the nations, and will</span>
+ <span class="i2">be arbiter for many peoples;</span>
+ <span class="i0">And they shall beat their swords into plow-shares,</span>
+ <span class="i2">and their spears into pruning-hooks.</span>
+ <span class="i0">Nation shall not lift up sword against nation,</span>
+ <span class="i0">Neither shall they learn war any more.</span>
+</div>
+
+<p>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
+conceive.</p>
+
+<p>But the consistent, thoroughgoing advocate of non-resistance rejects
+even the coercion of magisterial and police constraint. To Russian
+idealism restraint of the individual as well as the national criminal
+is tainted with the same poison of violence. Since Isaiah is the
+exemplar of non-resistance he should be permitted again to speak for
+himself. His words seem to have a singular applicability to the land
+which is now testing to the limit the theory of Proudhon, the
+individualist of individualists, the gospel of anarchism:</p>
+
+<div class="poem">
+ <span class="i0">For behold the Lord, Jehovah of Hosts,
+                  doth take away from</span>
+ <span class="i2">Jerusalem and from Judah stay and staff,</span>
+ <span class="i0">The whole stay of bread and the whole stay of
+                  water,</span>
+ <span class="i0">The mighty man, and the man of war;</span>
+ <span class="i0">The judge and the prophet, the diviner and the
+                  elder;</span>
+ <span class="i0">The captain of fifty and the honorable man and the
+                  counsellor ...</span>
+ <span class="i0">And I will give children to be their princes,</span>
+ <span class="i0">And with childishness shall they rule over them,</span>
+ <span class="i0">And the people shall be oppressed every one by
+                  another, and</span>
+ <span class="i2">every one by his neighbor:</span>
+ <span class="i0">The child shall be arrogant against the old man, and
+                  the base</span>
+ <span class="i2">against the honorable.</span>
+</div>
+
+<p>But Isaiah, too, expects deliverance from these miseries of foreign
+servitude and domestic anarchy. He looks for the dawn of a just and
+lasting peace; only the means of its attainment seem strange for an
+"exemplar of non-resistance."</p>
+
+<div class="poem">
+ <span class="i0">The people that walked in darkness have seen a great
+                  light;</span>
+ <span class="i0">They that dwelt in the land of the shadow of death,
+                  upon them</span>
+ <span class="i2">hath the light shined.</span>
+ <span class="i0">Thou hast multiplied the nation and increased their
+                  joy,</span>
+ <span class="i0">They joy before thee according to the rejoicing at
+                  harvest-time,</span>
+ <span class="i0">As men rejoice when they divide the spoil.</span>
+ <span class="i0">For the yoke of (Israel's) burden, and the rod laid
+                  to his shoulder,</span>
+ <span class="i0">The staff of his oppressor, thou hast broken as in
+                  the day of</span>
+ <span class="i2">Midian.</span>
+<br/>
+ <span class="i0">For all the armor of the armed man in the tumult</span>
+ <span class="i0">And the garments rolled in blood shall be for burning,
+                  for fuel</span>
+ <span class="i2">of fire.</span>
+ <span class="i0">For unto us a child is born, unto us a son is given,</span>
+ <span class="i0">And the government shall be upon his shoulder:</span>
+ <span class="i0">And his name shall be called: Wonderful-counsellor;</span>
+ <span class="i0">The-Mighty-God-the-Everlasting (my)-Father;</span>
+ <span class="i0">The Prince of Peace.</span>
+<br/>
+ <span class="i0">Of the increase of his government and of peace there
+                  shall be</span>
+ <span class="i2">no end.</span>
+ <span class="i0">Upon the throne of David and upon his kingdom,</span>
+ <span class="i0">To establish it, and to uphold it with justice and
+                  with</span>
+ <span class="i2">righteousness from henceforth even forever.</span>
+ <span class="i0">The zeal of Jehovah of Hosts will perform this.</span>
+</div>
+
+<p class="nodent">Even with the devout restraint of the closing line it must be admitted
+that these verses have a somewhat martial ring.</p>
+
+<p>Doubtless the pacifist will emphasize the line, "The zeal of Jehovah
+of Hosts will perform this," taking here the view of the Pharisees,
+who in contrast with the fanatical nationalism of the Zealots opposed
+the aggressive militarism of the later Maccabees with a doctrine of
+quietism. Their cry was, "Leave all to God." Against the Zealot they
+appealed to the proverb: "They that take the sword shall perish by the
+sword," from which the inference is plain that if the aim be never to
+lose one's life one should never take weapons. But perhaps Isaiah the
+"non-resistant" is entitled to one more chance to prove himself not a
+Pharisee, even when he expects "the zeal of Jehovah of Hosts" to win
+the victory of peace. Fortunately he tells us <i>how</i> he expects
+the zeal of Jehovah to operate, in the doom he pronounces upon
+"drunkard" Samaria, the city whose luxuriant mountain-top was crowned
+with mingled towers and olive groves, like the fading wreaths upon the
+heads of drunken revellers. In contrast to Samaria's fate Isaiah has
+this promise for the temple-crowned hill of Zion, shadowed under its
+altar smoke:</p>
+
+<div class="poem">
+ <span class="i0">In that day will Jehovah of Hosts become a crown of
+                  glory</span>
+ <span class="i0">And a diadem of beauty unto the residue of his
+                  people,</span>
+ <span class="i0"><i>A spirit of justice to him that sitteth in
+                  judgment,</i></span>
+ <span class="i0"><i>And a spirit of strength to them that turn back
+                  the battle at the</i></span>
+ <span class="i2"><i>gate</i>.<a
+                  name="R4_3" id="R4_3" href="#F4_3"
+                  class="fnanchor">[3]</a></span>
+</div>
+
+
+<h3>II</h3>
+
+<p class="nodent">It should hardly be necessary to explain that Jesus
+in deliberately giving up the career of purely non-political preacher,
+teacher, and healer, to assume the career of <i>Christ</i> and Son of
+David, fully conscious as he was of all the dangers it implied, was
+neither ignorant of the Isaian ideal, nor out of sympathy with it.
+When he rode into Jerusalem accepting the acclamation: "Blessed be the
+kingdom that cometh, the kingdom of our father David," he was not
+betraying the national hope; he was lifting it toward ultimate
+realization at the cost of Calvary.</p>
+
+<p>It is true that he avoided suicidal collision with Roman authority on
+the one side, as prudently as he forestalled the sweeping off of his
+following into the insane fanaticism of the Zealot nationalists on the
+other. The prophet's method of a symbolic purifying of the temple was
+exactly suited to this purpose. In the temple Roman authority
+explicitly renounced control. The policing of this combined fortress,
+sanctuary, and treasure house was left, even to the power of life and
+death, in the hands of the Sadducean hierocracy. It was administered
+by a numerous and efficient Levite police commanded by a "captain of
+the temple." On the other hand, Sadducean control was notoriously and
+infamously corrupt. The abuses by which (with their connivance) 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 people." And
+the reform might even be accomplished without unchaining the red
+fool-fury of the Zealot mob, if it was seen to be the work of a
+prophet, by authority "from heaven" and not "of men," consistent, even
+if regarded as a messianic act, with the course of one who had come
+"meek and lowly and having salvation, riding upon an ass, and on a
+colt the foal of an ass."</p>
+
+<p>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 career; for by it he signalized to all
+Israel assembled at the Passover his purpose to achieve a national
+deliverance such as the feast commemorated. From it every loyal
+Israelite might infer that the hope of "the kingdom of David" was now
+about to be realized. Jesus thus entered deliberately upon the stormy
+and dangerous seas of messianistic agitation, as a claimant to
+leadership in the achievement of the national hope.</p>
+
+<p>To herald such a reform as Jesus proposed, reviving the national
+ideal, the purification of the temple was a symbolic act worthy of the
+greatest of prophets. It was exactly fitted to raise and define the
+issues at stake. It would convey just the right impression to the
+multitude, whose attention could be reached by this time-honored
+method, and by this method alone. It was also free from the worst
+dangers of messianistic agitation. It would avoid on the one hand the
+Scylla of needless collision with Roman authority, and on the other
+the Charybdis of Zealot turbulence. The calm and fearless "authority
+from heaven" with which it was effected overawed resistance, so that
+even while asserted <i>by force</i> it attained its result with the
+shedding of no other blood than the Messenger's own.</p>
+
+<p>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 Zion, but also the later
+apocalyptic hopes. We must remember that all expectation in Jesus'
+time was focussed on the prophecies of Malachi, which made the
+purified temple the scene of Jehovah's visitation of his people, after
+they should have been brought to a "great repentance" by the coming of
+Elias. A rabbinic parable of the period will give us the point of
+view. It is an answer to the reproach so bitterly resented by Isaiah,
+"Israel is a wife forsaken," and is based on Malachi 1:6-14, and
+3:1-12 interpreting the designation "Tent of Witness" applied to the
+tabernacle in Exodus 38:21:</p>
+
+<div class="blockquot">
+A king was angry with his wife and forsook her. The neighbors
+declared, "He will not return" (cf. Isa. 49:14). Then the king sent
+word to her (Mal. 1:10 ff): "Cleanse my palace, and on such and such
+a day I will return to thee." He came and was reconciled to her.
+Therefore is the sanctuary called the Tent of "Witness"&mdash;a witness to
+the Gentiles that God is no longer wroth.<a
+name="R4_4" id="R4_4" href="#F4_4" class="fnanchor">[4]</a>
+</div>
+
+<p>Jesus' act was the assertion of authority "from heaven" to make
+Jehovah's will supreme upon earth, beginning at his own sanctuary. It
+was effected by direct appeal to the conscience of the masses, which
+to the extent of their understanding responded overwhelmingly. Jesus
+did not expect his act to be more than "a witness to the peoples." But
+on the other hand, for the time being at least, he sacrificed no life
+save his own. 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
+insurrection. In keeping his demonstration in the temple free from
+entangling alliance with Zealot nationalism, Jesus showed a moderation
+and foresight which were unfortunately lacking to the demonstration of
+John Brown at Harpers Ferry; otherwise the two have many points of
+affinity. It was while the governor of Virginia was still hesitating
+to sign the death warrant of the champion of negro emancipation, long
+before his martyr spirit marched on before great armies of liberation,
+that Ralph Waldo Emerson, once himself a non-resistant pacifist, wrote
+in his journal:</p>
+
+<div class="blockquot">
+If John Brown shall suffer, he will make the gallows glorious like the
+cross.
+</div>
+
+
+<h3>III</h3>
+
+<p class="nodent">That Jesus intended to raise the standard of David
+by his public act at the Passover is certain. His pacifism was of the
+type of Micah's and Isaiah's. That he meant the act to convey a
+religious sense differentiating it from the merely political ideal of
+the Zealots is also certain. His doctrine of reliance on spiritual
+methods in the pursuit of the God-given aim exalts forbearance <i>as a
+means</i> in terms not less noble than the foremost champions of
+non-resistance. 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
+history. 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 God,
+in all races, unto all successive generations, a rallying point and a
+symbol of final victory. But Jesus was looking forward with the eye of
+faith, not backward with the eye of knowledge. He believed that even
+through death God would give victory to those who sacrificed life and
+all to his kingdom's cause, and that it would be given ere their
+generation had passed into oblivion. 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 personality. It need be no matter of surprise, however, to any
+discerning mind, that the fourth evangelist should also look backward
+at the significance of the cross, interpreting it in the light of its
+actual results. The fourth evangelist is the successor of Paul at
+Ephesus. Like Paul he naturally emphasizes its effect in
+"reconciliation," a twofold atonement, "breaking down the enmity"
+between man and God, and also that between man and man; and the great
+barrier of Paul's experience was that erected by the Mosaic law
+between Jew and Gentile. By the cross, says Paul to the Ephesians,
+Christ who is "our peace"<a
+name="R4_5" id="R4_5" href="#F4_5" class="fnanchor">[5]</a></p>
+
+<div class="blockquot">
+made both one, and brake down the middle wall of partition, having
+abolished in his flesh the enmity; even the law of commandments
+contained in ordinances, that he might create in himself of the twain
+one new man, so making peace; and might reconcile them both in one
+body unto God through the cross, having slain the enmity thereby.
+</div>
+
+<p class="nodent">No wonder Paul thinks of God as "the God of peace,"
+the gospel as "the gospel of peace" and Christ as "our peace"
+proclaimed to the nations near and far.</p>
+
+<p>That is the pacifism of Christianity. 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 wilderness, and
+repeatedly presents as its divinely appointed aim the "gathering into
+one the children of God that are scattered abroad" (John 11:51-52).</p>
+
+<p>The fourth evangelist devotes the closing section of his story of the
+public ministry to this great question, Why Jesus came forward as the
+Christ? The scene he chooses is Jerusalem at the Feast of Dedication,
+that festival which commemorated the death and resurrection of the
+Maccabean martyrs who had given their lives for the national ideal.
+The story begins with the Jews' demand of Jesus that he "tell them
+plainly" whether he is the Christ. It ends with the mystical utterance
+of the high priest:</p>
+
+<div class="blockquot">
+that Jesus should die for the nation, and not for that nation only,
+but that he might gather together into one the children of God which
+are scattered abroad.
+</div>
+
+<p class="nodent">To show what alternative lay before him we are told
+of a delegation of Greeks who wait upon Jesus, apparently to invite
+him to "go to the Gentiles and teach them," but who receive as their
+answer, after a momentary soul-conflict paralleling the scene of
+Gethsemane, that Jesus "must be lifted up," and thus through his
+martyr death "will draw all men unto him." The central scene of the
+raising of Lazarus is of course directed to the resurrection theme
+appropriate to this feast, the theme of the Christ who as Messenger of
+God brings life and immortality to light. But the whole section rests
+back on an opening parable, that of the Good Shepherd who lays down
+his life for the sheep (John 10:11-18). Our concern is with this
+parable; for it is not an invention of the fourth evangelist, but an
+authentic comparison of Jesus attested by the preceding evangelists,<a
+name="R4_6" id="R4_6" href="#F4_6" class="fnanchor">[6]</a>
+and merely developed in the later interpretative gospel along the
+lines of the original prophecy,<a
+name="R4_7" id="R4_7" href="#F4_7" class="fnanchor">[7]</a>
+and with special reference to the cross as a token of unity in
+estranged and warring humanity evoked by loyalty to a common higher
+ideal.</p>
+
+<p>In the parable of the Good Shepherd, as elsewhere, the fourth
+evangelist shows that his view of the tragedy of Calvary is determined
+by its actual result. The function of the Shepherd is to gather a
+flock now scattered, and which includes "other sheep that are not of
+this fold." The aim is "that there may be one flock; one Shepherd," an
+aim suggested by Paul. But primarily the parable is simply an
+adaptation of Ezekiel's famous indictment of the hireling shepherds of
+Israel, who had first exploited Jehovah's flock, and then abandoned it
+to the ravening of wild beasts. Because of this, the prophet declares,
+Jehovah himself will seek out the scattered and bleeding remnant and
+will set up over them a worthy shepherd, the son of David.</p>
+
+<p>The special application made by the fourth evangelist is to the
+gathering of a flock already scattered, bleeding, and torn of beasts,
+because of the faithlessness of hireling shepherds. Such was in truth
+the task imposed by the conditions of the time. Such was in the
+experience of Paul and his generation the actual effect of the cross.
+But primarily and in Jesus' mind it was simply the token of the last
+supreme measure of devotion which he, and all who would follow him,
+must be prepared to pay in loyalty to the Kingdom of God. Its
+comparison is purely and simply a contrast between two types of
+leadership. On the one side is he who lays down his life in defence of
+the helpless, be it in conflict, as when David the shepherd lad with
+sling and stone rescued his sheep "out of the paw of the lion and the
+bear," or be it in search for the lost lamb upon the mountainside. On
+the other side is he who "when he seeth the wolf coming leaveth the
+sheep and fleeth." The special need of the time, that which appealed
+to Jesus as the supreme need of those to whom he was sent, was his
+people's need of a standard and leadership, rescue of the scattered
+and lost.</p>
+
+<div class="blockquot">
+When he saw the multitude he had compassion on them because they were
+distressed and scattered as sheep that have no shepherd.
+</div>
+
+<p class="nodent">He gave them the needed rallying point, a sign in
+which afterward they should conquer. He also gave them the needed
+leadership. The former was the need of the first age of the Church.
+The second need is ours; for defence of the flock is as much a
+shepherd's task as seeking out the lost. They who abandon it in the
+face of wolfish attack need expect no approval from the Son of
+David.</p>
+
+
+<h3>IV</h3>
+
+<p class="nodent">There is a certain magnificence of logical
+consistency in the non-resistance doctrine of the pacifist who chooses
+the Empire of China (!) as the example of its perfect work in the
+field of international relations.<a
+name="R4_8" id="R4_8" href="#F4_8" class="fnanchor">[8]</a>
+With the blessed example of the Celestial Kingdom before us we are
+asked:</p>
+
+<div class="blockquot">
+What did it avail Belgium to marshal her armies and hold her forts
+against the irresistible advance of the German legions?<a
+name="R4_9" id="R4_9" href="#F4_9" class="fnanchor">[9]</a>
+</div>
+
+<p>The question has an extraordinary resemblance to that addressed by the
+Kaiser to King Albert in <i>Punch's</i> famous cartoon: "Don't you see
+that Belgium has lost everything?" And Albert's answer is taken from
+Christ's own lips: "She has not lost her soul." 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 Heaven.
+Peacefully non-resistant under the corrupt domination of its Manchu
+conquerors it had attained the climax of earthly felicity. It had a
+name to live, and was dead.</p>
+
+<div class="blockquot">
+The Chinese and the Quakers, each in their own way, are finished
+products. What they are is all they ever can be. Which means from the
+standpoint of national idealism, that non-resistance is the "saving
+element."<a
+name="R4_10" id="R4_10" href="#F4_10" class="fnanchor">[10]</a>
+</div>
+
+<p>This eulogy of China, however, was written before the new Republic of
+China, stirring the long dormant instincts of Chinese patriotism, had
+roused to new hopes and visions of world achievement the body that had
+become as one dead, insomuch that the more part said, He is dead. But
+non-resistant pacifism is ever rich in paradox. Today China herself,
+so long inert, blessed for so many centuries with all the felicity of
+submission, has thrown off the Manchu yoke of domination. And in the
+first surge of new-found strength she declares war against Attila and
+his Huns, and in the declaration itself avows that she is "fighting to
+establish peace." To such inconsistency does non-resistance seem fated
+as soon as life triumphs over death, 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
+<i>nirvana</i> of extinction. "Eternal life" through death-defying
+loyalty to a divine ideal begins at last to seem preferable, even in
+China, to mere indefinite "survival."</p>
+
+<p>Not Quakerdom itself seems able to maintain consistency with its
+non-resistant ideals. Alas,</p>
+
+<div class="blockquot">
+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 colony.
+</div>
+
+<p class="nodent">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 sword.<a
+name="R4_11" id="R4_11" href="#F4_11" class="fnanchor">[11]</a>
+For this, doubtless, we may hold the influx of alien immigrants more
+responsible than the genuine followers of Fox and Penn. But it must at
+least be admitted that Quaker leaven showed little power to work, so
+far as the doctrine and policy of non-resistance are concerned.</p>
+
+<p>Inconsistencies such as these on the part of the greatest modern
+exemplars of non-resistance are saddening to its champions, but there
+remains ever a more ethereal realm, where philosophy can build without
+fear of the stern realities of life, the limbo of utopias.</p>
+
+
+<h3>V</h3>
+
+<p class="nodent">Jesus, too, they tell us, though greatest of all
+non-resistants, was also "inconsistent." Was he, then, inconsistent
+with himself? Or was his pacifism the active pacifism of those who
+give their lives for just and lasting peace, the peace that is real
+and not mere devastation, not destruction and tyranny miscalled
+<i>Kultur</i>; not might triumphant over right and unashamed; but a
+peace that endures because justice and right have been enthroned?</p>
+
+<p>Jesus closed his public teaching with the doctrine that all religion,
+all duty to God and man, is summed up in the two commandments:
+Unreserved, unqualified, unfaltering devotion to the One God of
+Righteousness and Truth; unselfish devotion to the common weal of man.
+One who in obedience to this law of love took up the succession of
+Moses, David and the prophets, raising the standard of God's real
+sovereignty on earth, and paying to it the last full measure of his
+own devotion, has not deserved the accusation of inconsistency. Jesus
+was sublimely consistent. That interpretation of his words which
+refuses the witness of his heroic deeds to their true meaning is
+guilty of the inconsistency.</p>
+
+<p>It is true, as Tolstoy finely says, 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
+<i>contrary to the law of love</i>." But by what right does the great
+Russian pacifist (or any other who claims for his theory the authority
+of Jesus) omit from that law of love its "first and great
+commandment"? How can we ignore the demand of supreme and unqualified
+devotion to the God of Righteousness, whose kingdom of righteous peace
+Jesus gave his life to establish, and limit our obedience to
+acquiescence in the demands of men, be they righteous or the reverse?
+The second commandment of the Law of Love is dependent on the first,
+and in separation from it will assuredly be misconstrued. Equal love
+of neighbor can be no requirement of <i>religion</i>, save as it
+depends on the prior obligation of supreme devotion to a common
+Father, whose forbearing, forgiving love extends equally to all.
+Imitation of that Father's goodness and forbearance, overcoming the
+evil of the world with good, is the one teaching, the comprehensive,
+unifying principle, of the Sermon on the Mount. 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
+<i>non-resistant</i> God. It is the just and merciful God depicted in
+those Scriptures wherein Jesus read his beneficent will and purpose
+for the world.</p>
+
+<p>It is not enough for the Christian merely "to do nothing contrary to
+the law of love"; he must actively toil and suffer in its service,
+fighting to the death. His personal enemy he may and must forgive.
+Enemies have thus been won to the kingdom. The enemy of the weak and
+defenceless brother he must resist. The enemy of God's kingdom he must
+fight to the death. It is true that this foe of God is no human or
+visible foe. Our wrestling is not against flesh and blood; it is
+against the principalities and powers of darkness in the heavenly
+places. But we do not beat the air. This power of darkness finds
+incarnation in human form at least as readily as the Power of light.
+He fights with real and concrete weapons, and this reality is the
+ultimate test. For the foe who thus incarnates the evil power the
+Christian has no hatred as brother-man; only as agent of the evil
+power. The hatred ceases when the man renounces the evil allegiance.
+Hence the paradox of love that may necessitate a blow. Self-deception
+is here all too easy, but absolutely selfless devotion may be trusted
+even here not to substitute its own cause for God's.</p>
+
+<p>The very paragraph from which the non-resistants draw their doctrine
+has this conclusion:</p>
+
+<div class="blockquot">
+Wherefore seek ye <i>first</i> the kingdom of God and his
+righteousness, and all these (outward blessings) shall be added unto
+you.
+</div>
+
+<p class="nodent">It is because Jesus sought <i>first</i> the kingdom,
+which means righteousness, peace and good will among men, sovereignty
+of right over might, overthrow of the powers of darkness which claim
+as their own the kingdoms of the world and the glory of them, that he
+could teach as the best means to its attainment forbearance and
+loving-kindness to the limit. For a limit there is&mdash;the <i>divine</i>
+limit of the welfare of all. Loyalty to this ideal led Jesus to crown
+his sublime teaching with action sublimer still. When the scenes of
+his earlier ministry were closed, he left the quiet paths of teacher
+and healer in Galilee to tread the martyr's road, and to set up in his
+own cross an ensign to rally the scattered and bleeding flock of God.
+Because he sought "first the kingdom of God" Jesus held back his
+disciples from the bloody and disastrous path of Zealot fanaticism,
+and bade Peter return his futile sword to its sheath. For the same
+reason and no other he depicted to his disciples the Good Shepherd
+laying down his life in defence of the flock, and poured scorn upon
+the hireling who "when he seeth the wolf coming, leaveth the sheep and
+fleeth." 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 one," days when
+only he that endured unto the end, fighting to the death against the
+powers of darkness, should be saved.</p>
+
+<p>Jesus teaches <i>unlimited</i> non-resistance where only personal and
+selfish interests are at stake; but resistance unto blood for the sake
+of the Kingdom of God and his righteousness. In this he <i>is</i>
+inconsistent with non-resistant pacifism that can see no difference
+between this doctrine and that of Buddha or Lao-tse. 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 Christ. He approves rather shepherds that give their
+lives fighting in defence of their helpless charge. He <i>is</i>
+inconsistent with the theories and philosophies of non-resistance; but
+he is consistent, sublimely consistent, with his own gospel of the
+sovereignty of God.</p>
+
+<p>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 <i>first</i> the Kingdom of God. Men of this
+type are ready like "all the saints who nobly fought of old" to lose
+their lives in this high cause, that they may save them unto life
+eternal. For individuals and for nations the rule is the same: "In
+thine own cause strike never, not even in self-defence; in God's cause
+strike when he bids thee strike and cease not, come victory or death."
+There is, no doubt, an easy self-delusion, prone to identify its own
+cause with God's. 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 name. There is a time
+for forbearance, patience, longsuffering, up to the limit of the
+forbearance of that God who seeks only the good of all, and who seeks
+it in wisdom and justice as well as in forbearance. The time is <i>up
+to that limit</i>, and not beyond it. If the enemy can be won, win
+him. Turn the other cheek, surrender tunic along with cloak. But
+forbearance is not meant to play into the hands of the evil power.
+There is also a time when it only gluts the ravenous maw of inhuman,
+soulless tyranny, a time when incarnate evil sits in the very temple
+of God, setting itself forth as God, a time when the law of violence
+is openly avowed and exalted above the law of mercy and right, a time
+of the beast and the false prophet, threatening to turn civilization
+back again to the age of Lamech and Tubal-cain. That is a time to
+remember also the commandment, "Let him that hath no sword sell his
+cloak and buy one," and the promise: "He that overcometh, I will give
+to him to sit down with me on my throne, as I also overcame, and sat
+down with my Father on his throne."</p>
+
+<div class="footnote">
+<a name="F4_1" id="F4_1" href="#R4_1" class="label">[1]</a>
+  Rom. 12:20, citing Prov. 25:21-22.
+  <br/><br/>
+<a name="F4_2" id="F4_2" href="#R4_2" class="label">[2]</a>
+  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 God.
+  <br/><br/>
+<a name="F4_3" id="F4_3" href="#R4_3" class="label">[3]</a>
+  The citations are all from the unquestioned writings of
+  the First Isaiah, Isa. 2:2-4; 3:1-5; 9:2-7 and 28:1-6. The rendering
+  is made independently from the Hebrew.
+  <br/><br/>
+<a name="F4_4" id="F4_4" href="#R4_4" class="label">[4]</a>
+  Mal. 3:1-4; 4:1-6.
+  <br/><br/>
+<a name="F4_5" id="F4_5" href="#R4_5" class="label">[5]</a>
+  Paul is elaborating Isa. 57:19.
+  <br/><br/>
+<a name="F4_6" id="F4_6" href="#R4_6" class="label">[6]</a>
+  Mk. 6:34; 14:27 and parallels.
+  <br/><br/>
+<a name="F4_7" id="F4_7" href="#R4_7" class="label">[7]</a>
+  Ezek. 34.
+  <br/><br/>
+<a name="F4_8" id="F4_8" href="#R4_8" class="label">[8]</a>
+  "New Wars for Old," pp. 252-258.
+  <br/><br/>
+<a name="F4_9" id="F4_9" href="#R4_9" class="label">[9]</a>
+  <i>Ibid.</i> p. 223.
+  <br/><br/>
+<a name="F4_10" id="F4_10" href="#R4_10" class="label">[10]</a>
+  <i>Ibid.</i> p. 258.
+  <br/><br/>
+<a name="F4_11" id="F4_11" href="#R4_11" class="label">[11]</a>
+  "New Wars for Old," p. 241.
+  <br/><br/>
+</div>
+
+
+
+
+<h2>V<br/>
+<a name="C5" id="C5">THE MINISTRY AND THE WAR</a>
+<br/>HENRY HALLAM TWEEDY</h2>
+
+
+<p class="nodent">When the greatest crime in all history was
+perpetrated and the world-war began, it was natural and necessary that
+the ministry of all lands should buckle on the Christian armor and
+take its place in the fighting ranks. Thousands volunteered as
+chaplains and Y. M. C. A. workers. Thousands more&mdash;two thousand at one
+time in Canada alone&mdash;equally eager to don the khaki and endure their
+share of the hardships, waited impatiently until a door could be
+opened for them to go. In the training camps and in the trenches, in
+hut and in hospital, these men found new parishes and pulpits,
+ministering in a multitude of ways, and finding opportunities for
+Christ-like service in the soldier's every need. They did more than
+preach sermons, hold Bible classes, and act as spiritual comforters
+and advisers. To them, as to Donald Hankey's "beloved captain," no
+task was too petty or too menial, no lowly service beneath them, if it
+lightened the burdens or added to the comfort and efficiency of the
+fighters. At all times and everywhere, in all ways and by all means,
+they strove to represent the Master, who cared for bodies as well as
+for souls, for the resting times and food and tired feet as well as
+for the thoughts and motives and ambitions of his disciples. They were
+the ambassadors of the Prince of Peace and the army's public
+friends.</p>
+
+<p>All this was only what might have been expected. The arresting fact
+was to find these prophets of peace, with comparatively few
+exceptions, proclaiming the righteousness of our participation in the
+war. In 1915 when the <i>Continent</i>, of Chicago, sent out a
+questionnaire among the Presbyterian ministers of the country, an
+overwhelming majority declared themselves in favor of preparedness. A
+vote in Brooklyn, embracing ministers in something like twenty
+denominations, showed one hundred and fifty-one in favor of
+preparedness, while six qualified their approval and only fourteen
+were opposed. These are indications of the trend of thought among the
+ministers of America; 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 <i>débâcle</i>, it would seem
+to be a legitimate inference that their attitude would be the same.
+When a nation, patient and forbearing until her enemies scoffed and
+her friends grieved, found herself compelled to defend her
+unquestioned rights against lawless and brutal pirates, minds which
+approved of preparedness for war would naturally, almost inevitably,
+approve of war. Nor was it our rights only. We entered the struggle
+not through pride or greed or hatred, but as the champion of
+international law, righteousness, liberty, democracy, and a world
+peace that shall be abiding and just for all.</p>
+
+<p>To the few pacifists among the clergy all this seems quite
+unnecessary. Why should not America walk in the footsteps of Jesus,
+set her face steadfastly toward her Jerusalem, and for the world's
+salvation suffer Germany and Austria and Turkey to drive the spikes
+through her hands? Why not permit the Central Powers to seize and
+possess our country, even though they dealt with those of us, who
+could not and would not submit to the ethics of Nietzsche and the
+diplomacy of Bernhardi and the rule of von Hindenburg, as they treated
+the fathers and mothers and little children of Armenia and Belgium and
+Poland? "Resist not evil!" The cure of Christ's time is the cure of
+our time! The age of Judas and of Pilate, of the scribes and brutal
+Roman soldiers, has never passed.</p>
+
+<p>This is not the place to attempt to settle the dispute between the
+champions of peace at any price and those of a war which, rightly or
+wrongly, they regard as righteous and unavoidable. It certainly will
+never be decided by calling all pacifists cowards and slackers, and
+all defenders of the course pursued by President Wilson, the son of a
+clergyman, exponents of Prussian militarism. The plain fact is that
+there is no path open to us which presents no moral difficulties. It
+is not a choice between absolute right and absolute wrong, but between
+the preponderance of right and the preponderance of wrong. As some one
+has phrased it, "War is a moral enterprise, if it redeems a state from
+a condition worse than war"; and that&mdash;so it seemed to thousands of
+ethical and religious teachers&mdash;was the situation in America. To have
+watched the violation of Belgium, the massacre of Armenia, the
+destruction of England, France and Italy, the absorption of Russia,
+and ultimately the forging of the chains of our own servitude, without
+striking a blow to protect the world against the unspeakable barbarism
+of a megalomaniac would have been ethical madness. Granting the
+culprit's sanity, it would have been a kind of religious paranoia not
+to bring the international butcher and brigand to terms. The man who
+stands by, while a thug robs his neighbor's house and murders the wife
+and children, practically coöperates with the criminal. If he is a
+saint, he is a saintly Raffles. Though he never strike a blow, he
+bears the mark of Cain. Leaders like the Rev. Charles A. Eaton, D.D.,
+of the Madison Avenue Baptist Church in New York City, have ventured
+to characterize our participation in the struggle as "our Christian
+duty." Many even of our Quakers vigorously champion it. Mr. John L.
+Carver, the head of the Friends' School in New York and Brooklyn,
+writes: "First and last, let us have no compromise or suggestion of
+compromise as to the justice of the American cause&mdash;no admixture of
+false pacifism in relation to one of the few absolutely just and
+unavoidable wars that the world has ever seen, unmarred by fanaticism,
+mistaken hatred, or lust of gain. Let us permit no confusion of ideas
+between old time wars of aggression or revenge, and this present war
+of unselfish sacrifice to save humanity from the reign of the beast."
+With this it is safe to say the great majority of Christians, lay and
+clerical, heartily agree. War is always bad; but there are situations
+when to decline to give battle, permitting the foe to work his immoral
+will, is not only still more terrible in its cost but more awful in
+its moral degradation. To kill is always an evil; but it is less of an
+evil, both for society and for the evil doer, 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 men. Almost to a man the leaders of thought in the allied
+countries, with unwilling minds and breaking hearts, have reached this
+decision. Rightly or wrongly, it is the answer which has come to their
+agonized petition, "Lord, what wilt thou have me to do?"</p>
+
+<p>But there is a still more striking fact. Not only are our ministers
+like Sir George Adam Smith in khaki and Dr. Henry Van Dyke in the
+uniform of the navy, toiling as spiritual specialists for our soldiers
+and sailors. 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 wars. After careful
+deliberation an ever-increasing number of ministers, especially among
+those of draft age, both in the pastorate and in the seminary, have
+given up their distinctive work, donned the uniform of the soldier,
+and sailed for the trenches of France. To some minds this seems
+incredible folly, a species of ministerial madness. War is so tigerish
+in its ruthlessness, so demoniacal in its treatment of ethical
+principles, so un-Christian in matter and in method, that it appears
+impossible to characterize any participation as righteous. It is, no
+doubt, the minister's duty to play the role of Good Samaritan when,
+with nations as his victims, the modern Hun repeats the parable. But
+can he still bear the title of minister if he joins the police force
+and attempts, even at the cost of killing the robbers, to clean up the
+Jericho road?</p>
+
+<p>The answer of these men has been an enthusiastic affirmative. To them
+their clerical exemption was something more than what Dean Shailer
+Mathews called it, "an insult or a challenge." No doubt there were
+good reasons why certain trained specialists, and themselves among
+them, should be set to work with tools other than bayonets. The
+physician, the engineer, the munitions expert, the ship-builder and
+the chaplain will all have their part in the triumph. Mr. Hoover, Mr.
+Schwab and the Archbishop of York will do more in their present
+positions than they could behind a machine gun or in an aeroplane.
+They, and millions of men and women in lowly stations, can fight at
+home for peace and for freedom; and when the burden is heaviest and
+the strain almost unendurable, call cheerily, as Harry Lauder did to
+the Scotch Highlander: "No, man, I'm no tired! If you can die fighting
+for me, I can die working for you!"</p>
+
+<p>But this patent plea did not satisfy some militant ministers. Their
+religion as well as their patriotism carried them beyond Dean Mathews'
+interpretation of the phrase. Grant that their exemption is an insult
+if it "implies that ministers are not as ready to serve their country
+as any other citizens, that they are slackers, or that they are so
+effeminate that they would not make good soldiers; that if they go
+about their work with no increase of labor or of sacrifice, making an
+excuse out of their holy calling, they accept their exemption as an
+insult to their calling." Grant that, if this is not true, it comes to
+them as a great challenge to do and to dare as much in their spiritual
+work as the soldier does in his, toiling to the limit of costly
+sacrifice, possibly to overwork and to death. They are quite ready to
+burn out, and that quickly, when the age demands the heat and light of
+their lives. But there was still in their hearts a service
+unexpressed, an intense desire ungratified. One hears the call in the
+following letter from a minister, who is now a lieutenant with a
+Canadian regiment in France:</p>
+
+<p>"I expect to go to the front in Europe in the near future," he
+wrote to the editor of the <i>Outlook</i>. "For six years I was a
+Presbyterian minister, although a Canadian, in the Presbyterian
+Church of the United States. When the cause of liberty and the
+ideals of democracy were at stake, I could not withstand the
+'call'&mdash;not so much of my country as of civilization&mdash;any longer. I
+resigned my charge and came to Nova Scotia, my boyhood home. It
+seems strange, but true nevertheless, that today I am a happy man.
+I hate war and know something about it&mdash;I served through the South
+African War and saw its results&mdash;but there are things worse than
+war. I am going, as I find many of my comrades going, not because
+we hate the German people, but because we believe that Prussian
+militarism would be an intolerable system for the world to live
+under."</p>
+
+<p>"Is this a psychological and moral paradox?" comments the editor. "We
+think not. Every man who really grasps the meaning of the words
+righteousness, justice and peace, and their true relations, will
+understand the state of mind of this Canadian clergyman." It is the
+decision of one who loves and honors the calling of the ministry, and
+yet feels that in this crisis there is a place where he, whatever may
+be true of his fellows, is more greatly needed. It is the confession
+of faith on the part of a Christian who knows war and hates it, and
+yet is happy to make it because he loves peace, and believes, rightly
+or wrongly, that if the world is to possess it in our time, it must be
+won with the sword. It is the deed of a brother of all men who
+declines to be limited by his cloth, who cannot preach to the soldier
+without drinking the soldier's cup and being baptized with his baptism
+of mud and of blood. It is the spirit of a true Christian preacher,
+who cannot urge Christian laymen to "go over the top" unless at least
+some Christian ministers go with them. It is the jubilant response to
+the call of the heroic, the comradeship which knows no secular and no
+sacred, and which covets the most intimate fellowship in the life and
+sufferings of brave men.</p>
+
+<p>The same attitude is being increasingly taken by the peace-loving
+Friends. "The young Quaker of the present day," writes one of them,
+"is so true to his inheritance&mdash;that of being allowed to act as his
+conscience dictates&mdash;that there are already many in the service, and
+that, too, with the fervent coöperation of their Quaker parents....
+When one of these young Friends&mdash;now a trusted officer in the American
+infantry, who enlisted before war was declared by our Government&mdash;was
+challenged by a Quaker friend, he promptly replied: '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 unchecked. Only by
+meeting the Devil face to face can we hope to crush him.'"</p>
+
+<p>Sir George Adam Smith in an American address stated that in Scotland
+90 per cent of the ministers' sons of military age entered the army
+before conscription. Would it be strange if some fathers decided to go
+with them? He also said that of the sixty thousand Catholic priests
+engaged in war work in France, twenty-five thousand are fighting in
+the ranks. Some Chinese missionaries are serving behind the lines as
+officers of detachments of Chinese artisans and laborers. Other
+missionaries, however, and sons of missionaries are reported to have
+gone directly into military service. Our country's Roll of Honor
+contains the names of men like Captain Jewett Williams, an Episcopal
+rector and the son-in-law of Dr. David J. Barrows, Chancellor of the
+University of Georgia, who declined a chaplaincy, trained at Fort
+Oglethorpe, and was killed in action. Of recent graduates and members
+of the Yale School of Religion, forty-four are now in khaki. Of these
+nineteen are chaplains and Y. M. C. A. workers, while eighteen are in
+the regular army, one each in the British and Canadian armies, two in
+the Ambulance Corps, one in aviation and one in the navy. Already the
+School Roll of Honor bears one name, that of a young Englishman of
+rare promise, who died in the hospital from wounds received on the
+battlefields of France.</p>
+
+<p>These men are following in the footsteps of ministers of other
+generations. Yale's records show that there is scarcely a campaign of
+note, or an important battle in American history, in which her sons
+among the clergy did not share the hardships and dangers of the
+soldier's lot. Besides the more than one hundred and thirty who served
+as chaplains, in the thick of the fight as well as in camp and
+hospital, are those who fought shoulder to shoulder with their
+parishioners. When the news of the approach of the enemy reached
+Thomas Brockway (1768) during service, he dismissed his congregation,
+shouldered his long gun, and marched away. Of John Cleaveland (1745)
+it is said that he preached all the men of his parish into the army
+and then went himself. They helped to take Louisburg in the campaign
+against Cape Breton Island. They marched in the Crown Point
+Expedition, fought at Ticonderoga, and shared with Wolfe the hardships
+of the campaign against Quebec. The record of the Revolutionary days
+is a stirring one. Edmund Foster (1778) joined the Minute Men on the
+sounding of the alarm in Lexington. Ebenezer Mosely (1763) enlisted in
+Israel Putnam's regiment, and with Joseph Badger (1785), who served
+with General Arnold in Canada, fought at the Battle of Bunker Hill.
+They were in the ranks at Germantown and at Monmouth. Samuel Eells
+(1765) was elected the captain of a company formed among his
+parishioners to aid General Washington, who was then retreating
+through New Jersey. Elisha Scott Williams (1775) crossed the Delaware
+in the boat with Washington, and is so depicted in Trumbull's
+painting. He also fought at the battles of White Plains, Trenton and
+Princeton, and shared with William Stone (1785) and Benjamin Wooster
+(1790) the hardships and sufferings at Valley Forge. Levi Lankton
+(1777) was present at Burgoyne's surrender.</p>
+
+<p>In the Civil War this record is repeated. The ministers of Yale
+fought at Bull Run, South Mountain, Antietam, Fredericksburg,
+Chancellorsville, Gettysburg, the Wilderness, Spottsylvania and Cold
+Harbor. They rode with Sheridan's cavalry in the Army of the Potomac;
+they marched with General Sherman to the sea. Several, like Erastus
+Blakeslee (1863), well known for his services to the work of the
+Sunday school, rose to the rank of general. Moses Smith (1852)
+entered in 1865 with the first troops into Richmond, while Samuel W.
+Eaton (1842), after fighting in some of the hardest battles, was
+present at Appomattox Court House on the surrender of General Lee.</p>
+
+<p>In all this there is no thought of glorifying war, or of haloing the
+head of the minister who lays down his Bible to take up his bayonet.
+Quite the contrary. These fighting chaplains condemned war and hated
+it. They never proclaimed that organized slaughter was a sane method
+of settling international disputes or ethical questions. 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 God. But to their minds there was a
+time when a Christian ought to put up his sword, and another when his
+duty was to buy one. Devilishness is not usually overcome by allowing
+the Devil to have his way. If the powers of evil attempt by force to
+overthrow righteousness, righteousness may well by force oppose and
+thwart them; not that it may escape martyrdom, or vent its anger, but
+with the clear purpose of rescuing the evil doer from his devastating
+delusion, and of saving the most precious treasures of civilization
+from the axe of a vandalism, which can and ought to be restrained. The
+thought finds a crude but characteristic expression in Kipling's poem
+of Mulholland, the coarse sailor, who, in fulfilment of the vow made
+during a storm on the cattle-ship, goes back to preach religion to the
+brutal and unsympathetic crew:</p>
+
+<div class="poem">
+ <span class="i0">I didn't want to do it, for I knew what I should get,
+                  </span>
+ <span class="i0">An' I wanted to preach religion, handsome an' out of
+                  the wet;</span>
+ <span class="i0">But the Word of the Lord were lain on me, and I done
+                  what I was set.</span>
+ <br/>
+ <span class="i0">I have been smit and bruised, as warned would be the
+                  case,</span>
+ <span class="i0">An' turned my cheek to the smiter, exactly as
+                  Scripture says;</span>
+ <span class="i0">But following that, I knocked him down an' led him
+                  up to grace.</span>
+ <br/>
+ <span class="i0">An' we have preaching on Sundays whenever the sea is
+                  calm,</span>
+ <span class="i0">An' I use no knife nor pistol, an' I never take no
+                  harm;</span>
+ <span class="i0">For the Lord abideth back of me to guide my fighting
+                  arm.</span>
+</div>
+
+<p class="nodent">It is devoutly to be wished that it was never
+necessary for the preacher to use knife or pistol; but at present
+apparently there is no other means by which the smiter may be knocked
+down.</p>
+
+<p>This teaching is what might be called, in Dr. Van Dyke's phrase,
+"Fighting for Peace." It is the kind of militant pacifism which Paul
+hints at. "If it be possible, as much as in you lieth, be at peace
+with all men." Sometimes it is not possible. It is neither wise nor
+saintly to attempt to negotiate with a tiger. It would be something
+worse than folly to allow the I. W. W. to dictate the economic policy
+of our country, or to suffer philosophical and practical anarchism to
+work its will with the law and order of the world. War as mere war
+deserves all the vitriolic epithets which have been heaped upon it. It
+is the scourge of scourges, the father of piracy and of murder, the
+mother of havoc, desolation and woe. It stands clearly revealed as "a
+monstrous crime, man's crowning imbecility and folly." But when
+through war the attempt is made to tear down law, overthrow justice
+and shackle the world's liberty, shall not war be met by war in order
+to preserve these priceless possessions, and perchance end all wars by
+rendering its mad champions powerless? No minister can be called
+Christian who does not hate war. But most of them hate still more the
+sinking of the Lusitania, the rape of Belgium, the massacre of the
+peaceful people of Armenia. They cannot with clear conscience sit
+still and watch the fulfilment of the plot of "the Potsdam gang"
+without striking a blow. Peace proposals from the successful marauders
+sound to them too much like Dr. Van Dyke's imaginary conversation
+between an outraged householder and his triumphant pacifistic burglar.
+It is not a question of Christ or Cæsar. There is something of the
+Sermon on the Mount in pacifist and militarist alike. But in the
+choice our ministers in the army have registered their vote for what
+seems to be by far the lesser of two evils. They with their fellows
+have chosen to tread the new Via Sacra, as the road is now called
+which made the salvation of Verdun possible; and today they stand
+facing the forces of autocracy, greed and military oppression,
+uttering that great battle cry which broke from the heart of France,
+"They shall not pass!"</p>
+
+<p>Whatever the verdict of history upon this decision of brave men in the
+ministry, certain effects of the war upon them and upon their work are
+sure. These again are both good and evil. 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 church. A large proportion of the best
+men, who were looking forward to the ministry, are in the training
+camps and trenches. Some may now be diverted to other callings; some
+will never come back. Their vacant places in the ranks will be
+saddening and for a time crippling. Great tasks which might have been
+done must needs be left undone. New Elishas will wear the prophet's
+mantle; but the memory of many a vanished face will waken the old cry
+upon their lips: "My father, my father, the chariots of Israel and the
+horsemen thereof!" If the church does not begrudge them, it will mourn
+them among its multitude of sons who</p>
+
+<div class="poem">
+ <span class="i4">laid the world away; poured out the red,</span>
+ <span class="i0">Sweet wine of youth: gave up the years to be</span>
+ <span class="i0">Of work and joy, and that unhoped serene</span>
+ <span class="i0">That men call age; and those who would have been</span>
+ <span class="i0">Their sons they gave&mdash;their immortality.</span>
+</div>
+
+<p>A second regrettable result in the minds of some will be the
+discrediting of the ministry. There have been too many un-Christian
+utterances from the pulpits of all lands, though we are naturally
+especially sensitive to those "made in Germany"; too many petty,
+superstitious prayers addressed to tribal deities as little like the
+God of Jesus as Moloch and Mars; too reckless dealing with "high
+literary explosives" on the part of preachers possessing neither the
+wisdom of Solomon nor the restraint of Paul; too flamboyantly
+patriotic utterances from orators who apparently forgot their
+obligations as citizens of heaven and makers of a new world. So far as
+the writer knows, there have been no blasphemies from the pulpits of
+the Allies equal to the saying of Pastor W. Lehmann: "The German soul
+is God's soul; it shall and will rule over mankind"; or that still
+more brutal and unblushing pronouncement of Pastor D. Baumgarten:
+"Whoever cannot prevail upon himself to approve from the bottom of his
+heart the sinking of the 'Lusitania,' whoever cannot conquer his sense
+of the gigantic cruelty to unnumbered innocent victims, and give
+himself up to the honest delight at the victorious exploit of German
+defensive power&mdash;him we judge to be no true German." But if none have
+descended to these depths of theological blindness and ethical
+madness, there has been a certain kinship with the spirit of the
+imprecatory psalms, used as convenient and refreshing outlets for
+pent-up tempers, together with more or less pagan treatment of ethical
+and religious questions, camouflaged with felicitous phrases, which
+lulled the listener with the assurance that the preacher was quoting
+from the Litany. All this has not redounded to the respect of the
+thoughtful for the pulpit, or for the leadership of men supposed to be
+specialists in the rules of right and teachers of the counsels of a
+fatherly God.</p>
+
+<p>Furthermore, while the mass of Christian unity and coöperation has
+been unprecedented, there have been here and there expressions of
+denominational rivalries. It is not an inspiring spectacle when a
+few&mdash;and fortunately only a few&mdash;bigoted denominationalists are seen
+storming certain camps, not because the religious welfare of the
+soldiers is not being amply cared for, but because the accredited
+purveyor of their ecclesiastical shibboleth is not teaching his patois
+and peddling his wares. Neither our best laymen nor our wisest
+religious leaders have either patience or sympathy with modern
+denominational Pharisees. They recognize temperamental, psychological
+and national differences among fellow Christians, and are content that
+Quaker and High Churchman, shouting Methodist and dignified Scotch
+Presbyterian, Salvation Army lassie and devout Romanist should choose
+their own liturgy and polity, and go to heaven each in his own way.
+But to their minds, in everyday life usually and in camp life always,
+sectarian squabbling and doctrinal hair-splitting are merely rocks of
+stumbling and stones of offense; and whenever they witness, especially
+in war time, such wrangling in the porch of the sanctuary, they
+discount the utterances and even the calling of the minister, and,
+instead of entering the edifice and joining in the service, pass by on
+the other side.</p>
+
+<p>Still more damning will be the accusation, made even by loyal sons
+of the church's own household, that not only has the ministry failed
+to prevent war, but that it neglected to mass its forces and measure
+its might in the great task. To reply to the charge in its
+undiscriminating, blunderbuss form is easy. Many ministers gave up
+their lives to the cause, notably in the various forms of the peace
+movement. Others proclaimed and urged a cure, which the laity
+declined to put into operation and the governments ignored. The
+prevention of war should have been the work of the educator, the
+lawyer, the scientist, the promoters of commerce and the prophets of
+international socialism as well as of the minister. If he is
+blameworthy, so are they. Men who love to sit in the seat of the
+scornful and jeer at Christianity should enlarge the scope of their
+humor. If, as G. K. Chesterton puts it, "Christianity has not been
+tried and found wanting; it has been found difficult and not tried,"
+it is equally true that the ministry has not been trusted and found
+incompetent; it has been the herald of an unwelcome message and
+ignored. No one class in the community could work the miracle of a
+world-peace; it could be wrought only through the faith and works of
+all. To attribute to the ministers the failure to achieve it is in
+part fair; some of them are guilty. As Dean Hodges said of the
+much-discussed article, "Peter Sat by the Fire Warming Himself," the
+charges are richly deserved by those by whom they are deserved. In
+part, however, it is manifestly unfair; multitudes honestly tried.
+In part it is one of the greatest compliments ever paid them; for it
+suggests their power, acknowledges their leadership, and honors
+their task as the constructive statesmen of the world. No one ever
+before hinted that the clergy ought to have stopped the wars of
+Charlemagne or of Napoleon. During the Civil War neither the
+conflict nor the cause was laid at the minister's door. But in our
+day many clamor for priests after the order of Joshua as well as of
+Moses, men at the head of great bodies of Christian soldiers, who
+shall participate vigorously in domestic politics and international
+relations, until they actually bring in the reign of righteousness
+and of love and truth among men. As ministers we accept the
+compliment while we confess our sins and shortcomings. 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 exclusively. It is shared by all mankind.</p>
+
+<p>But if the war kills some and discredits others, the credit page in
+the ledger looms large. The experiences and tasks of the present can
+hardly fail to make the manliest among us still more virile and
+vigorous. They will purge the leaders in every profession of all
+softness and sentimentalism, and lift them above a great danger in
+peace times, that of living a</p>
+
+<div class="poem">
+ <span class="i0">ghastly, smooth life, dead at heart.</span>
+</div>
+
+<p class="nodent">No sane and unprejudiced mind, possessing first-hand
+knowledge of the ministry, accepts as a representative of the
+profession the clergyman of the stage comedy and the popular novel. He
+may be a "sport," in the biological sense; but it would be equally
+easy to find as ludicrous and despicable examples in law, medicine or
+business. So far as the average, normal type is concerned, this
+popular clerical clown is a wretched caricature, possessing humor
+because endowed with the exaggeration and distortion of a political
+cartoon. But removing all such weaklings from the discussion, and
+granting that there are no more lax fellows, lolling through life, in
+the ministry than in any other profession, there is, as Donald Hankey
+points out, a certain directness and sternness in camp and military
+life which is singularly invigorating and even Christ-like. It
+stiffens a man's back to shoulder heavy burdens, trains the eye to
+face steadily and without flinching disagreeable and terrifying
+duties. It tenses muscles with great and glorious resolves. It girds
+up the loins for a race the issues of which are life and death,
+throttles any idea of sneaking sinuously through the world avoiding
+large and costly obligations, and at the end of the day's labor
+demands visible and tangible results. If any minister was in danger of
+becoming what Horace Greeley called "a pretty man," or what Holmes
+described as "a wailing poitrinaire," his experience as chaplain and
+as soldier will effectually cure him. We should have more prophets
+after the order of Amos as well as of Hosea when the men who have been
+under fire come home.</p>
+
+<p>Such men will increasingly merit and possess the respect of laymen and
+of soldiers. Their lives have been knit together in the fellowship of
+suffering. Their bodies are inured to the same hardships, their faces
+lined with the same grim marks of dangers laughed at and of conquered
+pain. 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 another. The pagan, illiterate dock-hand has fought shoulder to
+shoulder with the teacher of religion, trained in the first
+universities of our own and other lands. When such laymen attend plays
+like "The Hypocrites" or read novels like "The Pastor's Wife," they
+will never be persuaded that the clerical cartoons represent reality.
+Each will recall days in the dugouts and nights in the hospitals, when
+they came to know a different type of minister, a "beloved captain,"
+who marched through the mire with song and laughter, and crept with
+them through the darkness and shadow of death in No Man's Land. An
+almost irresistible attraction will draw them to the churches of such
+ministers. To their leadership they will be inclined to render
+obedience; to their messages they will listen with respect. No
+scoffing jests at the minister will be allowed to go by them
+unchallenged. For the first time in their lives they have been brought
+into touch with the preachers of religion, and their hearts have
+burned within them while they talked with these disciples of Jesus by
+the way.</p>
+
+<p>Furthermore, they will seek them out in the intercourse of ordinary
+fellowship. For the ministers have shown themselves friendly,
+approachable&mdash;no wan ascetics, no unhuman monks or superstitious
+other-worldlings, but jolly good fellows in camp life, sane and
+wholesome counsellors in times of perplexity, comforters in the hours
+of sorrow, efficient and tireless fellow workers; in brief, the best
+type of men among men. With such a minister there will be no social
+uneasiness, no camouflaged conversation during a pastoral visit or
+upon his entrance into the club. When he opens the front door, the
+father will not be so apt to call, "Mother, the dominie has come to
+see you!" It will be no longer the pastor who wishes to meet and to
+know the male parishioner; the male parishioner will be equally eager
+to meet and to know the pastor. One soldier phrased the difference in
+this way: "Well, sir, I like our services out here, and the church is
+all right; but our parson at home, sir&mdash;! You couldn't go to church or
+have anything to do with him!" All this will come to the minister as a
+reward for having realized the picture as painted by an English
+chaplain. "I like to think of the parish priest as fulfilling the
+Shakespearean stage direction&mdash;'Scene: a public place. Enter First
+Citizen';&mdash;for his ministry should mostly be spent neither in church
+nor in the homes of the faithful, but in public places; and he should
+be the First Citizen of his parish, sufficiently well known to all to
+be absolutely at home with each.... And so the word 'parson' will
+revert to its old proud meaning of 'persona,' and the priest will take
+in his parish a position analogous to that of the best chaplains in
+the army." That is the gift which true ministers have always coveted.
+Many have already won it, turning from the fascination of their
+studies "to waste time wisely in the market-place, gossiping like
+Socrates with all comers." After the war many more will possess it,
+having gladly paid the price.</p>
+
+<p>To the spiritual practitioner, moreover, will have come increased
+skill in that most difficult of all arts, personal work. He will have
+had daily hospital training in ministering to the souls of men. He
+will speak their language, even their lingo, rather than what is to
+multitudes the unintelligible patois of the seminary Canaan. He will
+know not only his own theories but their difficulties and experiences
+in regard to a belief in immortality and the practice of prayer. Like
+Jesus at the well, he will have learned the method and value of
+gaining a point of contact in teaching. Formerly it was easy to
+discourse from the pulpit concerning the being and nature of God and
+to champion theories of the atonement. The prophet of the regiment
+will have learned what is far more difficult and more necessary&mdash;to
+persuade a man to follow the teaching and to practice the friendship
+of Jesus. That is his task, and he will have become efficient in its
+accomplishment&mdash;so to bring modern prodigals to themselves that they
+loathe the far country, and arise, and go home to their Father's
+house.</p>
+
+<p>Another gain will be that of a deeper appreciation of denominational
+coöperation and an enlarged scope for the practice of it. Sectarian
+rivalries and ecclesiastical trivialities vanish in the trenches.
+Man-made walls between Christian brethren are crumbling. Petty
+partisanship becomes first ridiculous and then wicked in the light of
+the universal church's ambition. "We need a standard so universal,"
+writes H. G. Wells, "that the plate-layer may say to the barrister or
+the duchess, or the Red Indian to the Limehouse sailor, or the Anzac
+soldier to the Sinn Feiner or the Chinaman, 'What are we two doing for
+it?' And to fill the place of that 'It' no other idea is great enough
+or commanding enough, but only the world Kingdom of God." The same
+buildings are now serving congregations of Jews, Protestants and
+Romanists. Instant calls come when rabbis, priests, rectors, and
+representatives of every hue in the rainbow of Protestantism minister
+to men of other creeds and of no creed. Partisan politics in the field
+of pure religion are seen to be essentially irreligious; and chaplains
+of every ilk and kirk are working together like "Bill" and "Alf," two
+cockney soldiers, one of whom had lost a right arm and the other a
+left. They always sat side by side at the C. C. S. concerts "so as we
+can have a clap," as "Alf" put it. "Bill puts 'is 'and out, an' I
+smacks it with mine." Such men cannot come home and take part in the
+heresy trials and ecclesiastical hecklings of men whom at heart they
+recognize as Christian brethren. It is perfectly safe to prophesy that
+there will be more of church unity, and possibly more of uniformity,
+so far as this is desirable, when these apostles of hundreds of
+churches come home from the war.</p>
+
+<p>With this enlarged coöperation will come also an enlarged ambition.
+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
+methods. That way, he now knows, lies ministerial melancholia and the
+present situation, something far worse than Lear's madness. His task,
+and that of his people, is nothing less than to transform their
+portion of the world into heaven. Singing and praying about it are
+good and necessary; but in the words of the old negro spiritual, it is
+perfectly patent that "Eberybody talks 'bout heaben ain't a-gwine
+dah," and the work of the church is to see to it that they go. Some of
+the strongest and most venturesome among the clergy, unwilling to turn
+back to the safe life after the thrill of the trenches, will seek
+adventure in pioneer work in our own land and abroad. Home missions
+will come as a challenge to men inured to danger and hardship. Foreign
+missions will have a new and poignant meaning for all the world. We
+knew before that the bubonic plague in Calcutta was a menace to San
+Francisco; we know now that the cult of militarism in a single group
+in Germany can crucify mankind. No chaplain will ever settle down into
+a parish as if it were a "pent-up Utica." No cultivation of individual
+piety will atone for the failure to Christianize society, leaven
+industry with the principles of Jesus, and convert from its
+Machiavellian heathendom and Bismarckian brutality the diplomacy of
+the old-time state. Nothing less than the ambition to take the world
+and its kingdoms for Christ can ever satisfy his soldiers; not, like
+the Central Powers, in order that they may be enslaved and exploited,
+but that they may know the fullness of joy and of freedom, and possess
+the true riches of that divine life which is life indeed.</p>
+
+<p>Almost of necessity the experience at the front will simplify and
+vitalize the minister's message. For many all discussion of the future
+of unbaptized infants, and premillenialism, and the verbal inspiration
+of the Pentateuch had long ago lost interest. In the minds of others,
+matters regarded by some earnest Christians as of vital importance,
+like the Virgin Birth and the physical resurrection of Jesus, had
+ceased to function. To them Jesus would still be the unique Son of
+God, the divine Saviour of the world, whatever the method of his human
+generation; and he would still be alive, their unseen friend and
+present helper, whether or not his body had remained in the tomb.
+Belief or disbelief in such articles of faith would never transform a
+demon into a saint or a saint into a demon. Even to those accepting
+them, they had no visible effect upon character or upon the course of
+ordinary daily life. No soldiers ever asked about such scholastic
+problems as they faced going over the top on the morrow. In the
+hospital they never mentioned them, as they lay lonely and fearful on
+their beds of pain. But they did ask, or long to ask, had shyness not
+prevented them, about the treasures for which the heart hungers and to
+which religion alone holds the key.</p>
+
+<p>"Dear Sir," wrote a wounded soldier to the chaplain of his battalion;
+"I often used to wish that you would talk seriously and privately to
+me about religion, though I never dared to ask you, and I must admit
+that I seemed to be very antagonistic when you did start." "I wish
+you'd tell me what you think about it, padre," said another. "Is there
+anything really afterwards?... I'd like you to tell me as man to man
+what you really think about it. Do we go on living afterwards in any
+sort of way or&mdash;!" He struck a match to light a cigarette. A gust of
+wind, which carried a gust of snow round our legs, blew the match out
+again. I daresay it was that which suggested his next words: "Or do we
+just go out? I know the creed," he went on. "... But that's not what I
+want. I want to know what you really believe yourself, as a man, you
+know."</p>
+
+<p>Is there a God, and can we actually lead men to experience him and to
+grow like him? Is there any power in Jesus to save a brute and a
+drunkard, a selfish worldling and a contented prig, not from a hell of
+fire after death from which he is snatched by some theological
+transaction, but from his degradation and meanness in the present,
+until he is fit to be a husband and a father, a patriot and a friend?
+Are the fruits of the Christian spirit "love, joy, peace,
+longsuffering, goodness, meekness, faithfulness, and self-control,"
+the qualities of character which alone can make heaven anywhere, and
+without which a potential Paradise would be transformed into an actual
+hell? Are the wages of sin death, or does the good man simply lose a
+deal of fun and prove himself to be a foolish prig and superstitious
+other-worlding? Does death end all, or are there many mansions in the
+Father's house? Such are the great questions; and to them Christianity
+has very definite answers, capable of being tried out in experience.
+In the past much of so-called religion has seemed to thoughtful minds
+remote from the facts of life, unreal, a bit queer if not abnormal. If
+the flames of war are purging it from such unrealities and
+abnormalities, the facts which lie at the heart of the world's faith
+are being saved, yet so as by fire. The Christianity of the camp is no
+pious sentimentalism, no sweet dream or unvirile worship of a "gentle
+Jesus." It is a living, indubitable experience, full of strength and
+of joy. Men are fighting to the death a thought and a purpose in the
+German armies which Prince Lichnowsky, their own ambassador to the
+British Court, characterized as "perfidy and the sin against the Holy
+Ghost"; and in that fight they hunger and thirst for the power of a
+religion of the Spirit, which&mdash;however the battle of bodies and of
+brute force may be decided&mdash;in God's good time is bound to win the
+day.</p>
+
+<p>The last effect of the war upon the work and message of the minister
+will be to furnish it with a new dynamic. As he returns from the
+battle with sin in the trenches, he will find in the same battle at
+home William James' "moral equivalent for war." The call to arms has
+revealed the fact, seen in the success of the Student Volunteer
+Movement, that the church has not sufficiently appealed to men's
+latent heroism. The ordinary individual has revealed an enthusiastic
+readiness for high adventure and an almost limitless capacity for
+self-sacrifice, qualities upon which the work and preaching of the
+average parish made practically negligible demands. There was a
+contrast as noticeable as it was lamentable between the pompous
+phrases of certain militant hymns, sung chiefly by the choir, and the
+lack of ethical passion and aggressive righteousness on the part of
+the pews. There was too little doing of brave deeds and too much
+flabby irresolution and orthodox laziness. Christianity seemed to act
+as a narcotic rather than a stimulant. Any preacher might say to any
+congregation with perfect safety, "Ye have not yet resisted unto
+blood, striving against sin."</p>
+
+<p>For the chaplain fresh from the front all this will be changed. Not
+only will he be the flaming apostle of a new enthusiasm; his church
+will have been saved from the old lethargy and lukewarmness of
+Laodicea, the minds of his people purged from the <i>dolce far
+niente</i> pietism, which dreamed sweet dreams while the wreckers of
+the world prepared for war. For today religion stands revealed as the
+greatest of all adventures. Christianity is history's crowning
+crusade. The greed, the brutality, the imbecile and devilish
+lawlessness, which have revelled in an orgy of spiritual vandalism,
+are not peculiar to war. They have long been with us, in city and in
+country, in the slums and on the avenue, among peoples supposed to be
+civilized and enjoying the blessings of an era of prosperity and of
+peace. It was an amazed world, rudely roused from its comfortable
+slumbers, which found these forces organized for battle; it will be a
+bloody and dishevelled but determined and aggressive world that, when
+our men have laid aside their khaki, will strive to hold them in the
+ranks of an equally fearless and fighting army, which will never
+retreat from its trenches until these enemies of the world's peace and
+happiness are driven from the field. Men who hated dirt and
+discomfort, blood and vermin, have endured and laughed at them for the
+sake of their cause and their country. When the call comes to carry on
+the same fight in the homeland, such heroic souls will scarcely
+decline to sacrifice something of their peace and comfort, or to
+attack the forces entrenched in saloon and dive and political cave of
+Adullam, because in the struggle they may be shorn of delights and
+dollars, know the shame and agony of temporary defeat, and as victors
+find themselves with mire upon their garments and blood upon their
+hands. "Never was there a religion more combative than Christianity,"
+wrote Bernhardi. That is false as the apostle of carnage meant it; but
+it is true to the disciple of Jesus, who has heard Paul's summons to
+don the full panoply of the Christian armor, and who so loves the Lord
+as to hate evil with the just but terrible wrath of the Lamb. Here is
+a new dynamic, an irresistible appeal, which should and must be
+utilized by the minister. If the Christian Church is an army with the
+greatest of fights on its hands, there will be a place for the
+soldier. With the church service of the religious slacker he may be
+pardoned if he declines to have anything to do.</p>
+
+<p>T. R. Glover in "The Jesus of History" has said that the Christian
+conquered because he out-lived and out-thought and out-died the pagan.
+It is beginning to dawn upon the ministry that we must out-fight him,
+if he is to be conquered in our day. 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 Bay.
+"There was the storm," he writes, "there was the crisis, the one
+picked hour, to which this death and agony ... had led. Then was the
+hour for the casting off of self, and a setting aside of every pain
+and longing and sweet affection, a giving up of all that makes a man
+to the something which makes a race, and a going forth to death
+resolvedly to help out their brothers high above in the shell bursts
+and the blazing gorse." The thousands who are responding to that call
+are the priests of today and the prophets of tomorrow. They can cry to
+us, with their fellow soldiers, living and dead, in the words of
+Lawrence Binyon:</p>
+
+<div class="poem">
+ <span class="i0">O you that still have rain and sun,</span>
+ <span class="i2">Kisses of children and of wife,</span>
+ <span class="i0">And the good earth to tread upon,</span>
+ <span class="i2">And the mere sweetness that is life,</span>
+ <span class="i0">Forget not us who gave all these</span>
+ <span class="i0">For something dearer, and for you!</span>
+ <span class="i0">Think in what cause we crossed the seas!</span>
+ <span class="i0">Remember, he who fails the challenge</span>
+ <span class="i0">Fails us, too.</span>
+ <br/>
+ <span class="i0">Now in the hour that shows the strong&mdash;</span>
+ <span class="i2">The soul no evil powers affray&mdash;</span>
+ <span class="i0">Drive straight against embattled Wrong:</span>
+ <span class="i2">Faith knows but one, the hardest, way.</span>
+ <span class="i0">Endure; the end is worth the throw.</span>
+ <span class="i0">Give, give; and dare, and again dare!</span>
+ <span class="i0">On, to the Wrong's great overthrow!</span>
+ <span class="i0">We are with you, of you; we the pain and</span>
+ <span class="i0">Victory share.</span>
+</div>
+
+
+
+
+<h2>VI<br/>
+<a name="C6" id="C6">THE EFFECT OF THE WAR UPON RELIGIOUS EDUCATION</a>
+<br/>LUTHER ALLAN WEIGLE</h2>
+
+
+<p class="nodent">The term "religious education" stands for two ideas
+that are ultimately one: for the inclusion of religion in our
+educational program, and for the use of educational methods in the
+propagation of religion from generation to generation.</p>
+
+<p>Over seventy years ago, Horace Bushnell pointed out the folly of
+reliance upon the revival method of dealing with the children of
+Christian homes, and urged the educational method of Christian
+nurture. He did more than any other one man to determine the present
+trend in religious education. Yet his work was prophetic; it took
+fifty years more of "ostrich nurture," as he called it, to reveal to
+Christian people generally the full truth of his position.</p>
+
+<p>The past twenty years, however, have witnessed a great movement among
+the Protestant churches of America toward clearer aims and better
+methods in religious education. A situation had developed that bid
+fair to let religion drop out of the education of American children.
+Changed social, economic and industrial conditions had transferred to
+the school many of the educational functions once fulfilled by the
+home, and had wrought a change in the forms of family religion. The
+public schools had become increasingly secular in aim, in control, and
+in material taught. 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 time. The Sunday school, indeed, was at work, teaching
+children of God and his will. But its curriculum was ungraded, its
+teachers untrained, and its instruction limited to one period of half
+an hour in each week.</p>
+
+<p>Roughly speaking, 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 situation. As early as the late eighties,
+President W. R. Harper, then Woolsey Professor of Biblical Literature
+at Yale, had organized the American Institute of Sacred Literature,
+and had begun to publish a graded series of Inductive Studies in the
+Bible. In 1900, under his leadership, the University of Chicago
+published the first of its present series of Constructive Studies,
+which provides text-books for a graded curriculum of religious
+education. In 1903, the Religious Education Association was organized,
+its membership drawn from the whole of the United States and Canada,
+and its purpose declared to be threefold: "To inspire the educational
+forces of our country with the religious ideal; to inspire the
+religious forces of our country with the educational ideal; and to
+keep before the public mind the ideal of religious education, and the
+sense of its need and value." In 1908, 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 1872. In 1910 the
+Sunday School Council of Evangelical Denominations was organized, 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 teachers. In 1912, the Council of Church Boards of
+Education came into being, which has devoted its energies thus far
+mainly to coöperative effort in behalf of Christian colleges and for
+the religious welfare of college and university students generally.</p>
+
+<p>These are but a few outstanding factors in a movement greater far than
+any single organization or group of organizations. There has been an
+awakening of the spirit of education in religion. Sunday schools the
+country over have been graded, and here and there week-day schools of
+religion have been begun; problems of curriculum, method and
+organization have been studied and graded curricula devised; classes
+and schools for the training of teachers have been organized; and
+attempts of various sorts have been made to correlate public and
+religious education. Churches in general have come to see that they
+have an educational as well as a religious function in the community,
+and that there is a sense in which they share with the public school a
+common task. The public school can teach the "three R's," the
+sciences, arts and vocations; the church must teach religion. Both are
+needed if the education of our children is to be complete. Many
+churches are employing paid teachers of religion and directors of
+religious education. Courses in religious education have been
+organized and professorships of religious education established in
+colleges and theological seminaries. "The Educational Ideal in the
+Christian Ministry" was the subject of the Lyman Beecher Lectures on
+Preaching, in the Yale School of Religion, a few years ago. The young
+men who are entering the Christian ministry in these days are being
+trained, not simply to preach and to care for a parish, but to teach
+and to direct the educational work of a church.</p>
+
+<p>The immediate effect of the war has been to retard this movement in
+some degree. Preoccupation with the war itself and with more
+immediately pressing needs, has made more difficult the work of the
+churches in this as in other respects. Churches that had planned new
+buildings for their schools are postponing their erection till the war
+is over. Training classes for teachers are harder to keep up.
+Ministers are going into war service; and those who stay at home are
+doing double work or more. Churches, like business houses and
+factories, have found their organizations broken by the departure of
+members of military age. Many of their best teachers and leaders have
+gone to war; and it is not easy, in these days of urgency and stress,
+to discover others to take their places.</p>
+
+<p>It is probable, however, 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 program, in point both of content and
+method. This conviction rests upon these fundamental facts: that the
+world is achieving democracy; that it believes in and relies upon
+education; that it is experiencing what may prove to be a renewal of
+religion.</p>
+
+<p>Education, democracy, religion&mdash;these three, we have long professed
+and more or less fully believed, belong together. The full life of
+each of the three is bound up in that of the other two.</p>
+
+<p>Education without religion is incomplete and abortive; it falls short
+of that life more abundant which is education's goal. Religion without
+education lacks intelligence and power, and condemns itself to what
+Horace Bushnell called conquest from without, as contrasted with
+growth from within.</p>
+
+<p>Democracy without education cannot long hold together or be saved from
+mediocrity and caprice. Education without democracy perpetuates caste
+divisions, or else breeds discontent and class hatred.</p>
+
+<p>Democracy without religion is doomed to fail; and religion without
+democracy cannot realize the Fatherhood of God and the brotherhood of
+man.</p>
+
+<p>These, I say, are familiar convictions. They are natural to
+Protestantism; they have entered into the very making of America. Yet
+just these old convictions are gaining a new force and a deeper
+meaning in and through the experiences of these years of war. The
+struggle for democracy is not only leading us to a new comprehension
+of the meaning of democracy itself; it is helping us to understand
+better both education and religion.</p>
+
+<p>It does not lie within the limits of this paper to canvass the wider
+and deeper meaning of democracy which is opening before us. The
+messages and addresses of President Wilson have interpreted that
+meaning not simply to America but to the world. No one yet knows the
+full promise of life after the war, when Pan-Germanism shall have been
+not only balked but destroyed. The democracy for which we fight to
+make the world safe will be a chastened, changed, completer democracy.
+It will be a democracy between nations as well as within nations, for
+the doctrine of the irresponsible, beyond-moral sovereignty of the
+state must return to the perdition whence it came. It will be a
+democracy applied more fully to the whole of life, social, economic
+and industrial as well as political. It will be a democracy of
+completer citizenship, that gives place to women as to men. It will be
+a democracy of duties as well as of rights.</p>
+
+<p>The world is acquiring a new conscience. Just as the nineteenth
+century made slavery abhorrent to the moral sense of men in general,
+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
+wrong. The general moral sense of men has not been over-tender on this
+point hitherto. They have checkmated the exploiter if they could, as
+they did checkmate Napoleon, but they have not always, or even
+usually, looked upon him as a wrong doer. It required Germany's
+attempts at conquest and subjugation to wake the world to the absolute
+wrong of that monstrous thing&mdash;that one man should use another as a
+mere means to his own pleasure or aggrandizement, or that one people
+should so determine the destiny of another people.</p>
+
+<p>Here lies the supreme moral issue of the war. Shall the world, which
+has become a neighborhood, organize itself into a great community of
+mutual respect, good will and brotherhood, or shall its structure be
+that of restless orders of exploiters and exploited? It is
+over-familiar; yet, lest we forget, hear some random verses from
+various Pan-Germanist scriptures: "Not to live and let live, but to
+live and direct the lives of others, that is power." "To compel men to
+a state of right, to put them under the yoke of right by force, is not
+only the right but the sacred duty of every man who has the knowledge
+and the power." "The German race is called to bind the earth under its
+control, to exploit the natural resources and the physical powers of
+man, to use the passive races in subordinate capacity for the
+development of its <i>Kultur</i>." "Life is essentially appropriation,
+injury, conquest of the strange and weak, suppression, severity,
+obtrusion of its own forms, incorporation at the least, and in its
+mildest form exploitation."</p>
+
+<p>Contrast with this the words of Jesus: "Ye know that they who are
+accounted to rule over the Gentiles lord it over them; and their great
+ones exercise authority over them. But it is not so among you: but
+whosoever would become great among you, shall be your minister; and
+whosoever would be first among you, shall be servant of all." The
+present struggle is not merely between democracy and autocracy as
+rival systems of government. It is a struggle between opposed
+philosophies of life. Nietzsche was more consistent than the Kaiser
+who has followed him, for Nietzsche did not claim to be a Christian.
+He frankly proposed a "transvaluation of values" which would do away
+with the religion of Jesus as fit only for slaves. That proposed
+transvaluation of values the Kaiser is trying to bring about, however
+piously he may lie about it or claim God's partnership in his
+enterprise.</p>
+
+<p>Prophecies are always hazardous; never more so than now. The outlook
+for religion has been discussed both by puzzled pacifists and by
+facile forecasters of the fulfilment of their own wishes. One may
+perhaps question whether there will be any <i>one</i> trend of the
+churches in the immediate future. Yet this is clear: that the
+interests of democracy and the interests of true religion are
+ultimately one. We may confidently expect the churches of tomorrow to
+realize this more fully, not simply in the ideals they preach, but in
+the temper and quality of their own life. <i>One effect of the war
+upon religious education, undoubtedly, will be to make it more
+democratic in aim, content and method.</i></p>
+
+<p>Education in general will become more democratic. The experiences of
+these years are helping us to understand education and to estimate its
+values. Our eyes are being opened to the diametrical difference
+between democratic and undemocratic education. We have come to see
+that the latter may be as great a menace to the world as the former is
+a vital resource.</p>
+
+<p>The time was, not long ago, when Germany was deemed the school-master
+of the world. German efficiency and German obedience to authority were
+seen to be the products of German teachers and German schools. In
+methods of teaching and in school organization, as well as in ideals
+of scholarship, the world sought to follow Germany. If here and there
+one objected that German education seemed to sacrifice the individual
+to the system and to beget an obedience too implicit, we felt that it
+was only because the Germans are such docile, pious, family folk, 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 land.</p>
+
+<p>But now the character of German education stands revealed. 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 masters. They
+seem on the whole to like the kind of government they have, and to
+want to be exploited by Prussia. They are perilously near to what Mr.
+H. G. Wells has given as his definition of damnation&mdash;satisfaction
+with existing things when existing things are bad. They are
+experiencing what Mr. Edmond Holmes has called the Nemesis of
+docility.</p>
+
+<p>And it is their system of education that has brought about this
+result. If the German people are damned to satisfaction with
+irresponsible autocracy and fatuous docility, their schools have
+damned them. For a century, German education has been at work to breed
+the present world-menace. The German schools have made the German
+people what they are. They have sought to develop habits of mind
+rather than free intelligence; they have valued efficiency in a given
+task above initiative and power to think for oneself. They have set
+children in vocational grooves and molded them to pattern. They have
+educated the few to exert authority, and have trained the many to
+obey. They have nurtured the young upon hatred of other peoples; and,
+much as the Jews of old awaited the Messiah, they have lived and
+labored in expectation of "The Day." They have exalted Vaterland into
+a religion, and have degraded God into a German tutelary deity. The
+German schools have welded the German people into a compact,
+efficient, military machine. The desires of the State are their
+desires; the Kaiser's will is their will.</p>
+
+<p>We have been following false gods, therefore, in so far as we have
+sought to shape our schools upon German models. "The German teacher
+<i>teaches</i>," wrote one of our great educators some years ago, in
+criticism of our American way of giving to children text-book
+assignments which they are expected to study for themselves; yet the
+text-book method, fumblingly as we have so often used it, gives better
+training in initiative and intelligence than the German teacher's
+dictation methods. Professor Charles H. 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 Volksschule,
+which is a school for the lower classes, and not intended to lead on
+to higher education. Our purpose, on the contrary, is to maintain for
+every American child an open ladder through elementary school,
+secondary school and college to the university; and to that purpose a
+six-year period of elementary education is much better adapted&mdash;a plan
+which many of our school systems have adopted within the last decade.
+We need better vocational education in this country and better systems
+of vocational guidance; but we are becoming clear that these must not
+be of the German sort, that compel a choice before the teens.</p>
+
+<p>Education in a democracy must be education for democracy; and
+education for democracy must itself be democratic in content and
+method. Such education practices and aims at intelligence rather than
+habit of mind. It trains its pupils to think and choose for
+themselves. It prizes initiative above conformity, responsibility
+above mere efficiency, social good will above unthinking obedience.</p>
+
+<p>Such education is more difficult, of course, than education of the
+undemocratic type. We shall at times be tempted to fall back into the
+ways of the German schools in some respect or other, because they
+represent the line of least resistance in education. Specious
+arguments will be presented in favor of these ways by shortsighted
+"practical" men. Education of the German type is more efficient, they
+will say; it is more direct and practical; it brings more immediate
+results. It is more patriotic, moreover, they will insist; it better
+serves the ends of authority; it makes people more prosperous and
+contented, each in his appointed niche. But such arguments, we may
+well hope, will no longer win the uncritical assent that they have
+sometimes found. German education may be more efficient in the
+fulfilment of its end than American education&mdash;but what an end it has
+sought and reached! In the moment of our temptation to undemocratic
+short cuts in education, we shall henceforth look to the Germany of
+yesterday and today, and shall be strengthened to resist. Her ways are
+not our ways. Her schools cannot be ours. Education must mean to
+America something quite different from what it has meant to Germany.</p>
+
+<p>The contrast between democratic and undemocratic types of education is
+as great with respect to religion as with respect to the rest of life.
+Germany has been most careful to maintain religion as a subject of
+instruction in her schools. But the content of this instruction in
+religion has been intellectualistic and formal. It has pressed upon
+German children a body of historical facts, moral precepts and
+theological dogmas; but it has not begotten the freedom of inward
+spiritual initiative. State-controlled, it has bent religion to state
+uses, and has in time begotten a generation who can believe in the
+"good old German God."</p>
+
+<p>Religious education in America has been and will be more democratic.
+Horace Bushnell used to say that the aim of all education is the
+emancipation of the child. We teach and train our children in order
+that they may in due time be set free from paternal discipline. 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
+spirit. We aim, not simply to win their assent to a given body of
+beliefs or to attach them to the church as a saving institution, but
+to help them to become men and women who can think and choose for
+themselves. The Protestant principle of the universal priesthood of
+believers involves democracy in religion. And just as democracy can
+look forward only to failure unless it can educate its citizens,
+Protestantism will fail unless it can educate men and women fit to
+stand on their own feet before God, able to understand his will and
+ready to enter intelligently and effectively into the common human
+enterprises of Christian living.</p>
+
+<p><i>A second effect of the war, closely related to this, is that
+religious education will concern itself more directly with life, and
+will put less emphasis upon dogma, especially upon those refinements
+of creed which have operated divisively in the life of the Christian
+Church.</i> Its method will be more vital, and less intellectualistic.
+Instead of proceeding upon the assumption that true belief comes first
+and that right life is the expression of prior belief, it will
+recognize that adequate insight and true belief are more often the
+result of right life and action. "If any man willeth to do his will,
+he shall know of the teaching." If this be true of adults, it is even
+more true of children. Our plans of religious education will first
+seek to influence the life, and will deal with beliefs as an
+explanation of life's purposes and motives and an interpretation of
+its realities and values.</p>
+
+<p>If they will realize this primacy of life, the Christian churches
+stand in the presence of a great opportunity. The experiences of these
+years have shown us how much more of Christian living there is in the
+world than bears the label. Religion is being tested, stripped of sham
+and embroidery, and reduced to reality. And there are being revealed
+breadths and depths of real religion that we had not understood. 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 teach.</p>
+
+<p>In Jesus' story of the last judgment, there is surprise all around.
+Both those on the right hand and those on the left stand fully
+revealed to themselves for the first time, it seems. "Lord, when saw
+we thee ..." they cry on both sides. This war has constituted such a
+judgment day. A great moral issue has stood out, sharp, clean-cut and
+clear. It has set men on the right hand and on the left. It brooks no
+moral hyphenates; it permits no half-allegiance, either to country or
+to God. Beneath all pretense and profession, it lays bare the real
+man. It reveals the hidden qualities of nations. There have been many
+surprises. It has shown far more of evil in the world that we had
+deemed possible; but it has shown, too, far more of goodness and
+courage and true religion than we had thought was there.</p>
+
+<p>Evil is here&mdash;real, powerful, poignant, and more unutterably bad than
+the farthest stretch of imagination had hitherto conceived that evil
+could be. Since the world began it was never so full of pain and
+suffering in body and mind, of needless death and of mothers brave but
+broken-hearted. And most of this is the result of supreme moral evil,
+the work of a power deliberately seeking world-domination and
+exploitation of the rest of mankind, even though it involve the
+extermination of other peoples, determined to use any methods that bid
+fair to bring about this result, and organizing deceit and lust and
+murder as the instruments of <i>Schrecklichkeit</i>.</p>
+
+<p>But goodness is here too&mdash;strong, calm, cheerful, brave, self-devoting
+goodness. These years of war have revealed to us the supreme power of
+the human spirit to endure pain, to resist evil, and to count all else
+naught for sake of the right in which it believes and the good upon
+which its heart is set.</p>
+
+<p>This goodness does not always call itself Christian, be it granted,
+or even know itself to be such. A chaplain in the English army
+writes: "There is in the army a very large amount of true religion.
+It is not, certainly, what people before the war were accustomed to
+call religion, but perhaps it may be nearer the real thing. It is
+startling, no doubt, and humiliating to find out how very little hold
+traditional Christianity has upon men.... So far as I am able to
+estimate, we are faced now with this situation, <i>a Christian
+life</i> combined with <i>a pagan creed</i>. For while men's conduct
+and their outlook are to a large extent unconsciously Christian,
+their creed (or what they think to be their creed) most emphatically
+is not.... Nevertheless I feel that out here one is very near to the
+spirit of Christ. There is a general wholesomeness of outlook, a
+sense of justice, honor and sincerity, a readiness to take what comes
+and <i>carry on</i>, a power of endurance genuinely sublime, a
+light-heartedness and cheeriness (nearly always, I believe, put on
+for the sake of other people), a generosity and comradeship which are
+obviously Christ-like."<a
+name="R6_1" id="R6_1" href="#F6_1" class="fnanchor">[1]</a></p>
+
+<p>There is strength and goodness at home, too. We had become accustomed
+in late years to hear it said that the churches were losing their hold
+upon the people of America. Whether or not that be true, the war has
+begun to reveal to America, as it has to our Allies, the depth and
+power of the real moral and spiritual life beneath the surface.
+Granted that we are witnessing no widespread evangelistic stirrings,
+no indications of a great revival. It seems probable, indeed, that the
+itinerant evangelists who had lately become the fashion among us, have
+passed the heyday of their power. Neither are the "prophetic" folk who
+misunderstand their Bibles so persistently and look so confidently for
+the second coming of the Lord, winning an assent at all commensurate
+with their effort. But there is a vast amount of quiet, sensible,
+devoted Christian living in America. There is more of genuine religion
+among us than we had realized. That religion, for the most part
+inarticulate, and hardly knowing itself to be Christian, is finding
+expression in action. The spirit in which America entered the war; the
+high moral aims which President Wilson, interpreter yet leader of his
+people, has set before the world; the quiet, 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
+power; the coöperation and the giving; the uncomplaining solemn pride
+of homes that have already made the supreme sacrifice&mdash;these are but
+the first evidences in America of a moral virility, a real religion,
+which, we may confidently hope, will strengthen us, with our Allies,
+not only to carry on to victory, but to resist the victor's
+temptations.</p>
+
+<p>Will this deep, elemental, common religion of America come to
+understand itself, and to recognize its fundamentally Christian
+character? The answer to that question lies with the churches. And
+there are clear indications that many of them, at least, will not fail
+to realize and meet their opportunity.</p>
+
+<p>Not that we shall do without dogmas. Religion cannot maintain itself
+as mere ethics. It is a way of living; but a way of living that
+justifies itself by a way of believing about God and duty and
+immortality. The point is, that in the natural order of growth life
+has a certain priority to belief, action to full understanding. And
+that certainly is the order of growth involved in the present
+situation.</p>
+
+<p>As the churches share in the expanding and deepening common life and
+bring their beliefs to bear upon it, in interpretation of its ultimate
+motives and hopes, there will be growth on both sides. Men elementally
+Christian in action will come to know what they believe; 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 ways. Our creeds will become simpler, but more
+vital. And that will make possible a closer unity of the churches. One
+may well question both the possibility and the desirability of a
+complete obliteration of denominational lines. We may always have and
+need denominational loyalty just as we shall always have and need
+patriotism. But denominational loyalties can be incorporated into a
+higher loyalty to the inclusive fellowship of Christ's Church as a
+whole, just as national loyalties, we now see, can and must be
+incorporated into a higher loyalty to humanity which will be given
+expression and body in a world-wide League of Nations.</p>
+
+<p><i>We may expect religious education after the war, again, to be more
+fully Christian in its conception of God as well as in its view of
+life.</i></p>
+
+<p>Jesus, so far as we know, never used the word "democracy." Yet just
+such a democratic world-community as we are now beginning in a
+practical way to understand and strive for, he taught and lived and
+died for. Christianity's ultimate ideal is no longer a mere ideal. It
+has become an actual political and social program and possibility.</p>
+
+<p>"The brotherhood of mankind must no longer be a fair but empty
+phrase," wrote President Wilson to Russia; "it must be given a
+structure of force and reality. The nations must realize their common
+life and effect a workable partnership to secure that life against the
+aggressions of autocratic and self-pleasing power." The world's choice
+is between "Utopia or hell," is Mr. Wells' striking phrase, which he
+expounds in a remarkable article in <i>The New Republic</i> on "The
+League of Nations." "Existing states," he says, "have become
+impossible as absolutely independent sovereignties. 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 another. 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 world. In the end
+I believe the common sense of mankind will prefer a revision of its
+ideas of nationality and imperialism to the latter alternative."</p>
+
+<p>Mr. Wells is right. The proposal to establish a league of nations
+presents itself in our day as a matter of plain common sense. Yet if
+there is one lesson written with perfect clearness on the pages of
+history, it is that common sense alone cannot save the world from the
+tragedies of error, self-will and sin, and that common sense motived
+by self-interest will in the end defeat itself. In his Lyman Beecher
+Lectures on Preaching, Dr. Henry Sloane Coffin has called our
+attention to the remarkable prophecy of the present world war made by
+Frederick W. Robertson in a sermon preached at Brighton on January 11,
+1852, addressed to a generation that glorified commerce as the
+guarantor of world unity and sought to establish morality upon a basis
+of enlightened self-interest. The passage cannot be quoted too often,
+nor too firmly impressed upon the minds of the present generation, for
+there were those among us who, even up until the invasion of Belgium,
+kept protesting that there could be no war in a world so bound
+together by economic and commercial ties, and there are those now who
+find in such interests the only durable basis for world
+reconstruction. "Brethren," said Robertson, "that which is built on
+selfishness cannot stand. The system of personal interest must be
+shriveled to atoms. Therefore, 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
+before, and it may be effected by convulsions more terrible and bloody
+than the world has yet seen. While men are talking of peace and of the
+great progress of civilization, there is heard in the distance the
+noise of arms, gathering rank on rank, east and west, north and south,
+and there come rolling toward us the crushing thunders of universal
+war.... There is but one other system to be tried, and that is the
+cross of Christ&mdash;the system that is not to be built upon selfishness
+nor upon blood, not upon personal interest, but upon love."</p>
+
+<p>If Wells has stated the world's alternative, Robertson has shown the
+way of final and permanent right decision. To common sense must be
+added love. The brotherhood of man must be established upon a common
+acknowledgment of the Fatherhood of God. 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 Christ.</p>
+
+<p>This means both that the world must become more religious, and that
+religion must become more fully Christian. We can no longer believe in
+any God less great or less good than the God whom Jesus Christ
+reveals. However much it may be tempted to the lower view from time to
+time, we may reasonably expect that henceforth the world is done with
+belief in a mere tribal or national God. The supreme and inmost bond
+of the world community can be nothing other and nothing less than the
+Father of our Lord Jesus Christ, who regards all men as his children
+and who steadfastly seeks, with them and through them, the good of
+all.</p>
+
+<p>Religious education after the war will be more democratic, more
+immediately concerned with life, more fully Christian. In so
+interpreting the present situation, we have had in mind especially the
+more or less formal religious education in the church and the church
+school. The same tendencies will influence the more informal and
+indirect religious education of children in the family. We have
+reason, indeed, to hope for a strengthening of family ties and a
+renewal of family religion. The sacrifices of these days are rendering
+relationships very precious that in a more careless, unthinking time
+we had accepted as a matter of course. And it is entirely possible
+that victory may wait until in America, as in England and France,
+there are few families that do not live in closer fellowship with the
+unseen world because their sons are there. The gradual disintegration
+of family life which the past half century has witnessed was but
+incidental to a rapid change in social, economic and industrial
+conditions. There is reason to expect that the family will so adjust
+its life to these conditions as to maintain its character as a social
+group, wherein genuine democracy and true religion may be propagated
+from generation to generation by that sharing of interests,
+occupations and affections which is the most potent and vital of all
+educational methods. That it should so adjust itself and so fulfill
+its primary educational function, should be a matter of the utmost
+concern to both Church and State, for it is hard to conceive how
+either the Christian religion or a democratic society could maintain
+itself without the aid of the family.</p>
+
+<div class="footnote">
+<a name="F6_1" id="F6_1" href="#R6_1" class="label">[1]</a>
+  "The Church in the Furnace," pp. 53-54.
+<br/><br/>
+</div>
+
+
+
+
+<h2>VII<br/>
+<a name="C7" id="C7">FOREIGN MISSIONS AND THE WAR, TODAY AND TOMORROW</a>
+<br/>HARLAN P. BEACH</h2>
+
+
+<p class="nodent">It might seem to the uninformed reader that foreign
+missions and war have nothing in common; for "what communion hath
+light with darkness? And what concord hath Christ with Belial?" Fuller
+knowledge of the varied work of missions and of its many helpful
+contributions to African, Asiatic and Oceanic peoples would remove
+this misapprehension. Professor Coolidge, of Harvard, suggests some
+important points of contact between missions and the less developed
+races, particularly of the enterprise as carried on today in contrast
+with its earlier objectives.<a
+name="R7_1" id="R7_1" href="#F7_1" class="fnanchor">[1]</a>
+How the races of mission fields that have been thus affected are
+contributing to the war at home and in the trenches, Dr. Arthur J.
+Brown has described most vividly in a paragraph upon the cosmopolitan
+composition of the allied forces at the front.<a
+name="R7_2" id="R7_2" href="#F7_2" class="fnanchor">[2]</a>
+Missionary periodical files abound in references to the war's inroads
+upon missionary enterprises, and to the important mediating work of
+missions. A great volume of testimony would show that while
+missionaries still regard the upbuilding of the mind and the saving of
+souls as fundamentally desirable, the enterprise affects every phase
+of the personal and community life of the peoples to which it
+ministers.</p>
+
+<p>Statistics of the missionary situation at the beginning of the war
+reveal the extent and scope of present-day foreign missions. In the
+latest full collection of such statistics,<a
+name="R7_3" id="R7_3" href="#F7_3" class="fnanchor">[3]</a>
+one finds a series of tables devoted to "General and Evangelistic"
+data, to "Educational" activities of missions, and to "Medical and
+Philanthropic" enterprises conducted by missionaries. It is
+impracticable to present the totals of the seventy-two columns,
+suggestive of the many subordinate activities of missions; 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 ways. In these mission countries
+351 Protestant societies had as their foreign staff 24,039
+missionaries, including 13,719 women workers and wives. Stationed at
+4,094 towns and villages, they directed the activities of a native
+staff of 109,099 and of 26,210 churches, the communicant membership of
+which was 2,408,900, with 1,423,314 others under religious
+instruction. In their elementary schools were 1,699,775 pupils, while
+in secondary schools were 218,207, and in the colleges and
+universities 15,636 students were enrolled. In theological and Bible
+training institutions 10,588 were preparing for the Christian
+leadership of the churches. Their industrial schools had an enrolment
+of 10,125, and their normal students numbered 7,504. Mission hospitals
+and dispensaries were presided over by 1,589 physicians and trained
+nurses, aided by a native staff of 2,336. In the year reported,
+3,107,755 individuals were treated, in single visits or during
+prolonged residence in hospitals. Orphanages numbered 245, with 9,736
+inmates, and 39 leper homes sheltered 1,880 unfortunate outcasts. Such
+an exhibit, incomplete as it is, will indicate the manifold tendrils
+which have bound Christian missionaries to the hearts of the nations;
+and if Roman Catholic statistics for this date were available,<a
+name="R7_4" id="R7_4" href="#F7_4" class="fnanchor">[4]</a>
+the importance of missions as a steadying and reconstructive force at
+present and in post-bellum readjustments would be even more
+manifest.</p>
+
+<p>In discussing the war as affecting missions, only a few outstanding
+facts can be mentioned. Practically all of the mission world has taken
+sides in the tremendous conflict, most of these nations declaring for
+the Allies. Many of them have generously contributed the means and man
+force to hasten the day of peace. In 1917 nearly half a million from
+India were enlisted, of whom 285,200 were combatants and the rest were
+employed behind the lines in multifarious tasks. As a result of the
+recent conference at Delhi, it is hoped that another half million may
+be secured this year,<a
+name="R7_5" id="R7_5" href="#F7_5" class="fnanchor">[5]</a>
+thus giving that Empire the numerical precedence among Britain's
+dominions. From North China alone some 135,000 laborers are serving
+the British forces in varied ways. "They come, also, from Morocco,
+Algeria, Tunis and the jungles of Senegal; from Madagascar and Tahiti,
+and several hundred thousand from French Indo-China and China proper.
+Black, yellow and white, East and West, educated and ignorant,
+progressive and backward, are laboring side by side."<a
+name="R7_6" id="R7_6" href="#F7_6" class="fnanchor">[6]</a>
+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 trenches. Many of these recruits are
+Christian volunteers, especially so in the Indian contingent.</p>
+
+<p>The effects of this European Armageddon upon the mission fields
+themselves has been less harmful than had been expected and more
+advantageous than was anticipated. German missions have been affected
+most among the Protestants, and among Roman Catholics France has been
+the chief sufferer. In the latter country there is no exemption for
+either Protestant or Catholic ministers of military age.
+Missions-Direktor Axenfeld of Berlin, in a recent publication,<a
+name="R7_7" id="R7_7" href="#F7_7" class="fnanchor">[7]</a>
+states that German Protestant work in Africa has been practically
+disrupted, in India crippled by enforced withdrawals, in smaller
+British colonies similarly weakened by the expulsions, and permitted
+to go on with restrictions in other parts of Asia and North America.
+According to later information, about 400 German Protestant
+missionaries and missionary candidates are in military service, 68 are
+in hospitals, 120 are prisoners of war in various countries, and about
+1,000 missionaries are still working in various fields. Referring to
+the <i>Zeitschrift für Missionswissenschaft</i>, in the files for 1915
+and 1916, one learns that 3,000 Catholic missionaries are estimated to
+have been called to the colors, and that in 1916 there were 2,336
+serving in the army. French Protestant missions, with a much smaller
+force abroad, have suffered in similar proportion; so that in French
+and German mission fields the personnel has been greatly reduced,
+limited, or has been obliterated entirely. British missions have
+likewise sent to the colors many of their best men from the field and
+the candidate list, while a number have been transferred from field
+service to work among their constituency in Mesopotamian and French
+camps. Relatively few native Christian leaders have enlisted.</p>
+
+<p>The Christian communities in mission lands have suffered in various
+ways through the war. The removal of supervising missionaries in
+part&mdash;almost wholly in the case of German societies&mdash;has left many
+flocks without their chief shepherds. Great as has been this loss, 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
+missionaries. To help their pastors, the people have undertaken
+responsibilities which without this necessity would not have been
+borne, thus developing unsuspected gifts and engendering hope for the
+future. During the war, evangelistic campaigns, largely participated
+in by the native church, have been carried on in a number of countries
+and with marked success.</p>
+
+<p>Participation in the great conflict by the Christians and
+non-Christians of mission lands has had mixed results. On the one
+hand, 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 seen. This has led to
+opposition to missionaries on the fields, especially in Persia and in
+Morocco, where a Moslem said to Dr. Kerr: "Why don't you turn your
+attention to Christians? With all our faults, we have some religion
+left, but the Christians have none." On the other hand, it has
+revealed to the peoples so aiding their European rulers their real
+values to them. This has given to Indians especially a renewed
+determination to secure from England <i>quid pro quo</i> in the form
+of greater political liberty and social privileges. While this has
+been especially emphasized by Moslems and Indians, 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 3,876,203 Christians of the
+1911 census as a community deserving political representation in the
+Imperial Legislative Council. The increasing demand of all Indians for
+greater freedom led Parliament to send out a Commission to investigate
+the situation; and while their report at time of writing has not been
+published in full, the people of that Empire are assured of many
+alleviations of existing disabilities. The independent Powers of the
+Far East also will be benefited in many ways through their coöperation
+in the war. A greatly feared backset to the cause of missions in
+China, through the exposure to fierce temptations and from the harsh
+treatment unavoidable in war of its labor contingent in France, has
+been met in part by sending to those camps many successful
+missionaries from North China, as well as a delegation of Christian
+Chinese studying in American institutions. In Mesopotamia, also,
+similar work undertaken by Indian missionaries will do much to lessen
+the ill effects of the war.</p>
+
+<p>Another resultant of the unprecedented conflict comes from the ethical
+and religious reactions occasioned by seas of Christian blood. An old
+convert in India pathetically asked his pastor if the great fire in
+the West were still burning, and a South Sea islander stood bewildered
+and shaken when he learned that the war was primarily between
+Christian nations. Keen Japanese were at first ready to declare
+Christianity a failure because of this stupendous crime of
+Christendom; but their maturer thought and the increasing barbarity in
+German initiative has convinced them that instead of its proving the
+bankruptcy of Christianity, to quote Secretary Oldham, "the War has
+shown the bankruptcy of a society which has refused to accept and
+apply the principles of Christianity in social, national and
+international affairs. As has been well said, 'Christianity has not
+been tried and found wanting; it has been found difficult and never
+tried.'"<a
+name="R7_8" id="R7_8" href="#F7_8" class="fnanchor">[8]</a>
+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 conquered.</p>
+
+<p>But it is more than a problem of Christianity. The Moslem world has
+been fighting against itself. The Jihad, declared by the
+Sheikh-ul-Islam and the Sultan of Turkey most solemnly in November,
+1915, failed to call to arms a body of fifty millions of fanatical
+Mohammedans, as had been fervently hoped would be the case. "There was
+no shock, since there was no sympathetic response. Protests were made
+by the Moslems of Turkey, while the eighty millions under British
+control proclaimed their unshaken loyalty; and from Persia, Morocco,
+Egypt, India, Russia, Algeria and other Moslem countries, Turkey was
+taken severely to task for forming an alliance with two Christian
+Powers in a conflict with other Christian nations.... Mohammedans are
+in despair especially since, as a last fatal blow, the Arabs have
+arisen in open rebellion against Turkey, seizing the sacred places of
+Islam, and repudiating the right to the office of caliph or of the
+sultan of Turkey."<a
+name="R7_9" id="R7_9" href="#F7_9" class="fnanchor">[9]</a>
+Similarly an Arabic periodical published in Zanzibar says: "The
+pillars of the East are tottering, its thrones are being destroyed,
+its power is being shattered and its supremacy is being obliterated.
+The Moslem world is divided against itself."<a
+name="R7_10" id="R7_10" href="#F7_10" class="fnanchor">[10]</a></p>
+
+<p>But what have been the effects of this war upon the home base of
+missions? 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 unfavorably. For the most part, however, the mission boards
+have not only met their expenses but in many cases receipts have been
+larger than ever before. The contributions thus given have called
+attention to missions as being both worthy and indispensable elements
+in the world situation, and hence necessitating their support. Perhaps
+this is felt most generally among friends of British missions.</p>
+
+<p>Man power causes the societies greater difficulty. Practically the
+entire German force has been sent from India, or else interned, and to
+fill their places has made new demands upon other nationalities. The
+depleted ranks of French societies have not been filled. 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
+required. Even the United States, since her entry into the war, is
+experiencing difficulty in keeping missionary candidates from going to
+the front in Europe instead of re-enforcing the thin Asiatic and
+African battle lines. Hope for improvement in this recruiting is
+slight, since the call to arms has laid strongest hold upon college
+and university men. Thus in 1915, out of 52,000 students in German
+universities, 41,000 were under arms; in France all students except
+those physically unfit were called out; in Great Britain and Ireland
+about 50 per cent of the male students were in the army or navy, in
+Canada 40 per cent, and in Australia 30 per cent.<a
+name="R7_11" id="R7_11" href="#F7_11" class="fnanchor">[11]</a>
+In the United States volunteering and the draft have emptied the
+colleges and universities of practically all the choicest men of
+twenty-one and upward. If this continues long, an interim must ensue
+before another college generation furnishes a sufficient number of
+missionary candidates. 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
+enlistment, that the service is a hard one and often fatal, in certain
+unhealthful countries. 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
+justice, righteousness and lasting freedom in the earth.</p>
+
+<p>A happy effect of the present stress is found in the growing
+<i>rapprochement</i> between the missions of a given national group,
+and to a less extent between those of different nations. This is due
+to the necessity for coöperation in order to make a reduced force
+serve for the needs of an increasing work. In a few cases already a
+desire to economize resources has led to readjustment of fields; in
+others to a temporary filling of vacant places by missionaries of a
+different denomination or nationality. The home constituencies are
+thus being taught the beautiful lesson of the trenches as related to
+true brotherhood and essential Christianity. Perhaps one of the best
+discussions of this war as affecting the international and
+interconfessional relationships of missions is that of Dr. J.
+Schmidlin, a Roman Catholic professor of theology in the University of
+Münster, found in <i>The Constructive Quarterly</i> for December,
+1915, from which we quote two sentences: "Thus that which has served
+to separate missionaries who were comrades in belief and
+confession&mdash;national solidarity and love of country&mdash;has also united
+and reconciled children of the same country who were separated in
+their belief. Surmounting all barriers of dogma and church polity, men
+have learned to love and cherish one another, yes, even to recognize
+that in spite of all that separates us there is much also that binds
+us together."</p>
+
+<p>Turning now from the effect of the war upon missions, a few paragraphs
+may be devoted to considering post-bellum reconstruction in mission
+lands. The Germans, even more than the Allies, are diligently studying
+the many problems and possibilities of changes necessitated by the
+readjustments that must surely come. The economic waste of the past
+four years is almost inconceivably great; and to restore this waste
+puts upon every nation an amount of production vastly greater than any
+known in the past. Raw material, freedom of the seas that the
+manufacturing countries may buy from every land and carry back for
+sale and distribution the manufactured products, a new enlistment of
+labor in countries where climate and primitive living make work
+irksome and unnecessary, an uplift in desires and ideals that new
+markets may be created, increasing intelligence and friendliness so
+that coöperation may be willing and profitable&mdash;these are some of the
+essentials of progress after the war.</p>
+
+<p>In earlier cognate discussions, men like Captain Mahan have emphasized
+the importance of eastward and westward movements in the temperate
+zone, 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 life. A score of years ago nearly,
+Professor Reinsch, in his "World Politics," startled many American
+readers by his insistence upon the importance of the undeveloped and
+unoccupied tropical regions of the globe, mainly in South America and
+Africa. Even more insistently Kidd's "Control of the Tropics" had, two
+years before, magnified the same zone, but more particularly the
+densely peopled tracts with their varied possibilities of production
+and exploitation. In a recent article by J. A. R. Marriott, M.P.,
+entitled "Welt-Politik," General Smuts of Africa is thus quoted:
+"Formerly we did not fully appreciate the Tropics as in the economy of
+civilization. It is only quite recently that people have come to
+realize that without an abundance of raw material which the Tropics
+alone can supply, the highly developed industries of today would be
+impossible. Vegetable and mineral oils, cotton, sisal, rubber, jute
+and similar products in vast quantities are essential for the
+industrial world."<a
+name="R7_12" id="R7_12" href="#F7_12" class="fnanchor">[12]</a></p>
+
+<p>Another aspect of tropical Africa is brought out in an article by Herr
+Emil Zimmerman, writing in the <i>Europäische Staats und Wirtschaft
+Zeitung</i> of June 23, 1917: "If the Great War makes Central Africa
+German, fifty years hence 500,000 and more Germans can be living there
+by the side of 50,000,000 blacks. Then there may be an army of
+1,000,000 men in German Africa, and the colony will have its own war
+navy, like Brazil. An England that is strong in Africa dominates the
+situation in Southern Europe and does not heed us. But from Central
+Africa we shall dominate the English connections with South Africa,
+India and Australia, and we shall force English policy to reckon with
+us."<a
+name="R7_13" id="R7_13" href="#F7_13" class="fnanchor">[13]</a>
+And again Dr. Solf, the German Secretary for Colonies, has lately
+proposed a simple solution of Africa's industrial future. "In
+redividing Africa those nations which have proved most humane toward
+the natives must be favored. Germany has always considered that to
+colonize meant doing mission work. That is why in the present War the
+natives of our colonies stick to us. England's colonial history, on
+the other hand, is nothing but a list of dark crimes."<a
+name="R7_14" id="R7_14" href="#F7_14" class="fnanchor">[14]</a>
+The principle enunciated in the first sentence of this statement is as
+important and true as the later ones are incorrect, if the present
+writer's inquiries and observations in British and German East Africa
+in 1912 are indicative of the facts in the case.</p>
+
+<p>The political problems of the countries here considered are quite as
+important and perplexing as is their economic status. Three theories
+of control have been tried: (1) That of plantations or possessions,
+worked for the possessor's profit with little regard for the governed;
+(2) the policy of vigorous expansion by the whites themselves, despite
+the perils of tropical environments; and (3) permitting the natives to
+work out their own development independently, with or without white
+oversight. Of these the third is the only one favored by the ethics
+and political sagacity of enlightened nations today. But this demands
+the consent and good will of the governed, and how may these
+essentials be secured?</p>
+
+<p>India is the most important, politically considered, of all
+tropical lands. And that Empire's relation to England the eminent
+Indian ruler, Sir Herbert Edwardes, declared in an address delivered
+at Liverpool in 1860, should be that of a stewardship in Christian
+hands, a designation echoed in Kidd's general phrase, "a trust of
+civilization," and John H. Harris's "trusteeship vs. possession." How
+shall this trust be fulfilled? Certainly one must consider the
+question of India's poet laureate, Sir Rabindranath Tagore, "Is the
+instinct of the West right where she builds her national welfare
+behind the barricade of a universal distrust of humanity?"<a
+name="R7_15" id="R7_15" href="#F7_15" class="fnanchor">[15]</a>
+Such distrust is not removed by the Indian educational scheme alone,
+or with the addition of civilization. "If we pursue the <i>ignis
+fatuus</i> of secular education in a pagan land, destitute of other
+light," quoting Sir Herbert again, "then we English will lose India
+without those Indians gaining any future."<a
+name="R7_16" id="R7_16" href="#F7_16" class="fnanchor">[16]</a>
+In a similar vein Sir Alfred Lyall testified: "The wildest, as well as
+the shallowest notion of all, seems to me that universally prevalent
+belief that education, civilization and increased material prosperity
+will reconcile the people of India eventually to our rule."<a
+name="R7_17" id="R7_17" href="#F7_17" class="fnanchor">[17]</a></p>
+
+<p>A partial solution of India's political problems is found in the
+deputation to that Empire in accordance with Mr. Montagu's speech in
+the House of Commons of August 30, 1917, in the course of which he
+said: "The policy of His Majesty's Government, with which the
+Government of India is in complete accord, is that of the increasing
+association of Indians in every branch of the administration, and the
+gradual development of self-governing institutions, with a view to the
+progressive realization of responsible government in India as an
+integral part of the Indian Empire."<a
+name="R7_18" id="R7_18" href="#F7_18" class="fnanchor">[18]</a>
+The favorable outcome of the deputation's visit has been mentioned
+already.</p>
+
+<p>Religious problems and readjustments will also be part of the
+aftermath of the war. At least six millions of Jews, who rightly or
+wrongly are the objects of the Christian missionary propaganda, have
+been released from disabilities in Europe, and new careers and
+educational opportunities will lie before that remarkable race.
+"Jewish influence in the life of the world, already great in
+proportion to the size of the community, will gain a fresh accession
+of strength. Religiously the emancipation may be expected to result,
+as it has done in other countries, in a decay of Jewish orthodoxy, of
+which the Jews of the Ghetto have been the main support. While the
+weakening of the forces of conservatism will open new doors of
+opportunity to the Christian Church, 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
+materialism."<a
+name="R7_19" id="R7_19" href="#F7_19" class="fnanchor">[19]</a>
+Mr. Balfour's letter to Lord Rothschild of November 2, 1917, stated
+that the British Government viewed with favor the establishment in
+Palestine of a national home for the Jewish people. In the case of
+missions to Moslem lands, if the Allies are victorious, the work in
+Turkey will be greatly simplified. 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 possessions. In any
+case Islam will present strong claims and serious problems for
+consideration by missionary organizations.</p>
+
+<p>Is the foreign missionary enterprise willing and competent to aid in
+the reconstruction soon to come in mission lands? Here are a few
+typical and representative replies to this important question.</p>
+
+<p>Representing in a semi-official way the missionary societies of the
+United States and Canada, Dr. Robert E. Speer writes thus: "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 longing. Foreign Missions
+represent international friendship and good will. The missionary goes
+out to help and serve. He bridges the gulf between his own nation and
+the nation to which he goes. He is not seeking to exploit, or to take
+advantage, or to make gain. He is seeking only to befriend and aid.
+And his aim and spirit are internationally unifying. The missionaries
+succeed in surmounting all the hindrances of nationality and language
+in binding different peoples together in good will. Furthermore, they
+are demonstrating the possibility of the existence of a strong
+nationalistic spirit side by side with human brotherhood and
+international unity. They are seeking to develop in each nation a
+national church embodying and inspiring and consecrating to God the
+genius and destiny of each nation. But they are doing this because
+these are the elements of a yet larger unity, the unity of mankind.
+The first is not contradictory to the second; it is essential to it,
+as the perfection of the State requires the perfection of the family
+unit, and the family demands and does not exclude the richest
+individualism. 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 unity."<a
+name="R7_20" id="R7_20" href="#F7_20" class="fnanchor">[20]</a></p>
+
+<p>As editor of <i>The International Review of Missions</i> and secretary
+of the Edinburgh Continuation Committee, Mr. J. H. Oldham states his
+views of the world-functions of missions: "Missions are the antithesis
+of war. They have created between different peoples relations, not of
+competition, but of coöperation. 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 backward. They are a vital
+expression of the principle on which the new society must rest.... 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 witnessed. The non-Christian races fear, not
+without cause, that the object of western peoples is to exploit them.
+Missions must convince them that the Church exists to help and serve
+them, and the desire to serve them must be made evident in ways that
+they can understand. The task of Missions thus grows broader and
+larger than we at first conceived."<a
+name="R7_21" id="R7_21" href="#F7_21" class="fnanchor">[21]</a></p>
+
+<p>And such statements are not the claims of interested propagandists
+merely,&mdash;officials employed by missionary organizations, and hence
+liable to overrate the character and importance of missions to the
+nations. Few men have traversed the world as extensively and
+observantly as Sir Harry Johnston, and probably no one equals him in
+his varied administrative and anthropological services to Africa. In
+his Introduction to the Cambridge University Maitland Prize Essay for
+1915, he says: "Although the writer ... is so heterodox a professor of
+Christianity, practical experience in Africa, 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 Black, Brown and Yellow
+peoples of non-Caucasian race, and amid those Mediterranean or Asiatic
+Caucasians whose skins may be a little duskier than ours, but whose
+far-back ancestry was the same, whose minds and bodies are of our
+type, but whose mentality has been dwarfed and diverted from the
+amazing development of the European by false faiths,&mdash;false in their
+interpretation of Cosmos, false to the best human ideals in daily
+life."</p>
+
+<p>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&mdash;pity, patience,
+fair-mindedness, protection and instruction; with a view not to making
+them the carefully guarded serfs of the White race, but to enable them
+some day to be entirely self-dependent, and yet interdependent with us
+on universal human coöperation in world management."</p>
+
+<p>And once more this British administrator asserts: "The value of the
+Christian missionary is that he serves no government. He is not the
+agent of any selfish State, or self-seeking community. He does not
+even follow very closely the narrow-minded limitations of the Church
+or the sect that has sent him on his mission. He is the servant of an
+Ideal, which he identifies with God; and this ideal is in its essence
+not distinguishable from essential Christianity; which is at one and
+the same time essential common sense, real liberty, a real seeking
+after progress and betterment. He preaches chastity and temperance,
+the obeying of such laws as are made by the community; but consonantly
+with all constitutional and peaceful efforts, he urges the bringing of
+man-made laws more and more into conformity with Christian
+principles."<a
+name="R7_22" id="R7_22" href="#F7_22" class="fnanchor">[22]</a></p>
+
+<p>As representing nations of ancient culture coming under the helpful
+influences of Christian missions, perhaps no one will command a more
+attentive hearing than Marquis Okuma, ex-premier of Japan and one of
+the world's foremost statesmen. From a summary of his address,
+delivered at the semi-centennial of Protestant missions in that
+Empire, we excerpt the following: "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 responded. 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
+nation. It has been a means of putting into these fifty years an
+advance equivalent to that of a hundred years. Japan has a history of
+2,500 years, and 1,500 years ago had advanced in civilization and
+domestic arts, but never took wide views, nor entered upon wide work.
+Only by the coming of the West in its missionary representatives, and
+by the spread of the Gospel, did the nation enter upon world-wide
+thoughts and world-wide work. This is a great result of the Christian
+spirit. To be sure Japan had her religions, and Buddhism prospered
+greatly; but this prosperity was largely through political means. Now
+this creed [Buddhism] has been practically rejected by the better
+classes who, being spiritually thirsty, have nothing to drink."<a
+name="R7_23" id="R7_23" href="#F7_23" class="fnanchor">[23]</a></p>
+
+<p>These representative testimonies suggest both the fitness and the
+willingness of Christian missions to participate in the coming
+international readjustments necessitated by the war. Such an
+enterprise supplies what the war-weary world so greatly needs&mdash;the
+<i>élan vital et créatur</i>, to borrow Bergson's fine phrase. And the
+missionary leaders are alert and at their task. On April 4, 1918, Drs.
+John R. Mott and Charles R. Watson, representing the missionary boards
+of the United States and Canada, met with the Standing Committee of
+Missionary Societies in Great Britain and Ireland, when it was
+resolved to form an international "Emergency Committee of Coöperating
+Missions." Already the British committee had been consulted by the
+Government concerning certain important matters affecting the mission
+fields and their problems arising from the war. Such questions are
+becoming increasingly numerous, and their solution demands an intimate
+knowledge of missions and of the spirit and aspirations of African and
+Asiatic races. America is likewise needing such a body of experts to
+supplement government investigations. This country has a slight
+preponderance in representation on the Emergency Committee; and in the
+chairman, Dr. John R. Mott, the foremost Protestant leader of the
+world, and a man of such diplomatic gifts that President Wilson twice
+vainly called him to the position of minister to China,&mdash;though he
+accepted appointment upon commissions to deal with Mexico and Russia
+later,&mdash;the committee has a missionary statesman who is equal to the
+important trusts that will be committed to its consideration. To serve
+as the eyes, ears and hands of this important post-bellum council, the
+two largest fields, India and China, have each an energetic
+Continuation Committee of the Edinburgh Conference of 1910,
+established as the result of Dr. Mott's visits and conferences in
+1912-1913. The Foreign Missions Conference of North America, and
+especially its Board of Reference and Counsel, are in annual and <i>ad
+interim</i> consultation as questions arise from time to time.</p>
+
+<p>President King quotes these words from Lloyd George's address to a
+labor delegation: "Don't always be thinking of getting back where we
+were before the War. Get a really new world. I firmly believe that
+what is known as the after-the-War settlement will direct the
+destinies of all classes for generations to come. I believe the
+settlement after the War will succeed in proportion to its audacity.
+The readier we are to cut away from the past, the better we are likely
+to succeed. Think out new ways, new methods, of dealing with old
+problems."<a
+name="R7_24" id="R7_24" href="#F7_24" class="fnanchor">[24]</a></p>
+
+<p>Another horizon of the same idealistic character opens before the eyes
+of our own President, the seer to the nations in this epoch-making
+time. In an address delivered on October 5, 1916, President Wilson
+proclaims the new day to the United States: "America up to the present
+time has been, as if by deliberate choice, confined and provincial,
+and it will be impossible for her to remain confined and provincial.
+Henceforth she belongs to the world and must act as part of the world,
+and all the attitudes of America will henceforth be altered." And
+again three weeks later he adds: "America was established in order to
+indicate, at any rate in one government, the fundamental rights of
+man. America must hereafter be ready as a member of the family of
+nations to exert her whole force, moral and physical, to the assertion
+of those rights throughout the round world." Here is a sentence from
+his greetings to France on Bastille Day, 1918: "The War is being
+fought to save ourselves from intolerable things; but it is also being
+fought to save mankind." And as a final word from President Wilson,
+taken from his discussion of the new international morality: "My
+urgent advice to you would be, not always to think first of America,
+but always, also, to think first of humanity. You do not love
+humanity, if you seek to divide humanity into jealous camps. Humanity
+can be welded together only by love, by sympathy, by justice, not by
+jealousy and hatred." While none of these utterances refer
+specifically to missions, yet surely Dr. W. I. Hull is correct in
+interpreting President Wilson's relation to races of the mission
+fields in these words: "Instead of exploiting backward peoples, he
+would apply the maxim of <i>noblesse oblige</i>, and would summon all
+nations to mutual aid in their ascent of 'the world's great altar
+stairs' up to the law and order, peace and justice, which constitute
+the true sunshine of God."<a
+name="R7_25" id="R7_25" href="#F7_25" class="fnanchor">[25]</a></p>
+
+<p>The "really new world" of Britain's Premier will not be dominated by
+Machiavelli, the motto of whose sixteenth and seventeenth century
+monarchs was "<i>L'état c'est moi!</i>" even though Treitschke ranked
+him second only to Aristotle as a political philosopher.<a
+name="R7_26" id="R7_26" href="#F7_26" class="fnanchor">[26]</a>
+The present cataclysm of woes does not prove Professor Cramb's
+contention that "Corsica has conquered Galilee"; nor has Nietzsche
+thrust the "pale Galilean" from his throne. That semi-insane
+philosopher's <i>Uebermenschen</i> must fall before Sir John
+Macdonnell's "<i>Super-Nationalism</i>" as set forth in the March,
+1918, issue of the <i>Contemporary Review</i>. And the President's
+world-echoed phrase, "world-democracy," is uttered only with the
+corrective in mind that was sounded forth a score of years ago by
+England's Colonial Secretary, Joseph Chamberlain, "Think imperially."
+It is only by the establishment of an <i>Imperium in imperio</i>
+through obedience to what the Duke of Wellington called the
+Christian's Marching Orders, the Great Commission, that the new reign
+of the Prince of Peace can become possible. 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 hour,
+there is solace in the thought that Golgotha was but the prelude to
+the Resurrection and Ascension. The Ascent of Mankind in all its
+nations and peoples and kindreds and tongues is at hand. To hasten
+this universal uplift and aid the World Powers as they seek to
+inaugurate the New Order, no agency is likely to aid more than foreign
+missions among the peoples reached by that enterprise. And the new
+Imperial Thinking and Acts are simply those of the seven-fold
+Commission of the Saviour of the World, "Behold, pray, go, heal,
+preach, teach, baptize, all nations," the conquering Labarum of an
+onward-moving Church.</p>
+
+<div class="footnote">
+<a name="F7_1" id="F7_1" href="#R7_1" class="label">[1]</a>
+  A. C. Coolidge, "The United States as a World Power," p. 329.
+  <br/><br/>
+<a name="F7_2" id="F7_2" href="#R7_2" class="label">[2]</a>
+  F. Lynch, "President Wilson and the Moral Aims of the War,"
+  New York, 1918, pp. 50-51.
+  <br/><br/>
+<a name="F7_3" id="F7_3" href="#R7_3" class="label">[3]</a>
+  Beach and St. John, "World Statistics of Christian Missions,"
+  1916, pp. 59-61.
+  <br/><br/>
+<a name="F7_4" id="F7_4" href="#R7_4" class="label">[4]</a>
+  For the year 1913, see P. K. Streit, "Atlas Hierarchieus,"
+  summarized in "World Statistics of Christian Missions," pp. 103-104.
+  <br/><br/>
+<a name="F7_5" id="F7_5" href="#R7_5" class="label">[5]</a>
+  London <i>Times</i>, May 16, 1918.
+  <br/><br/>
+<a name="F7_6" id="F7_6" href="#R7_6" class="label">[6]</a>
+  Personal letter from an investigator in France, May 29, 1918.
+  <br/><br/>
+<a name="F7_7" id="F7_7" href="#R7_7" class="label">[7]</a>
+  "Das Kriegserlebnis der deutschen Mission in Lichte der Heiligen
+  Schrift" as quoted in <i>The Missionary Review of the World</i>
+  for June, 1918, pp. 423-424.
+  <br/><br/>
+<a name="F7_8" id="F7_8" href="#R7_8" class="label">[8]</a>
+  J. H. Oldham, "The World and the Gospel," p. 200.
+  <br/><br/>
+<a name="F7_9" id="F7_9" href="#R7_9" class="label">[9]</a>
+  J. L. Barton in <i>Missionary Ammunition, Number One</i>, 1916,
+  p. 19.
+  <br/><br/>
+<a name="F7_10" id="F7_10" href="#R7_10" class="label">[10]</a>
+  <i>Missionary Review of the World</i>, January, 1917, p. 4.
+  <br/><br/>
+<a name="F7_11" id="F7_11" href="#R7_11" class="label">[11]</a>
+  <i>International Review of Missions</i>, April, 1916, p. 183.
+  <br/><br/>
+<a name="F7_12" id="F7_12" href="#R7_12" class="label">[12]</a>
+  <i>Nineteenth Century and After</i>, April, 1918, pp. 675-676.
+  <br/><br/>
+<a name="F7_13" id="F7_13" href="#R7_13" class="label">[13]</a>
+  Reported in the London <i>Times</i>, November 9, 1917.
+  <br/><br/>
+<a name="F7_14" id="F7_14" href="#R7_14" class="label">[14]</a>
+  <i>Nineteenth Century and After</i>, April, 1918, p. 681.
+  <br/><br/>
+<a name="F7_15" id="F7_15" href="#R7_15" class="label">[15]</a>
+  R. Tagore, "Nationalism," p. 101.
+  <br/><br/>
+<a name="F7_16" id="F7_16" href="#R7_16" class="label">[16]</a>
+  Quoted in W. Archer's "India and Its Future," pp. 307-308.
+  <br/><br/>
+<a name="F7_17" id="F7_17" href="#R7_17" class="label">[17]</a>
+  M. Durand, "Life of Sir Alfred Comyn Lyall," p. 89.
+  <br/><br/>
+<a name="F7_18" id="F7_18" href="#R7_18" class="label">[18]</a>
+  <i>International Review of Missions</i>, January, 1918, p. 23.
+  <br/><br/>
+<a name="F7_19" id="F7_19" href="#R7_19" class="label">[19]</a>
+  <i>Ibid.</i>, p. 53.
+  <br/><br/>
+<a name="F7_20" id="F7_20" href="#R7_20" class="label">[20]</a>
+  <i>Missionary Ammunition, Number One</i>, 1916, pp. 12-13.
+  <br/><br/>
+<a name="F7_21" id="F7_21" href="#R7_21" class="label">[21]</a>
+  <i>International Review of Missions</i>, October, 1914,
+  pp. 632-633.
+  <br/><br/>
+<a name="F7_22" id="F7_22" href="#R7_22" class="label">[22]</a>
+  A. J. Macdonald, "Trade, Politics and Christianity in Africa and
+  the East," xii, xv, xviii.
+  <br/><br/>
+<a name="F7_23" id="F7_23" href="#R7_23" class="label">[23]</a>
+  <i>Japan Daily Mail</i>, October 9, 1909.
+  <br/><br/>
+<a name="F7_24" id="F7_24" href="#R7_24" class="label">[24]</a>
+  F. Lynch, "President Wilson and the Moral Aims of the War,"
+  p. 72.
+  <br/><br/>
+<a name="F7_25" id="F7_25" href="#R7_25" class="label">[25]</a>
+  F. Lynch, "President Wilson and the Moral Aims of the War,"
+  p. 64.
+  <br/><br/>
+<a name="F7_26" id="F7_26" href="#R7_26" class="label">[26]</a>
+  H. von Treitschke, "Politik," p. 3.
+  <br/><br/>
+</div>
+
+
+
+
+<h2>VIII<br/>
+<a name="C8" id="C8">THE WAR AND SOCIAL WORK</a>
+<br/>WILLIAM BACON BAILEY</h2>
+
+
+<p class="nodent">Although the duration of this world-war, and the
+part which we may be called upon to play in it, makes the destruction
+in wealth and human life in this country uncertain, and although we
+cannot tell so far in advance what will be the probable extent of
+social reconstruction to follow, still the war has progressed far
+enough, and its effects upon this country are sufficiently apparent,
+to enable us to forecast more or less indefinitely certain changes
+which are likely to follow its close.</p>
+
+<p>With regard to the future of social service, three facts are apparent:</p>
+
+<p>First, the people of our country are contributing money as never
+before to social work. We have for a long time realized that there was
+a reservoir in this country upon which we had drawn but little, but
+few realized the extent of this surplus. At times of great distress
+both here and abroad, our sympathy had been expressed by generous
+contributions. We had annually contributed large sums for the support
+of various philanthropies in this country, but as a nation we never
+realized how much we could give until the test came. One drive is
+hardly completed before another comes. We are surprised as a nation
+and as individuals at the amounts we can repeatedly give and still
+continue to meet our ordinary expenditures. This giving is getting to
+be almost a habit with us and when the war is over, although we may be
+helping to carry a huge national debt, I believe that our deserving
+charities will be supported more adequately than before the war.</p>
+
+<p>Second, we are getting more trained volunteer workers. 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 attendance.
+The past few months have seen an increase in this volunteer service
+which a year ago we should never have deemed possible. 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 colors. 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
+visitors. They recognized the advantage of classroom instruction for
+these visitors, even if necessity compelled that it be extremely
+limited. Accordingly training schools for these volunteers have been
+started in many places in this country and the attendance has been
+surprisingly large and regular. These volunteers are no longer timidly
+inquiring whether there is some opportunity for friendly visiting in
+the homes; they are demanding that some opportunity be given them.
+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 come.</p>
+
+<p>Third, the war is raising the standard of care in charitable work.
+Most of these volunteers are visiting in soldiers' families. The
+allowance from the Government, the State and the Red Cross makes
+possible a good standard of living. 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 fall. At the close of
+hostilities these volunteers, accustomed to this standard, will demand
+that the same standard apply to the out-door relief given by
+charitable societies. The result will be a considerable rise in the
+standard of care. Professional social workers are not talking so much
+as they did about "cases." They are talking more about "families."
+This is the express desire of those who are directing the Home Service
+Section of the Red Cross. It is felt that in this way a more personal
+note may be brought into family rehabilitation in the future. It would
+appear, therefore, that the future should find our charities more
+adequately financed, better supplied with trained volunteers, and
+inspired to a higher standard of work.</p>
+
+<p>The habit of saving is likely to become much more firmly established
+among our people. We may never be so thrifty as the French nation, but
+we are progressing in that direction. Subscriptions to the Third
+Liberty Loan were received from seventeen millions of our people. In
+many of our public schools the purchase of thrift stamps by the
+scholars has been almost universal. It is probable that a very large
+proportion of those who are now purchasing liberty bonds never owned a
+bond of any description before. The habit formed in this way will
+continue in many cases. 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 before. This habit of saving and
+the ownership of bonds will not fail to have its influence upon the
+rank and file of our people. 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 way. 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 earn.
+The plain word "thrift" seems likely to come into its own again.</p>
+
+<p>Up to the present time social work has appeared to many persons to be
+a fad. 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 do. The charge has been made that social service was only a
+temporary phenomenon which would soon disappear. But the war has
+taught us a lesson. The military authorities were among the first to
+recognize the need of proper recreation for the troops, and the demand
+for workers in the cantonments and at the front has been too great to
+be met. We see now that the need for recreation is a real need. It
+seems likely that commercialized recreation and amusement is likely to
+play a smaller part hereafter, and that the community is going to
+demand a share in this enterprise in the future. Assembly halls,
+playgrounds, and similar provisions for the public will be required.</p>
+
+<p>We have never had a caste system in this country and aristocracy based
+upon birth has been unknown. 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
+country. Land ownership has been widely distributed, we have had a
+large middle class and men have been constantly changing from the
+group of employees to that of employers. But notwithstanding these
+factors, there has been a growth of class feeling in this country.
+Employers have been mistrusted by employees. The growth of large
+fortunes has given rise to envy and bitterness in many quarters. Many
+have felt that ignorance was the principal cause for this growing
+antipathy. Employer and employee no longer met upon a common footing.
+Many attempts have been made to bridge this chasm. 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 viewpoint. The industrial
+service movement has been an attempt to link the interests of employer
+and employee together. But these movements have only scratched the
+surface. The distinctions based on difference have persisted. It has
+remained for the war to bring the members of these opposing groups
+together. Camp and trench life know no class distinction. Rich and
+poor, educated and illiterate, rub elbows and share common life. It is
+no uncommon sight to find four men with three different mother tongues
+sharing a tent together. The effect of this close companionship, this
+sharing of dangers in common, cannot help but breed a companionship
+which will do much to bring together men of different birth, breeding
+and social station.</p>
+
+<p>Another effect of this war has been to lessen sectarian and religious
+differences. Protestant, Roman Catholic and Jewish organizations are
+working side by side in our military camps. The contributions to the
+work of the Knights of Columbus and of the Y. M. C. A. have come from
+the community as a whole. Men of different faiths have served as
+members of the same teams in these drives. 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 affiliation.</p>
+
+<p>We often heard at the beginning of this conflict that it was a rich
+man's war; that this country had been drawn into it through the
+machinations of wealthy men who wished to make more wealth through
+army contracts. This charge has been pretty thoroughly disproven, and
+now little is heard of it. The rich have proved their patriotism as
+conclusively as any class in this country. They have contributed
+generously to our war charities, have submitted to unprecedented
+taxation with very little grumbling, have bought Liberty Bonds
+generously, and have seen their sons volunteer for military service
+with commendable pride. Many of our most efficient executives have
+contributed their time to the service of the Government. In fact, 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
+position.</p>
+
+<p>The war is also likely to change the extent and direction of the
+social movements in this country. 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 unfortunates. A group of
+their compatriots in this country would form a society for the
+assistance of Scotch widows. No study was made of the causes of this
+unfortunate situation. The widows were there and their helpless
+condition called for aid. There was no attempt to reduce the number of
+widows by safeguarding the lives of their husbands. In this assistance
+there was much duplication as the number of these societies increased.
+Then came the attempt to eliminate this waste by the formation of
+societies to coördinate these charitable activities in our cities.
+Although the idea of constructive work entered the minds of these
+pioneers, the contributors were interested chiefly in the relief of
+want.</p>
+
+<p>It soon became evident that this want was the result of certain
+well-defined causes. Sickness, unemployment, 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 removal. These
+activities soon brought the realization that many of these causes were
+social rather than individual. Sickness is sometimes caused by
+individual excesses, but it is also caused by unhealthful occupations
+and life in miserable tenements. We had held property rights as
+sacred, but when greed brought a train of social evils we directed our
+attention to regulation. It may be meritorious to help a widow whose
+husband has been killed at a machine, but it is equally meritorious to
+safeguard the machine that it may cease to be the cause of widowhood
+in the future. It is good philanthropy to assist those afflicted with
+tuberculosis, but it is better to remove the disease-breeding "lung
+blocks" from our communities.</p>
+
+<p>This brought the realization that these are community problems which
+must be met by community action. The state legislatures were appealed
+to with ever increasing success, but Federal action was difficult to
+obtain. The war has made us impatient with half-measures. The exigency
+demanded immediate and drastic action. Things have been done to obtain
+efficiency which we would have considered impossible five years ago.
+The rights of private property have had to give way before community
+need. We have begun to deal on a larger scale with ultimate causes and
+less with the relief of apparent effects. This movement may receive a
+temporary setback at the close of the war, but as a community we have
+learned what is possible and this lesson will not be lost.</p>
+
+<p>Certain social reforms are being hastened by the war. We have long
+felt that certain practices were harmful or wasteful, but in our
+easy-going manner had kept putting the matter off in the hope that the
+evil would cure itself. The necessity of waging successful war has
+compelled the immediate elimination of this waste. Take one or two
+instances only.</p>
+
+<p>For a long time we have been more or less familiar with the financial,
+physical and spiritual waste resulting from the consumption of
+intoxicants in this country. 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 alcohol. Our half-hearted attempts
+were not very successful and finally, after we had experienced a coal
+shortage, and had accepted wheatless and meatless days, the country at
+last made up its mind that intoxicants must go and the liquor traffic
+in this country appears to be doomed. It might have come sooner or
+later in any case, but the war has hastened the day.</p>
+
+<p>For a long time penologists have realized that it was poor economy to
+shut prisoners into dark and dismal cells, giving them but scant
+exercise with little or no employment and then to expect them, at the
+expiration of their terms, to be returned ready to take their proper
+places in society. 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 terms. 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 wanted.
+The demand for farm labor has finally forced our jails and
+penitentiaries to give up the labor so sorely needed on the farms. It
+is probable that during the coming summer a million acres of land in
+this country will be tilled by those undergoing sentence.</p>
+
+<p>We had recognized for years the ravages of venereal disease upon our
+manhood and womanhood, and a national society and a large number of
+state societies had been organized to combat the evil. 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 situation.
+The Federal Government has taken steps to remove diseased women from
+the neighborhood of the army cantonments and naval bases. The
+Government is footing the bills for the treatment of these women in
+state institutions, where such exist, and is providing suitable
+facilities for their care in the states where no such opportunity for
+treatment existed. After the war the lesson we have learned in this
+way is not likely to be forgotten. Another lesson we have learned from
+the war has been that a considerable proportion of our young men are
+physically below par. Poor care of the teeth and body, improper or
+insufficient food, lack of proper exercise, unhygienic methods of
+living, and various forms of excesses have produced a generation of
+young men many of whom are physically unfit for active military
+service. The importance of this fact has now been driven home, and
+although much had been said and written upon this subject in recent
+years, it will have added emphasis in the future.</p>
+
+<p>We have always had a democratic form of government, and have in a way
+considered this country an asylum for the oppressed of all nations.
+For several years previous to the outbreak of the war in Europe, we
+had been receiving into this country immigrants at the rate of about a
+million a year. We had gradually increased the number of restrictions
+until most of the undesirable types were excluded. 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
+citizen. We had recognized the desirability of Americanizing these
+immigrants as soon as possible, but had proceeded about the
+proposition in a more or less half-hearted way. The Y. M. C. A.,
+through its industrial department, and through the industrial service
+work in connection with the colleges, had done considerable to teach
+English and civics to the non-English-speaking foreigners. Several
+other organizations, some of them national in scope, had interested
+themselves in this problem, but our country seemed slow to appreciate
+the necessity of making true Americans from these various racial
+groups at the earliest possible moment. 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 groups. 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 body.</p>
+
+<p>The very fact that we were receiving from the Old World annually a
+gift of a million foreign-born, most of whom were in the active ages,
+has led us to think that the supply of labor for this country was
+assured. We were receiving from Europe all of the natural increase
+from a population half as large as our own. The ships that brought
+these hopeful workers to this country took back many who had been
+maimed in our industries. We had paid too little attention to this
+problem since the source of this supply of cheap labor seemed
+inexhaustible. Upon the declaration of hostilities in Europe, the
+stream of labor to this country suddenly ceased and it is a serious
+question whether it will ever again reach its former proportion. 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 come. 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 result. 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 supply. With the impossibility of securing this
+needed labor from abroad, we have realized the necessity of conserving
+the supply in this country. Every effort must be made to reduce the
+toll from accident and injury and to decrease the amount of sickness
+in the country. We may expect an increase in compensation insurance
+and in health insurance among the states. This summer we are having a
+campaign to save the lives of a hundred thousand children. This
+movement for the conservation of life would undoubtedly have come in
+time but has been hastened by the war. 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 occupation. It is only a step to provide the same sort of
+training for those who are maimed in our industries.</p>
+
+<p>No matter what may be the waste in life and property resulting from
+such a conflict, if the people of this country can preserve in their
+purity the ideals with which they have entered upon this crusade,
+social workers may face the future with confidence.</p>
+
+
+
+
+<h2>IX<br/>
+<a name="C9" id="C9">THE WAR AND CHURCH UNITY</a>
+<br/>WILLISTON WALKER</h2>
+
+
+<p class="nodent">The great war has been conspicuously one of
+alliances. For its successful accomplishment coöperation and
+individual subordination have been manifested in military, political
+and economic fields in heretofore unexampled fulness. Liberties, the
+result of long struggles, and deeply cherished, have been laid aside,
+for the time, that larger efficiency may be accomplished. Individual
+opinions strongly held have been subordinated to a common purpose. The
+time has witnessed a reappreciation of values in many realms. Much
+that in days of peace has seemed of importance, has appeared in the
+fierce light of war of relatively minor significance. A change of
+perspective has been the consequence. Has this result, so apparent in
+most realms of activity and of ordinary life, been manifest in the
+realm of religion? Are the same forces at work there also? An answer
+to these questions cannot as yet be fully formulated; but it is at
+least possible to indicate certain influences which are at work.</p>
+
+<p>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
+righteousness. No action in which the nation has ever engaged has been
+so unselfish. We have taken our part in the struggle without hate, and
+with full consciousness of the prospective cost in life and treasure,
+that certain principles of justice may prevail, and that despotism,
+brutality and falsehood may not dominate the civilized world. We look
+for no indemnities, no annexations, and no pecuniary rewards. The
+American people has never more fully exhibited that idealism which, in
+spite of frequent misapprehension by those unacquainted with the real
+national spirit, is its fundamental characteristic. The consonance of
+this attitude with some primary teachings of religion is apparent.
+Self-sacrifice that the weak may be helped, that wrong may be
+resisted, and that a truer and juster order may be established among
+the nations, are aims that are closely akin to those of the Christian
+faith in its aspect of love to one's neighbor. Nor is it without
+evidential value to the essentially religious quality of American life
+that no enterprise has ever so united the people, and that Americans,
+whether so by long inheritance or immigrants who have more recently
+caught the national spirit, have never before been so at one in a
+common endeavor. Nothing less noble, less idealistic, less in a true
+sense religious could so have fused them into one.</p>
+
+<p>The war, furthermore, has been a revelation of the fundamental
+purposefulness of the rising generation. 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 people. The call to arms has shown them as patriotic, as
+whole-hearted in devotion, as sacrificial as ever their elders were.
+They need bow in reverence to none who have gone before them. The
+cheerfulness with which a selective draft has been accepted, and in
+thousands of cases anticipated, has shown the readiness of youthful
+response to high appeal. This demonstration of the soundness, the
+earnestness and the unselfishness of those who are soon to be the
+leaders of the national life is full of religious encouragement.</p>
+
+<p>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
+conserved. Doubtless other nations in the world-struggle have made
+larger sacrifices and endured far severer privations; but the
+impressive quality of what America has done is that it has been so
+largely self-imposed, a voluntary sacrifice, in which suggestion
+rather than compulsion has been the task of its leaders. Strikingly
+impressive, also, has been the outpouring of wealth and effort to
+relieve human suffering through the Red Cross and kindred agencies,
+not only for the alleviation of the miseries of our own sons, but of
+the martyred population of Belgium, of France, of Poland and of Syria.
+No village has been too small, no community too remote or too rural,
+to have a share in this altruistic endeavor. Its spirit is in a true
+sense that of religion. More openly and professedly religious has been
+the marvelous work of the Young Men's Christian Association and of the
+Knights of Columbus. No previous war has seen anything comparable in
+extent of effort or scope of plan. The aim, and to a great extent the
+accomplishment, has been to cast Christian sympathy and brotherly
+helpfulness around the soldier and sailor in every camp at home and
+abroad, in the trenches, the hospitals, the battleships, the
+transports, and in the cities where his furlough is spent and his
+ideals so easily forgotten. These agencies have not labored for our
+own sons alone, but for those of France and Italy also. 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 service. The Young Men's Christian Association
+and the Knights of Columbus have been in truth the right arm of
+American Christianity stretched out to shelter, to hearten and to aid.
+They have been the agents of the churches in their ministry. Without
+them the contribution of organized American Christianity would have
+been relatively ineffective. Through them that Christianity has
+exhibited itself in practical and achieving power as never before.</p>
+
+<p>The outstanding feature of these conspicuous manifestations of
+American religious life is that they have been absolutely undogmatic.
+Their type of Christianity has been broadly inclusive of what may be
+called universally accepted doctrine. Chaplains from most various
+denominational antecedents have labored together in a spirit of
+Christian comradeship, bearing only the sign of the cross. The
+workers, ministerial and lay, 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 another, but with the
+Knights of Columbus and with the representatives of Jewish faith. In
+common efforts to reach common needs, differences which loomed large
+at home have been laid aside. The requirements and experiences of our
+soldiers and sailors have been elemental, and these agencies have
+sought to meet them with a simple, earnest, uncontroversial
+Gospel,&mdash;the common denominator, if it may so be called, of our
+American Christianity. They have presented God, sin, salvation, faith
+in Christ, purity of life, brotherly helpfulness; and to this
+presentation the young manhood of our armies and navies has been quick
+to respond. These young men have cared little as to the particular
+denominational label which these messengers may have worn at home.
+Spoken with manliness, sincerity and sympathy, the message has won
+their hearts.</p>
+
+<p>These experiences have inevitably raised the question more
+insistently, which had already before the war been sounded
+increasingly loudly in our home churches, whether the divided state of
+American Christianity is to continue. It has long been deplored. Can
+it not be in a measure abated? A disposition to believe that it can is
+increasingly evident. 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
+coöperation is not merely desirable but feasible. The much-divided
+Lutheran body has taken steps which promise its union in one fold. 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 Christianity. The Protestant Episcopal Church of the
+United States still urges its ambitious and remote plan of a World
+Conference on Faith and Order, aiming at a general reunion of
+Christendom; though in this case the war seems to have delayed rather
+than furthered the project. In the local field, 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 States.
+Not only has no evil been the consequence, but better acquaintance and
+larger Christian sympathy have resulted. In some places, as in New
+Brunswick, N. J., these temporary unions have led to efforts to make
+these combinations permanent. It is evident that the possibility of a
+larger unity is being discussed as never before, 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 differences.</p>
+
+<p>Will anything permanently effective come out of this widely diffused
+desire? Shall we be satisfied with the remarkable exhibitions of
+Christian coöperation in our army and navy, shall we entertain a pious
+wish that something similar may be achieved at home, and will the end
+of the war find us, nevertheless, in our present divided state? The
+answer will depend on the sacrificial willingness of our American
+Christianity. Is it ready to pay the cost? That is a far-reaching
+question any answer to which is at present impossible, for the
+difficulties in the path of a larger union are enormous. Such a
+greater unity can be achieved only as several barriers of great
+strength are overthrown.</p>
+
+<p>One such barrier is the inertia of local organizations. Few American
+communities are not confessedly overchurched, as far as the Protestant
+population is concerned. 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
+communities. Yet effective consolidation is opposed by serious
+obstacles. Long custom, ancient disputes, denominational loyalties,
+keep these relatively feeble bodies asunder. These prejudices are hard
+to overcome. "Our fathers worshipped in this mountain," is a feeling
+not peculiar to Samaria. Much of this local loyalty is not without its
+commendable qualities. It is bound up with traditions of parental
+piety, of devotion to a particular house of worship and to a
+congregation of believers in which one has grown up in the Christian
+life. These feelings are very real. 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 situation.
+Only the larger good can drive out the lesser goods.</p>
+
+<p>A further barrier, and one of no inconsiderable magnitude, 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 abroad. By their gifts, their sons and daughters and their
+prayers, the missionary societies are supported, by which the
+outreaching work of the Kingdom of Christ is carried forward. These
+societies are now denominational. If two local churches are to become
+one, where will their joint contributions go? One has aided one group
+of missionary societies hitherto, the other another. Shall the new
+union divide its gifts? If it does, will they be as extensive or the
+interest as great as formerly? These are practical questions for the
+missionary societies. The only final solution of such a situation
+would seem to be an extensive consolidation of the missionary
+societies themselves, so that they might become more representative of
+American Christianity, at least of American Evangelical Christianity,
+as a whole, rather than simply the organs of particular denominations.</p>
+
+<p>A third barrier of difficulty barring the pathway of local
+consolidation is that of ministerial and ecclesiastical
+responsibility. Each of the various denominations now has its definite
+method of entrance on its ministry, and of responsibility for the
+character and standing of those in its pastorates. Each holds itself
+bound to aid its feebler churches in their pecuniary necessities. If a
+new congregation results from the union of two or more existing bodies
+representative of different denominations, where is the test of
+ministerial fitness, and the guarantee of continued ministerial
+standing to be found, and who is to aid such a church if financially
+feeble? These are the problems which are often raised by the so-called
+"community church." Of course these difficulties are often met by the
+united organization attaching itself to the denomination originally
+represented by one of its component parts; but this solution, though
+effective, makes so large demands on Christian self-denial as often to
+be impracticable in the present still comparatively feebly developed
+desire for unity.</p>
+
+<p>A still further barrier to unity, both on the local field and on the
+larger national scale, is the fact, often overlooked, that the
+separations of American Christianity are really due quite as much to
+differences of taste as to divergencies of doctrines or of polity.
+There is an Episcopal, 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 divergencies. They
+view the Christian life, they look upon worship, they express their
+deeper feelings, in unlike ways. The variety is not so much a
+diversity of belief as a contrast of temperaments. Being so, it is not
+susceptible to argument, or to adjustment by conventions or creedal
+agreements. It is to be met, if met at all, by the increasing spirit
+of democracy, which the war has done so much to foster. 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 spirit. They will continue. Men are
+not all made in the same mould. But, it may be believed that they may
+be overcome by a growing recognition of unity in variety.</p>
+
+<p>Moreover, in spite of an increasing longing that the multitudinous
+subdivisions of American Christianity be merged in a larger whole,
+much tenacious holding of peculiar denominational tenets will have to
+be overcome. The simplicity of the great truths which Christians hold
+in common will need to be more fully realized. Most American
+Evangelical denominations are now willing freely to admit that the
+essential verities of Christianity are held by their associated
+communions, and that a true Christian life is possible in each of
+them. The evident working of the spirit of God makes a denial
+impossible. But while each denomination is thus willing to recognize a
+real, if grudgingly admitted, sisterhood as the share of the others,
+each regards its peculiarities of belief or practice as of extreme
+importance, if not to the being, at least to the well-being of the
+church, so that effective inter-communion seems impossible. An
+interesting illustration of this spirit has recently been shown in a
+discussion involving a communion which professes, one cannot doubt
+with sincerity, a desire for a reunion of Christendom. A proposition
+was made to it by a number of representatives of other communions,
+urging that the unity of American Christianity be illustrated by joint
+ordinations of chaplains for service with the army and navy. That
+proposal, which involved no question of ministerial status in the home
+churches, was declined by its highest authorities. 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 God; 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 service. Doubtless many similar instances could be
+found, 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
+discipleship.</p>
+
+<p>These barriers have been thus frankly stated because they are very
+real, and while the impulse toward Christian unity now flows in
+increasing strength from the experiences of the great war, the
+movement in that direction must acquire far greater momentum before
+its work can be accomplished. Christian unity was never so fully
+before the thought of the American churches as now. Never were so many
+sincerely desirous of it. 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 order. It is
+a task which demands all the forces of an undivided Christianity. Yet
+desirable as the goal of unity is, it will never be reached save
+through the strenuous coöperant effort of all who long for it. That
+effort must be greater than any heretofore made. It must be patient
+and persistent and in full faith that the Master's prayer for his
+disciples demands their utmost endeavor.</p>
+
+<p>Three steps are certainly needful for effective progress towards a
+larger unity:</p>
+
+<p>There must be a clearer recognition of the things in the Christian
+faith which are of vital significance. The really great truths must be
+seen in their proper perspective. The simplicity of the Gospel must be
+increasingly recognized. We have too often elevated relatively
+subordinate convictions to an equality with the fundamentals of the
+faith. In this clearer perception of proportions the experiences of
+the religious work of the war is greatly aiding. We are seeing that in
+the Christian life we need not so many things as much.</p>
+
+<p>No less necessary is it that a spirit ready to sacrifice the
+important, but relatively subordinate, be developed. No denomination
+is called upon to sacrifice alone. If unity is to be achieved, each
+must feel a willingness to subordinate that which though precious by
+custom or antiquity or cherished possession is yet divisive.</p>
+
+<p>Even more imperative is it that American religious bodies know each
+other better. Existing side by side, laboring in the same communities,
+it is amazing how little real comprehension of each other's spiritual
+life now exists. In mutual acquaintance by common association,
+wherever such intercourse can be brought about, lies the corrective of
+much present misunderstanding that separates us. All that aids a
+common acquaintance is an aid to ultimate unity.</p>
+
+<p>The consideration just mentioned makes it probable that the most
+promising present step is in the direction of federal coöperation.
+Religious bodies that are far from willing to sink their present
+differences may yet work in harmony, and by working together increase
+that mutual understanding and thereby confidence in each other's
+Christian spirit which is so essential a preliminary to unity. That is
+what makes the Federal Council of the Churches of Christ and similar
+movements eminently worthy of support. They are not ends in
+themselves. They are means of utmost significance to a larger end.</p>
+
+<p>The war is showing a vision of our need and of the goal of our effort.
+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 it. It is as true now as when the Master
+said it, that "with God all things are possible."</p>
+
+
+
+
+<h2>X<br/>
+<a name="C10" id="C10">THE RELIGIOUS BASIS OF WORLD RE-ORGANIZATION</a><a
+name="R10_1" id="R10_1" href="#F10_1" class="fnanchor">[1]</a>
+<br/>E. HERSHEY SNEATH</h2>
+
+
+<p class="nodent">When we reflect upon the situation of the race
+today, with the leading nations in the throes of a war of unparalleled
+dimensions and destructiveness, we are appalled at the impotency of
+those forces that heretofore have tended toward world-organization.
+Time was when international treaties and laws seemed to have at least
+a semblance of inhibiting sanctity, but in recent years they are
+regarded in certain quarters as mere "scraps of paper," and the
+supposed "rights" of nations are treated with scorn and contempt. The
+black flag of piracy, hitherto regarded as the symbol of international
+outlawry, floats on the high seas, and the assassination of neutrals
+and noncombatants is regarded by some as a national virtue. For
+centuries humane considerations obtained with reference to prisoners
+of war and to partially conquered nations. Now, certain nations have
+substituted for such humanitarianism, outrage, brutality and enforced
+slavery. In short, international pact and law seem to have broken
+down. Their restraints have yielded to the unbridled force of national
+greed and lust for power.</p>
+
+<p>Again, in the past, the moral imperatives, independent of political
+treaties and laws, have exercised a wholesome constraining and
+restraining influence on the relations of different peoples, and have
+made for fraternal world-organization. Man is constitutionally a moral
+being, and is, to a certain extent, governed by sentiments of justice
+and benevolence. These moral elements of our nature have led us to
+have regard for man as man, rather than for men as members of
+particular nations and races. Hence, 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
+personality. The same tendency has characterized our attitude toward
+men organized under political government. But alas! these fundamental
+moral claims are now flagrantly violated. The morally right has, with
+some nations, degenerated into the right of might.</p>
+
+<p>Again, in the past, art has made for the unification of the race. The
+æsthetic consciousness is on the side of harmony. It hates chaos and
+loves order. It functions in the social and political spheres and
+tends toward unity rather than anarchy&mdash;toward peace rather than war.
+"Art binds together and unites the members of the nation; nay, all the
+members of a sphere of civilization; all those who have the same faith
+and the same ideals. Opinions and interests differ and produce
+discord; art presents in sensuous symbols the ideals which are
+cherished by all, and so arouses the feeling that all are, in the last
+analysis, of the same mind, that all recognize and adore the same
+ultimate and highest things."<a
+name="R10_2" id="R10_2" href="#F10_2" class="fnanchor">[2]</a>
+When we deal with the ideal we are dealing with the universal. Thus
+art transcends both individualism and nationalism. It contributes
+toward international good will. But how ineffective it has proven
+along these lines during the last few tragic years. One of the first
+great outrages of the war was the wanton bombardment of the beautiful
+Rheims cathedral. The world protested against this iconoclasm, but it
+continued. Vandalism and robbing nations of their art treasures are
+features of <i>Kultur</i>; so the breach between nations widens
+despite the supposed unifying power of art. The nation of Bach,
+Beethoven, Mozart, Mendelssohn and Wagner grips with mailed fist the
+throat of the nation of Michelangelo, Titian, Da Vinci, Correggio and
+Raphael, and tries to strangle the nation of David, Delacroix and
+Millet. The nation of Lessing, 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 Browning. The
+refining and organizing influences of art have given way to the brutal
+instincts of malevolence and greed, and a lofty idealism that bound
+the nations together in a golden chain of beauty finds the precious
+chain rudely broken. Art, like the other binding forces, has
+apparently failed in its work of unification.</p>
+
+<p>Another force that has been operative in world-organization is
+religion, and especially the Christian religion. With its proclamation
+of the universal fatherhood of God and brotherhood of man; with the
+law of love as its law of social interaction; with its "Go ye into all
+the world and preach my gospel"&mdash;a gospel of universal membership in a
+kingdom of supreme values&mdash;in which every member is on a moral
+equality with his neighbor&mdash;the Christian religion has been promotive
+of a spirit of good will among men, and of harmony among the nations.
+But what is the case today? 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 peoples,
+and attempts to incite the Moslem world to warfare against nations of
+Christian faith, merely to enhance her own selfish interests.
+Furthermore, in the present crisis we find Christian nation arrayed
+against Christian nation: Protestant against Protestant; Catholic
+against Catholic; Protestant and Catholic united against Protestant
+and Catholic. Peoples in whose ears for centuries have rung the glad
+tidings of "peace on earth, good will toward men" are today gripping
+one another in mortal combat. The star of the East that, according to
+the story, guided the Wise Men to the manger of the Prince of Peace
+seems to have lost its radiance and directing power. 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 hooks. 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 today. Where is the power of that cross, the vision of
+which carried with it still another vision of a world attracted to,
+and unified by, the power of self-sacrificing love&mdash;"And I, if I be
+lifted up, will draw all men unto me"? Is the power of sacrificial
+love drawing the hearts of men and of nations together in the
+fellowship of Jesus Christ? Are not the dominant forces operating
+today centrifugal rather than centripetal? It is not the skeptic, or
+cynic, or pessimist, who asks these questions. They are the questions
+of thousands of earnest men and women who face the supreme crisis of
+human history. They bring home to us the fact that religion, even in
+its highest form, like international law, like morality, like art,
+however promotive of human brotherhood it has been, has failed in this
+most crucial test to prevent the dreadful work of the destructive
+forces of mankind. This is a fact that the sincere believer in
+religion must face whether he wants to or not.</p>
+
+<p>In view of the failure of all of these more or less harmonizing and
+synthesizing forces to prevent such a gigantic war, what are we to say
+about world-organization after the conflict? Nations must live and
+sustain relations to one another. They must establish some <i>modus
+vivendi</i>, and it must be founded on justice. The necessity of
+righteousness and good will in international relations has been made
+more apparent than ever by this most tragic conflict. And the question
+arises: What organized forces are to establish such righteousness and
+good will among the nations? We must depend upon the very same forces
+that have been operative in the past; that is, upon international law,
+morality, art and religion, but they must be made more effective. How
+this may be done in the case of religion it is the aim of this paper
+to try to explain.</p>
+
+<p>In the first place, if religion is to become powerfully effective in
+this direction, it must take a really ethical view of God. He must be
+regarded as essentially moral in his constitution; as ruling in
+absolute righteousness, 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 dwell. Much as believers in religion
+have said on this subject, the conceptions of many as expressed in
+belief and conduct have contradicted their words. When the nation of
+Martin Luther, including not merely the docile masses, but the
+spiritually enslaved clergy and servile university professors,<a
+name="R10_3" id="R10_3" href="#F10_3" class="fnanchor">[3]</a>
+among whom may be numbered such religious leaders as Harnack, can
+accept and pray for the success of the war program of a ruler who
+regards himself to be the vicegerent of the Almighty, coöperating with
+him in a scientifically organized movement for the triumph of the most
+diabolical forces the human race has ever witnessed&mdash;approving the
+vices of hell as though they were the virtues of heaven&mdash;this
+nominally Christian nation is either guilty of awful blasphemy or it
+has lost its vision of an ethical God. Such a conception of the Deity
+proves divisive rather than unifying. It recognizes merely a partisan
+tribal Deity who coöperates with a people to realize its own ends,
+however unworthy and debasing those ends may be. Its influence is
+promotive of national selfishness, and makes against a brotherhood of
+nations. Professor Leuba speaks of the utilitarian ends for which men
+believe in God&mdash;making him hardly more than a meat purveyor;<a
+name="R10_4" id="R10_4" href="#F10_4" class="fnanchor">[4]</a>
+but the German conception of God is much crasser than this.<a
+name="R10_5" id="R10_5" href="#F10_5" class="fnanchor">[5]</a>
+"<i>Gott mit uns</i>" is a God that is asked and believed to coöperate
+in the most damnable atrocities the human mind ever conceived in order
+to further low national aims.</p>
+
+<p>Now, there is an important psychology here that we must reckon with.
+Professor Stratton, in his work on "The Psychology of the Religious
+Life," calls attention to the fact that religion breeds conflict, it
+gives birth to opposites or antitheses, and he devotes nearly the
+entire volume to a consideration of these conflicts. In one of his
+most interesting chapters<a
+name="R10_6" id="R10_6" href="#F10_6" class="fnanchor">[6]</a>
+he points out the fact that religion is productive of both breadth and
+narrowness of sympathy, of both social and anti-social feelings, of
+both egoism and altruism. He illustrates this in pointing out the
+exclusiveness of some religions, such as that of the Jews, and of the
+catholicity of others, such as Buddhism and Christianity. He points
+out, also, the jealousy and intolerance of the monotheistic religions,
+such as Judaism, Christianity and Mohammedanism, as compared with
+polytheistic religions, like Buddhism. The former, like Elijah, are
+very jealous for their Lord, and such jealousy breeds narrowness and
+intolerance. It breeds exclusiveness, strife and often persecution.
+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 God. This manifests itself in many ways. God is conceived as
+a God of one people, rather than of others; or of one people
+particularly and peculiarly, and of other peoples merely generally; or
+a God choosing and rewarding the elect and damning the non-elect; or a
+God favoring only one mode of salvation peculiar to a certain people
+or sect, and hostile to all others; or a God of one revelation rather
+than of another. In short, God is a God of favoritism instead of the
+impartial God and father of all mankind. Such a God is not a God of
+justice, much less of love. Such a conception is productive of
+division, rather than of unity in the race. It begets strife, rather
+than harmony. Witness the religious wars that history records.
+Witness, for example, the history of the conflict between
+Mohammedanism and Christianity; between Protestantism and Catholicism.
+As a rule, religion is so involved in the life of a people that it
+becomes an integral part of their nationalism. Historians call
+attention to the fact that the monotheism of the Jews was largely the
+outgrowth of reflection upon their own history as a people. They saw
+in this history a Divinity that had shaped their ends, however
+roughhewn they may have been. They regarded themselves a "peculiar"
+people, specially chosen of God. For more than a century a similar
+belief prevailed in America. Our wonderful history led people to
+believe that we are a favored nation. God's providential government
+reveals a partiality for America when compared with other nations.
+With such conceptions of a partial God, it is but a short step to
+making use of God for national ends, and, as illustrated in the case
+of the German nation today, only another step to conceiving God's
+willingness to coöperate in realizing ends which, in the judgment of
+the world, as expressed in international law, as well as in its own
+unwritten verdict, are regarded as unrighteous. Until the God of the
+race supersedes in actual belief and practice the God of nationalism;
+until the God and father of all mankind displaces in our belief the
+God of sect or of one religion rather than of another; until the God
+of absolute and universal righteousness takes the place in our minds
+and hearts of the God of partiality and favoritism, which is the God
+of injustice; men and nations will not be bound together in one great
+and glorious fraternity. The root idea of religion is the idea of God,
+and as is our idea of God, so will our religious life be. If it is the
+idea of an unrighteous Deity, our individual, national and
+international life will be unrighteous. A fundamental necessity in the
+determination of the religious basis of world-organization is an
+ethical conception of God.</p>
+
+<p>In the second place, 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 past. The inalienable rights of personality
+must be recognized and their sanctity remain inviolable. That
+valuation which Christianity places on man as man must be seriously
+reckoned with in our reconstructive efforts after the war. Or, as Kant
+states it, every man must be regarded as an end in himself. He must
+not be used merely as a means to an end. The significance of this is,
+that there is an essential moral equality among men. On it all
+political relations, whether national or international, must be based.
+This means, first, that within each nation a true form of government,
+under whatsoever name it may be known, must be democratic. "It must
+derive its authority and power from the consent of the governed."
+Autocracy is opposed to moral and political equality. It treats its
+subjects as tools or instruments. It builds governments of force that
+ignore the moral and political claims of their own people, reducing
+them to a docility in which they are little more than "dumb driven
+cattle." Thus subjugated, they are schooled from childhood in a creed
+of jealousy and hatred of other nations. They can be hurled in masses
+"into the jaws of Death" in an unrighteous war of conquest. Autocracy
+is upheld by militarism, and militarism means strife. On the other
+hand, militarism is upheld by autocracy. It first robs the people of
+its own nation of their rights and then proceeds to plunder other
+nations. It is essentially anti-social in character, and it is so
+because it is anti-moral. It overlooks the moral equality of men. The
+religion of the future must set its face like flint against this
+immoral view of man. It must emphasize the autonomy of the human
+spirit&mdash;the essential value of a soul that can determine its own
+conduct in the light of ideals of worth. Once it does this, democracy
+will assert itself in government, and autocracy, responsible for so
+many of the wars that have afflicted the race, will be abolished.</p>
+
+<p>In the next place, this essential moral equality of men, when
+recognized, means that their mutual relations will become more
+ethically articulate, and the law of social interaction will be at
+least the law of justice, and in a measure the law of love,&mdash;"Thou
+shalt love thy neighbor as thyself,"&mdash;which being interpreted means,
+that just as one is under obligations to labor for the realization of
+the highest good in one's own person, so he is under obligations to
+work for the realization of the highest good in the person of others.
+And this highest law of human relationship must be recognized, not
+merely as obligatory upon individuals in their relations to other
+individuals, but also upon nations in their mutual relations. Morality
+is transcendental in its character. It overleaps the bounds of
+individualism. It knows not men merely, nor nations merely, nor groups
+of nations merely;&mdash;it knows the race. It knows man, rather than men.
+It is difficult for us to realize this. Just as it was hard for
+primitive tribes to realize any obligations to other tribes, so today,
+notwithstanding centuries of so-called civilization, somehow or other
+an international morality fails to have the binding force either of
+personal, community, or national morality. The righteousness that
+exalts a people seems largely to be a righteousness within its own
+borders. Egoism in a nation is just as blameworthy as egoism in an
+individual. In the vast group of nations, no nation liveth unto itself
+alone, if it is to live according to the moral law of benevolence, or
+according to the Christian law of love. The religion of the future
+must, in its practical belief, emphasize this fact far more than it
+has in the past. Nations are simply larger human units, and the moral
+law in its obligations applies just as truly to their interrelations
+as it does to those of individuals. Its demands are no more Utopian in
+the former case than in the latter. It can at least serve as an ideal
+or guide to conduct. As in the case of individuals, so in the case of
+nations, each has its rights, and in their mutual relations the moral
+law or the law of love requires the recognition of the rights or just
+claims of each. As President Wilson said in his memorable message to
+Congress on April 2, 1917: "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
+states." And again: "It is clear that nations must in the future be
+governed by the same high code of honor that we demand of
+individuals." Of course the cynical political philosopher and
+"practical" stateman will regard this as "unpractical idealism." But
+the ethics of the Nazarene will prove far more effective in promoting
+a satisfactory <i>modus vivendi</i> among the nations than the revived
+Machiavellianism of modern Germany, or the ethics of a Nietzsche, a
+Treitschke, and a Bernhardi. We see the inevitable outcome of the
+latter in the most ghastly war of all history. 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 Germans. The
+doctrines of the superman with their contempt for the weak, and of war
+as a "biological necessity," so dear to Junkerdom, are confessedly the
+affirmation that "might makes right." If peace be attainable and
+preservable on such a basis, and the lion and the lamb are to lie down
+together, it will only be as the lamb lies inside of the lion. Some
+lamb-like pacifists and "conscientious objectors" to war may be
+content with such a place of residence; but physically and morally
+red-blooded and self-respecting men and nations not only prefer, but
+feel it a moral obligation to maintain the individual and national
+self against an unscrupulous and barbarous aggressor and destroyer.
+They feel so, too, in obedience to the Christian command, "Thou shalt
+love thy neighbor as thyself"&mdash;a command that not only includes self
+as the object of moral regard, but that makes it the norm according to
+which we are to determine our duty to others. Men and nations do feel
+morally responsible for their own preservation and development, and
+will, as a rule, defend the essential conditions of these against
+unjustifiable attack. Hence, as long as nations exist, war will remain
+a possibility. The only way to avert it is through mutual respect for
+fundamental rights. Both the law of benevolence and the Christian law
+of love demand this. Indeed, they demand more! They call for a
+manifestation or fuller expression of good will and fraternal regard
+both in feeling and in conduct.</p>
+
+<p>Now, in the work of establishing a real brotherhood among individuals
+and among nations, religion has the advantage over mere morality, for
+it can avail itself of the power of the religious sanctions in trying
+to realize the kingdom of righteousness. But, on the other hand, a
+subtle danger lurks in religion which it may be well to point out
+here, and which must be guarded against in our future efforts at
+community, national and world-organization, for it tends to
+subordinate the ethical element in religion, and often degenerates
+into an anti-social program. According to the sanest views of the
+psychology of religion, the whole mind as intellect, sensibility and
+will functions in the religious consciousness. Because of this, there
+is a possibility of developing a wrong sense of values in the
+religious life. There has been a notable tendency in human history to
+stress the intellectual element in religion. This has resulted in a
+large body of doctrine which frequently assumes extraordinary
+significance. The main thing, then, is to give intellectual assent to
+dogma and creed. Orthodoxy of belief rather than orthodoxy of life
+becomes the primary thing. The ethical element in religion is
+subordinated to intellectual belief. And how divisive and anti-social,
+rather than unifying, dogma has been, and how deadening to real moral
+endeavor! This constitutes a long and very tragic chapter in the
+history of Christianity, as well as of other religions.</p>
+
+<p>Again, 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 will. Pietism and sentimentalism have supplanted in a
+large measure the ethical. Such religion is dominantly non-social, if
+not, indeed, anti-social in its character. It does not make for
+brotherhood. The pietistic monk shuts himself in a monastery and tries
+to work out his soul's salvation with fear and trembling, rather than
+to work it out by aiding his neighbor or society to work out theirs.
+Buddhism and Christianity have been most unfortunate victims of this
+substitution of solitude for solidarity. Dean Brown once said to the
+writer that there is a great deal of pietism that is utterly wanting
+in ethical quality, and that is true. It is a kind of selfish
+subjectivism devoid of any real moral character. It is self-centered
+and non-social. It represents the minimum of true religion. Where in
+such pietism do we find the universality of obligation involved in the
+ethical law of benevolence or in the Christian law of love? Such
+religion does not bear the marks of a really socialized gospel. It has
+developed a wrong sense of values.</p>
+
+<p>Again, there is in practically all religions a large element of
+symbolism&mdash;the religious life expressing itself in worship&mdash;in rites
+and ceremony. And this carries with it a dangerous tendency in
+evaluation. It often substitutes ritual and ceremonial for what is the
+real essence of religion&mdash;namely, righteousness. The great Hebrew
+prophets contended strongly against this misinterpretation of
+religion. With them it represented an erroneous estimate of the
+essentials of religion. Indeed, it threatened its very life&mdash;the heart
+of which in their conception is righteousness in God and man. Isaiah
+represents Jehovah as being weary of sacrifice, incense and other
+forms of worship&mdash;regarding them as an abomination, and calling upon
+the people to live a life of righteousness: "Wash you, make you clean;
+put away the evil of your doings from before mine eyes; cease to do
+evil; learn to do well; seek justice, relieve the oppressed."<a
+name="R10_7" id="R10_7" href="#F10_7" class="fnanchor">[7]</a>
+Hosea exclaims: "I desired mercy, and not sacrifice."<a
+name="R10_8" id="R10_8" href="#F10_8" class="fnanchor">[8]</a>
+Micah, inveighing against burnt offerings, says: "He hath shewed thee,
+O man, what is good, and what doth Jehovah require of thee, but to do
+justly, and to love mercy, and to walk humbly with thy God?"<a
+name="R10_9" id="R10_9" href="#F10_9" class="fnanchor">[9]</a>
+And Jesus, all through the Sermon on the Mount and in the parables, in
+the most positive manner represents righteous living as the very core
+of religion.</p>
+
+<p>All of these elements&mdash;the intellectual, the pietistic, the æsthetic
+or symbolical&mdash;have a rightful place in the religious life, but they
+are all subordinate, and exceedingly subordinate, to the one great
+dominating element, the moral. And it is because of a failure to
+adequately recognize and practise this element that so many supposedly
+Christian nations are today in deadly conflict. All of them persist in
+their theological beliefs; all of them persist in pietistic communion;
+all of them persist in rite and ceremony; but some of them at least
+fail even to approximate the exemplification of the fundamental
+ethical requirements of their faith. Their theology, their pietism,
+their worship,&mdash;their religion,&mdash;have not been moralized; and unless
+we are willing to make, both in belief and practice, the religious
+basis of world-organization truly ethical, we will fail as lamentably
+in the future as we have in the past.</p>
+
+<p>Finally, how is such a religious program to be carried forward? The
+answer is, by systematic religious education. Such an educational
+procedure involves beginning at the beginning, and that is, with the
+child. Here, again, we meet with a melancholy failure in the
+development of a true sense of values. Despite the progress that
+modern religious educational effort has made, there is still a
+widespread lack of genuine appreciation of the importance of childhood
+for moral and religious instruction. The premium is still placed on
+the adult. We have but to examine the average church program to be
+convinced of this. In a large number of churches we have three Sunday
+services&mdash;two of which are devoted to adults and one to children. In
+the average church the week-day services are largely services for
+adults. Our sermons, our hymns, our prayers, many of our week-day
+meetings cover chiefly the interests of grown-ups: and the lamentable
+condition of home religious education painfully fails to make up this
+deficiency in what Dr. Horace Bushnell called Christian nurture.
+Indeed, under a false conception of conversion, and a false
+apprehension of the spiritual birthright of children in most
+Protestant quarters, the child, as the late Professor George P. Fisher
+once remarked to the writer, is regarded as an alien to the
+Commonwealth of Israel. Instead of being born into the church and
+treated as a member of the household of faith, he must serve his
+probation as a heathen, and await the dawn of adolescence when he will
+have developed sufficient maturity of mind to interpret and give
+intellectual assent to a creed. The absurdity and tragedy of it all
+are manifest when we take into consideration the ethical character of
+religion, and the fact that childhood is preëminently the period for
+establishing the individual in habits of virtue. There may be some
+exaggeration in Dr. G. Stanley Hall's affirmation, that the moral and
+spiritual destiny of the average person is determined in the first ten
+years of his life; but, to anyone who has studied the psychology of
+moral and spiritual development, it is evident that Hall is dealing
+with far more than a half-truth. 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 him. And, as we establish
+children in right thinking and right living, so we establish the
+community, the state, the nation, and ultimately the nations in their
+reciprocal relations. In more ways than one is Wordsworth's statement
+true, "The child is father to the man." It is preëminently true in the
+moral and religious sphere. 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 eyes, and we gain a true vision of our
+duty to the child in establishing him in personal and community
+righteousness, and thus pave the way for the application of the law of
+righteousness in the state and among the nations of the earth.</p>
+
+<p>In still another way, to one who is convinced of the supremacy of
+moral and spiritual worths and of the ethical aim of all true
+religion, is the lamentable failure to develop a true sense of values
+manifest. Professor Pratt calls attention in his "Psychology of
+Religious Belief" to what he regards to be a fact, that in the average
+American community, "we find our friends and neighbors, of all degrees
+of education and intellectual ability, almost to a man accepting God
+as one of the best recognized realities of their world and as simply
+not to be questioned."<a
+name="R10_10" id="R10_10" href="#F10_10" class="fnanchor">[10]</a>
+That statement is in the main true. In other words, we are a religious
+people. And yet, notwithstanding this fact, so far as thoroughgoing,
+systematic religious education is concerned, when compared with the
+time and efforts devoted to education along other lines, and its
+quality, it suffers painfully. In nearly all of the states, five days
+a week, of at least four or five hours each, are given to what we call
+secular education, as against one day per week, of one hour each, to
+religious instruction and worship. In secular education we have, on
+the whole, a trained body of teachers. In religious education we are
+dependent largely on amateurs. In most places religion is not allowed
+a voice in our schools, so far as <i>systematic</i> training is
+concerned, and in comparatively few communities has a systematic
+course of moral training even been introduced. What does all this
+mean? Does it not mean that we err tremendously in our sense of
+values? If there is any doubt concerning this, reflect for a moment on
+the possibility of organizing a community on a basis of the vices
+instead of the virtues. Try to found a community on sensuality,
+falsehood, dishonesty, injustice, hate and murder, and see how far you
+will succeed. Society could not exist on such a basis. Were the German
+people to put into practice among themselves the vices and crimes they
+have committed against other peoples, their existence as a nation
+would be exceedingly short-lived. The vices are anti-social in their
+character. The virtues are social: they make for unity, for
+organization. And what is true of communities is true of states and
+nations&mdash;not only in their internal relations but in their relations
+to other nations. The virtues make for national and international
+organization. Now, religion deals with these sovereign values, and
+yet, comparatively speaking, we&mdash;a religious people&mdash;relegate them to
+the background in our educational schemes. We will never succeed in
+world-organization until we genuinely appreciate the unifying power of
+the virtues, the harmonizing and binding force of righteousness, and
+systematically train a generation from childhood in a knowledge and an
+appreciation of their supreme worth, and try to mould their wills in
+conformity to their requirements.</p>
+
+<p>But, as Herbert Spencer wisely remarks, we have not an ideal
+environment in which to work out our ideals. And that is eminently
+true in this case; therefore, wisdom dictates that we try to do our
+work with reference to the conditions of the actual environment in
+which we are placed. If, for apparently good reasons, it be not
+expedient under present conditions to introduce systematic religious
+education into the public schools, 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 children. This would require a religious
+school organization, with a curriculum that interprets religion as
+ethical in its aim. It would require a scientifically graded moral
+scheme with its corresponding religious sanctions; also the creation
+of a literature to meet these demands. It would require, at least,
+three sessions a week. It should be separate from the Sunday school,
+where, with present conditions, sectarianism still enters into
+education, and yet it should be supplementary to it. It would call for
+a specially trained teaching force; and for skilled professional
+supervision. All this ought to be done; it can be done; and it must be
+done. We must do it in the interests of the individual, of the family,
+of the community, of the state, of the nation, and of the brotherhood
+of nations. It is a thoroughly practicable scheme. The literature
+exists already; colleges, schools of religion, and theological
+seminaries can easily become training schools for the preparation of
+religious teachers. The only difficulty in the way, which is, indeed,
+a serious one, but by no means insuperable, is the time-schedule of
+the children. In my own judgment, if a real effort were made by the
+churches of any community, a plan could be formulated in relation to
+the public schools whereby the children would become available for
+such religious instruction. If the community is a religious one, it
+has a right to, and must insist upon, having the children a fair share
+of the time for such purposes. If the moral and spiritual values are
+the supreme values of society, then it is in the interests of society
+itself that these values should receive proper recognition in formal
+education for citizenship. The real trouble is, that the churches are
+not really in earnest concerning this important matter. It has taken
+an awful social cataclysm to make us realize that nations, like
+families and communities, can hang together on no other basis than the
+cardinal virtues, and that something more than a mere formal
+recognition of these virtues is required for world-organization. Men
+and nations must be disciplined in them, and the way to do this is to
+begin in childhood. If the schooling of a nation in a gospel of
+national egoism and hate be largely responsible for the present war,
+with the brutal indifference of the German people to moral
+considerations in provoking it and to humane methods of waging it, why
+is it not possible to school the nations in those things that make for
+good will and world-organization? To doubt it is to doubt the might of
+right.</p>
+
+<p>In conclusion, my plea is, that, in our efforts at world
+re-organization, so far as religion is concerned, we adequately reckon
+with its ethical character. Let us take, first, an ethical view of
+God&mdash;that he is a righteous being, that he deals justly with all men
+and all nations, that he cannot be used by any individual or nation
+for unrighteous ends, that he is the father of us all, and that he
+coöperates with men in their efforts to bring in the reign of
+righteousness upon earth. And, secondly, let us take a more ethical
+view of man; recognizing the worth and inalienable rights of
+personality; that no man may be used merely as a means, but must be
+regarded as an end in himself; and thus, whatever may be the outward
+form of government, it must in essence be democratic, rather than
+autocratic; that the law of interaction among nations must be the same
+as the law among individuals&mdash;the law of benevolence or the law of
+love. 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 intellectual, pietistic and symbolical or æsthetic.
+Finally, let us try to realize this program by thorough, systematic
+religious education in which we shall emphasize the interests of the
+child rather than the interests of the adult; by giving an ethical
+interpretation to the curriculum; by organizing a trained body of
+teachers; and by insisting that a fair amount of the child's time and
+effort shall be devoted to education in the supreme values of society.
+If we act on this program, if we make this really the religious basis
+of world re-organization, we will make long strides toward the dawn of
+a better day, when nations shall seek war no more; and the kingdoms of
+this world shall become the kingdoms of our righteous God and his
+Christ, whose gospel and life teach the universal fatherhood of God
+and the universal brotherhood of man.</p>
+
+<div class="footnote">
+<a name="F10_1" id="F10_1" href="#R10_1" class="label">[1]</a>
+  Address delivered at the Fifteenth Annual Meeting of the National
+  Religious Education Association, New York, March 5, 1918.
+  Republished with modifications by courtesy of <i>Religious
+  Education</i>.
+<br/><br/>
+<a name="F10_2" id="F10_2" href="#R10_2" class="label">[2]</a>
+  Paulsen, "A System of Ethics," trans., p. 559.
+<br/><br/>
+<a name="F10_3" id="F10_3" href="#R10_3" class="label">[3]</a>
+  On the servility of German university professors consult David Jayne
+  Hill, <i>Harper's Magazine</i>, July, 1918, pp. 30-33.
+<br/><br/>
+<a name="F10_4" id="F10_4" href="#R10_4" class="label">[4]</a>
+  <i>Monist</i>, XI, p. 571.
+<br/><br/>
+<a name="F10_5" id="F10_5" href="#R10_5" class="label">[5]</a>
+  See, for example, the views of Pastors W. Lehmann ("About the German
+  God"); H. Francke ("War Sermons"); J. Rump ("War Devotions and
+  Memorial Services for the Fallen"); K. König ("Six War Sermons");
+  also Tolzien and others in "Patriotic Evangelical War Lectures."
+<br/><br/>
+<a name="F10_6" id="F10_6" href="#R10_6" class="label">[6]</a>
+  Pt. I, ch. II.
+<br/><br/>
+<a name="F10_7" id="F10_7" href="#R10_7" class="label">[7]</a>
+  Isaiah 2:10.
+<br/><br/>
+<a name="F10_8" id="F10_8" href="#R10_8" class="label">[8]</a>
+  Hosea 6:6.
+<br/><br/>
+<a name="F10_9" id="F10_9" href="#R10_9" class="label">[9]</a>
+  Micah 6:8.
+<br/><br/>
+<a name="F10_10" id="F10_10" href="#R10_10" class="label">[10]</a>
+  Page 231.
+<br/><br/>
+</div>
+
+<div class="tnote">
+<p class="nodent">Transcriber's Note:</p>
+<p class="nodent">Hyphenated words have been standardized. On page 67,
+"stablished" changed to "established"; on page 167, "sancity" changed
+to "sanctity".</p>
+</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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+The Project Gutenberg EBook of Religion and the War, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Religion and the War
+
+Author: Various
+
+Editor: E. Hershey Sneath
+
+Release Date: July 17, 2011 [EBook #36757]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK RELIGION AND THE WAR ***
+
+
+
+
+Produced by Chris Pinfield, Dave Kline and the Online
+Distributed Proofreading Team at https://www.pgdp.net (This
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+
+
+  RELIGION AND THE WAR
+
+
+
+
+  RELIGION AND THE WAR
+
+  BY MEMBERS OF THE FACULTY OF THE
+  SCHOOL OF RELIGION, YALE UNIVERSITY
+
+  EDITED BY
+
+  E. HERSHEY SNEATH, PH.D., LL.D.
+
+  [Illustration]
+
+  NEW HAVEN
+  YALE UNIVERSITY PRESS
+  LONDON: HUMPHREY MILFORD
+  OXFORD UNIVERSITY PRESS
+  MDCCCCXVIII
+
+  COPYRIGHT, 1918, BY
+  YALE UNIVERSITY PRESS
+
+
+
+
+  PUBLISHED ON THE FOUNDATION
+  ESTABLISHED IN MEMORY OF
+
+  JAMES WESLEY COOPER
+
+  OF THE CLASS OF 1865, YALE COLLEGE
+
+
+The present volume is the second work published by the Yale University
+Press on the James Wesley Cooper Memorial Publication Fund. This
+Foundation was established March 30, 1918, by a gift to Yale
+University from Mrs. Ellen H. Cooper in memory of her husband, Rev.
+James Wesley Cooper, D.D., who was born in New Haven, Connecticut,
+October 6, 1842, and died in New York City, March 16, 1916. Dr. Cooper
+was a member of the Class of 1865, Yale College, and for twenty-five
+years pastor of the South Congregational Church of New Britain,
+Connecticut. For thirty years he was a corporate member of the
+American Board of Commissioners for Foreign Missions and from 1885
+until the time of his death was a Fellow of Yale University, serving
+on the Corporation as one of the Successors of the Original Trustees.
+
+  Not in dumb resignation,
+    We lift our hands on high;
+  Not like the nerveless fatalist,
+    Content to do and die.
+  Our faith springs like the eagle's,
+    That soars to meet the sun,
+  And cries exulting unto Thee,
+    "O Lord, Thy will be done."
+
+  When tyrant feet are trampling
+    Upon the common weal,
+  Thou dost not bid us bend and writhe
+    Beneath the iron heel;
+  In Thy name we assert our right
+    By sword, or tongue, or pen,
+  And e'en the headsman's axe may flash
+    Thy message unto men.
+
+  Thy will,--it bids the weak be strong;
+    It bids the strong be just:
+  No lip to fawn, no hand to beg,
+    No brow to seek the dust.
+  Wherever man oppresses man
+    Beneath the liberal sun,
+  O Lord, be there, Thine arm made bare,
+    Thy righteous will be done.
+
+      --JOHN HAY.
+
+
+
+
+PREFACE
+
+
+Religious interests are quite as much involved in the world war as
+social and political interests. The moral and spiritual issues are
+tremendous, and the problems that arise concerning "the mighty hopes
+that make us men,"--hopes that relate to the Kingdom of God on
+earth,--are such as not only to perplex our most earnest faith, but
+also to challenge our most consecrated purpose. 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 problems.
+
+  E. H. S.
+
+  Yale University,
+    August 21, 1918
+
+
+
+
+CONTENTS
+
+
+                                                            PAGE
+
+    I. Moral and Spiritual Forces in the War                  11
+         Charles Reynolds Brown, D.D., LL.D., Dean of
+         the School of Religion and Pastor of the University
+         Church
+
+   II. God and History                                        22
+         Douglas Clyde Macintosh, Ph.D., Professor of
+         Theology
+
+  III. The Christian Hope in Times of War                     33
+         Frank Chamberlin Porter, Ph.D., Professor of
+         Biblical Theology
+
+   IV. Non-Resistance: Christian or Pagan?                    59
+         Benjamin Wisner Bacon, D.D., Litt.D., LL.D.,
+         Professor of New Testament Criticism and
+         Interpretation
+
+    V. The Ministry and the War                               82
+         Henry Hallam Tweedy, M.A., Professor of Practical
+         Theology
+
+   VI. The Effect of the War upon Religious Education        105
+         Luther Allan Weigle, Ph.D., D.D., Professor of
+         Christian Nurture
+
+  VII. Foreign Missions and the War, Today and Tomorrow      122
+         Harlan P. Beach, D.D., F.R.G.S., Professor of the
+         Theory and Practice of Missions
+
+ VIII. The War and Social Work                               141
+         William Bacon Bailey, Ph.D., Professor of
+         Practical Philanthropy
+
+   IX. The War and Church Unity                              151
+         Williston Walker, Ph.D., D.D., Professor of
+         Ecclesiastical History
+
+    X. The Religious Basis of World Re-Organization          161
+         E. Hershey Sneath, Ph.D., LL.D., 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 entitled, "Peter Sat by the Fire Warming Himself." It
+was a bitter, undiscriminating arraignment of the ministers and
+churches of the United States for their alleged lack of intelligent,
+sympathetic interest in the war. It was written by an Englishman who
+for several years has been vacillating between the ministry and
+secular journalism, but is now the pastor of a small church in
+northern New York. The vigor of his literary style in trenchant
+criticism was matched by an equally vigorous disregard for many of the
+plain facts in the case. His tone, however, was loud and confident, so
+that the article secured for itself a wide reading.
+
+"What became of the spiritual leaders of America during those
+thirty-two months when Europe and parts of Asia were passing through
+Gehenna?" the writer of this article asked in scornful fashion. And
+then after listing the enormities of the mad military caste which
+heads up at Potsdam, he asked the clergymen of the United States, "Why
+were you so scrupulously neutral, so benignly dumb?" 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 struggle, and that the churches were small potatoes and few in a
+hill.
+
+It has been regarded as very good form in certain quarters to cast
+aspersion upon the ministers of the Gospel. When the war came men
+began to ask, sometimes with a sneer, and sometimes with a look of
+pain, "Why did not Christianity prevent the war?" It never seemed to
+occur to anyone to ask, "Why did not Science prevent the war?" No one
+supposed that Science would or could. It was the most scientific
+nation on earth which brought on the war.
+
+It never occurred to anyone to ask, "Why did not Big Business, or the
+Newspapers, or the Universities prevent the war?" No one supposed that
+commerce or the press or education could avert such disasters. These
+useful forms of social energy are not strong enough. 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 war. It was a
+magnificent tribute which men paid to the might of spiritual forces
+when they asked, sometimes wistfully, and sometimes scornfully, "Why
+did not Christianity prevent the war?"
+
+The terrible events of the last four years have taught the world a few
+lessons which it will not soon forget. They have shown us the utter
+impotence of certain forces in which some shortsighted people were
+inclined to put their whole trust: The little toy gods of the
+Amorites--Evolution, with a capital E, not as the designation of a
+method which all intelligent people recognize, but as a kind of
+home-made deity operating on its own behalf! The Zeitgeist, the Spirit
+of the Age, all in capitals! The "Cosmic Urge," whatever that
+pretentious phrase may mean in the mouths of those who use it in
+grandiloquent fashion! The "Stream of Progress," 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 God!
+
+All these have shown themselves no more able to safeguard the welfare
+of society than so many stone images. They broke down utterly in the
+presence of those forces of evil which now menace the very fabric of
+civilization. The forces of self-interest unhallowed and undirected by
+any finer forms of spiritual energy have covered a whole continent
+with grief and pain. They have written a most impressive commentary
+upon that word of the ancient prophet, "The wicked shall be turned
+into hell, and all the nations that forget God." Men are saying on all
+sides that unless hope is to be found in religion, in the action of
+the spirit of the Living God upon the lives of men, then hope there is
+none. What other guarantee have we that the greed and the lust, the
+hatred and the ambition of wrong-hearted men may not again wreck the
+hopes of the race!
+
+But still that question presses for an answer--Why did not these
+spiritual forces for which Christianity stands prevent the war? I have
+my own idea about that. It was because we did not have enough of
+Christianity on hand in those fateful summer days of 1914, and what we
+had was not always of the right sort. In certain countries the
+churches had been emphasizing the personal and private virtues of
+sobriety, chastity, kindliness and the like; they had been preparing
+the souls of men for residence in a blessed Hereafter. But they had
+not given adequate attention to the organized life of men in political
+and economic relations. They had not sufficiently exalted the
+weightier matters of justice, mercy and truth in the social organism.
+These things they ought to have done, and not to have left the other
+undone.
+
+The founder of our faith in the first public address he gave there in
+the synagogue at Nazareth struck the social note clearly and firmly.
+"The Spirit of the Lord is upon me because he hath anointed me to
+preach good tidings to the poor. He hath sent me to bind up the
+broken-hearted, to preach deliverance to the captives, to set at
+liberty them that are bruised, and to proclaim"--in all the high
+places of the organized life of the race--"the acceptable year of the
+Lord."
+
+This was the platform on which he stood. This indicated the spirit and
+method of his mission. Organized and corporate righteousness was to be
+an essential element in the Gospel of the Son of God. The leaders of
+our Christian faith should have been voicing that same demand for
+social righteousness all the way from Berlin to Bagdad, and from
+London to the uttermost parts of the earth. The only Christianity
+which can avert similar disaster in the future is that Christianity
+which, like the Apostles of old, goes everywhere, preaching and
+practising the Gospel of the Kingdom, the sway and rule of the Divine
+Spirit in all the affairs of men.
+
+It was highly significant, however, that the one nation in Europe
+which had gone farthest toward an atheistic materialism, toward a
+philosophy of force, a complete reliance upon physical efficiency and
+mental cleverness quite apart from any moral considerations, toward a
+flat indifference to all those manifestations of the religious spirit
+which are found in public worship, in missionary effort, and in the
+cultivation of a humble, devout spirit--it was the nation which had
+gone farthest in that direction which did more than any other nation
+to bring on the war.
+
+And, conversely, 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 war, 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 France. We have had abundant
+reason to thank God for the Christianity there was in the lives of
+such men as Herbert H. Asquith, Arthur J. Balfour, and David Lloyd
+George, and in the lives of the brave men and women who have nobly
+sustained them in their righteous contention. We could only have
+wished that the world had been possessed of a hundred times as much of
+that sort of Christianity; that would have prevented the war.
+
+And when war came these spiritual forces still had something to say
+for themselves. 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 war. Not a single nation was willing to stand up and
+accept responsibility for bringing it on--not even Germany. 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 enemies. The claim was so absurd that the whole world
+laughed it to scorn, even before the striking revelations were made by
+Prince Lichnowsky, the German ambassador at London in the summer of
+1914. The effort did, however, serve to make plain the fact that the
+German Government has not entirely lost the power of being ashamed of
+itself.
+
+One hundred years ago it was not so. The Napoleonic wars dragged out
+their weary length for twenty-two sad years, but it never occurred to
+Napoleon or to France to apologize for those wars which were, for the
+most part, frankly wars of aggression and conquest. War was taken as a
+matter of course. It was costly, irrational, inhuman, then as it is
+now, 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 century. In
+these days war is looked upon by all right-minded nations as the
+devil's own business, 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 right. It is something for the spiritual forces
+of earth to have accomplished that.
+
+Moreover, when the war came never before in all its history had the
+world seen so much done in the way of humane service. 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 war. It has all been done in the name of the Red Cross--the name is
+significant, as is the spirit behind it. It is the flowering out, not
+of Buddhism or Mohammedanism, not of some fancy brand of atheism or
+some philosophy of force--men do not gather grapes of thorns nor figs
+from thistles. It is the flowering out of the religion of him who died
+for men upon a cross.
+
+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 service. 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 Poland, in Serbia and Armenia, whose
+names we do not know, whose languages we cannot speak, but whose
+sufferings we have made our own in warmest sympathy. It was the
+response of a nation to the words of its Master--"I was hungry and ye
+fed me. I was naked and ye clothed me. I was sick and in prison and ye
+visited me. I was a stranger and ye took me in." It is something for
+the spiritual forces to have thus enthroned the spirit of humane
+service in the hearts of men.
+
+More than that, 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 colors. 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 clear, firm note for sobriety and clean living, which cannot
+be matched in the history of any other war.
+
+The Young Men's Christian Association by its work for the soldiers has
+leaped at a bound into a place of national and international
+significance. And the Young Men's Christian Association is simply the
+Christian church functioning in a particular way. Its honored head,
+John R. Mott, was converted in and is now a member of the Methodist
+Episcopal Church. Its secretaries and other workers are drawn, all of
+them, from the membership of our churches. And the money which makes
+possible its world-wide activities is given mainly by the people of
+the churches. The people of this country were asked for thirty-five
+millions of dollars, and in a single week they oversubscribed the
+request, giving fifty millions of dollars to carry on this fine form
+of Christian effort. It was the act of a nation saying to the young
+men under arms, "Fight your good fight but keep your faith, and finish
+your course with honor, that there may be laid up for every man of you
+a crown of rejoicing."
+
+And more than that, the spiritual forces at work in this broad land
+have kept the motives of our country high and fine. We have not
+entered into this war with any selfish desire for conquest--as God
+knows our hearts, we do not covet an acre of territory belonging to
+any other power on earth. We have not entered this war with any sordid
+desire for material gain. We were already becoming disgracefully rich
+in the manufacture of munitions and in furnishing supplies to the
+belligerent nations. If they could have fought it through without our
+help, it would have been money in our purse to have stayed out--as it
+is, it will cost us no one can say how many billions of dollars. We
+have not entered this war in any spirit of touchiness because our
+national honor has been offended--it has been offended most
+grievously, but we are too strong and too sane to plunge a whole
+country into war for that.
+
+We are not undertaking to punish Germany, greatly as we believe the
+present government of Germany needs punishing. We remember who it was
+who said, "Vengeance is mine. I will repay, saith the Lord," and we
+are content to leave the matter of penalty in his powerful hands. We
+are not undertaking to dictate to the German people what sort of
+government they should have. We are willing they should have any sort
+of government they like, so long as they keep it for home consumption.
+We believe here that all governments derive their just powers from the
+consent of the governed. We confess to a frank preference for the
+methods of democracy, and we could wish no happier lot for any land
+than to live under the reign of the common people. We like to remember
+that in the year of our Lord 1815, Great Britain and her Allies put a
+certain island on the map--they put the island of St. Helena on the
+map by banishing to that island the disturber of the peace of Europe.
+And if in the year of our Lord 1919 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 Europe,
+nine-tenths of all the human race would rise up and thank God.
+
+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 crime, and in the defense they were
+making for those principles of justice and freedom which are the glory
+of our own national history. 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 principle.
+
+As I move about among my fellow citizens, north, south, east and west,
+these are the questions which I find engaging their minds: Is might to
+be allowed to usurp the place of right, or are we here to see to it
+that in the long run right is the only might? Is international good
+faith only an empty phrase, or is it a magnificent reality in the
+moral world to be upheld at any cost? Is that body of usages and
+agreements slowly built up by centuries of effort, which constitutes
+our international law, to be trampled under foot by any nation for the
+sake of some immediate advantage, or is it meant to be obeyed? 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 frightfulness, 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 world?
+
+These are moral questions. They are religious questions, where there
+is a will of God to be ascertained and realized. And because our
+people have vision for the full recognition of the place spiritual
+forces have in the making of history, this struggle enlists the
+complete moral support of the nation.
+
+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 Belgium. It was the moral passion of Britain which
+enabled her to raise by voluntary enlistment an army of more than five
+millions of men.
+
+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 honor. It was the moral idealism of
+the war which brought the choicest youth of our land, the sons of good
+fortune and the sons of toil, the young men of the colleges and the
+young men less privileged, to stand shoulder to shoulder in this
+struggle for righteousness. We have seen it on the Campus here at
+Yale, as other men have seen it in all the colleges and universities
+of the land. The spirit of our youth has been nobly expressed in those
+lines on "The Spires of Oxford":
+
+  I saw the spires of Oxford
+  As I was passing by,
+  The gray spires of Oxford
+  Against the pearl-gray sky;
+  My heart was with the Oxford men
+  Who went abroad to die.
+
+  The years go fast in Oxford,
+  The golden years and gay.
+  The hoary colleges look down
+  On careless boys at play;
+  But when the bugles sounded war
+  They put their games away.
+
+  They left the peaceful river,
+  The cricket field, the quad,
+  The shaven lawns of Oxford
+  To seek a bloody sod;
+  They gave their merry youth away
+  For country and for God.
+
+  God rest you happy, gentlemen,
+  Who laid your good lives down,
+  Who took the khaki and the gun
+  Instead of cap and gown.
+  God bring you to a fairer place
+  Than even Oxford town.
+
+It was a great Christian statesman, it was William Ewart Gladstone,
+prime minister of Great Britain, who said more than thirty years ago,
+"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 Europe." 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 world.
+
+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 khaki. The moral sense of the whole nation has become
+militant. 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 God. And because we
+feel that our cause is just, we feel in our arms and in our hearts,
+each man of us, the strength of ten.
+
+May we not believe that this country, strong and brave, generous and
+hopeful, 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
+blessed? Hear these words of an ancient prophet and make them your
+own! "What people has God so nigh unto them as the Lord our God is in
+all things that we call upon Him for? Has God assayed to take him a
+nation from the midst of another nation by signs, by wonders and by
+war, as the Lord hath done for you? Did ever a people hear the Voice
+of God speaking out of the midst of the fire as thou hast heard? What
+nation has statutes and judgments so righteous as the law which I set
+before you this day? Keep therefore and do them, for this is your
+wisdom and your understanding among the nations."
+
+It is for this country to keep its motives high and fine, to set its
+affections upon those principles of action which are above the dead
+level of self-interest, 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 blessed.
+
+  O beautiful my country, ours once more,
+  What were our lives without thee,
+  What all our lives to save thee!
+  We reek not what we give thee,
+  We will not dare to doubt thee,
+  But ask whatever else and we will dare.
+
+
+
+
+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 history. As was to be
+expected, many erroneous notions are prevalent concerning divine
+providence and the present war. Some of these errors are owing to
+intellectual confusion; others, however, impress one as due to an
+almost wilful perversion of the impulses of religious faith. In any
+case, most conspicuous among the erroneous doctrines of the day with
+reference to divine providence is that voiced by the German Emperor,
+in speaking of the Teutonic triumph over disorganized Russia. His
+words are reported as follows: "The complete victory fills me with
+gratitude. It permits us to live again one of those great moments in
+which we can reverently admire God's hand in history. What turn events
+have taken is by the disposition of God." One could scarcely be blamed
+for inferring that the Kaiser imagines, or affects to believe, that
+the Almighty has entered into a favored-nation treaty of some sort
+with Germany. But even this would seem to fall short of what is
+claimed. We quote further from the same theological authority. "The
+year 1917 with its great battles has proved," he asserts, with almost
+incredible simple-mindedness, "that the German people has in the Lord
+of Creation above an unconditional and avowed ally on whom it can
+absolutely rely." This curious reversion to religious tribalism in the
+case of the German Emperor is not without its parallel in the belief
+of his subjects. Assiduously taught, as they have been, that they are
+fighting a justified defensive war, and praying, as they have been,
+for victory over their enemies, their conviction has come to be,
+pretty generally, what a German-American in the early days of the war
+expressed in these words, "If Germany doesn't win this war, there is
+no God!" Well, in view of what the world knows as to the causation and
+the conduct of this war on the part of Germany, the only answer so
+preposterous a doctrine deserves is that given by ex-President Taft,
+"Germany has mistaken the devil for God!"
+
+But the Germans are not the only ones who are cherishing mistaken
+notions as to the providence of God in human affairs. We and our
+Allies reject the idea of a national God, and any notion of the "Lord
+of Creation" being our "unconditional ally." The morally perfect God
+is too just and impartial to have any favorites among the nations,
+whether Jewish, or German, or British, or American. Might does not
+make right, we know; and no more is might an infallible index to God's
+will. God is not necessarily "on the side of the heaviest battalions."
+On the contrary, the true God, as the God of righteousness, must be,
+we feel sure, on the side of right and justice, whichever side that
+may be. Being confident, therefore, of the justice of our cause, we
+feel that we have the best of reasons for believing that we are
+fighting on the side of God, as well as for the true well-being of
+humanity.
+
+So far, good; but many among us proceed to put two and two together
+and find that they make five. If we are on the side of human rights
+and the will of God, and if God is sufficient for our religious needs,
+is it not clear that we may be absolutely certain of winning the war,
+whatever temporary reverses may have to be encountered? Moreover,
+especially since we have had our days of prayer for victory, are we
+not entitled to sing,
+
+  Then conquer we must, for our cause it is just,
+  And this be our motto, "In God is our trust"?
+
+Indeed, 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 war, "If Germany wins this
+war, there is no God."
+
+But there are reasons for doubting the correctness of this view. Right
+makes God's will, surely enough; but is it certain that the side whose
+cause is just will win the war, simply because it is the side of right
+and of God? Ultimately, we may be sure, right must prevail, for wrong
+is not the sort of thing that can permanently succeed; it contains
+within itself the germs of its own ultimate destruction. But nothing
+in history can be surer than that this ultimate judgment upon evil
+does not necessarily involve the defeat of all unjustified military
+undertakings. The side with the greater moral justification has not
+always won its battles, nor even its wars. It is not enough to have
+justice on our side; we must use our might on the side of right. Right
+has to be worked for, and sometimes it has to be fought for. That is
+the kind of world that--not unfortunately for our development,
+probably--we are living in. And the fighting is no sham battle. Its
+issue is not predetermined. It is being decided while the fighting is
+going on.
+
+Moreover, with reference to prayer as a military factor, it is only
+fair to note that in the present war many sincere and believing
+prayers for victory have been offered on both sides. It is not
+intended to deny that religion of a certain sort is an important
+military factor; sincere and believing prayer for a cause that is
+regarded as sacred and just undoubtedly helps morale, both in the army
+and throughout the nation. But it is a factor which in this war has
+operated on both sides. Man has the capacity for misusing not only
+physical, but even spiritual forces. But, on the other hand, when
+prayer and religious faith encourage an easy-going attitude, and are
+thus made to some extent a substitute for effort, such prayer and
+faith cannot but prove a serious military hindrance, no matter how
+just the cause may be that they are designed to support. They may even
+conceivably make enough of a difference on the wrong side to lead to
+the defeat of righteousness.
+
+These notions as to God's providence in war, which we have criticized
+as manifestly mistaken and dangerously misleading, are symptomatic of
+confused and muddy thinking on the whole subject of the providence of
+God in human history. How does God secure his adequate providential
+control of the course of history? One theory is that he has secured it
+by having absolutely predetermined from the beginning all events of
+nature and history, so that all process is the simple unfolding of
+what has been eternally decreed. There are the strongest ethical and
+religious reasons for refusing to accept this unproved and unprovable
+dogma. On the one hand, it would mean that man's consciousness of free
+agency and moral responsibility would have to be regarded as quite
+illusory, since what has been decided and made inevitable before man's
+life began cannot have been originated by man himself. On the other
+hand, this predestination doctrine would mean that God should be
+regarded as the real and responsible cause of all evil, including what
+we call human sin. No such God would be moral enough to be trustworthy
+or deserving of human adoration.
+
+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 nature, as well as in human
+life, in order to realize the ends he may desire to accomplish from
+time to time. It has often been suggested, for instance, that a
+miracle of this sort took place at the Marne, preventing the German
+entry into Paris. But this theory is open to the objection that it
+raises three unanswerable questions. In the first place, how can we be
+sure that such interventions have taken place, particularly in the
+external world? How do you suppose it will ever be established
+sufficiently for confident rational belief, that only by special
+miracle were the German armies turned back from Paris in 1914? In the
+second place, if such special miraculous interventions do take place
+for the sake of preventing evil, why do they not take place oftener,
+especially in these times of unprecedented disaster to human life? A
+miracle like that of the Marne, such as would have turned the Turks
+back from the helpless Armenians, would have been much appreciated.
+But, for a third question, if such miracles were to take place as
+often as this theory of providence would seem to call for, what would
+become of the order of nature, and how could man learn what to expect,
+or how to adjust himself to his environment?
+
+As against these theories of absolute predetermination and arbitrary
+intervention, we may point out that God secures his adequate
+providential control of the course of history in two principal ways,
+viz., by _enough_ predetermination of events to give man a
+dependable universe to live in and learn from, and by _enough_
+intervention to admit of a response to man's need of the religious
+experience of salvation, that is, of being inwardly or spiritually
+prepared to meet in the right way and with triumphant spirit the very
+worst that the future may bring. The predetermined order of the laws
+of nature and mind exhibits the _general providence_ of God. By
+means of this order, or in the light of consequences, God is teaching
+man both science and morality, that is, how to adapt means to the
+realization of ends, and what ideals and principles of action must be
+employed if the most desirable results are to be obtained. The
+"intervention enough" of which we spoke--if indeed it is to be called
+intervention--or, in other words, the response of the divine Reality
+to the right religious attitude on the part of man, is an exhibition
+of the _special providence_ of God. When one has found the right
+relation to God and gained access to the divine power for the inner
+life, one is virtually prepared for whatever can happen to him. But,
+as we have indicated, his preparedness is primarily inner, spiritual.
+He is in a position to meet danger with moral courage, to gain the
+victory over temptation; to make the most of opportunities for
+service; to endure hardship, pain and privation, as a good soldier,
+with patience and cheerfulness; to face death--his own or that of
+others--and whatever there may be after death, with faith and
+equanimity.
+
+There are two possible ways, then, in which God may exercise his
+providence in the events of human history. There is his shorter and
+preferred method, and his longer and more roundabout method. If the
+individuals concerned come into the right relation to God, there is
+the best possible guarantee that they will be made ready for all there
+may be for them to do and to experience, and thus conditions will be
+most favorable for the speedy realization of the will of God. But if
+this shorter, preferred method cannot be employed, because men fail to
+rise to the occasion as they might if they would rightly relate
+themselves to God, the divine providence will still be exercised,
+although necessarily in the less desirable, more roundabout way. God
+will let man choose the wrong way, through thoughtlessness or
+wilfulness, and then let him take the bitter consequences of failure,
+that he may finally learn to guard against similar mistakes and faults
+in the future.
+
+Let us now return to the more particular question of the relation of
+the providence of God to the present war. Before discussing again the
+question with which we started, viz., as to the final outcome of the
+conflict, we may deal with some other aspects of the problem. In the
+light of what has been said of the two possible methods of divine
+providence, it may be denied that the war was providentially caused by
+God in order to curb other evils, such as softness and idleness, or
+the selfish pursuit of wealth and pleasure, or drunkenness and vice,
+or thoughtlessness and irreligion. It is true enough that in the face
+of war conditions some of these evils have been decreased, and the
+martial qualities of self-sacrificing courage and fortitude have been
+stimulated. But it is notoriously true that the advent of war
+introduces a host of evils, in some cases necessarily, in others
+almost as inevitably. Drunkenness tends to increase greatly, unless
+stern measures are taken for its repression. Vice, with the resulting
+transmissible diseases, ordinarily becomes much more prevalent.
+Hatred, cruelty, and even the most fiendish brutality are given ample
+opportunity to develop, and in many instances they become relatively
+fixed attitudes and attributes of character. So far from the
+biologically fittest tending to survive, under modern war conditions
+these are the very ones who, for the most part and to the incalculable
+detriment of the future of the race, are killed off, even granting
+that of those who are "fit" enough to get to the front, the weakest
+are those who have the poorest chance of survival. And finally, when
+the stress of war conditions becomes acute, innumerable enterprises
+for social betterment are constrained to be given up, at least for the
+time being. In view, then, of all this, not to dwell upon the
+unspeakable suffering, physical and mental, on the part not only of
+combatants, but of noncombatants as well, and considering the merely
+problematical nature of the good to which the crisis involved in a
+state of war may prove a stimulus, 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 salvation. Neither is it reasonable to
+suppose that God is prolonging the war, in order that some social
+evils, such as drunkenness, may be eradicated before victory is
+finally secured. This might, perhaps, be the outcome, if the war were
+greatly prolonged; 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 war. 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 whole, with all its attendant evils, in
+order that final good might abound. Any God who might be thought of as
+doing so would be a false God; his condemnation would be just.
+
+Understanding, then, that in so far as human hatred, selfishness and
+stupidity have been factors in leading to the war, it has been
+originated, not by the will or in the providence of God, but against
+his will and providence; understanding also that in so far as it has
+been prolonged by human inefficiency or stupidity, or by the
+efficiency of evil wills, or of wills in the service of wrong, its
+continuation has not been in accordance with but in opposition to his
+will and providence, let us turn to the more positive aspect of the
+divine providence in connection with the war. It may be said to begin
+with, 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
+perfidy, or ignoble servitude, or any other evil greater than those
+involved in passing through the ordeal of war, and in so far as the
+task has been accepted as a solemn duty and entered upon in brave and
+self-sacrificing spirit, the act of going to war is to be regarded as
+in accord with the will of God. Indeed, if we may regard the divine
+spirit as immanent where we find the divine qualities present in human
+life, we may go further and say that such righteous participation in
+the war is the work of God within the soul of man, fighting against
+the forces of evil. Moreover, in so far as the war is prolonged by the
+fortitude of men of good intentions and their fidelity to a just
+cause, 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 men.
+
+But of providence in relation to the war as a whole, it can only be
+said that man's evil choice has compelled God to use the long,
+roundabout method. It is the second best method, although the best
+possible under the circumstances. The sinful choices of men and
+nations were not, of course, divinely predetermined. What has been
+divinely predetermined, we may well believe, is the law-abiding order
+of nature and of individual and social mind, according to which the
+disasters and sufferings incidental to war are the inevitable
+consequences of certain forms of individual and corporate wrong doing.
+In this roundabout way certain reforms may be providentially forced
+upon the nations by the war. The evil consequences of certain former
+evils tend to be more acutely felt under the strain and stress of
+severe and prolonged warfare. 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 evils, or even to prohibit
+the waste of food-stuffs and fuel involved in the manufacture of
+alcoholic beverages. This would not mean that the war had been
+divinely caused in order to realize this end, but only that it was and
+always is the divine will that man should learn the lessons of the law
+of consequences, which lessons are in some instances more readily
+learned in time of war.
+
+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 relations. He is teaching the nations through
+bitter experience how imperative are international righteousness and
+some practicable and adequately democratic scheme of world-government.
+
+But we must not close our eyes to the possibility that through our
+failure to do our part, God may be forced to take the long, sad,
+roundabout way of exercising his providence in connection with the
+end, as he had to in the beginning of the war. What we must wake up to
+is this, that _in spite of the justice of our cause, in spite of its
+being the cause of humanity and in essential accord with the will of
+God, and in spite of our days of prayer and our optimistic religious
+faith_, GERMANY MAY WIN THIS WAR! 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
+cause, they may be the very factors that will turn the tide of war
+against us. We have resources enough for the winning of victory. If we
+fail it will be a moral failure. If we fail to rise to the moral
+demands of this great occasion, God may have to let us fail to win the
+war and then learn what we can from the bitter consequences of this
+failure. We and future generations may have to learn through tragic
+experience how imperative it is that right be not left to enforce
+itself, but that we devote our full might to the cause of right, and
+that before it is too late.
+
+At the time of writing these words--in the early days of May,
+1918--it seems not yet too late, however critical the situation,
+for the winning of victory for the cause of liberty and justice.
+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 service, 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 done, that their whole might may
+be made use of in this warfare for the right. Our primary need is
+_morale_--morale in the government, morale in the shipyards,
+morale in the munitions factories, morale among all our people in
+their business and home life, as well as fighting spirit in our
+army and navy abroad. 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 war. And if in this way
+victory for the right should come as a result of religion, it would
+be not only a crowning example of the short and preferred method of
+divine providence; it would be, literally speaking, victory by the
+Grace of God.
+
+In any case, the situation for the Western Allies is such that neither
+faith without works nor works without faith can accomplish what waits
+to be done. There must be, if we would win, faith and works together.
+
+Before leaving this topic of God and history, a word may be said on
+the question of what, on this interpretation of providence, we may
+expect to be the final outcome of this war for the future of the race.
+Will the result be more harm than good, or more good than harm? 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 prolongation.
+Much possible evil will be avoided if the immoral Prussian
+militaristic ideal is finally crushed. Moreover, there will be the
+tendency for humanity to learn, at least temporarily and as an
+intellectual conviction, the undesirability of war and of the
+conditions that make for war. But attention and moral effort will be
+necessary to retain this lesson with sufficient impressiveness, and to
+put it into effect, and the best power of thought will be needed to
+determine just how this putting it into effect may be most fully and
+lastingly secured. There seems real danger that the human race on
+earth will be permanently poorer and worse off, spiritually and
+socially as well as biologically and economically, as a result of this
+nearest approach to racial suicide. Undoubtedly it will be so, 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-government.
+
+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 evil. 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 it. All its moral evil at any rate will be
+regrettable forever. And the only possible way of guaranteeing
+beforehand greater good than evil as an outcome of the war, even
+supposing the side of justice and liberty to be victorious, will be
+for individuals and groups so to relate themselves to truth, to right
+and to God that flagrantly immoral international relations will become
+practically impossible. The only safety of the race lies in an
+essentially Christian international morality, and the only adequate
+guarantee of this is an essentially Christian personal religion. The
+only failure of essential Christianity of which the war may fairly be
+regarded as evidence was its failure to be given an adequate trial;
+which means, of course, not a failure of Christianity as an ethical or
+as a religious system, but a failure of the human will to be
+adequately Christian.
+
+
+
+
+III
+
+THE CHRISTIAN HOPE IN TIMES OF WAR
+
+FRANK CHAMBERLIN PORTER
+
+
+Of Paul's three things that abide, hope is the one of which we are now
+most conscious of our need. Never before in our experience has hope
+been so much the center of our inner life and the heart of our
+religion. Our mood alternates between hope and depression, hope and
+fear; and we look to our religion to make hope strong, and turn to our
+sacred book to seek secure grounds and satisfying expressions for our
+hope. We hope for the winning of the war. We hope for the safety and
+the home-coming of those we love. We hope for a new world-order
+organized to make war impossible, inspired by a spirit of cooperation
+and good will between classes and between nations. We hope as never
+before for an assured and abundant life after death. We put these
+hopes in some relation to each other, weighing one against another,
+subordinating one to another. And when we seek their right
+relationship and look for their ultimate grounds, we ask what
+Christianity has to say and to do about them. What is Christian in
+these hopes that are filling the mind and heart of the world? The
+importance of this question is very great. The future of the world
+depends on the truth and the strength of the hopes that now inspire
+and direct men's purposes and efforts. The future of the Christian
+religion turns in no small measure on its ability now to keep the hope
+of mankind high and pure, free from self-seeking and from material
+interests, and true to the ultimate reality of things, and to give
+this hope confidence and prevailing strength.
+
+Christians are not at one over the question what, as Christians, they
+have a right to hope for. Most evidently is this the case between us
+and our enemy. We differ in things hoped for; 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 war. The Germans are fighting for their hope of national expansion
+and domination, for their dream of a new world empire of the chosen
+and fit people of God. We cannot question the strength of this hope of
+theirs, and its powerful influence toward bringing itself to
+realization. We and our Allies are resisting these nationalistic and
+arrogant hopes, and are appealing to the contrary hope of an inclusive
+human brotherhood, in which good will shall prevail between nations,
+and hence right and peace. The hope that is truer, more in accordance
+with the nature of things, the nature of man, the will of God, and the
+hope that is most deeply felt and most loyally served, with most
+conviction and most sacrifice, will prevail in the end. That is the
+hope that will come true. Ours is inevitably a religious hope, for it
+is universal in range, big as the world, and needs not only every
+power of ours but the Power not ourselves to bring it about. It is for
+every one who holds it intensely, in a real sense, a hope in God and a
+hope for God. But is it certain that it is also a Christian hope, a
+hope in Christ and a hope for Christ?
+
+There are, not only between us and our enemy, but among ourselves,
+radical differences as to what a Christian should hope for in the
+present world crisis. There are those who search the Scriptures for
+predictions of the Kaiser and his overthrow, and see in the
+anti-Christian philosophy and in the anti-Christian arrogance and
+cruelty of his militaristic state, a sign that the end of this evil
+world-age is near, and that Christ will come quickly and set up his
+reign on earth. 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 untrue, and religiously harmful. To them
+the meaning of the Bible is to be found in the tendency and spirit of
+its teachings, 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 humanity. This involves a radical difference in the hope of
+Christians for a new world, a new human society, and in the ways in
+which this hope will affect their motives and efforts. There are also
+deep-going differences in regard to the hope for a life after death.
+That many are looking eagerly for material, "scientific" proof through
+physical communications from the dead, while many, on the other hand,
+are feeling that immortality belongs to the race and not to the
+individual, 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 create, indicates that Christ has not yet brought life and
+immortality to clear light for humanity. Such differences are not to
+be desired. If Christianity is to be the religion of the present eager
+and pressing hopes of mankind and give these hopes elevation, truth,
+and victorious endurance and enthusiasm, Christians should be clear
+and united in the contents and character of their hope.
+
+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 nations. Never before has a truly prophetic note
+been so clearly sounded by leading men of affairs, and by the press
+and the leaders of public opinion, as well as by the poets and
+preachers to whom prophecy naturally belongs. From all sides we have
+expressions of a hope which four years ago was judged to be the dream
+of impractical idealists, the hope for a new order of human life, in
+which good will and mutual cooperation shall take the place of
+suspicion and competitive struggle. 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 war. 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 neighbors, the allied governments appeal to national
+self-sacrifice for the sake of international redemption. It is to this
+appeal on behalf of the rights, the freedom, the happiness of mankind,
+that our soldiers respond; for humanity, not for national gain, that
+our peoples are prepared to give and to suffer. This hope takes
+concrete form in the word Democracy, and in the idea of a League or
+Federation of free, democratic nations, bound together for the defense
+of human rights, for cooperation in all that concerns human welfare
+and progress, and the repression of every attack upon the peace of the
+world. So viewed the war becomes definitely a war to end war, and as
+such it is engaged in and supported by peace-loving peoples, against
+the nation that glorifies war and would perpetuate it.
+
+Is this great hope Christian? 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 it, and if it is to prove
+possible and become actual in spite of powerful forces that work
+against it? It is not self-evident that Christianity will prove equal
+to this which is clearly the greatest task that the present imposes
+upon it. There are many who doubt its adequacy; many who see that it
+has brought division and warfare, and think it unfitted to create
+unity; many who see that it has withdrawn from the world, and think it
+unadapted to provide the moral principles and spiritual energies of
+the new social and political world-order. 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 democracy,
+still less any federation of democracies, can stand.
+
+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 beginnings, and
+for a generation it has been taking ever stronger hold on the minds of
+men. Prophetic utterances of this ideal could be quoted in abundance.
+A striking example is a saying of Alexander Dumas in 1893: "I believe
+our world is about to begin to realize the words 'Love one another,'
+without, however, being concerned whether a man or a God uttered
+them.... Mankind, which does nothing moderately, is about to be seized
+with a frenzy, a madness, of love." And Tolstoy's comment on this at
+the time of the Russian revolution, in 1905: "I believe that this
+thought, however strange the expression, 'seized with a frenzy of
+love,' may seem, is perfectly true and is felt more or less clearly by
+all men of our day. A time must come when love, which forms the
+fundamental essence of the soul, will take the place natural to it in
+the life of mankind, and will become the chief basis of the relations
+between man and man. That time is coming; it is at hand."
+
+The world war seems like a violent contradiction of the truth of such
+prophecies. It seems for the time to have made love inadequate as a
+summing up of morals and religion. We almost feel that the Sermon on
+the Mount must be kept in reserve for other times. The war has made
+love itself a hope. 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 world. But the war has not in fact
+disproved the faith that God is love and that love is the supreme law
+and power among men. It has made mankind more conscious of its ideal
+of community and fellowship, and seems to be carrying us faster toward
+the realization of human brotherhood than peace and prosperity were
+doing. 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 desire, with their longing hope for
+justice and for social freedom and opportunity." On the anniversary of
+our entering the war, Gilbert Murray declared that England needed our
+help in battle, but even more in upholding their true faith.
+"Americans instinctively believe ... in freedom, peace, democracy,
+arbitration, and international good will.... When the war is over
+there will be a world to rebuild, and the only principles on which to
+rebuild it are these principles." Germany denies the truth of these
+principles, but in doing so it denies human nature and derives from
+physical nature a state-ethics of struggle and the survival of the
+strong. It denies the prophet of Galilee, and looks for its example to
+Rome. 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 admit, that of physical success. 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
+tyranny? 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 ideals; and then to
+those who know best and most worthily express the human soul and the
+reality of its spiritual possessions. Not from the Bible alone, and
+not only from Christ are such reassuring testimonies to be gained; 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 man.
+
+The poet laureate of England made his special contribution to his
+nation's needs in time of war in the anthology, "The Spirit of Man."
+"Our country," he says, "is called of God to stand for the truth of
+man's hope." "Truly it is the hope of man's great desire, the desire
+for brotherhood and universal peace to men of good will, that is at
+stake in this struggle." From the miseries and slaughter and hate of
+war, "we can turn," he says, "to seek comfort only in the quiet
+confidence of our souls; and we look instinctively to the seers and
+poets of mankind, whose sayings are the oracles and prophecies of
+loveliness and loving kindness." They help us gain the conviction our
+time most needs, "that spirituality is the basis and foundation of
+human life," that "man is a spiritual being, and the proper work of
+his mind is to interpret the world according to his higher nature, and
+to conquer the material aspects of the world so as to bring them into
+submission to the spirit."
+
+But the Bible also is a witness to just these convictions and contains
+prophecies of just such hopes. Bridges includes very few citations
+from the Bible, chiefly because it is so well known, but also because
+"this familiarity implies deep-rooted associations, which would be
+likely to distort the context." Alas, for these associations, for the
+interpretations that confuse and the prejudices that blind the readers
+of the greatest literature of spirituality and of hope which the world
+contains. In spite of this, the Bible will be looked to by multitudes
+for guidance and support in those hopes on which the future turns,
+while the poet's fine work will be prized by few. 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 time; and this failure will mean loss to
+the hope itself of its most powerful support, and loss to the
+Christian religion of contact and sympathy with the most urgent
+spiritual need and aspiration of men today.
+
+The Bible does contain various and contradictory hopes, and can
+encourage expectations that are not in accordance with the best
+conscience of our age, nor with our knowledge of the way in which
+human progress is achieved. 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 expressed.
+
+The original hope of the religion of Israel was that involved in the
+unique and exclusive relation between the nation Israel and Yahweh,
+its God. It was the hope of Israel's prosperity and power through the
+certain favor of Yahweh, and his intervening help in times of danger,
+most of all his help in the nation's wars. These were "the Wars of
+Yahweh." Both the strength and the defect of the Old Testament
+religion lie in this fundamental faith, the peculiarity and
+exclusiveness of the relation between Israel and its God. It inspired
+its early victories and created the kingdom of David. It sustained the
+nation amid calamities and enabled it to maintain itself when other
+small nations disappeared before the great world empires, and while
+these also came and passed. It was a natural and not unreasonable
+faith for its time, so long as Yahweh was only Israel's national God,
+even though he was believed to be better and stronger than the gods of
+other nations and destined to triumph over them; 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 conduct, or else be reinterpreted and
+radically changed. 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 later, larger thought of God and the world.
+
+The great prophets before the exile, Amos, Hosea, Isaiah, Jeremiah,
+and after exile Deutero-Isaiah, were those through whom the faith was
+attained that Yahweh is the one and only God; and the modification of
+the national exclusiveness of Israel which they made was in the
+direction of its complete subordination to ethical and spiritual
+ideals. The one God of all was the God of righteousness, and of Israel
+only on the condition and for the end of righteousness. But an ethical
+in place of a national relation to God meant, if it was carried
+through consistently, a universal relation of God to all men as
+individuals, instead of a peculiar relation to one favored nation.
+Consistency was not reached, yet glimpses, sometimes clear momentary
+visions, of this individual, universal, ethical religion are to be
+found in the great prophets; and in them the Old Testament religion
+reaches its height. It is the prophetic denial of national claims and
+hopes, not the older and always prevalent assertion of them, that
+constitutes the reality and truth of the Old Testament hope. It is
+hope for Yahweh and his righteousness, not for Israel and its glory.
+It finds its highest expression in such predictions as Isaiah's
+promise of security to the humble and believing; and Jeremiah's
+expectation of the time when no special revelation will make known the
+will of God to a chosen few, but when everyone will have his own
+inward knowledge of God; and Ezekiel's belief that the new inward
+nature which every man requires if he is to do that will of God which
+he knows, will be achieved not only by his own free moral choice
+(18:31), but also by the divine spirit, the transforming presence and
+power of God (36:26, 27); 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 Servant, his prophet to all nations, who brings light
+to the heathen and deliverance from bondage, and who effects this
+ministry even through his own shame and suffering for others' sins.
+
+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 history; and this proved easier
+and more popular than the other. In late prophecy and apocalypse the
+hope of Israel's national and worldly prosperity and power takes on an
+unearthly character. Instead of righteousness and spirituality as in
+the earlier prophets, transcendence and heavenliness interpret or
+displace the primitive hope. The heavenly region to which apocalyptic
+prophecy transferred Israel's hope was a refinement of the physical,
+but it was still essentially physical, a region whose riches could be
+as sensibly enjoyed and as selfishly desired as the palace and throne
+of an earthly kingdom. The heavenly powers by which this hope was to
+be realized were divine, yet they were essentially material forces.
+The prophetic hopes at their highest rest on human nature at its
+highest, on the conscience and reason of man recognized as the will
+and thought of God. But the apocalyptic hope, though it strains
+language to magnify the contrast between its two worlds, the earthly
+and the heavenly, the present and the future, does not succeed in
+making them really different. Supernaturalism always fails to find the
+real difference between man and God and so the way in which the
+difference is to be overcome. This supernaturalism of the apocalypse
+is seen also in the ways in which the hope is revealed. The seer
+interprets in literal or artful ways the language of prophetic
+scriptures regarded as divine oracles, or he is translated in ecstasy
+to heaven and shown the secrets of the upper world and the future. The
+coming of this new heavenly world men may pray for, and the time of
+its coming they may seek to discover from sacred writings and
+traditions and from the signs of the times, but only divine powers can
+bring this evil world to an end, and only from heaven where they
+already are can descend, in heaven's own time and way, the scenery and
+the actors in the last great drama of history. There is in this hope
+no strong ethical appeal, no prevailing sense that in the inward
+region of the heart and in its instincts and desires and wills, God's
+presence is to be found and his work for man experienced. Moreover
+this hope for a new heavenly world means no hope for the present
+world. It is evil and must grow more evil until God intervenes to
+destroy it and brings down from heaven the realm of good. To renounce
+the world and withdraw from it is the course of wisdom and holiness.
+As a way of adjusting Israel's national hope to monotheism it is not
+comparable with the prophetic way of ethics and inwardness. It is
+still Israel, or the true Israel, that is to inherit the world to
+come; and at its coming the world empire must first of all be
+overthrown, for the new kingdom, heavenly and supernatural though it
+is, is enough like the kingdom of Greece or of Rome to require its
+fall and to take its place. The apocalyptic hope is the end of Old
+Testament prophecy, but not its height. It was no doubt in some sense
+fitted for its times, hard times, always, when the evils of life
+seemed irremediable. It knew the need of divine help, and it
+encouraged endurance and fidelity even to death. But it was not
+grounded in the nature of men, and it was mistaken in its conception
+of the nature of the world. It never quite escapes this inherent
+falseness and confusion in its fundamental assumptions.
+
+It cannot be hard to pass judgment on the relative value of these
+three main hopes of the Old Testament. The primitive hope for God's
+special favor to his own peculiar people who are destined to have
+dominion over all others would have seemed, before the war, safely
+outgrown by humanity. 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 rule, and the intolerable
+morals and preposterous religion that finally result from such claims,
+the aggressors in the present war have supplied it, and the rest of
+the world is united in the resolve that no further demonstration of
+this hope be undertaken. The early histories of the Old Testament and
+parts of its laws, its psalms and even its prophecies, contain
+expressions of just this belief in a peculiar people, for whom God
+made the world, and to whom the right belongs, secured by the divine
+favor and promise, to rule over all other nations. Some of the
+inferences and consequences of this faith that now shock the world,
+something of the hatred and the cruelty toward foreign peoples, the
+exaltation of vengeance, the arrogance and the inhumanity, find
+unreserved expression in this literature. But the meaning of the Old
+Testament is to be found in the denial and overcoming of this doctrine
+and of its results.
+
+In regard to the two ways in which this denial and correction were
+chiefly undertaken, there can be no question where the greater value
+and truth are to be found. 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 hope, its false pride and its denial of trust and
+of good will toward mankind. But the apocalyptic modification of the
+older hope, though it fitted it for a wider view of the world and of
+history and a deeper experience of the power of evil, did not
+correct those moral and spiritual faults which were inherent in the
+older hope. There is no generosity, no faith in human nature, no
+sense of the present prevailing rule of God and power of good, no
+thought of the "secret of inwardness" and "the method of
+self-renouncement," in the religion of the apocalypse. The righteous
+kernel of Judaism, the holy few who feared the Lord, expected an
+invasion of divine forces on their behalf, the destruction of their
+oppressors and their own elevation to angel-like natures and
+God-like authority and blessedness. It could hardly be expected that
+they would exhibit Isaiah's virtue of humility, or Jeremiah's of
+inwardness and satisfaction in the communion of the soul with God,
+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' transgressions. The greatest of the apocalypses are no
+doubt the canonical ones, Daniel and Revelation; and they are great
+in their confidence in the divine government of the world, and in
+its final vindication, and in their assertion of the martyr virtues.
+But they do not believe in man, and in God in man, though their
+belief in a God above is heroic. They do not hope for the world, or
+find God in the world; nor do they feel that they are in any sense
+responsible for the evil of the world and for its salvation from
+evil. Righteousness and blessedness belong only to heaven, and can
+come only from heaven to earth, and only by an act of God which will
+bring the present world to a sudden end. 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 hopes, and reveal
+the inner untruth of a supernaturalism which reckons in terms of
+place and time, and looks above and ahead instead of about and
+within for the Kingdom of God.
+
+The post-canonical apocalypses of Judaism fall within the period
+beginning with the attempt of Antiochus IV to make the Jews Greeks,
+and the successful resistance of the Maccabees and their establishment
+of an independent Jewish kingdom, and ending with the Jewish-Roman
+wars, the destruction of Jerusalem and the suppression by Hadrian of
+the final Messianic, political uprising under Bar Cochba; that is,
+from 108 B. C. to 135 A. D. It is of the highest importance to note
+that Christianity took its rise in the midst of this period, and that
+the apocalyptic hopes which these events encouraged and which in turn
+partly shaped the events, formed the immediate environment and
+inheritance of the new religion. 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 founder.
+
+There are three elements in the hope of the New Testament which are
+found in the later Jewish apocalypses, but not in the Old Testament:
+1. The coming of the Son of Man as judge of men and angels at the last
+day, which is always thought to be near at hand. 2. The reign on earth
+of Messiah and his saints, the living and the risen dead, for a
+certain period, during which they will overcome all the powers of
+evil. 3. The immortality of the spirit, the transformation of the
+righteous into angelic natures, fitting them to be companions of
+heavenly beings in the final consummation. 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 Testament.
+
+The Son of Man appears first in Daniel, but there he is not an
+individual, but the symbol of a nation, "the people of the saints of
+the Most High"; and the vision pictures Israel as coming on a cloud,
+not from heaven, but to God, to receive from him authority to rule
+over the world. It is first in a part of the Book of Enoch, the
+"Parables," chapters 37-71, dating probably from the reign of Herod,
+that Daniel's "Son of Man" becomes an individual. It is important to
+understand the religion of this writer in order to appreciate the
+significance of this heavenly Messiah. 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 righteous. God is
+"the Lord of Spirits," and the voice of Isaiah's seraphim becomes,
+"Holy, holy, holy, is the Lord of Spirits: he filleth the earth with
+spirits." 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
+righteous. This is a religion of faith in heaven and its God and its
+angelic inhabitants, and in the destiny of the righteous soon to share
+its beauty and blessedness. Among those whom Enoch sees there, one is
+above all significant for man. He has the appearance of a man, with a
+face of graciousness and beauty, like an angel's. He is described as
+the Son of Man to whom righteousness and wisdom belong. He has existed
+from before the creation, and has been revealed to the righteous.
+Faith in him and hope for his coming have sustained the righteous in
+times of trouble, and by faith in him and in the Lord of Spirits and
+the heavenly dwelling places, they "have hated and despised the world
+of unrighteousness and have hated all its works and ways." Here is a
+religion of pure other-worldliness. The calling of this heavenly Son
+of Man is to be the judge of the world at the last day. He will then
+"sit on the throne of his glory," will "choose the righteous and holy"
+from among the risen dead, will condemn and send away to destruction
+the kings and mighty of the earth, who because of their unbelief in
+the unseen world have been proud and worldly and unjust. The righteous
+will dwell in the new heaven and earth, with the Lord of Spirits over
+them and the Son of Man as their companion, having been clothed with
+garments of glory and immortal life. The likeness between this
+religion and the apocalyptic type of New Testament Christianity is
+striking. But it is not Christian because it is without Jesus himself.
+This Son of Man has not already come and lived among men. The
+righteous have not learned of him that God is in this world as well as
+in the other, that he is a God of human beings, even the lowliest, and
+of birds and grass, of rain and growth. They have not learned that
+good is already stronger than evil; least of all do they know the
+greatest thing, that love is supreme, and that not by hating the world
+and its ways but by the ministry of love is the new world to be
+brought in. The religion of Enoch presents in pure and simple form, in
+pre-Christian Judaism, just that religion of dualism and pessimism, of
+despair of the present and the renunciation of effort to better the
+world, of strained expectation of divine intervention, which
+sometimes, and even now in some quarters, claims to be the only true
+Christianity. It is, in fact, Christianity with Christ left out.
+
+The second element which the apocalypses add to the hope of the Old
+Testament and which the New Testament Apocalypse adopts, is the
+conception of a millennial earthly kingdom. This appears in probably
+an earlier part of Enoch, chapters 91-104. In a short Apocalypse of
+Weeks, after seven weeks of world-history up to the writer's present,
+an eighth week is predicted, in which the righteous shall wield the
+sword against their oppressors and establish the Messianic kingdom;
+then a ninth week in which the preaching of judgment to come will
+convert all men to righteousness; finally, a tenth week of final
+judgment against all angelic powers of evil, ending with a new heaven
+and an eternity of blessedness.
+
+It is not only the fact that here and elsewhere these two hopes are
+proved to be Jewish, not Christian, in origin, that influences our
+judgment on them when they reappear in the New Testament; it is also
+the understanding of them which their Jewish form makes possible. They
+are two forms of adjusting the old national and earthly hope of Israel
+to a new, more universal and transcendent form of faith and hope. In
+the religion of the "Parables" of Enoch the transcendent practically
+transforms and displaces the earthly. In the millennial scheme, the
+heavenly follows the earthly in time. Resurrection enables some of the
+dead to have part in the earthly, while translation into angel-like,
+immortal natures fits men for the final heavenly life. 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 events.
+
+The third hope which Judaism added to what its sacred scriptures
+contained was the hope for immortality of the spirit. It happens that
+this also appears earliest in Judaism in the Book of Enoch (especially
+chapters 102-104). 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 righteousness. This is not a
+resurrection of the body to enable one to have a share in the earthly
+kingdom, but a transformation which fits men for the realm of spirits.
+
+When we turn in the light of the older hopes to the New Testament and
+ask what are the hopes that belong properly to Christianity, and how
+are they related to the present hopes of the world, we meet the
+problem presented by the importance of properly apocalyptical
+expectations in the first Christian community. The case is something
+like that which meets us in the Old Testament, and we have here no
+less than there to distinguish and to choose. The hope of the early
+Christian community was no doubt first of all for the physical coming
+of Christ and the establishment of his kingdom; but there developed
+also within the New Testament period two movements away from this, one
+in an ethical and spiritual direction, and the other toward emphasis
+on the individual life after death. The first of these is more
+characteristic of the New Testament religion than the other. It is the
+tendency of Paul to emphasize the present inward experience of Christ,
+and the transforming power of his spirit more than the hope of his
+coming, though he receives this from primitive Christianity and does
+not doubt its literal and early fulfilment. It is, I believe, beyond
+question that Paul's Christian hope is chiefly, as Royce has argued,
+the hope for a new humanity created by the spirit of Christ, which is
+the spirit of love. This is in a measure already experienced. Christ
+dwells in the Christian and makes him a center and source of love. His
+spirit breaks down barriers and ends divisions. Unity and peace are
+its effects. Through this one, present spirit of Christ each man
+becomes a distinct but essential member of the new body; and Paul's
+greatest hope is for the completion of this unification of man in
+mutual helpfulness and brotherhood. 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 death. This eternal life
+with Christ is also experienced by Paul as in some real sense present.
+The indwelling spirit of Christ is already transforming the Christian
+into his own immortal nature. In the Johannine writings these two
+tendencies of hope away from the apocalyptic toward the spiritual go
+still further. The Christ in whom the Christian now abides creates a
+distinctive unity among his disciples, a love one to another which the
+world has not known; and at the same time the experience of this
+present Christ is already the possession of eternal life. 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 Christ, but also by the moral choice and endeavor of man. It
+is through human love that the divine love works, and the rule of God
+is present so far as men overcome evil and create good. And even the
+immortal life is not solely a hope in God, 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 God.
+
+That which most concerns us is no doubt the question which of these
+hopes, the eschatological or the ethical and inward, was held and
+taught by Christ. My own conviction is that the new and distinct hope,
+the spiritual, belongs to him and proceeds from him, and not the
+familiar Jewish apocalyptic. Two opinions stand in the way of this
+judgment; two opposite types of literalism in Biblical interpretation.
+Dogmatic literalism accepts scripture throughout, and refuses to
+distinguish between higher and lower, between truth and error, in what
+is written. In regard to hope, this view leads to great stress on
+prediction and fulfilment. The assumption is that the Biblical
+predictions that have not been fulfilled will come to pass in the
+future. This is precisely a fundamental assumption of the apocalypse.
+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 earth, 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 world. This literalism
+stands in the way of the world's present acceptance of Christianity as
+the religion of its highest hopes.
+
+But there is a like danger in the opposite literalism of the
+historian. We have already seen how the history of Jewish hopes makes
+the literal acceptance of similar New Testament hopes unnatural if not
+impossible. The literalism of the historian is, of course, to us true
+and immediately helpful in liberating us from bondage to the letter of
+an ancient book. It leaves us free to apply our own reason and
+conscience and experience to the interpretation of our own life and
+times. It turns us back upon our own souls, upon our faith, our
+desire, our will, to unveil and shape the future. 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 it. The unpardonable sin to
+him is the modernizing of an ancient writing because of reverence for
+it, and the effort to find in it what he likes rather than things
+outgrown and unwelcome. This conscientious fear, I cannot but believe,
+has resulted in a one-sided interpretation of the New Testament,
+especially the teachings of Jesus and of Paul, as essentially
+apocalyptic in contents and spirit, and a hesitation to recognize the
+essentially inward, rational and ethical quality, the prophetic
+character of the New Testament as a whole, 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 him.
+
+This problem over which New Testament scholars are divided into two
+groups or tendencies is of course much too complicated to discuss
+here. But it is necessary at least to point out that there is a danger
+in the historian's anxiety to be without prejudice, and to view the
+past as past. The greatness of great men and great books is to be
+found in the eternal meaning, not in the mere form, of what they say.
+Historians no less than other men have the right and duty to ask in
+what direction an ancient teacher is looking, toward what goal the
+movement of his mind is tending, what final effects he produced, what
+therefore he would think and say if he lived in our time. We are told
+that it is unhistorical to seek in the New Testament for "the modern
+liberal Christ"; but it is not unhistorical to look for the human
+beneath the Jewish, the eternal and universal within the temporary and
+limited. The mind of Christ, his manner and mood, his quality, his
+spirit, is not less a historical reality than his literal words. This
+is of course true also of Paul, and, in his measure, of every man.
+
+There can be no doubt that like the great prophets before him Jesus
+was chiefly a critic and corrector of the hopes of his time. 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 Rome.
+Whether Jesus expected the speedy coming of the Son of Man and the end
+of the world, and whether he identified himself with this transcendent
+Messiah-Judge, are questions made difficult, not by our wishes, but by
+the nature of the evidence. My own inclination is, at this point, to
+attribute more to the influence of Jewish expectations on the gospel
+traditions than to Jesus' own words. 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 disciples.
+
+It is the fundamental principle of the apocalyptic hope that God made
+not one world but two (II Esdras 7:50). This world must end and
+the other world must come if evil is to end and good prevail. But
+Jesus believed that this world is already God's world, and that in it
+good is already stronger than evil. The Kingdom of God is indeed still
+to come, but it is already within. It is already upon us when by the
+spirit of God evil is cast out. It has been said that it was the
+Greeks who believed in one world in contrast to the Jews who believed
+in two; and that Poseidonius, the Platonic Stoic, an oriental, of the
+century before Christ, wrote to make men at home in the universe. But
+it is surely not a mistake to say that Jesus felt at home in the world
+and meant to make others at home. This is precisely the meaning of the
+word Father, of which Paul testifies that Jesus' use was to a Jew new,
+and that it meant freedom from mental bondage and fear. Poseidonius
+made men feel at home in the universe by denying the existence of
+evil, which is of course one way of making one world out of two; Jesus
+by affirming the reality of a goodness in God and in man capable of
+conquering evil. That God is Father, the Father of all men, even, and
+especially, of sinners, is not the basis of an apocalyptic hope. Jesus
+did not chiefly foretell the end of the world through the catastrophic
+intervention of God or of the Son of Man. He did chiefly teach that
+the power not ourselves is fatherly, that it is human, that we can
+trust our own souls at their best to teach us the nature of God, that
+our highest human values are the ultimate realities of the universe.
+Jesus found that the chief fears and hopes of men were concerned with
+bodily welfare and possessions and with power over others. Mammon and
+dominion were the false gods men worshipped. Wealth and power seem now
+the objects of the hope and the religious devotion of the Central
+Powers. Jesus declared that it is the heathen who are anxious about
+food and raiment. It is the heathen who lord it over their fellow men.
+Not so was it to be among his disciples. Since the Father knows our
+needs and wills to give good things, since the outer world belongs to
+him and since the things of the soul are of the greater value, we men
+are free to put first things first, to seek God's Kingdom and
+righteousness. And since God's rule consists in love and in doing
+good, without reserve or regard for deserts or for returns, the only
+real rulership among men also must be the renunciation of rulership
+for the sake of ministry. Not to be masters over others, not to be
+strong by making others weak, but to serve and to give is the divine
+plan, the real nature of things. This is not what the war lords learn
+from physical and animal nature as to the way to success and primacy,
+but it is true to that human nature to which they do violence. The
+Christian hope is therefore not for material possessions nor for
+authority and power; it is that spiritual realities shall vindicate
+and make effectual their preeminence, and shall master matter and all
+outward things for their own ends; and that unselfish love shall
+measure greatness among men and shall destroy hatred and fear and
+create a human family.
+
+If this, according to Christ, is the Christian hope, then Christianity
+is certainly the religion for the present hope of the world. The hope
+of a league of free nations, of a federated world in which democracy
+is safe, 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 men, a new inward temper, a new will; it is also seen to
+be something universal in its range. Not again one league against
+another, but a league that at least aims at being inclusive of
+humanity. Spirituality and universality, inwardness and good-will,
+belong to the hope that is now inspiring the nations; and these are
+just the marks of the religion of Christ; they are what Matthew Arnold
+called the method of inwardness and the secret of self-renouncement,
+controlled by the mildness and sweet reasonableness of Christ;
+reverence for the soul, meaning both the preeminent worth of every
+individual and the primacy in each of the things of the soul; and
+among these the chief greatness and God-likeness of love. 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 hope.
+
+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 men. It can fail if it confuses itself in the
+details of Biblical predictions, if it becomes involved in apocalyptic
+fancies. 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 past.
+
+The men of our time are shaping the hope of a united and friendly
+human family of free peoples, united not only against war but for all
+kinds of mutual help and cooperative progress; and the Bible, the
+prophets of the Old Testament, Jesus and Paul in the New, are the
+chief creative sources of just such hopes. These hopes must have
+religion beneath them if they are to endure and be realized in spite
+of their powerful foes, the fears and hatreds which materialism and
+selfishness create. And Christianity is the only religion which has
+the quality and the right to meet this need.
+
+The Christian hope is also the hope of immortality; and just now the
+reality and power of this hope are put to the test. Paul, who knew how
+far Judaism had gone toward faith in the eternal life of the spirit,
+testifies that it was only as a Christian and because of Christ that
+this hope had become to him a certainty, almost a present experience.
+The nature of God as Christ knew him, and the nature of man's sonship
+to God, carry immortality with them as an inward and immediate
+assurance. God is not the God of the dead, but of the living. Here
+again the Christian religion has an opportunity and an obligation in
+times of war. Men are seeking assurance of life to come for those who
+have given their lives for human right and liberty. It is not to be
+desired that this pressing religious need of our day should turn to
+physical evidences, to messages from the dead through abnormal
+experiences and dubious agencies. The Christian faith in immortality
+is to be experienced as faith in the God who loves as a father, and
+who gives as love must give his best to his children. If God is love,
+then our love does not deceive us. If God is spirit, then our spirits
+are from God and will return to him. If the soul, the person, is of
+supreme worth and reality, then it will not be involved in the body's
+destruction, nor lost as a drop in the ocean or as a breath in the
+wind, either in the divine being from whom it came, or in the human
+race, "the beloved community," to which its service is given.
+
+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 God, that
+the distinction and preeminence of the religion of Jesus come most
+clearly to light. He feels no need of sacrificing one to the other,
+but holds his hope for this world and the oneness of men in love side
+by side with the hope for the other world. He does call upon
+individuals to give their lives in ministry to others, but in the
+losing of life he declares that life is gained. Paradoxes express his
+faith and insight, and the nature of love in God and in man brings
+with it the key to the solution of the paradox.
+
+The Christian hopes for a new human brotherhood on earth and for the
+immortality of the individual are involved, and their principles
+given, in the simple and profound sayings of Jesus, and no other
+testimony as to their nature and certainty can be compared with his.
+To no other words is the response of our own spirits so instant and
+sure. Blessed are the poor in spirit, the meek, the merciful, the pure
+in heart: theirs is the kingdom of heaven; they shall see God. Love
+your enemies, that ye may be sons of your Father. Ye shall be perfect
+as your heavenly Father is perfect. Lay not up for yourselves
+treasures upon earth. Ye cannot serve God and mammon. Be not anxious
+for your life what ye shall eat or what ye shall drink, nor yet for
+your body what ye shall put on. Is not the life more than food and the
+body than raiment? Behold the birds of the heaven ... Are not ye of
+much more value than they? Your Father knoweth that ye have need of
+all these things. But seek ye his kingdom and righteousness. Be not
+afraid of them that kill the body. The very hairs of your head are all
+numbered. Fear not therefore. If ye being evil know how to give good
+gifts unto your children, how much more shall your Father give good
+things to them that ask him. All things whatsoever ye would that men
+should do unto you, even so do ye also unto them. Not every one that
+saith unto me, Lord ... but he that doeth the will of my Father.
+Freely ye have received, freely give. It is more blessed to give than
+to receive. He that findeth his life shall lose it: and he that loseth
+his life for my sake shall find it. I thank thee, Father ... that thou
+hast hid these things from the wise ... and revealed them unto babes.
+Except ye turn and become as little children ye shall in no wise enter
+into the kingdom of heaven. Forbid them not ... for to such belongeth
+the kingdom of heaven. What shall a man be profited if he shall gain
+the whole world and forfeit his life? It is hard for the rich man to
+enter into the kingdom of God. Keep yourselves from all covetousness:
+for a man's life consisteth not in the abundance of the things which
+he possesseth. The rulers of the Gentiles lord it over them, ... but
+whosoever would be great among you shall be your minister; and
+whosoever would be first among you shall be your servant. Render unto
+Caesar the things that are Caesar's and unto God the things that are
+God's. Inasmuch as ye did it unto one of the least of these my
+brethren ye did it unto me. Nevertheless not as I will, but as thou
+wilt. Father, forgive them, for they know not what they do.
+
+Here is the Christian hope; here its grounds and motives; here rather
+than in apocalyptic foretellings of the coming of the Son of Man and
+the near end of the world. Here is an anthology of testimonies to the
+faith which a world at war to end war most needs, that man is a
+spiritual being and that his proper work is "to interpret the world
+according to his higher nature," and to bring the material aspects of
+the world into subjection to the spirit. Other "oracles and prophecies
+of loveliness and loving-kindness" in the Bible and in the world's
+literature have their abiding worth, but no other of "the seers and
+poets of mankind" reach humanity so widely and none so deeply.
+
+Certain marks and tests of the Christian hope come clearly into view
+in these characteristic sayings of Jesus. It is a hope not imposed
+upon the mind by the outward authority of a book or even of Christ
+himself, but one that appeals to conscience. Our spirit answers to it,
+and our answer is not only the consent of the mind but the disclosure
+of character and the choice of the will. It is a hope for which we
+cannot merely wait, for we are ourselves challenged to bring it to
+realization. The Christian hope is fundamentally inward, and is always
+in part already experienced. Paul and John knew the mind of Christ in
+this striking quality of it better than later generations. The spirit
+of God is already a love that creates unity and fellowship among men;
+and it is already the presence and power of divine and eternal life.
+The Christian hope unites the community and the individual, and
+contains the clue to the mystery that now obscures our minds. 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
+personality. But we know also that the devotion of the soldier's life
+to the cause of human liberty and right, to the destruction of the
+idol of nationality and the creation of the ideal brotherhood of man,
+is in accordance with that giving of life for many which Jesus taught,
+and is that loss which is the true finding of life. The Christian hope
+is too inward and too secure to depend on outward success. The
+doctrine of physical force is judged by physical success, but not the
+doctrine of love. Yet though superior to outward fortune, the hope of
+Christ is certain of ultimate vindication, because it is hope in God.
+It is a hope according to Christ, and for Christ's coming as the
+ruling spirit in the life of humanity. But if it is a hope for Christ,
+if it is Christ's hope for the coming Kingdom of God, it is a hope for
+radical change, and for the sacrifice of our prejudices and customs,
+our personal wishes and our material advantage.
+
+The hope for a new world-order which is the most significant spiritual
+event of our age, requires religion if it is to maintain itself and
+work powerfully for its own realization. For it is the hope for a
+purified human nature as well as for a changed human organization.
+Christianity is the chief source of this hope, and is summoned to
+prove itself equal to the task of keeping the hope high and giving it
+inward energy and resource. But it will require boldness of faith and
+the spirit of sacrifice, a sense of the excellence and worth of
+spiritual things, and willingness to trust our own souls and the souls
+of our fellow men, to trust ourselves to the instincts and ways of a
+Christ-like love, if the Christian hope is to prove able to create a
+new world.
+
+
+
+
+IV
+
+NON-RESISTANCE: CHRISTIAN OR PAGAN?
+
+BENJAMIN WISNER BACON
+
+
+All forms of peace propaganda are at present justly and properly
+repressed by the Government as a war measure. This has served in some
+degree to silence the voice of the pacifist, but manifestly it cannot
+serve to quiet the disturbed feeling in the minds of many Christians,
+that to engage in war under any conditions is to come short of the
+idealism of Jesus. Forcible measures produce the reverse effect, if
+any.
+
+Non-resistance, under some circumstances and conditions if not under
+all, is a duty which Jesus undeniably taught. Moreover, his conduct
+was fully in accord with his principles; otherwise his following could
+not have maintained their unparalleled loyalty to him. The manifest
+inconsistency between these non-resistance sayings (taken by
+themselves) and the method advocated and used by our Government in
+defence of democracy and righteousness remains ever present. The grave
+extent of its inroads upon the national morale may be judged by the
+circulation attained by a typical pacifistic book, whose principal
+basis of argument is nothing else than these non-resistance sayings,
+and which if it does not attempt to square them in all cases with the
+conduct of Jesus, but rather accords to Buddha, Confucius, and Lao-tse
+the merit of greater consistency, nevertheless owes all its real
+effect to the fact that its author speaks as a well-known and
+authorized exponent of Christian teaching, and leaves in his readers'
+minds the conviction not of the alleged inconsistency, but of an
+absolute and unqualified doctrine of non-resistance as supported by
+both the teaching and the conduct of Jesus.
+
+The single year 1915-1916 witnessed the appearance of no less than
+five successive editions of the book entitled "New Wars for Old," by
+Rev. John Haynes Holmes, and its propaganda of absolute and
+unconditional non-resistance was certainly not without effect in the
+military cantonments, if not among the public at large where its
+influence is less easy to trace. Recently the Government itself has
+given public and official warning against this type of pacifistic
+propaganda; and there is only too much reason to believe that (quite
+without the intention or knowledge of its authors) those eminent
+pacifists, the Potsdam conspirators, have made large financial
+contributions to its success.
+
+"New Wars for Old" may be taken as representative. It is the best
+example of its type. It seems to be the most effective. At all events,
+it gives concrete and tangible form to that interpretation of the
+teaching of Jesus which we regard as misleading and dangerous; it may
+therefore well form our starting-point toward the attainment of
+another interpretation, truer at once to historical fact and to the
+ethical sense of the religious-minded. 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 Dr.
+Holmes' book, whether the doctrine of absolute and unqualified
+non-resistance, traced by him to more than one revered teacher of
+pre-Christian paganism, is indeed identical with that of Jesus; or
+whether, with Israel's Messianic hope, some new factor enters in, to
+differentiate the Biblical ideal.
+
+Isaiah and Jesus are for this champion of pacifism--and doubtless for
+others--the two supreme "exemplars of non-resistance," 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 criticism. However, few
+Americans, competent to form a moral judgment of their own, will hold
+in light esteem the authority of Isaiah and Jesus. We therefore accept
+the exemplars at the risk of seeing our native hue of resolution all
+sicklied o'er with this pale cast of thought. But is their teaching
+justly and fairly interpreted? That is the question to which we now
+address ourselves.
+
+
+I
+
+"'RESIST not evil,' means never resist, never oppose
+violence." Such is the motto, quoted from Tolstoy, with which our
+propagandist heads his pages. As he cites no other scholar, critic,
+or interpreter of the Sermon on the Mount, in support of this
+declaration of the meaning, 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 humanity. 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 say. It seems at least to be beautifully expressed in the
+saying quoted from Buddha:
+
+  With mercy and forbearance shalt thou disarm every foe. For want of
+  fuel the fire expires: mercy and forbearance bring violence to
+  naught.
+
+What Christian will deny the Christ-likeness of this teaching? What
+reader of the Old Testament will not hasten to add with Paul from
+Jewish "wisdom":
+
+  If thine enemy hunger feed him, if he thirst give him drink; for by
+  so doing thou shalt heap coals of fire upon his head.[1]
+
+If, indeed, the duty in question be that of _forbearance_, all
+great religious teachers, whether of Christian or pre-Christian times,
+will be at one. "Hymns of hate" are unknown to the ritual of any
+religion, unless it be the ultra-modern of Prussian militarism. 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 giant. Teachers
+such as Buddha and Lao-tse may well have added to the well-nigh
+universal religious tenet of mercy, forgiveness, forbearance, the
+further doctrine of consistent, unqualified non-resistance. We accept
+it for the obvious reason that their systems of thought, which are
+philosophies rather than religions, contain (so far as the present
+writer is aware) no principle of active, but only of passive
+obligation. The chief end of man is for them not to achieve, in loyal
+service to the Creator's ideal, but to abstain and refrain, to put the
+brakes on life, and to teach others to do the like. According to the
+author of "New Wars for Old," Buddha and Lao-tse lived up to their
+gospel of non-resistance. Contrariwise, "The Nazarene had his
+inconsistent moments like the rest of us," and showed it at this
+point. Our propagandist is too honest to palter with the quibble of
+Adin Ballou, who in his "Christian Non-Resistance" argues that Jesus
+in cleansing the temple may have driven the money-changers from the
+courtyard, but that there is no evidence that he struck any one of
+them. With such apologetic special pleading he has no patience,
+preferring to give the act of Jesus its full weight in the following
+straightforward words:
+
+  What we have here is a well-authenticated violation of the principle
+  of non-resistance--and why not accept it as such? The episode is
+  chiefly remarkable in the life of the Nazarene, not for anything
+  which it teaches in itself, but for its inconsistency with the rest
+  of his career. Never at any other time, so far as we know, did he
+  precipitate riot or himself assault his enemies. But this time he
+  did--this time he failed to live up to the inordinately exacting
+  demands of his own gospel of brotherhood. Nor is the circumstance at
+  all difficult to understand! Jesus came to Jerusalem tired, worn,
+  hunted. He knew that he walked straight into the arms of his
+  enemies, and undoubtedly therefore straight to his own death. Weary,
+  desperate, confused, he came to the temple to pray--and here, right
+  before the altars of his God, were the money-changers--here in the
+  sacred places, the type and symbol of that commercialized religion
+  which he most abhorred, and which he knew was certain in the end to
+  destroy him. What wonder that a mighty flood of anger surged up in
+  his soul, and for the moment overwhelmed him.
+
+In short, the weary Jesus was so irritated by the unexpected (?) sight
+of the traders, that he threw to the winds not only his principles,
+but the dictates of the most ordinary prudence, giving his enemies not
+only their desired opportunity, but provoking the issue at just the
+point where he himself had been betrayed into the violation of his own
+teaching. Verily, great is the insight of the modern psychologist. To
+the observer of the phenomena of petulance an incident like the
+cleansing of the temple is "easy to understand." The scientific
+imagination required is easily attained. One acquires it by observing
+the irritability of tired children. How needless, then, 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 it. How needless to raise the question why every one of our
+four evangelists should report the act and give it the prominence they
+do. For our evangelists record it reluctantly, minimizing its
+political significance and its insurrectionary flavor. They naturally
+disliked to give color of justice to Pilate's judicial murder, and to
+Jewish denunciations of the new religion as a rebellion against
+established authority.
+
+Let us then take as our point of departure this admitted
+"inconsistency." It is not historical interpretation, 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 sources, that Jesus was _not_ "weary, desperate,
+confused," and was not in the least taken unawares, when he drove the
+traders from the temple; but that he planned his _coup de main_
+with careful deliberation. The evening _before_, says Mark, "he
+entered the temple and looked round upon all things." Jesus was not
+unaware of the conditions he would find, for they were an abuse as
+notorious as hateful to every right-minded Israelite. This even the
+Talmud attests. He was not a hunted fugitive seeking asylum at the
+altar. On the contrary; for weeks past he had set his face steadfastly
+to go to Jerusalem and there lift up the standard of the Son of David.
+The initiative was his. He had planned a new campaign for his ideal,
+the Kingdom of God, a campaign no longer of mere teaching but of
+action, and he was now carrying it to the very seat of hostile power.
+Long since, probably before he left Galilee, he had planned this very
+act, a challenge to the corrupt priestly control of his Father's
+house, an act as full of meaning and as deliberate as Luther's nailing
+of his theses to the church doors of Wittenberg.
+
+And when the blow had been struck Jesus stood courageously by it. He
+met the inevitable demand of the hierocracy, "By what authority doest
+thou these things?" with a counter demand. Whence had the Baptist
+authority to inaugurate his prophetic reform, making ready for Jehovah
+a purified people prepared for his coming? The Sanhedrin evaded this
+counter demand, and answered only (as Jesus had foreseen they would)
+by secret denunciation of him to Pilate. But Pilate understood the
+case. 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 insurrectionist. This, too, Jesus
+seems to have foreseen.
+
+All this was not a mere "episode." It was the culminating effort and
+crisis of Jesus' career, and richly rewards a just understanding. We
+are told that it was "inconsistent with the rest of Jesus' career."
+His mission, we infer, was to be a rabbi. His attempt at active
+leadership in achieving the Kingdom he preached was an unfortunate
+aberration. He should not have tried to be "the Christ," and thereby
+incurred a needless martyrdom. The cross is still a stumblingblock.
+
+Strange that the evangelists who omit so much, 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 Church,
+should one and all record it. The disposition to minimize everything
+savoring of political action on Jesus' part is very marked in all
+our evangelists, for obvious reasons. To the evidences of this
+belong, for example, Mark's denial, and the fourth evangelist's
+explanation, of the saying about destroying the temple, together
+with the latter's description of the whip "of small cords" as Jesus'
+only weapon in the purging of the temple.[2] Are we then to admit
+the "inconsistency"--not casual and incidental, as conceived in this
+pacifistic interpretation, but deliberate and flagrant? Or may we
+perhaps now raise the question whether the "inconsistency" is not
+rather chargeable to the interpreter's account?
+
+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-tse. On the other hand, it very justly
+relates it to that of the great prophet of the Davidic kingdom of
+righteousness and peace, Isaiah, the son of Amoz. From the point of
+view of the historical critic the relation of Jesus' teaching to that
+of Isaiah is absolutely sound. But the effect of this relation is
+fatal to its identification with the non-resistance doctrine of Buddha
+and Lao-tse.
+
+Apart from the circumstances which for the time being made
+non-resistance, or rather mere passive resistance, the policy of true
+statesmanship alike against Assyrian and against Roman domination,
+Isaiah and Jesus stood together upon the most fundamental point of
+all, unqualified, unlimited loyalty to the God of Righteousness and to
+his sovereignty upon earth. Their pacifism differs from that of
+Lao-tse and of Buddha in the important respect of having a pronounced
+theistic basis. 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 religion, and indeed ignore the very
+existence of a "Power not ourselves that makes for Righteousness."
+Contrariwise with the great prophets of the Kingdom of God. Whether of
+the Christian or pre-Christian dispensation, so far as they advocate
+non-resistance it cannot be unlimited, _because their religious aim
+is not merely individual but social_.
+
+The non-resistance of Isaiah and of Jesus is not self-centered but
+God-centered. It is bound to consider what is expedient for others,
+for the weak and dependent, as well as for the individual, and for the
+present time. It seeks the welfare of the world and of generations to
+come. It is always subsidiary to the paramount interest of the Kingdom
+of God.
+
+Just because it regards non-resistance not as an end in itself but
+only as one of the divinest means to an end, Biblical pacifism can
+hold before men's eyes the moving figure of the martyred Servant, dumb
+as the lamb in the shearer's hands, while it can in the same breath
+commend the men of violence that take the Kingdom of Heaven by force.
+Christian or pre-Christian, it rests upon the foundation of utter,
+absolute loyalty to a world-wide Republic of God, a cosmic sovereignty
+of righteousness, and having this social aim for its religious ideal
+it can and does nourish to the highest pitch of devotion the heroic
+virtues of patriotism, of service and of sacrifice. The summons to the
+standard (not men's but God's) is ever the same. The weapon may be the
+sword or the cross, as the times require. Under mere self-centered
+philosophies such as those of Buddha and Lao-tse the contrary is true.
+Notoriously, where these control patriotism and all its heroic virtues
+tend to dwindle, approaching often the verge of extinction.
+
+The pacifism (not non-resistance) of Isaiah hardly requires
+elucidation. Two or three very familiar quotations will suffice. There
+is, for example, the prophet's vision of a universal peace based on
+international law. This vision of the world's willing acceptance of
+the sovereignty of Jehovah's justice Isaiah shares with his
+contemporary, Micah, both prophets seeming to choose it as a text from
+some forgotten earlier pacifist.
+
+  It shall come to pass in the latter days
+  That the mountain of Jehovah's house shall be
+    established at the head of mountains,
+  And shall be exalted above the hills,
+  And all nations shall flow unto it.
+
+  And many peoples shall go and say, Come, let us
+    go up to the mountain of Jehovah,
+  To the house of the God of Jacob,
+  And he will teach us of his ways, and we will walk
+    in his paths.
+  For out of Zion shall go forth law, and the word of
+    Jehovah from Jerusalem.
+
+  And he shall judge between the nations, and will
+    be arbiter for many peoples;
+  And they shall beat their swords into plow-shares,
+    and their spears into pruning-hooks.
+  Nation shall not lift up sword against nation,
+  Neither shall they learn war any more.
+
+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
+conceive.
+
+But the consistent, thoroughgoing advocate of non-resistance rejects
+even the coercion of magisterial and police constraint. To Russian
+idealism restraint of the individual as well as the national criminal
+is tainted with the same poison of violence. Since Isaiah is the
+exemplar of non-resistance he should be permitted again to speak for
+himself. His words seem to have a singular applicability to the land
+which is now testing to the limit the theory of Proudhon, the
+individualist of individualists, the gospel of anarchism:
+
+  For behold the Lord, Jehovah of Hosts, doth take away from
+    Jerusalem and from Judah stay and staff,
+  The whole stay of bread and the whole stay of water,
+  The mighty man, and the man of war;
+  The judge and the prophet, the diviner and the elder;
+  The captain of fifty and the honorable man and the counsellor ...
+  And I will give children to be their princes,
+  And with childishness shall they rule over them,
+  And the people shall be oppressed every one by another, and
+    every one by his neighbor:
+  The child shall be arrogant against the old man, and the base
+    against the honorable.
+
+But Isaiah, too, expects deliverance from these miseries of foreign
+servitude and domestic anarchy. He looks for the dawn of a just and
+lasting peace; only the means of its attainment seem strange for an
+"exemplar of non-resistance."
+
+  The people that walked in darkness have seen a great light;
+  They that dwelt in the land of the shadow of death, upon them
+    hath the light shined.
+  Thou hast multiplied the nation and increased their joy,
+  They joy before thee according to the rejoicing at harvest-time,
+  As men rejoice when they divide the spoil.
+  For the yoke of (Israel's) burden, and the rod laid to his shoulder,
+  The staff of his oppressor, thou hast broken as in the day of
+    Midian.
+
+  For all the armor of the armed man in the tumult
+  And the garments rolled in blood shall be for burning, for fuel
+    of fire.
+  For unto us a child is born, unto us a son is given,
+  And the government shall be upon his shoulder:
+  And his name shall be called: Wonderful-counsellor;
+  The-Mighty-God-the-Everlasting (my)-Father;
+  The Prince of Peace.
+
+  Of the increase of his government and of peace there shall be
+    no end.
+  Upon the throne of David and upon his kingdom,
+  To establish it, and to uphold it with justice and with
+    righteousness from henceforth even forever.
+  The zeal of Jehovah of Hosts will perform this.
+
+Even with the devout restraint of the closing line it must be admitted
+that these verses have a somewhat martial ring.
+
+Doubtless the pacifist will emphasize the line, "The zeal of Jehovah
+of Hosts will perform this," taking here the view of the Pharisees,
+who in contrast with the fanatical nationalism of the Zealots opposed
+the aggressive militarism of the later Maccabees with a doctrine of
+quietism. Their cry was, "Leave all to God." Against the Zealot they
+appealed to the proverb: "They that take the sword shall perish by the
+sword," from which the inference is plain that if the aim be never to
+lose one's life one should never take weapons. But perhaps Isaiah the
+"non-resistant" is entitled to one more chance to prove himself not a
+Pharisee, even when he expects "the zeal of Jehovah of Hosts" to win
+the victory of peace. Fortunately he tells us _how_ he expects
+the zeal of Jehovah to operate, in the doom he pronounces upon
+"drunkard" Samaria, the city whose luxuriant mountain-top was crowned
+with mingled towers and olive groves, like the fading wreaths upon the
+heads of drunken revellers. In contrast to Samaria's fate Isaiah has
+this promise for the temple-crowned hill of Zion, shadowed under its
+altar smoke:
+
+  In that day will Jehovah of Hosts become a crown of glory
+  And a diadem of beauty unto the residue of his people,
+  _A spirit of justice to him that sitteth in judgment,
+  And a spirit of strength to them that turn back the battle at the
+    gate_.[3]
+
+
+II
+
+It should hardly be necessary to explain that Jesus in deliberately
+giving up the career of purely non-political preacher, teacher, and
+healer, to assume the career of _Christ_ and Son of David, fully
+conscious as he was of all the dangers it implied, was neither
+ignorant of the Isaian ideal, nor out of sympathy with it. When he
+rode into Jerusalem accepting the acclamation: "Blessed be the kingdom
+that cometh, the kingdom of our father David," he was not betraying
+the national hope; he was lifting it toward ultimate realization at
+the cost of Calvary.
+
+It is true that he avoided suicidal collision with Roman authority on
+the one side, as prudently as he forestalled the sweeping off of his
+following into the insane fanaticism of the Zealot nationalists on the
+other. The prophet's method of a symbolic purifying of the temple was
+exactly suited to this purpose. In the temple Roman authority
+explicitly renounced control. The policing of this combined fortress,
+sanctuary, and treasure house was left, even to the power of life and
+death, in the hands of the Sadducean hierocracy. It was administered
+by a numerous and efficient Levite police commanded by a "captain of
+the temple." On the other hand, Sadducean control was notoriously and
+infamously corrupt. The abuses by which (with their connivance) 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 people." And
+the reform might even be accomplished without unchaining the red
+fool-fury of the Zealot mob, if it was seen to be the work of a
+prophet, by authority "from heaven" and not "of men," consistent, even
+if regarded as a messianic act, with the course of one who had come
+"meek and lowly and having salvation, riding upon an ass, and on a
+colt the foal of an ass."
+
+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 career; for by it he signalized to all
+Israel assembled at the Passover his purpose to achieve a national
+deliverance such as the feast commemorated. From it every loyal
+Israelite might infer that the hope of "the kingdom of David" was now
+about to be realized. Jesus thus entered deliberately upon the stormy
+and dangerous seas of messianistic agitation, as a claimant to
+leadership in the achievement of the national hope.
+
+To herald such a reform as Jesus proposed, reviving the national
+ideal, the purification of the temple was a symbolic act worthy of the
+greatest of prophets. It was exactly fitted to raise and define the
+issues at stake. It would convey just the right impression to the
+multitude, whose attention could be reached by this time-honored
+method, and by this method alone. It was also free from the worst
+dangers of messianistic agitation. It would avoid on the one hand the
+Scylla of needless collision with Roman authority, and on the other
+the Charybdis of Zealot turbulence. The calm and fearless "authority
+from heaven" with which it was effected overawed resistance, so that
+even while asserted _by force_ it attained its result with the
+shedding of no other blood than the Messenger's own.
+
+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 Zion, but also the later
+apocalyptic hopes. We must remember that all expectation in Jesus'
+time was focussed on the prophecies of Malachi, which made the
+purified temple the scene of Jehovah's visitation of his people, after
+they should have been brought to a "great repentance" by the coming of
+Elias. A rabbinic parable of the period will give us the point of
+view. It is an answer to the reproach so bitterly resented by Isaiah,
+"Israel is a wife forsaken," and is based on Malachi 1:6-14, and
+3:1-12 interpreting the designation "Tent of Witness" applied to the
+tabernacle in Exodus 38:21:
+
+  A king was angry with his wife and forsook her. The neighbors
+  declared, "He will not return" (cf. Isa. 49:14). Then the king sent
+  word to her (Mal. 1:10 ff): "Cleanse my palace, and on such and
+  such a day I will return to thee." He came and was reconciled to
+  her. Therefore is the sanctuary called the Tent of "Witness"--a
+  witness to the Gentiles that God is no longer wroth.[4]
+
+Jesus' act was the assertion of authority "from heaven" to make
+Jehovah's will supreme upon earth, beginning at his own sanctuary. It
+was effected by direct appeal to the conscience of the masses, which
+to the extent of their understanding responded overwhelmingly. Jesus
+did not expect his act to be more than "a witness to the peoples." But
+on the other hand, for the time being at least, he sacrificed no life
+save his own. 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
+insurrection. In keeping his demonstration in the temple free from
+entangling alliance with Zealot nationalism, Jesus showed a moderation
+and foresight which were unfortunately lacking to the demonstration of
+John Brown at Harpers Ferry; otherwise the two have many points of
+affinity. It was while the governor of Virginia was still hesitating
+to sign the death warrant of the champion of negro emancipation, long
+before his martyr spirit marched on before great armies of liberation,
+that Ralph Waldo Emerson, once himself a non-resistant pacifist, wrote
+in his journal:
+
+  If John Brown shall suffer, he will make the gallows glorious like
+  the cross.
+
+
+III
+
+That Jesus intended to raise the standard of David by his public act
+at the Passover is certain. His pacifism was of the type of Micah's
+and Isaiah's. That he meant the act to convey a religious sense
+differentiating it from the merely political ideal of the Zealots is
+also certain. 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-resistance. 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 history. 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 God, in all races,
+unto all successive generations, a rallying point and a symbol of
+final victory. But Jesus was looking forward with the eye of faith,
+not backward with the eye of knowledge. He believed that even through
+death God would give victory to those who sacrificed life and all to
+his kingdom's cause, and that it would be given ere their generation
+had passed into oblivion. 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
+personality. It need be no matter of surprise, however, to any
+discerning mind, that the fourth evangelist should also look backward
+at the significance of the cross, interpreting it in the light of its
+actual results. The fourth evangelist is the successor of Paul at
+Ephesus. Like Paul he naturally emphasizes its effect in
+"reconciliation," a twofold atonement, "breaking down the enmity"
+between man and God, and also that between man and man; and the great
+barrier of Paul's experience was that erected by the Mosaic law
+between Jew and Gentile. By the cross, says Paul to the Ephesians,
+Christ who is "our peace"[5]
+
+  made both one, and brake down the middle wall of partition, having
+  abolished in his flesh the enmity; even the law of commandments
+  contained in ordinances, that he might create in himself of the
+  twain one new man, so making peace; and might reconcile them both in
+  one body unto God through the cross, having slain the enmity
+  thereby.
+
+No wonder Paul thinks of God as "the God of peace," the gospel as "the
+gospel of peace" and Christ as "our peace" proclaimed to the nations
+near and far.
+
+That is the pacifism of Christianity. 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 wilderness, and
+repeatedly presents as its divinely appointed aim the "gathering into
+one the children of God that are scattered abroad" (John 11:51-52).
+
+The fourth evangelist devotes the closing section of his story of the
+public ministry to this great question, Why Jesus came forward as the
+Christ? The scene he chooses is Jerusalem at the Feast of Dedication,
+that festival which commemorated the death and resurrection of the
+Maccabean martyrs who had given their lives for the national ideal.
+The story begins with the Jews' demand of Jesus that he "tell them
+plainly" whether he is the Christ. It ends with the mystical utterance
+of the high priest:
+
+  that Jesus should die for the nation, and not for that nation only,
+  but that he might gather together into one the children of God which
+  are scattered abroad.
+
+To show what alternative lay before him we are told of a delegation of
+Greeks who wait upon Jesus, apparently to invite him to "go to the
+Gentiles and teach them," but who receive as their answer, after a
+momentary soul-conflict paralleling the scene of Gethsemane, that
+Jesus "must be lifted up," and thus through his martyr death "will
+draw all men unto him." The central scene of the raising of Lazarus is
+of course directed to the resurrection theme appropriate to this
+feast, the theme of the Christ who as Messenger of God brings life and
+immortality to light. But the whole section rests back on an opening
+parable, that of the Good Shepherd who lays down his life for the
+sheep (John 10:11-18). Our concern is with this parable; for it is
+not an invention of the fourth evangelist, but an authentic comparison
+of Jesus attested by the preceding evangelists,[6] and merely
+developed in the later interpretative gospel along the lines of the
+original prophecy,[7] and with special reference to the cross as a
+token of unity in estranged and warring humanity evoked by loyalty to
+a common higher ideal.
+
+In the parable of the Good Shepherd, as elsewhere, the fourth
+evangelist shows that his view of the tragedy of Calvary is determined
+by its actual result. The function of the Shepherd is to gather a
+flock now scattered, and which includes "other sheep that are not of
+this fold." The aim is "that there may be one flock; one Shepherd," an
+aim suggested by Paul. But primarily the parable is simply an
+adaptation of Ezekiel's famous indictment of the hireling shepherds of
+Israel, who had first exploited Jehovah's flock, and then abandoned it
+to the ravening of wild beasts. Because of this, the prophet declares,
+Jehovah himself will seek out the scattered and bleeding remnant and
+will set up over them a worthy shepherd, the son of David.
+
+The special application made by the fourth evangelist is to the
+gathering of a flock already scattered, bleeding, and torn of beasts,
+because of the faithlessness of hireling shepherds. Such was in truth
+the task imposed by the conditions of the time. Such was in the
+experience of Paul and his generation the actual effect of the cross.
+But primarily and in Jesus' mind it was simply the token of the last
+supreme measure of devotion which he, and all who would follow him,
+must be prepared to pay in loyalty to the Kingdom of God. Its
+comparison is purely and simply a contrast between two types of
+leadership. On the one side is he who lays down his life in defence of
+the helpless, be it in conflict, as when David the shepherd lad with
+sling and stone rescued his sheep "out of the paw of the lion and the
+bear," or be it in search for the lost lamb upon the mountainside. On
+the other side is he who "when he seeth the wolf coming leaveth the
+sheep and fleeth." The special need of the time, that which appealed
+to Jesus as the supreme need of those to whom he was sent, was his
+people's need of a standard and leadership, rescue of the scattered
+and lost.
+
+  When he saw the multitude he had compassion on them because they
+  were distressed and scattered as sheep that have no shepherd.
+
+He gave them the needed rallying point, a sign in which afterward they
+should conquer. He also gave them the needed leadership. The former
+was the need of the first age of the Church. The second need is ours;
+for defence of the flock is as much a shepherd's task as seeking out
+the lost. They who abandon it in the face of wolfish attack need
+expect no approval from the Son of David.
+
+
+IV
+
+There is a certain magnificence of logical consistency in the
+non-resistance doctrine of the pacifist who chooses the Empire of
+China (!) as the example of its perfect work in the field of
+international relations.[8] With the blessed example of the Celestial
+Kingdom before us we are asked:
+
+  What did it avail Belgium to marshal her armies and hold her forts
+  against the irresistible advance of the German legions?[9]
+
+The question has an extraordinary resemblance to that addressed by the
+Kaiser to King Albert in _Punch's_ famous cartoon: "Don't you see
+that Belgium has lost everything?" And Albert's answer is taken from
+Christ's own lips: "She has not lost her soul." 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 Heaven.
+Peacefully non-resistant under the corrupt domination of its Manchu
+conquerors it had attained the climax of earthly felicity. It had a
+name to live, and was dead.
+
+  The Chinese and the Quakers, each in their own way, are finished
+  products. What they are is all they ever can be. Which means from
+  the standpoint of national idealism, that non-resistance is the
+  "saving element."[10]
+
+This eulogy of China, however, was written before the new Republic of
+China, stirring the long dormant instincts of Chinese patriotism, had
+roused to new hopes and visions of world achievement the body that had
+become as one dead, insomuch that the more part said, He is dead. But
+non-resistant pacifism is ever rich in paradox. Today China herself,
+so long inert, blessed for so many centuries with all the felicity of
+submission, has thrown off the Manchu yoke of domination. And in the
+first surge of new-found strength she declares war against Attila and
+his Huns, and in the declaration itself avows that she is "fighting to
+establish peace." To such inconsistency does non-resistance seem fated
+as soon as life triumphs over death, 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 extinction. "Eternal life" through death-defying
+loyalty to a divine ideal begins at last to seem preferable, even in
+China, to mere indefinite "survival."
+
+Not Quakerdom itself seems able to maintain consistency with its
+non-resistant ideals. Alas,
+
+  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 colony.
+
+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 sword.[11] For this, doubtless, we may hold the influx of alien
+immigrants more responsible than the genuine followers of Fox and
+Penn. But it must at least be admitted that Quaker leaven showed
+little power to work, so far as the doctrine and policy of
+non-resistance are concerned.
+
+Inconsistencies such as these on the part of the greatest modern
+exemplars of non-resistance are saddening to its champions, but there
+remains ever a more ethereal realm, where philosophy can build without
+fear of the stern realities of life, the limbo of utopias.
+
+
+V
+
+Jesus, too, they tell us, though greatest of all non-resistants, was
+also "inconsistent." Was he, then, inconsistent with himself? Or was
+his pacifism the active pacifism of those who give their lives for
+just and lasting peace, the peace that is real and not mere
+devastation, not destruction and tyranny miscalled _Kultur_; not
+might triumphant over right and unashamed; but a peace that endures
+because justice and right have been enthroned?
+
+Jesus closed his public teaching with the doctrine that all religion,
+all duty to God and man, is summed up in the two commandments:
+Unreserved, unqualified, unfaltering devotion to the One God of
+Righteousness and Truth; unselfish devotion to the common weal of man.
+One who in obedience to this law of love took up the succession of
+Moses, David and the prophets, raising the standard of God's real
+sovereignty on earth, and paying to it the last full measure of his
+own devotion, has not deserved the accusation of inconsistency. Jesus
+was sublimely consistent. That interpretation of his words which
+refuses the witness of his heroic deeds to their true meaning is
+guilty of the inconsistency.
+
+It is true, as Tolstoy finely says, 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 love_." But by what right does the great
+Russian pacifist (or any other who claims for his theory the authority
+of Jesus) omit from that law of love its "first and great
+commandment"? How can we ignore the demand of supreme and unqualified
+devotion to the God of Righteousness, whose kingdom of righteous peace
+Jesus gave his life to establish, and limit our obedience to
+acquiescence in the demands of men, be they righteous or the reverse?
+The second commandment of the Law of Love is dependent on the first,
+and in separation from it will assuredly be misconstrued. Equal love
+of neighbor can be no requirement of _religion_, save as it
+depends on the prior obligation of supreme devotion to a common
+Father, whose forbearing, forgiving love extends equally to all.
+Imitation of that Father's goodness and forbearance, overcoming the
+evil of the world with good, is the one teaching, the comprehensive,
+unifying principle, of the Sermon on the Mount. 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_ God. It is the just and merciful God depicted in
+those Scriptures wherein Jesus read his beneficent will and purpose
+for the world.
+
+It is not enough for the Christian merely "to do nothing contrary to
+the law of love"; he must actively toil and suffer in its service,
+fighting to the death. His personal enemy he may and must forgive.
+Enemies have thus been won to the kingdom. The enemy of the weak and
+defenceless brother he must resist. The enemy of God's kingdom he must
+fight to the death. It is true that this foe of God is no human or
+visible foe. Our wrestling is not against flesh and blood; it is
+against the principalities and powers of darkness in the heavenly
+places. But we do not beat the air. This power of darkness finds
+incarnation in human form at least as readily as the Power of light.
+He fights with real and concrete weapons, and this reality is the
+ultimate test. For the foe who thus incarnates the evil power the
+Christian has no hatred as brother-man; only as agent of the evil
+power. The hatred ceases when the man renounces the evil allegiance.
+Hence the paradox of love that may necessitate a blow. Self-deception
+is here all too easy, but absolutely selfless devotion may be trusted
+even here not to substitute its own cause for God's.
+
+The very paragraph from which the non-resistants draw their doctrine
+has this conclusion:
+
+  Wherefore seek ye _first_ the kingdom of God and his righteousness,
+  and all these (outward blessings) shall be added unto you.
+
+It is because Jesus sought _first_ the kingdom, which means
+righteousness, peace and good will among men, sovereignty of right
+over might, overthrow of the powers of darkness which claim as their
+own the kingdoms of the world and the glory of them, that he could
+teach as the best means to its attainment forbearance and
+loving-kindness to the limit. For a limit there is--the _divine_
+limit of the welfare of all. Loyalty to this ideal led Jesus to crown
+his sublime teaching with action sublimer still. When the scenes of
+his earlier ministry were closed, he left the quiet paths of teacher
+and healer in Galilee to tread the martyr's road, and to set up in his
+own cross an ensign to rally the scattered and bleeding flock of God.
+Because he sought "first the kingdom of God" Jesus held back his
+disciples from the bloody and disastrous path of Zealot fanaticism,
+and bade Peter return his futile sword to its sheath. For the same
+reason and no other he depicted to his disciples the Good Shepherd
+laying down his life in defence of the flock, and poured scorn upon
+the hireling who "when he seeth the wolf coming, leaveth the sheep and
+fleeth." 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 one," days when
+only he that endured unto the end, fighting to the death against the
+powers of darkness, should be saved.
+
+Jesus teaches _unlimited_ non-resistance where only personal and
+selfish interests are at stake; but resistance unto blood for the sake
+of the Kingdom of God and his righteousness. In this he _is_
+inconsistent with non-resistant pacifism that can see no difference
+between this doctrine and that of Buddha or Lao-tse. 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 Christ. He approves rather shepherds that give their
+lives fighting in defence of their helpless charge. He _is_
+inconsistent with the theories and philosophies of non-resistance; but
+he is consistent, sublimely consistent, with his own gospel of the
+sovereignty of God.
+
+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 God. Men of this
+type are ready like "all the saints who nobly fought of old" to lose
+their lives in this high cause, that they may save them unto life
+eternal. For individuals and for nations the rule is the same: "In
+thine own cause strike never, not even in self-defence; in God's cause
+strike when he bids thee strike and cease not, come victory or death."
+There is, no doubt, an easy self-delusion, prone to identify its own
+cause with God's. 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 name. There is a time
+for forbearance, patience, longsuffering, up to the limit of the
+forbearance of that God who seeks only the good of all, and who seeks
+it in wisdom and justice as well as in forbearance. The time is _up
+to that limit_, and not beyond it. If the enemy can be won, win
+him. Turn the other cheek, surrender tunic along with cloak. But
+forbearance is not meant to play into the hands of the evil power.
+There is also a time when it only gluts the ravenous maw of inhuman,
+soulless tyranny, a time when incarnate evil sits in the very temple
+of God, setting itself forth as God, a time when the law of violence
+is openly avowed and exalted above the law of mercy and right, a time
+of the beast and the false prophet, threatening to turn civilization
+back again to the age of Lamech and Tubal-cain. That is a time to
+remember also the commandment, "Let him that hath no sword sell his
+cloak and buy one," and the promise: "He that overcometh, I will give
+to him to sit down with me on my throne, as I also overcame, and sat
+down with my Father on his throne."
+
+[1] Rom. 12:20, citing Prov. 25:21-22.
+
+[2] 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 God.
+
+[3] The citations are all from the unquestioned writings of the First
+Isaiah, Isa. 2:2-4; 3:1-5; 9:2-7 and 28:1-6. The rendering is made
+independently from the Hebrew.
+
+[4] Mal. 3:1-4; 4:1-6.
+
+[5] Paul is elaborating Isa. 57:19.
+
+[6] Mk. 6:34; 14:27 and parallels.
+
+[7] Ezek. 34.
+
+[8] "New Wars for Old," pp. 252-258.
+
+[9] _Ibid._ p. 223.
+
+[10] _Ibid._ p. 258.
+
+[11] "New Wars for Old," p. 241.
+
+
+
+
+V
+
+THE MINISTRY AND THE WAR
+
+HENRY HALLAM TWEEDY
+
+
+When the greatest crime in all history was perpetrated and the
+world-war began, it was natural and necessary that the ministry of all
+lands should buckle on the Christian armor and take its place in the
+fighting ranks. Thousands volunteered as chaplains and Y. M. C. A.
+workers. Thousands more--two thousand at one time in Canada
+alone--equally eager to don the khaki and endure their share of the
+hardships, waited impatiently until a door could be opened for them to
+go. In the training camps and in the trenches, in hut and in hospital,
+these men found new parishes and pulpits, ministering in a multitude
+of ways, and finding opportunities for Christ-like service in the
+soldier's every need. They did more than preach sermons, hold Bible
+classes, and act as spiritual comforters and advisers. To them, as to
+Donald Hankey's "beloved captain," no task was too petty or too
+menial, no lowly service beneath them, if it lightened the burdens or
+added to the comfort and efficiency of the fighters. At all times and
+everywhere, in all ways and by all means, they strove to represent the
+Master, who cared for bodies as well as for souls, for the resting
+times and food and tired feet as well as for the thoughts and motives
+and ambitions of his disciples. They were the ambassadors of the
+Prince of Peace and the army's public friends.
+
+All this was only what might have been expected. The arresting fact
+was to find these prophets of peace, with comparatively few
+exceptions, proclaiming the righteousness of our participation in the
+war. In 1915 when the _Continent_, of Chicago, sent out a
+questionnaire among the Presbyterian ministers of the country, an
+overwhelming majority declared themselves in favor of preparedness. A
+vote in Brooklyn, embracing ministers in something like twenty
+denominations, showed one hundred and fifty-one in favor of
+preparedness, while six qualified their approval and only fourteen
+were opposed. These are indications of the trend of thought among the
+ministers of America; 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 _debacle_, it would seem
+to be a legitimate inference that their attitude would be the same.
+When a nation, patient and forbearing until her enemies scoffed and
+her friends grieved, found herself compelled to defend her
+unquestioned rights against lawless and brutal pirates, minds which
+approved of preparedness for war would naturally, almost inevitably,
+approve of war. Nor was it our rights only. We entered the struggle
+not through pride or greed or hatred, but as the champion of
+international law, righteousness, liberty, democracy, and a world
+peace that shall be abiding and just for all.
+
+To the few pacifists among the clergy all this seems quite
+unnecessary. Why should not America walk in the footsteps of Jesus,
+set her face steadfastly toward her Jerusalem, and for the world's
+salvation suffer Germany and Austria and Turkey to drive the spikes
+through her hands? Why not permit the Central Powers to seize and
+possess our country, even though they dealt with those of us, who
+could not and would not submit to the ethics of Nietzsche and the
+diplomacy of Bernhardi and the rule of von Hindenburg, as they treated
+the fathers and mothers and little children of Armenia and Belgium and
+Poland? "Resist not evil!" The cure of Christ's time is the cure of
+our time! The age of Judas and of Pilate, of the scribes and brutal
+Roman soldiers, has never passed.
+
+This is not the place to attempt to settle the dispute between the
+champions of peace at any price and those of a war which, rightly or
+wrongly, they regard as righteous and unavoidable. It certainly will
+never be decided by calling all pacifists cowards and slackers, and
+all defenders of the course pursued by President Wilson, the son of a
+clergyman, exponents of Prussian militarism. The plain fact is that
+there is no path open to us which presents no moral difficulties. It
+is not a choice between absolute right and absolute wrong, but between
+the preponderance of right and the preponderance of wrong. As some one
+has phrased it, "War is a moral enterprise, if it redeems a state from
+a condition worse than war"; and that--so it seemed to thousands of
+ethical and religious teachers--was the situation in America. To have
+watched the violation of Belgium, the massacre of Armenia, the
+destruction of England, France and Italy, the absorption of Russia,
+and ultimately the forging of the chains of our own servitude, without
+striking a blow to protect the world against the unspeakable barbarism
+of a megalomaniac would have been ethical madness. Granting the
+culprit's sanity, it would have been a kind of religious paranoia not
+to bring the international butcher and brigand to terms. The man who
+stands by, while a thug robs his neighbor's house and murders the wife
+and children, practically cooperates with the criminal. If he is a
+saint, he is a saintly Raffles. Though he never strike a blow, he
+bears the mark of Cain. Leaders like the Rev. Charles A. Eaton, D.D.,
+of the Madison Avenue Baptist Church in New York City, have ventured
+to characterize our participation in the struggle as "our Christian
+duty." Many even of our Quakers vigorously champion it. Mr. John L.
+Carver, the head of the Friends' School in New York and Brooklyn,
+writes: "First and last, 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 seen, unmarred by fanaticism,
+mistaken hatred, or lust of gain. Let us permit no confusion of ideas
+between old time wars of aggression or revenge, and this present war
+of unselfish sacrifice to save humanity from the reign of the beast."
+With this it is safe to say the great majority of Christians, lay and
+clerical, heartily agree. War is always bad; but there are situations
+when to decline to give battle, permitting the foe to work his immoral
+will, is not only still more terrible in its cost but more awful in
+its moral degradation. To kill is always an evil; but it is less of an
+evil, both for society and for the evil doer, 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 men. Almost to a man the leaders of thought in the allied
+countries, with unwilling minds and breaking hearts, have reached this
+decision. Rightly or wrongly, it is the answer which has come to their
+agonized petition, "Lord, what wilt thou have me to do?"
+
+But there is a still more striking fact. Not only are our ministers
+like Sir George Adam Smith in khaki and Dr. Henry Van Dyke in the
+uniform of the navy, toiling as spiritual specialists for our soldiers
+and sailors. 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 wars. After careful
+deliberation an ever-increasing number of ministers, especially among
+those of draft age, both in the pastorate and in the seminary, have
+given up their distinctive work, donned the uniform of the soldier,
+and sailed for the trenches of France. To some minds this seems
+incredible folly, a species of ministerial madness. War is so tigerish
+in its ruthlessness, so demoniacal in its treatment of ethical
+principles, so un-Christian in matter and in method, that it appears
+impossible to characterize any participation as righteous. It is, no
+doubt, the minister's duty to play the role of Good Samaritan when,
+with nations as his victims, the modern Hun repeats the parable. But
+can he still bear the title of minister if he joins the police force
+and attempts, even at the cost of killing the robbers, to clean up the
+Jericho road?
+
+The answer of these men has been an enthusiastic affirmative. To them
+their clerical exemption was something more than what Dean Shailer
+Mathews called it, "an insult or a challenge." No doubt there were
+good reasons why certain trained specialists, and themselves among
+them, should be set to work with tools other than bayonets. The
+physician, the engineer, the munitions expert, the ship-builder and
+the chaplain will all have their part in the triumph. Mr. Hoover, Mr.
+Schwab and the Archbishop of York will do more in their present
+positions than they could behind a machine gun or in an aeroplane.
+They, and millions of men and women in lowly stations, can fight at
+home for peace and for freedom; and when the burden is heaviest and
+the strain almost unendurable, call cheerily, as Harry Lauder did to
+the Scotch Highlander: "No, man, I'm no tired! If you can die fighting
+for me, I can die working for you!"
+
+But this patent plea did not satisfy some militant ministers. Their
+religion as well as their patriotism carried them beyond Dean Mathews'
+interpretation of the phrase. Grant that their exemption is an insult
+if it "implies that ministers are not as ready to serve their country
+as any other citizens, that they are slackers, or that they are so
+effeminate that they would not make good soldiers; that if they go
+about their work with no increase of labor or of sacrifice, making an
+excuse out of their holy calling, they accept their exemption as an
+insult to their calling." Grant that, if this is not true, it comes to
+them as a great challenge to do and to dare as much in their spiritual
+work as the soldier does in his, toiling to the limit of costly
+sacrifice, possibly to overwork and to death. They are quite ready to
+burn out, and that quickly, when the age demands the heat and light of
+their lives. But there was still in their hearts a service
+unexpressed, an intense desire ungratified. One hears the call in the
+following letter from a minister, who is now a lieutenant with a
+Canadian regiment in France:
+
+"I expect to go to the front in Europe in the near future," he
+wrote to the editor of the _Outlook_. "For six years I was a
+Presbyterian minister, although a Canadian, in the Presbyterian
+Church of the United States. When the cause of liberty and the
+ideals of democracy were at stake, I could not withstand the
+'call'--not so much of my country as of civilization--any longer. I
+resigned my charge and came to Nova Scotia, my boyhood home. It
+seems strange, but true nevertheless, that today I am a happy man.
+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
+war. I am going, as I find many of my comrades going, not because
+we hate the German people, but because we believe that Prussian
+militarism would be an intolerable system for the world to live
+under."
+
+"Is this a psychological and moral paradox?" comments the editor. "We
+think not. Every man who really grasps the meaning of the words
+righteousness, justice and peace, and their true relations, will
+understand the state of mind of this Canadian clergyman." It is the
+decision of one who loves and honors the calling of the ministry, and
+yet feels that in this crisis there is a place where he, whatever may
+be true of his fellows, is more greatly needed. It is the confession
+of faith on the part of a Christian who knows war and hates it, and
+yet is happy to make it because he loves peace, and believes, rightly
+or wrongly, that if the world is to possess it in our time, it must be
+won with the sword. It is the deed of a brother of all men who
+declines to be limited by his cloth, who cannot preach to the soldier
+without drinking the soldier's cup and being baptized with his baptism
+of mud and of blood. It is the spirit of a true Christian preacher,
+who cannot urge Christian laymen to "go over the top" unless at least
+some Christian ministers go with them. It is the jubilant response to
+the call of the heroic, the comradeship which knows no secular and no
+sacred, and which covets the most intimate fellowship in the life and
+sufferings of brave men.
+
+The same attitude is being increasingly taken by the peace-loving
+Friends. "The young Quaker of the present day," writes one of them,
+"is so true to his inheritance--that of being allowed to act as his
+conscience dictates--that there are already many in the service, and
+that, too, with the fervent cooperation of their Quaker parents....
+When one of these young Friends--now a trusted officer in the American
+infantry, who enlisted before war was declared by our Government--was
+challenged by a Quaker friend, he promptly replied: '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 unchecked. Only by
+meeting the Devil face to face can we hope to crush him.'"
+
+Sir George Adam Smith in an American address stated that in Scotland
+90 per cent of the ministers' sons of military age entered the army
+before conscription. Would it be strange if some fathers decided to go
+with them? He also said that of the sixty thousand Catholic priests
+engaged in war work in France, twenty-five thousand are fighting in
+the ranks. Some Chinese missionaries are serving behind the lines as
+officers of detachments of Chinese artisans and laborers. Other
+missionaries, however, and sons of missionaries are reported to have
+gone directly into military service. Our country's Roll of Honor
+contains the names of men like Captain Jewett Williams, an Episcopal
+rector and the son-in-law of Dr. David J. Barrows, Chancellor of the
+University of Georgia, who declined a chaplaincy, trained at Fort
+Oglethorpe, and was killed in action. Of recent graduates and members
+of the Yale School of Religion, forty-four are now in khaki. Of these
+nineteen are chaplains and Y. M. C. A. workers, while eighteen are in
+the regular army, one each in the British and Canadian armies, two in
+the Ambulance Corps, one in aviation and one in the navy. Already the
+School Roll of Honor bears one name, that of a young Englishman of
+rare promise, who died in the hospital from wounds received on the
+battlefields of France.
+
+These men are following in the footsteps of ministers of other
+generations. Yale's records show that there is scarcely a campaign of
+note, or an important battle in American history, in which her sons
+among the clergy did not share the hardships and dangers of the
+soldier's lot. Besides the more than one hundred and thirty who served
+as chaplains, in the thick of the fight as well as in camp and
+hospital, are those who fought shoulder to shoulder with their
+parishioners. When the news of the approach of the enemy reached
+Thomas Brockway (1768) during service, he dismissed his congregation,
+shouldered his long gun, and marched away. Of John Cleaveland (1745)
+it is said that he preached all the men of his parish into the army
+and then went himself. They helped to take Louisburg in the campaign
+against Cape Breton Island. They marched in the Crown Point
+Expedition, fought at Ticonderoga, and shared with Wolfe the hardships
+of the campaign against Quebec. The record of the Revolutionary days
+is a stirring one. Edmund Foster (1778) joined the Minute Men on the
+sounding of the alarm in Lexington. Ebenezer Mosely (1763) enlisted in
+Israel Putnam's regiment, and with Joseph Badger (1785), who served
+with General Arnold in Canada, fought at the Battle of Bunker Hill.
+They were in the ranks at Germantown and at Monmouth. Samuel Eells
+(1765) was elected the captain of a company formed among his
+parishioners to aid General Washington, who was then retreating
+through New Jersey. Elisha Scott Williams (1775) crossed the Delaware
+in the boat with Washington, and is so depicted in Trumbull's
+painting. He also fought at the battles of White Plains, Trenton and
+Princeton, and shared with William Stone (1785) and Benjamin Wooster
+(1790) the hardships and sufferings at Valley Forge. Levi Lankton
+(1777) was present at Burgoyne's surrender.
+
+In the Civil War this record is repeated. The ministers of Yale
+fought at Bull Run, South Mountain, Antietam, Fredericksburg,
+Chancellorsville, Gettysburg, the Wilderness, Spottsylvania and Cold
+Harbor. They rode with Sheridan's cavalry in the Army of the Potomac;
+they marched with General Sherman to the sea. Several, like Erastus
+Blakeslee (1863), well known for his services to the work of the
+Sunday school, rose to the rank of general. Moses Smith (1852)
+entered in 1865 with the first troops into Richmond, while Samuel W.
+Eaton (1842), after fighting in some of the hardest battles, was
+present at Appomattox Court House on the surrender of General Lee.
+
+In all this there is no thought of glorifying war, or of haloing the
+head of the minister who lays down his Bible to take up his bayonet.
+Quite the contrary. These fighting chaplains condemned war and hated
+it. They never proclaimed that organized slaughter was a sane method
+of settling international disputes or ethical questions. 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 God. But to their minds there was a
+time when a Christian ought to put up his sword, and another when his
+duty was to buy one. Devilishness is not usually overcome by allowing
+the Devil to have his way. If the powers of evil attempt by force to
+overthrow righteousness, righteousness may well by force oppose and
+thwart them; not that it may escape martyrdom, or vent its anger, but
+with the clear purpose of rescuing the evil doer from his devastating
+delusion, and of saving the most precious treasures of civilization
+from the axe of a vandalism, which can and ought to be restrained. The
+thought finds a crude but characteristic expression in Kipling's poem
+of Mulholland, the coarse sailor, who, in fulfilment of the vow made
+during a storm on the cattle-ship, goes back to preach religion to the
+brutal and unsympathetic crew:
+
+  I didn't want to do it, for I knew what I should get,
+  An' I wanted to preach religion, handsome an' out of the wet;
+  But the Word of the Lord were lain on me, and I done what I was set.
+
+  I have been smit and bruised, as warned would be the case,
+  An' turned my cheek to the smiter, exactly as Scripture says;
+  But following that, I knocked him down an' led him up to grace.
+
+  An' we have preaching on Sundays whenever the sea is calm,
+  An' I use no knife nor pistol, an' I never take no harm;
+  For the Lord abideth back of me to guide my fighting arm.
+
+It is devoutly to be wished that it was never necessary for the
+preacher to use knife or pistol; but at present apparently there is no
+other means by which the smiter may be knocked down.
+
+This teaching is what might be called, in Dr. Van Dyke's phrase,
+"Fighting for Peace." It is the kind of militant pacifism which Paul
+hints at. "If it be possible, as much as in you lieth, be at peace
+with all men." Sometimes it is not possible. It is neither wise nor
+saintly to attempt to negotiate with a tiger. It would be something
+worse than folly to allow the I. W. W. to dictate the economic policy
+of our country, or to suffer philosophical and practical anarchism to
+work its will with the law and order of the world. War as mere war
+deserves all the vitriolic epithets which have been heaped upon it. It
+is the scourge of scourges, the father of piracy and of murder, the
+mother of havoc, desolation and woe. It stands clearly revealed as "a
+monstrous crime, man's crowning imbecility and folly." But when
+through war the attempt is made to tear down law, overthrow justice
+and shackle the world's liberty, shall not war be met by war in order
+to preserve these priceless possessions, and perchance end all wars by
+rendering its mad champions powerless? No minister can be called
+Christian who does not hate war. But most of them hate still more the
+sinking of the Lusitania, the rape of Belgium, the massacre of the
+peaceful people of Armenia. They cannot with clear conscience sit
+still and watch the fulfilment of the plot of "the Potsdam gang"
+without striking a blow. Peace proposals from the successful marauders
+sound to them too much like Dr. Van Dyke's imaginary conversation
+between an outraged householder and his triumphant pacifistic burglar.
+It is not a question of Christ or Caesar. There is something of the
+Sermon on the Mount in pacifist and militarist alike. But in the
+choice our ministers in the army have registered their vote for what
+seems to be by far the lesser of two evils. They with their fellows
+have chosen to tread the new Via Sacra, as the road is now called
+which made the salvation of Verdun possible; and today they stand
+facing the forces of autocracy, greed and military oppression,
+uttering that great battle cry which broke from the heart of France,
+"They shall not pass!"
+
+Whatever the verdict of history upon this decision of brave men in the
+ministry, certain effects of the war upon them and upon their work are
+sure. These again are both good and evil. 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 church. A large proportion of the best
+men, who were looking forward to the ministry, are in the training
+camps and trenches. Some may now be diverted to other callings; some
+will never come back. Their vacant places in the ranks will be
+saddening and for a time crippling. Great tasks which might have been
+done must needs be left undone. New Elishas will wear the prophet's
+mantle; but the memory of many a vanished face will waken the old cry
+upon their lips: "My father, my father, the chariots of Israel and the
+horsemen thereof!" If the church does not begrudge them, it will mourn
+them among its multitude of sons who
+
+      laid the world away; poured out the red,
+  Sweet wine of youth: gave up the years to be
+  Of work and joy, and that unhoped serene
+  That men call age; and those who would have been
+  Their sons they gave--their immortality.
+
+A second regrettable result in the minds of some will be the
+discrediting of the ministry. There have been too many un-Christian
+utterances from the pulpits of all lands, though we are naturally
+especially sensitive to those "made in Germany"; too many petty,
+superstitious prayers addressed to tribal deities as little like the
+God of Jesus as Moloch and Mars; too reckless dealing with "high
+literary explosives" on the part of preachers possessing neither the
+wisdom of Solomon nor the restraint of Paul; too flamboyantly
+patriotic utterances from orators who apparently forgot their
+obligations as citizens of heaven and makers of a new world. So far as
+the writer knows, there have been no blasphemies from the pulpits of
+the Allies equal to the saying of Pastor W. Lehmann: "The German soul
+is God's soul; it shall and will rule over mankind"; or that still
+more brutal and unblushing pronouncement of Pastor D. Baumgarten:
+"Whoever cannot prevail upon himself to approve from the bottom of his
+heart the sinking of the 'Lusitania,' whoever cannot conquer his sense
+of the gigantic cruelty to unnumbered innocent victims, and give
+himself up to the honest delight at the victorious exploit of German
+defensive power--him we judge to be no true German." But if none have
+descended to these depths of theological blindness and ethical
+madness, there has been a certain kinship with the spirit of the
+imprecatory psalms, used as convenient and refreshing outlets for
+pent-up tempers, together with more or less pagan treatment of ethical
+and religious questions, camouflaged with felicitous phrases, which
+lulled the listener with the assurance that the preacher was quoting
+from the Litany. All this has not redounded to the respect of the
+thoughtful for the pulpit, or for the leadership of men supposed to be
+specialists in the rules of right and teachers of the counsels of a
+fatherly God.
+
+Furthermore, while the mass of Christian unity and cooperation has
+been unprecedented, there have been here and there expressions of
+denominational rivalries. It is not an inspiring spectacle when a
+few--and fortunately only a few--bigoted denominationalists are seen
+storming certain camps, not because the religious welfare of the
+soldiers is not being amply cared for, but because the accredited
+purveyor of their ecclesiastical shibboleth is not teaching his patois
+and peddling his wares. Neither our best laymen nor our wisest
+religious leaders have either patience or sympathy with modern
+denominational Pharisees. They recognize temperamental, psychological
+and national differences among fellow Christians, and are content that
+Quaker and High Churchman, shouting Methodist and dignified Scotch
+Presbyterian, Salvation Army lassie and devout Romanist should choose
+their own liturgy and polity, and go to heaven each in his own way.
+But to their minds, in everyday life usually and in camp life always,
+sectarian squabbling and doctrinal hair-splitting are merely rocks of
+stumbling and stones of offense; and whenever they witness, especially
+in war time, such wrangling in the porch of the sanctuary, they
+discount the utterances and even the calling of the minister, and,
+instead of entering the edifice and joining in the service, pass by on
+the other side.
+
+Still more damning will be the accusation, made even by loyal sons
+of the church's own household, that not only has the ministry failed
+to prevent war, but that it neglected to mass its forces and measure
+its might in the great task. To reply to the charge in its
+undiscriminating, blunderbuss form is easy. Many ministers gave up
+their lives to the cause, notably in the various forms of the peace
+movement. Others proclaimed and urged a cure, which the laity
+declined to put into operation and the governments ignored. The
+prevention of war should have been the work of the educator, the
+lawyer, the scientist, the promoters of commerce and the prophets of
+international socialism as well as of the minister. If he is
+blameworthy, so are they. Men who love to sit in the seat of the
+scornful and jeer at Christianity should enlarge the scope of their
+humor. If, as G. K. Chesterton puts it, "Christianity has not been
+tried and found wanting; it has been found difficult and not tried,"
+it is equally true that the ministry has not been trusted and found
+incompetent; it has been the herald of an unwelcome message and
+ignored. No one class in the community could work the miracle of a
+world-peace; it could be wrought only through the faith and works of
+all. To attribute to the ministers the failure to achieve it is in
+part fair; some of them are guilty. As Dean Hodges said of the
+much-discussed article, "Peter Sat by the Fire Warming Himself," the
+charges are richly deserved by those by whom they are deserved. In
+part, however, it is manifestly unfair; multitudes honestly tried.
+In part it is one of the greatest compliments ever paid them; for it
+suggests their power, acknowledges their leadership, and honors
+their task as the constructive statesmen of the world. No one ever
+before hinted that the clergy ought to have stopped the wars of
+Charlemagne or of Napoleon. During the Civil War neither the
+conflict nor the cause was laid at the minister's door. But in our
+day many clamor for priests after the order of Joshua as well as of
+Moses, men at the head of great bodies of Christian soldiers, who
+shall participate vigorously in domestic politics and international
+relations, until they actually bring in the reign of righteousness
+and of love and truth among men. As ministers we accept the
+compliment while we confess our sins and shortcomings. 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 exclusively. It is shared by all mankind.
+
+But if the war kills some and discredits others, the credit page in
+the ledger looms large. The experiences and tasks of the present can
+hardly fail to make the manliest among us still more virile and
+vigorous. They will purge the leaders in every profession of all
+softness and sentimentalism, and lift them above a great danger in
+peace times, that of living a
+
+  ghastly, smooth life, dead at heart.
+
+No sane and unprejudiced mind, possessing first-hand knowledge of the
+ministry, accepts as a representative of the profession the clergyman
+of the stage comedy and the popular novel. He may be a "sport," in the
+biological sense; but it would be equally easy to find as ludicrous
+and despicable examples in law, medicine or business. So far as the
+average, normal type is concerned, this popular clerical clown is a
+wretched caricature, possessing humor because endowed with the
+exaggeration and distortion of a political cartoon. But removing all
+such weaklings from the discussion, and granting that there are no
+more lax fellows, lolling through life, in the ministry than in any
+other profession, there is, as Donald Hankey points out, a certain
+directness and sternness in camp and military life which is singularly
+invigorating and even Christ-like. It stiffens a man's back to
+shoulder heavy burdens, trains the eye to face steadily and without
+flinching disagreeable and terrifying duties. It tenses muscles with
+great and glorious resolves. It girds up the loins for a race the
+issues of which are life and death, throttles any idea of sneaking
+sinuously through the world avoiding large and costly obligations, and
+at the end of the day's labor demands visible and tangible results. If
+any minister was in danger of becoming what Horace Greeley called "a
+pretty man," or what Holmes described as "a wailing poitrinaire," his
+experience as chaplain and as soldier will effectually cure him. We
+should have more prophets after the order of Amos as well as of Hosea
+when the men who have been under fire come home.
+
+Such men will increasingly merit and possess the respect of laymen and
+of soldiers. Their lives have been knit together in the fellowship of
+suffering. Their bodies are inured to the same hardships, their faces
+lined with the same grim marks of dangers laughed at and of conquered
+pain. 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 another. The pagan, illiterate dock-hand has fought shoulder to
+shoulder with the teacher of religion, trained in the first
+universities of our own and other lands. When such laymen attend plays
+like "The Hypocrites" or read novels like "The Pastor's Wife," they
+will never be persuaded that the clerical cartoons represent reality.
+Each will recall days in the dugouts and nights in the hospitals, when
+they came to know a different type of minister, a "beloved captain,"
+who marched through the mire with song and laughter, and crept with
+them through the darkness and shadow of death in No Man's Land. An
+almost irresistible attraction will draw them to the churches of such
+ministers. To their leadership they will be inclined to render
+obedience; to their messages they will listen with respect. No
+scoffing jests at the minister will be allowed to go by them
+unchallenged. For the first time in their lives they have been brought
+into touch with the preachers of religion, and their hearts have
+burned within them while they talked with these disciples of Jesus by
+the way.
+
+Furthermore, they will seek them out in the intercourse of ordinary
+fellowship. For the ministers have shown themselves friendly,
+approachable--no wan ascetics, no unhuman monks or superstitious
+other-worldlings, but jolly good fellows in camp life, sane and
+wholesome counsellors in times of perplexity, comforters in the hours
+of sorrow, efficient and tireless fellow workers; in brief, the best
+type of men among men. With such a minister there will be no social
+uneasiness, no camouflaged conversation during a pastoral visit or
+upon his entrance into the club. When he opens the front door, the
+father will not be so apt to call, "Mother, the dominie has come to
+see you!" It will be no longer the pastor who wishes to meet and to
+know the male parishioner; the male parishioner will be equally eager
+to meet and to know the pastor. One soldier phrased the difference in
+this way: "Well, sir, I like our services out here, and the church is
+all right; but our parson at home, sir--! You couldn't go to church or
+have anything to do with him!" All this will come to the minister as a
+reward for having realized the picture as painted by an English
+chaplain. "I like to think of the parish priest as fulfilling the
+Shakespearean stage direction--'Scene: a public place. Enter First
+Citizen';--for his ministry should mostly be spent neither in church
+nor in the homes of the faithful, but in public places; and he should
+be the First Citizen of his parish, sufficiently well known to all to
+be absolutely at home with each.... And so the word 'parson' will
+revert to its old proud meaning of 'persona,' and the priest will take
+in his parish a position analogous to that of the best chaplains in
+the army." That is the gift which true ministers have always coveted.
+Many have already won it, turning from the fascination of their
+studies "to waste time wisely in the market-place, gossiping like
+Socrates with all comers." After the war many more will possess it,
+having gladly paid the price.
+
+To the spiritual practitioner, moreover, will have come increased
+skill in that most difficult of all arts, personal work. He will have
+had daily hospital training in ministering to the souls of men. He
+will speak their language, even their lingo, rather than what is to
+multitudes the unintelligible patois of the seminary Canaan. He will
+know not only his own theories but their difficulties and experiences
+in regard to a belief in immortality and the practice of prayer. Like
+Jesus at the well, he will have learned the method and value of
+gaining a point of contact in teaching. Formerly it was easy to
+discourse from the pulpit concerning the being and nature of God and
+to champion theories of the atonement. 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 Jesus. That is his task, and he will have become efficient in its
+accomplishment--so to bring modern prodigals to themselves that they
+loathe the far country, and arise, and go home to their Father's
+house.
+
+Another gain will be that of a deeper appreciation of denominational
+cooperation and an enlarged scope for the practice of it. Sectarian
+rivalries and ecclesiastical trivialities vanish in the trenches.
+Man-made walls between Christian brethren are crumbling. Petty
+partisanship becomes first ridiculous and then wicked in the light of
+the universal church's ambition. "We need a standard so universal,"
+writes H. G. Wells, "that the plate-layer may say to the barrister or
+the duchess, or the Red Indian to the Limehouse sailor, or the Anzac
+soldier to the Sinn Feiner or the Chinaman, 'What are we two doing for
+it?' And to fill the place of that 'It' no other idea is great enough
+or commanding enough, but only the world Kingdom of God." The same
+buildings are now serving congregations of Jews, Protestants and
+Romanists. Instant calls come when rabbis, priests, rectors, and
+representatives of every hue in the rainbow of Protestantism minister
+to men of other creeds and of no creed. Partisan politics in the field
+of pure religion are seen to be essentially irreligious; and chaplains
+of every ilk and kirk are working together like "Bill" and "Alf," two
+cockney soldiers, one of whom had lost a right arm and the other a
+left. They always sat side by side at the C. C. S. concerts "so as we
+can have a clap," as "Alf" put it. "Bill puts 'is 'and out, an' I
+smacks it with mine." Such men cannot come home and take part in the
+heresy trials and ecclesiastical hecklings of men whom at heart they
+recognize as Christian brethren. It is perfectly safe to prophesy that
+there will be more of church unity, and possibly more of uniformity,
+so far as this is desirable, when these apostles of hundreds of
+churches come home from the war.
+
+With this enlarged cooperation will come also an enlarged ambition.
+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
+methods. That way, he now knows, lies ministerial melancholia and the
+present situation, something far worse than Lear's madness. His task,
+and that of his people, is nothing less than to transform their
+portion of the world into heaven. Singing and praying about it are
+good and necessary; but in the words of the old negro spiritual, it is
+perfectly patent that "Eberybody talks 'bout heaben ain't a-gwine
+dah," and the work of the church is to see to it that they go. Some of
+the strongest and most venturesome among the clergy, unwilling to turn
+back to the safe life after the thrill of the trenches, will seek
+adventure in pioneer work in our own land and abroad. Home missions
+will come as a challenge to men inured to danger and hardship. Foreign
+missions will have a new and poignant meaning for all the world. We
+knew before that the bubonic plague in Calcutta was a menace to San
+Francisco; we know now that the cult of militarism in a single group
+in Germany can crucify mankind. No chaplain will ever settle down into
+a parish as if it were a "pent-up Utica." No cultivation of individual
+piety will atone for the failure to Christianize society, leaven
+industry with the principles of Jesus, and convert from its
+Machiavellian heathendom and Bismarckian brutality the diplomacy of
+the old-time state. Nothing less than the ambition to take the world
+and its kingdoms for Christ can ever satisfy his soldiers; not, like
+the Central Powers, in order that they may be enslaved and exploited,
+but that they may know the fullness of joy and of freedom, and possess
+the true riches of that divine life which is life indeed.
+
+Almost of necessity the experience at the front will simplify and
+vitalize the minister's message. For many all discussion of the future
+of unbaptized infants, and premillenialism, and the verbal inspiration
+of the Pentateuch had long ago lost interest. In the minds of others,
+matters regarded by some earnest Christians as of vital importance,
+like the Virgin Birth and the physical resurrection of Jesus, had
+ceased to function. To them Jesus would still be the unique Son of
+God, the divine Saviour of the world, whatever the method of his human
+generation; and he would still be alive, their unseen friend and
+present helper, whether or not his body had remained in the tomb.
+Belief or disbelief in such articles of faith would never transform a
+demon into a saint or a saint into a demon. Even to those accepting
+them, they had no visible effect upon character or upon the course of
+ordinary daily life. No soldiers ever asked about such scholastic
+problems as they faced going over the top on the morrow. In the
+hospital they never mentioned them, as they lay lonely and fearful on
+their beds of pain. But they did ask, or long to ask, had shyness not
+prevented them, about the treasures for which the heart hungers and to
+which religion alone holds the key.
+
+"Dear Sir," wrote a wounded soldier to the chaplain of his battalion;
+"I often used to wish that you would talk seriously and privately to
+me about religion, though I never dared to ask you, and I must admit
+that I seemed to be very antagonistic when you did start." "I wish
+you'd tell me what you think about it, padre," said another. "Is there
+anything really afterwards?... I'd like you to tell me as man to man
+what you really think about it. Do we go on living afterwards in any
+sort of way or--!" He struck a match to light a cigarette. A gust of
+wind, which carried a gust of snow round our legs, blew the match out
+again. I daresay it was that which suggested his next words: "Or do we
+just go out? I know the creed," he went on. "... But that's not what I
+want. I want to know what you really believe yourself, as a man, you
+know."
+
+Is there a God, and can we actually lead men to experience him and to
+grow like him? Is there any power in Jesus to save a brute and a
+drunkard, a selfish worldling and a contented prig, not from a hell of
+fire after death from which he is snatched by some theological
+transaction, but from his degradation and meanness in the present,
+until he is fit to be a husband and a father, a patriot and a friend?
+Are the fruits of the Christian spirit "love, joy, peace,
+longsuffering, goodness, meekness, faithfulness, and self-control,"
+the qualities of character which alone can make heaven anywhere, and
+without which a potential Paradise would be transformed into an actual
+hell? Are the wages of sin death, or does the good man simply lose a
+deal of fun and prove himself to be a foolish prig and superstitious
+other-worlding? Does death end all, or are there many mansions in the
+Father's house? Such are the great questions; and to them Christianity
+has very definite answers, capable of being tried out in experience.
+In the past much of so-called religion has seemed to thoughtful minds
+remote from the facts of life, unreal, a bit queer if not abnormal. If
+the flames of war are purging it from such unrealities and
+abnormalities, the facts which lie at the heart of the world's faith
+are being saved, yet so as by fire. The Christianity of the camp is no
+pious sentimentalism, no sweet dream or unvirile worship of a "gentle
+Jesus." It is a living, indubitable experience, full of strength and
+of joy. Men are fighting to the death a thought and a purpose in the
+German armies which Prince Lichnowsky, their own ambassador to the
+British Court, characterized as "perfidy and the sin against the Holy
+Ghost"; and in that fight they hunger and thirst for the power of a
+religion of the Spirit, which--however the battle of bodies and of
+brute force may be decided--in God's good time is bound to win the
+day.
+
+The last effect of the war upon the work and message of the minister
+will be to furnish it with a new dynamic. As he returns from the
+battle with sin in the trenches, he will find in the same battle at
+home William James' "moral equivalent for war." The call to arms has
+revealed the fact, seen in the success of the Student Volunteer
+Movement, that the church has not sufficiently appealed to men's
+latent heroism. The ordinary individual has revealed an enthusiastic
+readiness for high adventure and an almost limitless capacity for
+self-sacrifice, qualities upon which the work and preaching of the
+average parish made practically negligible demands. There was a
+contrast as noticeable as it was lamentable between the pompous
+phrases of certain militant hymns, sung chiefly by the choir, and the
+lack of ethical passion and aggressive righteousness on the part of
+the pews. There was too little doing of brave deeds and too much
+flabby irresolution and orthodox laziness. Christianity seemed to act
+as a narcotic rather than a stimulant. Any preacher might say to any
+congregation with perfect safety, "Ye have not yet resisted unto
+blood, striving against sin."
+
+For the chaplain fresh from the front all this will be changed. Not
+only will he be the flaming apostle of a new enthusiasm; his church
+will have been saved from the old lethargy and lukewarmness of
+Laodicea, the minds of his people purged from the _dolce far
+niente_ pietism, which dreamed sweet dreams while the wreckers of
+the world prepared for war. For today religion stands revealed as the
+greatest of all adventures. Christianity is history's crowning
+crusade. The greed, the brutality, the imbecile and devilish
+lawlessness, which have revelled in an orgy of spiritual vandalism,
+are not peculiar to war. They have long been with us, in city and in
+country, in the slums and on the avenue, among peoples supposed to be
+civilized and enjoying the blessings of an era of prosperity and of
+peace. It was an amazed world, rudely roused from its comfortable
+slumbers, which found these forces organized for battle; it will be a
+bloody and dishevelled but determined and aggressive world that, when
+our men have laid aside their khaki, will strive to hold them in the
+ranks of an equally fearless and fighting army, which will never
+retreat from its trenches until these enemies of the world's peace and
+happiness are driven from the field. Men who hated dirt and
+discomfort, blood and vermin, have endured and laughed at them for the
+sake of their cause and their country. When the call comes to carry on
+the same fight in the homeland, such heroic souls will scarcely
+decline to sacrifice something of their peace and comfort, or to
+attack the forces entrenched in saloon and dive and political cave of
+Adullam, because in the struggle they may be shorn of delights and
+dollars, know the shame and agony of temporary defeat, and as victors
+find themselves with mire upon their garments and blood upon their
+hands. "Never was there a religion more combative than Christianity,"
+wrote Bernhardi. That is false as the apostle of carnage meant it; but
+it is true to the disciple of Jesus, who has heard Paul's summons to
+don the full panoply of the Christian armor, and who so loves the Lord
+as to hate evil with the just but terrible wrath of the Lamb. Here is
+a new dynamic, an irresistible appeal, which should and must be
+utilized by the minister. If the Christian Church is an army with the
+greatest of fights on its hands, there will be a place for the
+soldier. With the church service of the religious slacker he may be
+pardoned if he declines to have anything to do.
+
+T. R. Glover in "The Jesus of History" has said that the Christian
+conquered because he out-lived and out-thought and out-died the pagan.
+It is beginning to dawn upon the ministry that we must out-fight him,
+if he is to be conquered in our day. 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 Bay.
+"There was the storm," he writes, "there was the crisis, the one
+picked hour, to which this death and agony ... had led. Then was the
+hour for the casting off of self, and a setting aside of every pain
+and longing and sweet affection, a giving up of all that makes a man
+to the something which makes a race, and a going forth to death
+resolvedly to help out their brothers high above in the shell bursts
+and the blazing gorse." The thousands who are responding to that call
+are the priests of today and the prophets of tomorrow. They can cry to
+us, with their fellow soldiers, living and dead, in the words of
+Lawrence Binyon:
+
+  O you that still have rain and sun,
+    Kisses of children and of wife,
+  And the good earth to tread upon,
+    And the mere sweetness that is life,
+  Forget not us who gave all these
+  For something dearer, and for you!
+  Think in what cause we crossed the seas!
+  Remember, he who fails the challenge
+  Fails us, too.
+
+  Now in the hour that shows the strong--
+    The soul no evil powers affray--
+  Drive straight against embattled Wrong:
+    Faith knows but one, the hardest, way.
+  Endure; the end is worth the throw.
+  Give, give; and dare, and again dare!
+  On, to the Wrong's great overthrow!
+  We are with you, of you; we the pain and
+  Victory share.
+
+
+
+
+VI
+
+THE EFFECT OF THE WAR UPON RELIGIOUS EDUCATION
+
+LUTHER ALLAN WEIGLE
+
+
+The term "religious education" stands for two ideas that are
+ultimately one: for the inclusion of religion in our educational
+program, and for the use of educational methods in the propagation of
+religion from generation to generation.
+
+Over seventy years ago, Horace Bushnell pointed out the folly of
+reliance upon the revival method of dealing with the children of
+Christian homes, and urged the educational method of Christian
+nurture. He did more than any other one man to determine the present
+trend in religious education. Yet his work was prophetic; it took
+fifty years more of "ostrich nurture," as he called it, to reveal to
+Christian people generally the full truth of his position.
+
+The past twenty years, however, have witnessed a great movement among
+the Protestant churches of America toward clearer aims and better
+methods in religious education. A situation had developed that bid
+fair to let religion drop out of the education of American children.
+Changed social, economic and industrial conditions had transferred to
+the school many of the educational functions once fulfilled by the
+home, and had wrought a change in the forms of family religion. The
+public schools had become increasingly secular in aim, in control, and
+in material taught. 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 time. The Sunday school, indeed, was at work, teaching
+children of God and his will. But its curriculum was ungraded, its
+teachers untrained, and its instruction limited to one period of half
+an hour in each week.
+
+Roughly speaking, 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 situation. As early as the late eighties,
+President W. R. Harper, then Woolsey Professor of Biblical Literature
+at Yale, had organized the American Institute of Sacred Literature,
+and had begun to publish a graded series of Inductive Studies in the
+Bible. In 1900, under his leadership, the University of Chicago
+published the first of its present series of Constructive Studies,
+which provides text-books for a graded curriculum of religious
+education. In 1903, the Religious Education Association was organized,
+its membership drawn from the whole of the United States and Canada,
+and its purpose declared to be threefold: "To inspire the educational
+forces of our country with the religious ideal; to inspire the
+religious forces of our country with the educational ideal; and to
+keep before the public mind the ideal of religious education, and the
+sense of its need and value." In 1908, 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 1872. In 1910 the
+Sunday School Council of Evangelical Denominations was organized, 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 teachers. In 1912, the Council of Church Boards of
+Education came into being, 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 generally.
+
+These are but a few outstanding factors in a movement greater far than
+any single organization or group of organizations. There has been an
+awakening of the spirit of education in religion. Sunday schools the
+country over have been graded, and here and there week-day schools of
+religion have been begun; problems of curriculum, method and
+organization have been studied and graded curricula devised; classes
+and schools for the training of teachers have been organized; and
+attempts of various sorts have been made to correlate public and
+religious education. Churches in general have come to see that they
+have an educational as well as a religious function in the community,
+and that there is a sense in which they share with the public school a
+common task. The public school can teach the "three R's," the
+sciences, arts and vocations; the church must teach religion. Both are
+needed if the education of our children is to be complete. Many
+churches are employing paid teachers of religion and directors of
+religious education. Courses in religious education have been
+organized and professorships of religious education established in
+colleges and theological seminaries. "The Educational Ideal in the
+Christian Ministry" was the subject of the Lyman Beecher Lectures on
+Preaching, in the Yale School of Religion, a few years ago. The young
+men who are entering the Christian ministry in these days are being
+trained, not simply to preach and to care for a parish, but to teach
+and to direct the educational work of a church.
+
+The immediate effect of the war has been to retard this movement in
+some degree. Preoccupation with the war itself and with more
+immediately pressing needs, has made more difficult the work of the
+churches in this as in other respects. Churches that had planned new
+buildings for their schools are postponing their erection till the war
+is over. Training classes for teachers are harder to keep up.
+Ministers are going into war service; and those who stay at home are
+doing double work or more. Churches, like business houses and
+factories, have found their organizations broken by the departure of
+members of military age. Many of their best teachers and leaders have
+gone to war; and it is not easy, in these days of urgency and stress,
+to discover others to take their places.
+
+It is probable, however, 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 program, in point both of content and
+method. This conviction rests upon these fundamental facts: that the
+world is achieving democracy; that it believes in and relies upon
+education; that it is experiencing what may prove to be a renewal of
+religion.
+
+Education, democracy, religion--these three, we have long professed
+and more or less fully believed, belong together. The full life of
+each of the three is bound up in that of the other two.
+
+Education without religion is incomplete and abortive; it falls short
+of that life more abundant which is education's goal. Religion without
+education lacks intelligence and power, and condemns itself to what
+Horace Bushnell called conquest from without, as contrasted with
+growth from within.
+
+Democracy without education cannot long hold together or be saved from
+mediocrity and caprice. Education without democracy perpetuates caste
+divisions, or else breeds discontent and class hatred.
+
+Democracy without religion is doomed to fail; and religion without
+democracy cannot realize the Fatherhood of God and the brotherhood of
+man.
+
+These, I say, are familiar convictions. They are natural to
+Protestantism; they have entered into the very making of America. Yet
+just these old convictions are gaining a new force and a deeper
+meaning in and through the experiences of these years of war. The
+struggle for democracy is not only leading us to a new comprehension
+of the meaning of democracy itself; it is helping us to understand
+better both education and religion.
+
+It does not lie within the limits of this paper to canvass the wider
+and deeper meaning of democracy which is opening before us. The
+messages and addresses of President Wilson have interpreted that
+meaning not simply to America but to the world. No one yet knows the
+full promise of life after the war, when Pan-Germanism shall have been
+not only balked but destroyed. The democracy for which we fight to
+make the world safe will be a chastened, changed, completer democracy.
+It will be a democracy between nations as well as within nations, for
+the doctrine of the irresponsible, beyond-moral sovereignty of the
+state must return to the perdition whence it came. It will be a
+democracy applied more fully to the whole of life, social, economic
+and industrial as well as political. It will be a democracy of
+completer citizenship, that gives place to women as to men. It will be
+a democracy of duties as well as of rights.
+
+The world is acquiring a new conscience. Just as the nineteenth
+century made slavery abhorrent to the moral sense of men in general,
+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
+wrong. The general moral sense of men has not been over-tender on this
+point hitherto. They have checkmated the exploiter if they could, as
+they did checkmate Napoleon, but they have not always, or even
+usually, looked upon him as a wrong doer. 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 aggrandizement, or that one people
+should so determine the destiny of another people.
+
+Here lies the supreme moral issue of the war. Shall the world, which
+has become a neighborhood, organize itself into a great community of
+mutual respect, good will and brotherhood, or shall its structure be
+that of restless orders of exploiters and exploited? It is
+over-familiar; yet, lest we forget, hear some random verses from
+various Pan-Germanist scriptures: "Not to live and let live, but to
+live and direct the lives of others, that is power." "To compel men to
+a state of right, to put them under the yoke of right by force, is not
+only the right but the sacred duty of every man who has the knowledge
+and the power." "The German race is called to bind the earth under its
+control, to exploit the natural resources and the physical powers of
+man, to use the passive races in subordinate capacity for the
+development of its _Kultur_." "Life is essentially appropriation,
+injury, conquest of the strange and weak, suppression, severity,
+obtrusion of its own forms, incorporation at the least, and in its
+mildest form exploitation."
+
+Contrast with this the words of Jesus: "Ye know that they who are
+accounted to rule over the Gentiles lord it over them; and their great
+ones exercise authority over them. But it is not so among you: but
+whosoever would become great among you, shall be your minister; and
+whosoever would be first among you, shall be servant of all." The
+present struggle is not merely between democracy and autocracy as
+rival systems of government. It is a struggle between opposed
+philosophies of life. Nietzsche was more consistent than the Kaiser
+who has followed him, for Nietzsche did not claim to be a Christian.
+He frankly proposed a "transvaluation of values" which would do away
+with the religion of Jesus as fit only for slaves. That proposed
+transvaluation of values the Kaiser is trying to bring about, however
+piously he may lie about it or claim God's partnership in his
+enterprise.
+
+Prophecies are always hazardous; never more so than now. The outlook
+for religion has been discussed both by puzzled pacifists and by
+facile forecasters of the fulfilment of their own wishes. One may
+perhaps question whether there will be any _one_ trend of the
+churches in the immediate future. Yet this is clear: that the
+interests of democracy and the interests of true religion are
+ultimately one. We may confidently expect the churches of tomorrow to
+realize this more fully, not simply in the ideals they preach, but in
+the temper and quality of their own life. _One effect of the war
+upon religious education, undoubtedly, will be to make it more
+democratic in aim, content and method._
+
+Education in general will become more democratic. The experiences of
+these years are helping us to understand education and to estimate its
+values. Our eyes are being opened to the diametrical difference
+between democratic and undemocratic education. We have come to see
+that the latter may be as great a menace to the world as the former is
+a vital resource.
+
+The time was, not long ago, when Germany was deemed the school-master
+of the world. German efficiency and German obedience to authority were
+seen to be the products of German teachers and German schools. In
+methods of teaching and in school organization, as well as in ideals
+of scholarship, the world sought to follow Germany. If here and there
+one objected that German education seemed to sacrifice the individual
+to the system and to beget an obedience too implicit, we felt that it
+was only because the Germans are such docile, pious, family folk, 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 land.
+
+But now the character of German education stands revealed. 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 masters. They
+seem on the whole to like the kind of government they have, and to
+want to be exploited by Prussia. They are perilously near to what Mr.
+H. G. Wells has given as his definition of damnation--satisfaction
+with existing things when existing things are bad. They are
+experiencing what Mr. Edmond Holmes has called the Nemesis of
+docility.
+
+And it is their system of education that has brought about this
+result. If the German people are damned to satisfaction with
+irresponsible autocracy and fatuous docility, their schools have
+damned them. For a century, German education has been at work to breed
+the present world-menace. The German schools have made the German
+people what they are. They have sought to develop habits of mind
+rather than free intelligence; they have valued efficiency in a given
+task above initiative and power to think for oneself. They have set
+children in vocational grooves and molded them to pattern. They have
+educated the few to exert authority, and have trained the many to
+obey. They have nurtured the young upon hatred of other peoples; and,
+much as the Jews of old awaited the Messiah, they have lived and
+labored in expectation of "The Day." They have exalted Vaterland into
+a religion, and have degraded God into a German tutelary deity. The
+German schools have welded the German people into a compact,
+efficient, military machine. The desires of the State are their
+desires; the Kaiser's will is their will.
+
+We have been following false gods, therefore, in so far as we have
+sought to shape our schools upon German models. "The German teacher
+_teaches_," wrote one of our great educators some years ago, in
+criticism of our American way of giving to children text-book
+assignments which they are expected to study for themselves; yet the
+text-book method, fumblingly as we have so often used it, gives better
+training in initiative and intelligence than the German teacher's
+dictation methods. Professor Charles H. 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 Volksschule,
+which is a school for the lower classes, and not intended to lead on
+to higher education. Our purpose, on the contrary, is to maintain for
+every American child an open ladder through elementary school,
+secondary school and college to the university; 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 decade.
+We need better vocational education in this country and better systems
+of vocational guidance; but we are becoming clear that these must not
+be of the German sort, that compel a choice before the teens.
+
+Education in a democracy must be education for democracy; and
+education for democracy must itself be democratic in content and
+method. Such education practices and aims at intelligence rather than
+habit of mind. It trains its pupils to think and choose for
+themselves. It prizes initiative above conformity, responsibility
+above mere efficiency, social good will above unthinking obedience.
+
+Such education is more difficult, of course, than education of the
+undemocratic type. We shall at times be tempted to fall back into the
+ways of the German schools in some respect or other, because they
+represent the line of least resistance in education. Specious
+arguments will be presented in favor of these ways by shortsighted
+"practical" men. Education of the German type is more efficient, they
+will say; it is more direct and practical; it brings more immediate
+results. It is more patriotic, moreover, they will insist; it better
+serves the ends of authority; it makes people more prosperous and
+contented, each in his appointed niche. But such arguments, we may
+well hope, will no longer win the uncritical assent that they have
+sometimes found. German education may be more efficient in the
+fulfilment of its end than American education--but what an end it has
+sought and reached! In the moment of our temptation to undemocratic
+short cuts in education, we shall henceforth look to the Germany of
+yesterday and today, and shall be strengthened to resist. Her ways are
+not our ways. Her schools cannot be ours. Education must mean to
+America something quite different from what it has meant to Germany.
+
+The contrast between democratic and undemocratic types of education is
+as great with respect to religion as with respect to the rest of life.
+Germany has been most careful to maintain religion as a subject of
+instruction in her schools. But the content of this instruction in
+religion has been intellectualistic and formal. It has pressed upon
+German children a body of historical facts, moral precepts and
+theological dogmas; but it has not begotten the freedom of inward
+spiritual initiative. State-controlled, it has bent religion to state
+uses, and has in time begotten a generation who can believe in the
+"good old German God."
+
+Religious education in America has been and will be more democratic.
+Horace Bushnell used to say that the aim of all education is the
+emancipation of the child. We teach and train our children in order
+that they may in due time be set free from paternal discipline. 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
+spirit. We aim, not simply to win their assent to a given body of
+beliefs or to attach them to the church as a saving institution, but
+to help them to become men and women who can think and choose for
+themselves. The Protestant principle of the universal priesthood of
+believers involves democracy in religion. And just as democracy can
+look forward only to failure unless it can educate its citizens,
+Protestantism will fail unless it can educate men and women fit to
+stand on their own feet before God, able to understand his will and
+ready to enter intelligently and effectively into the common human
+enterprises of Christian living.
+
+_A second effect of the war, closely related to this, is that
+religious education will concern itself more directly with life, and
+will put less emphasis upon dogma, especially upon those refinements
+of creed which have operated divisively in the life of the Christian
+Church._ Its method will be more vital, and less intellectualistic.
+Instead of proceeding upon the assumption that true belief comes first
+and that right life is the expression of prior belief, it will
+recognize that adequate insight and true belief are more often the
+result of right life and action. "If any man willeth to do his will,
+he shall know of the teaching." If this be true of adults, it is even
+more true of children. Our plans of religious education will first
+seek to influence the life, and will deal with beliefs as an
+explanation of life's purposes and motives and an interpretation of
+its realities and values.
+
+If they will realize this primacy of life, the Christian churches
+stand in the presence of a great opportunity. The experiences of these
+years have shown us how much more of Christian living there is in the
+world than bears the label. Religion is being tested, stripped of sham
+and embroidery, and reduced to reality. And there are being revealed
+breadths and depths of real religion that we had not understood. 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 teach.
+
+In Jesus' story of the last judgment, there is surprise all around.
+Both those on the right hand and those on the left stand fully
+revealed to themselves for the first time, it seems. "Lord, when saw
+we thee ..." they cry on both sides. This war has constituted such a
+judgment day. A great moral issue has stood out, sharp, clean-cut and
+clear. It has set men on the right hand and on the left. It brooks no
+moral hyphenates; it permits no half-allegiance, either to country or
+to God. Beneath all pretense and profession, it lays bare the real
+man. It reveals the hidden qualities of nations. There have been many
+surprises. It has shown far more of evil in the world that we had
+deemed possible; but it has shown, too, far more of goodness and
+courage and true religion than we had thought was there.
+
+Evil is here--real, powerful, poignant, and more unutterably bad than
+the farthest stretch of imagination had hitherto conceived that evil
+could be. Since the world began it was never so full of pain and
+suffering in body and mind, of needless death and of mothers brave but
+broken-hearted. And most of this is the result of supreme moral evil,
+the work of a power deliberately seeking world-domination and
+exploitation of the rest of mankind, even though it involve the
+extermination of other peoples, determined to use any methods that bid
+fair to bring about this result, and organizing deceit and lust and
+murder as the instruments of _Schrecklichkeit_.
+
+But goodness is here too--strong, calm, cheerful, brave, self-devoting
+goodness. These years of war have revealed to us the supreme power of
+the human spirit to endure pain, to resist evil, and to count all else
+naught for sake of the right in which it believes and the good upon
+which its heart is set.
+
+This goodness does not always call itself Christian, be it granted,
+or even know itself to be such. A chaplain in the English army
+writes: "There is in the army a very large amount of true religion.
+It is not, certainly, what people before the war were accustomed to
+call religion, but perhaps it may be nearer the real thing. It is
+startling, no doubt, and humiliating to find out how very little hold
+traditional Christianity has upon men.... So far as I am able to
+estimate, we are faced now with this situation, _a Christian
+life_ combined with _a pagan creed_. For while men's conduct
+and their outlook are to a large extent unconsciously Christian,
+their creed (or what they think to be their creed) most emphatically
+is not.... Nevertheless I feel that out here one is very near to the
+spirit of Christ. There is a general wholesomeness of outlook, a
+sense of justice, honor and sincerity, a readiness to take what comes
+and _carry on_, a power of endurance genuinely sublime, a
+light-heartedness and cheeriness (nearly always, I believe, put on
+for the sake of other people), a generosity and comradeship which are
+obviously Christ-like."[1]
+
+There is strength and goodness at home, too. We had become accustomed
+in late years to hear it said that the churches were losing their hold
+upon the people of America. Whether or not that be true, the war has
+begun to reveal to America, as it has to our Allies, the depth and
+power of the real moral and spiritual life beneath the surface.
+Granted that we are witnessing no widespread evangelistic stirrings,
+no indications of a great revival. It seems probable, indeed, that the
+itinerant evangelists who had lately become the fashion among us, have
+passed the heyday of their power. Neither are the "prophetic" folk who
+misunderstand their Bibles so persistently and look so confidently for
+the second coming of the Lord, winning an assent at all commensurate
+with their effort. But there is a vast amount of quiet, sensible,
+devoted Christian living in America. There is more of genuine religion
+among us than we had realized. That religion, for the most part
+inarticulate, and hardly knowing itself to be Christian, is finding
+expression in action. The spirit in which America entered the war; the
+high moral aims which President Wilson, interpreter yet leader of his
+people, has set before the world; the quiet, 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
+power; the cooperation and the giving; the uncomplaining solemn pride
+of homes that have already made the supreme sacrifice--these are but
+the first evidences in America of a moral virility, a real religion,
+which, we may confidently hope, will strengthen us, with our Allies,
+not only to carry on to victory, but to resist the victor's
+temptations.
+
+Will this deep, elemental, common religion of America come to
+understand itself, and to recognize its fundamentally Christian
+character? The answer to that question lies with the churches. And
+there are clear indications that many of them, at least, will not fail
+to realize and meet their opportunity.
+
+Not that we shall do without dogmas. Religion cannot maintain itself
+as mere ethics. It is a way of living; but a way of living that
+justifies itself by a way of believing about God and duty and
+immortality. The point is, that in the natural order of growth life
+has a certain priority to belief, action to full understanding. And
+that certainly is the order of growth involved in the present
+situation.
+
+As the churches share in the expanding and deepening common life and
+bring their beliefs to bear upon it, in interpretation of its ultimate
+motives and hopes, there will be growth on both sides. Men elementally
+Christian in action will come to know what they believe; 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 ways. Our creeds will become simpler, but more
+vital. And that will make possible a closer unity of the churches. One
+may well question both the possibility and the desirability of a
+complete obliteration of denominational lines. We may always have and
+need denominational loyalty just as we shall always have and need
+patriotism. But denominational loyalties can be incorporated into a
+higher loyalty to the inclusive fellowship of Christ's Church as a
+whole, just as national loyalties, we now see, can and must be
+incorporated into a higher loyalty to humanity which will be given
+expression and body in a world-wide League of Nations.
+
+_We may expect religious education after the war, again, to be more
+fully Christian in its conception of God as well as in its view of
+life._
+
+Jesus, so far as we know, never used the word "democracy." Yet just
+such a democratic world-community as we are now beginning in a
+practical way to understand and strive for, he taught and lived and
+died for. Christianity's ultimate ideal is no longer a mere ideal. It
+has become an actual political and social program and possibility.
+
+"The brotherhood of mankind must no longer be a fair but empty
+phrase," wrote President Wilson to Russia; "it must be given a
+structure of force and reality. The nations must realize their common
+life and effect a workable partnership to secure that life against the
+aggressions of autocratic and self-pleasing power." The world's choice
+is between "Utopia or hell," is Mr. Wells' striking phrase, which he
+expounds in a remarkable article in _The New Republic_ on "The
+League of Nations." "Existing states," he says, "have become
+impossible as absolutely independent sovereignties. 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 another. 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 world. In the end
+I believe the common sense of mankind will prefer a revision of its
+ideas of nationality and imperialism to the latter alternative."
+
+Mr. Wells is right. The proposal to establish a league of nations
+presents itself in our day as a matter of plain common sense. Yet if
+there is one lesson written with perfect clearness on the pages of
+history, it is that common sense alone cannot save the world from the
+tragedies of error, self-will and sin, and that common sense motived
+by self-interest will in the end defeat itself. In his Lyman Beecher
+Lectures on Preaching, Dr. Henry Sloane Coffin has called our
+attention to the remarkable prophecy of the present world war made by
+Frederick W. Robertson in a sermon preached at Brighton on January 11,
+1852, addressed to a generation that glorified commerce as the
+guarantor of world unity and sought to establish morality upon a basis
+of enlightened self-interest. The passage cannot be quoted too often,
+nor too firmly impressed upon the minds of the present generation, for
+there were those among us who, even up until the invasion of Belgium,
+kept protesting that there could be no war in a world so bound
+together by economic and commercial ties, and there are those now who
+find in such interests the only durable basis for world
+reconstruction. "Brethren," said Robertson, "that which is built on
+selfishness cannot stand. The system of personal interest must be
+shriveled to atoms. Therefore, 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
+before, and it may be effected by convulsions more terrible and bloody
+than the world has yet seen. While men are talking of peace and of the
+great progress of civilization, there is heard in the distance the
+noise of arms, gathering rank on rank, east and west, north and south,
+and there come rolling toward us the crushing thunders of universal
+war.... There is but one other system to be tried, and that is the
+cross of Christ--the system that is not to be built upon selfishness
+nor upon blood, not upon personal interest, but upon love."
+
+If Wells has stated the world's alternative, Robertson has shown the
+way of final and permanent right decision. To common sense must be
+added love. The brotherhood of man must be established upon a common
+acknowledgment of the Fatherhood of God. 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 Christ.
+
+This means both that the world must become more religious, and that
+religion must become more fully Christian. We can no longer believe in
+any God less great or less good than the God whom Jesus Christ
+reveals. However much it may be tempted to the lower view from time to
+time, we may reasonably expect that henceforth the world is done with
+belief in a mere tribal or national God. The supreme and inmost bond
+of the world community can be nothing other and nothing less than the
+Father of our Lord Jesus Christ, who regards all men as his children
+and who steadfastly seeks, with them and through them, the good of
+all.
+
+Religious education after the war will be more democratic, more
+immediately concerned with life, more fully Christian. In so
+interpreting the present situation, we have had in mind especially the
+more or less formal religious education in the church and the church
+school. The same tendencies will influence the more informal and
+indirect religious education of children in the family. We have
+reason, indeed, to hope for a strengthening of family ties and a
+renewal of family religion. The sacrifices of these days are rendering
+relationships very precious that in a more careless, unthinking time
+we had accepted as a matter of course. And it is entirely possible
+that victory may wait until in America, as in England and France,
+there are few families that do not live in closer fellowship with the
+unseen world because their sons are there. The gradual disintegration
+of family life which the past half century has witnessed was but
+incidental to a rapid change in social, economic and industrial
+conditions. There is reason to expect that the family will so adjust
+its life to these conditions as to maintain its character as a social
+group, wherein genuine democracy and true religion may be propagated
+from generation to generation by that sharing of interests,
+occupations and affections which is the most potent and vital of all
+educational methods. That it should so adjust itself and so fulfill
+its primary educational function, should be a matter of the utmost
+concern to both Church and State, for it is hard to conceive how
+either the Christian religion or a democratic society could maintain
+itself without the aid of the family.
+
+[1] "The Church in the Furnace," pp. 53-54.
+
+
+
+
+VII
+
+FOREIGN MISSIONS AND THE WAR, TODAY AND TOMORROW
+
+HARLAN P. BEACH
+
+
+It might seem to the uninformed reader that foreign missions and war
+have nothing in common; for "what communion hath light with
+darkness? And what concord hath Christ with Belial?" Fuller
+knowledge of the varied work of missions and of its many helpful
+contributions to African, Asiatic and Oceanic peoples would remove
+this misapprehension. Professor Coolidge, of Harvard, suggests some
+important points of contact between missions and the less developed
+races, particularly of the enterprise as carried on today in
+contrast with its earlier objectives.[1] How the races of mission
+fields that have been thus affected are contributing to the war at
+home and in the trenches, Dr. Arthur J. Brown has described most
+vividly in a paragraph upon the cosmopolitan composition of the
+allied forces at the front.[2] Missionary periodical files abound in
+references to the war's inroads upon missionary enterprises, and to
+the important mediating work of missions. A great volume of
+testimony would show that while missionaries still regard the
+upbuilding of the mind and the saving of souls as fundamentally
+desirable, the enterprise affects every phase of the personal and
+community life of the peoples to which it ministers.
+
+Statistics of the missionary situation at the beginning of the war
+reveal the extent and scope of present-day foreign missions. In the
+latest full collection of such statistics,[3] one finds a series of
+tables devoted to "General and Evangelistic" data, to "Educational"
+activities of missions, and to "Medical and Philanthropic" enterprises
+conducted by missionaries. It is impracticable to present the totals
+of the seventy-two columns, suggestive of the many subordinate
+activities of missions; 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
+ways. In these mission countries 351 Protestant societies had as their
+foreign staff 24,039 missionaries, including 13,719 women workers and
+wives. Stationed at 4,094 towns and villages, they directed the
+activities of a native staff of 109,099 and of 26,210 churches, the
+communicant membership of which was 2,408,900, with 1,423,314 others
+under religious instruction. In their elementary schools were
+1,699,775 pupils, while in secondary schools were 218,207, and in the
+colleges and universities 15,636 students were enrolled. In
+theological and Bible training institutions 10,588 were preparing for
+the Christian leadership of the churches. Their industrial schools had
+an enrolment of 10,125, and their normal students numbered 7,504.
+Mission hospitals and dispensaries were presided over by 1,589
+physicians and trained nurses, aided by a native staff of 2,336. In
+the year reported, 3,107,755 individuals were treated, in single
+visits or during prolonged residence in hospitals. Orphanages numbered
+245, with 9,736 inmates, and 39 leper homes sheltered 1,880
+unfortunate outcasts. Such an exhibit, incomplete as it is, will
+indicate the manifold tendrils which have bound Christian missionaries
+to the hearts of the nations; and if Roman Catholic statistics for
+this date were available,[4] the importance of missions as a steadying
+and reconstructive force at present and in post-bellum readjustments
+would be even more manifest.
+
+In discussing the war as affecting missions, only a few outstanding
+facts can be mentioned. Practically all of the mission world has taken
+sides in the tremendous conflict, most of these nations declaring for
+the Allies. Many of them have generously contributed the means and man
+force to hasten the day of peace. In 1917 nearly half a million from
+India were enlisted, of whom 285,200 were combatants and the rest were
+employed behind the lines in multifarious tasks. As a result of the
+recent conference at Delhi, it is hoped that another half million may
+be secured this year,[5] thus giving that Empire the numerical
+precedence among Britain's dominions. From North China alone some
+135,000 laborers are serving the British forces in varied ways. "They
+come, also, from Morocco, Algeria, Tunis and the jungles of Senegal;
+from Madagascar and Tahiti, and several hundred thousand from French
+Indo-China and China proper. Black, yellow and white, East and West,
+educated and ignorant, progressive and backward, are laboring side by
+side."[6] 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 trenches. Many of these
+recruits are Christian volunteers, especially so in the Indian
+contingent.
+
+The effects of this European Armageddon upon the mission fields
+themselves has been less harmful than had been expected and more
+advantageous than was anticipated. German missions have been affected
+most among the Protestants, and among Roman Catholics France has been
+the chief sufferer. In the latter country there is no exemption for
+either Protestant or Catholic ministers of military age.
+Missions-Direktor Axenfeld of Berlin, in a recent publication,[7]
+states that German Protestant work in Africa has been practically
+disrupted, in India crippled by enforced withdrawals, in smaller
+British colonies similarly weakened by the expulsions, and permitted
+to go on with restrictions in other parts of Asia and North America.
+According to later information, about 400 German Protestant
+missionaries and missionary candidates are in military service, 68 are
+in hospitals, 120 are prisoners of war in various countries, and about
+1,000 missionaries are still working in various fields. Referring to
+the _Zeitschrift fuer Missionswissenschaft_, in the files for 1915
+and 1916, one learns that 3,000 Catholic missionaries are estimated to
+have been called to the colors, and that in 1916 there were 2,336
+serving in the army. French Protestant missions, with a much smaller
+force abroad, have suffered in similar proportion; so that in French
+and German mission fields the personnel has been greatly reduced,
+limited, or has been obliterated entirely. British missions have
+likewise sent to the colors many of their best men from the field and
+the candidate list, while a number have been transferred from field
+service to work among their constituency in Mesopotamian and French
+camps. Relatively few native Christian leaders have enlisted.
+
+The Christian communities in mission lands have suffered in various
+ways through the war. The removal of supervising missionaries in
+part--almost wholly in the case of German societies--has left many
+flocks without their chief shepherds. Great as has been this loss, 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
+missionaries. To help their pastors, the people have undertaken
+responsibilities which without this necessity would not have been
+borne, thus developing unsuspected gifts and engendering hope for the
+future. During the war, evangelistic campaigns, largely participated
+in by the native church, have been carried on in a number of countries
+and with marked success.
+
+Participation in the great conflict by the Christians and
+non-Christians of mission lands has had mixed results. On the one
+hand, 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 seen. This has led to
+opposition to missionaries on the fields, especially in Persia and in
+Morocco, where a Moslem said to Dr. Kerr: "Why don't you turn your
+attention to Christians? With all our faults, we have some religion
+left, but the Christians have none." On the other hand, it has
+revealed to the peoples so aiding their European rulers their real
+values to them. 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 privileges. While this has
+been especially emphasized by Moslems and Indians, 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 3,876,203 Christians of the
+1911 census as a community deserving political representation in the
+Imperial Legislative Council. The increasing demand of all Indians for
+greater freedom led Parliament to send out a Commission to investigate
+the situation; and while their report at time of writing has not been
+published in full, the people of that Empire are assured of many
+alleviations of existing disabilities. The independent Powers of the
+Far East also will be benefited in many ways through their cooperation
+in the war. A greatly feared backset to the cause of missions in
+China, through the exposure to fierce temptations and from the harsh
+treatment unavoidable in war of its labor contingent in France, has
+been met in part by sending to those camps many successful
+missionaries from North China, as well as a delegation of Christian
+Chinese studying in American institutions. In Mesopotamia, also,
+similar work undertaken by Indian missionaries will do much to lessen
+the ill effects of the war.
+
+Another resultant of the unprecedented conflict comes from the ethical
+and religious reactions occasioned by seas of Christian blood. An old
+convert in India pathetically asked his pastor if the great fire in
+the West were still burning, and a South Sea islander stood bewildered
+and shaken when he learned that the war was primarily between
+Christian nations. Keen Japanese were at first ready to declare
+Christianity a failure because of this stupendous crime of
+Christendom; but their maturer thought and the increasing barbarity in
+German initiative has convinced them that instead of its proving the
+bankruptcy of Christianity, to quote Secretary Oldham, "the War has
+shown the bankruptcy of a society which has refused to accept and
+apply the principles of Christianity in social, national and
+international affairs. As has been well said, 'Christianity has not
+been tried and found wanting; it has been found difficult and never
+tried.'"[8] 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 conquered.
+
+But it is more than a problem of Christianity. The Moslem world has
+been fighting against itself. The Jihad, declared by the
+Sheikh-ul-Islam and the Sultan of Turkey most solemnly in November,
+1915, failed to call to arms a body of fifty millions of fanatical
+Mohammedans, as had been fervently hoped would be the case. "There was
+no shock, since there was no sympathetic response. Protests were made
+by the Moslems of Turkey, while the eighty millions under British
+control proclaimed their unshaken loyalty; and from Persia, Morocco,
+Egypt, India, Russia, Algeria and other Moslem countries, Turkey was
+taken severely to task for forming an alliance with two Christian
+Powers in a conflict with other Christian nations.... Mohammedans are
+in despair especially since, as a last fatal blow, the Arabs have
+arisen in open rebellion against Turkey, seizing the sacred places of
+Islam, and repudiating the right to the office of caliph or of the
+sultan of Turkey."[9] Similarly an Arabic periodical published in
+Zanzibar says: "The pillars of the East are tottering, its thrones are
+being destroyed, its power is being shattered and its supremacy is
+being obliterated. The Moslem world is divided against itself."[10]
+
+But what have been the effects of this war upon the home base of
+missions? 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 unfavorably. For the most part, however, the mission boards
+have not only met their expenses but in many cases receipts have been
+larger than ever before. The contributions thus given have called
+attention to missions as being both worthy and indispensable elements
+in the world situation, and hence necessitating their support. Perhaps
+this is felt most generally among friends of British missions.
+
+Man power causes the societies greater difficulty. Practically the
+entire German force has been sent from India, or else interned, and to
+fill their places has made new demands upon other nationalities. The
+depleted ranks of French societies have not been filled. 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
+required. Even the United States, since her entry into the war, is
+experiencing difficulty in keeping missionary candidates from going to
+the front in Europe instead of re-enforcing the thin Asiatic and
+African battle lines. Hope for improvement in this recruiting is
+slight, since the call to arms has laid strongest hold upon college
+and university men. Thus in 1915, out of 52,000 students in German
+universities, 41,000 were under arms; in France all students except
+those physically unfit were called out; in Great Britain and Ireland
+about 50 per cent of the male students were in the army or navy, in
+Canada 40 per cent, and in Australia 30 per cent.[11] In the United
+States volunteering and the draft have emptied the colleges and
+universities of practically all the choicest men of twenty-one and
+upward. If this continues long, an interim must ensue before another
+college generation furnishes a sufficient number of missionary
+candidates. 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 enlistment, that the
+service is a hard one and often fatal, in certain unhealthful
+countries. 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 justice,
+righteousness and lasting freedom in the earth.
+
+A happy effect of the present stress is found in the growing
+_rapprochement_ between the missions of a given national group,
+and to a less extent between those of different nations. This is due
+to the necessity for cooperation in order to make a reduced force
+serve for the needs of an increasing work. In a few cases already a
+desire to economize resources has led to readjustment of fields; in
+others to a temporary filling of vacant places by missionaries of a
+different denomination or nationality. The home constituencies are
+thus being taught the beautiful lesson of the trenches as related to
+true brotherhood and essential Christianity. Perhaps one of the best
+discussions of this war as affecting the international and
+interconfessional relationships of missions is that of Dr. J.
+Schmidlin, a Roman Catholic professor of theology in the University of
+Muenster, found in _The Constructive Quarterly_ for December,
+1915, from which we quote two sentences: "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 belief. Surmounting all barriers of dogma and church polity, men
+have learned to love and cherish one another, yes, even to recognize
+that in spite of all that separates us there is much also that binds
+us together."
+
+Turning now from the effect of the war upon missions, a few paragraphs
+may be devoted to considering post-bellum reconstruction in mission
+lands. The Germans, even more than the Allies, are diligently studying
+the many problems and possibilities of changes necessitated by the
+readjustments that must surely come. The economic waste of the past
+four years is almost inconceivably great; and to restore this waste
+puts upon every nation an amount of production vastly greater than any
+known in the past. Raw material, freedom of the seas that the
+manufacturing countries may buy from every land and carry back for
+sale and distribution the manufactured products, a new enlistment of
+labor in countries where climate and primitive living make work
+irksome and unnecessary, an uplift in desires and ideals that new
+markets may be created, increasing intelligence and friendliness so
+that cooperation may be willing and profitable--these are some of the
+essentials of progress after the war.
+
+In earlier cognate discussions, men like Captain Mahan have emphasized
+the importance of eastward and westward movements in the temperate
+zone, 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 life. A score of years ago nearly,
+Professor Reinsch, in his "World Politics," startled many American
+readers by his insistence upon the importance of the undeveloped and
+unoccupied tropical regions of the globe, mainly in South America and
+Africa. Even more insistently Kidd's "Control of the Tropics" had, two
+years before, magnified the same zone, but more particularly the
+densely peopled tracts with their varied possibilities of production
+and exploitation. In a recent article by J. A. R. Marriott, M.P.,
+entitled "Welt-Politik," General Smuts of Africa is thus quoted:
+"Formerly we did not fully appreciate the Tropics as in the economy of
+civilization. It is only quite recently that people have come to
+realize that without an abundance of raw material which the Tropics
+alone can supply, the highly developed industries of today would be
+impossible. Vegetable and mineral oils, cotton, sisal, rubber, jute
+and similar products in vast quantities are essential for the
+industrial world."[12]
+
+Another aspect of tropical Africa is brought out in an article by Herr
+Emil Zimmerman, writing in the _Europaeische Staats und Wirtschaft
+Zeitung_ of June 23, 1917: "If the Great War makes Central Africa
+German, fifty years hence 500,000 and more Germans can be living there
+by the side of 50,000,000 blacks. Then there may be an army of
+1,000,000 men in German Africa, and the colony will have its own war
+navy, like Brazil. An England that is strong in Africa dominates the
+situation in Southern Europe and does not heed us. But from Central
+Africa we shall dominate the English connections with South Africa,
+India and Australia, and we shall force English policy to reckon with
+us."[13] And again Dr. Solf, the German Secretary for Colonies, has
+lately proposed a simple solution of Africa's industrial future. "In
+redividing Africa those nations which have proved most humane toward
+the natives must be favored. Germany has always considered that to
+colonize meant doing mission work. That is why in the present War the
+natives of our colonies stick to us. England's colonial history, on
+the other hand, is nothing but a list of dark crimes."[14] The
+principle enunciated in the first sentence of this statement is as
+important and true as the later ones are incorrect, if the present
+writer's inquiries and observations in British and German East Africa
+in 1912 are indicative of the facts in the case.
+
+The political problems of the countries here considered are quite as
+important and perplexing as is their economic status. Three theories
+of control have been tried: (1) That of plantations or possessions,
+worked for the possessor's profit with little regard for the governed;
+(2) the policy of vigorous expansion by the whites themselves, despite
+the perils of tropical environments; and (3) permitting the natives to
+work out their own development independently, with or without white
+oversight. Of these the third is the only one favored by the ethics
+and political sagacity of enlightened nations today. But this demands
+the consent and good will of the governed, and how may these
+essentials be secured?
+
+India is the most important, politically considered, of all tropical
+lands. And that Empire's relation to England the eminent Indian ruler,
+Sir Herbert Edwardes, declared in an address delivered at Liverpool in
+1860, should be that of a stewardship in Christian hands, a
+designation echoed in Kidd's general phrase, "a trust of
+civilization," and John H. Harris's "trusteeship vs. possession." How
+shall this trust be fulfilled? Certainly one must consider the
+question of India's poet laureate, Sir Rabindranath Tagore, "Is the
+instinct of the West right where she builds her national welfare
+behind the barricade of a universal distrust of humanity?"[15] Such
+distrust is not removed by the Indian educational scheme alone, or
+with the addition of civilization. "If we pursue the _ignis
+fatuus_ of secular education in a pagan land, destitute of other
+light," quoting Sir Herbert again, "then we English will lose India
+without those Indians gaining any future."[16] In a similar vein Sir
+Alfred Lyall testified: "The wildest, as well as the shallowest notion
+of all, seems to me that universally prevalent belief that education,
+civilization and increased material prosperity will reconcile the
+people of India eventually to our rule."[17]
+
+A partial solution of India's political problems is found in the
+deputation to that Empire in accordance with Mr. Montagu's speech in
+the House of Commons of August 30, 1917, in the course of which he
+said: "The policy of His Majesty's Government, with which the
+Government of India is in complete accord, is that of the increasing
+association of Indians in every branch of the administration, and the
+gradual development of self-governing institutions, with a view to the
+progressive realization of responsible government in India as an
+integral part of the Indian Empire."[18] The favorable outcome of the
+deputation's visit has been mentioned already.
+
+Religious problems and readjustments will also be part of the
+aftermath of the war. At least six millions of Jews, who rightly or
+wrongly are the objects of the Christian missionary propaganda, have
+been released from disabilities in Europe, and new careers and
+educational opportunities will lie before that remarkable race.
+"Jewish influence in the life of the world, already great in
+proportion to the size of the community, will gain a fresh accession
+of strength. Religiously the emancipation may be expected to result,
+as it has done in other countries, in a decay of Jewish orthodoxy, of
+which the Jews of the Ghetto have been the main support. While the
+weakening of the forces of conservatism will open new doors of
+opportunity to the Christian Church, 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
+materialism."[19] Mr. Balfour's letter to Lord Rothschild of November
+2, 1917, stated that the British Government viewed with favor the
+establishment in Palestine of a national home for the Jewish people.
+In the case of missions to Moslem lands, if the Allies are victorious,
+the work in Turkey will be greatly simplified. 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
+possessions. In any case Islam will present strong claims and serious
+problems for consideration by missionary organizations.
+
+Is the foreign missionary enterprise willing and competent to aid in
+the reconstruction soon to come in mission lands? Here are a few
+typical and representative replies to this important question.
+
+Representing in a semi-official way the missionary societies of the
+United States and Canada, Dr. Robert E. Speer writes thus: "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 longing. Foreign Missions
+represent international friendship and good will. The missionary goes
+out to help and serve. He bridges the gulf between his own nation and
+the nation to which he goes. He is not seeking to exploit, or to take
+advantage, or to make gain. He is seeking only to befriend and aid.
+And his aim and spirit are internationally unifying. The missionaries
+succeed in surmounting all the hindrances of nationality and language
+in binding different peoples together in good will. Furthermore, they
+are demonstrating the possibility of the existence of a strong
+nationalistic spirit side by side with human brotherhood and
+international unity. They are seeking to develop in each nation a
+national church embodying and inspiring and consecrating to God the
+genius and destiny of each nation. But they are doing this because
+these are the elements of a yet larger unity, the unity of mankind.
+The first is not contradictory to the second; it is essential to it,
+as the perfection of the State requires the perfection of the family
+unit, and the family demands and does not exclude the richest
+individualism. 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 unity."[20]
+
+As editor of _The International Review of Missions_ and secretary
+of the Edinburgh Continuation Committee, Mr. J. H. Oldham states his
+views of the world-functions of missions: "Missions are the antithesis
+of war. They have created between different peoples relations, not of
+competition, but of cooperation. 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 backward. They are a vital
+expression of the principle on which the new society must rest.... 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 witnessed. The non-Christian races fear, not
+without cause, that the object of western peoples is to exploit them.
+Missions must convince them that the Church exists to help and serve
+them, and the desire to serve them must be made evident in ways that
+they can understand. The task of Missions thus grows broader and
+larger than we at first conceived."[21]
+
+And such statements are not the claims of interested propagandists
+merely,--officials employed by missionary organizations, and hence
+liable to overrate the character and importance of missions to the
+nations. Few men have traversed the world as extensively and
+observantly as Sir Harry Johnston, and probably no one equals him in
+his varied administrative and anthropological services to Africa. In
+his Introduction to the Cambridge University Maitland Prize Essay for
+1915, he says: "Although the writer ... is so heterodox a professor of
+Christianity, practical experience in Africa, 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 Black, Brown and Yellow
+peoples of non-Caucasian race, and amid those Mediterranean or Asiatic
+Caucasians whose skins may be a little duskier than ours, but whose
+far-back ancestry was the same, whose minds and bodies are of our
+type, but whose mentality has been dwarfed and diverted from the
+amazing development of the European by false faiths,--false in their
+interpretation of Cosmos, false to the best human ideals in daily
+life."
+
+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--pity, patience,
+fair-mindedness, protection and instruction; with a view not to making
+them the carefully guarded serfs of the White race, but to enable them
+some day to be entirely self-dependent, and yet interdependent with us
+on universal human cooperation in world management."
+
+And once more this British administrator asserts: "The value of the
+Christian missionary is that he serves no government. He is not the
+agent of any selfish State, or self-seeking community. He does not
+even follow very closely the narrow-minded limitations of the Church
+or the sect that has sent him on his mission. He is the servant of an
+Ideal, which he identifies with God; and this ideal is in its essence
+not distinguishable from essential Christianity; which is at one and
+the same time essential common sense, real liberty, a real seeking
+after progress and betterment. He preaches chastity and temperance,
+the obeying of such laws as are made by the community; but consonantly
+with all constitutional and peaceful efforts, he urges the bringing of
+man-made laws more and more into conformity with Christian
+principles."[22]
+
+As representing nations of ancient culture coming under the helpful
+influences of Christian missions, perhaps no one will command a more
+attentive hearing than Marquis Okuma, ex-premier of Japan and one of
+the world's foremost statesmen. From a summary of his address,
+delivered at the semi-centennial of Protestant missions in that
+Empire, we excerpt the following: "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 responded. 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
+nation. It has been a means of putting into these fifty years an
+advance equivalent to that of a hundred years. Japan has a history of
+2,500 years, and 1,500 years ago had advanced in civilization and
+domestic arts, but never took wide views, nor entered upon wide work.
+Only by the coming of the West in its missionary representatives, and
+by the spread of the Gospel, did the nation enter upon world-wide
+thoughts and world-wide work. This is a great result of the Christian
+spirit. To be sure Japan had her religions, and Buddhism prospered
+greatly; but this prosperity was largely through political means. Now
+this creed [Buddhism] has been practically rejected by the better
+classes who, being spiritually thirsty, have nothing to drink."[23]
+
+These representative testimonies suggest both the fitness and the
+willingness of Christian missions to participate in the coming
+international readjustments necessitated by the war. Such an
+enterprise supplies what the war-weary world so greatly needs--the
+_elan vital et creatur_, to borrow Bergson's fine phrase. And the
+missionary leaders are alert and at their task. On April 4, 1918, Drs.
+John R. Mott and Charles R. Watson, representing the missionary boards
+of the United States and Canada, met with the Standing Committee of
+Missionary Societies in Great Britain and Ireland, when it was
+resolved to form an international "Emergency Committee of Cooperating
+Missions." Already the British committee had been consulted by the
+Government concerning certain important matters affecting the mission
+fields and their problems arising from the war. Such questions are
+becoming increasingly numerous, and their solution demands an intimate
+knowledge of missions and of the spirit and aspirations of African and
+Asiatic races. America is likewise needing such a body of experts to
+supplement government investigations. This country has a slight
+preponderance in representation on the Emergency Committee; and in the
+chairman, Dr. John R. Mott, the foremost Protestant leader of the
+world, and a man of such diplomatic gifts that President Wilson twice
+vainly called him to the position of minister to China,--though he
+accepted appointment upon commissions to deal with Mexico and Russia
+later,--the committee has a missionary statesman who is equal to the
+important trusts that will be committed to its consideration. To serve
+as the eyes, ears and hands of this important post-bellum council, the
+two largest fields, India and China, have each an energetic
+Continuation Committee of the Edinburgh Conference of 1910,
+established as the result of Dr. Mott's visits and conferences in
+1912-1913. The Foreign Missions Conference of North America, and
+especially its Board of Reference and Counsel, are in annual and _ad
+interim_ consultation as questions arise from time to time.
+
+President King quotes these words from Lloyd George's address to a
+labor delegation: "Don't always be thinking of getting back where we
+were before the War. Get a really new world. I firmly believe that
+what is known as the after-the-War settlement will direct the
+destinies of all classes for generations to come. I believe the
+settlement after the War will succeed in proportion to its audacity.
+The readier we are to cut away from the past, the better we are likely
+to succeed. Think out new ways, new methods, of dealing with old
+problems."[24]
+
+Another horizon of the same idealistic character opens before the eyes
+of our own President, the seer to the nations in this epoch-making
+time. In an address delivered on October 5, 1916, President Wilson
+proclaims the new day to the United States: "America up to the present
+time has been, as if by deliberate choice, confined and provincial,
+and it will be impossible for her to remain confined and provincial.
+Henceforth she belongs to the world and must act as part of the world,
+and all the attitudes of America will henceforth be altered." And
+again three weeks later he adds: "America was established in order to
+indicate, at any rate in one government, the fundamental rights of
+man. America must hereafter be ready as a member of the family of
+nations to exert her whole force, moral and physical, to the assertion
+of those rights throughout the round world." Here is a sentence from
+his greetings to France on Bastille Day, 1918: "The War is being
+fought to save ourselves from intolerable things; but it is also being
+fought to save mankind." And as a final word from President Wilson,
+taken from his discussion of the new international morality: "My
+urgent advice to you would be, not always to think first of America,
+but always, also, to think first of humanity. You do not love
+humanity, if you seek to divide humanity into jealous camps. Humanity
+can be welded together only by love, by sympathy, by justice, not by
+jealousy and hatred." While none of these utterances refer
+specifically to missions, yet surely Dr. W. I. Hull is correct in
+interpreting President Wilson's relation to races of the mission
+fields in these words: "Instead of exploiting backward peoples, he
+would apply the maxim of _noblesse oblige_, and would summon all
+nations to mutual aid in their ascent of 'the world's great altar
+stairs' up to the law and order, peace and justice, which constitute
+the true sunshine of God."[25]
+
+The "really new world" of Britain's Premier will not be dominated by
+Machiavelli, the motto of whose sixteenth and seventeenth century
+monarchs was "_L'etat c'est moi!_" even though Treitschke ranked him
+second only to Aristotle as a political philosopher.[26] The present
+cataclysm of woes does not prove Professor Cramb's contention that
+"Corsica has conquered Galilee"; nor has Nietzsche thrust the "pale
+Galilean" from his throne. That semi-insane philosopher's _Uebermenschen_
+must fall before Sir John Macdonnell's "_Super-Nationalism_" as set
+forth in the March, 1918, issue of the _Contemporary Review_. And the
+President's world-echoed phrase, "world-democracy," is uttered only
+with the corrective in mind that was sounded forth a score of years
+ago by England's Colonial Secretary, Joseph Chamberlain, "Think
+imperially." It is only by the establishment of an _Imperium in
+imperio_ through obedience to what the Duke of Wellington called the
+Christian's Marching Orders, the Great Commission, that the new reign
+of the Prince of Peace can become possible. 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 hour,
+there is solace in the thought that Golgotha was but the prelude to
+the Resurrection and Ascension. The Ascent of Mankind in all its
+nations and peoples and kindreds and tongues is at hand. To hasten
+this universal uplift and aid the World Powers as they seek to
+inaugurate the New Order, no agency is likely to aid more than foreign
+missions among the peoples reached by that enterprise. And the new
+Imperial Thinking and Acts are simply those of the seven-fold
+Commission of the Saviour of the World, "Behold, pray, go, heal,
+preach, teach, baptize, all nations," the conquering Labarum of an
+onward-moving Church.
+
+[1] A. C. Coolidge, "The United States as a World Power," p. 329.
+
+[2] F. Lynch, "President Wilson and the Moral Aims of the War," New
+York, 1918, pp. 50-51.
+
+[3] Beach and St. John, "World Statistics of Christian Missions,"
+1916, pp. 59-61.
+
+[4] For the year 1913, see P. K. Streit, "Atlas Hierarchieus,"
+summarized in "World Statistics of Christian Missions," pp. 103-104.
+
+[5] London _Times_, May 16, 1918.
+
+[6] Personal letter from an investigator in France, May 29, 1918.
+
+[7] "Das Kriegserlebnis der deutschen Mission in Lichte der Heiligen
+Schrift" as quoted in _The Missionary Review of the World_ for June,
+1918, pp. 423-424.
+
+[8] J. H. Oldham, "The World and the Gospel," p. 200.
+
+[9] J. L. Barton in _Missionary Ammunition, Number One_, 1916, p. 19.
+
+[10] _Missionary Review of the World_, January, 1917, p. 4.
+
+[11] _International Review of Missions_, April, 1916, p. 183.
+
+[12] _Nineteenth Century and After_, April, 1918, pp. 675-676.
+
+[13] Reported in the London _Times_, November 9, 1917.
+
+[14] _Nineteenth Century and After_, April, 1918, p. 681.
+
+[15] R. Tagore, "Nationalism," p. 101.
+
+[16] Quoted in W. Archer's "India and Its Future," pp. 307-308.
+
+[17] M. Durand, "Life of Sir Alfred Comyn Lyall," p. 89.
+
+[18] _International Review of Missions_, January, 1918, p. 23.
+
+[19] _Ibid._, p. 53.
+
+[20] _Missionary Ammunition, Number One_, 1916, pp. 12-13.
+
+[21] _International Review of Missions_, October, 1914, pp. 632-633.
+
+[22] A. J. Macdonald, "Trade, Politics and Christianity in Africa and
+the East," xii, xv, xviii.
+
+[23] _Japan Daily Mail_, October 9, 1909.
+
+[24] F. Lynch, "President Wilson and the Moral Aims of the War," p.
+72.
+
+[25] F. Lynch, "President Wilson and the Moral Aims of the War," p.
+64.
+
+[26] H. von Treitschke, "Politik," p. 3.
+
+
+
+
+VIII
+
+THE WAR AND SOCIAL WORK
+
+WILLIAM BACON BAILEY
+
+
+Although the duration of this world-war, and the part which we may be
+called upon to play in it, makes the destruction in wealth and human
+life in this country uncertain, and although we cannot tell so far in
+advance what will be the probable extent of social reconstruction to
+follow, still the war has progressed far enough, and its effects upon
+this country are sufficiently apparent, to enable us to forecast more
+or less indefinitely certain changes which are likely to follow its
+close.
+
+With regard to the future of social service, three facts are apparent:
+
+First, the people of our country are contributing money as never
+before to social work. We have for a long time realized that there was
+a reservoir in this country upon which we had drawn but little, but
+few realized the extent of this surplus. At times of great distress
+both here and abroad, our sympathy had been expressed by generous
+contributions. We had annually contributed large sums for the support
+of various philanthropies in this country, but as a nation we never
+realized how much we could give until the test came. One drive is
+hardly completed before another comes. We are surprised as a nation
+and as individuals at the amounts we can repeatedly give and still
+continue to meet our ordinary expenditures. This giving is getting to
+be almost a habit with us and when the war is over, although we may be
+helping to carry a huge national debt, I believe that our deserving
+charities will be supported more adequately than before the war.
+
+Second, we are getting more trained volunteer workers. 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 attendance.
+The past few months have seen an increase in this volunteer service
+which a year ago we should never have deemed possible. 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 colors. 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
+visitors. They recognized the advantage of classroom instruction for
+these visitors, even if necessity compelled that it be extremely
+limited. Accordingly training schools for these volunteers have been
+started in many places in this country and the attendance has been
+surprisingly large and regular. These volunteers are no longer timidly
+inquiring whether there is some opportunity for friendly visiting in
+the homes; they are demanding that some opportunity be given them.
+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 come.
+
+Third, the war is raising the standard of care in charitable work.
+Most of these volunteers are visiting in soldiers' families. The
+allowance from the Government, the State and the Red Cross makes
+possible a good standard of living. 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 fall. At the close of
+hostilities these volunteers, accustomed to this standard, will demand
+that the same standard apply to the out-door relief given by
+charitable societies. The result will be a considerable rise in the
+standard of care. Professional social workers are not talking so much
+as they did about "cases." They are talking more about "families."
+This is the express desire of those who are directing the Home Service
+Section of the Red Cross. It is felt that in this way a more personal
+note may be brought into family rehabilitation in the future. It would
+appear, therefore, that the future should find our charities more
+adequately financed, better supplied with trained volunteers, and
+inspired to a higher standard of work.
+
+The habit of saving is likely to become much more firmly established
+among our people. We may never be so thrifty as the French nation, but
+we are progressing in that direction. Subscriptions to the Third
+Liberty Loan were received from seventeen millions of our people. In
+many of our public schools the purchase of thrift stamps by the
+scholars has been almost universal. It is probable that a very large
+proportion of those who are now purchasing liberty bonds never owned a
+bond of any description before. The habit formed in this way will
+continue in many cases. 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 before. This habit of saving and
+the ownership of bonds will not fail to have its influence upon the
+rank and file of our people. 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 way. 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 earn.
+The plain word "thrift" seems likely to come into its own again.
+
+Up to the present time social work has appeared to many persons to be
+a fad. 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 do. The charge has been made that social service was only a
+temporary phenomenon which would soon disappear. But the war has
+taught us a lesson. The military authorities were among the first to
+recognize the need of proper recreation for the troops, and the demand
+for workers in the cantonments and at the front has been too great to
+be met. We see now that the need for recreation is a real need. It
+seems likely that commercialized recreation and amusement is likely to
+play a smaller part hereafter, and that the community is going to
+demand a share in this enterprise in the future. Assembly halls,
+playgrounds, and similar provisions for the public will be required.
+
+We have never had a caste system in this country and aristocracy based
+upon birth has been unknown. 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
+country. Land ownership has been widely distributed, we have had a
+large middle class and men have been constantly changing from the
+group of employees to that of employers. But notwithstanding these
+factors, there has been a growth of class feeling in this country.
+Employers have been mistrusted by employees. The growth of large
+fortunes has given rise to envy and bitterness in many quarters. Many
+have felt that ignorance was the principal cause for this growing
+antipathy. Employer and employee no longer met upon a common footing.
+Many attempts have been made to bridge this chasm. 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 viewpoint. The industrial
+service movement has been an attempt to link the interests of employer
+and employee together. But these movements have only scratched the
+surface. The distinctions based on difference have persisted. It has
+remained for the war to bring the members of these opposing groups
+together. Camp and trench life know no class distinction. Rich and
+poor, educated and illiterate, rub elbows and share common life. It is
+no uncommon sight to find four men with three different mother tongues
+sharing a tent together. The effect of this close companionship, this
+sharing of dangers in common, cannot help but breed a companionship
+which will do much to bring together men of different birth, breeding
+and social station.
+
+Another effect of this war has been to lessen sectarian and religious
+differences. Protestant, Roman Catholic and Jewish organizations are
+working side by side in our military camps. The contributions to the
+work of the Knights of Columbus and of the Y. M. C. A. have come from
+the community as a whole. Men of different faiths have served as
+members of the same teams in these drives. 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 affiliation.
+
+We often heard at the beginning of this conflict that it was a rich
+man's war; that this country had been drawn into it through the
+machinations of wealthy men who wished to make more wealth through
+army contracts. This charge has been pretty thoroughly disproven, and
+now little is heard of it. The rich have proved their patriotism as
+conclusively as any class in this country. They have contributed
+generously to our war charities, have submitted to unprecedented
+taxation with very little grumbling, have bought Liberty Bonds
+generously, and have seen their sons volunteer for military service
+with commendable pride. Many of our most efficient executives have
+contributed their time to the service of the Government. In fact, 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
+position.
+
+The war is also likely to change the extent and direction of the
+social movements in this country. 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 unfortunates. A group of
+their compatriots in this country would form a society for the
+assistance of Scotch widows. No study was made of the causes of this
+unfortunate situation. The widows were there and their helpless
+condition called for aid. There was no attempt to reduce the number of
+widows by safeguarding the lives of their husbands. In this assistance
+there was much duplication as the number of these societies increased.
+Then came the attempt to eliminate this waste by the formation of
+societies to coordinate these charitable activities in our cities.
+Although the idea of constructive work entered the minds of these
+pioneers, the contributors were interested chiefly in the relief of
+want.
+
+It soon became evident that this want was the result of certain
+well-defined causes. Sickness, unemployment, 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 removal. These
+activities soon brought the realization that many of these causes were
+social rather than individual. Sickness is sometimes caused by
+individual excesses, but it is also caused by unhealthful occupations
+and life in miserable tenements. We had held property rights as
+sacred, but when greed brought a train of social evils we directed our
+attention to regulation. It may be meritorious to help a widow whose
+husband has been killed at a machine, but it is equally meritorious to
+safeguard the machine that it may cease to be the cause of widowhood
+in the future. It is good philanthropy to assist those afflicted with
+tuberculosis, but it is better to remove the disease-breeding "lung
+blocks" from our communities.
+
+This brought the realization that these are community problems which
+must be met by community action. The state legislatures were appealed
+to with ever increasing success, but Federal action was difficult to
+obtain. The war has made us impatient with half-measures. The exigency
+demanded immediate and drastic action. Things have been done to obtain
+efficiency which we would have considered impossible five years ago.
+The rights of private property have had to give way before community
+need. We have begun to deal on a larger scale with ultimate causes and
+less with the relief of apparent effects. This movement may receive a
+temporary setback at the close of the war, but as a community we have
+learned what is possible and this lesson will not be lost.
+
+Certain social reforms are being hastened by the war. We have long
+felt that certain practices were harmful or wasteful, but in our
+easy-going manner had kept putting the matter off in the hope that the
+evil would cure itself. The necessity of waging successful war has
+compelled the immediate elimination of this waste. Take one or two
+instances only.
+
+For a long time we have been more or less familiar with the financial,
+physical and spiritual waste resulting from the consumption of
+intoxicants in this country. 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 alcohol. Our half-hearted attempts
+were not very successful and finally, after we had experienced a coal
+shortage, and had accepted wheatless and meatless days, the country at
+last made up its mind that intoxicants must go and the liquor traffic
+in this country appears to be doomed. It might have come sooner or
+later in any case, but the war has hastened the day.
+
+For a long time penologists have realized that it was poor economy to
+shut prisoners into dark and dismal cells, giving them but scant
+exercise with little or no employment and then to expect them, at the
+expiration of their terms, to be returned ready to take their proper
+places in society. 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 terms. 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 wanted.
+The demand for farm labor has finally forced our jails and
+penitentiaries to give up the labor so sorely needed on the farms. It
+is probable that during the coming summer a million acres of land in
+this country will be tilled by those undergoing sentence.
+
+We had recognized for years the ravages of venereal disease upon our
+manhood and womanhood, and a national society and a large number of
+state societies had been organized to combat the evil. 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 situation.
+The Federal Government has taken steps to remove diseased women from
+the neighborhood of the army cantonments and naval bases. The
+Government is footing the bills for the treatment of these women in
+state institutions, where such exist, and is providing suitable
+facilities for their care in the states where no such opportunity for
+treatment existed. After the war the lesson we have learned in this
+way is not likely to be forgotten. Another lesson we have learned from
+the war has been that a considerable proportion of our young men are
+physically below par. Poor care of the teeth and body, improper or
+insufficient food, lack of proper exercise, unhygienic methods of
+living, and various forms of excesses have produced a generation of
+young men many of whom are physically unfit for active military
+service. The importance of this fact has now been driven home, and
+although much had been said and written upon this subject in recent
+years, it will have added emphasis in the future.
+
+We have always had a democratic form of government, and have in a way
+considered this country an asylum for the oppressed of all nations.
+For several years previous to the outbreak of the war in Europe, we
+had been receiving into this country immigrants at the rate of about a
+million a year. We had gradually increased the number of restrictions
+until most of the undesirable types were excluded. 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
+citizen. We had recognized the desirability of Americanizing these
+immigrants as soon as possible, but had proceeded about the
+proposition in a more or less half-hearted way. The Y. M. C. A.,
+through its industrial department, and through the industrial service
+work in connection with the colleges, had done considerable to teach
+English and civics to the non-English-speaking foreigners. Several
+other organizations, some of them national in scope, had interested
+themselves in this problem, but our country seemed slow to appreciate
+the necessity of making true Americans from these various racial
+groups at the earliest possible moment. 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 groups. 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 body.
+
+The very fact that we were receiving from the Old World annually a
+gift of a million foreign-born, most of whom were in the active ages,
+has led us to think that the supply of labor for this country was
+assured. We were receiving from Europe all of the natural increase
+from a population half as large as our own. The ships that brought
+these hopeful workers to this country took back many who had been
+maimed in our industries. We had paid too little attention to this
+problem since the source of this supply of cheap labor seemed
+inexhaustible. Upon the declaration of hostilities in Europe, the
+stream of labor to this country suddenly ceased and it is a serious
+question whether it will ever again reach its former proportion. 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 come. 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 result. 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 supply. With the impossibility of securing this
+needed labor from abroad, we have realized the necessity of conserving
+the supply in this country. Every effort must be made to reduce the
+toll from accident and injury and to decrease the amount of sickness
+in the country. We may expect an increase in compensation insurance
+and in health insurance among the states. This summer we are having a
+campaign to save the lives of a hundred thousand children. This
+movement for the conservation of life would undoubtedly have come in
+time but has been hastened by the war. 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 occupation. It is only a step to provide the same sort of
+training for those who are maimed in our industries.
+
+No matter what may be the waste in life and property resulting from
+such a conflict, if the people of this country can preserve in their
+purity the ideals with which they have entered upon this crusade,
+social workers may face the future with confidence.
+
+
+
+
+IX
+
+THE WAR AND CHURCH UNITY
+
+WILLISTON WALKER
+
+
+The great war has been conspicuously one of alliances. For its
+successful accomplishment cooperation and individual subordination
+have been manifested in military, political and economic fields in
+heretofore unexampled fulness. Liberties, the result of long
+struggles, and deeply cherished, have been laid aside, for the time,
+that larger efficiency may be accomplished. Individual opinions
+strongly held have been subordinated to a common purpose. The time has
+witnessed a reappreciation of values in many realms. Much that in days
+of peace has seemed of importance, has appeared in the fierce light of
+war of relatively minor significance. A change of perspective has been
+the consequence. Has this result, so apparent in most realms of
+activity and of ordinary life, been manifest in the realm of religion?
+Are the same forces at work there also? An answer to these questions
+cannot as yet be fully formulated; but it is at least possible to
+indicate certain influences which are at work.
+
+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
+righteousness. No action in which the nation has ever engaged has been
+so unselfish. We have taken our part in the struggle without hate, and
+with full consciousness of the prospective cost in life and treasure,
+that certain principles of justice may prevail, and that despotism,
+brutality and falsehood may not dominate the civilized world. We look
+for no indemnities, no annexations, and no pecuniary rewards. The
+American people has never more fully exhibited that idealism which, in
+spite of frequent misapprehension by those unacquainted with the real
+national spirit, is its fundamental characteristic. The consonance of
+this attitude with some primary teachings of religion is apparent.
+Self-sacrifice that the weak may be helped, that wrong may be
+resisted, and that a truer and juster order may be established among
+the nations, are aims that are closely akin to those of the Christian
+faith in its aspect of love to one's neighbor. Nor is it without
+evidential value to the essentially religious quality of American life
+that no enterprise has ever so united the people, and that Americans,
+whether so by long inheritance or immigrants who have more recently
+caught the national spirit, have never before been so at one in a
+common endeavor. Nothing less noble, less idealistic, less in a true
+sense religious could so have fused them into one.
+
+The war, furthermore, has been a revelation of the fundamental
+purposefulness of the rising generation. 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 people. The call to arms has shown them as patriotic, as
+whole-hearted in devotion, as sacrificial as ever their elders were.
+They need bow in reverence to none who have gone before them. The
+cheerfulness with which a selective draft has been accepted, and in
+thousands of cases anticipated, has shown the readiness of youthful
+response to high appeal. This demonstration of the soundness, the
+earnestness and the unselfishness of those who are soon to be the
+leaders of the national life is full of religious encouragement.
+
+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
+conserved. Doubtless other nations in the world-struggle have made
+larger sacrifices and endured far severer privations; but the
+impressive quality of what America has done is that it has been so
+largely self-imposed, a voluntary sacrifice, in which suggestion
+rather than compulsion has been the task of its leaders. Strikingly
+impressive, also, has been the outpouring of wealth and effort to
+relieve human suffering through the Red Cross and kindred agencies,
+not only for the alleviation of the miseries of our own sons, but of
+the martyred population of Belgium, of France, of Poland and of Syria.
+No village has been too small, no community too remote or too rural,
+to have a share in this altruistic endeavor. Its spirit is in a true
+sense that of religion. More openly and professedly religious has been
+the marvelous work of the Young Men's Christian Association and of the
+Knights of Columbus. No previous war has seen anything comparable in
+extent of effort or scope of plan. The aim, and to a great extent the
+accomplishment, has been to cast Christian sympathy and brotherly
+helpfulness around the soldier and sailor in every camp at home and
+abroad, in the trenches, the hospitals, the battleships, the
+transports, and in the cities where his furlough is spent and his
+ideals so easily forgotten. These agencies have not labored for our
+own sons alone, but for those of France and Italy also. 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 service. The Young Men's Christian Association
+and the Knights of Columbus have been in truth the right arm of
+American Christianity stretched out to shelter, to hearten and to aid.
+They have been the agents of the churches in their ministry. Without
+them the contribution of organized American Christianity would have
+been relatively ineffective. Through them that Christianity has
+exhibited itself in practical and achieving power as never before.
+
+The outstanding feature of these conspicuous manifestations of
+American religious life is that they have been absolutely undogmatic.
+Their type of Christianity has been broadly inclusive of what may be
+called universally accepted doctrine. Chaplains from most various
+denominational antecedents have labored together in a spirit of
+Christian comradeship, bearing only the sign of the cross. The
+workers, ministerial and lay, 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 another, but with the
+Knights of Columbus and with the representatives of Jewish faith. In
+common efforts to reach common needs, differences which loomed large
+at home have been laid aside. The requirements and experiences of our
+soldiers and sailors have been elemental, and these agencies have
+sought to meet them with a simple, earnest, uncontroversial
+Gospel,--the common denominator, if it may so be called, of our
+American Christianity. They have presented God, sin, salvation, faith
+in Christ, purity of life, brotherly helpfulness; and to this
+presentation the young manhood of our armies and navies has been quick
+to respond. These young men have cared little as to the particular
+denominational label which these messengers may have worn at home.
+Spoken with manliness, sincerity and sympathy, the message has won
+their hearts.
+
+These experiences have inevitably raised the question more
+insistently, which had already before the war been sounded
+increasingly loudly in our home churches, whether the divided state of
+American Christianity is to continue. It has long been deplored. Can
+it not be in a measure abated? A disposition to believe that it can is
+increasingly evident. 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 feasible. The much-divided
+Lutheran body has taken steps which promise its union in one fold. 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 Christianity. The Protestant Episcopal Church of the
+United States still urges its ambitious and remote plan of a World
+Conference on Faith and Order, aiming at a general reunion of
+Christendom; though in this case the war seems to have delayed rather
+than furthered the project. In the local field, 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 States.
+Not only has no evil been the consequence, but better acquaintance and
+larger Christian sympathy have resulted. In some places, as in New
+Brunswick, N. J., these temporary unions have led to efforts to make
+these combinations permanent. It is evident that the possibility of a
+larger unity is being discussed as never before, 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 differences.
+
+Will anything permanently effective come out of this widely diffused
+desire? Shall we be satisfied with the remarkable exhibitions of
+Christian cooperation in our army and navy, shall we entertain a pious
+wish that something similar may be achieved at home, and will the end
+of the war find us, nevertheless, in our present divided state? The
+answer will depend on the sacrificial willingness of our American
+Christianity. Is it ready to pay the cost? That is a far-reaching
+question any answer to which is at present impossible, for the
+difficulties in the path of a larger union are enormous. Such a
+greater unity can be achieved only as several barriers of great
+strength are overthrown.
+
+One such barrier is the inertia of local organizations. Few American
+communities are not confessedly overchurched, as far as the Protestant
+population is concerned. 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
+communities. Yet effective consolidation is opposed by serious
+obstacles. Long custom, ancient disputes, denominational loyalties,
+keep these relatively feeble bodies asunder. These prejudices are hard
+to overcome. "Our fathers worshipped in this mountain," is a feeling
+not peculiar to Samaria. Much of this local loyalty is not without its
+commendable qualities. It is bound up with traditions of parental
+piety, of devotion to a particular house of worship and to a
+congregation of believers in which one has grown up in the Christian
+life. These feelings are very real. 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 situation.
+Only the larger good can drive out the lesser goods.
+
+A further barrier, and one of no inconsiderable magnitude, 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 abroad. By their gifts, their sons and daughters and their
+prayers, the missionary societies are supported, by which the
+outreaching work of the Kingdom of Christ is carried forward. These
+societies are now denominational. If two local churches are to become
+one, where will their joint contributions go? One has aided one group
+of missionary societies hitherto, the other another. Shall the new
+union divide its gifts? If it does, will they be as extensive or the
+interest as great as formerly? These are practical questions for the
+missionary societies. The only final solution of such a situation
+would seem to be an extensive consolidation of the missionary
+societies themselves, so that they might become more representative of
+American Christianity, at least of American Evangelical Christianity,
+as a whole, rather than simply the organs of particular denominations.
+
+A third barrier of difficulty barring the pathway of local
+consolidation is that of ministerial and ecclesiastical
+responsibility. Each of the various denominations now has its definite
+method of entrance on its ministry, and of responsibility for the
+character and standing of those in its pastorates. Each holds itself
+bound to aid its feebler churches in their pecuniary necessities. If a
+new congregation results from the union of two or more existing bodies
+representative of different denominations, where is the test of
+ministerial fitness, and the guarantee of continued ministerial
+standing to be found, and who is to aid such a church if financially
+feeble? These are the problems which are often raised by the so-called
+"community church." Of course these difficulties are often met by the
+united organization attaching itself to the denomination originally
+represented by one of its component parts; but this solution, though
+effective, makes so large demands on Christian self-denial as often to
+be impracticable in the present still comparatively feebly developed
+desire for unity.
+
+A still further barrier to unity, both on the local field and on the
+larger national scale, is the fact, often overlooked, that the
+separations of American Christianity are really due quite as much to
+differences of taste as to divergencies of doctrines or of polity.
+There is an Episcopal, 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 divergencies. They
+view the Christian life, they look upon worship, they express their
+deeper feelings, in unlike ways. The variety is not so much a
+diversity of belief as a contrast of temperaments. Being so, it is not
+susceptible to argument, or to adjustment by conventions or creedal
+agreements. It is to be met, if met at all, by the increasing spirit
+of democracy, which the war has done so much to foster. 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 spirit. They will continue. Men are
+not all made in the same mould. But, it may be believed that they may
+be overcome by a growing recognition of unity in variety.
+
+Moreover, in spite of an increasing longing that the multitudinous
+subdivisions of American Christianity be merged in a larger whole,
+much tenacious holding of peculiar denominational tenets will have to
+be overcome. The simplicity of the great truths which Christians hold
+in common will need to be more fully realized. Most American
+Evangelical denominations are now willing freely to admit that the
+essential verities of Christianity are held by their associated
+communions, and that a true Christian life is possible in each of
+them. The evident working of the spirit of God makes a denial
+impossible. But while each denomination is thus willing to recognize a
+real, if grudgingly admitted, sisterhood as the share of the others,
+each regards its peculiarities of belief or practice as of extreme
+importance, if not to the being, at least to the well-being of the
+church, so that effective inter-communion seems impossible. An
+interesting illustration of this spirit has recently been shown in a
+discussion involving a communion which professes, one cannot doubt
+with sincerity, a desire for a reunion of Christendom. A proposition
+was made to it by a number of representatives of other communions,
+urging that the unity of American Christianity be illustrated by joint
+ordinations of chaplains for service with the army and navy. That
+proposal, which involved no question of ministerial status in the home
+churches, was declined by its highest authorities. 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 God; 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 service. Doubtless many similar instances could be
+found, 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
+discipleship.
+
+These barriers have been thus frankly stated because they are very
+real, and while the impulse toward Christian unity now flows in
+increasing strength from the experiences of the great war, the
+movement in that direction must acquire far greater momentum before
+its work can be accomplished. Christian unity was never so fully
+before the thought of the American churches as now. Never were so many
+sincerely desirous of it. 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 order. It is
+a task which demands all the forces of an undivided Christianity. Yet
+desirable as the goal of unity is, it will never be reached save
+through the strenuous cooperant effort of all who long for it. That
+effort must be greater than any heretofore made. It must be patient
+and persistent and in full faith that the Master's prayer for his
+disciples demands their utmost endeavor.
+
+Three steps are certainly needful for effective progress towards a
+larger unity:
+
+There must be a clearer recognition of the things in the Christian
+faith which are of vital significance. The really great truths must be
+seen in their proper perspective. The simplicity of the Gospel must be
+increasingly recognized. We have too often elevated relatively
+subordinate convictions to an equality with the fundamentals of the
+faith. In this clearer perception of proportions the experiences of
+the religious work of the war is greatly aiding. We are seeing that in
+the Christian life we need not so many things as much.
+
+No less necessary is it that a spirit ready to sacrifice the
+important, but relatively subordinate, be developed. No denomination
+is called upon to sacrifice alone. If unity is to be achieved, each
+must feel a willingness to subordinate that which though precious by
+custom or antiquity or cherished possession is yet divisive.
+
+Even more imperative is it that American religious bodies know each
+other better. Existing side by side, laboring in the same communities,
+it is amazing how little real comprehension of each other's spiritual
+life now exists. In mutual acquaintance by common association,
+wherever such intercourse can be brought about, lies the corrective of
+much present misunderstanding that separates us. All that aids a
+common acquaintance is an aid to ultimate unity.
+
+The consideration just mentioned makes it probable that the most
+promising present step is in the direction of federal cooperation.
+Religious bodies that are far from willing to sink their present
+differences may yet work in harmony, and by working together increase
+that mutual understanding and thereby confidence in each other's
+Christian spirit which is so essential a preliminary to unity. That is
+what makes the Federal Council of the Churches of Christ and similar
+movements eminently worthy of support. They are not ends in
+themselves. They are means of utmost significance to a larger end.
+
+The war is showing a vision of our need and of the goal of our effort.
+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 it. It is as true now as when the Master
+said it, that "with God all things are possible."
+
+
+
+
+X
+
+THE RELIGIOUS BASIS OF WORLD
+RE-ORGANIZATION[1]
+
+E. HERSHEY SNEATH
+
+
+When we reflect upon the situation of the race today, with the leading
+nations in the throes of a war of unparalleled dimensions and
+destructiveness, we are appalled at the impotency of those forces that
+heretofore have tended toward world-organization. Time was when
+international treaties and laws seemed to have at least a semblance of
+inhibiting sanctity, but in recent years they are regarded in certain
+quarters as mere "scraps of paper," and the supposed "rights" of
+nations are treated with scorn and contempt. The black flag of piracy,
+hitherto regarded as the symbol of international outlawry, floats on
+the high seas, and the assassination of neutrals and noncombatants is
+regarded by some as a national virtue. For centuries humane
+considerations obtained with reference to prisoners of war and to
+partially conquered nations. Now, certain nations have substituted for
+such humanitarianism, outrage, brutality and enforced slavery. In
+short, international pact and law seem to have broken down. Their
+restraints have yielded to the unbridled force of national greed and
+lust for power.
+
+Again, in the past, the moral imperatives, independent of political
+treaties and laws, have exercised a wholesome constraining and
+restraining influence on the relations of different peoples, and have
+made for fraternal world-organization. Man is constitutionally a moral
+being, and is, to a certain extent, governed by sentiments of justice
+and benevolence. These moral elements of our nature have led us to
+have regard for man as man, rather than for men as members of
+particular nations and races. Hence, 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
+personality. The same tendency has characterized our attitude toward
+men organized under political government. But alas! these fundamental
+moral claims are now flagrantly violated. The morally right has, with
+some nations, degenerated into the right of might.
+
+Again, in the past, art has made for the unification of the race. The
+aesthetic consciousness is on the side of harmony. It hates chaos and
+loves order. It functions in the social and political spheres and
+tends toward unity rather than anarchy--toward peace rather than war.
+"Art binds together and unites the members of the nation; nay, all the
+members of a sphere of civilization; all those who have the same faith
+and the same ideals. Opinions and interests differ and produce
+discord; art presents in sensuous symbols the ideals which are
+cherished by all, and so arouses the feeling that all are, in the last
+analysis, of the same mind, that all recognize and adore the same
+ultimate and highest things."[2] When we deal with the ideal we are
+dealing with the universal. Thus art transcends both individualism and
+nationalism. It contributes toward international good will. But how
+ineffective it has proven along these lines during the last few tragic
+years. One of the first great outrages of the war was the wanton
+bombardment of the beautiful Rheims cathedral. The world protested
+against this iconoclasm, but it continued. Vandalism and robbing
+nations of their art treasures are features of _Kultur_; so the
+breach between nations widens despite the supposed unifying power of
+art. The nation of Bach, Beethoven, Mozart, Mendelssohn and Wagner
+grips with mailed fist the throat of the nation of Michelangelo,
+Titian, Da Vinci, Correggio and Raphael, and tries to strangle the
+nation of David, Delacroix and Millet. The nation of Lessing, 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 Browning. The refining and organizing influences of
+art have given way to the brutal instincts of malevolence and greed,
+and a lofty idealism that bound the nations together in a golden chain
+of beauty finds the precious chain rudely broken. Art, like the other
+binding forces, has apparently failed in its work of unification.
+
+Another force that has been operative in world-organization is
+religion, and especially the Christian religion. With its proclamation
+of the universal fatherhood of God and brotherhood of man; with the
+law of love as its law of social interaction; 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 men, and of harmony among the nations.
+But what is the case today? 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 peoples,
+and attempts to incite the Moslem world to warfare against nations of
+Christian faith, merely to enhance her own selfish interests.
+Furthermore, in the present crisis we find Christian nation arrayed
+against Christian nation: Protestant against Protestant; Catholic
+against Catholic; Protestant and Catholic united against Protestant
+and Catholic. Peoples in whose ears for centuries have rung the glad
+tidings of "peace on earth, good will toward men" are today gripping
+one another in mortal combat. The star of the East that, according to
+the story, guided the Wise Men to the manger of the Prince of Peace
+seems to have lost its radiance and directing power. 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 hooks. 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 today. Where is the power of that cross, the vision of
+which carried with it still another vision of a world attracted to,
+and unified by, the power of self-sacrificing love--"And I, if I be
+lifted up, will draw all men unto me"? Is the power of sacrificial
+love drawing the hearts of men and of nations together in the
+fellowship of Jesus Christ? Are not the dominant forces operating
+today centrifugal rather than centripetal? It is not the skeptic, or
+cynic, or pessimist, who asks these questions. They are the questions
+of thousands of earnest men and women who face the supreme crisis of
+human history. They bring home to us the fact that religion, even in
+its highest form, like international law, like morality, like art,
+however promotive of human brotherhood it has been, has failed in this
+most crucial test to prevent the dreadful work of the destructive
+forces of mankind. This is a fact that the sincere believer in
+religion must face whether he wants to or not.
+
+In view of the failure of all of these more or less harmonizing and
+synthesizing forces to prevent such a gigantic war, what are we to say
+about world-organization after the conflict? Nations must live and
+sustain relations to one another. They must establish some _modus
+vivendi_, and it must be founded on justice. The necessity of
+righteousness and good will in international relations has been made
+more apparent than ever by this most tragic conflict. And the question
+arises: What organized forces are to establish such righteousness and
+good will among the nations? We must depend upon the very same forces
+that have been operative in the past; that is, upon international law,
+morality, art and religion, but they must be made more effective. How
+this may be done in the case of religion it is the aim of this paper
+to try to explain.
+
+In the first place, if religion is to become powerfully effective in
+this direction, it must take a really ethical view of God. He must be
+regarded as essentially moral in his constitution; as ruling in
+absolute righteousness, 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 dwell. Much as believers in religion
+have said on this subject, the conceptions of many as expressed in
+belief and conduct have contradicted their words. When the nation of
+Martin Luther, including not merely the docile masses, but the
+spiritually enslaved clergy and servile university professors,[3]
+among whom may be numbered such religious leaders as Harnack, can
+accept and pray for the success of the war program of a ruler who
+regards himself to be the vicegerent of the Almighty, 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 God. Such a conception of the Deity
+proves divisive rather than unifying. It recognizes merely a partisan
+tribal Deity who cooperates with a people to realize its own ends,
+however unworthy and debasing those ends may be. Its influence is
+promotive of national selfishness, and makes against a brotherhood of
+nations. Professor Leuba speaks of the utilitarian ends for which men
+believe in God--making him hardly more than a meat purveyor;[4] but
+the German conception of God is much crasser than this.[5] "_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 aims.
+
+Now, there is an important psychology here that we must reckon with.
+Professor Stratton, in his work on "The Psychology of the Religious
+Life," calls attention to the fact that religion breeds conflict, it
+gives birth to opposites or antitheses, and he devotes nearly the
+entire volume to a consideration of these conflicts. In one of his
+most interesting chapters[6] he points out the fact that religion is
+productive of both breadth and narrowness of sympathy, of both social
+and anti-social feelings, of both egoism and altruism. He illustrates
+this in pointing out the exclusiveness of some religions, such as that
+of the Jews, and of the catholicity of others, such as Buddhism and
+Christianity. He points out, also, the jealousy and intolerance of the
+monotheistic religions, such as Judaism, Christianity and
+Mohammedanism, as compared with polytheistic religions, like Buddhism.
+The former, like Elijah, are very jealous for their Lord, and such
+jealousy breeds narrowness and intolerance. It breeds exclusiveness,
+strife and often persecution. 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 God. This manifests
+itself in many ways. God is conceived as a God of one people, rather
+than of others; or of one people particularly and peculiarly, and of
+other peoples merely generally; or a God choosing and rewarding the
+elect and damning the non-elect; or a God favoring only one mode of
+salvation peculiar to a certain people or sect, and hostile to all
+others; or a God of one revelation rather than of another. In short,
+God is a God of favoritism instead of the impartial God and father of
+all mankind. Such a God is not a God of justice, much less of love.
+Such a conception is productive of division, rather than of unity in
+the race. It begets strife, rather than harmony. Witness the religious
+wars that history records. Witness, for example, the history of the
+conflict between Mohammedanism and Christianity; between Protestantism
+and Catholicism. As a rule, religion is so involved in the life of a
+people that it becomes an integral part of their nationalism.
+Historians call attention to the fact that the monotheism of the Jews
+was largely the outgrowth of reflection upon their own history as a
+people. They saw in this history a Divinity that had shaped their
+ends, however roughhewn they may have been. They regarded themselves a
+"peculiar" people, specially chosen of God. For more than a century a
+similar belief prevailed in America. Our wonderful history led people
+to believe that we are a favored nation. God's providential government
+reveals a partiality for America when compared with other nations.
+With such conceptions of a partial God, it is but a short step to
+making use of God for national ends, and, as illustrated in the case
+of the German nation today, only another step to conceiving God's
+willingness to cooperate in realizing ends which, in the judgment of
+the world, as expressed in international law, as well as in its own
+unwritten verdict, are regarded as unrighteous. Until the God of the
+race supersedes in actual belief and practice the God of nationalism;
+until the God and father of all mankind displaces in our belief the
+God of sect or of one religion rather than of another; until the God
+of absolute and universal righteousness takes the place in our minds
+and hearts of the God of partiality and favoritism, which is the God
+of injustice; men and nations will not be bound together in one great
+and glorious fraternity. The root idea of religion is the idea of God,
+and as is our idea of God, so will our religious life be. If it is the
+idea of an unrighteous Deity, our individual, national and
+international life will be unrighteous. A fundamental necessity in the
+determination of the religious basis of world-organization is an
+ethical conception of God.
+
+In the second place, 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 past. The inalienable rights of personality
+must be recognized and their sanctity remain inviolable. That
+valuation which Christianity places on man as man must be seriously
+reckoned with in our reconstructive efforts after the war. Or, as Kant
+states it, every man must be regarded as an end in himself. He must
+not be used merely as a means to an end. The significance of this is,
+that there is an essential moral equality among men. On it all
+political relations, whether national or international, must be based.
+This means, first, that within each nation a true form of government,
+under whatsoever name it may be known, must be democratic. "It must
+derive its authority and power from the consent of the governed."
+Autocracy is opposed to moral and political equality. It treats its
+subjects as tools or instruments. It builds governments of force that
+ignore the moral and political claims of their own people, reducing
+them to a docility in which they are little more than "dumb driven
+cattle." Thus subjugated, they are schooled from childhood in a creed
+of jealousy and hatred of other nations. They can be hurled in masses
+"into the jaws of Death" in an unrighteous war of conquest. Autocracy
+is upheld by militarism, and militarism means strife. On the other
+hand, militarism is upheld by autocracy. It first robs the people of
+its own nation of their rights and then proceeds to plunder other
+nations. It is essentially anti-social in character, and it is so
+because it is anti-moral. It overlooks the moral equality of men. The
+religion of the future must set its face like flint against this
+immoral view of man. 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 worth. Once it does this, democracy
+will assert itself in government, and autocracy, responsible for so
+many of the wars that have afflicted the race, will be abolished.
+
+In the next place, this essential moral equality of men, when
+recognized, means that their mutual relations will become more
+ethically articulate, and the law of social interaction will be at
+least the law of justice, and in a measure the law of love,--"Thou
+shalt love thy neighbor as thyself,"--which being interpreted means,
+that just as one is under obligations to labor for the realization of
+the highest good in one's own person, so he is under obligations to
+work for the realization of the highest good in the person of others.
+And this highest law of human relationship must be recognized, not
+merely as obligatory upon individuals in their relations to other
+individuals, but also upon nations in their mutual relations. Morality
+is transcendental in its character. It overleaps the bounds of
+individualism. It knows not men merely, nor nations merely, nor groups
+of nations merely;--it knows the race. It knows man, rather than men.
+It is difficult for us to realize this. Just as it was hard for
+primitive tribes to realize any obligations to other tribes, so today,
+notwithstanding centuries of so-called civilization, somehow or other
+an international morality fails to have the binding force either of
+personal, community, or national morality. The righteousness that
+exalts a people seems largely to be a righteousness within its own
+borders. Egoism in a nation is just as blameworthy as egoism in an
+individual. In the vast group of nations, no nation liveth unto itself
+alone, if it is to live according to the moral law of benevolence, or
+according to the Christian law of love. The religion of the future
+must, in its practical belief, emphasize this fact far more than it
+has in the past. Nations are simply larger human units, and the moral
+law in its obligations applies just as truly to their interrelations
+as it does to those of individuals. Its demands are no more Utopian in
+the former case than in the latter. It can at least serve as an ideal
+or guide to conduct. As in the case of individuals, so in the case of
+nations, each has its rights, and in their mutual relations the moral
+law or the law of love requires the recognition of the rights or just
+claims of each. As President Wilson said in his memorable message to
+Congress on April 2, 1917: "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
+states." And again: "It is clear that nations must in the future be
+governed by the same high code of honor that we demand of
+individuals." Of course the cynical political philosopher and
+"practical" stateman will regard this as "unpractical idealism." 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 Germany, or the ethics of a Nietzsche, a
+Treitschke, and a Bernhardi. We see the inevitable outcome of the
+latter in the most ghastly war of all history. 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 Germans. The
+doctrines of the superman with their contempt for the weak, and of war
+as a "biological necessity," so dear to Junkerdom, are confessedly the
+affirmation that "might makes right." If peace be attainable and
+preservable on such a basis, and the lion and the lamb are to lie down
+together, it will only be as the lamb lies inside of the lion. Some
+lamb-like pacifists and "conscientious objectors" to war may be
+content with such a place of residence; but physically and morally
+red-blooded and self-respecting men and nations not only prefer, but
+feel it a moral obligation to maintain the individual and national
+self against an unscrupulous and barbarous aggressor and destroyer.
+They feel so, too, in obedience to the Christian command, "Thou shalt
+love thy neighbor as thyself"--a command that not only includes self
+as the object of moral regard, but that makes it the norm according to
+which we are to determine our duty to others. Men and nations do feel
+morally responsible for their own preservation and development, and
+will, as a rule, defend the essential conditions of these against
+unjustifiable attack. Hence, as long as nations exist, war will remain
+a possibility. The only way to avert it is through mutual respect for
+fundamental rights. Both the law of benevolence and the Christian law
+of love demand this. Indeed, they demand more! They call for a
+manifestation or fuller expression of good will and fraternal regard
+both in feeling and in conduct.
+
+Now, in the work of establishing a real brotherhood among individuals
+and among nations, religion has the advantage over mere morality, for
+it can avail itself of the power of the religious sanctions in trying
+to realize the kingdom of righteousness. But, on the other hand, a
+subtle danger lurks in religion which it may be well to point out
+here, and which must be guarded against in our future efforts at
+community, national and world-organization, for it tends to
+subordinate the ethical element in religion, and often degenerates
+into an anti-social program. According to the sanest views of the
+psychology of religion, the whole mind as intellect, sensibility and
+will functions in the religious consciousness. Because of this, there
+is a possibility of developing a wrong sense of values in the
+religious life. There has been a notable tendency in human history to
+stress the intellectual element in religion. This has resulted in a
+large body of doctrine which frequently assumes extraordinary
+significance. The main thing, then, is to give intellectual assent to
+dogma and creed. Orthodoxy of belief rather than orthodoxy of life
+becomes the primary thing. The ethical element in religion is
+subordinated to intellectual belief. And how divisive and anti-social,
+rather than unifying, dogma has been, and how deadening to real moral
+endeavor! This constitutes a long and very tragic chapter in the
+history of Christianity, as well as of other religions.
+
+Again, 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 will. Pietism and sentimentalism have supplanted in a
+large measure the ethical. Such religion is dominantly non-social, if
+not, indeed, anti-social in its character. It does not make for
+brotherhood. The pietistic monk shuts himself in a monastery and tries
+to work out his soul's salvation with fear and trembling, rather than
+to work it out by aiding his neighbor or society to work out theirs.
+Buddhism and Christianity have been most unfortunate victims of this
+substitution of solitude for solidarity. Dean Brown once said to the
+writer that there is a great deal of pietism that is utterly wanting
+in ethical quality, and that is true. It is a kind of selfish
+subjectivism devoid of any real moral character. It is self-centered
+and non-social. It represents the minimum of true religion. Where in
+such pietism do we find the universality of obligation involved in the
+ethical law of benevolence or in the Christian law of love? Such
+religion does not bear the marks of a really socialized gospel. It has
+developed a wrong sense of values.
+
+Again, there is in practically all religions a large element of
+symbolism--the religious life expressing itself in worship--in rites
+and ceremony. And this carries with it a dangerous tendency in
+evaluation. It often substitutes ritual and ceremonial for what is the
+real essence of religion--namely, righteousness. The great Hebrew
+prophets contended strongly against this misinterpretation of
+religion. With them it represented an erroneous estimate of the
+essentials of religion. Indeed, it threatened its very life--the heart
+of which in their conception is righteousness in God and man. Isaiah
+represents Jehovah as being weary of sacrifice, incense and other
+forms of worship--regarding them as an abomination, and calling upon
+the people to live a life of righteousness: "Wash you, make you clean;
+put away the evil of your doings from before mine eyes; cease to do
+evil; learn to do well; seek justice, relieve the oppressed."[7] Hosea
+exclaims: "I desired mercy, and not sacrifice."[8] Micah, inveighing
+against burnt offerings, says: "He hath shewed thee, O man, what is
+good, and what doth Jehovah require of thee, but to do justly, and to
+love mercy, and to walk humbly with thy God?"[9] And Jesus, all
+through the Sermon on the Mount and in the parables, in the most
+positive manner represents righteous living as the very core of
+religion.
+
+All of these elements--the intellectual, the pietistic, the aesthetic
+or symbolical--have a rightful place in the religious life, but they
+are all subordinate, and exceedingly subordinate, to the one great
+dominating element, the moral. And it is because of a failure to
+adequately recognize and practise this element that so many supposedly
+Christian nations are today in deadly conflict. All of them persist in
+their theological beliefs; all of them persist in pietistic communion;
+all of them persist in rite and ceremony; but some of them at least
+fail even to approximate the exemplification of the fundamental
+ethical requirements of their faith. Their theology, their pietism,
+their worship,--their religion,--have not been moralized; and unless
+we are willing to make, both in belief and practice, the religious
+basis of world-organization truly ethical, we will fail as lamentably
+in the future as we have in the past.
+
+Finally, how is such a religious program to be carried forward? The
+answer is, by systematic religious education. Such an educational
+procedure involves beginning at the beginning, and that is, with the
+child. Here, again, we meet with a melancholy failure in the
+development of a true sense of values. Despite the progress that
+modern religious educational effort has made, there is still a
+widespread lack of genuine appreciation of the importance of childhood
+for moral and religious instruction. The premium is still placed on
+the adult. We have but to examine the average church program to be
+convinced of this. In a large number of churches we have three Sunday
+services--two of which are devoted to adults and one to children. In
+the average church the week-day services are largely services for
+adults. Our sermons, our hymns, our prayers, many of our week-day
+meetings cover chiefly the interests of grown-ups: and the lamentable
+condition of home religious education painfully fails to make up this
+deficiency in what Dr. Horace Bushnell called Christian nurture.
+Indeed, under a false conception of conversion, and a false
+apprehension of the spiritual birthright of children in most
+Protestant quarters, the child, as the late Professor George P. Fisher
+once remarked to the writer, is regarded as an alien to the
+Commonwealth of Israel. Instead of being born into the church and
+treated as a member of the household of faith, he must serve his
+probation as a heathen, and await the dawn of adolescence when he will
+have developed sufficient maturity of mind to interpret and give
+intellectual assent to a creed. The absurdity and tragedy of it all
+are manifest when we take into consideration the ethical character of
+religion, and the fact that childhood is preeminently the period for
+establishing the individual in habits of virtue. There may be some
+exaggeration in Dr. G. Stanley Hall's affirmation, that the moral and
+spiritual destiny of the average person is determined in the first ten
+years of his life; but, to anyone who has studied the psychology of
+moral and spiritual development, it is evident that Hall is dealing
+with far more than a half-truth. 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 him. And, as we establish
+children in right thinking and right living, so we establish the
+community, the state, the nation, and ultimately the nations in their
+reciprocal relations. In more ways than one is Wordsworth's statement
+true, "The child is father to the man." It is preeminently true in the
+moral and religious sphere. 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 eyes, and we gain a true vision of our
+duty to the child in establishing him in personal and community
+righteousness, and thus pave the way for the application of the law of
+righteousness in the state and among the nations of the earth.
+
+In still another way, to one who is convinced of the supremacy of
+moral and spiritual worths and of the ethical aim of all true
+religion, is the lamentable failure to develop a true sense of values
+manifest. Professor Pratt calls attention in his "Psychology of
+Religious Belief" to what he regards to be a fact, that in the average
+American community, "we find our friends and neighbors, of all degrees
+of education and intellectual ability, almost to a man accepting God
+as one of the best recognized realities of their world and as simply
+not to be questioned."[10] That statement is in the main true. In
+other words, we are a religious people. And yet, notwithstanding this
+fact, so far as thoroughgoing, systematic religious education is
+concerned, when compared with the time and efforts devoted to
+education along other lines, and its quality, it suffers painfully. In
+nearly all of the states, five days a week, of at least four or five
+hours each, are given to what we call secular education, as against
+one day per week, of one hour each, to religious instruction and
+worship. In secular education we have, on the whole, a trained body of
+teachers. In religious education we are dependent largely on amateurs.
+In most places religion is not allowed a voice in our schools, so far
+as _systematic_ training is concerned, and in comparatively few
+communities has a systematic course of moral training even been
+introduced. What does all this mean? Does it not mean that we err
+tremendously in our sense of values? If there is any doubt concerning
+this, reflect for a moment on the possibility of organizing a
+community on a basis of the vices instead of the virtues. Try to found
+a community on sensuality, falsehood, dishonesty, injustice, hate and
+murder, and see how far you will succeed. Society could not exist on
+such a basis. Were the German people to put into practice among
+themselves the vices and crimes they have committed against other
+peoples, their existence as a nation would be exceedingly short-lived.
+The vices are anti-social in their character. The virtues are social:
+they make for unity, for organization. And what is true of communities
+is true of states and nations--not only in their internal relations
+but in their relations to other nations. The virtues make for national
+and international organization. Now, religion deals with these
+sovereign values, and yet, comparatively speaking, we--a religious
+people--relegate them to the background in our educational schemes. We
+will never succeed in world-organization until we genuinely appreciate
+the unifying power of the virtues, the harmonizing and binding force
+of righteousness, and systematically train a generation from childhood
+in a knowledge and an appreciation of their supreme worth, and try to
+mould their wills in conformity to their requirements.
+
+But, as Herbert Spencer wisely remarks, we have not an ideal
+environment in which to work out our ideals. And that is eminently
+true in this case; therefore, wisdom dictates that we try to do our
+work with reference to the conditions of the actual environment in
+which we are placed. If, for apparently good reasons, it be not
+expedient under present conditions to introduce systematic religious
+education into the public schools, 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 children. This would require a religious
+school organization, with a curriculum that interprets religion as
+ethical in its aim. It would require a scientifically graded moral
+scheme with its corresponding religious sanctions; also the creation
+of a literature to meet these demands. It would require, at least,
+three sessions a week. It should be separate from the Sunday school,
+where, with present conditions, sectarianism still enters into
+education, and yet it should be supplementary to it. It would call for
+a specially trained teaching force; and for skilled professional
+supervision. All this ought to be done; it can be done; and it must be
+done. We must do it in the interests of the individual, of the family,
+of the community, of the state, of the nation, and of the brotherhood
+of nations. It is a thoroughly practicable scheme. The literature
+exists already; colleges, schools of religion, and theological
+seminaries can easily become training schools for the preparation of
+religious teachers. The only difficulty in the way, which is, indeed,
+a serious one, but by no means insuperable, is the time-schedule of
+the children. In my own judgment, if a real effort were made by the
+churches of any community, a plan could be formulated in relation to
+the public schools whereby the children would become available for
+such religious instruction. If the community is a religious one, it
+has a right to, and must insist upon, having the children a fair share
+of the time for such purposes. If the moral and spiritual values are
+the supreme values of society, then it is in the interests of society
+itself that these values should receive proper recognition in formal
+education for citizenship. The real trouble is, that the churches are
+not really in earnest concerning this important matter. It has taken
+an awful social cataclysm to make us realize that nations, like
+families and communities, can hang together on no other basis than the
+cardinal virtues, and that something more than a mere formal
+recognition of these virtues is required for world-organization. Men
+and nations must be disciplined in them, and the way to do this is to
+begin in childhood. If the schooling of a nation in a gospel of
+national egoism and hate be largely responsible for the present war,
+with the brutal indifference of the German people to moral
+considerations in provoking it and to humane methods of waging it, why
+is it not possible to school the nations in those things that make for
+good will and world-organization? To doubt it is to doubt the might of
+right.
+
+In conclusion, my plea is, that, in our efforts at world
+re-organization, so far as religion is concerned, we adequately reckon
+with its ethical character. Let us take, first, an ethical view of
+God--that he is a righteous being, that he deals justly with all men
+and all nations, that he cannot be used by any individual or nation
+for unrighteous ends, that he is the father of us all, and that he
+cooperates with men in their efforts to bring in the reign of
+righteousness upon earth. And, secondly, let us take a more ethical
+view of man; recognizing the worth and inalienable rights of
+personality; that no man may be used merely as a means, but must be
+regarded as an end in himself; and thus, whatever may be the outward
+form of government, it must in essence be democratic, rather than
+autocratic; that the law of interaction among nations must be the same
+as the law among individuals--the law of benevolence or the law of
+love. 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 intellectual, pietistic and symbolical or aesthetic.
+Finally, let us try to realize this program by thorough, systematic
+religious education in which we shall emphasize the interests of the
+child rather than the interests of the adult; by giving an ethical
+interpretation to the curriculum; by organizing a trained body of
+teachers; and by insisting that a fair amount of the child's time and
+effort shall be devoted to education in the supreme values of society.
+If we act on this program, if we make this really the religious basis
+of world re-organization, we will make long strides toward the dawn of
+a better day, when nations shall seek war no more; and the kingdoms of
+this world shall become the kingdoms of our righteous God and his
+Christ, whose gospel and life teach the universal fatherhood of God
+and the universal brotherhood of man.
+
+[1] Address delivered at the Fifteenth Annual Meeting of the National
+Religious Education Association, New York, March 5, 1918. Republished
+with modifications by courtesy of _Religious Education_.
+
+[2] Paulsen, "A System of Ethics," trans., p. 559.
+
+[3] On the servility of German university professors consult David
+Jayne Hill, _Harper's Magazine_, July, 1918, pp. 30-33.
+
+[4] _Monist_, XI, p. 571.
+
+[5] See, for example, the views of Pastors W. Lehmann ("About the
+German God"); H. Francke ("War Sermons"); J. Rump ("War Devotions and
+Memorial Services for the Fallen"); K. Koenig ("Six War Sermons"); also
+Tolzien and others in "Patriotic Evangelical War Lectures."
+
+[6] Pt. I, ch. II.
+
+[7] Isaiah 2:10.
+
+[8] Hosea 6:6.
+
+[9] Micah 6:8.
+
+[10] Page 231.
+
+
+Transcriber's Note:
+
+Italics are enclosed in _underscores_. Hyphenated words have been
+standardized. On page 67, "stablished" changed to "established"; on
+page 167, "sancity" changed to "sanctity". Illustration on title page
+is variant of Yale University crest.
+
+
+
+
+
+End of the Project Gutenberg EBook of Religion and the War, by Various
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