INTERNATIONAL PEACE 
 
 A STUDY IN CHRISTIAN FRATERNITY 
 
 PREPARED BV 
 
 NORMAN E. RICHARDSON 
 
 In collaboration with Francis E. Clark, B. S. Winchester, Charles H. 
 Levermore, W. K. Thomas, P. H. J. Lerigo, Charles S. Mac- 
 farland, Henry H. Meyer, and Frederica Beard 
 
 FOR THE 
 
 Commission on Christian Education 
 
 OF THE 
 
 Federal Council of Churches of Christ in America 
 
 COOPERATING WITH 
 
 The Church Peace Union 
 
 PUBLISHED BY THE 
 
 COMMISSION ON CHRISTIAN EDUCATION 
 
 FEDERAL COUNCIL OF CHURCHES 
 
 105 EAST 22d STREET, NEW YORK 
 
 5 cents per copy 
 
 $5.00 per hundred copies 
 
Copyright, 1915, by 
 NORMAN E. RICHARDSON. 
 
 The studies here presented are based on the teachings of Jesus concerning 
 the universal brotherhood of man and the world-wide scope of the Kingdom 
 of God. They are intended for Senior and Adult Bible Classes, Young People’s 
 Societies, Missionary and Fraternal Organizations, and other interested groups. 
 
 The Scripture text used in these lessons is from The New Testament in 
 Modern Speech, by R. F. Weymouth. It is used by permission of the pub- 
 lishers, James Clarke and Co., London; American edition. The Pilgrim Piess, 
 Boston. 
 
 Selected Quotations on Peace and War — Under this title there is offered a 
 larger volume containing these studies in more complete form, together with 
 carefully selected quotations bearing upon the subject of each separate lesson. 
 It contains more than 300 pages, and is offered at the special price of $1.00, 
 postpaid. 
 
 Address all orders to your denominational Publishing House, or to The 
 Federal Council of Churches, 105 East 22d Street, New York. 
 
Author’s Preface 
 
 The form of the material presented in the following studies has been adopted with the view 
 of helping those adults who are interested in the subject and who desire to think their way through 
 it to arrive at some satisfactory conclusions. A great spiritual emergency has arisen in the history 
 of the human race. Events that are both humiliating and alarming have forced seriously minded 
 people to consider the conditions of permanent international goodwill. A new world-problem 
 has been created and the future welfare of the race depends upon its being solved. In the Prov- 
 idence of God it seems to be the duty of those people who are not now engaged in war, and who 
 can approach the question with a calm mind, to try to find out upon what permanent basis inter- 
 racial tranquillity can be established. 
 
 In taking up what seem to be the most vital aspects of the problem, it is seen that people 
 living in Bible times were brought face to face with conditions which, in many respects, are 
 similar to those of the present day. Under the guidance of the Holy Spirit, they arrived at cer- 
 tain conclusions. Inspired writers put into permanent form ideas that resulted from these ancient 
 experiences. It would be folly to try to think one’s way through the present problems without 
 going to the Bible for its message. The substantial finality of the principles of human brother- 
 hood as presented in the sacred Scriptures makes them the most valuable source of study ma- 
 terial. Hence, Bible study, in this sense, has been kept in the foreground throughout the series. 
 
 But the study has not been confined to the Bible. There are factors involved in the i)resent 
 situation that need to be understood. Some of the forces now at work are new and they must 
 be reckoned with. The truths of the Word of God need to be studied in the light of the twentieth 
 century state of affairs. To ignore the facts and events included in the present commercial, 
 social, and political situation would be to leave the problem unsolved. In the endeavor to ar- 
 rive at conclusions that are even partially satisfactory, it is necessary to study present-day world 
 conditions in the light of the Bible, and also to study the Bible in the light of these conditions. 
 
 The problem of interracial good will is ultimately a religious problem. The bonds of world- 
 wide fraternity must have some content and sanction that go beyond the range of economic 
 interdependence and the practical advantages of commercial cooperation. In the hour of in- 
 tense passion, prudential considerations are laid aside. Interracial morality is as dependent 
 upon religion for its stability as is the morality of individuals. The universal bonds of brother- 
 hood receive their real meaning in the light of the origin and the destiny of the race. And these 
 are not simply biological questions. They are religious. 
 
 It has not been the author’s purpose to follow out all of the implications of the truths pre- 
 sented. No attempt has been made to make an exhaustive study of the problem at hand. Ques- 
 tions have been raised and purposely left unanswered. It is hoped that each one who studies 
 the lessons will give independent consideration to the various subjects presented. The class 
 discussions will bring out many points of view not contained in the printed lesson. Each one 
 should strive seriously to arrive at his own reason for belief in the ultimate and permanent tran- 
 quillity of the nations. 
 
 In order to stimulate worth-while discussion among the members of the class, questions 
 have been introduced at appropriate places in the lesson material. It is believed that this will 
 be one of the most valuable features of the course. It is expected that points of view that are 
 not contained in the printed material will be brought out. But the leader of the class should 
 have a care lest the discussion drift away from the main point. He should guide it. It is es- 
 pecially urged that no ardent and partisan advocate of either side in the present war be permitted 
 
 3 
 
to interfere with the natural development of the theme in hand. Toward the close of the dis- 
 cussion the leader should gather up the points that have been made and indicate their relations 
 to the lesson as a whole. 
 
 The Weymouth translation of the New Testament passages of Scripture has been used 
 because of its suggestiveness. It is not intended that it will supersede any other accepted version, 
 or in any way throw discredit upon them. Its freshness and vigor make it serve the purpose of 
 a commentary. 
 
 In the preparation of the material the valuable assistance of Miss Frederica Beard is grate- 
 fully acknowledged, Miss Beard having prepared the material contained in several of the lessons. 
 Without the assistance of the members of the staff of the World Peace Foundation, and their 
 generous permission to use a most valuable library, the task could not have been undertaken. 
 'I'he members of the Special Committee on Peace Instruction of the Commission on Christian 
 Education of the Federal Council of the Churches of Christ in America, namely. Dr. B. S. Win- 
 chester, Dr. Francis E. Clarke, Dr. Charles H. Levermore, Dr. W. K. Thomas, and Dr. P. H. 
 Lerrigo, have considered the material in detail, and their opinions are reflected in its final form. 
 Dr. Henry H. Meyer, secretary of the Commission on Christian Education, and Dr. B. S. Win- 
 chester, of the Special Committee on Peace Instruction, have had final editorial supervision of 
 the manuscript in the process of its preparation. They have been in full sj^mpathy with the 
 point of view maintained in these lessons and, at the same time, solicitous that the method of 
 their jiresentation should always be in accordance with sound educational principles. 
 
 On the basis of these lessons, there has been prepared a volume of carefully chosen selections 
 from the writings of the standard authorities on the subject of interracial fraternity. Only that 
 material which has greatest value has been included. Many of the books consulted are not 
 available to the leaders of the classes. And even if they were, there are many of these leaders 
 who would not have the time to consult from ten to thirty books in getting ready to teach each 
 lesson. It is in order to help the class leader to find, with the greatest ease and convenience, the 
 very best thought bearing upon each lesson that “Studies and Selected Readings on Interna- 
 tional Peace” has been jjrepared. The results of a vast amount of labor in reading the hundreds 
 of books that have l)ecn written on this subject and the painstaldng evaluation of their con- 
 tents is here placed in the hand of the busy leader. For illustrative material he should consult 
 this book. With little time and effort he may become well informed and intelligently enthusiastic 
 concerning the message of each lesson. This companion volume is indispensable to the leaders 
 of the classes studying these lessons. 
 
 Nokma'n E. Richakdson. 
 
 4 
 
INTERNATIONAL PEACE 
 
 A Study in Christian Fraternity 
 
 A Course of Thirteen Lessons Prepared for the Commission on 
 Christian Education of the Federal Council of the Churches of 
 Christ in America, Cooperating with the Church Peace Union 
 
 LESSONS WRITTEN BY 
 
 NORMAN E. RICHARDSON, Ph.D. 
 
 Christianity Breaks 
 Through the Restric- 
 tions of Judaism, 
 
 LESSON ONE 
 
 THE CHRISTIAN IDEAL OF WORLD-WIDE FRATERNITY 
 Study Acts 10. 1-36 
 
 It should be kept in mind that Peter, who had been so close to Jesus and who had preached, 
 on the day of Pentecost, the sermon so signally honored of God, was the same man who now 
 receives a pure-blooded Itahan into the Apostolic Church. The 
 startling fact is Peter’s disregard for the rites of Judaism. Ancient 
 traditions were broken and a new precedent established. Cornelius 
 was received without his having to comply with the requirements 
 which the Jews had always made of those who became proselytes to 
 their faith. It was simply because he feared God and lived a good life that this new convert to 
 Cluistianity was acceptable unto God and hence was worthy to be received. 
 
 This incident suggests one of the ideals of Christianity. Peter was the leading apostle among 
 the twelve. Hq, was under the immediate direction of the Holy Spirit. As a Jew, he would 
 
 -Kra+innalitTr hilt naturally have had intense prejudice against a Gentile. Before the 
 Men Coming of Christ, intimate companionship between an orthodox Jew 
 A VpTTtQhl’p tn PnH Itahan hail been unthinkable. It was believed that tlie spir- 
 
 Acceptao e t injury resulting from such social contact would have liecn as 
 
 great as would the physical injury to one eating unclean reptiles and birds. But as a Christian, 
 Peter had a new standard by which to judge men. It was not nationality or race, but goodness, 
 that made men acceptable to God, and hence to the followers of Jesus. Here before his eyes was 
 a Gentile receiving the gift of the Holy Spirit and becoming an inspired witness to tlie truth 
 concerning Jesus Christ. Thus, Christianity, at its very beginning, broke away from race preju- 
 dice. On the basis of nationality, no chstinction between one man and another was made. 
 
 “A Jew is strictly forbidden to associate with a Gentile or visit him; but God has taught 
 me to call no one unholy or unclean.” What a fundamental change took place in Peter’s atti- 
 tude toward those whom Judaism had taught him to despise! A new 
 A New Reverence, reverence for man was necessary before the leader of the apostles could 
 associate with a Gentile. Peter was coming to understand the value of 
 things human. He had made the discovery that the gift of the Holy Spirit was not confined to 
 those of one favored race. God came and, in this pecuhar and mysterious sense, took up his 
 abode in the heart of a “foreigner.” Those whom God had thus honored were not to be de- 
 spised by any man, least of all by an apostle. How could one who looked up to God as Father 
 despise or injure another whose spiritual possibilities were equal to his own’? The nearer Peter 
 came to God, the more the artificial barriers between himself and men of other nations melted 
 away. 
 
 One of the marked characteristics of Judaism had been its deep-seated prejudice and an- 
 tipathies toward the Gentile. The Jew Avas exclusive by training and tradition. He was apt to 
 look with contempt upon everything outside the pale of Judaism. 
 The Jewish Antipathy He was taught that to enter the house of a Gentile, much more to 
 for the Gentiles. eat at a Gentile’s table, involved ceremonial uncleanness. The riche, st 
 
 blessing that could come to a Gentile was thought to be his becoming 
 a proselyte to Judaism. The prophets pictured the Gentile workl as being in darkness, waiting 
 for the light that could come only from those who had inherited the promise to Abraham. Even 
 the disciples of Jesus found it difficult to think of the blessings of the gospel as coming to the 
 Gentiles except “through the portal of Judaism.” How far does this ancient Jew-isii exclusive- 
 ness account for the widespread hatred of the Jews? 
 
 The difficulty of laying aside the rites and customs which were the ouGvard signs of ancient 
 Jeivish exclusiveness is vividly reflected in the dispute between Paul and 
 Paul and Peter. Peter at Antioch. (See Gal. 11. 11-21.) If Christianity had retained the 
 forms and customs of Judaism, what would have been the proliable 
 result? Jesus undertook to destroy these ancient suspicions, this prejudice and interracial hatred. 
 
 5 
 
He astonished his disciples by conversing with a woman of Samaria. His ministry was marked 
 by a breadth of sympathy that was at first inexplicable to his most intimate 
 Jesus’s Breadth associates. “One is your Father, all ye are brethren,” he said. In the par- 
 of Sympathy. able of the good Samaritan he taught that the true spirit of neighborliness 
 disregards the artificial barriers of race or creed. It embraces all men. Human 
 values were placed above all accidents of birth or environment. He prayed that all of his dis- 
 ciples might be made one. And this oneness he explained in terms of his own relation to the 
 Father. He died for the sins of the whole world. Being lifted up, he said that he would draw all 
 men unto himself. He did not think of his sheep as being all of one fold. The disciples were 
 commissioned to carry the good news to all nations. In the picture of the final judgment of the 
 world, all nations are gathered before him. This final accounting recognizes only goodness. 
 
 While it was Peter who, among the apostles, was first to realize fully the true value of those 
 outside of Judaism, it was Paul whose ministry seemed in a peculiar sense to be dominated by 
 this idea. Though a Pharisee and passionately identifying himself with all 
 Paul the Apostle the traditions, laws, and prejudices of his narrow sect, though intensely 
 to the Gentiles. provincial and consumed by hatred of those who dared to differ from the 
 strict interpretation of Judaism, Paul achieved, under the guidance of the 
 Holy Spirit, breadth of. sympathy and outlook. His cosmopolitan interests widened until they 
 included not only Europe, but also the world-wide Roman empire. 
 
 To the Ephesians he wrote: “To you Gentiles also, to you God has given life.” He class- 
 ified liimself with the Gentiles with respect to having lived a sinful fife, but with them had been 
 brought near to God by the death of Jesus, “For he is our peace” — He who 
 Jews and Gen- has made Jews and Gentiles one, and in His own human nature has broken 
 tiles Made One. down the hostile dividing wall by setting aside the law, with its command- 
 ments, expressed, as they were, in definite decrees. His design was to unite 
 the two sections of humanity in himself so as to form one new man, thus effecting peace, and to 
 reconcile Jews and Gentiles in one body to God by means of his cross — slaying by it their mutual 
 enmity. So he came and proclaimed good news of “peace to you that were far off, and peace 
 to those who were near;” because it is through him that Jews and Gentiles hlike have access 
 through one Spirit to the Father. How does the strength of this religious bond compare with 
 that of natural racial antagonisms? What are some of these antagonisms? 
 
 The Christian doctrine of God the Creator was referred to by Paul when, addressing the 
 Athenians, he said; “God, who made the universe and everything in it, caused to spring from 
 one forefather people of every race, for them to live on the whole sur- 
 Christianity and face of the earth.” “For we are also his offspring.” Every member of 
 the Common Origin the human race bears the image of God. Fundamentally, men are 
 of Mankind. alike; God, their Creator, is one. A common Origin is revealed in the 
 
 human body which is similar in structure, constitution, and needs, the 
 world over. The human mind answers to human mind in every climate, latitude, age, or race. 
 The differences that are most apparent are only skin-deep. All human hearts recoil at pain and 
 grief; all human life expands and develops in the presence of pleasure or joy. Members of the 
 human race are universally religious; conscience is everywhere found; instincts have similar 
 characteristics wherever they appear in human life. The oneness of the Creator is reflected in 
 the oneness of the race. To what extent are race prejudices instinctive? 
 
 When working at a common task, men of different nations come to be warm friends. Their 
 comradeship is hke that of two soldiers who have lived and fought together. The feeling of 
 brotherhood is often most intense in the various international con- 
 World-wide Brother- ferences and conventions. Members of European races, coming to 
 hood Practicable. America, absorb the American spirit, adopt the Western ideals, become 
 naturalized in more than a merely political sense. In two or three 
 generations they are indistinguishable from other Americans. Common environment brings out 
 common traits of character. It would seem that all of the meiribers of the human family are by 
 nature fitted for world-citizenship. Is the Christian ideal of world-wide brotherhood practicable? 
 
 Oneness of origin suggests oneness of destiny. There is one far-off divine event toward which 
 the whole human family moves. The common task of establishing the kingdom of God on earth 
 must be shared by ail. Fundamental unity suggests cooperation, mutual 
 Common Father- consideration, brotherhood. Love of a common Father leads naturally 
 hood Implies Com- to neighborliness. These two ideas lay together in the mind of Jesus, 
 mon Brotherhood. He considered them to be of such importance that he presented them as 
 divine commandments to take precedence of all others. “Other command- 
 ments greater than these there is none.” “Hear, O Israel! The Lord our God is one Lord; and 
 thou shalt love the Lord thy God with thy whole heart, thy whole mind, and thy whole strength. 
 The second is this; Thou shalt love thy fellowman as thou lovest thyself.” 
 
 Like the cement of a great building — holding together bricks and stones — the common 
 Fatherhood of God makes for solidarity and coherence in the human race. History must decide 
 whether the centralizing and unifying forces are stronger than any divisive tendencies and 
 whether they will finally prevail. g 
 
LESSON TWO 
 
 DANGERS IN MODERN NATIONALISM 
 Study Luke 10. 26-37 
 
 The parable of the good Samaritan has been referred to as a picture of spiritual neighborli- 
 ness. A neighbor is one who is nigh or near to another. In the parable certain men are set forth 
 as being unable or unwilling to come sufficiently near to one in need 
 A Picture of Spir- as to make it possible for them to help him. The only claim that the 
 itual Neighborliness. man in distress had upon the priest and the Levite or the good Samar- 
 itan was the fact that he was simply their “fellow man.” The priest 
 and the Levite probably knew how to draw near to another priest or Levite, but their spiritual 
 neighborliness did not extend to one who was simply “fellow man.” Even when circumstances 
 forced them to come into the immediate presence of acute human need, they were unable to 
 overcome the spiritual barriers which they had erected in their own minds. 
 
 We do not know who this unfortunate man was. His nationality is not revealed. But for 
 the purpose Jesus had in mind it is just as well that this bit of information is not given. It is 
 enough that he was a man. The Master proceeds upon the supposition 
 Including One’s that a lack of spiritual readiness and ability to give aid to one’s fellow man 
 Fellow Man. when in need makes one unworthy of eternal life. The plain teaching of the 
 parable is that any ^stem of beliefs or customs or habits or associations 
 that tends to separate a man from his fellow human beings should be avoided. It is breadth, 
 not narrowness, of sympathy that marks the one who keeps the second great commandment. 
 The priest and the Levite had evidently circumscribed their sentiments, excluding all those per- 
 sons who did not measure up to certain national, racial, or religious standards. If the man in 
 need had been a fellow priest or a fellow Levite, how easy it would have been for them to have 
 helped him! But because he was only their fellow man, he must wait for some one whose sym- 
 pathies were as broad and inclusive as mankind. 
 
 Psychologists have pointed out the fact that one’s loyalty is at first restricted to a com- 
 paratively small group. The boy must first learn to be loyal to his gang before his sympathy 
 can embrace all society. Young people must learn to love their partic- 
 The Principle of ular church and denomination before they can identify themselves, in 
 
 Expanding Loyalty, a spirit of intelligent devotion, with all of Christendom. Loyalty is as 
 subject to development as is intellect. The evident difficulty with the 
 priest and the Levite is that their development in sentiment had been arrested. They had broad- 
 ened out to a certain limit and then all further development had been intensive. They had come 
 to have a higher and higher regard for priests and Levites, but with that growing intensity there 
 had come a spirit of exclusiveness which at last made it impossible for them to lend a hand to 
 anyone outside of their own set. How can an individual overcome the prejudices of childhood? 
 
 In this parable, Jesus points out the moral injury that results when a man’s sympathies 
 become narrowed. Both priest and Levite seem powerless to help one who is outside of their 
 
 own small circles, even though that one is immediately before 
 The Peril of Disre- them and is suffering both physical pain and mental distress, 
 
 garding Common Bonds. They have disregarded the common bonds uniting them to their 
 
 fellow men. The result is an attitude of indifference that, in this 
 instance, amounts to heartlessness and cruelty. Narrowness reveals the presence of selfishness. 
 And selfishness is not content until it has made bitter the springs of human kindness. The true 
 follower of Jesus Christ discovers ever-widening bonds uniting him to the other members of the 
 great human family. 
 
 The question naturally arises. Is there ever any justification for a narrowing of this feeling 
 of brotherhood? Love of God tends to intensify and broaden it. Are there any Christian duties 
 or responsibilities which have a tendency to make it narrow? Why is 
 Tribal Loyalty it that Jesus did not add to his two great commandments a third, namely, 
 
 vs. Thou shalt love thine own country more dearly than any other? Does 
 
 Faith in Humanity, true patriotism involve an antagonistic attitude toward nations other 
 than one’s own? If the principle emphasized in the parable of the good 
 Samaritan as applicable to individuals can be applied to nations as well, then why should not 
 this new commandment read. Thou shalt love every other nation as thou lovest thine own. Chris- 
 tian patriotism involves more than willingness to die for one’s country in case war is declared. 
 
 Love of one’s own country does not involve hatred of all countries other than one’s own. 
 To appreciate the land of one’s birth it is not necessary to despise aU other lands. An American 
 is no more truly loyal to America because he speaks contemptuously of France or Austria. To 
 
 despise the Rhine does not help one to appreciate the Hudson. 
 Patriotism Both Provin- “The patriotic Englishman is no traitor to Wordsworthshire be 
 cial and Cosmopolitan. cause he loves the lakes and mountains of Italy and Switzerland.” 
 
 Egotism is no more a sign of greatness in a nation than in an indi- 
 vidual, German citizenship does not detract from world-citizenship any more than does citi- 
 
 7 
 
zenship in Massachusetts detract from that in the United States. Love of one's country is 
 not incompatible with love of every other country. Hostility to another nation is not involved 
 in loyalty to one’s own. Patriotism can be both provincial and cosmopolitan. Can a man be 
 patriotic under three flags? What are the essential characteristics of world citizenship? 
 
 The inhumanity of the nation that maintains a military policy suggests that of the priest 
 and Levite in their relation to the man in need. There are those who assert that a nation, in 
 order to preserve itself, must rely upon a great navy and army. But 
 A False Theory of what is involved in such a policy? Within the past thirty years the 
 National Greatness. United States has spent one thousand million dollars on her navy alone. 
 
 It has been pointed out b}- Dr. Charles E. Jefferson that during that 
 time millions of acres of desert land have been waiting for an adequate plan of irrigation, millions 
 of acres of swamp land should have been drained, harbors should have been deepened, and forests 
 safeguarded. There are “pests, implacalrlc and terrible, like the gypsy moth, and plagues like 
 tuberculosis, for whose extermination millions of money are needed at once. But the necessary 
 money has not been available because of a false theory of national greatness. The nation that 
 turns aside from its thousands of tubercular citizens, from its p(jor who live in malarial districts, 
 that it may prepare itself needlessly for aggressive hostilities against other nations, is open to 
 the charge of both neghgence and cruelty.” llow docs the commandment “Thou shalt not kill” 
 apply to nations? 
 
 Because there are some forms of nationalism that are morally dangerous, it does not follow 
 that all love of one’s country should be renounced. 'On the contrary, it is doubtful if an ade- 
 quately intelligent appreciation of other nations is possible unless there 
 The Moral Value of is first of all an intelligent loyalty to one’s own. The ordinary indi- 
 True Patriotism. vidual is unaljle at first to gather up within the range of his patriotism 
 all of the nations of earth. But familiarity with the history of his own, 
 admiration for its natural beauties, faith in its stability, enthusiasm for its high mission among 
 the nations of earth, readiness to make personal sacrifices for the welfare of fellow citizens — all 
 this helps the individual whose sympathies are broad to respect other nations and to reverence 
 their sacred institutions. To understand the forces that bind the people of one nation together 
 helps one to appreciate the bonds of international fraternity. 
 
 A careful distinction should be made between false and true patriotism. One consists largely 
 in the singing of national hymns, saluting the flag, faithful observance of all national festivals, 
 and the willingness to take up arms in defense of the national honor. The 
 True and False other is no less ready to salute the flag and celebrate the anniversaries of im- 
 Patriotism. portant events in the history of the nation, but all of these forms of expres- 
 sion do not take the place of the bonds uniting it to those of other nations. 
 True patriotism does not take pleasure in the advancement of one nation at the expense of an- 
 other. It is rather permeated with the Christian ideal of greatness as consisting in service. True 
 patriotism is not without reverence for other nations. It is liroadly human. It reflects the spirit 
 of the good Samaritan rather than that of the priest or Levite. It is ready to lend a helping hand 
 to members of other nations as well as to those of its own. A man’s love for his home should add 
 to, rather than detract from, his love for the community in which that home is located. Why 
 is pride in national character safer than pride in national possessions? 
 
 Love of country or devotion to its interests involves so many things that very often its 
 moral aspects are lost sight of. The patriotic sentiment easily interferes with a calm study of 
 the issues involved. Citizens do not always stop to think whether or not 
 Dangers Involved a course of action proposed by their government is right. The duty of 
 In a Superficial citizenship does not demand the enthusiastic and thoughtless approval of 
 Love of Country, every act committed by one’s nation. The true patriot should be ready 
 to point out errors in national policies. This higher love of country re- 
 quires more courage and self-sacrifice; it may involve temporary unpopularity or possible mis- 
 understanding. Popular sentiment may, for a time, turn against it. But a nation is no better, 
 morally, than the moral quality of its citizens. The policies of any government involve many 
 facts and jirinciples. The danger is that moral implications may be lost sight of when love of 
 country is thought to involve an easy acquiescence in every national act. 
 
 “What we want is an active class who will insist in season and out of season that we shall 
 have a country whose greatness is measured not only by its square miles, its number of yards 
 woven, of hogs packed, of bushels of wheat raised; not only by its 
 How to Avoid the skill to feed and clothe the body, but also by its power to feed and 
 Dangers of clothe the soul; a country which shall be as great morally as it is ma- 
 
 Modern Nationalism, terially; a country whose very name shall not only, as now it does, 
 stir us as with the sound of a trumpet, but shall call out all that is 
 best within us by offering us the radiant image of something better and nobler and more enduring 
 than we, of something that shall fulfill our own thwarted aspiration, when we are but a handful 
 of forgotten dust in the soil trodden by a race whom we shall have helped to make more worthy 
 of their inheritance” (James Russell Lowell). 
 
 8 
 
LESSON THREE 
 
 THE CHARACTER AND CAUSES OF WAR 
 Study Matt. 6. 21-26, 38-42 
 
 War has been defined as “a properly conducted contest of armed public forces” (Interna- 
 tional Law: Wilson and Tucker). It “is not the mere employment of forces, but the existence of 
 the legal condition of things in which rights are or may be prosecuted by force. 
 What Is War? Thus, if two nations declare war one against the other, war exists though no 
 force whatever may as yet have been employed. On the other hand, force may 
 be employed by one nation against another as in the case of reprisals, and yet no state of war may 
 arise. In such a case there may be said to be an act of war, but no state of war. . . . When 
 a state of war supervenes, third parties become subject to the performance of the duties of neu- 
 trahty, as well as to all the inconveniences that result” (International Law Digest: Moore). 
 The appeal to force is the essential element in war. The avowed intention to use force creates 
 a state of war. 
 
 Peace is a state of tranquillity between public bodies. It may exist as the result of political 
 agreements or of military exhaustion. Usually, however, peace rests upon mutual respect and 
 mutual understanding. As such it may be considered the moral or natural 
 What Is Peace? state of relations between bodies of men who have advanced beyond the prim- 
 itive conditions of savagery or barbarism. Generally it represents a public 
 state of mind that is characterized by deliberation rather than impulsiveness. There may be 
 present an occasion for a declaration of war, the instinctive impulses to begin a contest of armed 
 forces may struggle for expression, but they are held in check. Peace is sometimes defined as 
 “the duration of law; the absence of violence in social and political relations.” 
 
 When a nation undertakes to settle its differences with another nation by the use of armed 
 pubhc forces, where do these “forces” come from and what are they? The call to arms is not 
 sent out to nonhuman beings who have nothing to do with factories. 
 War As An Eco- farms, and fisheries. It is sounded in the ears of men, wage-earners, 
 nomic Disturbance, fathers who by daily toil support their families. The workshop closes 
 when the war opens. Labor is diverted from its ordinary tasks and 
 is used for nonproductive ends. The works of pubhc utility must wait while the “public 
 forces” are carrying arms. A piece of steel cannot be a sword and a plowshare at the same time. 
 The hand that holds the sword cannot grasp the plow handle. And so want makes its appear- 
 ance, and with it exorbitant prices for food and clothing. Money is raised by the creation of 
 public debts — only thus can the army be clothed and fed. War materials are costly. The eco- 
 nomic disturbance lasts years after the war has come to a close. 
 
 In order to make these armed human forces highly efficient according to the standards of 
 warfare, it is necessary to supply suitable motives. For this purpose, the motives that are found 
 during times of peace are for the most part inconsistent. They have to be 
 War As a Moral supplanted by others, more in accordance with the spirit of war. To bring 
 Disturbance. this about, public officials and others devise various means — frequently 
 making use of deliberate misrepresentations of facts. The desired motives 
 are supplied with greatest ease in an atmosphere of ignorance and suspicion. Reference is made 
 to “hostile forces” or “the enemy.” The dangers that threaten the nation are magnified. Love 
 of fellow man, the feeling of human solidarity, mutual confidence and respect, are banished, and 
 in their places are engendered international hatred, brutality, vengeance, greed, deceit, treachery, 
 cruelty. The moral disturbance of war is so great that it has been described as the negation of 
 civilization, as a reversal to savagery, or as a breaking down of the social sentiments which have 
 been built up during years of peace. 
 
 War, to be carried on with greatest success, involves a long period of preparation. The 
 material aspects of this preparation, such as the building of gunboats, fortresses, and arsenals, 
 the training of young men in the art of war and the maintenance of mil- 
 In Time of Peace itary academies, all serve to keep before the public the possibility of there 
 Prepare for War. being an economic and a moral disturbance at some future time. Thus 
 preparation for war increases the probability of war. Give other reasons 
 why this is true. Ideas are forces leading to action. Peaceful ideas lead to peaceful actions. 
 The time of peace presents opportunities for travel, commerce, and other methods of cultivating 
 mutual understanding and appreciation. Then it is that schools, industries, churches, homes, 
 and public museums are built up, profiting not a little from the influences that come from other 
 nations. If, during such a period of peace, militarists successfully advocate extensive prepara- 
 tions for war, they not only Increase economic burdens, but also blur the visions of others. 
 
 One of the fruitful causes of war is the passion for power. There are many forms in which 
 this passion finds expression. It may appear as an attempt to gain more territory, to get con- 
 trol of a river or a harbor, or to exercise authority over a weaker nation. Channing said that 
 the type of ambition which chiefly covets power over fellow creatures has in.stigated more crime 
 and spread more misery than any other cause. Is this true? When the motive of conquest 
 
 9 
 
is that of awakening, enlightening, or elevating those of another and more 
 The Passion backward nation, giving them liberty and self-government as soon as they are 
 for Power. prepared to undertake such responsibilities, moral elements may easily be found. 
 
 But such international magnanimity does not usually cause a nation to appeal 
 to armed forces. The passion for domination is more apt to lead to pillage and butchery than 
 to the restoration of family and other social ties and the building up of public institutions hav- 
 ing as their end the welfare of the conquered people. 
 
 A passion for power on the part of an individual or a small group of individuals is only one 
 of many miworthy motives that have led to war. Revenge has been passed on from generation 
 to generation in a royal family. Fear or hatred between individuals has 
 Various Causes plunged empires into gigantic schemes of destruction and death. Petty 
 of War. personal jealousies sometimes assume pohtical and even international signifi- 
 
 cance. The actual occasions of war are often absurdly inadequate. A dip- 
 lomat makes a mistake, and, rather than face public humiliation, resorts to methods that involve 
 the economic and moral injury of his country. The rash precipitation of actual hostihties has 
 sometimes been the cause of an otherwise unnecessary war. Sensational newspapers and mag- 
 azines tend to create public sentiment in favor of armed hostihty by exaggeration, distortion, 
 and other misrepresentation of facts. Army officials who are ignorant of the total human and 
 economic cost of war urge the settlement of international questions by an appeal to force with 
 as much complacency as though might could make right. 
 
 The true moral character of war is more clearly seen when it is studied in the light of the 
 teacliings of Christianity. One of the fundamental principles laid down by Jesus Christ is that 
 human life is sacred. The Christian spirit of love includes enemies as well 
 War In the Light as friends. All human life is too sacred to be destroyed. Peacemakers 
 of Christianity. are looked upon with high favor. Love and service are set forth as the 
 true methods of conquest. True greatness is measured by service. 
 
 Some of the most significant utterances of Jesus indicating his attitude toward those con- 
 ditions without which war would be impossible are found in the sermon on the mount. In Matt. 
 
 5. 21-26, 38-42 we read: “You have heard that it was said to the an- 
 Anger and Murder, cients, ‘Thou shalt not commit murder,’ and whoever commits murder 
 will be answerable to the magistrates. But I say to you that every one 
 who becomes angry with his brother shall be answerable to the magistrate; that whoever says 
 to his brother, ‘Raca’, shall be answerable to the Sanhedrin; and that whoever says, ‘You fool!’ 
 shall be liable to the Gehenna of Fire. If, therefore, when you are offering your gift upon the 
 altar, you remember that your brother has a grievance against you, leave your gift there before 
 the altar, and go and make friends with your brother first, and then return and proceed to offer 
 your gift. Come to terms without delay with your opponent while you are yet with him on the 
 way to the court, for fear he should obtain judgment from the magistrate against you, and the 
 magistrate should give you in custody to the officer and you be thrown into prison. I solemnly 
 tell you that you will certainly not be released till you have paid the very last farthing.” 
 
 “You have heard that it was said, ‘Eye for eye, tooth for tooth,’ but I tell you not to resist 
 a wicked man, but if anyone strikes you on the right cheek, turn the other to him as well. If 
 anyone wishes to go to law with you and to deprive you of your under garment. 
 All Revenge let him take your outer one also. And whoever shall compel you to convey his 
 Forbidden. goods one mile, go with him two. To him who asks, give; from him who would 
 borrow, turn not away.” Is the New Testament teaching concerning peace and 
 war morally higher than that of the Old Testament? Is it possible for a Christian nation to adopt 
 a standard that is higher than its surrounding nations? 
 
 In these jjassages of Scripture Christ intended to denounce murder and the motives that lie 
 back of it. “Come to terms without delay with your opponent” is consistent with his entire 
 message of peace. “Make friends with your brother first” and then 
 Christ Teaching offer your sacrifice to God is but the natural application of his great 
 Concerning Hatred law of love. Those who instigate war plainly contradict the teachings of 
 and Revenge. Christ. War involves motives that are selfish, brutal, murderous. War 
 
 is plain murder, but on a grand scale. It legalizes killing, but, even though 
 legalized, wars of aggression cannot become either moral or Christian. God is not always on the 
 side of the strongest battalions. The airpeal to arms is not an appeal to justice. The Christian 
 commandment is that man should love Iris fellow man — to hate him is sin. Christ teaches that 
 not only the outward act of committing murder, but also the inner heart attitude of hatred, is 
 forbidden. If this law applies to individuals, should it also apply as well to groups of individuals, 
 whether a community or a nation? The old law of revenge, ‘Eye for eye, tooth for tooth,” ap- 
 pealed to by either an individual or a nation, is inconsistent with the Christian religion. 
 
 War is coming to be looked upon as distinctively antisocial. The welfare of the race involves 
 the solidarity of the race. When one nation inflicts an injury upon another, both victor and van- 
 quished are injured. Righteous ends may be sought by the use of unrighteous methods. Can the 
 end ever justify the means? 
 
 10 
 
LESSON FOUR 
 
 THE CONSEQUENCES OF WAR 
 Study Lev. 19. 18; Gal. 6. 13-16 
 
 Various attempts have been made to estimate the total cost of war. Frequently the results 
 of such efforts have led to admissions that it is impossible to reckon the awful bill in its 
 entirety. For war destroys life as well as property, homes as well as houses, 
 Counting the social as well as industrial wealth. War inflicts injury upon the soul as well as 
 Whole Cost. upon the body of a nation. It increases burdens and decreases the power to 
 carry them. The tasks of reconstruction that follow a period of active hostile 
 engagements are taken up with a sense of moral as well as economic poverty — for the losses are 
 heart losses. To count the whole cost, it is necessary to know all about the hves of those who 
 were Idlled or injured and of those who were left to carry on the nation’s work, — all about their 
 interests and ideals as well as their material possessions. 
 
 In modern warfare there has been an attempt to decrease the destruction of property. Private 
 property on land and sea is coming in many quarters to be looked upon as “immune from seizure 
 and destruction.” The unnecessary destruction of buildings is avoided in 
 Money and warfare that is carried on under the latest international agreements. This 
 Property Loss, effort to protect property, however, emphasizes the thoroughly destructive 
 character of war. “General Sherman estimated that property to the amount 
 of at least tlwee hundred millions of dollars was destroyed outright by his army during the march 
 to the sea?” Forty thousand millions of dollars is a sum so vast that the mention of it leaves 
 only a confused impression upon the mind. But that is about what the nations have paid in 
 sohd cash in a single century for the foUy and wickedness of their quarrels and fighting, their 
 mutual injustices and slaughters” (The Cost of War, by Benjamin F. Trueblood). 
 
 With the rapid and extensive development of world-commerce and the resulting complexity 
 in the arteries of trade, the importance of trade routes has been greatly increased. Every great 
 nation, such as Great Britain, United States, Germany, Russia, or France 
 Trade Routes and is coming to be more and more “dependent upon either the control or 
 Their Importance, the neutrahty of international trade routes. They are needed, first, for 
 security; second, for growth; and third, for the necessities and comforts 
 of its own people.” The ocean highways have become as important to the nation as are the 
 arteries to the body. These important trade routes, over which come many of the necessities of 
 a nation’s life, are usually among the first to be injured by war. 
 
 The consequences of war include the decreased reproductive powers of the generation in- 
 volved. When a nation faces a danger that threatens its hfe, it is the men who are physically 
 perfect, and especially the young men who have not yet become fathers. 
 Decreased Repro- whose hves are exposed. In the North Carolina room of the Confederate 
 ductive Power. Museum in Richmond, Va., the following statement appears in large type: 
 
 “With a voting population of 115,000, North Carolina contributed 125,000 
 soldiers to the Confederate service.” It is not until the young and physically perfect soldier has 
 been sacrificed that the older men and those short of stature or physically imperfect are accepted. 
 The first to fall are the ones that the nation can least afford to lose. The morally and physically 
 inferior men are left behind to pass on the torch of life to a coming generation. Thus their own 
 inferiority becomes fastened upon the national stock. No matter what acquisitions of territory 
 result from war, the price of victory is too high. It is not enough to look upon the young soldier 
 as an individual. He is potentially the head of a family. The reproductive power of a nation 
 is decreased numerically, devitahzed physically, and degenerated morally by war. 
 
 This inquiry strikes at the very lifeblood of the nation. If children are not well born they 
 are permanently handicapped. No subsequent training can make up for a defective inheritance. 
 
 It is well said that when God wants to make a man he begins with the great- 
 Some Economic grandparents. The economic losses resulting from war consist not only in 
 Consequences. the buildings wrecked, the commerce destroyed, and the business deranged, 
 but also in the buildings not yet erected, the commerce not yet developed, 
 and the business not yet built up. If the million men lost in the Civil War — most of them young, 
 vigorous, and enterprising — had been spared to throw their energy into the development of the 
 great untamed West and North and South — what might have been! 
 
 Paul judged things by their consequences. He had a vision of the abundant, the rich, and 
 fuU human life that was worthy of his intimacy with Jesus. To conserve man’s largest possi- 
 bilities was the superb aim of all his toil. His direct and vigorous attack upon 
 Judging sin was in the interest of this larger life. After wide experience and observa- 
 
 Consequences. tion and familiarity with a splendid moral and religious inheritance, he was of 
 the conviction that life’s most precious possessions are not material. They 
 are spiritual. It is because war is a vivid and tangible expression of spiritual forces that lie 
 beneath the surface that Paul’s messsage to the Galatians is so pertinent. 
 
 “You, however, brethren, were called to freedom. Only do not turn your freedom into an 
 
 11 
 
excuse for giving away to your lower natures; but become bondservants to one another in a 
 spirit of love. For the entire law has been obeyed when you have kept the 
 “Love Restrains single i^recejit which says, ‘You are to love your fellow man equally with 
 from War Those yourself (Lev. 19. 18). But if you are perpetually snarling and snapping 
 Who are Free.” at one another, beware lest you are destroyed by one another. Tliis is what 
 1 mean. Let your lives be guided by the ISpirit, and then you will certainly 
 not indulge the cravings of your lower natures. For the cravings of the lower nature are opposed 
 to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature; 
 because these are antagonistic to each other, so that you cannot do everything to which you are 
 inclined. But if the Spirit is leading you, you are not subject to law. 'Now you know fuU well 
 the doings of our lower natures. Fornication, impurity, indecency, 
 The Outcome of idol worship, sorcery, enmity, strife, jealousy, outbursts of passion, 
 
 Man’s Sinful Nature, intrigues, dissensions, -factions, cnvyings; harcl drinldng, riotous feast- 
 ing, and the hkc. And as to these I forewarn you, as 1 have already 
 forewarned you, that those who arc guilty of such things will have no share in the kingdom of 
 God. The Sjhrit, on the other hand, firings a harvest of love, joy, peace; patience toward others, 
 kindness, fienevolence; good faith, meekness, self-restraint. Against such things as these thei'e 
 is no law. Now those who belong to Christ Jesus have crucified their lower nature with its pas- 
 sions and appetites. If we are living fiy the Spirit’s power, let our conduct also be governed by 
 the Spirit’s jicwer. Let us not become vainglorious, challenging one another, envying one an- 
 other.” — Gal. 5. 1.3-26. 
 
 The result of snarling and snapping is destruction. By war property is destroyed, the body 
 is mangled, character is injured, amd future generations arc lilightcd. It is with the last of these 
 especially that Paul is concerned. When the cravings of the lower nature are 
 Destroyed by indulged, the guidance of the Spirit, which otherwise would bring a harvest of 
 One Another, love, joy, peace, is lost. The one whose conduct is not governed by the Spirit’s 
 power is in need of being forewarned. For the resulting enmity, strife, jealousy, 
 outbursts of passion, intrigues, dissensions, factions, envyings, shut one out from having a share 
 in the kingdom of God. The moral breakdown leads to the most serious consequences. 
 
 Moral damage results, no matter whether the snarling and snapping is done by an indi- 
 vidual or by a nation. The ordinary man, whether singly or by battalions, in order to use force 
 successfully, must rely upon the imj^ulscs that rise out of his lower nature. 
 The Moral Organized “snarling” involves the use of newspapers, magazines, diplomats, 
 
 Damage of War. and other official representatives. The demoralization of the public press 
 and of those whose professional duty it is to further the selfish interests of 
 the nation they represent at the expense of another inevitaljly results. What is the moral effect 
 upon newspaper men who report continued victories when the armies are meeting with defeat 
 after defeat’? Organized “sna]i])ing” has reached a gloriously grand stage. Modern engines of 
 war can batter to pieces a city eight or nine miles away. “Machine guns can mow men down by 
 the acre.” Does the enormousness of the destruction purify the motives of the destroyer? 
 
 It is a law of human life that after a sudden and intense outburst of hatred, envy, or any 
 other destructive emotion, the individual may, with relative ease, return to his normal condi- 
 tion. The moral or social injury is apt to be less if such an expression can 
 The Larger take place immediately and the occasions of its return avoided. But war 
 
 Moral Damage, involves extensive organization for destructive purposes. When soldiers 
 enlist, they set aside months or even years of their lives to follow up the 
 systematized work of destruction. Hence they are called upon to live for months in a low moral 
 atmosjjhere with deception, lying, trickery, vulgarity, and brutality on every hand. Naturally 
 the cam]) and navy yard becomes places of vice. The demoralizing process is cumulative. When 
 moral self-control gives way at one point the whole character is weakened, power to resist tempta- 
 tion in other forms is decreased, the whole moral tone is lowered. Recovery from such spiritual 
 debasement is most difficult. Why is vice so jrrevalent about a navy yard or army camp? 
 
 Under thormighly democratic conditions, in order to carry on war successfully, it is neces- 
 sary that the enterprise be supported by imblic opinion. Sentiments and convictions in large 
 numbers and in favor of the undertaking must somehow be created. With- 
 Damage to Public out the “moral support” of the nation back of it, the army’s efficiency is 
 Sentiment and decreased. Individual heroism is often supported by the thought of na- 
 
 National Ideals. tional appreciation. When a nation undertakes to carry on a war of 
 
 aggression with a view to the acquisition of territory of the subjugation 
 of another race, the channels of publicity such as newspapers and magazines become wholesale 
 deception and misrepresentation. A censorship is established. Why not “turn on the light”? 
 
 If one man kills another, society demands a thorough investigation to ascertain the facts. 
 The motives that led up to the killing must pass a rigid moral examination. Homicide becomes 
 murder if the motive is on the moral plane of envy, greed, revenge, or hatred. When ten men kill a 
 hundred, or when a thousand men kill three thousand, is it not still murder — only, more of it, pro- 
 vided the motives are immoral? Does it originate in the lower or in the higher nature of men? 
 
 12 
 
LESSON FIVE 
 
 THE MORAL EQUIVALENTS OF WAR 
 Study 2 Cor. 11. 21-31 
 
 Struggle is essential to growth. The instinct of mastery is God-given; overcoming is the 
 business of life. If it had not been for this instinct, the best in life today would not have l)een 
 I^ossible. But the question at once arises, Who and what is to l)e overcome? 
 The Instinct If mastery is to be obtained only through overcoming a fellow man, then the 
 of Mastery. law of growth through struggle does not apply to all; one goes up and in the 
 meantime another goes down. Can there be a law of human hfe that is moral 
 and yet not universal in its application? The value of struggle is not, of coui’se, altogether de- 
 pendent on success or victory, but if tlnough one man’s increasing strength another man is made 
 increasingly weak, opportunity for development is denied to the latter. Injustice is at once 
 evident, and justice is fundamental in moral law. Therefore, the instinct of mastery expressed 
 in this way violates the universal law of human develo])ment or progress. 
 
 If war were to be abolished, would any true interest of humanity necessarily suffer? Can 
 anything that is morally wrong be really necessary? Would it be a good thing for the race if the 
 fighting instinct were to die out? (Think of hghting as one expression of the 
 Shall the Fighting Instinct of Mastery.) Is it possi))le to answer no to all of these questions 
 Instinct Die Out? and still be consistent? War might die out and no harm be done, but if 
 the fighting instinct were to die out, the race might become, within a 
 generation or two, a puny, weak, cowardly people incapal)le of self-sacrificing devotion. This 
 instinct, like some others, may have a value for a time in every developing human being, but it 
 may be gradually transmitted into something higher and nol)ler — a something that would be 
 impossil)le without this root. The boyish fight in which there is a spirit of justice, of fair play, of 
 satisfaction in acliievement without the selfish glorying over a comrade, is very different from 
 one of revenge and cruelty with intent to injure, and is much better than a milder play in which 
 there is meanness and trickiness. 
 
 By exercise strength is developed. This is, of course, equally true of physical, intellectual, 
 and moral force. But an expenditure of force toward some definite end and for some worthy 
 purpose beyond that of mere exercise brings a double good, for back of the 
 Conservation exercise is the motive power, and following it is the result achieved. Without 
 of Force. such a result energy is lost. Effort that Irrings no profit involves at least a par- 
 
 tial waste of energy. Is such a waste justifialrle? One of the most important 
 questions to be solved is. What kinds of profitable struggle can be substituted for that of war? 
 It is essential to think not only of self-profit, but of social profit. Is there any way other than 
 war by which the splendid forcefuhiess of humanity can be conserved? 
 
 Illustrating from the game contests of his day. Saint Paul says, “He is not crowned except 
 he have contended lawfully’’ (2 Tim. 2. 5). In this there is a recognition of the other player — of 
 what is fair to all. A lawful contest is one that occasions no injury to another. 
 Lawful Force expended to increase cooperation between jrarts of the body politic is de- 
 Conquest. sirable. A conquest of nature in the development, for example, of roacls and water- 
 ways by an individual nation, or l)y the cooperation of several, illustrates a wise 
 expenditure of force. A “world’s fair’’ that stimulates both individual energy and collective 
 work, that calls for legitimate competition and at the same time cooperative effort, is another 
 opportunity for “lawful contention.’’ Is it possible to remain unselfish in all one’s striving and 
 yet be thoroughly practical? 
 
 Progressive ideals are as certain as irrogressive truth. The ideal of yesterday has served its 
 day. What is to follow? What shall, by and by, become actual? Jane Addams points the way: 
 
 “At the present moment the war spirit attempts to justify its noisy demon- 
 Changing Ideals, strations by quoting its great achievements in the past and by drawing 
 attention to the courageous life which it has evoked and fostered. We may 
 admire much that is admirable in this jrast life of courageous warfare, while at the same time we 
 accord it no right to dominate the jjresent, which has traveled out of its reach into a land of new 
 desires, ^^'e may admit that the experiences of war have equipped the men of the present with 
 pluck and energy, but to insist upon the selfsame expression for that pluck and energy would be 
 as stupiil a mistake as if we woukl relegate the full-grown citizen, responding to many claims 
 and demands upon his powers, to the schoolyard fights of his boyhood. 
 
 Progress dei)cnds upon struggle, upon an expression of human will in a continuous effort, 
 but social evolution requires a change of form. What are some of the institutions that have 
 served their day and must now be laid aside? What good achievements of the-phst have been 
 accomplished by warfare? Are those now required? What worthy sentiments have they en- 
 gendered? Can these sentiments be conserved through other means? The moral ideal of to-day 
 demands that higher moral results be accomplished through achievements of a different type. 
 Primitive methods were necessary for jn-imitive conditions. The development of life gives a 
 wider social outlook and changing ideals arc sure to result. With these changing ideals primitive 
 
 13 
 
methods can no longer be of service. Why is it that a man living a solitary life needs less moral 
 sentiments that are less sensitive than those demanded of the one living in a crowded community? 
 Primitive methods of settling disputes should not be employed with courts of justice at hand. 
 
 What shall take the place of the old mihtary standards or methods? That is the practical 
 question. Constructive work in which are the same attractive elements as those offered by 
 war. Professor Wilham James has forcefully shown the compelling power of 
 Moral war, its fascinations, and the need to provide for not merely a substitute, but 
 
 Equivalents, an equivalent. August Comte holds that man seeks to improve his position in 
 two ways: “by the destruction of obstacles — or military action; and by the con- 
 struction of means — or industrial action.” What opportunities are found to-day for the culti- 
 vation of the heroic spirit? In constructive industrialism? In control of nature? In overcom- 
 ing social conditions? 
 
 “Let men work together at building the Panama Canal and conserving needed forests; at 
 putting an end to malaria, yellow fever, tuberculosis, the white slave traffic and cliild labor; at 
 providing employment for all capable and willing workers and edu- 
 The Game of Welfare cation in a trade for every boy and girl able to learn one. They will 
 vs. soon come to feel an honorable pride in their own race or nation — 
 
 The Game of Warfare, pride in what it achieves for its own and the world’s good. They 
 will find the game of welfare as interesting as the game of war.” 
 This is not a Utopian solution. The zest for vicarious war, for contemplating the conflicts of 
 military “terms,” has lived not so much by its intrinsic attractiveness as by heavy subsidies. 
 Put a million dollars a day into any national enterprise, say a crusade against tuberculosis, and 
 its acquired interest. Devote a large fraction of literary talent for two thousand years to ad- 
 vertising the adventures of a public health army, and the career of a hunter of microbes will 
 become attractive. The intrinsic difficulty of arousing interest in exterminating the tubercle 
 bacillus, of freeing children from slavery, of putting Justice on the throne of industry, may not 
 be greater than that of arousing an equal interest in exterminating the aborigines, or freeing 
 Cuba, or putting a Bourbon on the throne of France. 
 
 Distinction needs to be made between the doing away with war and the doing away with 
 the admirable qualities of the martial type of character — the one is not a necessary outcome of 
 the other. Figures of speech, analogies, and sjunbohsms were taken both 
 The Martial Type by Jesus Christ and the apostles from the life of the time. Moral ideas 
 of Character. had to be clothed in bodily form that the people would appreciate. Their 
 
 Christian ideals had to grow out of the good ideas or mental pictures they 
 already possessed. This would seem to be a sufficient reason for the warlike and soldierly terms 
 found in the Bible. Should these be conserved to-day? Do the words “The Son of God goes 
 forth to war,” or “Onward, Christian soldiers! Marching as to war,” express our highest ideals? 
 
 Saint Paul says, “Suffer hardship with me like a good soldier of Jesus Christ,” or, in other 
 words, “as a good soldier of Christ Jesus accept your share of suffering.” The sterling qualities 
 of the soldier are to be imitated, but — are these found only in the soldier? 
 A Good Soldier “War does not create bravery, it only reveals it as existing. Heroism exists 
 of Jesus Christ, and would exist if there were no war, but heroism would find a nobler and 
 more congenial sphere in which to exercise itself. Heroism would be employed 
 in the arts of peace. Heroism would go to Africa to find Livingstone. Yea, it would be Livingstone. 
 Was not Robert Moffat a hero? A"et he carried no sword but the sword of the Spirit, which is the 
 I\'ord of God. Was not Father Damien a hero? Was not Bishoj) Pattison a hero? Is not Duncan 
 of Metlakhatla a hero? Heroism! There is as much heroism on the mission field as on the battle- 
 field. The mission field is the true battlefield of the world. It demands more heroism to plod 
 on in the teeth of all but insuperable difficulties, often alone and unaided, than to fight at Sedan 
 or Gettyst:)urg or Waterloo. There is as much heroism in human nature to-day as ever there was. 
 
 The impelling power of a great cause needs to be realized. Make men feel the greatness of 
 the undertaking, the grandeur of the outcome, and they will rise to the occasion. It is the really 
 hard things that appeal most profoundly to human nature, and they appeal 
 “The Impulse especially when there is faith in the final result. When Dr. Grenfel faces the 
 of a Cause.” frosts of Labrador and Newfoundland, note the response that his work wins 
 from young men. He says, “The hero is not one who is never afraid, but one 
 who, being afraid, goes forward.” 
 
 A grand faith record of ancient heroes is found in Hebrews, chapter 11. There is no aggressive 
 quality in faith; an upreaching to something above and beyond oneself, or an outreaching to a 
 future good that is to be gained. In the first vei’se we are told that, “Faith 
 The Aggressive- is a conviction of the reality of things which we do not see.” It was by this 
 ness of Faith.’ faith that the old-time heroes gained the victory, and it is by this faith that 
 the heroes of to-day will conquer. It is this faith that gives us the ideal to- 
 ward which we work. “The ideal condemns the actual,” but it has faith in it or “appreciates it, 
 in so far as the actual conditions lend themselves to betterment. There could be no ideal if the 
 actual were not capable of being made what it ought to be” (Felix Adler). 
 
 14 
 
LESSON SIX 
 PREVENTIVES OF WAR 
 Study Matt. 18. 16-18; 1 Cor. 6. 1-6; Isa. 2. 2-4 
 
 Wherever the Christian doctrine of love has taken r-oot in human life, the usual method of 
 settling differences between individuals has been by an appeal to reason. With the removal of 
 hatred, envy, oppression, and jealousy, the difficulties that interfere 
 Arbitration a with such a settlement are for the most part taken away. There is 
 
 Christian Method of nothing in the Christian faith that blinds one’s eyes so that he cannot 
 Settling Disputes. see facts as they are and cannot accept a reasonable interpretation of 
 them. If two men, both having the spirit of Christ, undertake to settle 
 a question in dispute, they are not possessed of prejudices that interfere with the judicial weigh- 
 ing of facts or of evidence. The Christian faith, because of its insistence upon good will among 
 men and its intolerance of destructive sentiments, creates conditions in which the appeal to 
 reason is the natural method of settling differences between individuals. 
 
 In the Gospel of Matthew (8.15-18,) Christ is represented with straightforwardness as giv- 
 ing a vivid picture of how Christians should proceed in settling their personal differences. 
 Clearly he sets the issue. The implications of his words are unmistakable. The first appeal 
 should be to reason — not to force, and not to sentiment, and not even to a third party who is 
 to act as judge. The individuals involved are first urged to come together in a spirit of deliber- 
 ation. The facts are to be pointed out when only those directly concerned 
 The Christian are present. If both are in a mood where reason is not interfered with. 
 Appeal to Reason, amicable adjustment results and the sentiment of brotherliness is not de- 
 stroyed. If this attempt fails, a new factor is to be introduced into the 
 negotiations — that is, a more careful substantiation of the facts is to be undertaken. Witnesses 
 are to be brought in. The trutMuIness of the statemeiits in the accusation are to be tested in 
 the light of their testimony. This is a supreme appeal to reason. 
 
 If the accused party refuses to take account of the facts thus adequately verified, the sup- 
 position is that his attitude does not reflect the spirit of brotherliness which is characteristic of 
 
 all true Christians. So the next step is to bring him before the 
 The Christian Appeal to church; that is, before those in whose lives this spirit is enthroned 
 Bond of Brotherhood. and who are the representatives of Christ in the world. The ap- 
 peal to reason remains as it was; that is, the facts are not altered. 
 But they are enumerated in the presence of those whose attitude is that of conciliation and true 
 brotherliness. It is as though Christ were now pleading for a settlement. This appeal includes 
 the emotions as well as the reason. The one who will not listen to it has lost the Christlike spirit 
 of kindness and good will. He has also lost the respect he should have for the cause of Christ as 
 represented in the organization composed of believers in him. Therefore, if he refuses to listen 
 to this appeal, he reveals the presence of an un-Christlike spirit. He is thenceforth to be treated 
 as a nonbeliever or as one from whose heart avarice has crowded out true brotherliness. 
 
 And yet even after it has become evident that a spirit of avarice as intense as that of the 
 typical tax gatherer, or a spirit of unbrotherliness characteristic of the ancient Gentile, has taken 
 possession of the accused, the negotiations are not to come to an end by an appeal 
 Love Your to force. Christ never taught liis disciples to overcome the Gentiles by the use of 
 Enemies. the sword. The truly Christlike attitude toward publican or nonbeliever was 
 never that of enforced subjugation. In suggesting that the one who refused to hear 
 the church’s presentation of a righteous cause should thenceforth be treated as a Gentile, Christ 
 did not necessarily imply that the way had been absolutely closed to any future peaceful nego- 
 tiations. His own attitude toward such individuals was one of loving hospitality. He com- 
 manded his followers to love their enemies. The true Christian bears the sins of others. 
 
 This Christian principle of conciliation and appeal to reason is clearly reflected in the writ- 
 ings of Paul. In the great apostle’s letter to the Corinthians, he writes: “If one of you has a 
 grievance against an opponent, does he dare to go to law before irre- 
 Litigation in ligious men and not before God’s people? Do you not know that God’s 
 
 Heathen Law Courts, people will sit in judgment upon the world? And if you are the court 
 before which the world is to be judged, are you unfit to deal with these 
 petty matters? Do you not know that we are to sit in judgment upon angels — to say nothing of 
 things belonging to this life? If, therefore, you have things belonging to this life which need to 
 be decided, is it men who are absolutely nothing in the church — is it they whom you make judges? 
 I say this to put you to shame. Has it come to this, that there does not exist among you a single 
 wise man competent to decide between a man and his brother, but brother goes to law with 
 brother, and that before unbelievers?” (1 Cor. 6. 1-6). It is evident that Paul was jealously guard- 
 ing the bond of love which should unite all true believers in Christ. He did not want differences 
 among individual Christians to be permitted seriously to threaten that bond. Neither did he 
 want non-Christians in Corinth to know that the principles laid down by Christ were proving to 
 be impracticable in their city. 
 
 15 
 
Slowly, but surely, the civilized world has been coining into possession of a clear vision of 
 that time when the appeal to reason within the bond of brotherhood shall have been adopted 
 not only by individuals, but also by nations. The idea is not new, with the passing of the 
 centuries prophets have created visions out of ideas that belonged to their own times (see 
 Isa-2. 2-4). These Christian princijiles and prophetic visions, originating in other days, are now 
 priceless spiritual treasures. In the nineteenth and the twentieth centuries they are receiving 
 the serious, j^ractical, and popular consideration of which they are worthy. 
 The Development In ancient times and among Oriental states where one state had to be 
 of International supreme and all others subjugated by it, neither the direct appeal to reason 
 Arbitration. by the contending parties nor the indirect appeal, through an arbiter, 
 
 played any important part in international relationships. The political 
 history of Greece records seventy-five cases of arbitration. The Roman genius for conquest did 
 not prove to be a favorable atmosphere for the development and application of this principle. 
 In the medieval period, with its private wars and its frequent challenge to arms for trivial and 
 absurd causes, the instances of arbitration are relatively unimportant. The arbiters were the 
 Pope, the emperor, various potentates and cities. But the real influence of the Prince of Peace 
 appears strikingly in modern times. Sects such as the Mennonites and the Quakers have op- 
 posed war because of religious convictions. Many individual peace advocates such as Henry IV 
 of France, Emeri Cruce, William Penn, Al^be de Saint-Pierre, J. J. Rousseau, Benjamin Franklin, 
 and Immanuel Kant have had a {irofound influence upon the statesmen of the last century. 
 The Jay Treaty between United States and England, 1794, involved the principle of arbitra- 
 tion and is “usually regarded as the first modern treaty of arbitration.” Since that time France, 
 England, the Netherlands, Italy, Sweden, Denmark, and Belgium have all adopted arbitration 
 measures. 
 
 The influences tending in the direction of international arbitration crystalized in “the crown- 
 ing event of the nineteenth century” — the Permanent International Court at the Hague (1899). 
 
 Twenty-six jiowers were represented. At the Second Hague Conference, held 
 The Hague in 1907, the representatives of forty-four powers, including practically the entire 
 Conferences, civilized world, voted unanimously in favor of the creation of a “regular inter- 
 national court of justice with judges always in service and holding regular 
 sessions. It failed to find a method of appointing the judges which would be satisfactory alike 
 to the great and the small powers, but this difficulty will undoulitedly be surmounted in a com- 
 paratively short time” (Benjamin F. Trueblood, International Arbitration at the Opening of the 
 Twentieth Century). 
 
 The individual believer in Jesus Christ and in his principle — appeal to reason witlrin the 
 bonds of brotherhood — may well ask himself the question, “What is my part in this great under- 
 taking of world-organization?” What is needed to hasten the reign of 
 Individual reason, to strengthen the bonds of national brotherhood, and to bring 
 
 Responsibility and the unnumbei'ed blessings that will flow then? The direct and immediate 
 Public Opinion. dependence of International Arbitration and of national brotherliness 
 upon public opinion is not j^et appreciated by the individual Christian 
 as it should lie. In 1911, there was signed at Washington a treaty of unlimited arbitration be- 
 tween the United States and Great Britain. The plan of the administration was to make this 
 the first of a number of similar treaties with other great powers. Sir Edward Grey and statesmen 
 of all parties in England looked upon it with cordiality. But the Senate of the United States, 
 by a narrow majority, refused to ratify it. Public opinion in the United States, as represented in 
 the Senate, did not adequately support the pi’oposed treaty. Christian men settle disputes be- 
 tween individuals by an ajipeal to reason and yet are content to let their own government settle 
 international differences by an appeal to arms! They permit their own senators to defeat such 
 a treaty as this. J'lie great jiractical need of to-day is for a larger numlier of citizens whose con- 
 victions on this subject are thoroughly Christian and who will use their influence to elevate 
 puljlic opinion and to cause government officials to reflect that opinion. How is it possible to 
 meet this need? Upon whom does the responsibility rest, ultimately? 
 
 Is it not true that interests that are vital to the welfare of the different States of the United 
 States are submitted to the United States Supreme Court for adjudication? And has not the 
 “honor” of many States been properly guarded in the decisions rendered 
 The United States by that court? If all of the interstate difficulties had been settled by ap- 
 Supreme Court. peals to arms, what would be the condition of military affairs in our nation 
 to-day? Would its burden arising from the cost of armies and navies 
 not equal that of Europe? The Christian ideal of honor in no way contradicts the Christian ideal 
 of conciliation and arbitration. Jesus never taught that one’s “honor” should be exempt from 
 arbitration. His own honor was not injured because he refused to meet his enemies with an 
 army of trained soldiers. In this nation, where his truth is nominally the guiding principle of 
 life, there is not one boundary line between the various States that is protected by fort, arsenal, 
 or watchful sentinel. The Supreme Court has been the preventative of war. Why cannot this 
 principle of a surpeme court be applied to the nations? 
 
 16 
 
LESSON SEVEN 
 
 THE INTERDEPENDENCE OF THE NATIONS 
 Study 1 Cor. 12 
 
 “If a cross-section showing a single day in the life of a civilized man could be exposed, it 
 would disclose the services of a multitude of helpers. When he arises, a sponge is placed in his 
 hand by a Pacific Islander, a cake of soap by a Frenchman, a rough 
 Each Working for All towel by a Turk. His merino underwear he takes from the hand of a 
 and All for Each. Spaniard, his linen from a Belfast manufacturer, his outer garments 
 
 from a Birmingham weaver, his scarf from a French silk grower, his 
 shoes from a Brazilian grazier. At breakfast, his cup of coffee is poured by natives of Java and 
 Arabia; his rolls are passed by a Kansas farmer, his beefsteak by a Texan ranchman, his orange 
 by a Florida Negro. He is taken to the city by the descendants of James Watt; his messages 
 are carried hither and thither by Edison, the grandson by electrical consanguinity of Bcnjainin 
 Franklin; his day’s stint of work is done for him by a thousand Irishmen in his factory; or he 
 pleads in a court which was founded by ancient Romans, and for the support of which all citizens 
 are taxed; or in his study at home he reads books composed by English historians and French 
 scientists, and which were printed by the typographical descendants of Gutenburg. In the even- 
 ing he is entertained by German singers who repeat the myths of Norsemen, or by a company of 
 actors who render the plays of Shakespeare; and, finally, he is put to bed by South Americans 
 who bring hair, by Pennsylvania miners and furnace workers who bring steel, by Mississii)pi 
 planters who bring cotton, or, if he jjrefers, by Russian peasants who bring flax, and by Lalirador 
 fowlers who smooth his pillow. A million men, women, and children have been working for him 
 that he may have his day of comfort and pleasure. In return he has contrilnited his mite to add 
 a unit to the common stock of necessities and luxuries from which the world draws. Each is work- 
 ing for aU; all are working for each” (George Harris in Moral Evolution). 
 
 The changes due to the division of lal)or, to the facilities for transportation and communi- 
 cation, to a removal of what may be termed physical barriers, have all effected political, economic, 
 and social interdependence among the nations. A network of trade routes. 
 Growth of news agencies, business connections, pohtical sympathies, and social rela- 
 
 Interdependence. tionships has developed to such an extent that if a break occurs at one 
 point, far-reaching and numerous disturbances arc felt at others. Bank- 
 ing interests are so interwoven that the nations have come to be financially interdependent. In 
 many important instances, exchanges of views are now constantly made between governments 
 before action is taken, whereas in former days each would act without reference to the other. 
 
 Man’s control of material forces has brought men nearer together in work and interests. 
 Before the time of steam transportation few persons went outside of their own land. Electricity 
 has overcome distance, and the modern press enables those in different lands to 
 Means for hear simultaneously the same events. Workers in different lands are finding 
 
 Connection, out that they have common interests irrespective of nationality. This is es- 
 pecially true of men of science; their investigations and discoveries lead to co- 
 operative work, for in the interests and excitement of discovery one lends aid to the other. Uni- 
 versities in different nations exchange their professors. The International Institute of Agri- 
 culture is a striking evidence of international dependence for economic betterment. In 1905, a 
 conference was called by the king of Italy for the founding of this institute. A treaty for its 
 establishment was ratified by forty-seven governments, and the adhering governments represent 
 ninety-eight per cent of the population and ninety-five per cent of all the land of the worUl. 
 The problem of creating one universal language for all the peoples of earth has been seriously 
 undertaken by those who see the practical need of removing the barriers of international and 
 interracial communication. The different peoples of the world have now so much in common 
 that eighty official international bureaus have been established with permanent offices to take 
 up matters effecting the interests of the civilized world. Three hundred private international 
 associations have been formed, and one hundred and fifty international congresses annually meet 
 for the consideration of questions affecting the good of humanity. 
 
 A breadth of appreciation that sees the value of differences needs to be cultivated. As with 
 individuals so with nations — one may complement another by diversity of character and ability. 
 
 These very differences result in a wealth of suggestion and a variety of inoduction 
 Diversity the benefits of which are world-wide in e.xtent. A diversity of gifts increases the 
 in Gifts, possibility of and profit from cooperation. For the greatest good in this direction, 
 it is necessary to appreciate the differences and to be glad all jDeople are not, for in- 
 stance, Anglo-Saxons. It is well also to recognize that a distribution of various “kinds of valuable 
 possessions is an expression of divine justice. 
 
 The Contributions ^^.terial contributions in the way of imports and exports from one country 
 of the Nations another have already been illustrated. But imagine for a moment what 
 
 it would mean to the world if every French contribution of the past or 
 present should be taken away. How much would go if everything that is German should Jje 
 
 17 
 
lost? Where would be the scientific discoveries on which our very life depends to-day? Where 
 would be the music that is our inspiration? And what would be the world-condition with- 
 out practical inventions of the Englishman, on the one hand, and the great English master- 
 pieces of thought and expression, on the other? Strike out Italy, Greece, Egypt, as never having 
 existed, and what would become of painting and sculpture? Perhaps no one thought-develop- 
 ment shows the united contributions of many nations as does that of philosophy, for to master 
 the subject to any extent requires a knowledge of several languages. 
 
 In the consideration of a growing interdependence and a consequent increasing vitality, it 
 is well to think not only of past and present contributions, but also of those of the future; to judge 
 of the potential contributions of many nations as well as the actual. For how 
 Future much will the peoples of the world depend upon Russia, with its wealth of 
 
 Contributions, future possibilities? In the waking of the Orient to relations with the outside 
 world there are already signs of interdependence, unthought of twenty or 
 even ten years ago. So also with the continents of South America and Africa. These vast, ex- 
 tensive possibilities suggest infinite possibilities of intensive development. Because of poverty, 
 hardship, and ignorance Italy has not made one fifteenth of the contribution to the welfare of 
 humanity which God intends her to make. How many God-given talents of music, architecture, 
 painting, and sculpture have never been realized ! When each nation shall have received the full 
 help of every other nation in developing its own material and spiritual resources, who can im- 
 agine the blessings which the future has in store for the human race? 
 
 “To save your life is to lose it” (Matt. 10. 39) is true of a group of individuals as of a single 
 one; to keep one’s best to oneself, to live in isolation, is destructive. History tells the story of 
 the powers that sought to grasp all and give nothing; the empire of Alex- 
 The Permanency ander the Great fell to pieces; the empire of Napoleon the Great soon per- 
 o£ Life. ished. “Struggle is only one phase of the law; deeper and more funda- 
 
 mental than any competition is the law of cooperation through all the or- 
 ders of the world. Deeper than any possible battle of group with group is the law that the group 
 that will not stand together, and stand with the other groups, shall ultimately lose its chance in 
 the unfolding cosmic order” (W. H. P. Faunce). The old word stands: “Not one of us lives to 
 himself.” In this there is no choice. Relationship is life; isolation is death. The choice rests 
 in the matter of degree. The abundant life comes through interchange and cooperation. 
 
 The wisdom which comes from experience and the knowledge gleaned from history help 
 one to appreciate the value of revealed and inspired truth as found in the Bible. In this wonder- 
 ful record of the revealing Spirit of God are found truths that do not 
 The Historic Climb depend upon limited experience or narrow observation. Gradually and 
 to God’s Truth. painfully the world is climbing up to the truth of God’s revelation. In 
 learning through costly, first-hand experiences the great lessons of inter- 
 dependence and cooperation the nations are being prepared to appreciate what is implied in the 
 Christian doctrine of unity. 
 
 In 1 Cor. 12 there is given a word picture of ideal group rclationslrips. Saint Paul shows 
 that if there is any vital connection in the parts that form a body or group, no one part can be 
 independent of any of the others. One part may have a larger place 
 Nations — Members and thereby a larger responsibility, but in so far as any part has any 
 of One Body. value, it has a contribution to make to the whole and must have a con- 
 
 sequent recognition. The apostle makes a particular application of this 
 truth and illustrates it in specific ways. Can the principle underlying his words be applied uni- 
 versally wherever there is a vital group? Does it apply to nations? A faith that holds to a funda- 
 mental relationship in humanity, a brotherhood of manldnd, will accept the proposition that 
 the nations are members of one body, and no one can say to another, “I do not need you.” 
 
 “If the leading nations can be brought together in any kind of cooperative work for the 
 general good of the civilized world, such as the system of crop-reporting planned (the Inter- 
 national Institute of Agriculture) the very fact of working together will 
 Working Together tend to produce friendship and to make war hereafter impossible. It is 
 for Better Crops. probable that internation unity will never come about by merely saying, 
 ‘Go now, let us be united,’ but it will come about by just this form of co- 
 operative work for a useful purpose, without much immediate thought as to its future reactions 
 in the field of international friendships” (Thomas N. Carver). What other human interests, 
 besides good crops, are worthy of internation cooperation? 
 
 “When you have a sense of solidarity that binds you with the other people of the world, 
 then you will come to a peaceful settlement of international difficulties. I am one of those who 
 believe that all the higher forces of humanity are working together; that the 
 A New Sense w’ork of the philosopher, the work of the scientists, the wmrk of the theologian, 
 of Solidarity, the work of the artist, the work of the legislator and of the jurist, all help to 
 reach the goal” (Jean C. Brace). Why is it that these “higher forces of human- 
 ity” need to be religious forces? Can the work of the legislator, alone, lead to final world 
 organization? If not, why not? 
 
 18 
 
LESSON EIGHT 
 
 THE PRESENT NEED OF INTERRACIAL APPRECIATION AND GOOD WILL 
 
 Study Matt. 7. 1-6 
 
 “The dispersion which began at Babel has ended on the banks of the Hudson and the Mis- 
 sissippi.” The Genesis story pictures what has been; the Gospel story shows what is coming to 
 be. The old world and an earlier age represent separation and a dis- 
 Christianity a Uni- tinction of nationality; each nation has had its own place and its own 
 versal Religion. language; the new world and the movements of to-day signify a coming 
 together of all peoples. History reveals the influence of Christianity in 
 making possible such a change. A study of the chief rehgions of the world shows that most of 
 them are bound to the race and the locahty where they originated. Buddhism and Islam are 
 the only ones besides Christianity that show any expansive power irrespective of place and people. 
 From its very beginning Christianity has had a world-wide mission. What words of Jesus prove 
 this to be true? The races have come together in many respects. Will the Spirit of Christ in his 
 followers make it easier for peoples who are coming together to get along well with one another? 
 
 From Saint Paul’s letter to the Ephesians comes the message, “One God and Father of all 
 who rules over all, acts through all, and dwells in all” (Eph. 4. 6). The Father dwells in the Jew, 
 in the Italian, in the Negro, and yet are there not those who bear the name 
 The Father in All. of Christian that look with scorn and reproach upon the “Sheeny,” the 
 “Dago,” and the “Nigger?” Is God the Father of those human aspects 
 that are repulsive? Are they natural? Is it the intrinsic qualities or is it the superficial aspects 
 that are made more striking because of being brought into contrast with others more pleasing 
 that makes them unattractive? Is there a capacity for Godlikeness in every one? If not, how can 
 God be Father of all? If so, should any one because of his inheritance be despised? Respect 
 for individuals grows when their actual good qualities are known, or when it is seen that ideal 
 characteristics are being realized by them. In looking at a man, one may have a picture of that 
 to which he will some day rise. The expression follows, “I have faith in that man;” in other 
 words, “I have an ideal that is going to be realized in him.” 
 
 What is the test of the superiority of a nation or of a race? Is it love of war and power of 
 conquest? Sir John Macdonell suggests that if war be the test, then some time ago the Turk 
 would have been superior. Is it wealth or material possessions? That is not the 
 Superiority Christian test applied to individuals. If it is morality, the application of the 
 of Race. test, he adds, might be somewhat startling. Modern “superior races” have not 
 
 progressed much farther in their moral effect in some respects than had the best 
 of the early Spanish conquerors of Mexico and Peru. And the conscience of present-day rulers 
 is not much keener than that shown by a remarkable confession of one of these conquerors. 
 
 It is not always easy to draw the line between progressive and nonprogressive people be- 
 cause the “so-called stationary races are often merely those whose changes are unrecorded.” 
 
 There may be a slow and unperceived awakening that suddenly shows itself 
 Appreciation of by leaps and bounds, as in the case of China. There may be an exclusive- 
 the Orient and ness, but a quiet development of strength that circumstances suddenly re- 
 the Occident. veal, as in the case of Japan. In so far as the United States has shown inter- 
 racial good will to the Oriental there has resulted a growing appreciation on 
 both sides, because both have had an opportunity to know each other better. Such knowledge 
 is more essential to-day than ever before, and it can come only through the open door of good 
 will. “Asia is a sleeping giant,” said Napoleon; “let her sleep, for when she wakens she will 
 shake the world.” That prophecy is now coming true. Events mighty and significant are crowd- 
 ing upon us. The situation is dramatic and threatens to become tragic. (Sidney L. Gulick.) 
 What can and should Christians do under such conditions? 
 
 Supposing that the Japan of to-day is not on an equal basis with her white competitors? 
 The Japan of to-morrow will be, in all probability. If, therefore, there is anything she has to 
 teach them, it is the fact that mankind is a one and undivisible whole, that 
 Answers of the yellow race is not inferior to the white, that all the races should cooperate 
 the Japanese, in perfect harmony for the development of the world’s civilization. Professor 
 Nagai, in his article last May on the “White Peril,” says: “If one race assumes 
 the right to appropriate all the wealth, why should not the other races feel ill-used and protest? 
 If the yellow races are oppressed by the white races and have to revolt to avoid congestion and 
 maintain existence, whose fault is it but the aggressors? If the white races truly love peace and 
 wish to deserve the name of the Christian nations, they will practice what they preach and will 
 soon restore to us the right so long withheld. They will rise to the generosity of welcoming our 
 citizens among them as heartily as we do theirs among us. We appeal to the white races to put 
 aside their race prejudice and meet us on equal terms in brotherly cooperation.” 
 
 Signs of Progress university professors between the Occident and the 
 
 ° 6 • Orient indicates a mutual respect from the standpoint of scholars. Says 
 
 one: “We wish America to send many more Mabies to interpret their nation to us and 
 
 19 
 
study things Ja[)anese for their fellow citizens.” To prevent ill will and danger of strife it 
 is essential that Americans should understand better than they do the character of the Japanese. 
 
 Professor Ladd testifies “out of a full and long experience that Japan is not Oriental as are 
 India and China, and that permanent friendships may exist between individual Japanese and 
 individual Americans to the advantage of both as between any two classes 
 Illustrations of of individuals witliin either of the two nations. The singular beauty of 
 Appreciation. character of certain Indian prophets and mystics is coming to be appreciated. 
 
 The spiritual insight of Mr. Dharmapala has not been forgotten through the 
 years by some who listened to him at the World’s Parhament of Religions. Ian Maclaren says 
 that “Chunder Sen, another Indian prophet, described Jesus’s kingdom perfectly as ‘a spiritual 
 congregation of souls born anew to God.’ ” And Tagore, the Indian poet, made familiar to many 
 Americans by the award to him of the Nobel prize, has been revealed as an educational leader 
 equal in thought and action to some of the strongest of our own leaders. 
 
 A remarkable assembly met in London in 1911 known as the Universal Race Congress. 
 Representatives of forty nationalities, belonging to many races, were there. English, German, 
 Americans, and others of the white races sat down to luncheon with men 
 Universal Race and women of all shades of color. Learned Brahmins and Camtjridgc [)ro- 
 Congress. lessors, French economists and Chinese diplomats, Turks, Egyptians, Persians 
 
 and Russians, cultivated Negroes from America and South Africa and an 
 American Indian came together to study the future of interracial intercourse and the problems 
 resulting from prejudice and ignorance. 
 
 Because personal prejudice has been set aside and mutual respect established, John R. Mott 
 has been able to reach large audiences of the literati of China, when ten years ago he was told 
 such a tlaing was impossible. With an appreciation of the best 
 Appreciation Opens the that is in the Oriental religions, missionaries are better able to carry 
 Way for Christianity. to the adherents of these religions the greater light of the Christian 
 faith. When the attitude of carrying tlie truth down to a heathen 
 is changed for that of lifting a brother up until he makes a new discovery of truth, greater progress 
 is made. Why will sympathy with what is good in anyone’s faith be more hkely to win a response 
 to something better’? Why is the attitude of absolute and entire opposition to or denouncement 
 of another’s religious belief apt to have bad results’? 
 
 It will be generally conceded that through the centuries of opportunity and the resulting 
 hereditary influences the white races are, in an all-round way, higher than the black or the yellow 
 races. Does that fact prevent their being complementary to each other? 
 The Higher and It is easy for those living in the Western world to see how much natives 
 the Lower Races, of the East might gain from this more progressive life. But what has the 
 Oriental to give to the American? Has he anytliing in art, in wisdom, in 
 manners or in morals that the American lacks? 
 
 What shall be said of the Ethiopian? Has the black man any desirable characteristic that 
 the white man does not usually possess? In judging the American colored man, there is a ten- 
 dency to make comparison between him and the white man on the same 
 The White Man basis. Is this just? What is the background of the one as compared with 
 and the other? Generations of intellectual and moral strength are behind the 
 
 The Black Man. white man and are woven into the very fiber of the best of his kind. Look 
 at the most advanced of the Negro race — Douglass, Washington, DuBois, 
 Dunbar — and what is behind them? Considering the opportunities of the two races, and the 
 achieved results, what is likely to be the relative progress of the colored race in the future? Has 
 the l:)lack man shown his capacity for moral and economic advancement? This people will be a 
 menace or a help to the United States according to the degree of the white man’s good will. 
 
 The difference between the races and the nations rests largely on the basis of nature versus 
 nurture. “Is the superbly built, upstanding, high-browed Samoan of to-day a simple child of 
 nature because he lacks capacity or because he lacks tradition and stim- 
 Superiority Brings ulus?” In other words, has he been deprived of opportunity? If the 
 Responsibility. latter is true, superiority brings responsibility. The stronger nation must 
 give to the weaker both for its own good and for that of the inferior people. 
 Ex-President Roosevelt has said: “I believe that I am spealdng with historic accuracy and 
 impartiality when I say the American treatment of and attitude toward the Filipino people, in 
 its combination of disinterested ethical purpose and sound common sense, marks a new and long 
 stride forward in advance of all steps that have hitherto been taken along the path of wise and 
 proper treatment of weaker by stronger nations.” In what ways can the Anglo-Saxon contribute 
 to the development of the so-called backward races? 
 
 The very recognition by the peoj)le of this land that there are those who are not their equal 
 is in itself the “cry” — the call, the demand — to help them to a larger life, a better development, 
 a realization of the “image of God,” the capacity for which is the birthright of every man. 
 I'he acknowledgment of superiority brings with it responsibility for those who are not as we are. 
 “A man’s obligation to the other man is measured by the need of the other man.” 
 
 20 
 
LESSON NINE 
 
 WORLD-FEDERATION, A MEANS OF INTERNATIONAL JUSTICE 
 Study Psa. 92. 7-16 
 
 Where can there be found a moral ideal that is worthy to set before a Christian nation? 
 In Hebrew prophecy there is found such an ideal, only it was intended to be applied by individuals. 
 
 Is it cciually applical)le to nations? “He hath showed thee, O man, what 
 A Nation’s Ideal, is good; and what doth Jehovah require of thee, but to do justly, and to 
 love kindness, and to walk humbly with thy God?’’ (Micah 6. 8). “Peace 
 can never be, except as it is founded upon justice” (Elihu Root). What is just? is the question 
 to be raised and settled in every international dispute and claim. Resentment and animosity 
 will be held in abeyance where there is a true appreciation of justice. With a desire for peace, it 
 is most important therefore to study justice, what is involved in it, and how it may be obtained. 
 
 Before a government will be likely to act justly, before official representatives can be ex- 
 pected to urge justice, a moral sensitiveness must be cultivated in the state at large. An indi- 
 vidual standard is usually dejjendent on that of the majority who form the 
 Cultivating the group. Therefore individuals of the state must be educated to a pride in 
 Sense of Justice, national honor and also to what is involved in it, for national honor will 
 ■ not be upheld unless the people have a sense of what is honorable. Pro- 
 
 portionately, children have a keener sense of justice than have older persons; what is fair is quickly 
 appreciated by a child of six years in concrete matters with which he has to do. This keen sense 
 needs to be conserved and strengthened as the years go on. Nothing calls for more attention in 
 moral education, beginning with the rights of ownershi]), and the respect of persons in the home 
 and the immediate community and leading out to one’s own country and other countries. 
 
 What is justice? In particular instances it may be hard to decide. But from a general point 
 of view it is a consideration of the rights of one as much as of another, and a resulting action on 
 that basis. Justice between states is much more complex than justice between 
 The Rights individuals. It is much easier to determine what is riglit toward one as compared 
 of Others. with another, when circumstances and environment are the same in both cases, 
 than when they are different; for example: “It would require a con.sideral)lc 
 training for an Eskimo to conceive of a proper application to an inhabitant of the tropics of the 
 injunction, ‘Do unto others as you would that they should do unto you.’ ” Differences of class, 
 rank, etc., affect the matter sometimes rightly, sometimes WTongly. 
 
 “The actions and thoughts of states are necessarily compounded of the actions and thoughts 
 of individual persons.” But statesmen as statesmen cannot always be so humane and just by 
 direct and quick action as they would be when acting as private individuals. 
 Some Practical Much in relation to habit, prejudice, and the effects of the act in question 
 Difficulties. has to be weighed in the balance to determine what is just. An illustration 
 from the well-known conditions of slavery will make this clear. “The great 
 obstacles to the doing of things which make for peace have not been the wish of the diplomatists, 
 nor the policy of the government, but the inconsiderate and thoughtless unwillingness of the 
 great body of the people of the respective countries to stand behind the man who was willing, 
 for the sake of peace and justice, to make fair concessions” (Elihu Root). What are some of the 
 other difficulties that stand in the way of international justice? How can they be solved? 
 
 Under one interpretation the Christian guide of the Golden Rule goes beyond strict justice. 
 But — when wishing rightly — would anyone wish others to do to him more than what is just? 
 
 There can be no need of doing unto others more than what would be right for 
 The Christian them to do to oneself. Time is always needed for justice. One cannot put 
 Guide. oneself in another’s j)lace without some consideration. Destructive passion 
 
 and imjmlsiveness frequently interfere with just consideration and action. 
 The Psalmist said: “Mercy and truth have met each other, righteousness and peace have kissed 
 each other” (Psa. 85. 10). Is it always true that righteousness results in peace? 
 
 Single instances of magnanimity, for which any nation has a right to be proud, stand out 
 in history — notably the reduction by the United States of China’s indemnity after the Boxer 
 
 trouble, its educating of the Filipinos, and its more recent action 
 Just and Unjust Actions in regard to the Panama tolls. No victory at arms can bring 
 and Their Result about such glory to England as that great act of justice when at a 
 
 Upon National Honor. cost of one hundred million dollars she gave freedom to eight hun- 
 
 dred thousand slaves. On the other hand, in the eyes of many, a 
 cloud has been cast on the honor of the United States by her treatment of the Japanese, and on 
 the honor of England by her war with the Boers. While the world’s sympathy may go out to 
 Belgium, it is impossible to forget or to ignore the cruelty and inhumanity that characterized 
 her treatment of her subjects living in the Congo state. 
 
 By what other means — besides the raising of the ideal of the nation and the education of 
 its people to a right standard — can justice and peace be established? Appreciation of the contri- 
 bution of each nation to the common good, of the smaller as well as the larger, will tend to 
 
 21 
 
tills end. On the basis of what is fair the stronger nation will let the weaker one have 
 a chance. Until this is done it is impossible to tell how much a back- 
 
 A Chance to All. wartl people can develop and what their contribution might be to the gen- 
 eral welfare. In the interests of fair play, if a country needs more terri- 
 tory, she will purchase it rather than fight for it; if she needs a jiort, she will pay for it rather than 
 
 seize it. Nicholas Murray Butler emphasizes the need of what he terms the International 
 Mind, which he defines as a habit of thinking of and acting in foreign relations on the basis 
 that the civilized nations of the world are friendly and cooperating equals. 
 
 The federation of states is the most direct means for securing international justice. Fed- 
 eration, in this connection and in the fullest sense, signifies a juridical union between independ- 
 ent states for settling, by peaceful and rational methods, all questions of 
 Approach to mutual interest. It goes a step beyond arbitration and toward inter- 
 
 World-Federation. national unity and justice. Arbitration presupposes arrangements that 
 involve mutual tolerance; world-federation, settlement by judicial de- 
 cision. By the establishment of a world-court or grand jury, justice would be administered more 
 certainly than by special commissions of arbitration. Reference would be made to law instead 
 of to force. Lord Salisbury believed, with many others, some such federal union to be the only 
 way to save the civilized nations of the world from the disaster of war. Such a tribunal would 
 be composed of the highest judicial ability to be found in the states sharing in the federation. 
 International law would be enlarged and made more beneficial to all participants in such a fed- 
 eration, and by this very means the instances requiring judicial settlement would diminish in 
 number. The fact that leading statesmen and students of international law have even con- 
 sidered such ])laus augurs well for their development. How can public opinion in favor of world- 
 federation be stimulated? What can be done to further it in our nation? 
 
 The Interparliamentary Union is the most significant approach to federation because it is 
 composed of parliamentarians who can view problems more clearly from an international stand- 
 point than can other international organizations whose numbers are 
 Existing Inter- apt to have a limited national view. Tliis Union was organized in 
 
 national Federations. 1889, though it had been proposed as far back as 1875; it has a mem- 
 bership numbering more than three thousand and representing twenty- 
 two nations. Ideals of peace and arbitration first brought forward only by peace societies are 
 now considered l)y this group of statesmen. It also urges that the voice of the people be expressed 
 in regard to international relations. 
 
 What are the possibilities for the federation of states? Citizens of a state can do much to 
 develop the strength and scope of international law; they can influence those in authority to see 
 that it controls separate nations just as the municipal law of a community 
 Future controls its separate citizens. It would be useless for the governments to pro- 
 
 Possibilities vide for tribunals for securing international justice if public opinion should 
 in Federation, not support such action. The people must be educated on these subjects to 
 to make federation possible. A remarkable instance of the interest in “inter- 
 national brotherhood” was reported by the late Samuel B. Capen when in his recent visit to 
 India he was requested to speak on this topic by leading Hindus in various places. Recent de- 
 velopments signify that the American world stands on the threshold of a new era. A leading 
 representative of South America urges an “All-American Peace Understanding” and a conclave 
 of the American world proclaiming a new “gospel of peace” of “all for all and each for the other.” 
 Can there be a true gospel of peace that does not recognize the Christian principles of brother- 
 hood and of justice? 
 
 Theodore Marburg says; “The work of evolving between nations a system of justice such 
 as obtains within the nations is still before us. We have still to lay down the principle that a 
 wrong by one state against another is a matter which the society of nations 
 Evolving a System must concern itself; that the International Commission of Inquiry, like 
 of Justice. the grand jury in English municipal law, must not stoj) with the inquiry, 
 
 but must evolve eventually a body which shall exist for the purpose of 
 passing upon international wrongdoing and must present the culprit for trial by a permanently 
 constituted tribunal; that, in other words, the society of nations, and not the individual nation, 
 will set right an international wrong. Under such a sy.stem occasional miscarriages of justice 
 may be expected exactly as in municipal law, but how insignificant will this be when compared 
 with the wholesale injustice, private and public, which flows from war. So, too, must we expect 
 an occasional war on a mighty scale when numbers of states shall be divided on a question, just 
 as we have civil war to-day within the state; but such catastrophes should be increasingly rare.” 
 What reasons are there to hope that even this possibility might finally disappear? Some leaders 
 advocate a voluntary association, an organization of free choice irrespective of accidents of birth, 
 color, or residence. The Association State is to be a federation of those who voluntarily combine 
 for mutual interests. Christianity teaches that there is a permanency which belongs to righteous 
 conduct greater than that of wickedness. What aspects of society would become permanent if 
 there were formed a world-federation in the interest of justice as opposed to force? 
 
 22 
 
LESSON TEN 
 
 THE PEACE MOVEMENT AND OTHER PEACE AGENCIES 
 Study Matt. 4. 26-32 
 
 The power of public opinion, issuing in the common will and social custom, will be empha- 
 sized in a later lesson. Before taking up that subject there should be considered the education 
 of pubhc opinion that it may will and act in ways that are right. How is 
 Educating Public it possible to get a clearer understanding of affairs as they now are that 
 Opinion. opmion may be formed on the basis of intelhgence and of keen moral sense? 
 
 Four things are necessary to reach this end: first, to foster respect for those 
 exalted human sentiments which are found in the Declaration of 1776; second, to develop a just 
 appreciation of international rights and duties; third, to spread a knowledge of the principles and 
 rules of international law; fourth, to cultivate the true Christian spirit of interracial brotherli- 
 ness. The four greatest channels for doing these things are the pulpits, the university courses, 
 the newspapers and magazines, and the study classes. The opportunities are many to-day for 
 a more rational understanding of peace and war through the several organizations that are put- 
 ting forth effort to this end. 
 
 The greatest asset for the future is in the education of youth on this matter. If a standard 
 different from the present one shall be raised in schools and colleges, the next generation will 
 not see war. The idea of and the ideal for soldierly characteristics have been 
 Education of emphasized in song and exercises; the events of war have been studied and the 
 Youth. glories of victory made vivid. Speakers have addressed schools on war rem- 
 
 iniscences, but who has shown the values of peace? Would a discussion or de- 
 bate on the following question have a moral value for high-school students: Have the wars of 
 recent centuries been necessary or useful to mankind? Heroism and the glory of self-sacrifice 
 for a Worthy cause need to be inbred into the fiber of youth, but there is a heroism unstained by 
 blood or by the suppression of the weak by the strong, that has been largely passed by in schools 
 and schoolbooks. Tell your boy the stories of the heroes of peace, in medicine, service, explor- 
 ing, religious teaching, humanatarianism. Let him have the nobler heroes’ viewpoint. 
 
 In both the day school and tire Sunday school there should be cultivated interracial good 
 feeling. Boys and girls should be trained to a right appreciation of “the stranger within our 
 gates,” to note those quahties of the Jew, the Russian, the Italian, or the Japanese 
 Friendship that are superior to those of the Anglo-Saxons. A commandment excellent for 
 of Nations, the public school and the religious school is that old one given originally to the 
 Jewish people: “If a stranger sojourn with thee in thy land, thou shalt do him 
 no wrong.” History must be studied from the standpoint of the advancement of jreaceful arts. 
 
 There are forces quietly at work for creating a new standard in regard to war and peace. 
 Instead of thinldng, “Blessed is the victorious conqueror,” pubhc opinion will join in saying, 
 “Blessed are the peacemakers.” “The American School Peace League” 
 American School was organized some years ago and has been carried on largely through 
 Peace League. the ability of one woman and the generosity of another, for the purpose of 
 the instruction and the cooperation of the growing generation in the cause 
 of peace. The National Education Association has indorsed the principles and efforts of this 
 organization by appointing a special committee to cooperate with it. The Intercollegiate Peace 
 Association includes colleges in sixteen States of this country; it seeks 
 Intercollegiate Peace to promote organized activities among students and educators in sup- 
 Association. port of international arbitration and the peace movement. A memorial 
 
 from this association was offered at the second Hague Conference 
 representing twenty-two thousand students and sixteen thousand teachers. 
 
 In the Federation of Christian Students there is a great international force. Its leader and 
 general secretary, John R. Mott, has been in forty-four countries during twenty-five years of 
 service, and its members are led to a definite realization of the brother- 
 The Christian hood of man through the breadth of the Federation and its meaning. 
 
 Student’s Federation, The international conventions, conferences, and committees, all 
 working in the interest of the advancement of the kingdom of God, 
 have resulted in close personal ties among Christian leaders in all of the leading nations. 
 
 The Cqsmopolitan Club is a movement among the students of the United States who are 
 particularly interested in interracial affairs. It unites in a league of brotherhood students of 
 every race, color, and creed and assumes all races and peoples to be on a foot- 
 The Cosmopol- ing of equality. It had its origin in the fact that of recent years thousands 
 itan Clubs. of Orientals, Latin- Americans, and Europeans have entered the schools of 
 
 learning of this country. It is rei)orted that in ten years the number of foreign 
 students in the University of Wisconsin increased from 7 to 107. Such an increase is typical of 
 every large American University. A National Association of Cosmopolitan Clubs was founded 
 in 1907; it has a membership of over two thousand representing sixty different countries; two 
 years later an affiliation was made with the Corda Fratres, an international federation of “fudents, 
 
 23 
 
so that a large cloor is open for interracial cooperation among the student bodies of the world. 
 The motto of this association is, “Above all Nations is Humanity.” Its purpose: “To bring to- 
 gether college young men from different countries, to aid and direct foreign students coming to the 
 United States, to cultivate the arts of peace and to establish strong international friendships.” 
 
 The familiar paralde of the grain of mustard seed, to the development of which the kingdom 
 of God is likened, is a gootl illustration of the growth of the peace movement as a part of that 
 Idngdom. .Jesus said, as recorded in Mark 4. 26-32, and translated by Wey- 
 The Growth mouth: “The kingdom of God is as if a man scattered seed over the ground: 
 of the Seed, he spends tlays and nights, now awake, now asleep, while the seed sprouts and 
 grows tall, he knows not how. Of itself the land produces the crop — first the 
 blade, then the ear; afterwaixl the perfect grain is seen in the ear. But no sooner is the crop ripe 
 than he sends the reaiiers, because the time of harvest has come.” 
 
 When \vas the seed of ])eacc planted? For long years it was buried. The first unfolding 
 of the idea of international peace in any full sense is to be noted in the seventeenth century. Four 
 events occurring at that time in four different countries, and as the 
 The Development of work of four eminent men, have been called “the cornerstones of the 
 the Peace Movement, structure of modern peace work.” The first of these was the Great 
 Design of Henry IV of France for the federation and peace of Christian 
 Euroiie. The second was the famous book of Hugo Grotius, On the Rights of War and Peace, 
 in which he jjk'aded for arbitration, and his arguments made a deep impression upon Europe, 
 ddie third great work for peace was that of George Fox, who instituted the Society of Friends, 
 which to this day has held a high ideal of universal peace before the world. William Penn’s 
 “Holy Experiment in Government on Peace Principles” was the fourth of these events; this 
 ]iractical experiment lasted more than fifty years and continues to have its moral influence. 
 The end of the eighteenth century gave the world Kant’s great treatise on “Perpetual Peace;” 
 in this “was uttered for the first time the idea of a federation of the world in an international 
 .state built upon reinibliean ])rineiples.” The movement for the al)olition of war and that for 
 human liberty went hand in hand at the beginning of the nineteenth century. The names of the 
 idealists and practical workers for peace of that time are many. The first International Peace 
 (Jongress, initiated by the American Peace Society, was held in London in 1843, with some three 
 hundred persons in attendance; five years later, a second was held in Brussels, and the following 
 >-ear a third in Paris, with two thousand delegates attending. In this pioneer work Elihu Burritt, 
 “the learned blacksmith,” was a recognized leader. The first resolution in favor of the principles 
 of arbitration jiassed by any government was that by the House of Commons in 1873 through the 
 efforts of Henry Richard, who for forty years was secretary of the London Peace Society. 
 
 From the iilanting of the seed in this country by a small group of pioneer workers in the 
 early i)art of the last century, the work of the peace movement has gone steadily forward until 
 in recent years it has spread its branches far and wide. The American 
 Peace Movement in Peace Society, founded by William Ladd in 1815, from its headcjuarters 
 the United States. in Washington, seeks to influence legislation in favor of arbitration and 
 international good will; it organizes the American Peace Congresses, 
 carries on a lecture bureau and library, and issues a paper, the Advocate of Peace, as well as a 
 large amount of other literature. It cooperates wdth the International Peace Bureau at Berne, 
 the .Associations for International Conciliation, the World’s Peace Foundation, and the Carnegie 
 Endowment for International Peace. The World Peace Foundation developed from the late 
 Edwin Ginn’s idea of an “International School of Peace” and is supported by his generosity. 
 He was the first man to give a large amount of money to the propagating of peace; his gift made 
 pi'ovision for fifty thousand dollars a year and an ultimate endow'ment of one million dollars for 
 I he Foundation. Its a))ecial purpose is educational; it has a department for work in colleges and 
 universities; it aids the School Peace League and cooperates with the students’ organizations. 
 The Foundation publishes the International Library, which includes some of the most important 
 writings on i)eace, and it su])i)lies much printed material for use in the study of the subject. 
 
 Soon after Mr. Ginn’s endowmient, a gift of ten million dollars was made by Andrew Carnegie 
 to establish the Carnegie endowment for International Peace. With headquarters in Wash- 
 ington and under the leadershijr and control of able statesmen and business men, it devotes itself 
 largely to investigations through commissions on international law, the causes of war, etc. 
 
 The Church Peace Union, the Commission on Christian Education of the Federal Council of 
 the Churches of Christ in America, and the Commission on Peace and Arbitration of the 
 Federal Council are working with especial reference to arousing interest 
 Peace Movement in t he cause among the churches, and to this end are sending out literature 
 in the Churches, on religion and peace and promoting class studies and pulpit utterances on 
 the subject. Perhaps no ministers have done more to show the Christian 
 point of view they have than Edward Everett Hale, Charles Jefferson, Frederick A. Lynch, 
 and William C. Gannett. As one looks l)ack to the beginnings of the organized peace move- 
 ment one liundred years ago, the words of Saint Paul may find a fitting place : “I planted and 
 Apollos watered, but God gave the increase.” 
 
 24 
 
LESSON ELEVEN 
 
 THE SOCIALIZING OF CHRISTIANITY: THE SPIRIT OF CHRIST PERMEATING 
 
 THE NATIONS 
 Study Matt. 25. 31-46 
 
 Sir Charles Warren, governor of Natal, after studying at close range the spirit of hostility 
 that had become intense among the people over whom he ruled, said, “For the preservation of 
 peace between colonists and natives one missionary is worth a batallion of 
 Contrasts in soldiers.” Some of the people living in the neighborhood of Hull House 
 
 the Socializing Settlement, Chicago, of which Jane Addams is the head, were once overheard 
 
 of Christianity, saying, “We will have Saint Jane’s Christ, but not the Christ of the Chris- 
 tians.” Two very important facts are here brought out, namely: The spirit 
 of Christ, when expressed sincerely in the conduct of his followers, strengthens the social bonds 
 between those followers and their neighbors. But no amount of mere profession to be his dis- 
 ciples can take the place of genuine Christian conduct. Hypocrisy destroys the social bonds. 
 
 “Are the teachings of Christ practicable or impracticable? If the latter, why do we call 
 him a great teacher?” The social movement is the greatest movement of the last twenty years. 
 
 It is a practical expression of the life of love, a life lived for others 
 The Essence of as well as for self, and this is the keynote of Jesus Christ’s teachings, 
 
 the Social Movement. All the law was summed up in “Thou shalt love” — God and thy 
 fellow man. This attitude, or life of love, has been, and is now, ex- 
 pressed by individuals; it is being expressed by groups in community life. It is because so many 
 people are living the Christian life sincerely, and because they are beginning to cooperate in their 
 service of good will, that there has come to be a social service movement. But this number of 
 individuals is not yet great enough. The true Christ spirit has yet to be expressed by nations in 
 a definite and connected way. This means simply that either there are not enough individuals 
 who really beheve in the Christian way of doing things or else that such individuals lack sufficient 
 cooperation for this life of love to be applied on a national scale. The rapidly multipljdng number 
 of Christians who are true has effected civilization in many directions. Give modern illustrations 
 of so-called Christian nations the “conduct” of which is un-Christian. 
 
 “The church of Christ cannot make laws, but it can make customs.” Walter Rauschen- 
 busch brings to mind the old saying, “Quid leges sine moribus?” — “Of what avail are laws without 
 customs?” “Our two words, ‘morals’ and ‘ethics,’ the one from the Latin 
 Social Custom and the other from the Greek, both mean that which is customary. The 
 More Than Law. law is a moral agency. ... It furnishes the stiff skeleton of public mor- 
 ality which supports the finer tissues, but these tissues must be deposited 
 by other forces.” The Spirit of Christ permeating through social customs will form the finer 
 tissues preventing war. The moral impulse of the common will of organized society is the force 
 that is greater than international law, though law may be the transmitter of that common will. 
 On the one hand, there is the tribunal of law; on the other, the tribunal of the individual con- 
 science. In between these is an influence that is greater than either for which the Enghsh lan- 
 guage has no word, but which the Germans express in “Sittlichkeit,” implying custom and habit 
 of mind and action. It has reference to “those principles of conduct which regulate people in 
 their relations to each other, and which have become matter of habit and second nature at the 
 stage of culture reached, and of which, therefore, we are not explicitly conscious.” 
 
 Three great forces in society are moving to this end:^ I5usiness interests, laborers, and 
 woman. Merchants are generally opposed to war. Mr. Carnegie has said that if any contro- 
 versy arose between Great Britain and the United States it could be intrusted 
 The Common to the merchants of London and New York, who would settle it peacefully and 
 Welfare. with honor to both nations. The Labor Party and labor unions have continually 
 
 declared in favor of peace. Keir Hardie, the leader of that party in the English 
 Parliament, .stated some time ago that the laborers of the world were all opposed to war. Woman 
 has been and always will be against war; the more actively she engages in world interests the 
 more will she oppose war from the standpoint of the home and of society at large. She is now 
 actii^ely interested in the proposition of a peace congress and other instrumentalities looking to- 
 ward permanent peace. One of the latest movements is among the women of the churches. 
 It seeks to emphasize Christian ideals of peace; its purpose being expressed in the following 
 terms: “We do not propose to enter into the political side of the question, but will confine 
 our efforts to a peace propaganda based on the teaching and spirit of Jesus. We submit no 
 elaborate program, but we will promise to enlist individuals and societies to pray for an end to 
 war. We will teach the children in our homes and churches Christian ideals of peace and he- 
 roism. We will study the New Testament and accept its teachings concerning peace. We will 
 endeavor to promote the understanding and friendliness of the nations by thinking of none as 
 alien, but all as children of our heavenly Father.” ' 
 
 1 For fuller discussion of this point, see Justice David J. Brewer, The Mission of the United 
 States, 
 
 25 
 
An ideal that has become actual even to a small degree, that has passed from individual to 
 community group, and from community group to nation, will not stop at national borders, 
 but will go on until it becomes an international reality. If the higher 
 Increasing Christian moral sense awakened in the United (States in recent years increases. 
 Social Consciousness, it must effect other nations whose standard is not on the same plane, 
 for “a little leaven leaveneth the whole lump.” A great change is 
 visible* “to any one who watches the life of this nation with an eye for the stirring of God in the 
 souls of men. There is a new shame ^nd anger for oppression and meanness; a new love and pity 
 for the young and frad, whose slender shoulders bear our common weight; a new faith in human 
 brotherhood; a new hope of a better day that is even now in sight. We are inventing new phrases 
 to name this new thing. We talk of the ‘social feehng’ or ‘the new social consciousness.’ We are 
 passing through a moral adolescence. When the spirit of manhood comes over a boy, his tastes 
 change. The old doings of his gang lose interest. A new sense of duty, a new openness to ideal, 
 calls, a new capacity of self-sacrifice surprise those who used to know him. So in our conventions 
 and clubs, our chambers of commerce and our legislatures, there is a new note, a stiffening of will, 
 an impatience for cowardice, an enthusiastic turning toward real democracy. The old leaders 
 are stumbling off the stage bewildered. There is a new type of leaders, and they and the people 
 seem to tmderstand one another as if by magic. Were you ever converted to God? Do you re- 
 member the change in your attitude to all the world? Is not this new life which is running through 
 our people the same great change on a national scale? This is religious energy, rising from the 
 depth of the infinite spiritual hfe in which we all live and move and have our being. This is God.” 
 
 Society as a whole, and therefore the Christian groups forming a part of society, are re- 
 sponsible for the injury of any individual who forms a part of the whole; for the baby who dies 
 in its cradle, and the child who is made old by labor, for the youth who 
 Responsibilities of a is killed by consumption, and the yong girl whose purity is destroyed, for 
 Christian Society. the degenerate who becomes a criminal, and the soldier who is crippled 
 for life , for the mother whom a battle robs of her son, and for the widow 
 and the orphans made such by a government’ s continuation of war. Society ruled by the Spirit 
 of Christ cannot shift responsibility for any and for aU of these things. 
 
 A bureau of child welfare, playground associations, open air sanitariums, social settlements, 
 and hundreds of other preventative means show a recognition by the state and the community 
 of such responsibility. Many are the evidences of the concern of Chris- 
 Expressions of Love tendom regarding^ the present European war, and many are the efforts 
 for Humanity. for ameliorating its horrors. The contributions that have poured in 
 
 from far-distant peoples for the aid of the sufferers indicate the bond of 
 humanity felt to-day more strongly than ever, and will strengthen that bond for the years to 
 come. “The Christmas ship” sent from the United States served as a concrete expression of the 
 Christ spirit. The Red Cross stands out as the glorj' of the age, so long as war has to be, but the 
 humane feeling that originated and perpetuates it will surely seek to reduce the occasion for its 
 existence. Amehoration must be followed by prevention in war as in other social relations. 
 
 The latest and most important action toward sustaining amicable relations and averting 
 war between the United States and other nations, known as the Wdson-Bryan Peace Plan, came 
 to a remarkable consummation in the first months of the European war. 
 The Latest It makes use of the Commission of Inquiry, which as a pacific method had 
 
 Peace Movement, been discussed in the Hague Conferences and was first brought forward 
 by the late Frederick de Martens, the great jurisconsult of the Russian 
 Ministry of Foreign Affairs, whose work in international law will contribute much in future de- 
 velopments. Such a commission has three distinct advantages: it secures an investigation of 
 the disputed facts, it gives time for consideration before war is declared, and it allows for the 
 influence of public opinion. The proposed peace plan suggested one year for investigations before 
 any proposed hostile action should begin, and the remarkable result attained by March, 1915 — 
 just two years after the first proposition — shows “Treaties of Delay” in force with eleven states, 
 signed by* twenty others, while acceptance in principle has been made by an additional five; 
 in all, thirty-six governments which are willing to learn the facts before deciding to enter on war.^ 
 In leading in this action, the United States has fulfilled an international social duty toward the 
 larger and the smaller nations that may be followed by others, until, in the very postponement 
 of war through righteous methods, peace shall be established. 
 
 Christian society at large has often lost sight of its ideal — the kingdom of God on earth — 
 but the day is dawning, even amid dark and heavy clouds, when after great upheaval and much 
 sacrifice the ideal shall become a reality. The supreme motive and aspiration of Jesus was “the 
 reign of God,” and — “God is love.” What is it that will bring the answer to the prayer “Thy 
 kingdom come”? When the law of love is fulfilled in social relations, the cities of the state will 
 become “the city of God.” 
 
 UV alter Rauschenbusch, Christianizing the Social Order. 
 
 2 Full information on the Commission of Inquiry and the Wilson-Bryan Peace Plan may be ob- 
 tained from a pamphlet by Denys P. Myers, sent free by the World Peace Foundation, Boston. 
 
 26 
 
LESSON TWELVE 
 
 THE RESPONSIBILITY OF THE CHRISTIAN 
 Study Matt. 23. 29-39 
 
 What is Christian patriotism? Is there any allegiance that is broader than that which an 
 individual owes to his country? Does being a Christian modify one’s patriotism? If so, how? 
 
 What are the relations which a true follower of Jesus Christ sustains 
 The Meaning of toward the other human bonds that bind him to his fellow citizens? 
 
 Christian Patriotism. Charles Sumner once said: “Not that I love country less, but hu- 
 manity more, do I now and here plead the cause of a higher and truer 
 patriotism. I cannot forget that we are men by a more sacred bond than we are cit- 
 izens, . . . that we are children of a common Father more than we are Americans.” There 
 are common interests that bind together all Americans. What are some of the common interests 
 that should bind together the members of the whole human family regardless of nationality? 
 
 The great difficulty seems to be not so much that of pointing out the human bonds that 
 transcend all nationalities and races as it is that of securing practical recognition of these bonds 
 in the everyday affairs of men. Men seem to understand — to know — that they 
 The Practical all are brothers, but their hearts contain so many selfish sentiments that in actual 
 Difficulty. conduct these ideas are crowded aside. The art of being kind is not mastered 
 because the art of maldng money or of achieving leadership monopohzes prac- 
 tically aU of one’s time and thought. Individual welfare comes before race welfare so much of 
 the time that the majority of man’s sentiments are built up around the former rather than the 
 latter. Thus these narrower ideas and sentiments become dominant. The ordinary citizen is 
 so hmited in his range of observation, interest, and sympathy that world-ideas and world-senti- 
 ments fad to be built up in his hfe. 
 
 The world as a whole has not been brought to the attention of the ordinary citizen in such 
 a way that he feels world-responsibility. He loiows his home and is interested in it. He loves 
 A Limited Sense works for it. He knows his community also — not as well as his 
 
 nf Poononcihiiitw home, perhaps, but nevertheless well enough to feel a sense of respon- 
 P sibihty for its welfare. Now and then national affairs are brought to his 
 
 attention and he takes a part in them. His sense of responsibihty as a citizen is seen on election 
 days and national holidays. But the world, as such, has no anniversaries or election days. It is 
 not as easy to act the part of a world-citizen as it is that of a citizen of a certain nation or city. 
 There are fewer ideas upon which or out of which to create intelligent interest in and a sense of 
 duty toward all the nations. Can a man’s sense of responsibihty reach beyond his information? 
 If he does not know the world, as a whole world, can he be expected to be active in its behalf? 
 
 In view of the past history of the relations between nations, it is not strange that the “ordi- 
 nary modest citizen in humble private station, remote from the diplomatic circles of Washington, 
 is inclined to imagine that affairs of international magnitude do not 
 The Responsibility concern him, that they belong to the secrets of state, that his ignorance 
 of the Obscure and lack of pohtical influence excuse him from responsibility in such 
 
 Christian Citizen. high and complicated matters.” But one of the great needs of the present 
 
 hour is to make all such private citizens see their vital relation to such 
 affairs. In a nation where the government is of the people, by the people, and for the people, 
 aU of the activities of the government, international as well as internal, should be a concern of 
 the people. The goverrunent should be servant, and not master. It should be treated as such. 
 The obscurity of a citizen does not sever his vital relationships to his government. The inter- 
 national relations of a nation should reflect the conscience and the intelligence of its citizens. 
 
 The individual whose spirit is that of helpfulness and brotherliness is confronted with a 
 task unknown in ancient times. It is this: How can I project this attitude of good will, of in- 
 telligent interest, so that it wiU benefit all those who are within reach? 
 How Can Good Will For one individual to help another in this direct way seems to be a 
 Become Efficient? simple matter, and it was before the time of the complex modern rela- 
 tionships. But rescue work is now done by well-organized missions. 
 It is in the hospitals that the sick and wounded are best cared for. The ultimate causes of the 
 excessive burdens carried by the fainting — ^who can discover? The efficient moral as well as in- 
 dustrial units are constantly enlarging. In national affairs the one who seeks to work independ- 
 ently of his fellow citizens lacks prudence. Cooperation is the watchword of the hour. To further 
 the cause of peace most effectively, it is necessary to work with peace agencies. The man with 
 a right motive must still find the right group with whom to work. To what extent is the opposi- 
 tion to the peace movement organized? How may the methods of this opposition be met? 
 
 The progress of civilization reveals the fact that an increasingly large number of people are 
 Practical lookii^S upon social ideals from the standpoint of actual present conditions. It is 
 Idealism greatest and most remote visions who is apt to secure the 
 
 ■ largest number of followers. The one who is merely visionary is sure to be unpop- 
 ular. He is looked upon with suspicion. The other-worldly saint is sure to be reminded of the 
 
 27 
 
Does God Use Nations 
 as Instruments 
 of Righteousness? 
 
 •victories and defeats of the cause of truth in this world. The true saint does not pray to 
 Vje taken out of the present world, but to be saved from the evil that is near at hand. The 
 real task is to Christianize the present order of affairs. God is deeply interested in things as 
 they are. He is imminent in the present-day forces that make for peace and righteousness. 
 To ignore these forces is to ignore him. Wholly to sejiarate oneself from the world is to make 
 cooperation with God impossible, kiainthood, to be genuine, must have practical value. How 
 can Christian people be made to feel that they are a vital part of the kingdom of God enterprise, 
 and that the defeat of the cause of peace is in a true sense their own jjcrsonal and individual de- 
 feat? 
 
 The death of the patriot on the battlefield is no longer looked ujjon as the symbol of the 
 highest patriotic devotion of a citizen. The nation’s crises are not always sudden and sjrec- 
 tacular. The most gigantic conflicts are often those that involve ideas and con- 
 The Life of victions that have slowly become enthroned in the hearts of a multitude and 
 the Patriot, crystallized in a morally courageous leader. What facts make it easier to die for 
 one’s country than to live for it? How can patriotic living become more iwp- 
 ular and prevalent than it now is? Until men and women catch the spirit of Saint Paul and arc 
 willing to die daily (see 1 Cor. 15. 31) for the cause of Christ, the greatest enemies of humanity 
 will not be overthrown. 
 
 Is it right for a Christian, under any circumstances, to take ujr arms? If so, v/hat are some 
 of these circumstances? If a nation is bent on evil and undertakes, aggressively, to place its 
 own interests in opposition to those of the kingdom of God, what 
 else is there for a Christian citizen to do but to become a part of an 
 organized force that seeks to resist the aggressor? Channing once 
 said: “When a government becomes an engine of oppression, the 
 Scriptures enjoin subjection no longer. Exjredicncy may make it 
 our duty to obey, but the govermnent has lost its rights: it can no longer urge its claims as an 
 ordinance of God.” The prophets of Israel were accustomed to think of God as using one nation 
 as an instrument by which to punish another . As a result of the wickedness of Israel, God, speak- 
 ing through his prophet Amos, said: “For, behold, I will raise rijr against you a nation, O house 
 of Israel, saith Jehovah, the God of hosts; and they shall afflict you from the entrance of Hamath 
 unto the brook of the Arabah” (Amos 6. 14). How is it possible to reconcile this proiflictic utter- 
 ance with Jesus’s thought contained in the parable of the wheat and taros (see Matt. 13. 24-30)? 
 
 One of the greatest immediate needs in the further advancement of the cause of international 
 peace is that each individual citizen find a rehgious — -indeed, a Christian — motive for all of his 
 political acts. National consciousness should bo permeated with a sense 
 A Divine Plan for of a national destiny that is appointed of God. The truly Christian citizen 
 Every Nation. should be al)lo to discover and to apineciate the hand of God in the history 
 of his own nation. In a real sense one’s native country should seem to be 
 called of God to make a definite contribution to the welfare of the race. The Jews never thought 
 of their nation as being outside of the jjlans and clearly announced i)uri)ose of God. What is 
 God’s will for the United States of America as related to the other nations? 
 
 It is this definite conception of God’s purpose for a nation that helps to establish a standard 
 of national conduct. The ancient Hebrew citizens and statesmen judged of the meaning of the 
 national events from the point of view of their bearing upon the nation’s ful- 
 filling its divine mission. Their devotion to their nation reflected their lo 3 nlty 
 to Jehovah. The two were inseparable. National prosperity and safety were 
 thought of as dependent upon ol)cdience to God. God’s particular interest in 
 them as a nation increased their political responsibilities. The gravest national 
 danger was that the citizens might forget God. The highest credential of patriotism was religious 
 fidelity. The most terrible arraignment of the Jewish nation was si)oken by Christ, as he viewed 
 the capital city: “Alas for you, scribes and Pharisees, hypocrites, for you repair the sepulchers 
 of the prophets and keep in order the tomlrs of the righteous, and your boast is, ‘If we had lived 
 in the time of our forefathers, we should not have been implicated with them in the murder of 
 the prophets.’ iSo that you bear witness against yourselves that you are descendants of those 
 who murdered the prophets. Fill up the measure of your forefather’s guilt. O serjients, 0 vipers’ 
 brood, how are you to escape condemnation to Gehenna? For this reason I am sending to you 
 irrophets and wise men and scribes. Some of them you will put to death — na 3 ^ crucify; some of 
 them you will flog in your synagogues and chase from town to town; that all the innocent blood 
 shed upon earth may come on you, from the blood of righteous Abel to the blood of Zechariah 
 the son of Berechiah whom you murdered between the sanctuary and the altar. I tell you in 
 solemn truth that all these things will come upon the jrresent generation. O Jerusalem, Jeru- 
 salem, thou who murderest the prophets and stonest those rvho have been sent to thee! how 
 often have I desired to gather thy children to me, just as a hen gathers her chickens under her 
 wings, and you would not come! See, your house will now be left to you desolate! For I tell 
 you that you will never see me again until you say, ‘Blessed be He who comes in the name of the 
 Lord’ ” (Matt. 23. 29-39). What national events have furthered the divine purpose for me? 
 
 28 
 
 The Fusing 
 of Patriotism 
 and Religion. 
 
LESSON THIRTEEN 
 
 CHRIST THE, ASSURANCE OF PERMANENT INTERNATIONAL GOOD-WILL 
 
 Study Rev. 21. 1-8 
 
 Of all the leaders of the peace movement there is none whose influence is coinjiarable with 
 that of Jesus Christ. His influence upon men is such that he has earned the title “Prince of 
 Peace.” One of the fundamental truths of his kingdom as enunciated in 
 Jesus Christ the the sermon on the moimt is: Blessed are the peacemakers, for it is they 
 Prince of Peace, who will be recognized as sons of God. At his birth a multitude of the 
 heavenly army sang a hymn of praise: “Glory to God in the highest heavens, 
 and on earth peace among men who jdease him!” And the marvelous fact is that in the course 
 of the centuries the singing of this hymn on this occasion is becoming more and more wddely 
 recognized as being approi)riate in view of his character and ministry. As the world’s burden of 
 militarism increases and as the destructiveness of modern warfare becomes more appalling, it 
 is coming to be more evident that the only adequate ground for hope of the ultimate reign of 
 peace on earth is the one of whom Paul wrote: He is our peace. 
 
 The message of Jesus to the men of his day was one of reconciliation and restoration. The 
 most emphatic note in his message was that of love which unites man to God and man to his 
 fellow men. He intensified the bonds of brotherhood. He taught men to 
 Jesus’s Emphasis forgive one another. He set lief ore his disciples a seemingly impossible 
 Upon Love. task in the following: “I command you all, love your enemies, and pray 
 
 for your persecutors; that so you may become true sons of your Father in 
 heaven” (Matt. 5. 44). The best short summary of his teaching is found in his reply to one of 
 the scribes: “The chief commandment,” rejfiied Jesus, “is this: Hear, O Lsrael! the Lord our 
 God is one Lord; and thou shalt love the Lord thy God with thy whole heart, thy whole soul, 
 thy whole mind, and thy whole strength” (Dent. G. 4, 5). “The second is this: ‘Thou shalt love 
 thy fellow man as thou lovest thyself’ ” (Lev. 19. 10). “Other commandments greater than these 
 there is none” (Mark 12. 29-31). What is the difference between “fellow man” and “neighbor”? 
 
 It is significant that when the hostile Jews wished to turn public sentiment against Jesus, 
 one of the methods used was to accuse him of excessive hospitality. He W'as friendly to social 
 outcasts. “See this man,” they exclaimed, “a friend of tax gatherers and no- 
 A Spirit of torious sinners” (Matt. 10. 19). His sympathy w'as so broad that it included 
 
 Friendliness, those who were usually thought of as being unworthy of friendly treatment. 
 
 He drew men to himself with such bonds of personal loyalty that they faced 
 death rather than give up their allegiance to him. Those who caught his spirit were bound to- 
 gether into a society the vitality of which is seen in the world-wide Christian fraternity of to-day. 
 He said to his followers: “You are my friends.” “It is not you who chose me, but it is I who 
 chose you” (John 15. 14, 15). This spirit of Christian friendliness is gradually laying the founda- 
 tion of a social organization that will endure forever and which wall include the entire human 
 race. What political kingdom, founded at the time of Jesus’s earthly ministry, has continued 
 until to-day? Are kingdoms founded on love more endurino' thnn those^founded upon force? 
 
 Jesus Christ took upon himself the burden of the worldTh to inj,.'- a divine appreciation 
 of the fact that hatred, strife, mutual distrust, selfishness, greed, forms of sin stand in 
 
 the way of the. reign of peace among men. Hence his passionate endeavor 
 Jesus as the to rid the human heart of these weaknesses. It is sin that makes it im- 
 
 Saviour from Sin. possible for men to appreciate that fullness of life, that life in Christ, 
 which is naturally peaceable, gentle, kind, and charitable. For all indi- 
 viduals who have come to have an appreciation of the true nature of sin and have earnestly de- 
 sired to be free from its blighting influence, Jesus Christ has provided a way of salvation. It is 
 because of his power to save men from those passions and other weaknesses that lead to w^ar 
 tliat he has made possible a vision of a world-wide society founded upon brotherly kindness, 
 justice, and righteousness. It is he who has opened up a way for intimate communion and fellow- 
 ship between every member of all the nations of earth and the God of justice, mercy, and truth. 
 He revealed a Father’s divine love and taught men how to reciprocate that love. What hope of 
 final w'orld-peace can there be as long as men in gveat numbers are content to live sinful lives? 
 Will the awful destructiveness of modern warfare give the world a new appreciation of sin and its 
 results? Does w^ar have any effect upon the religious life of a nation? 
 
 Wherever the teachings of Christ have gone and men have seriously undertaken to live in 
 accordance wdth them, there has resulted a new appreciation of the worth of human life. Tender- 
 ness has marked the new attitude toward childhood; womankind has been 
 The Christian treated with respect, the sacredness of the family has been established; a 
 Appreciation of sense of responsibility for the welfare of the neighborhood and community 
 Human Values, has been quickened; labor has taken on new dignity; waste and destruction 
 of natural resources have been condemned; parenthood has been purified and 
 exalted; in fact, all of the natural human relationships have had a higher ajipreciation. The 
 result is that anything that tends to mar or destroy them meets with a new resistance. In the 
 
 29 
 
time of savagery men did not oppose war on moral grounds. It is reasonable to suppose that 
 with the advancement of Christianity the opposition to war will become increasingly determined 
 and persistent? What assurance is there that it will finally become adequate to abolish war as 
 a method of settliirg international differences? Has Christianity failed in those nations that 
 are aggressors in beginning war? 
 
 One of the results of the influence of Jesus Christ is that his followers discover an ever-en- 
 larging number of bonds that unite them to all members of the human family. However, the 
 bonds already recognized are given a higher moral quahty. There was no in- 
 Christ’s Law dividual with whom Jesus came in contact who might not have been benefited 
 of Service. by him. He pitied the poor and the needy; he comforted those m distress; he 
 helped those who were in need of assistance; he expressed appreciation of and 
 admiration for those whose personal worth warranted it. The deepest motive m all his conduct 
 was to do good to others. His immediate followers reflected this benevolent attitude. What is 
 to prevent its becoming characteristic of all manldud? Which will ultimately prevail, the Chris- 
 tian standard of service or the heathen standard of lordship and domination? “Jesus called them 
 to him, and said, ‘You know that the rulers of the Gentiles lord it over them, and their great 
 men exercise authority over them. Not so shall it be among you; but whoever desh-es to be first 
 among you shall I)e your servant, and whoever desires to be first among you shall be yom- bond- 
 servant; just as the Son of man came not to be served, but to serve, and to give his hfe as the 
 redemption price for many’ ” (Matt. 20. 25-28). 
 
 It would seem that Christianity is absolutely opposed to the principle of superiority through 
 force. The two are eternally contradictory. Wilham Leighton Crane says: “One thing seems 
 certain. Not this nation or that, but the whole civilized world will ere long 
 Christ or Force, be forced to a decision between the ruinous worship of Force and the benefi- 
 cent worship of God. Two masters cannot be served forever. Two oppo- 
 site opinions cannot be eternally maintained. The time comes when it is no longer possible to 
 continue to keep both, and it is necessary to ally oneself with either one or the other. No com- 
 promise is jiossible between Christ and Nietzsche. Multitudes even now are mustering in the 
 Valley of Decision. And before them lies the most momentous choice yet proposed in the course 
 of the social evolution of the world.” 
 
 It is estimated that “the clergy of the United States number approximately 175,000, and 
 there are, perhaps, about three times as many in Europe, exclusive of Russia — 700,000 in all” 
 The Influence George Holley Gilbert, The Bible and Universal Peace, page 203). The 
 
 of the Church influence of this great body of educated men upon public opinion is a factor 
 of Christ must be taken into accoimt. These ministers and their successors will 
 
 ■ exert a vast influence upon the thoughts and the convictions of Christendom. 
 
 The powerful influence of religion as a motive in conduct has already been well illustrated in the 
 so-called “religious wars.” Back of the Crusades was the desire to rescue the Holy Land from 
 the infidels, who had political control of it. Is the desire to protect human 
 hfe from the further ravages of war a cause less holy? Is not God eagerly 
 ^ying aid to those who labor in it? If the followers of Jesus Christ become 
 ion ofde fact that war must be abolished before the kingdom of God 
 ttvj.i ue' established among men, and that in the advancement of that king- 
 dom their immediate duty is to estabhsh the substitutes for w^ar, what resources will become 
 available for the peace movement? If all the Christian resources of intelligence, material wealth, 
 personal influence with men, and prayer were concentrated upon the solution of this problem, 
 how long woidd it remain unsolved? The solution of every such question is, ultimately, moral. 
 Is Christianity yet fully convinced of the inherent wickedness of war? 
 
 One of the powerful forces now at work in human life — in as far as that life has come under 
 the sway of the gospel message — is the hope and eager expectation of the final triumph of Jesus 
 Christ. This vision of hope quickens the imagination and stimulates 
 The New Heaven and innumerable desires. “Come, Lord Jesus; hasten thy coming,” is the 
 the New Earth. thought frequently heard from the pious lips of prayerful Christians. 
 
 The vision of John seems to be not inappropriate as one meditates 
 on this ultimate triumph of good will. 
 
 It is the Christian’s hope that some day the recognized dwelling place of God will be among 
 men. He will dwell among them. They shall be recognized as his people. But before that day, 
 the intense spirit of modern nationalism must enlarge until it takes in all 
 Jesus Christ the nations. The vision of world-wide fraternity will have to be universally 
 Ultimate Hope. appreciated. The courage and self-sacrifice now finding expression in war 
 will find other kinds of activity that will in no way lessen their moral value. 
 World organization must be an accomplished fact before death, sorrow, the wail of woe and pain 
 shall have passed away. Interracial appreciation and good will must gradually permeate all 
 peoples. At the very heart of this broad movement is Jesus Christ. Its efficient cause is found 
 in the individual’s loyalty to him. Wherever this relationship is intelligent and vital, the con- 
 ditions of permanent peace are fulfilled. Why is this the great immediate task of the church? 
 
 30 
 
 The Religious 
 Motive of the 
 Peace Movement. 
 
Christianity and Peace in Lake Mohonk Reports 
 
 The following is an index of the addresses and remarks on Christianity and the peace move- 
 ment in the twenty Reports of Lake Mohonk Conferences on International Arbitration, 1895- 
 1914. These reports are in the majority of the hbraries of the United States. Quotation marks 
 signify titles of formal addresses. 
 
 Christ, conquests of, remarks, 1900, 28. 
 Christian — 
 
 “Contribution Which, Churches Can Make 
 to International Good Will,” address by 
 Very Rev. W. Moore Ede, 1910, 49. 
 Endeavor movement, address by John 
 ' Wilhs Baer, 1900, 61; resolution concern- 
 ing, 1900, 111. 
 
 “Endeavor Society’s Work for Peace,” ad- 
 dress by Amos R. Wells, 1899, 84. 
 
 “Idea of Peace More and More Prevaihng,” 
 comment of Merrill E. Gates, 1895, 64. 
 “Outlook,” address by Rev. George Dana 
 Boardman, 1899, 58. 
 
 powers, attitude of, toward peace, 1912, 165. 
 “Relation of the Young Men’s — Associa- 
 tion to the International Arbitration 
 Movement,” address of John R. Mott, 
 1908, 164. 
 
 “Student Movement and International 
 Peace,” address by John R. Mott, 1914, 
 195. 
 
 Christianity — 
 
 and backward races, remarks of Felix Adler, 
 1900, 76. 
 
 and patriotism, remarks by Rev. S. E. 
 Eastman, 1909, 117. 
 
 and the peace movement, remarks, 1903, 
 
 33, 70, 97, 117. 
 
 “and the Peace Movement,” address of 
 Canon Alexander Giesswein, 1913, 54. 
 and war, address by William S. Clark, 1900, 
 
 , 24; remarks by William H. Seward, 1900, 
 
 32; address of Rev. Charles E. Jefferson, 
 D.D., 1900, 99; remarks of Rev. Charles 
 F. Dole, 1901, 37; remarks of Judge J. N. 
 Stiness, 1901, 97. 
 
 Church — 
 
 attitude of, remarks by Rev. Reuen Thomas, 
 1899, 65. 
 
 “as a Factor in Racial Relations,” address 
 by Rev. Sidney L. Gulick, 1914, 200. 
 
 “and Internationalism,” address by Rev. 
 
 Frederick Lynch, 1909, 77. 
 
 “and the New International Order,” ad- 
 dress by Rev. Charles R. Brown, 1914, 
 205. 
 
 “Peace League,” address of Rev. Frederick 
 Lynch, 1912, 196. 
 
 Peace Union, remarks concerning, 1914, 9, 
 
 34, 188-189, 222. 
 
 Work of — for international peace, remarks, 
 1913, 52-59; 1914, 9, 42, 188-209. 
 
 Churches — 
 
 “The Ability and Duty of the — to Aid 
 More Actively the Arbitration and Peace 
 Movement,” address of Rev. Francis H. 
 Rowley, D.D., 1908, 159. 
 
 American Association of Ministers to Pro- 
 mote Peace organized, 1902, 123-124. 
 “Associated Councils of English and Ger- 
 man,” remarks by J. Allen Baker, M.P., 
 
 1911 154. 
 
 in Canada, 1914, 31. 
 
 “Canadian, and Peace,” address of Rev. 
 
 WiUiam Sparling, D.D., 1911, 163. 
 charged with neglect of peace movement, 
 1909, 77-81, 82, 117; defended, 1909, 114, 
 123. 
 
 Christian, part of, in relation to peace, 
 1911, 140. 
 
 Duty of, in regard to peace, remarks of 
 John B. Garrett, 1902, 115, 123-124; 
 1908, 159; 1911, 140-170; remarks by 
 Edwin Ginn, 1913, 27. 
 
 “Duty of, in Regard to International Peace,” 
 address of Rev. Wilham Thomas, 1910, 55. 
 “Duty of, in Reference to International 
 Peace,” address by Rev. John Clifford, 
 1911, 147. 
 
 in England, 1914, 9, 189. 
 
 Federal Council of, of Christ in America, 
 
 1911, 158-9, 161-3; 1912, 196-199; rela- 
 tion of, to international arbitration, 1912, 
 137-142; work of, for international peace, 
 
 1912, 196-199. 
 
 “Federal Council of,” remarks by Rev. 
 
 E. B. Sanford, D.D., 1911, 161; 1914, 188. 
 “German, and International Peace,” re- 
 marks by F. Siegmund-Schultze, 1911, 
 145; comment, 1914, 9, 189. 
 
 “How, Should Consider Peace,” remarks by 
 Rev. Charles E. Jefferson, D.D., 1911, 168. 
 “and International Arbitration,” address of 
 Dr. George Edward Reed, 1909, 123. 
 international conference of, 1914, 9, 189. 
 and peace movement, 1908, 159-164; 1910, 
 25, 49-57, 126; resolution on, 1910, 10, 
 135; urged to more active work, 1910, 10; 
 1914_, 188. 
 
 “Relation of, to International Arbitration,” 
 address of Rev. Joseph Silverman, D.D., 
 
 1912 137 
 
 in Switzerland, 1914, 9, 189. 
 
 “Work of Buffalo — for Peace,” remarks by 
 Frank F. Williams, 1911, 169. 
 
 Work of, for peace in United States, 1911, 
 21, 157-162, 169; 1913, 52-59. 
 
 31 
 
Organizations Supplying Literature 
 
 American Association for International Conciliation, organized 1906. 
 Secretary, Frederick P. Keppel, 407 West 117th Street, New York City. 
 Pamphlet publications, beginning in April, 1907, distributed free up to the 
 limit of editions. 
 
 American Peace Society, founded 1815-1828. Secretary, Benjamin F. 
 Truel)lood; executive director, Arthur Deerin Call, Colorado Building, Wash- 
 ington, D. C. The “Advocate of Peace,” a monthly publication, is the organ 
 of the society. The subscrijition price is $1 per year. From this society may be 
 oljtained many jramphlets and reports. 
 
 American Society for the Judicial Settlement of International Disputes, 
 founded in 1910. Secretary, James Brown Scott, 2 Jackson Place, Washing- 
 ton, D. C. Pamphlet publications, issued quarterly, are sent free to any ad- 
 dress. Ajrplications should be made to the assistant secretary, Tunstall 
 Smith, The Preston, Baltimore, Md. 
 
 Church Peace Union, founded by Andrew Carnegie, 1913. Secretary, 
 Rev. Frederick Lynch, D.D., 70 Fifth Avenue, New York. Issues a series of 
 pain])lilets with the general title of “The Church and International Peace,” 
 •aiul other publications; sent free on request. 
 
 Federal Council of the Churches of Christ in America, 105 East 22d 
 Street, New ^'ork City. Dr. Charles S. Macfarland, Secretary. Literature 
 su])plied through the Commission on Peace and Arbitration. Sidney L. 
 Ciulick, Associate Secretary. 
 
 National Peace Council. Secretary, Carl Heath, 167 St. Stephen’s 
 House, Westminster, S. W., London. A central body, representing 180 or- 
 ganizations. Publishes many pamphlets. 
 
 ’fhe Peace Society, founded in 1816. Secretary, Dr. W. Evans Darby, 47 
 New Broad Street, London, E. C. Publishes many pamphlets. 
 
 \\’orld Peace Foundation, founded by Edwin Ginn, of Boston, in 1909, as 
 the International School of Peace; reorganized and incorporated under the 
 present name in 1910. Chief director, Edwin D. Mead, 40 Mt. Vernon Street, 
 Boston, Mass. Publishes a series of pamphlets and the volumes of an In- 
 ternational Library. Single copies of the pamphlet issues may be obtained 
 gratuitously. 
 
 World’s Student Christian Federation (Federation Universelle des Etu- 
 diants Chretiens), the outgrowth of the international activities of the Y. M. 
 C. A. The moving spirit is Dr. John R. Mott, and the central office is in the 
 Y. M. C. A. Building at 124 East 28th Street, New York. Organ: “The 
 Student World,” quarterly, per annum 25 cents. Dr. Mott is also president 
 of the “Continuation Committee” of the World Missionary Conference of 
 All Protestant Churches, office 100 Princes Street, Edinburgh, which pub- 
 li.shes quarterly “The International Review of Missions.” 
 
 World’s Young Women’s Christian Association. Office of general sec- 
 retary, 26 George Street, Hanover Square, London. Organ: “The World’s 
 Y. W. C. A. Quarterly;” subscription, per annum, 6d. 
 
 32