I do not speak merely of the deaths, the pain, the privation, the outrages, the flood of tears and blood over half of Europe. This, indeed, is of itself enough to make the theory repellent to any who do not share the ascetic views taught in the Churches. The notion that an evil is justified if good issue from it is akin to the notion that the end justifies the means. But I would draw attention to an aspect of the war which is almost ignored by these eloquent preachers. They eagerly record every flash of heroism, every spark of charity and mercy, that the war evokes. They refer sympathetically to the dead and the bereaved, the outraged girls and women—whom, in the narrowest Puritanism, they forbid to rid themselves of the awful burden laid on them by drunken brutes—the shattered homes and monuments. But there is a side of war which they must know, and it demands plain speaking. It relaxes the control of moral restraints even where it was before operative. The illegitimate-birth rate of England and France will faintly tell the story before the year is out. Inquiry in any town where our soldiers are lodged, or in the rear of the French and English (or any other) trenches, will tell it more fully. I do not speak of crime and violence, but of willing sexual intercourse where it was never known before. These things, and the increased drunkenness and the stirring of old passions, are regarded by the clergy as amongst the most evil things of life. Do they seriously suggest that they have been brought in to secure, or are justified by, the spiritual advantage of the refined and emotional few whose religion is only deepened by affliction?
In short, I find not a single phrase of valid explanation or apology in these and other prominent clerical
