judgment on unbelievers, or a judgment on the arrogance of the Germans, etc.—is part of this old barbarism, and may be disregarded. It conceives that God is vindictive, and at the same time assures us that Christianity sternly condemns vindictiveness. It allows God to deal mighty blows at those who affront him, and tells men to bear affront with patience and turn the other cheek to the smiter. It is simply part of that mixture and confusion of old and new ideas which a codified religion always exhibits. We pass it by, and turn to more serious considerations. I pass by also eccentric ideas of Deity like those of Sir Oliver Lodge or Mr. G. B. Shaw—two oracles who have been singularly silent on the religious aspect of the war. Let us examine the main religious problem as broadly and as honestly as we can.
The first and chief reflection that occurs to any man who does thus seriously examine the relation of the war to theism is that, after all, it is not so easy to disentangle theology from the crude old doctrines which our more liberal divines think they have abandoned. They tell us that they do not believe in a vindictive Deity, they disdain the doctrine of eternal punishment, they smile at many of the Judaic conceptions of Jehovah in the Old Testament. God is the all-holy and benevolent ruler of the universe. They refuse to believe that the souls of sinners and unbelievers are tortured for ever after death, and trust the whole scheme of things to the love and justice of God.
The grave difficulty of this enlightened theology, indeed of all theology, is the immense amount of pain and evil in the universe, and this mighty war we are considering puts it in a very acute form. It is
