which a man showed to another country as such would imply a want of love
for his own countrymen. Such a system of politics must inevitably lead
men astray. Christian morality is personal and social, and in its nature
cannot be political. Its object is to promote morality of the
individual, in order to strengthen him to work unselfishly in the
interests of the community. It tells us to love our individual enemies,
but does not remove the conception of enmity. Christ Himself said: "I am
not come to send peace on earth, but a sword." His teaching can never be
adduced as an argument against the universal law of struggle. There
never was a religion which was more combative than Christianity. Combat,
moral combat, is its very essence. If we transfer the ideas of
Christianity to the sphere of politics, we can claim to raise the power
of the State--power in the widest sense, not merely from the material
aspect--to the highest degree, with the object of the moral advancement
of humanity, and under certain conditions the sacrifice may be made
which a war demands. Thus, according to Christianity, we cannot
disapprove of war in itself, but must admit that it is justified morally
and historically.

Again, we should not be entitled to assume that from the opposite, the
purely materialistic, standpoint war is entirely precluded. The
individual who holds such views will certainly regard it with disfavour,
since it may cost him life and prosperity. The State, however, as such
can also come from the materialistic standpoint to a decision to wage
war, if it believes that by a certain sacrifice of human lives and
happiness the conditions of life of the community may be improved.

The loss is restricted to comparatively few, and, since the fundamental
notion of all materialistic philosophy inevitably leads to selfishness,
the majority of the citizens have no reason for not sacrificing the