an age in which applied science makes it so formidable is a very grave
moral issue. It turns our thoughts at once to those branches of the
Christian Church which claim the predominant share in the moulding of
the conduct of Europe.

But these questions of the efficacy of Christian teaching or the
influence of Christian ministers are not the only or the most
interesting questions suggested by the relation of the war to the
prevailing religion. The great tragedy which darkens the earth to-day
raises again in its most acute form the problem of evil and Providence.
More than two thousand years ago, as _Job_ reminds us, some difficulty
was experienced in justifying the ways of God to men. The most
penetrating thinker of the early Church, St. Augustine, wrestled once
more with the problem, as if no word had been written on it; and he
wrestled in vain. A century and a half ago, when the Lisbon earthquake
destroyed forty thousand Portuguese, Voltaire attempted, with equal
unsuccess, to vindicate Providence with the faint hope of the Deist.
Modern science, prolonging the sufferings of living things over earlier
millions of years, has made that problem one of the great issues of our
age, and this dread spectacle of _human_ nature red in tooth and claw
brings it impressively before us. Is the work of God restricted to
counting the hairs of the head, and not enlarged to check the murderous
thoughts in the human brain? Nay, when we survey those horrid stretches
of desolation in Belgium and Poland and Serbia, where the mutilated
bodies of the innocent, of women and children, lie amidst the ashes of
their homes; when we think of those peaceful sailors of our mercantile
marine at the bottom of the deep, those unoffending civilians whose
flesh was torn by shells, those hundreds of thousands whom patriotic
feeling alone has summoned to the vast tombs of Europe, those millions
of homes that have been darkened by suspense and loss--how can we repeat