ignore these few cases. The vast majority emphatically hold that view. In their regard we can say only what has been said a hundred times. Whether you speak of the world-process in general or any particular cruel phase of it, such as this war, you maintain that God chose, out of many conceivable ways, the one way that is marked by cruelty and suffering. An infinite God is not so confined in the choice of means. And just as we say of the world-process in general, that to build the sunnier lives of a remote generation on the sufferings of this and earlier generations implies a grave injustice to us, so we must say of the war. No spiritual advantages to those who survive will reconcile us to the suffering and the loss of those who fell in the tragic combat. I speak impersonally. It happens that I have no near relatives of military age, and neither I nor any near relative is likely to suffer by the war. But when I brood over the agony of the less fortunate millions, over the harrowing experience of Belgians, Poles, and Serbs, over the whole ghastly orgy of blood and tears in Europe, I feel unutterable disdain of these paltry efforts to justify the ways of God to man.
Let us look a little deeper into the matter. No doubt the plain statement that God "sent" or caused this war will excite a certain repugnance in many Christian minds. They will prefer to say that God "permitted" it. Man has "free will," and it is the plan of providence to give a certain play to this free will. When man has bruised his shins—more frequently the shins of other people—God may, on being supplicated sufficiently, issue his veto and put matters right. I am quite acquainted, from a severe theological education, with the more learned language in which this theory is expressed by theologians, but I
