A few Jews denied or concealed their religion in the army as elsewhere. Some few enlisted under assumed names; a number denied their Judaism and avoided association with Jews, perhaps fearing the anti-Semitism which they had heard was rife in military circles. Their fear was groundless and their deception, as a rule, deceived nobody. The American army as it was organized during the war had no place for prejudice of any kind. Efficiency was the watchword; the best man was almost invariably promoted; in all my experience abroad I have never seen a clear case of anti-Semitism among higher officers and only seldom in the ranks. Occasionally also I met the type of Jew who admitted his origin but had no interest in his religion. Such a one--a lieutenant--who was known as a friend of the enlisted men generally and especially of the Jewish ones, assisted me greatly in arranging for the services for the fall holydays, but did not attend those services himself. He represented the type now fortunately becoming rarer in our colleges, the men who have too much pride to deny their origin but too little Jewish knowledge to benefit by it. It is noteworthy that this particular man was stationed in the S. O. S. and had at that time never been at the front. Most men turn toward religion under the stress of battle; those who have never been in battle presented in certain ways a civilian frame of mind. Most of the Jews in the army were orthodox in background, rather than either reform or radical. Perhaps the orthodox did not have the numerical superiority they seemed to possess; in that case I saw them as the most interested group, the ones who came most gladly to meet the chaplain. Not that the other two groups were lacking in this army, which took in practically all the men of twenty-one to thirty-one years in America. The dominating group, however, was orthodox in background, though most of them were not orthodox in conviction. Causes are not far to seek--they had never studied orthodoxy; they were young men and had few settled religious convictions; they were in the midst of a modern world where other doctrines were more attractive. The fact is that their convictions were usually directed toward Zionism rather than toward one or another form of Judaism itself. Again, they were without reasons for their interest. Zionism appealed to them simply as a bold, manly, Jewish ideal; they did not enter into questions either of practicability or of desirability. In other words, they were young men, not especially thoughtful, who were interested in Jewish questions only as one of many phases of their lives. They had their own trend, but were glad to accept leadership of a certain type, adapted to their own lives and problems.