In view of the failure of all of these more or less harmonizing and synthesizing forces to prevent such a gigantic war, what are we to say about world-organization after the conflict? Nations must live and sustain relations to one another. They must establish some _modus vivendi_, and it must be founded on justice. The necessity of righteousness and good will in international relations has been made more apparent than ever by this most tragic conflict. And the question arises: What organized forces are to establish such righteousness and good will among the nations? We must depend upon the very same forces that have been operative in the past; that is, upon international law, morality, art and religion, but they must be made more effective. How this may be done in the case of religion it is the aim of this paper to try to explain. In the first place, if religion is to become powerfully effective in this direction, it must take a really ethical view of God. He must be regarded as essentially moral in his constitution; as ruling in absolute righteousness, and a being whose ultimate aim with reference to men and the world is the realization of a new heaven and a new earth wherein righteousness is to dwell. Much as believers in religion have said on this subject, the conceptions of many as expressed in belief and conduct have contradicted their words. When the nation of Martin Luther, including not merely the docile masses, but the spiritually enslaved clergy and servile university professors,[3] among whom may be numbered such religious leaders as Harnack, can accept and pray for the success of the war program of a ruler who regards himself to be the vicegerent of the Almighty, coöperating with him in a scientifically organized movement for the triumph of the most diabolical forces the human race has ever witnessed--approving the vices of hell as though they were the virtues of heaven--this nominally Christian nation is either guilty of awful blasphemy or it has lost its vision of an ethical God. Such a conception of the Deity proves divisive rather than unifying. It recognizes merely a partisan tribal Deity who coöperates with a people to realize its own ends, however unworthy and debasing those ends may be. Its influence is promotive of national selfishness, and makes against a brotherhood of nations. Professor Leuba speaks of the utilitarian ends for which men believe in God--making him hardly more than a meat purveyor;[4] but the German conception of God is much crasser than this.[5] "_Gott mit uns_" is a God that is asked and believed to coöperate in the most damnable atrocities the human mind ever conceived in order to further low national aims.