Now, there is an important psychology here that we must reckon with. Professor Stratton, in his work on "The Psychology of the Religious Life," calls attention to the fact that religion breeds conflict, it gives birth to opposites or antitheses, and he devotes nearly the entire volume to a consideration of these conflicts. In one of his most interesting chapters[6] he points out the fact that religion is productive of both breadth and narrowness of sympathy, of both social and anti-social feelings, of both egoism and altruism. He illustrates this in pointing out the exclusiveness of some religions, such as that of the Jews, and of the catholicity of others, such as Buddhism and Christianity. He points out, also, the jealousy and intolerance of the monotheistic religions, such as Judaism, Christianity and Mohammedanism, as compared with polytheistic religions, like Buddhism. The former, like Elijah, are very jealous for their Lord, and such jealousy breeds narrowness and intolerance. It breeds exclusiveness, strife and often persecution. Now most of the conflict between narrowness and breadth of sympathy to which religion gives rise is due to wrong conceptions of the ethical nature of God. This manifests itself in many ways. God is conceived as a God of one people, rather than of others; or of one people particularly and peculiarly, and of other peoples merely generally; or a God choosing and rewarding the elect and damning the non-elect; or a God favoring only one mode of salvation peculiar to a certain people or sect, and hostile to all others; or a God of one revelation rather than of another. In short, God is a God of favoritism instead of the impartial God and father of all mankind. Such a God is not a God of justice, much less of love. Such a conception is productive of division, rather than of unity in the race. It begets strife, rather than harmony. Witness the religious wars that history records. Witness, for example, the history of the conflict between Mohammedanism and Christianity; between Protestantism and Catholicism. As a rule, religion is so involved in the life of a people that it becomes an integral part of their nationalism. Historians call attention to the fact that the monotheism of the Jews was largely the outgrowth of reflection upon their own history as a people. They saw in this history a Divinity that had shaped their ends, however roughhewn they may have been. They regarded themselves a "peculiar" people, specially chosen of God. For more than a century a similar belief prevailed in America. Our wonderful history led people to believe that we are a favored nation. God's providential government reveals a partiality for America when compared with other nations. With such conceptions of a partial God, it is but a short step to making use of God for national ends, and, as illustrated in the case of the German nation today, only another step to conceiving God's