Here lies the supreme moral issue of the war. Shall the world, which has become a neighborhood, organize itself into a great community of mutual respect, good will and brotherhood, or shall its structure be that of restless orders of exploiters and exploited? It is over-familiar; yet, lest we forget, hear some random verses from various Pan-Germanist scriptures: "Not to live and let live, but to live and direct the lives of others, that is power." "To compel men to a state of right, to put them under the yoke of right by force, is not only the right but the sacred duty of every man who has the knowledge and the power." "The German race is called to bind the earth under its control, to exploit the natural resources and the physical powers of man, to use the passive races in subordinate capacity for the development of its _Kultur_." "Life is essentially appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of its own forms, incorporation at the least, and in its mildest form exploitation." Contrast with this the words of Jesus: "Ye know that they who are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them. But it is not so among you: but whosoever would become great among you, shall be your minister; and whosoever would be first among you, shall be servant of all." The present struggle is not merely between democracy and autocracy as rival systems of government. It is a struggle between opposed philosophies of life. Nietzsche was more consistent than the Kaiser who has followed him, for Nietzsche did not claim to be a Christian. He frankly proposed a "transvaluation of values" which would do away with the religion of Jesus as fit only for slaves. That proposed transvaluation of values the Kaiser is trying to bring about, however piously he may lie about it or claim God's partnership in his enterprise. Prophecies are always hazardous; never more so than now. The outlook for religion has been discussed both by puzzled pacifists and by facile forecasters of the fulfilment of their own wishes. One may perhaps question whether there will be any _one_ trend of the churches in the immediate future. Yet this is clear: that the interests of democracy and the interests of true religion are ultimately one. We may confidently expect the churches of tomorrow to realize this more fully, not simply in the ideals they preach, but in the temper and quality of their own life. _One effect of the war upon religious education, undoubtedly, will be to make it more democratic in aim, content and method._ Education in general will become more democratic. The experiences of these years are helping us to understand education and to estimate its values. Our eyes are being opened to the diametrical difference between democratic and undemocratic education. We have come to see that the latter may be as great a menace to the world as the former is a vital resource.