If a man on a bright July morning in 1914 had sailed abroad and had the
misfortune to be wrecked on a desert island, returning to civilisation
a week ago, the change which Europe presented to him would be
sufficient to induce him to believe that his long solitude had unhinged
his mind. To him it would have appeared as the stuff of which dreams
are made. He would have remembered a German empire with an august
head, ruling with autocratic sway a population striding with giant
steps into prosperity and wealth, possessing a matchless army, whose
tread terrified Europe; with a fleet that provoked articles and novels
and agitations about the invasion of England; with vast possessions
across the seas. In its place he would see Germany, instead of being a
confident, powerful, arrogant empire, a timid, nervous, and apologetic
republic presided over by a respectable and intelligent workman, her
minister issuing notes to propitiate Belgium, and having them sent
back like the stupid exercises of a backward schoolboy to be rewritten
in accordance with the pleasure of the taskmaster; the great army
reduced to a force one-half the size of that of Serbia; the menacing
fleet at the bottom of the sea; the watch on the Rhine kept by French,
British, and Belgian soldiers. He would see the Krupp works in French
occupation; not a German colony left.
Russia he would have recollected as a powerful autocracy rooted in a
superstitious belief by the peasantry in the divinity of its head.
He would find it now a revolutionary area ruled by the exiles of
yesterday, shunned by the rest of the world because of the violence
of its communistic doctrines; tsardom, with its gilded retinue of
splendour, flung into a hideous doom, and the sceptre of Peter the
Great enforcing the doctrines of Karl Marx. He would see the Austrian
empire as much a thing of the past as the empire of Nebuchadnezzar, a
poor province lifted out of beggary by the charity of her foes: new
states, which had been dead and buried for centuries, risen from the
dead, casting off their shrouds, marching in full panoply; Trieste
an Italian port; the Dolomites an Italian bastion. The Turk alone
quite unchanged, a few more amputating operations performed upon
him, but still preserving sufficient vitality to massacre Christians
irrespective of denomination or race, and to become a sore trial and
perplexity to the rest of the world.
If our returned voyager travelled through Europe he would find
even more fundamental changes in the world of finance, trade and
commerce. He would find impoverishment, dislocation; the elaborate
and finely-spun web of commerce rent to pieces, and its torn threads
floating in the wind. With a few sovereigns in his pocket, he would
expect in return 25 francs, 20 marks, and about 26 lire. Instead of
that, with a paper sovereign he would find that he could buy 70 francs,
nearly 100 lire, 250,000 German marks, 300,000 Austrian kronen, and
millions of Russian roubles. The money-changers who once prospered on
decimal fractions now earning a precarious livelihood in the flights
of the multiplication table. That would give him a better indication
perhaps of the reality of the change than even the fall of empires. On
his journeys he would travel through prosperous provinces rutted and
overturned as by a gigantic earthquake; he would pass vast cemeteries
where 10,000,000 young men fallen in the Great War were having their
last sleep; he would see on all hands signs of mutilation of men who
had been engaged in the great struggle. Taxation everywhere quintupled
with nothing but debt to show for it; industry with its back bent under
a burden of taxation which when he left existed only in the nightmares
of the dyspeptic rich. He would then be able to realise something of
the tremendous upheaval that had taken place in the world.
But what would surprise him more than all these amazing and bewildering
transformations would be the one thing in which there was no change.
He would naturally expect that after such terrifying experiences, the
world would have learnt its lesson, turned its back finally on war,
its crimes and its follies, and set its face resolutely toward peace.
It is the one thing he discovers has not changed—the world has not
learned one single syllable. Suspicions amongst nations exist just
as ever, only more intense; hatreds between races and peoples, only
fiercer; combinations forming everywhere for the next war; great
armies drilling; conventions and compacts for joint action when the
tocsin sounds; general staffs meeting to arrange whether they should
march, where they should march, how they should march, and where they
should strike; little nations only just hatched, just out of the
shell, staggering under the burden of great armaments, and marching
along towards unknown battlefields; new machinery of destruction and
slaughter being devised and manufactured with feverish anxiety; every
day science being brought under contribution to discover new methods to
destroy human life—in fact, a deep laid and powerfully concerted plot
against civilisation, openly organised in the light of the sun. And
that after his experience of four or five years ago! Man the builder,
and man the breaker, working side by side in the same workshop, and
apparently on the best of terms with each other, playing their part
in the eternal round of creation and dissolution, with characteristic
human energy. What a complex creature is man! It is little wonder that
God gave him up repeatedly in despair. He is unteachable.
I wonder whether it is realised that if war were to break out again,
the calamity would be a hundredfold greater than that of the last
experience. Next time, cities will be laid waste. Possible, and I am
sorry to say, probable enemy nations are more closely intertwined,
and the engines of havoc are becoming more and more terrible. I have
called attention repeatedly to the developments which took place during
the late War, in the variety, the range, and the power of destructive
weapons. Compare the aëroplane at the beginning of the war, and its
small bomb which could easily be manhandled, with the same machine at
the end. By the end of the war machines had been built, and but for
the armistice would have been used, the devastating power of which
was terrific. Since then the power of the machine, the weight of the
explosive, and the incendiary material it drops, have grown, and are
still growing. Science is perfecting old methods of destruction, and
searching out new methods. One day, in its exploration, it may hit on
something that may make the fabric of civilisation rock.
Can anything be done to avert this approaching catastrophe? That is
the problem of all problems for those who love their fellowmen. I warn
you that it is madness to trust to the hope that mankind, after such
an experience, will not be so rash as to court another disaster of the
same kind. The memory of the terrors, the losses, the sufferings of the
war, will not restrain men from precipitating the world into something
which is infinitely worse, and those who think so, and, therefore, urge
that it is not necessary to engage in a new crusade for peace, have
not studied the perverse, the stubborn, and the reckless nature of
man. There is the danger that the last war may even make some nations
believe in war.
I have talked to many young soldiers who were fortunate enough to have
passed unscathed through some of the worst experiences of the war, to
many who suffered mutilation in some of these experiences; they have
given me one common impression that the memory of fear is evanescent,
and that they cannot now re-create in their own minds the sensations
of terror through which they passed. If that is true of those who
went through the furnace, what of the multitudes who simply looked
on?—the multitudes of those who were too young to take part, and can
only recall the excitement produced by the conflict and the glory of
victory? The recollection of the headaches of an orgy never lasts as
long as that of its pleasures. It is useless to recall memories of the
terror and torture of the war, and expect them to crusade for peace.
Memory is a treacherous crusader. It starts with a right purpose fresh
and hot on its path, but its zeal gets fainter as the days roll past,
and it ends by handing over its banner to the foe.
You can only redeem mankind by appealing to its nobler instincts.
Fear is base, and you cannot lift mankind by using it as a lever. The
churches alone can effectively rouse the higher impulses of our nature.
That is where their task comes in.
There is another reason why we cannot regard the danger as having
passed away. You have all the elements which made for the Great War of
1914 more potent than ever to-day. The atmosphere of Europe is charged
with them.
What made the last war? Armed international dislikes, rivalries, and
suspicions. The dislikes were based on age-long racial feuds stimulated
by memories of recent wrongs. Celt and Teuton disliking each other;
Slav and Teuton suspicious of each other; the hatred of the Slav for
the Teuton intensified by the arrogance with which Germany humiliated
Russia at the moment of her weakness immediately after the Japanese
War, when she was peculiarly sensitive to insult. You will recollect
the peremptoriness and the insolence of her gesture over the Bosnian
annexation, and insolences are always more painful than wrongs and
rankle longer. They corrode the flesh, and burn into the soul of a
nation, keeping its anger aflame. I wish nations always remembered
that. There was the hatred of the Celt for the Teuton deepened by the
annexation of Alsace-Lorraine, and by the incidents inseparable from
the invasion of a foreign soil. There was Germany suspecting that
every railway constructed by Russia was aimed at her heart. There
was France convinced that Germany was only waiting her opportunity
to pick a quarrel which would enable her to deprive France of her
much-coveted colonies. There was England watching with vigilant insight
and increasing anger the growth of Germany's great fleet, which she
was convinced was aimed at her shores. There were great armies in
every continental country ready to march at a moment's notice, fully
equipped, each commander firmly persuaded that his own legions were
irresistible. You had there all the conditions that made for war. Had
it come of set purpose? I have read most of the literature concerning
the events that led up to that war, and it is full of warning as to
how wars happen. They do not come because the majority of those who
are concerned are bent upon bloodshed, not even the majority who have
the decisive voice if they exercised it in time. Had a plebiscite been
taken in every country in Europe a week before war was declared as to
whether they wished to engage in a European conflict, the proposal
would have been turned down by a majority so overwhelming as to show
that the proposition was one that no nation had the slightest idea of
entertaining. That is not the reason why it came. But you have always
in control of the affairs of nations some men who hesitate; many who
are apathetic, many who are merely inefficient and stupid; and then
most men, even in a government, have their minds concentrated on their
own immediate tasks.
I will give you an illustration of how war is begun, once you have the
predisposition to quarrel, without anybody wanting it and with the
vast majority of the people who are to be engaged in it opposed to it.
Austria issued an ultimatum to Serbia. There is nothing a big bully
likes better than to hector a little man who is near the point of his
toe. Serbia was so near the boot that Austria was constantly tempted
to give it a kick, and it did. It issued an ultimatum, which was a
very insolent one. The Serbian reply was a practical acceptance of the
Austrian demands. This is the note the kaiser wrote on it: "A brilliant
performance this. But with it disappears"—listen to this written by
the Kaiser of Germany just a few days before war was declared—"but
with it disappears every reason for war, and the Austrian minister
ought to have remained quietly in Belgrade. After that I would never
have given orders for mobilisation." In three days there was war.
Let me give another illustration. Admiral Tirpitz said he saw Von
Jagow two days after the Austrian reply. Von Jagow, the German foreign
minister, was so little interested in the Austro-Serbian conflict that
he confessed to the German ambassador to Austria on July 27th, two days
after the reply had been received, that he had not yet found time to
read the Serbian reply to Austria. Here is the document on which ten
million young men who had no responsibility for it have been slain,
homes have been desolated, and a debt of taxation, confusion and
sorrow incurred which will not be wiped out as long as this generation
lasts.
It is inconceivable, if one had not some knowledge of the carelessness
and the procrastination which are bred in official circles by long
practice. That was only three days before war was declared. This high
official in the Wilhelmstrasse, who subsequently agreed to the fateful
decision to declare war against Russia, had not even read the critical
document which ought to have averted the struggle. But there are
always the vigilant few, the very few resolute men whose whole mind
and energy and skill is engaged ceaselessly in driving forward the
chariots of war. Whilst others are asleep, they are craftily dodging
the traffic, and stealing along unawares, slowly getting their chariots
into position for the next push forward. Whilst others are asleep, they
lash the fiery steeds along their destructive course. In the press,
on the platform, in the council chambers, in the chancelleries, in
society of all kinds, high and low, they are always pressing along.
When the precipice is reached, they dash through the feeble resistance
of the panic-stricken mob of counsellors and officials, and nations are
plunged into the abyss before they know it.
This is the way most wars come.
Read the history of the war of 1870. It came about in the same
confused, clumsy, purposeless way. In all these cases there is always
in the background the sinister figure of that force for mischief which
used to be known by our Puritan fathers as the devil. Have these
hatreds and suspicions abated? Are there no rivalries to-day? Are
there no men whose one joy is in war? Was the devil numbered amongst
the slain in the last war? I have never seen his name in any casualty
list. Look around. His agents are more numerous, more active, more
pressing and efficient than ever. Europe to-day is a cauldron of
suspicions and hatreds. It is well to speak frankly. Celt and Teuton
are now interlocked in a conflict which is none the less desperate
because one of the parties is disarmed. There is a suppressed savagery
which is but ill concealed, and there are new hatreds which, if they
have not been brought into existence during the war, have at any
rate come to the surface. Mankind has learnt no lesson from the four
or five years of war, although it has been scourged with scorpions.
There was nothing that contributed more to the last catastrophe than
the annexation by Germany of Alsace-Lorraine. As long as that act
of folly remained uncorrected there was no real peace possible in
Europe. The nations concerned were just abiding their opportunity,
and the opportunity came. Now you have two Alsace-Lorraines at least.
There is the annexation of Vilna by force; there is the annexation
of Galicia by force, by violence, by the use of arms against the
will of the population. Elsewhere you have the German and the Pole
quarrelling over Silesia; the Russian and the Pole over doubtful
boundaries; the Czech and the Magyar; the Serbian and the Bulgarian;
the Russian and the Rumanian; the Rumanian and the Magyar. There is
the age-long feud between Greek and Turk. All have an air of biding
opportunity, all are armed ready for slaughter. Europe is a seething
cauldron of international hates, with powerful men in command of the
fuel stores feeding the flames and stoking the fires. It is no use
blaming the treaty of Versailles. This state of things has nothing
to do with treaties. Here it is the spirit that killeth and not the
letter. Sometimes wrongs are imaginary. Where the wrongs are imaginary
time will heal the sense of hurt, but sometimes they are real, and
time will fester the wound, but everywhere and always the hatreds are
real enough. Can nothing be done? If it can, let it be done in time.
Let it be done at once. Yet, once more I remind you that if the gun
is loaded—and it is loaded in every land—when the quarrel begins it
is apt to go off, not because the trigger is deliberately pulled, but
because some clumsy fellow in his excitement stumbles against it.
In a continent which is nominally Christian, the churches surely are
not impotent. When the West was all Catholic, and it had the good
fortune to have a high-minded and capable occupant of the throne
of St. Peter, many a struggle was averted by his intervention. Can
the churches not once more display their power? They can only do
so by moving together, not merely every denomination in Britain,
but every Christian community throughout Europe—Catholic and
Protestant—Catholics even more than Protestants, for the countries
where the peril is most imminent are more under the domination of the
Catholic churches than of the Protestant faiths. If all the heroism
of millions, their sacrifice and their sufferings, are to be thrown
away, it will be the most colossal, criminal and infamous waste ever
perpetrated in human history. Millions of men endangered their lives
willingly. Millions lost their lives for the sake of establishing peace
on earth on the basis of international right. A temple to human right
was built with material quarried out of all that is choicest in the
soul of man. But its timbers are being drenched with the kerosene of
hatred, and one day a match will be lit by some careless or malignant
hand which will set fire to this magnificent edifice; its splendour
will be reduced to black embers, and the hope of mankind will be once
more laid in ashes. The task of the churches is to put forth the whole
of their united strength to avert that catastrophe.
Peace is only possible when you introduce into the attitude of nations
towards each other principles which govern the demeanour of decent
people in a community towards their neighbours. If international
methods were introduced into the dealings of neighbours with each other
life would become intolerable—the unconcealed suspicions, distrusts
and ill-will which rule everywhere, the eternal expectancy of and
preparation for blows, the readiness of the strong to use violence,
either to enforce his will on his weaker neighbour or to deprive him of
his liberty or his possessions, or even his life, to satisfy anger,
revenge, or greed. Had this been the rule in private affairs, we should
all have to live in caves, or in castles, according to our means. As a
matter of fact, man is only half civilised. In international matters he
is still a savage, in his heart he recognises no law but that of force.
The savage has his restraints. His instinct warns him not to pounce
save when he thinks he can do so effectively and with impunity, and
for some purpose which he thinks worth his while. Whether he hates or
covets, he has no other restraint. I wish I could say that in essence
nations to-day obey any other impulse. Man must be civilised in his
international relations, otherwise wars will go on as long as mankind
remains on this earth.
I have seen a city wrenched from its people. I have seen a whole
province appropriated against the protests of its people, and
all within the last four years, since the Great War to establish
international right. There was no conceivable justification for either
of these depredations except that both the city and the province were
desirable, were at hand, were very tempting, and that the owners were
too feeble to resist their pillagers.
The lesson must be taught that larceny does not diminish in turpitude
as it increases in the scale of its operations. A nation that
feloniously steals, takes, and carries away a city or province is just
as criminal as the thief sentenced to imprisonment for robbery by
violence on the high-road. And these national felonies will assuredly
bring trouble one day. They invariably do so, and unfortunately
international trouble is never confined to the felon. Human
retribution, once it begins, is as indiscriminating and uncontrollable
as a prairie fire. The flames consume the wheat as well as the tares.
Hell fire administered by the hand of man scorches the innocent
equally with the guilty. The doom of Germany involved millions in its
tortures who were outside her gates, abominated her crimes, and did all
they could to prevent their perpetration. That is why it is written:
"'Vengeance is mine, I will repay,' saith the Lord." It is the supreme
duty of the churches to teach nations to understand that the moral law
is just as applicable to them in their corporate capacity as it is to
the individuals who compose them; to teach them that hatred is just as
unseemly between nations as it is between individuals, and far more
dangerous. Goodwill must be assiduously cultivated between nations.
It must be ingeminated in every way—in schools, in the press, in
sermons, in classes. The men who are always sowing distrust and dislike
of men of other races and lands should be picked out, condemned,
shown up, hunted by the scorn, the contempt and the wrath of their
fellowmen. They are more dangerous than the incendiary who burns down
an occasional hay-rick or habitation.
Let the best side of every nation be better known. Each nation has made
its contribution to the sum of human greatness. Dwell on that, and not
on the failings and the deficiencies, the errors, and the crimes which
are unhappily common to all nations. Name me the land that has no stain
on its record. There is no end to the resourcefulness of hate. Its
variety is infinite. I recollect, not so long ago, a time when you were
not a patriot if you were pro-French; the fact that you were pro-French
stamped you as a Little Englander. France was supposed to be a busy
and malignant foe of Britain all the world over, scheming everywhere
against British interests. She stood for all that was unpleasant and
repugnant to the British mind—in her thought, her literature, her
politics, and her manners. France heartily reciprocated our dislike.
There were at least two occasions when war between the two countries
was apprehended, was openly talked of, and was even likely. The
atmosphere of the press in both capitals was charged with brimstone.
Now it is to Germany you must not utter one word of toleration or even
fair play. I am not counselling the abandonment of the just measure of
our national rights as against either of these two countries, but they
are both great nations. They are both nations that have contributed
richly of the things that make for the elevation, for the happiness,
for the splendour of mankind. If Germany is the land of Bismarck with
its blood and iron, all Protestants will remember that she is also the
land of Luther and the Reformation. If she fought in the late war for
four years to establish a military domination in Europe, she fought
for thirty years with enduring valour and much suffering to establish
the freedom of conscience in Europe. She has given to the world great
literature, great painters, great philosophers, great explorers in
all the continents of thought. She is the land of unrivalled song.
Even in the middle of the bloody conflict with Germany, every Sunday
we praised God in our churches to the notes of German music. Let us
give credit for these things in our efforts to reconstitute the reign
of goodwill. And if we feel angry with France, let us remember her
dazzling array of great writers, her gigantic struggles for liberty,
the penetrating imagination devoted to scientific research, which has
brought incalculable blessings to humanity. Let us not judge France
by the fussy little men that give expression to her petulance in the
fits of temper that overtake every nation, but by the great men who
have given noble expression to her immortal soul. France is the land
of Victor Hugo, of Pascal, of Renan, and many another teacher who has
taken humanity by the hand along the upward road.
Everything depends on a consistent, determined, continuous inculcation
of the principles and the ideal of goodfellowship, between nations.
Goodwill on earth means to think well of and dwell on the best side
of others, and goodwill on earth and peace have been linked together.
Without the one you will not have the other. Let us, therefore,
cultivate the spirit of brotherhood amongst men. The church must
appeal to the noblest sentiments of the human heart. Mankind can
only be redeemed by an appeal to those higher instincts. Not by an
appeal to ignoble fear. War means terror, war means death, war means
anguish. That will not prevent war, and never has. Man is the most
fearless of God's creatures, and when his passions are roused there
is no fear that will restrain him. The fire of his passion burns the
restraints of self-preservation like bands of tow, so that fear will
not restrain the nations and make peace among them. War destroys trade,
it brings unemployment. Look at all the losses, reckoning them up in
cash. That will not prevent war: it never has. Selfish interests have
a means of deluding themselves. Greed has a blind side. Do not trust
to selfishness and selfish interest to ensure peace. Selfishness will
ensure nothing which is worth keeping in the world. Selfishness pays
good dividends, but it wastes capital. The nation or the individual
that makes self-love the managing-director of the soul will end in
bankruptcy—bankruptcy of respect, bankruptcy of ideals—bankruptcy of
honour—bankruptcy of friendships. What is it that Germany is suffering
from now? Her great tragedy is not her indemnity, not even her gigantic
casualties, not even the destruction of her trade. The one great
tragedy of Germany is that she has lost the respect of mankind. It
affects her trade, it affects her business, it makes it difficult for
her to climb to the pitch whence she fell. The rope is gone. She has
done things of which she herself is now ashamed. Her people—I can
see it when I meet them—are ashamed. That is the tragedy. They are a
gallant people, they are a brave people, they fought bravely, but they
are broken-spirited. Why? They have lost their self-respect because
they have done something that they know in their hearts was wrong.
These are the things that have to be taught to nations.
A public opinion must be worked up that will be strong enough to
sustain international right. No law is possible without an active
public opinion for its enforcement, least of all international law.
Without it the League of Nations is a farce. You might as well have a
wooden cannon; however splendidly mounted it may be, however imposing
its appearance, every one knows that the moment it is fired it will
burst. Unless the world is taught to respect its authority, it will
become a butt of derision. It is no use keeping up pretences. Pretences
never delude events. The League of Nations may gather together
representatives of all the great powers of the earth, and yet it may
be a futile, barren, costly nothing unless it has behind it the spirit
of the people who constitute those nations. The real danger of the
moment is lest the League of Nations should become a mere make-believe,
whilst the same old intrigues, the same old schemes, the same old
international greed and hatred, should be working their will freely
outside. The decision of the League of Nations has been, within the
last two or three years, openly flouted by a member of that league,
a member which owes its national independence to the treaty which
founded that league. Another nation, one of the principal authors of
the league, refuses to refer a question in which is it concerned, and
in which Europe is concerned, to the arbitrament of the league. Both
these nations prefer to resort to force. The rest of the world looks
on feebly with indifference, accepting the rebuff to their league in
each case. Why? Because there is no public opinion in the recalcitrant
countries to bring pressure to bear on the respective governments,
and there is no public opinion strong enough outside to exercise the
necessary insistence.
The churches alone can remedy this. There ought to be an international
movement of all the churches, Catholic and Protestant, Protestant
and Catholic. I know it is difficult to compass. The divisions in
Christendom are too often fatal to common action for the attainment of
common aims. They ought to be overcome. They must be overcome. There
was a time in the Middles Ages when religion exercised a direct as
well as an indirect influence in the domain of government and social
relations. It helped to win for Englishmen their great charter. It
gradually emancipated the serfs. It preserved the peace of Europe many
a time when it was gravely imperilled by the quarrels of kings. In
the days of Puritanism, and the days of the Covenant, the partnership
between religion and politics won for us the two great boons of
parliamentary liberty and liberty of conscience. When Methodism spurred
the conscience of England, its influence was felt in the political
movement that emancipated the slaves throughout the British Empire.
That was one of the greatest feats of disinterested righteousness ever
exhibited by a nation. The tasks awaiting religion to-day in the sphere
of government are even greater—emancipation of the worker from the
tyrannies of economic greed, the saving of the nation from the curse of
alcohol, and the spreading of the angels' message heard on the hills
of Bethlehem until the obdurate heart of man shall at last re-echo it:
"Peace on earth and goodwill amongst men."