What could be more foolish than to blow up half of Europe and the Far East and then give billions to repair the damage? What is more inconsistent than the killing of soldiers and civilians followed by superhuman efforts to save the lives of the survivors?

Seventy-five years ago, Cynthia Nash wrote about displaced persons in occupied Germany who could not return home after the Second World War.

Have we any hope and faith for export? In this time of apprehension and pessimism, here as well as over there, have we any hope and faith to spare?

We are told that a policy of firmness must inevitably lead to war, while conciliation could guarantee peace. In the Nazi days this was called appeasement.

No amount of general exhortations about the fallacies of secular philosophies, or about the actual or potential contribution of the Church to the life of the world can be of much use in the long run unless men and women come into the Church, not primarily because the Church is good for the world, but primarily because its faith is for them the deepest truth about life, about their own lives, because in its worship they find their God.

“Prevention of war lies primarily in cultivation of the bases of peace.” This sentence taken from the report of the preparatory commission of UNESCO.

Strikes by meat packers and mine workers in 1946 prompted Henry P. Van Dusen and Liston Pope to consider the ethics of strikes and how the church should respond.

It would be hard to hold this belief and to live up to it, but it may be that only through some such holy act of imagination can we, in all humility, hope to possess the sober serenity called for in these days.

After a tumultuous start to the post-World War II era and before the Cold War fully commenced, the board of supervisors of Christianity and Crisis issued a joint statement in December 1946 that tried to explain a Christian approach to international issues.