The Moslem world of to-day is markedly different from that of yesterday. The social and religious system of Islam, for centuries the most rigid exclusive, resistant, and as some would say the most intolerant of all, has during the first quarter of the present century and notably during the last decade, been undergoing stupendous and well-nigh unbelievable changes. Almost every Moslem land-in Africa, in Western central. and Southern Asia and in the East Indies- is ablaze with new national and social aspirations and ambitions. Throughout these vast regions the traveller in these days is vividly conscious of the thrill of a new life. The effect of this startling development has been like dropping from its place the keystone of an arch for true it is that the caliphate has been the binding centre of the extensive and imposing arch of Pan-Islamism. This weakening of the sence of solidarity and moral unity of Moslem peoples will be felt increasingly.

John Raleigh Mott (May 25, 1865-January 31, 1955) was an evangelist and long-serving leader of the Young Men's Christian Association (YMCA) and the World Student Christian Federation (WSCF). He received the Nobel Peace Prize in 1946 for his work in establishing and strengthening international Protestant Christian student organizations that worked to promote peace. He shared the prize with Emily Balch. From 1895 until 1920 Mott was the General Secretary of the WSCF. Intimately involved in the formation of the World Council of Churches in 1948, that body elected him as a lifelong honorary President. His best-known book, The Evangelization of the World in this Generation, became a missionary slogan in the early 20th century. He attended Upper lowa University, where he studied history and was an award-winning student debater. He transferred to Cornell University, where he received his bachelor's degree in 1888. He was influenced by Arthur Tappan Pierson one of the forces behind the Student Volunteer Movement for Foreign Missions, which was founded in 1886.

THE Moslem world of to-day is markedly different from that of yesterday. The social and religious system of Islam, for centuries the most rigid, exclusive, resistant, and, as some would say, the most intolerant of all, has during the first quarter of the present century, and notably during the last decade, been undergoing stupendous and well-nigh unbelievable changes. Almost every Moslem land-in Africa, in Western, Central, and Southern Asia, and in the East Indies-is ablaze with new national and social aspirations and ambitions. Through- out these vast regions the traveller in these days is vividly conscious of the thrill of a new life. On every hand he finds an earnest struggle to achieve a political organization of a more democratic and constitutional form. This is often coupled, however, with pronounced hostility to Western governments. The most remarkable event of all has been the abolition of the Caliphate. The effect of this startling development has been like dropping from its place the keystone of an arch, for true it is that the Caliphate has been the binding centre of the extensive and imposing arch of Pan-Islamism. This weakening of the sense of solidarity and moral unity of the Moslem peoples will be felt increasingly. In profound and far-reaching significance it may be likened to the break-up of the Holy Roman Empire.

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