The Kreutzer Sonata and Other Stories

n toward works that explain the teachings of Christ-The book of Dymond "On War"-Assertion of Non-resistance by Musser-Relations of government in 1818 toward those who refuse to join the military servi

an Non-re

ils in relation to their sect, which for more than two hundred years has professed the doctrine of Christ in the matter of non-resistance, and which never has, nor does it now use weapons for self-defense. Together with the letters, the Quakers sent me many of their pam

he eyes of the heathen, or so successful in arresting the spread of Christianity throughout the world, as the refusal to obey this commandment, made by men who call themselves Christians, and by the sanction thus given to war and violence. The doctrine of Christ, w

ly by the love of peace, and therefore there should be no authority having power to compel a Christ

to conciliate that which is irreconcilable, to violate the law of God; but for a Christian, who firmly

only that men have long since recognized the impossibility of harmonizing Christianity and war, but that this incompatibility has been proved so clearly and irrefragabl

n of William Lloyd Garrison, the famous anti-slavery champion, wrote to me that, having read my book, wherein he had found ideas similar to those expressed by his father i

n of war, arrived at the conclusion that the establishment of universal peace can have no solid foundation save in the literal obedience to the commandment of non-resistance by violence (Matthew v. 39), as understood

y the Peace Convention, held in Bost

regard it as due to ourselves, to the cause which we love, to the country in which we live, and to the world, to publish a Declaration, expressive of t

artitions, no geographical boundaries; in which there is no distinction of rank or division of caste, or inequality of sex; the officers of which are Peace, its exactors Righteousness, its walls Salvation, and its gates Praise; and which is destined to break in pieces and consume all other kingdoms. Our country is the world, our countrymen are all mankind. We love the land of our nativity only as we love all other lands. The interests, rights, li

s, and nations. If he may use a dagger or a pistol, they may employ cannon, bombshells, land and naval forces. The means of self-preservation must be in proportion to the magnitude of interests at stake, and the number of lives exposed to destruction. But if a rapacious and bloodthirsty soldiery, thronging these shores from abroad, with intent to

surd than impious. It makes the impartial Author of human freedom and equality unequal and tyrannical. It cannot be affirmed that the powers that be, in any nation, are actuated by the spirit or guided

gainst all military chieftains and soldiers; against all monuments commemorative of victory over a fallen foe, all trophies won in battle, all celebrations in honor of military or naval exploits; against all appropriations for

obligation to compel men to do right, on pain of imprisonment or death. We therefore voluntarily exclude ourselves from every legislative and judicial body, and repudiate all human poli

nything which he may have wrongfully taken from us or others; but if he has seized

the forgiveness instead of the punishment of enemies has been enjoined upon all His disciples, in all cases whatsoever. To extort money from enemies, or set them upon

serve us from harm; that there is great security in being gentle, harmless, long-suffering, and abundant in mercy; that it is only the meek who shall inherit the earth, for the violent who resort to the sword are destined to perish with the sword. Hence, as a measure of sound policy-of safety to property, life, and liberty-of public quietude

rist. If we abide by our principles, it is impossible for us to be disorderly, or plot treason, or participate in any evil work; we shall submit to every ordinance of man, for the Lord's sake; obey a

the cause of God; to assail iniquity in high places and in low places; to apply our principles to all existing civil, political, legal, and ecclesiastical i

doned. If, then, the time is predicted when swords shall be beaten into plowshares, and spears into pruning-hooks, and men shall not learn the art of war any m

rposes, we proceed to specify the measures we pro

umphant progress of the cause of Temperance and of Abolition in our land, through the instrumentality of benevolent and voluntary associations, encourages us to combine our own means and efforts for the promotion of a still greater cause. Hence, we shall employ lecturers, circulate tracts and publications, f

iritual wickedness in high places, may contrive to crush us. So they treated the Messiah, whose example we are humbly striving to imitate. If we suffer with Him we know that we shall reign with Him. We shall not be afraid of their terror, neither be troubled. Our confidence is in the Lord Almighty, not in man. Having withdrawn from human protection, what can sustain us but that faith which overcomes the world? We shall not think it strange concern

d against them-in solemn testimony of our faith in their divine origin-we hereby affix our signatures to it, commending it to the reason and conscience

nce and consequences of the doctrine were plainly set forth, as has been stated in the proclamation. I gained, subsequently, furthe

rehensive lest the too radical views expressed in the The Non-resistant might alienate men from the practical business of the abolition of

nd eloquent, would have made a deeper impression on men, and have become a subject for universal consideration. On the contrary, not on

his life to the teaching of the doctrine of non-resistance, both by pen and by tongue, was still living in Hopedale, Massachusetts. Afterward I received a letter from Wilson, a disciple and co-worker of Ballou, and subsequently I entered into correspondence with Ballou himself. I wrote to him, and he sent me his works, from one of which I made the following extract:-"Jesus Christ is my Lord and Master," says Ballou in one of his articles, written to show the inconsistency of Christians who believe in the right of defensive and offensive warfare. "I have covenanted to forsake all and follow Him, through good and evil report, until death. But I am nevertheless a Democratic Republican citizen of the United Stat

e for life.' My government requires the very reverse, and depends, for its own self-preservation, on

ng our injuries, loving our enemies, blessing them that curse us, and doing good to those that hate us. For thi

on; I help govern on; I profess on; and I glory in being at once a devoted Christian and a no less devoted adherent to the existing government. I will no

ort all this. What, then, am I less a Christian? Is not war a Christian service? Is it not perfectly Christian to murder hundreds of thousands of fellow human beings; to ravish defenseless females, sack and burn cities, and e

n may kill as many as they please, and it is no murder. It is just, necessary, commendable, and right. Only get people enough to agree to it, and the butchery of myriads of human beings is perfectly innocent. But how many does it take? Thi

a catechism of Ballou, compiled

SM OF NON-R

es the word n

I say unto you, That ye resi

es this wo

y Christian virtue,

in its broad sense, that is, as meaning that o

ught it-that is, not to return evil for evil. Evil sh

ar that Christ gave that

a tooth for a tooth. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, tu

he words: "Ye have heard

hey spoke and which is contained in the Old Testamen

hrist allude in the w

t the use of personal violence against those who commit i

n such co

lood, by man shall his blo

low, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot fo

se a blemish in his neighbor; as he hath done, so shall it be done to him;

y against his brother; then shall ye do unto him, as he had thought to have done unto his brother. And thine eye shall not

junctions of whi

ons are to be avenged by transgressions, murder by murder, torture by torture, evil by evil. Thus taught Noah, Moses, and the prophets. But Christ forbids all this. The gospel says: "I say unto you, resist ye not evil, avenge not one trans

ncients admit of resisting t

n has no right in any case to take the li

l or wound anothe

N

the magistrates for the purpo

does through others, he

e army against foreig

He cannot make use of weapons. He cannot resist one transgression by another

select or drill soldie

f he wishes to be faith

ist a government which is supported by milita

e special purpose, justifiable in itself, whe

taxes to suc

overnment is levied independently of the will of the citizens. It may not be resisted without recourse to violence, and

ections and take part in cour

in the administration of government is the same thin

ignificance of the doc

red, the worst of all evil. To offend our neighbor because he has offended us, with ostensible motive of self-defense, means but to repeat the evil act against him as well as against ourselves,-it means to beget, or at least to let loose, or to encourage the Evil Spirit wh

idea of the doctrine is

e cases, without the loss of life itself. But he who prizes life more than the fulfilment of God's will is already dead to the only true life. Such a man, in trying to save his

preserves; resi

her than resist it by violence; safer even in regard to the present li

were to act thus, wha

ther it be one man or thousands of men who are firmly determined not to resist evil by evil, still, whether in the midst of civilized or uncivilized neighbors, men who do not rely on violence are safer than those who do. A robber, a murderer, a villain, will be less likely to har

numerous minority, they would have such an improving moral influence over society that every severe punishment would be revoked, and violence and enmity would be replaced by peace and good-will. If they formed but a small minority, they would rarely experience anything worse than the contempt of the world, while the worl

nquering love be the imperishable inheritance of every

il by violenc

answers each one in turn. Setting the Bible aside, he points out the practical good sense on which this principle is founded, sums up the arguments against it, and refutes them. For instance, in one chapter of his work he treats of non-resistance to evil in exceptional cases, and affirms that granting the truth of the supposition that there are cases to which the rule of non-resistance cannot be applied, that would prove that the rule in general is inconsistent. Citing such exceptional cases, he proves that these

of non-resistance by violence has been long since noticed and pointed out, and men have labored and still do labor to counteract it. Thus Ballou's earnestness has fortified my opinion. But the fate of Garrison, and particularly that of Ball

obituary appeared in the American Relig

ched from 8000 to 9000 sermons, married 1000 couples, and written 500 articles, but in regard to

the father, the foundation of his society, his periodical, and his declaration

on-resistance, and to denounce those who refuse to recognize this commandment, may fall, is the fate of a book by th

Helchitsky, as the professor tells me, has expressed exactly the same opinion in regard to true and false Christianity that I did in my work entitled "My Religion." The professor wrote that the work of Helchitsky was to appear in print for the first time in the Czech language in one of the publications of the St.

h is to believe the words of God; but we are living in times when men call the true faith heresy; hence it is upon our own reason that we mu

l social organization of Christian society, which is conside

cording to Helchitsky, still preserves this foundation, and has but to return to its pure teaching to render any other soci

power. Since then these two forces have played into each other's hands, seeking only outward glory. Doctors, men of learning, and the clergy, caring only to maintain their influence over the world, excited the nations one against the other, encouraging the crimes of murder

al details and extracts from the correspondenc

Faith" in the Academy's periodical. But one, two, three years passed, and the book was not forthcoming. It was only in 1888 that I learned that

s book "The Net of Faith" because he had chosen for his motto that verse from the New Testament which speaks of the disciples as fishers of men. He carries on the simile thus: "Through His disciples, Christ caught the world in the net of His faith, but the larger fishes, breaking the n

love of one's enemies, is not compatible with that violence which is an essential element of authority. A Christian, according to Helchitsky, should not only refuse to be a commander or a soldier, but he should take no part in government, neither should he become a tradesman, nor even a landowner. He might be an artisan or a farmer. This book

thought, both on account of its profundity and the wonderful power and beauty of its language, not to mention its antiquity. And ye

irm and prove by the authority of the Bible that the world misinterprets the teaching of Christ,-would aro

ence of the Christian doctrine would be reviewed, and eit

, what is still more surprising, unbelieving liberals, as though by common consent, preserve an obstinate si

fter the publication of my own book. One is a work by Dymond, "On War," printed for the first time in L

ation to life; of the relations of Christianity to military service, which is particularly interesting in view of the system of conscription. It may be asked

one of serious importance. All men, or the majority of mankind, are Christians, and every male is required to d

and temperately, yet fir

d that, in these cases, the duty of the subject is merged in the will of the sovereign. Considerations like these are, I believe, often voluntarily permitted to become opiates of the conscience. I have no part, it is said, in the councils of the government, and a

ct to the sovereign, reduce themselves to a great dilemma. It is to say that we must resign our conduct and our consciences to the wil

ve the responsibility for his actions from himself. And this is evident from the following: "If your superior orders you to kill your child, your neighbor, your father, or your mother, will you obey? If you will not, there is

f peace is suspended. Let them, then, be willing to avow their opinions and to defend them. Neither let them be contented with words, if more than words, if suffering also, is required. It is only by the unyielding fidelity of virtue that corruption can be extirpated. If you believe that Jesus Christ has prohibited slaughter, let

rted; or, Kingdom of Christ and Kingdom of t

le to the present time. In his Introduction the author says: "It is well known that there are great numbers of people in the United States who profess to be conscientiously opposed to war. They are mostly called non-resistants, or defenseless Christians, and refuse to d

otection and benefits of the government, and yet, in the hour of its need, refuse to share the burden of its defense and protection. Neither is it strange that such a position should be looked upon as most unreasonable and monstrous, and those who hold it be regarded with some suspicion. "Many able speakers and writers," says the author, "have raised their voices and pens to refute the idea of non-resistance

ll Christianity without any possibility of being misinterpreted. "Judge for yourselves, whether it is right or wrong to obey man more than you do the Lord," said both Peter and John; an

Our author goes on to consider the relation between the Old and New Testaments, and the significance of government for non-Christians; arguments against the doctrine of non-resistance are enumerated and refuted. The author closes his book with the following words:-"Christians need no governments: for they ought not to obey it in those matters wherein Christ's teaching is set at naught, and still less should they take an active part in it. Christ has chosen His disciples out of the world. They have no pro

in regard to war, which we find set down in these two works, we cannot f

is incompatible with Christianity; every year, for instance, we see in Russia a number of men refusing to obey the conscription because of their religious opinions. And how does the go

y one in Russia, from a letter of Muraviev-Kars

October

way and harm us not; we do no harm ourselves. All men are equal. The sovereign is a man like one of us, why should we pay him taxes, and wherefore should we risk our lives to kill in battle those who have never done us any harm? Draw and quarter us, if you will, and we shall never change our minds; we will never wear the uniform, nor mess at the soldier's table. Some pitying soul may give us alms but from the government we neither have had nor wi

n, for the matter was kept a profound secret, a

le; and it pursues the same policy at the present day, except in regard to the German Mennonites, who live in the government of Kherson, and

from religious scruples, refuse to perform milita

t the same time the most profound secrecy envelops all these proceedings. I know of a process which was begun in 188

r from him that conscription is not, as they are taught to believe, in accordance with the law of God, but opposed to it. The most satisfactory arrangement for a government would be either to execute the delinquent, or beat him with rods until he died, as was done in former times. But it is awkward to condemn a man to public execution because he is true to the doctrine which we all profess to believe. Nor is it possible to take no notice of a man when he refuses to obey. So the government either tortures the man in order to compel him to deny Christ, or tries to rid itself of him by some means which will hide both the man and the crime from the eyes of the world, rather than resort to public execution. All sorts of cunning man?uvers and tricks are employed to torment the man. He is either banished to some remote province, or exasperated to disobedience and then imprisoned, or sent to the ref

ine of Christ and the light in which it is regarded by the ruling powers of Europe and America, has confirmed me in the conviction that a spirit inim

O

by the Academy in the last months of the present year (1893)."-Note recei