Introduction to Non-Violence

evil, but who used methods of bringing about reform which involved the use of non-physical coercion, and in some cases what might be called psychological violence. T

becomes an end in itself, rather than a means for achieving other purposes. They are less concerned with reforming society than they are with maintaining the integrity of their own lives in this respect. If they have a social influence at all,

Menn

d in the literal acceptance of the teachings of the Bible, and their application as rules of conduct in daily life. Since they did not depend for their interpretations upon the authority of any priesthood or ministry, differences grew up among them at an early date. The more radical wing, from which the Mennonites came, accepti

onflict with the authorities of both church and state. The established church they refused to recognize at all, and they came to regard the state only as a necessary instrument to control those who had not become Christians. Far in advance of the times they adopted the principle of complete separation of church and

lic priest, but he soon came to doubt the soundness of that religion, and found his way into Anabaptist ranks, where he became one of the leading e

es and their spears into pruning hooks, and know of no war. They render unto Caesar the things that are Caesar's and unto God the

st movement which did not follow the principle of non-resistance died out. Here and there

ia colony in 1683 marked the beginning of a migration which in the years that followed brought the more radical of them to America.[98] With the coming of conscription in Europe, those who held most strongly to their non

the state demands, as long as it is not inconsistent with their duty to God. In case of a conflict in duty, service to God is placed first. Since they do not believe that it is possible for the world as a whole to become free of sin, the

any relationship to such non-resistants as Garrison or Ballou, even though these men reached substantially the same conclusion about the nature of the state, or with Tolstoy who even refused to accept the support of the state for the institution of private property. The American non-resistants they regard primarily as reformers of human so

TNO

Four Hundred Years of Mennonite Peace Principles and Pra

the Mennonites (Berne, Ind.: Men

Europe, (Scottdale, Pa.: Mennoni

ory of the Men

ed by Hor

Ibid.

ry of the Menno

Christian

: A Scriptural Inquiry (Akron, Pa.: Mennonite Cen

see Guy F. Hershberger, "Biblical Non-resistance and Modern Pa

gland Non-

nth century. We have already noted the "Declaration of Principles" written by Garrison and accepted by the New England Non-Resistance Society in 1838. Despite the fact that Garrison insisted that an ind

ly in 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

fe to the advancement of its principles. In 1846 he published his Christian Non-Resistance: In All Its Important Bearings, in which he set forth his doctrine, supported it wi

ch a Christian non-resistant might not use, he in

ble, to every manifestation of evil among mankind. Nay, I hold it my duty to offer such moral resi

commit an injury to another. He finally defined non-resistance as "simply non-resistance of injury with injury-evil with

ld have nothing to do with government. If he so much as voted for its officials, he had to share the moral responsib

overnment, and an uncompromising protest against so much of its fundamental creed and constitutional law,

lves were not Christian; but unlike the Mennonites he maintained that they might eventually become so, a

s to anti-Christian political compacts. It is to be done by pure Christian precepts faithfully inculcated, and p

as essentially depraved; Ballou be

TNO

, Fight for

Christian Non-

Ibid.,

Ibid

bid., 2

Brown just before the Civil War. He did come to substantially the same conclusions, however, on government. He refused even to pay a tax to a government which carried on activities which he considered immoral, such as supporting slavery, or carrying on war. On one occasion he said, "They are the lovers of law and order who observe the law when the g

ls

inner turmoil, and published them in My Religion in 1884. In the years that followed, his wide correspondence introduced him to many others who had held the same

hin You, published in 1893. He renounced the use of physical force completely even in dealing with the insane or with children.[109] He severed

iet Union, but their present fate is obscure. His works greatly influenced Peter Verigin, leader of the Dukhobors, who shortly after 1900 left Russia and

ce his chief influence has been intellectual, and upon individuals. We have already noted the great impa

s applied in completely undiluted form. The Mennonites also disclaim kinship with him

ved at the logical conclusion of a system of non-resistance based on the premise that man should not combat evil, nor have any relation

TNO

the letters to and from Ballou are quoted at length. See also Count Leo N. Tolstoy, The Ki

e no concessions, and we can make none. We must try, as Mr. Ballou puts it, to make impossible the existence of such people, but if they do exist, we must use all possible means

The Story of the Dukhobors (New Y

ing the state altogether. Biblical nonresistance declines to participate in the coercive activities of the state, but nevertheless regards those as necessary for the maintenance of order in a sinful society, and is not anarchistic.