[To Tea EDITOR or rue " 571:777TOR...] SIR, — The position of
the convinced pacificist in the presence of such a struggle as the present war must be a curiously difficult one. War, as every reflecting man and woman must recognize, is a ghastly uncivilized business—a brutal survival of more primitive times when no law reigned save that of force, and moral constraints were unknown. Among the many rude shocks of the present conflict, perhaps few have been more severe than the realization of the uncurbed forces of brutality and aggression still at large in the world. When wickedness, naked and unashamed, raises its head to menace the peace, the honour, the liberties of civilization, what should be the attitude of Christians seeking humbly to follow the Master's law of love towards such a manifestation of evil P
This question has been raised recently in an interesting manner by the Annual Meeting of the Society of Friends, a gathering which must have been held under very painful con- ditions for all professed opponents of war. A copy of the Yearly Meeting's "Epistle " giving an official summary of the proceedings has appeared in the Press. The document shows that the Society maintains its unqualified opposition to war—even a war of defence, and one which has assumed such a character as the present struggle. We can but honour the real moral courage of the men and women who have sufficient strength of character to uphold an unpopular view in face of a volume of opinion running strongly in the opposite direc- tion. It is impossible to read the "Epistle" without recognizing the absolute sincerity and high-mindedness of its authors. The Society of Friends is recognized on all hands as a community of quite special spiritual gifts. The high standard of moral excellence among its members and their noble services in all causes which benefit humanity have won them world-wide respect. Quakers as a body are among the salt of the earth. Their name is a byword for self- sacrifice and devotion and the active practice of qualities which little by little are redeeming the waste places of life. The admirable relief work which is being carried on at present by the Society in France and Belgium among the civil population in the devastated areas is a sufficient proof that they do not hold aloof from the practical concerns of the war. Further, these theoretical non-combatants have given proof of high courage and endurance when their mission of mercy brings them within range of shot and shell. They have shown themselves intrepid under fire when concerned with the rescue of the injured. There is and there can be no possible suggestion of shirking in the Quaker attitude, no shadow of reflection on their personal courage and powers of endurance.
And yet when England is fighting for very life against
forces of darkness which threaten to overwhelm the world, we find it difficult to understand how these admirable people can congratulate themselves on the fact that their young men of military age have with a few exceptions definitely resisted the claims of military service. With characteristic toleration, there is no proscription of the minority who have fallen away from grace into the practical service of their country. But while Europe is locked in a death-struggle involving the life and liberties of rich and poor alike, the Society of Friends reaffirms its belief in the supremacy of spiritual forces and proclaims disarmament the only way of peace.
The very respect in which the Quakers are held but increases
the sense of bewilderment at this attitude. No amount of phrases, no amount of wishing a world moulded according to our own fancies, will do away with the hard and bitter facts of the present situation. This refusal to face facts which do not fit in with a desired theory involves the ultra-pacificist in a false and humiliating position. The young men of military age who resist the temptation of bearing arms clearly do so from the highest moral motives. It cannot alter the fact that other men's lives pay the price of their refusal. The menace to civilization with which we are all threatened is not to be dispelled by discourses on the sublime and beautiful. The blood and sacrifices of men who have laid down their lives for England ensure the liberties of the Quaker non-com- batants and purchase the security of their hearths. In repudiating service to the. State of that primary and practical
kind which is a man's first duty in these days, the ultra-pacificists nevertheless accept all the benefits of order and security con- ferred by the State—benefits which have their ultimate sanction and defence in other men's lives. Such a position cannot be a satisfactory one, and it is not surprising that some young Quakers have revolted against it.
Have the Society of Friends reckoned seriously with the consequences of their own opinions should those opinions be in a position to control national policy? Do they desire to see England as Belgium is to-day ? Do they believe that the security of these islands would be most effectively promoted by disbanding our Armies and Navy P Was the prompt sub- mission of Luxemburg to the conqueror more admirable than the heroic resistance of Belgium ? These are questions which cannot be answered by hazy generalities about spiritual force and the law of love. They are practical matters of practical import to every one of us at this time.
Christians of other denominations who view otherwise their duties to the State at this crisis must very respectfully dissent from the claim that this attitude has its sanction in Scripture. It may be unhesitatingly affirmed that, as regards the Gospel narrative, there is no evidence whatever to show that our Lord advocated peace rather than righteousness, or demanded an active toleration of wickedness as a badge of discipleship. Obedience to the law of love does not imply acquiescence in evil, and a refusal to take practical and obvious measures to check murder and outrage. The attempt to force a literal interpretation on certain passages of Scripture without reference to their general character leads to fatal confusion. The Sermon on the Mount lays down the first principles of the morality which should regulate the conduct of man and man. But on the other hand, the great and terrible chapters of 18th and 22nd Matthew recognize that the world will still have to reckon with evildoers, and make no suggestion whatever of passive acquiescence in their' crimes. It may be well to remember that Christ Himself did not talk about the law of love to the mon who defiled the Temple. He cast them out in a spirit of righteous wrath, and with no uncertain condemnation of their evil deeds.
To strive whole-heartedly for pesos, and for the advance- ment of those causes which make for the growth of brother- hood between nations, is a noble ideal to pursue. The catastrophe which has overwhelmed the world proves bow feeble and how halting has been our progress in spiritual grace. That from the very depths of its great failure the world may seek with renewed faith and humility born of suffering and sacrifice those things which belong unto its peace is our heartfelt prayer to-day. But peace divorced from righteousness and justice, peace purchased at the price of other men's sacrifices, is based on no abiding foundations.
We are glad to think some young Quakers have departed from the letter in order to keep the spirit of their faith, and have enlisted in the armies raised by their country in its hour of need. In serving the cause which stands for justice and righteousness they are in the highest and truest sense pro- moting the cause of peace. We honour in them the wider vision which has led them to make a painful sacrifice at no small cost. And we hope that their spirit and example will bear fruit among the men and women of the Society of Friends who have taken a different view of national duty and responsibility.—I am, Sir, &c., X. X. X.
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