War Inconsistent With The Religion Of Jesus Christ Part 5

A patient, forbearing, suffering disposition is peculiar to the lamblike temper of the gospel, and is wholly opposed to the bold, contending, daring spirit of the world which leads mankind into quarreling and fighting.

It is generally admitted, I believe, that it is the duty of Christians patiently to suffer the loss of all temporal things, and even life itself, rather than willfully violate any of G.o.d's commands. If, then, it is the duty of a Christian patiently to suffer death rather than bear false witness against his neighbor, be he friend or foe, is it not equally his duty patiently to suffer death rather than kill his neighbor, whether friend or foe? Not merely taking away the life of our neighbor is forbidden, but every exercise of heart and hand which may have a natural tendency to injure him. But which is the greatest evil,--telling a lie, or killing a man? By human maxims you may do the latter to save your life, but not the former; though the former might injure no one but yourself, while the latter, besides injuring yourself, might send your neighbor to eternal destruction.

The spirit of martyrdom is the true spirit of Christianity. Christ himself meekly and submissively died by the hands of his enemies, and instead of resistance, even by words, he prayed, "Father, forgive them, for they know not what they do." Stephen, when expiring under a shower of stones from his infuriate murderers, prayed, "Lord, lay not this sin to their charge." St. Paul testified that he was not only ready to be bound but to die for the Lord Jesus. The early martyrs resigned up their lives with patient submission as witnesses for Jesus,--and this at a time, when, Sir Henry Moncrief Wellwood in his Sermons, page 335, says, "Tertullian has told us that Christians were sufficiently numerous to have defended themselves against the persecutions excited against them by the heathen, if their religion had permitted them to have recourse to the sword."

The spirit of martyrdom is the crowning test of Christianity. The martyr takes joyfully the spoiling of his goods, and counts not his life dear to himself.

But how opposite is the spirit of war to the spirit of martyrdom! The former is bold and vindictive, ready to defend property and honor at the hazard of life, ready to shed the blood of an enemy. The latter is meek and submissive, ready to resign property and life rather than injure even an enemy. Surely patient submission under cruel and unjust treatment is not only the highest Christian virtue but the most extreme contrast to the spirit of war.

Now if it is a duty required by the gospel not to return evil for evil, but to overcome evil with good; to suffer injustice and to receive injury with a mild, patient, and forgiving disposition,--not only in words but in actions,--then all kinds of carnal contention and warfare are criminal and totally repugnant to the gospel, whether engaged in by individuals or by communities.

Can it be right for Christians to attempt to defend with hostile weapons the things which they profess but little to regard? They profess to have their treasure not in this world but in heaven above, which is beyond the reach of earthly invaders, so that it is not in the power of earth or h.e.l.l to take away their dearest interests. There may be a propriety in the men of the world exclaiming that their dearest rights are invaded when their property and political interests are infringed upon; but it is a shame for Christians to make this exclamation, while they profess to believe that their dearest interest is in the hand of Omnipotence, and that the Lord G.o.d of hosts is their defense.

Whoever, without divine command, dares to lift his hand with a deathly weapon against the life of his fellow-man for any supposed injury denies the Christian character in the very act, and relies on his own arm instead of relying on G.o.d for defense.

V. WAR IS CRIMINAL, AS IT IS NOT DOING TO OTHERS AS WE SHOULD WISH THEM TO DO TO US

Says our blessed Saviour, "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Now if we wish men to be kind and forbearing to us, we must be kind and forbearing to them; if we wish them to return love for hatred and good for evil, then we must return love for hatred and good for evil; if we wish not to be injured by men, then we must not injure them; if we wish not to be killed, then we must not kill.

But what is the practical language of war? Does the man who is fighting his fellow-man and exerting all his strength to overcome him really wish to be overcome himself and to be treated as he is striving to treat his enemy? Can it be believed that England, in the late war, wished France to do to her what she endeavored to do to France; or that the latter really desired in return what she endeavored to inflict on England? If not, both violated this express precept of Christ.

None can say, consistently with the principles of the gospel, that they wish to be killed by their enemies; therefore none can, consistently with those principles, kill their enemies. But professing Christians do kill their enemies, and, notwithstanding all they may say to the contrary, their actions speak louder than their words. It is folly for a man to say he does not wish to do a thing while he is voluntarily exerting all his powers to accomplish it.

But if the act of war does violate this express precept of Christ, then it must be exceedingly criminal to engage in it.

VI. WAR IS INCONSISTENT WITH MERCY, AND IS THEREFORE CRIMINAL

Mercy is the grand characteristic of the gospel, and the practice of mercy is the indispensable duty of man. "Be ye merciful, as your Father also is merciful"; "For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust"; "Blessed are the merciful, for they shall obtain mercy"; "For he shall have judgment without mercy, that hath showed no mercy."

Mercy is that disposition which inclines us to relieve distress, to forgive injuries, and to promote the best good of those who are ill deserving. Mercy in us towards our enemies implies seeking and pursuing their best good for time and eternity. It is sinful to exercise any affection towards enemies short of that benevolence or mercy which involves the advancement of their best good, and Christians may not suspend this disposition, or do evil that any supposed good may come; for no law can be of higher authority than the express precept of Christ which requires this disposition towards enemies, and of course no other consideration can be paramount to this, for nations are as much bound as individuals.

It is surely too grossly absurd for any to pretend that destroying the property and lives of enemies is treating them mercifully, or pursuing their best good for time and eternity. Nor can any so impose upon their imaginations as to think that injuring mankind is treating them with benevolence or mercy.

But the direct object of war is injury to enemies; and the conduct of soldiers generally speaks a language not easily to be misunderstood.

Though soldiers are not always as bad as they might be, their tender mercies are often but cruelty. When they storm a fortified place and do not put all the captives to the sword, they are complimented for exercising mercy, merely because they were not so cruel as they might have been. But shall a highway robber be called an honest man because he takes but half the money of him whom he robs? Is it an act of mercy, when a man encroaches on your property, to take away his life? Do nations exercise mercy towards each other when they enter into b.l.o.o.d.y wars in consequence of a dispute which shall govern a small portion of territory? or does a nation show mercy to another that has actually invaded its rights by falling upon the aggressor and doing all the injury in its power? This surely is not forgiving injuries. And when two contending armies come in contact and rush on each other with all the frightful engines of death and cut each other to pieces they do not appear to me as merciful, kind, and tender-hearted, forgiving one another in love, even as G.o.d for Christ's sake forgives his children.

Yet this is the rule by which they should act and by which they will at last be judged.

But the whole system of war is opposed to mercy, and is therefore altogether unlike the spirit of the gospel, and must be criminal.

VII. WAR IS CRIMINAL, AS THE PRACTICE OF IT IS INCONSISTENT WITH FORGIVING TRESPa.s.sES AS WE WISH TO BE FORGIVEN BY THE FINAL JUDGE

Our Saviour says: "If ye forgive men their trespa.s.ses, your heavenly Father will also forgive you; but if ye forgive not men their trespa.s.ses, neither will your heavenly Father forgive your trespa.s.ses"; "Forgive, and ye shall be forgiven."

Here it is evident that the everlasting salvation of men depends on their exercising forgiveness towards their enemies; for if they forgive not, they will not be forgiven of G.o.d, and with what measure they mete to others, it will be measured to them again.

To forgive is to pa.s.s by an offense, treating the offender not according to his desert, but as though he had done nothing amiss.

But do the principles of war lead individuals or nations to pa.s.s by offenses and to treat offenders as if they were innocent? Do they not, on the contrary, require justice and exact the very last mite? Has it the aspect of forgiveness for us, when an enemy trespa.s.ses on our rights, to arm with weapons of slaughter and meet him on the field of battle? Who, while piercing the heart of his enemy with a sword, can consistently utter this prayer: "Father, forgive my trespa.s.ses, as I have forgiven the trespa.s.ses of this my enemy"? But this, in reference to this subject, is the only prayer the gospel warrants him to make. And professing Christian nations, while at war and bathing their swords in each other's blood to redress mutual trespa.s.ses, are daily in their public litanies offering this prayer; but is it not obvious that either their prayers are perfect mockery, or they desire not to be forgiven but to be punished to the extent of their deserts?

If individuals or nations desire that G.o.d would forgive their trespa.s.ses, then they must not only pray for it, but actually exercise forgiveness towards those who trespa.s.s against them; and then they may beat their useless swords into plowshares and their spears into pruning hooks and learn war no more.

But it must be very criminal to engage in war, or to tolerate it in any way, if it is inconsistent with the forgiveness of injuries as we hope to be forgiven, and in this respect violates the precepts of the gospel.

VIII. ENGAGING IN WAR IS NOT MANIFESTING LOVE TO ENEMIES OR RETURNING GOOD FOR EVIL

Returning good for evil and manifesting benevolence to enemies is, perhaps, the most elevated and n.o.ble part of Christian practice,--the inculcation of which in the gospel exalts Christianity far above any other form of religion and proves it to be not only divine but efficacious to subdue the turbulent and corrupt pa.s.sions of men; and for these reasons this part of duty ought to be zealously advocated and diligently performed by every one who bears the Christian name.

The ablest writers who have defended the divine origin of the Scriptures against infidels have urged this topic as const.i.tuting conclusive evidence in their favor; and unbelievers, instead of attempting to meet the argument fairly, have urged the inconsistency of Christians in acting contrary to so conspicuous a rule of duty; and such is and ever has been the most powerful weapon that infidels can wield against Christianity. But it is the will of G.o.d that by welldoing we should put to silence the ignorance of foolish men. Let Christians act in strict conformity to this part of Christian practice, and they will wrest from the infidel's hand his strongest weapon.

That exercising benevolence towards enemies and returning good for evil is inculcated as one of the most important doctrines of the gospel is evident as well from the whole tenor of the New Testament as from the express commands of the Son of G.o.d: "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your Father in heaven"; "If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head"; "Be not overcome of evil, but overcome evil with good."

Such are some of the divine precepts on this subject. So different, however, are the laws of war among Christian nations, that rendering comfort or relief to enemies is considered high treason, and they punish with death the performance of the very duty which G.o.d commands as a condition of eternal life!

The common sense of every man revolts from the idea that resisting an enemy by war is returning good for evil. Who would receive the thrust of a sword as an act of kindness? Was it ever considered that killing a man was doing good to him? Has not death always been considered the greatest evil which could be returned for capital crimes? But the principles of war not only allow enemies to return evil for evil by killing one another, but secure the highest praise to him who kills the most. It is often said of those who distinguish themselves in butchering their fellow-men, that "they cover themselves with glory!"

Nations, when they go to war, do not so much as pretend to be actuated by love to their enemies; they do not hesitate to declare in the face of Heaven that their object is to _avenge_ their wrongs. But, says an inspired apostle, "Dearly beloved, avenge not yourselves, but give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." Retributive judgment, the execution of strict justice, or vengeance, G.o.d declares often, belongs to him. He has reserved it in his own hand as his sovereign prerogative.

It is not very surprising that savage pagans should glory in revenge, but that those should do so who have the Bible in their hands, and profess to take it as the rule of their faith and practice, is truly astonis.h.i.+ng. Still more astonis.h.i.+ng is it that some ministers of the gospel not only connive at but approve of the spirit and practice of revenge by war.

But though the whole tenor of the gospel absolutely enjoins returning good for evil and blessing for cursing; yet the open and avowed principles of war are to return evil for evil, violence for violence.

Now if the principles of war are so directly opposed to the principles of the gospel, if the practice of war is so perfectly contrary to Christian practice, then it must be very criminal for Christians not to bear open testimony against war, and much more criminal to do anything to promote it.

IX. WAR IS CRIMINAL, BECAUSE IT IS ACTUALLY RENDERING EVIL FOR EVIL

It is a fact which can neither be disguised nor controverted that the whole trade of war is returning evil for evil. This is a fundamental principle in the system of self-defense. Therefore every exertion in the power of contending nations is made to inflict mutual injury, not merely upon persons in public employment and upon public property, but indiscriminately upon all persons and property. Hence it is an established rule of what is styled "civilized warfare" that if one party takes a person suspected of being a spy, they put him to death; which act is retaliated by the other the first opportunity. If one party storms a fortified place and puts the garrison or the inhabitants to the sword, the other, in their defense, must retaliate the same thing, and, if possible, to a greater degree. If one side executes a number of captives for some alleged extraordinary act, the other, on the principles of self-defense, may execute double the number; the first may then, on the same principles, double this number; and so they may proceed to return evil for evil, till one or the other yields.

The principles of self-defense require not merely an eye for an eye and a tooth for a tooth, but for one eye two eyes, for one tooth two teeth. They require the retaliation of an injury to a double degree,--otherwise, there would be no balance in favor of the defensive side; but as both parties must always be on the defense, both must, of course, retaliate to a double degree. Thus war is aggravated and inflamed, and its criminality raised to the highest pitch.

The doctrine of retaliation is not only openly avowed and practiced by professing Christian nations, but is sometimes defended before national councils by professing Christians of high standing in churches. "O! tell it not in Gath! publish it not in the streets of Askelon! lest the daughters of the uncirc.u.mcised triumph!"

That the retaliation of injury, of whatever kind it may be and to whomsoever it may be offered, is most absolutely and unequivocally forbidden by the whole spirit of the gospel dispensation, as well as by its positive precepts, surely can never be fairly controverted.

Says the great Author and finisher of our faith, "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you that ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also." Whether the literal import of these words be contended for or not, they cannot fairly be construed as teaching anything short of a positive and unconditional prohibition of the retaliation of injury. Had our Lord added to these words the maxim of the world, "If any man a.s.saults you with deathly weapons, you may repel him with deathly weapons," it would have directly contradicted the spirit of this command and made his sayings like a house divided against itself.

The apostles largely insist upon this doctrine of their divine Master, thus: "Recompense to no man evil for evil"; "Be ye all of one mind, not rendering evil for evil, or railing for railing"; "See that none render evil for evil to any man." These comprehensive pa.s.sages make no conditions or limitations, and are, therefore, applicable to all men and binding upon all in all situations and circ.u.mstances under the light of the gospel; but had they added, "If any man injures you, you may return him an injury and repel violence with violence," it would have been most palpably absurd, and the precepts of the gospel would have been truly what infidels have a.s.serted they are,--a series of gross contradictions.

But I repeat that the open and avowed principles of war, even among Christian nations, are those of returning evil for evil. Surely, nations neither aim nor pretend to aim at the best good of their enemies; but, on the contrary, their real and professed object in the sight of G.o.d and man is to do them, while at war, all the injury in their power. What means that language which conveys instructions to those who command s.h.i.+ps of war, to _sink_, _burn_, and _destroy_, if it does not mean evil to enemies? Why do nations encourage the cupidity of men by licensing and letting loose swarms of picaroons on their enemies, if it is not to inflict evil on them? But all this is sanctioned under the notion of self-defense, and, as though it were a light thing for men thus publicly to trample on the laws of the gospel, they lift up their daring hands to heaven and supplicate G.o.d's help to a.s.sist them in violating his own commands! No apology can be made for such proceedings until it is shown that war is not returning evil for evil.

But what is it to return evil for evil?

When one man is injured by another and returns injury, he returns evil for evil and violates those precepts of the gospel which have been quoted. When one a.s.sociation of men is injured by another a.s.sociation and the injured returns an injury, evil is returned for evil and those precepts are violated. When one nation infringes on the rights of another and they in return infringe on the aggressor's rights, they return evil for evil and violate those precepts. When one nation declares war against another and is repelled by war, evil is returned for evil and those precepts are violated. But these things are constantly practiced, without a blush or a question as to their propriety; and G.o.d is supplicated to aid in the business.