War is Criminal | 4

4. War Is Criminal,
As It Is Opposed to Patient Suffering Under Unjust and Cruel Treatment

That patient suffering under unjust and cruel treatment from mankind is everywhere in the gospel held up to view as the highest Christian virtue, probably few professing Christians will deny.

But notwithstanding this truth is generally admitted, there is very commonly introduced a carnal, sophisticated mode of reasoning to limit, or explain away, this precious doctrine, which is peculiar to the gospel and which distinguishes it from all other kinds of morality and religion on earth.

It has relation, it is said, only to matters of religion and religious persecution –

as if the gospel required mankind actually to regard a little wealth and a few temporal things more than all religious privileges and life itself;

for, by this human maxim, men may fight to defend the former, but not the latter.

And this maxim is built on the supposition that Christians are not bound strictly by gospel precepts in relation to temporal things, but only in relation to spiritual things.

Hence it is said that the martyrs conducted themselves nobly in refusing to fight for the privilege of worshiping the true God,

but if Christians now refuse to fight to defend their money and their political freedom, then they act in a dastardly manner and violate the first principles of nature.

Thus are temporal regarded more than spiritual and everlasting things.

The precepts of the gospel, however, unequivocally forbid returning evil for evil, and enjoin patient sufferings under injurious and cruel treatment.

A few instances shall be quoted:

“Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient towards all men:

See that none render evil for evil to any man; but ever follow that which is good, both among yourselves, and unto all men.”

“If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.”

The apostle James, in his solemn denunciation against oppressors, said,

“Ye have condemned and killed the just, and he doth not resist you.”

He then immediately exhorts the Christians, saying, “Be patient therefore, brethren, unto the coming of the Lord.”

“Finally, be ye all of one mind, having compassion one for another, love as brethren, be tender-hearted, be courteous,

not rendering evil for evil, railing for railing; but blessings instead, knowing that ye are thereunto called, that ye should inherit a blessing.”

“For the eyes of the Lord are over the righteous, and his ears are open to their prayers; but the face of the Lord is against them that do evil.

And who is he that will harm you, if ye be followers of that which is good?”

A patient, forbearing, and suffering disposition is peculiar to the lamb-like temper of the gospel, and is wholly opposed to the bold, contending, and daring spirit of the world that leads mankind into quarrelling 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 wilfully violate any of God’s commands.

If, then, it is the duty of a Christian patiently to suffer death rather than bear false witness against his neighbour, be he friend or foe, is it not equally his duty patiently to suffer death rather than kill his neighbour, whether friend or foe?

Not merely taking away the life of our neighbour is forbidden, but every exercise of heart and hand that 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 neighbour 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 their lives with patient submission as witnesses for Jesus – and this at a time when

“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 honour 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 also the most extreme contrast to the spirit of war.

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 that 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 hell to take away their dearest interests.

There may be 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 God of hosts is their defence.

Whoever, without divine command, dares to lift his hand with a deadly 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 God for defence.