I profess on. I find difficulty in keeping covenant both with Christ and the Constitution.
"Jesus Christ forbids me to resist evil-doers by taking 'eye for eye, tooth for tooth, blood and life for life.' My government requires the very reverse, and depends, for its own self-preservation, on the halter, the musket, and the sword, seasonably employed against its domestic and foreign enemies.
"In the maintenance and use of this expensive life-destroying apparatus we can exemplify the virtues of forgiving our injuries, loving our enemies, blessing them that curse us, and doing good to those that hate us. For this reason we have regular Christian chaplains to pray for us and call down the smiles of God on our holy murders.
"I see it all" (that is, the contradiction between profession and life), "and yet I insist that I am as good a Christian as ever. I fellowship all; I vote 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 not give in to those miserable non-resistant notions. I will not throw away my political influence, and leave unprincipled men to carry on government alone.
"The Constitution says – 'Congress shall have power to declare war, grant letters of marque and reprisal,' and I agree to this, I indorse it. I swear to help carry it through. I vote for men to hold office who are sworn to support 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 enact all the other cruelties of war? Out upon these new-fangled scruples! This is the very way to forgive injuries, and love our enemies! If we only do it all in true love nothing can be more Christian than wholesale murder!"
In another pamphlet, entitled "How many does it take?" he says – "One man must not kill. If he does, it is murder; two, ten, one hundred men, acting on their responsibility, must not kill. If they do, it is still murder. But a state or nation 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? This is the question. Just so with theft, robbery, burglary, and all other crimes. Man-stealing is a great crime in one man, or a very few men only. But a whole nation can commit it, and the act becomes not only innocent, but highly honorable."
The following is, in substance, a catechism of Ballou, compiled for the use of his congregation: —
Q. Whence comes the word non-resistance?
A. From the utterance: "But I say unto you, That ye resist not evil." – Matthew v. 39.
Q. What does this word denote?
A. It denotes a lofty Christian virtue, commanded by Christ.
Q. Are we to understand the word non-resistance in its broad sense, that is, as meaning that one should offer no resistance to evil whatsoever?
A. No; it should be understood literally as Christ taught it – that is, not to return evil for evil. Evil should be resisted by all lawful means, but not by evil.
Q. From what does it appear that Christ gave that meaning to non-resistance?
A. From the words which he used on that occasion. He said: "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 thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also."
Q. Whom did he mean by the words: "Ye have heard that it hath been said"?
A. The patriarchs and the prophets, and that which they spoke and which is contained in the Old Testament, that the Jews generally call the Law and Prophets.
Q. To what laws did Christ allude in the words: "Ye have heard"?
A. To those in which Noah, Moses, and other prophets grant the use of personal violence against those who commit it, for the purpose of punishing and destroying evil deeds.
Q. Mention such commandments.
A. "Whoso sheddeth man's blood, by man shall his blood be shed." – Genesis ix. 6.
"He that smiteth a man, so that he die, shall be surely put to death. And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." – Exodus xxi. 12, 23, 24, 25.
"And he that killeth any man shall surely be put to death. And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth." – Leviticus xxiv. 17, 19, 20.
"And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." – Deuteronomy xix. 18, 19, 21.
These are the injunctions of which Jesus speaks.
Noah, Moses, and the prophets taught that he who murders, mutilates, or tortures his neighbor doeth evil. In order to combat and destroy this evil, the evil-doer must be chastised by death, mutilation, or some personal torture. Transgressions 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 transgression by another, but rather bear a repetition of the offense from the evil-doer." That which has been allowed is now forbidden. Having understood what resistance we have been taught, we know exactly what Christ meant by non-resistance.
Q. Did the teaching of the Ancients admit of resisting transgression by transgression?
A. Yes; but Christ forbade it. A Christian has no right in any case to take the life of, or to offend against, the evil-doer.
Q. May he not kill or wound another in self-defense?
A. No.
Q. May he enter a complaint to the magistrates for the purpose of chastising the offender?
A. No. For that which he does through others, he practically does himself.
Q. May he fight in the army against foreign or domestic enemies?
A. Certainly not. He can take no part in war, or in the preparation therefor. He cannot make use of weapons. He cannot resist one transgression by another, whether he is alone or in company, either personally or through other agents.
Q. May he voluntarily select or drill soldiers for the government?
A. He cannot do this, if he wishes to be faithful to the law of Christ.
Q. May he voluntarily contribute money to assist a government which is supported by military power, executions, and violence in general?
A. No; unless the money is to be used for some special purpose, justifiable in itself, where the object and the means employed are good.
Q. May he pay taxes to such a government?
From the Russian version, which Count Tolstoï calls a free translation made with some omissions. After diligent search and inquiry I have been unable to find this catechism among Ballou's works. – Tr.
