evil by evil our world would be happy.
Q. But so long as only a few act thus, what will happen to them?
A. If only one man acted thus, and all the rest agreed to crucify him, would it not be nobler for him to die in the glory of non-resisting love, praying for his enemies, than to live to wear the crown of Cæsar stained with the blood of the slain? However, one man, or a thousand men, firmly resolved not to oppose evil by evil are far more free from danger by violence than those who resort to violence, whether among civilized or savage neighbors. The robber, the murderer, and the cheat will leave them in peace, sooner than those who oppose them with arms, and those who take up the sword shall perish by the sword, but those who seek after peace, and behave kindly and harmlessly, forgiving and forgetting injuries, for the most part enjoy peace, or, if they die, they die blessed. In this way, if all kept the ordinance of non-resistance, there would obviously be no evil nor crime. If the majority acted thus they would establish the rule of love and good will even over evil doers, never opposing evil with evil, and never resorting to force. If there were a moderately large minority of such men, they would exercise such a salutary moral influence on society that every cruel punishment would be abolished, and violence and feud would be replaced by peace and love. Even if there were only a small minority of them, they would rarely experience anything worse than the world's contempt, and meantime the world, though unconscious of it, and not grateful for it, would be continually becoming wiser and better for their unseen action on it. And if in the worst case some members of the minority were persecuted to death, in dying for the truth they would have left behind them their doctrine, sanctified by the blood of their martyrdom. Peace, then, to all who seek peace, and may overruling love be the imperishable heritage of every soul who obeys willingly Christ's word, "Resist not evil."
Adin Ballou.
For fifty years Ballou wrote and published books dealing principally with the question of non-resistance to evil by force. In these works, which are distinguished by the clearness of their thought and eloquence of exposition, the question is looked at from every possible side, and the binding nature of this command on every Christian who acknowledges the Bible as the revelation of God is firmly established. All the ordinary objections to the doctrine of non-resistance from the Old and New Testaments are brought forward, such as the expulsion of the money-changers from the Temple, and so on, and arguments follow in disproof of them all. The practical reasonableness of this rule of conduct is shown independently of Scripture, and all the objections ordinarily made against its practicability are stated and refuted. Thus one chapter in a book of his treats of non-resistance in exceptional cases, and he owns in this connection that if there were cases in which the rule of non-resistance were impossible of application, it would prove that the law was not universally authoritative. Quoting these cases, he shows that it is precisely in them that the application of the rule is both necessary and reasonable. There is no aspect of the question, either on his side or on his opponents', which he has not followed up in his writings. I mention all this to show the unmistakable interest which such works ought to have for men who make a profession of Christianity, and because one would have thought Ballou's work would have been well known, and the ideas expressed by him would have been either accepted or refuted; but such has not been the case.
The work of Garrison, the father, in his foundation of the Society of Non-resistants and his Declaration, even more than my correspondence with the Quakers, convinced me of the fact that the departure of the ruling form of Christianity from the law of Christ on non-resistance by force is an error that has long been observed and pointed out, and that men have labored, and are still laboring, to correct. Ballou's work confirmed me still more in this view. But the fate of Garrison, still more that of Ballou, in being completely unrecognized in spite of fifty years of obstinate and persistent work in the same direction, confirmed me in the idea that there exists a kind of tacit but steadfast conspiracy of silence about all such efforts.
Ballou died in August, 1890, and there was an obituary notice of him in an American journal of Christian views (Religio-philosophical Journal, August 23). In this laudatory notice it is recorded that Ballou was the spiritual director of a parish, that he delivered from eight to nine thousand sermons, married one thousand couples, and wrote about five hundred articles; but there is not a single word said of the object to which he devoted his life; even the word "non-resistance" is not mentioned. Precisely as it was with all the preaching of the Quakers for two hundred years, and, too, with the efforts of Garrison the father, the foundation of his society and journal, and his Declaration, so it is with the life-work of Ballou. It seems just as though it did not exist and never had existed.
We have an astounding example of the obscurity of works which aim at expounding the doctrine of non-resistance to evil by force, and at confuting those who do not recognize this commandment, in the book of the Tsech Helchitsky, which has only lately been noticed and has not hitherto been printed.
Soon after the appearance of my book in German, I received a letter from Prague, from a professor of the university there, informing me of the existence of a work, never yet printed, by Helchitsky, a Tsech of the fifteenth century, entitled "The Net of Faith." In this work, the professor told me, Helchitsky expressed precisely the same view as to true and false Christianity as I had expressed in my book "What I Believe." The professor wrote to me that Helchitsky's work was to be published for the first time in the Tsech language in the Journal of The Petersburg Academy of Science. Since I could not obtain the book itself, I tried to make myself acquainted with what was known of Helchitsky, and I gained the following information from a German book sent me by the Prague professor and from Pypin's history of Tsech literature. This was Pypin's account:
"'The Net of Faith' is Christ's teaching, which ought to draw man up out of the dark depths of the sea of worldliness and his own iniquity. True faith consists in believing God's Word; but now a time has come when men mistake the true faith for heresy, and therefore it is for the reason to point out what the true faith consists in, if anyone does not know this. It is hidden in darkness from men, and they do not recognize the true law of Christ.
"To make this law plain, Helchitsky points to the primitive organization of Christian society—the organization which, he says, is now regarded in the Roman Church as an abominable heresy. This primitive Church was his special ideal of social organization, founded on equality, liberty, and fraternity. Christianity, in Helchitsky's view, still preserves these elements, and it is only necessary for society to return to its pure doctrine to render unnecessary every other form of social order in which kings and popes are essential; the law of love would alone be sufficient in every case.
"Historically, Helchitsky attributes the degeneration of Christianity to the times of Constantine the Great, whom the Pope Sylvester admitted into the Christian Church with all his heathen morals and life. Constantine, in his turn, endowed the Pope with worldly riches and power. From that time forward these two ruling powers were constantly aiding one another to strive for nothing but outward glory. Divines and ecclesiastical dignitaries began to concern themselves only about subduing the whole world to their authority, incited men against one another to murder and plunder, and in creed and life reduced Christianity to a nullity. Helchitsky denies completely the right to make war and to inflict the punishment of death; every soldier, even the 'knight,' is only a violent evil doer—a murderer."
The same account is given by the German book, with the addition of a few biographical details and some extracts from Helchitsky's writings.
Having learnt the drift of Helchitsky's teaching in this way, I awaited all the more impatiently the appearance of "The Net of Faith" in the journal of the Academy. But one year passed, then two and three, and still the book did not appear. It was only in 1888 that I learned that the printing of the book, which had been begun, was stopped. I obtained the proofs of what had been printed and read them through. It is a marvelous book from every point of view.
Its general tenor is given with perfect accuracy by Pypin. Helchitsky's fundamental idea is that Christianity, by allying itself with
