part in it." Christ took his disciples out of the world, he says. They do not expect worldly blessings and worldly happiness, but they expect eternal life. The Spirit in whom they live makes them contented and happy in every position. If the world tolerates them, they are always happy. If the world will not leave them in peace, they will go elsewhere, since they are pilgrims on the earth and they have no fixed place of habitation. They believe that "the dead may bury their dead." One thing only is needful for them, "to follow their Master."
Even putting aside the question as to the principle laid down in these two books as to the Christian's duty in his attitude to war, one cannot help perceiving the practical importance and the urgent need of deciding the question.
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There are people, hundreds of thousands of Quakers, Mennonites, all our Douhobortsi, Molokani, and others who do not belong to any definite sect, who consider that the use of force--and, consequently, military service--is inconsistent with Christianity. Consequently there are every year among us in Russia some men called upon for military service who refuse to serve on the ground of their religious convictions. Does the government let them off then? No. Does it compel them to go, and in case of disobedience punish them? No. This was how the government treated them in 1818. Here is an extract from the diary of Nicholas Myravyov of Kars, which was not passed by the censor, and is not known in Russia:
"Tiflis, October 2, 1818.
"In the morning the commandant told me that five peasants belonging to a landowner in the Tamboff government had lately been sent to Georgia. These men had been sent for soldiers, but they would not serve; they had been several times flogged and made to run the gauntlet, but they would submit readily to the cruelest tortures, and even to death, rather than serve. 'Let us go,' they said,
'and leave us alone; we will not hurt anyone; all men are equal, and the Tzar is a man like us; why should we pay him tribute; why should I expose my life to danger to kill in battle some man who has done me no harm? You can cut us to pieces and we will not be soldiers. He who has compassion on us will give us charity, but as for the government rations, we have not had them and we do not want to have them.' These were the words of those peasants, who declare that there are numbers like them Russia. They brought them four times before the Committee of Ministers, and at last decided to lay the matter before the Tzar who gave orders that they should be taken to Georgia for correction, and commanded the commander-in-chief to send him a report every month of their gradual success in bringing these peasants to a better mind."
How the correction ended is not known, as the whole episode indeed was unknown, having been kept in profound secrecy.
This was how the government behaved seventy-five years ago--this is how it has behaved in a great cumber of cases, studiously concealed from the people. And this is how the government behaves now, except in the case of the German Mennonites, living in the province of Kherson, whose plea against military service is considered well grounded. They are made to work off their term of service in labor in the forests.
But in the recent cases of refusal on the part of Mennonites to serve in the army on religious grounds, the government authorities have acted in the following manner:
To begin with, they have recourse to every means of coercion used in our times to "correct" the culprit and bring him to "a better mind," and these measures are carried out with the greatest secrecy. I know that in the case of one man who declined to serve in
1884 in Moscow, the official correspondence on the subject had two months after his refusal accumulated into a big folio, and was
kept absolutely secret among the Ministry.
They usually begin by sending the culprit to the priests, and the latter, to their shame be it said, always exhort him to obedience. But since the exhortation in Christ's name to forswear Christ is for the most part unsuccessful, after he has received the admonitions
of the spiritual authorities, they send him to the gendarmes, and the latter, finding, as a rule, no political cause for offense in him, dispatch him back again, and then he is sent to the learned men, to the doctors, and to the madhouse. During all these vicissitudes he is deprived of liberty and has to endure every kind of humiliation and suffering as a convicted criminal. (All this has been repeated
in four cases.) The doctors let him out of the madhouse, and then every kind of secret shift is employed to prevent him from going free--whereby others would be encouraged to refuse to serve as he has done--and at the same time to avoid leaving him among the soldiers, for fear they too should learn from him that military service is not at all their duty by the law of God, as they are assured, but quite contrary to it.
The most convenient thing for the government would be to kill the non-resistant by flogging him to death or some other means,
as was done in former days. But to put a man openly to death because he believes in the creed we all confess is impossible. To let a man alone who has refused obedience is also impossible. And so the government tries either to compel the man by ill-treatment to renounce Christ, or in some way or other to get rid of him unobserved, without openly putting him to death, and to hide somehow both the action and the man himself from other people. And so all kinds of shifts and wiles and cruelties are set on foot against
him. They either send him to the frontier or provoke him to insubordination, and then try him for breach of discipline and shut him up in the prison of the disciplinary battalion, where they can ill treat him freely unseen by anyone, or they declare him mad, and lock him up in a lunatic asylum. They sent one man in this way to Tashkend--that is, they pretended to transfer to the Tashkend army; another to Omsk; a third him they convicted of insubordination and shut up in prison; a fourth they sent to a lunatic asylum.
Everywhere the same story is repeated. Not only the government, but the great majority of liberal, advanced people, as they are called, studiously turn away from everything that has been said, written, or done, or is being done by men to prove the incompatibility of force in its most awful, gross, and glaring form--in the form, that is, of an army of soldiers prepared to murder anyone,
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whoever it may be--with the teachings of Christianity, or even of the humanity which society professes as its creed.
So that the information I have gained of the attitude of the higher ruling classes, not only in Russia but in Europe and America, toward the elucidation of this question has convinced me that there exists in these ruling classes a consciously hostile attitude to true Christianity, which is shown pre-eminently in their reticence in regard to all manifestations of it.
CHAPTER II.
CRITICISMS OF THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE ON THE PART OF BELIEVERS AND OF UNBELIEVERS.
Fate of the Book "What I Believe"--Evasive Character of Religious Criticisms of Principles of my Book--1st Reply: Use of Force not Opposed to Christianity--2d Reply: Use of Force Necessary to Restrain Evil Doers--3d Reply: Duty of Using Force in Defense of One's Neighbor--4th Reply: The Breach of the Command of Non-resistance to be Regarded Simply as a Weakness--5th Reply: Reply Evaded by Making Believe that the Question has long been Decided--To Devise such Subterfuges and to take Refuge Behind the Authority of the Church, of Antiquity, and of Religion is all that Ecclesiastical Critics can do to get out of the Contradiction between Use of Force and Christianity in Theory and in Practice--General Attitude of the Ecclesiastical World and of the Authorities to Profession of True Christianity--General Character of Russian Freethinking Critics--Foreign Freethinking Critics--Mistaken