Mennonites in the World War: Non-Resistance Under Test

Front matter

"The weapons of our warfare are not carnal, but mighty through God."

Preface

As many have undertaken to write the history of the recent World War and the issues involved, it seemed good to some that we also should write upon that phase of it Which most vitally affects nonresist- ant people, especially the Mennonites of America.

Among- the first to suggest such a work was J. S. Hartzler, the principal writer of this volume. As one of those who were actively engaged in looking after the welfare of our young men who for conscience sake could have no part in carnal war fare, he with others felt that there should be a care ful writeup of events, a clear statement of issues in volved, and a record kept of what our nonresistant people did to meet the problems arising from the war. After one of his trips to the camps he gave expression to his convictions in this matter. The proposed book was thoroughly discussed from every angle, and all who expressed themselves gave voice to the conviction that it should be written.

But who to write the book was the question. Most of those who had given the problems arising from the war the most serious attention were encumbered with other duties and therefore not in position to undertake the work. Brother Hartzler was finally chosen to write the book.

Soon after this, letters came from brethren in different communities who (without knowing any thing about this which we have just mentioned) described the identical book and urged that it be writ ten. Accordingly a committee, including those who had thus written, was formed, and after further consultation it was again decided that Brother Hartzler should be the writer. The committee thus formed was as follows : J. S. Hartzler, N. H. Mack, S. G. Shetler, Vernon Smucker, Daniel KaufTman. The work was prepared as rapidly as circumstances would permit. The manuscripts about completed, we found ourselves near the meeting of another session of General Conference. This body discussed the advisability of publishing such a work at some length. The concensus of opinion expressed was that a work of such general interest should be published by authority of General Conference and an enlarged committee was appointed to take charge of it.

Following are the names of those on the committee: S. G. Shetler, J. S. Shoemaker, George R. Brunk, N. H. Mack, Vernon Smucker, J. S. Hartzler, Daniel Kauffman. By action of the committee it was decided that Brother Hartzler should rewrite the book in conformity with the views expressed at General Conference, and with the aid of the committee the work was completed. Thanks are due, also, to a number of other brethren and friends who aided materially in furnishing the necessary data and compiling the work.

This book, having been more than two years in the making, is before you. It is dedicated to the cause of peace and good will, to the cause of truth and righteousness. The imperfections of men are apparent in the makeup of the volume, but we trust that the strength and importance of the cause may make this a valuable reference book. With the hope that God may use this effort to the strengthening of His cause among men, and with confidence that He will always care for His own, we submit this message for your prayerful consideration.

D. K.

Introduction

It has been a great pleasure to me to read the manuscript for the new book, Mennonites in the World War, written and published under the direc tion of th* Mennonite General Conference. The brethren who were made responsible for this work have all had practical experience, have been more or less prominently connected with the leading move ments and organizations of the Mennonite Church for a number of years, which, with the deep interest they took in preserving and safeguarding our peace policies, serves to qualify them for the production of this book. In principle the book brings no new story; it merely reiterates the teachings of Christ and His followers down to the present generation. During these years the faith was severely tested and the Gospel of peace was preserved only after many severe struggles and a great cost of human life. The tortures of rack, the flames at the stake, and the jaws of the wild beasts in the arena were all brought to bear on this faith but unable to destroy it. The marvelous heroism of the "Apostle" and "Prisoner of the Lord," facing the dankest world with no weapon other than "The sword of the Spirit;" a Livingstone in benighted Africa; a Paton among the South Sea Islanders; a Menno Simons among a fanatical and unrighteous priesthood ; a William Penn in the midst of savage Indians have been constant sources of inspiration to the unfaltering spirit of the ardent supporters of the message: "On earth peace, good will toward men."

The opposition of Mennonites to war is not of a sudden growth, but it is an abiding conviction in the Church based on the teachings of our Savior and traces back to some of the persecuted Christians out side of Romanism to the times of Christ and His apostles. The principles of peace and opposition to war have been deeply implanted into the very life-blood of every true Mennonite through four cen turies, and to violate this now would rob them of a sacred religious principle, giving them a guilty conscience before God. Their unfriendly attitude toward war is not founded upon disloyalty to government but upon the conviction that the Gospel of Christ is a Gospel of peace and that "They that take the sword shall perish with the sword."

The Mennonites gratefully recognize the good will of our government in the enactment of six:h laws as offer continued protection and religious liberty laws which attracted our forefathers to this country and has been the occasion of constant joy and thanks giving to Almighty God.

Years have come and gone, and whatever the trials of faith may have been, today we stand on the threshold of a new era. The untried future with all its mysteries and opportunities lies before us. We review our past experiences and try to understand what this has meant to us individually and collective ly. Thinking of the experiences as recorded in this book, we marvel at what has been done. We have just begun to realize what can be accomplished by careful, prayerful, united effort.

In connection with this spiritual awakening we

MENNONITES IN THE WORLD WAR II

owe a debt of gratitude both to our church leaders who have had the rule over us and to those who have manifested in their lives that composure of soul and that intimate connection with their Lord in the noble defense of the faith. The influence from the lives of our sincere young brethren has been woven by in visible hands into the very texture of our souls and into the life of the Church. We have come to under stand and appreciate each other and to "know Him" better by having witnessed His handiwork in these noble lives.

Joy and sadness mingle as voices call and hands beckon us to penetrate spiritual darkness in the na tions that lie prostrate before us. We must needs go. We are His witnesses. Around the Prince of Peace we must rally. In pursuit of it we must gather our forces and set our hearts to the "regions beyond" and proclaim the Gospel which "is the power of God to every one that believeth."

I have read the manuscript for this book with profound interest. Tears flowed freely at times, then again my heart throbbed with praise and thankful ness to God. The simple, pathetic way truths and experiences are told adds much to its effectiveness. May God's choicest blessings accompany this mes sage and all who in bold defense of the faith shared to bring a seemingly lost vision of the Prince of Peace anew to a dying world.

Albert J. Steiner.

Chapter I. Early History of the Church

EARLY HISTORY OF THE CHURCH

Beginnings

Jesus Christ built His Church upon the Rock. Notwithstanding waves of persecution, infidelity, and indifference which have swept over it, it is still there, and we have the assurance that the gates of hell shall not prevail against it. The Church grew rapidly from the beginning, with Jerusalem as a center around which the believers nocked until per secution began to rage, when "They that were scat tered abroad went everywhere preaching the Word." With all that the followers of Christ became very numerous in some places and passed through ten general persecutions before the time of Constantine, neither sacred nor profane history shows that they avenged wrongs or tried to protect themselves or their government with carnal weapons. On the contrary they professed to be "strangers and pil grims," and their lives corresponded with their pro fession. Matt. 5:21-26,38-48; Luke 6:27-29; John 18:36 and kindred Scriptures were the basis of one of the tenets of their creed.

Heresies

A number of things led away from the simple faith. First, heathen customs had crept into the Church already in Paul's time and continued. Second, heresies became more numerous. Gnosticism, Montanism, Sabellianism, and Manic haeanism are among the most striking examples. Third, the idea that it required an elevation to the priesthood to rightly interpret the Scriptures led common people away from the Bible instead of to it, and naturally the people became less and less devoted to its teach ings. Fourth, the Roman Church became somewhat idolized. Cyprian said, "One visible Church and one only, can be right. In it and not beyond it, is the abode of the Holy Spirit." This held nominal membership in a visible church so high that it be came an end in itself rather than a means to an end. These things tended to make the Church more worldly, and at the same time caused the truly de- \out to lament the conditions and finally to with draw fellowship from Romanism. They could not fellowship the corruptions that naturally came into the body, and the once persecuted now became the persecutors. Those who dared to stand against those things were at once branded as heretics. This was perfectly natural in the light of Cyprian's state ment.

Church and State

But even a corrupt Christianity has some ad vantages over a pagan religion. The number of adherents increased until the State courted alliance with the Church. Just before going into battle with Maxentius, also one of the rivals for the Roman throne, Constantine declared himself in favor of Christianity, won a signal victory, and made Chris tianity the religion of State. That was a sad day for the Church.

Persecutions, hard as they were to bear, were a blessing" in keeping out those who were not true. But since Christianity had been made the religion of State, it had also become popular to "belong to Church." Many became Christians in name for personal gain. A form of piety was all that was necessary for office whether in government or in religious work. Church ordinances became a means of salvation in the minds of people baptism to wash away sin; the communion to eat the literal fles h of Christ and to drink His literal blood as a means of purification, and in itself a great virtue; alms-giving a means of placing accounts on the credit side of the ledger in heaven.

Developments of the Papacy

Step by step conditions developed which led to the reign of a few in spiritual matters. Then rivalry did not cease until one was considered superior to all others. He was called the father of the Church on earth, the papa or pope. Hereafter no one was expected to find fault with him or his work. When Symmac hus was pope, a member of the synod was appointed to try him for some charge brought a- gainst him. Symmachus said, "God alone should try the Bishop of Rome."

Persecutions from within

In all ages after that there were those who would not bow to the mandates of the Roman Church but rather suffered terrible persecutions. Faber, in speaking of the Paulicans (so called be cause they so often quoted from the Apostle Paul) says, "The firmness of their religious adherence to principle was marked by their frequent and ready submission to martyrdom. Hundreds of them were burned alive upon a huge funeral pile."

John Haynes Holmes, in his book, "New Wars for Old," gives some illustrations of the position of the early Christians He says, "One said, It is not lawful to bear arms/ Another, Because I am a Christian I have abandoned my profession as a soldier/ A third, I am a Christian and therefore I can not fight/ A fourth, I can not fight if I die; I am not a soldier of this world but a soldier of God/ " Speaking of the time when the Church was largely won by the Roman Empire, he says, "One of the most surprising results of this conquest of Christianity by the Empire is the practical annihilation of the doctrine o>f norare si stance, which had played suc h a conspicuous and heroic part in the early history of the Church."

The same author, speaking of the Catharists or Cathari, says, "It is a matter of record that when the persecutors of Rome fell upon them with fire and sword .and rock pillaged their homes, tortured their old and young, and slaughtered men, women, and children, all alike without compunction they died for the faith that was within them/

Peter Waldo, the Waldenses and Kindred Sects

Peter Waldo was a rich merchant in the city of Lyons, France, who lived in the twelfth century, became converted and devoted his entire fortune to translating the Scriptures and placing them within the reach of the common people. He went forth to preach the Word with the power of the Holy Ghost. Chamber's Encyclopaedia contains the following- regarding Waldo: "He was less the founder of a sect than a representative and leader of a wide-spread struggle against the corruptions of the clergy." In speaking of the "struggle" it must not be understood that this was with carnal weapons, for this would be contrary to the claims made in his preaching. He held that the nonresistant principles of the New Tes tament had their roots back in the decalogue. His followers were hunted like wild beasts of the forest and hundreds of them sealed their faith with their life blood, but they would in no wise use physical force in self-defense. Chamber, in speaking of the Waldenses, says, "They are shown to be identical with the followers of Waldo, but they must not be confounded with the Albigenses who were persecuted at the same period. The protest of the Waldens es against the Church o>f Rome only related to practical questions, that of the Albigenses related to matters of doctrine." Both these bodies were non-resistant.

Alphonsus, King of Aragon who made a decree against what he called heretical sects a decree of death further says, "If from this day on any one shall receive said Waldenses. .. .or other heretics of whatsoever confession, into their house, or hear their pernicious preaching in any place or give them food, or dare show them any other favor, be it known to the same that he has incurred the disfavor of God and of us, that he is punishable for the crime of "leze-majesty," and that his goods shall be confiscated without appeal." Regardless of this the doctrine spread and believers and teachers found refuge and food. This was very trying to the au thorities who in some cases offered pardon to the heretics if they would only tell who gave them shel ter, but the language of one seemed to be the thought of all. A woman was on trial for her life. Her persecutors said : "We want to know whom you have taught." She simply said, "Let me in peace with this, but interrogate me concerning my faith of which I will gladly tell you." In some burroughs half of the people were either murdered or imprisoned for their faith, but their only defense was the Gospel of Jesus Christ which they gave with earnestness to those who persecuted them.

Reformers and Nonresistance

Martin Luther's position on nonresistance was a very peculiar one. He held that the Bible taught nonresistance, and in ordinary life should be practiced; but that citizens of a country are obliged to fight at times. In other words, nonresistance is our duty as Christians, but as citizens we can not live up to the teachings of the Bible.

Ulrich Zwingli, the Swiss reformer, in his "Ad monitions to Those at Schwyz," says, "But if we look at it from a Christian viewpoint, it is by no means right for us to go to war. According to Christ's teachings we should pray for those who speak evil of us, and when we have been smitten on one cheek, turn the other also; for thus we shall be sons of our heavenly Father" (Vol. II, Page 294) At the same time he held that Church and State should be one, but he found this impossible if he was going to carry out his own writings, and hence from this standpoint admitted that war was neces sary at times. He was required to take part in a battle between the Catholic cantons of Lucerne and the canton of Zurich. The latter army was defeated and Zwingli was among the slain.

Both Calvin and Erasmus, both men of learning and prominent in the reformation in France and Holland as well as beyond the borders of their own country, taught nonresistance. The former said, "Trust in the power of man is to be unconditionally renounced ; if there is need, God will work a miracle to save His Church." But then, as now, nonre sistance was not a popular doctrine, and Calvin finally yielded the point, but Erasmus continued a firm advocate of that doctrine to the end of his life. His "Plea for Reason, Religion, and Humanity A- gainst War," was scholarly, clear, and convincing.

Menno Simons

What Luther was to Germany, or Calvin to Switzerland, Menno Simons was to the Netherlands and more. Menno's heart was stirred because of the many believers who were as "sheep having no shepherd," their leaders having been imprisoned or killed. For these he suffered agonies of body and mind. One quotation from his writings shows much regarding the disposition of the man. "This is my only joy and the desire of my heart, that I may ex tend the borders of the kingdom of God, make known the truth, reprove sin, teach righteousness, feed the hungry souls with the Word of the Lord, lead the stray sheep into the right path, and win many souls for the Lord through His Spirit, power and grace."

Menno and Nonresistance

On the question of nonresistance, Menno said, "O beloved reader, our weapons are not swords and spears, but patience, silence and hope, and the Word of God. With these we must maintain our cause and defend it. Paul said, The weapons of our war fare are not carnal; but mighty through God. With these we intend and desire to resist the king dom of the devil; and not with swords, spears, can non, and coats of mail Behold, reader, such re bellion we seek to cause, but never a rebellion of calamity. .. .True Christians know no vengeance, no matter how they are maltreated."

His Work and Death

Menno was a great organizer. With him it was not a question of name but of faith and belief. In his interviews he found Waldenses, Anabaptists, Hussites, etc., who agreed with him on the teach ings of the Scriptures and he received them into the body as members of the Church. In this his work reached far beyond the borders of his own country. He was hunted like a wild beast. Criminals were promised pardon for any crime whatsoever, if they arrested or even killed him. His sacrificing dispo sition was not appreciated regardless of his desire to help mankind and glorify God. Thirty years of active service, under the greatest persecution, with a reward offered for his head, under privations and exposure, all for Christ's sake, was too much for his mortal body, and in his sixty-sixth year he passed to his reward.

Menno's Followers

These principles implanted into the lives of his followers made them as despised as he himself was. in times of war they would have no part in the conflict. During the religious wars of Europe both Protestants and Catholics suspected them of treachery. Both persecuted them because of this, but that did not prevent them from following the beautiful example of their Master in forgiving, and praying for their persecutors. They fled to other countries for refuge (Matt. 10:23) only to be driven from there later.

From Germany to Russia

At the invitation to Catharine II, Czarina of Russia, a great many Mennonites moved from Ger many to her country with the promise of freedom of worship, freedom from military service, freedom of education, and exemption from certain taxes on conditions that they settle in a part of the country which required a great deal of work to bring under cultivation This began in 1788 and continued at intervals, so that (according to J. J. Wiens, an evan gelist from that country) there were at the begin ning of the late war, eight settlements in Russia and three in Siberia, several of them quite large. Considering the fact that there was a large exodus of Mennonites from Russia to America, Germany must have lost thousands of these people to Russia. From Europe to America

For various reasons there were periods of un rest in Germany. During one of these, thirteen Mennonite families left there and settled in what is now Germantown, Pa., in 1683. During the next thirteen years quite a number more came. William Penn offered the Mennonites of Europe freedom of worship and exemption from military service if they would move to Pennsylvania. The news spread rapidly and between 1710 and 1735 possibly five hundred families left Europe, most of them from Germany and Switzerland, and settled in Lancaster county, Pennsylvania. Still later the Napoleonic idea of conscription aroused the nonresistant people again, and wihile there was no immediate danger, many people felt that this was their time to leave and turned their minds toward America. Between 1800 and 1850 a large number left Europe and set tled in different parts of the United States.

Militarism and Emigration

Military pressure was not directly responsible for all the emigration, but in many cases the cause can easily be traced to it indirectly. These emi grants were among the best tillers of the soil, and were a class of people which the country could ill afford to lose. Helping the needy, honest work, fair dealing, and living quietly were all traits of the Men- nonites traits which make for good citizenship notwithstanding the fact that they would not fight. The efforts to strengthen the military laws of Eu rope took many of these people away and thus only weakened the country. "Except the Lord build the house, they labor in vain that build it."

Chapter II. Mennonites in Other Wars

MENNONITES AND OTHER WARS

Growth of Militarism in Europe

The barbarous practices of war had been in vogue in Europe as far back as one can trace, re gardless of the advancement made along the lines of education and science. As a country excelled in one thing, its rival must excel in some other as a means of protection. Fear and jealousy were gen eral. More and more military laws were being passed and it was becoming almost impossible for nonresistants to get exemption. Practically all the countries had some form of military training. In course of time Germany surpassed all the others in this. The Mennonites of that country accepted the uniform and drill under protest, but in course of time protests grew less and these things were not considered so objectionable from the standpoint of nonresistance. The glitter of the uniform, the glare of the gun, and the thrill of the music helped to qui et the conscience, so that as the years rolled by many young men were glad when they were old enough to begin the course of training.

Effect of Military Training

Having once taken the training there was little use to plead conscientious objections, and as a rule the Mennonites accepted some form of quartermaster service or Red Cross work. With the attractions held up before them in song and sermon, the glory of the empire and the duty of loyalty were made to stand out very prominently. With these conditions, and the idea of divine right of kings, it is easy to see how the doctrine of nonresistance became a sec ondary matter, especially when accompanied with the idea that if war was not right the responsibility rested with the officials who were responsible for the war and compelled the individual to serve. However, in some parts of the German empire the C. O.'s received more consideration.

Russia Rescinding her Promise

The privileges accorded to the Mennonites who went from Germany to Russia caused many of the Russians to become jealous. Complaints were brought to tdie government regarding such discrim ination, and in time it withdrew these privileges, one of which, as will be remembered, was exemp tion from military service. At once the Mennonites began to look for new homes. They sent commit tees to different parts of the world to find favorable countries and conditions. This resulted in a large number going to America. The Czar regretted losing so many of his most prosperous subjects, and on hearing that many more were going to leave, he sent one of his best diplomats among them with a promise of certain exemptions. After some negotiations the following was granted : "The Mennonites who shall be called out for military service shall be assigned to duty only at other places than at the front, as in hospitals, in military works and similar establishments, and shall be exempt from bearing arms. This provision shall not include such Mennonites as shall unite with the Church after the new military law shall have come into force, or such as shall come into the Russian Empire from any foreign country. "

Many of the Mennonites accepted this and remained in the country, and in case of war they were allowed to take forestry instead of service at the front. They planted trees and cut out under brush and dead timber. They were under the directions of a man who had military training but who at that time was a civilian. This did not prove very satisfactory. It gave no protection to those who became members of the Ghurch after the law went into effect. Parents saw that their sons were destined to accept combatant service or suffer per secution at the hands of (government. Also, that if they remained their posterity would soon lose the principle of nonresistance entirely. This brought on the -second wave of emigration to America.

European Trend and Nonresistance

With such strong counter^currents against them, not only in Russia but in Holland, Germany, Switz erland and France, the Mennonites of Europe either emigrated or largely lost their nonresistance. Tak ing any kind of service a few decades ago meant noncombatant service for their children and com batant service for their grandchildren. It meant compromise on a Gospel principle, and while that may be a seeming advantage for the time being, it invariably means disadvantage in time to come. True nonresistance is not a matter of taste, ease, or trial, but of obedience to the teachings of Christ and His apostles on this subject.

Nonresistance Affects Actions

Nonresistance is inseparably connected with fair dealing because the party knows that he can not defend himself, and he must be careful so that there will be no occasion to resist. That was William Penn's way of dealing with the Indians, and the very small amount of blood that was shed in the early settlements of Pennsylvania compared with marauding and murders committed in other colonies tells its own story. Incidents could be given where the nonresistant attitude of a few faithful people saved whole settlements from these ravages.

Ancient and Modern Councils of Defense

The following shows that in Revolutionary times these same classes of people were required to suffer for their faith, and compared with condi tions in some localities during the great World War it is an evidence that the improvement has been comparatively small regardless of our boasted growth in civilization :

"AT A MEETING OF THE COMMITTEE OF INSPECTION AND OBSERVATION OF THE COUNTY OF LANCASTER, at Lancaster, Penna., on the 29th day of May, 1775, Edwin Shippen, Esq., Chairman.

"The Committee having received informataion that diverse persons, whose religious tenets forbid their forming themselves into Military Associations, have been mal-treated and threatened by some violent and ill-disposed people in the County of Lancaster, notwithstanding their willingness to contribute cheerfully to the common cause otherwise than by taking up arms.

"The Committee, duly considering the same, do most heartily recommend to the good inhabitants of the County, that they use every possible means to discourage and prevent such licentious proceedings and assiduously cultivate that harmony and union so absolutely necessary in the present crisis in public affairs. At the same time they consider it to be their indispensable duty to intimate to the public their entire disapprobation of any abusive, opprobrious or insult ing expressions that may be made use of by any person whatsoever against such of the respectable inhabitants who may think proper to associate for the defense and support of their inestimable rights and privileges.