The Christian Attitude to War

The Christian

Attitude

Toward War

Loraine Boettner

Presbyterian and Reformed Publishing Company

Phillipsburg, New Jersey

1940

Hope. Inspiration. Trust.

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CONTENTS

1. Introduction

2. The Present Crisis

3. What the Old Testament Teaches Concerning War

4. What the New Testament Teaches Concerning War

5. War Symbolism in the Scriptures and in Hymns

6. Historical Aspects

7. War Caused by Sin

8. Military & Police Force Based on Same Principle

9. America Not a Militaristic Nation

10. Not to Obey the Government Blindly

11. Pacifist Pledges

12. Conscientious Objectors

13. Modern Pacifism Allied with Radicalism

14. Compulsory Military Training

15. War as a Judgment on Nations

16. Consequences of War Not All Bad

17. The Danger We Face

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1.

Introduction

Sometimes we hear it said that all war is wrong—wrong for the defenders as well as for the aggressors—and that even when waged with the sincere purpose of restraining evil, it tends to produce greater evils than those against which it is directed. Those propositions, we submit, simply are not true. We hold that there is such a thing as a just war—just on the part of those who defend their lives and their homes against unprovoked aggression, but sinful on the part of those who make the attack. To cite only a few instances: If the people of Europe had not resisted the Mohammedan invasions, Europe would have been conquered and, humanly speaking, Christianity would have been stamped out. If at the time of the Reformation the Protestants had not resisted the Roman Catholic persecutions, crimes such as were practiced so freely in the Spanish and Italian Inquisitions would have become common over all of Europe, and Protestantism would have been destroyed. If the American colonists had not fought for their rights, this country would not have gained its independence. In international affairs, as in individual affairs, it often happens that there is an innocent party and a guilty party, although in most cases the guilt is not altogether on one side. And of course there have been many senseless, stupid, inexcusable wars in which neither side was at all concerned about righteousness.

We want to be neither pacifists nor militarists. We would define a pacifist as one who will not sanction or take part in any war, no matter what the occasion or the apparent justification—one who is for peace at any price. And we would define a militarist as one who favors heavy military armaments, primarily for purposes of aggression against other nations. We expect to show that the position that should be taken by anyone who is a true Christian and also a loyal citizen lies somewhere between those two extremes.

It should not be necessary to say that we hate war as do all right-minded people. We hope that our country may never have to engage in another. We desire peace, but we realize there are some things worse than war. We desire peace, but not the kind that is found in the slave camp or the cemetery. It is true that Christ came as the Prince of Peace, and that His followers should strive to promote peace by all lawful means. And for that reason it may seem strange that any professed Christian should enter a protest against the modern pacifist movement. Anyone who does speak against it doubtless will be misunderstood by some. We believe, however, that that movement is dangerous, and that it has no necessary or legitimate part in the evangelical program.

Since the conclusions we reach concerning these problems affect so vitally our attitude toward present-day national and international happenings, and since some people are inclined to take the view that war is always and everywhere wrong, it is important that we have a clear understanding as to what the Christian attitude toward war should be.

2.

The Present Crisis

In the year 1848 Karl Marx and Frederich Engles declared war on the entire human race when they published the Communist Manifesto. Their opening words were, A Specter is haunting Europe—the specter of Communism. With these words they laid down the gauntlet and called the world to war. They declared war on mankind. At first they had only brush-fire incidents, clandestine meetings, and failed attempts. But in 1917 Vladimir Lenin delivered Russia into the hands of the Communists. Then at last they had a staging point, a launching pad, a starting place, for world conquest by Communism.

In the Communist Manifesto the battle cry was signaled with these words: Workers of the world, unite. You have nothing to lose but your chains. Note carefully who it was that was to unite. Workers of Russia? Workers of Eastern Europe? Workers of China? Workers of Cuba? No! "Workers of the world, unite! The Communist movement is a worldwide proletarian revolution, and it will be satisfied with nothing less than the total conquest of the world. War was declared 135 years ago. In the Communist double talk they have continued that same battle cry to the present day. They use terms to mean exactly the opposite of what we mean by them. For example, they talk about peace, but the peace of which they speak is simply another act, another form of war. The only real peace," they declare, will come when the last capitalist nation shall have succumbed to the dictatorship of the proletariat.

Do you remember the words of Lenin in 1924? Right before he died he said, First, we will take Eastern Europe—Next the masses of Asia. Then we will encircle that last bastion of Capitalism, the United States of America. We shall not have to attack. It will fall like an overripe fruit into our hand. Corrupted from within! overripe fruit! The war has already begun.

Do you remember the words of the famous Soviet strategist, Dimitry Z. Manuilsky? They are most appropriate for this day of huge marches for peace. He said, There will be electrifying overtures and unheard of concessions. The Capitalistic countries, stupid and decadent, will rejoice to co-operate in their own destruction. They will leap at another chance to be friends. As soon as their guard is down, we shall smash them with our clenched fist! The only peace they know is the peace that will come when the last bit of opposition to Communism shall have been ground into the dust under the heel of tyranny. Then there shall be peace; the peace of the grave, the peace of the well-fed bear lying down to sleep. Until that time, my friend, we are at war.

The Communistic dialectic requires that it be called different things. It may be called hot war; it may be called cold war; it may be called detente; it may be called cooperation; but whatever it is called it is simply another form of war. It is the dialectic in operation: two steps forward, one step back; two steps farther forward and one step back. And every time they take a step back the Western world breathes a great sigh of relief and says, Ah, they have changed. Isn’t it wonderful? The Communists are mellowing. We can now get back to our own pleasures. We shall not have to trouble our minds about them anymore. But we read in the Scriptures, For when they shall say, Peace and safety, then sudden destruction cometh upon them.

Khrushchev, after declaring that the Soviet Union would bury us, said it may not be you, but your grandchildren shall most certainly live under Communism—and that was a generation ago! He was talking about our children today!

Communists think in a different way, and Americans are easily deceived by their double talk and their doublethink. We do not understand it. For example, what is diplomacy? In the West, we are used to thinking